When he sallied forth, his walk was always accompanied by considerable ceremony. An officer preceded him to clear the path; a fool or buffoon hopped beside him; a band of native musicians sounded their discordant instruments, and a couple of singers screamed, at the top of their voices, the most fulsome adulation of the mulatto.
Numbers of vessels were, of course, required to feed this African nabob with doubloons and merchandise. Sometimes, commanders from Cuba or Brazil would be kept months in his perilous nest, while their craft cruised along the coast, in expectation of human cargoes. At such seasons, no expedient was left untried for the entertainment and pillage of wealthy or trusted idlers. If Cha-cha’s board and wines made them drunkards, it was no fault of his. If rouge et noir, or monte, won their doubloons and freight at his saloon, he regretted, but dared not interfere with the amusements of his guests. If the sirens of his harem betrayed a cargo for their favor over cards, a convenient fire destroyed the frail warehouse after its merchandise was secretly removed!
Cha-cha was exceedingly desirous that I should accept his hospitality. As soon as I read my invoice to him,—for he could not do it himself,—he became almost irresistible in his empressement. Yet I declined the invitation with firm politeness, and took up my quarters on shore, at the residence of a native manfuca, or broker. I was warned of his allurements before I left Matanzas, and resolved to keep myself and property so clear of his clutches, that our contract would either be fulfilled or remain within my control. Thus, by avoiding his table, his “hells,” and the society of his dissipated sons, I maintained my business relations with the slaver, and secured his personal respect so effectually, that, at the end of two months, four hundred and eighty prime negroes were in the bowels of La Estrella.[5]
FOOTNOTE:
[5] Da Souza died in May, 1849. Commander Forbes, R. N., in his book on Dahomey, says that a boy and girl were decapitated and buried with him, and that three men were sacrificed on the beach at Whydah. He alleges that, although this notorious slaver died in May, the funeral honors to his memory were not yet closed in October. “The town,” he says, “is still in a ferment. Three hundred of the Amazons are daily in the square, firing and dancing; bands of Fetiche people parade the streets, headed by guinea-fowls, fowls, ducks, goats, pigeons, and pigs, on poles, alive, for sacrifice. Much rum is distributed, and all night there is shouting, firing and dancing.”—Dahomey and the Dahomans, vol. i, 49.
CHAPTER XL.
If I had dreamed that these recollections of my African career would ever be made public, it is probable I should have taxed my memory with many events and characteristic anecdotes, of interest to those who study the progress of mankind, and the singular manifestations of human intellect in various portions of Ethiopia.
During my travels on that continent, I always found the negro a believer in some superior creative and controlling power, except among the marshes at the mouth of the Rio Pongo, where the Bagers, as I already stated, imagine that death is total annihilation. The Mandingoes and Fullahs have their Islamism and its Koran; the Soosoo has his good spirits and bad; another nation has its “pray-men” and “book-men,” with their special creeds; another relies on the omnipotence of juju priests and fetiche worship;[6] some believe in the immortality of spirit; while others confide in the absolute translation of body. The Mahometan tribes adore the Creator, with an infinitude of ablutions, genuflexions, prayers, fasts, and by strictly adhering to the laws of the Prophet; while the heathen nations resort to their adroit priests, who shield them from the devil by charms of various degree, which are exclusively in their gift, and may consequently be imposed on the credulous for enormous prices.