“But the young lady, she would object to that,” I said, in a tone which made Charley fancy that my vanity was wounded. He laughed heartily, and Harry joined him. “Perhaps you think Tom is too old for the young woman,” he added.
“Oh! no, no,” I answered, “he is heartily welcome to her for that matter.”
However, the next day the business was settled in a more satisfactory way than any of us expected, or supposed possible. It appeared that the prince, or the heir-apparent of a neighbouring kingdom considerably to the northward, had seen (I must not call her the “fair”) Iguma, and had fallen desperately in love with her. He had arrived during our previous absence with a large party of followers, bringing treasures of all sorts, elephants’ tasks, rolls of matting, and various other articles. The king having observed my unwillingness to become his son-in-law, and the young lady being piqued at my indifference, had accepted her black suitor. Indeed, the treasures he offered were far greater than any we possessed, which probably weighed chiefly with his majesty. We hitherto had not seen the happy bridegroom, Prince Kendo, who had been living since his arrival in a hut by himself. The ceremony was to take place that very day, when the various gifts, or the amount he was to pay for his bride, were to be openly presented in the square of the village. At the hour fixed on, the prince made his appearance at the door of the house, his head decked with coloured feathers, a panther robe over his shoulders, his hunting knife stuck in his belt, to which also was fastened a sort of kilt of coloured matting, ornamented with feathers, while his whole body was freshly oiled and painted. His attendants, who bore his goods, were habited in a somewhat similar manner. As soon as he appeared, the king came forth leading his daughter. I cannot say that she was over-encumbered by robes, but her arms and ankles were encircled by rings. Her head was decked with coloured beads, and a chain of beads and charms hung round her neck. Prince Kendo, ordering his attendants to place the goods he had brought in front of the king’s palace, advanced, carrying a big tusk, the last article of value which he had agreed to pay for his bride. On the king receiving it, the prince stretched out his hand and took that of the lady’s, when Sanga Tanga gave her his paternal blessing, and apparently a large amount of good advice, the only ceremony, as far as we could discover, performed on the occasion. She had now become the bride of the prince, and I must own that I breathed more freely when I saw him lead her away, and felt satisfied that the king would no longer insist on my becoming her husband. The ceremony, such as it was, being concluded, the people began to shriek and shout at the top of their voices, congratulating the prince on becoming the possessor of so lovely a bride. Tom-toms were heard beating in all directions, and horns sounding, and the whole capital was in an uproar. The feast then began, and the cooks, who had been busily employed all the morning in roasting, stewing, and boiling, produced the result of their labours in baskets and dishes, which were spread out in front of the king’s house, which was on this occasion to serve as a banquet hall. The guests quickly assembled, the bride and bridegroom taking, if not the head of the table, the post of honour, while King Sanga Tanga, the heir-apparent, and the old grandfather and other members of the family, placed themselves on either side. At first matters were conducted quietly enough, the guests eating to their heart’s content; but when the palm-wine began to circulate freely, they, like persons in more civilised communities under similar circumstances, became uproarious. The old grandfather tumbled not under the table, but at full length on the ground; King Sanga Tanga cried out that it was time to commence dancing, and he himself starting up, set the example, and the crowd forming a circle, he performed a series of eccentric evolutions, similar to those exhibited on a previous occasion by his brother monarch King Quagomolo; when at last, overcome by his exertions, he sank down on the ground close to the royal portion of the circle, the bride and bridegroom springing up went through a like performance. Their places were taken by a number of courtiers and the ladies, if I can so describe them of the royal household, but for obvious reasons I will not describe the style of their dancing. It was barbarism run mad, and our chief feeling was disgust that human beings should so degrade themselves.
“Abominable!” cried Charley. “It is wrong to sanction by our presence such doings, and if we retire to our house, and afterwards tell Sanga Tanga why we did so, it may perhaps open his eyes to the true character of what is going forward.”
“Well,” exclaimed Tom, “I’ve seen many a rum sight, but this beats even the worst I ever beheld in a seaport town in England, or elsewhere, and that’s saying a good deal.”
With these words Tom turned his back on the performers, and followed us to the house. So absorbed were the spectators in the dancing—if dancing it could be called—that they did not perceive our departure. We could hear the shrieks and shouts of laughter and applause, the drumming on tom-toms, and the sound of the horns until a late hour in the night. We had evidence of many barbarous customs of the natives, which I have not mentioned. I do not say that they are more savage, or rather fierce, than people of other parts of the world; indeed, in some respects they are less so, but their barbarism is the result of their ignorance and debased condition. They have no religion—properly so called—their only belief is in what we denote fetishism, which is a word taken from the Portuguese feticeira or witch. They have idols, but they can scarcely be said to worship these, and they believe that power resides in serpents and birds, as well as in inanimate objects, such as mountain peaks, in bones, and feathers, and they believe also that good and evil spirits exist, and that charms have a powerful influence, as likewise that dreams signify something, but in many of these respects they really do not differ materially from their white brethren of more civilised countries. The ignorant people of many European nations believe in charms. They bow down before statues, certainly more attractive in appearance than the African’s fetish god, but still things of stone. The people we met were certainly superstitious in the highest degree, but they nearly all differed in their ideas, as did even the people of the same tribe. As far as we could ascertain, they have no notion of the immortality of the soul, although they fancy that the spirit exists for a short time after it leaves the body. They dread such spirits more than they reverence them, and believe that they are rather inclined to do them harm than good. They therefore place offerings at their graves, for the sake of propitiating them, sometimes offering up a human sacrifice for the same purpose—some unfortunate slave who is of little value to them. In our village we saw a large idol in a house built expressly for the purpose. It was a hideous, ill-constructed monster, and it seemed scarcely possible, ignorant as the people were, that they could really worship such an object, but they did so if they wanted to gain benefit, either to obtain victory in war, or success in the chase. On such occasions we saw them presenting food, and then dancing and singing before it. Many of the people also had small family idols which they worshipped much in the same manner; but if they did not obtain what they wanted from the idol, they were very apt to send it away in disgrace. They have also a belief in the power of certain doctors or medicine men, who exorcise evil spirits, and concoct charms. In these charms they have more faith than anything else. They are generally done up in the skins of animals, and consist of bones, or feathers, or ashes, or the skins or bones of snakes. The manufacture of these charms brings a large revenue to the doctors, who constantly encourage their use, just as do the priests of certain white nations, who make their dupes pay for the trumpery leaden figures or images, which they persuade them to wear round their necks.
“On my word, I do not see much difference after all, between the belief of the ignorant Russians, or Spaniards, or Portuguese, or other European people, and these unhappy blacks,” exclaimed Harry one day when we were discussing the subject. The fearful curse of the country, however, is the belief in witchcraft. When a person is seized with illness, he always believes that some enemy has caused it, and is not satisfied until the witch or wizard is discovered, who is immediately compelled to swallow poison, or is barbarously put to death in some other way. I prefer thus giving a short account of the superstitions of the people, and the evil which results from them, to detailing the abominations and horrors, which on various occasions we witnessed during our wanderings through the country. That evening we came to the resolution of endeavouring to make our escape as soon as we possibly could. We believed that we could depend upon Aboh and his brother, and that they would influence several of their tribe who had been captured, but were allowed to go at liberty.
As we could not sleep, owing to the hideous noise going on in the village, so we sat up to a late hour, discussing our plans for the future.