History of the Negro Race in America
Chapter 9 : But the Negro is not beyond the influences of civilization and Christianization. Hundred

But the Negro is not beyond the influences of civilization and Christianization. Hundreds of thousands have perished in the cruel swamps of Africa; hundreds of thousands have been devoured by wild beasts of the forests; hundreds of thousands have perished before the steady and murderous columns of stronger tribes; hundreds of thousands have perished from fever, small-pox, and cutaneous diseases; hundreds of thousands have been sold into slavery; hundreds of thousands have perished in the "middle-pa.s.sage;" hundreds of thousands have been landed in this New World in the West: and yet hundreds of thousands are still swarming in the low and marshy lands of Western Africa. Poor as this material is, out of it we have made, here in the United States, six million citizens; and out of this cast-away material of Africa, G.o.d has raised up many children.

To the candid student of ethnography, it must be conclusive that the Negro is but the most degraded and disfigured type of the primeval African. And still, with all his interminable woes and wrongs, the Negro on the west coast of Africa, in Liberia and Sierra Leone, as well as in the southern part of the United States, shows that centuries of savagehood and slavery have not drained him of all the elements of his manhood. History furnishes us with abundant and specific evidence of his capacity to civilize and Christianize. We shall speak of this at length in a subsequent chapter.

FOOTNOTES:

[63] See Keith Johnson's Map of Africa, 1863.

[64] Savage Africa, pp. 403, 404.

[65] Savage Africa, p. 400.

[66] Savage Africa, p. 412.

[67] Savage Africa, p. 430.

CHAPTER VII.

AFRICAN IDIOSYNCRASIES.

PATRIARCHAL GOVERNMENT.--CONSTRUCTION OF VILLAGES.--NEGRO ARCHITECTURE.--ELECTION OF KINGS.--CORONATION CEREMONY.--SUCCESSION.--AFRICAN QUEENS.--LAW, CIVIL AND CRIMINAL.--PRIESTS.--THEIR FUNCTIONS.--MARRIAGE.--WARFARE.--AGRICULTURE.--MECHANIC ARTS.--BLACKSMITHS.

All the tribes on the continent of Africa are under, to a greater or less degree, the patriarchal form of government. It is usual for writers on Africa to speak of "kingdoms" and "empires;" but these kingdoms are called so more by compliment than with any desire to convey the real meaning that we get when the empire of Germany or kingdom of Spain is spoken of. The patriarchal government is the most ancient in Africa. It is true that great kingdoms have risen in Africa; but they were the result of devastating wars rather than the creation of political genius or governmental wisdom.

"Pangola is the child or va.s.sal of Mpende. Sandia and Mpende are the only independent chiefs from Kebrabasa to Zumbo, and belong to the tribe Manganja. The country north of the mountains, here in sight from the Zambesi, is called Senga, and its inhabitants Asenga or Basenga; but all appear to be of the same family as the rest of the Manganja and Maravi.

Formerly all the Manganja were united under the government of their great chief, Undi, whose empire extended from Lake s.h.i.+rwa to the River Loangwa; but after Undi's death it fell to pieces, and a large portion of it on the Zambesi was absorbed by their powerful Southern neighbors, the Bamjai.

This has been the inevitable fate of every African empire from time immemorial. A chief of more than ordinary ability arises, and, subduing all his less powerful neighbors, founds a kingdom, which he governs more or less wisely till he dies. His successor, not having the talents of the conqueror, cannot retain the dominion, and some of the abler under-chiefs set up for themselves; and, in a few years, the remembrance only of the empire remains. This, which may be considered as the normal state of African society, gives rise to frequent and desolating wars, and the people long in vain for a power able to make all dwell in peace. In this light a European colony would be considered by the natives as an inestimable boon to inter-tropical Africa. Thousands of industrious natives would gladly settle around it, and engage in that peaceful pursuit of agriculture and trade of which they are so fond; and, undistracted by wars or rumors of wars, might listen to the purifying and enn.o.bling truths of the gospel of Jesus Christ. The Manganja on the Zambesi, like their countrymen on the s.h.i.+re, are fond of agriculture; and, in addition to the usual varieties of food, cultivate tobacco and cotton in quant.i.ties more than equal to their wants. To the question, 'Would they work for Europeans?' an affirmative answer may be given; if the Europeans belong to the cla.s.s which can pay a reasonable price for labor, and not to that of adventurers who want employment for themselves. All were particularly well clothed from Sandia's to Pangola's; and it was noticed that all the cloth was of native manufacture, the product of their own looms. In Senga a great deal of iron is obtained from the ore, and manufactured very cleverly."[68]

The above is a fair description of the internecine wars that have been carried on between the tribes in Africa, back "to a time whereof the memory of man runneth not to the contrary." In a preceding chapter we gave quite an extended account of four Negro empires. We call attention here to the villages of these people, and shall allow writers who have paid much attention to this subject to give their impressions. Speaking of a village of the Aviia tribe called Mandji, Du Chaillu says,--

"It was the dirtiest village I had yet seen in Africa, and the inhabitants appeared to me of a degraded cla.s.s of Negroes. The shape and arrangement of the village were quite different from any thing I had seen before. The place was in the form of a quadrangle, with an open s.p.a.ce in the middle not more than ten yards square; and the huts, arranged in a continuous row on two sides, were not more than eight feet high from the ground to the roof. The doors were only four feet high, and of about the same width, with sticks placed across on the inside, one above the other, to bar the entrance. The place for the fire was in the middle of the princ.i.p.al room, on each side of which was a little dark chamber; and on the floor was an _orala_, or stage, to smoke meat upon. In the middle of the yard was a hole dug in the ground for the reception of offal, from which a disgusting smell arose, the wretched inhabitants being too lazy or obtuse to guard against this by covering it with earth.

"The houses were built of a framework of poles, covered with the bark of trees, and roofed with leaves. In the middle of the village stood the public shed, or palaver-house,--a kind of town-hall found in almost all West-African villages. A large fire was burning in it, on the ground; and at one end of the shed stood a huge wooden idol, painted red and white, and rudely fas.h.i.+oned in the shape of a woman. The shed was the largest building in the village, for it was ten feet high, and measured fifteen feet by ten. It is the habit of the lazy negroes of these interior villages--at least, the men--to spend almost the whole day lying down under the palaver-shed, feeding their morbid imaginations with tales of witchcraft, and smoking their _condoquais_."

But all the villages of these poor children of the desert are not so untidy as the one described above. There is a wide difference in the sanitary laws governing these villages.

"The Ishogo villages are large. Indeed, what most strikes the traveller in coming from the seacoast to this inland country, is the large size, neatness, and beauty of the villages. They generally have about one hundred and fifty or one hundred and sixty huts, arranged in streets, which are very broad and kept remarkably clean. Each house has a door of wood which is painted in fanciful designs with red, white, and black. One pattern struck me as simple and effective; it was a number of black spots margined with white, painted in regular rows on a red ground. But my readers must not run away with the idea that the doors are like those of the houses of civilized people; they are seldom more than two feet and a half high. The door of my house was just twenty-seven inches high. It is fortunate that I am a short man, otherwise it would have been hard exercise to go in and out of my lodgings. The planks of which the doors are made are cut with great labor by native axes out of trunks of trees, one trunk seldom yielding more than one good plank. My hut, an average-sized dwelling, was twenty feet long and eight feet broad. It was divided into three rooms or compartments, the middle one, into which the door opened, being a little larger than the other two....

Mokenga is a beautiful village, containing about one hundred and sixty houses; they were the largest dwellings I had yet seen on the journey. The village was surrounded by a dense grove of plantain-trees, many of which had to be supported by poles, on account of the weight of the enormous bunches of plantains they bore. Little groves of lime-trees were scattered everywhere, and the limes, like so much golden fruit, looked beautiful amidst the dark foliage that surrounded them. Tall, towering palm-trees were scattered here and there. Above and behind the village was the dark green forest. The street was the broadest I ever saw in Africa; one part of it was about one hundred yards broad, and not a blade of gra.s.s could be seen in it. The _Sycobii_ were building their nests everywhere, and made a deafening noise, for there were thousands and thousands of these little sociable birds."[69]

The construction of houses in villages in Africa is almost uniform, as far as our studies have led us.[70] Or, rather, we ought to modify this statement by saying there are but two plans of construction. One is where the houses are erected on the rectilinear, the other is where they are built on the circular plan. In the more warlike tribes the latter plan prevails. The hillsides and elevated places near the timber are sought as desirable locations for villages. The plan of architecture is simple. The diameter is first considered, and generally varies from ten to fifteen feet. A circle is drawn in the ground, and then long flexible sticks are driven into the earth. The builder, standing inside of the circle, binds the sticks together at the top; where they are secured together by the use of the "monkey-rope," a thick vine that stretches itself in great profusion from tree to tree in that country. Now, the reader can imagine a large umbrella with the handle broken off even with the ribs when closed up, and without any cloth,--nothing but the ribs left. Now open it, and place it on the ground before you, and you have a fair idea of the hut up to the present time. A reed thatching is laid over the frame, and secured firmly by parallel las.h.i.+ngs about fifteen inches apart. The door is made last by cutting a hole in the side of the hut facing toward the centre of the contemplated circle of huts.[71] The door is about eighteen inches in height, and just wide enough to admit the body of the owner. The sharp points, after the cutting, are guarded by plaited twigs. The door is made of quite a number of stout sticks driven into the ground at equal distances apart, through which, in and out, are woven pliant sticks. When this is accomplished, the maker cuts off the irregular ends to make it fit the door, and removes it to its place. Screens are often used inside to keep out the wind: they are made so as to be placed in whatever position the wind is blowing.

Some of these houses are built with great care, and those with domed roofs are elaborately decorated inside with beads of various sizes and colors.

The furniture consists of a few mats, several baskets, a milk-pail, a number of earthen pots, a bundle of a.s.sagais, and a few other weapons of war. Next, to guard against the perils of the rainy season, a ditch about two feet in width and of equal depth is made about the new dwelling. Now multiply this hut by five hundred, preserving the circle, and you have the village. The _palaver-house_, or place for public debates, is situated in the centre of the circle of huts. Among the northern and southern tribes, a fence is built around their villages, when they are called "kraals." The s.p.a.ce immediately outside of the fence is cleared, so as to put an enemy at a disadvantage in an attack upon the village. Among the agricultural tribes, as, for example, the Kaffirs, they drive their cattle into the kraal, and for the young build pens.

The other method of building villages is to have one long street, with a row of houses on each side, rectangular in shape. They are about twenty-five or thirty feet in length, and about twelve to fifteen feet in width. Six or eight posts are used to join the material of the sides to. The roofs are flat. Three rooms are allowed to each house.

The two end rooms are larger than the centre one, where the door opens out into the street. Sometimes these rooms are plastered, but it is seldom; and then it is in the case of the well-to-do cla.s.s.[72]

We said, at the beginning of this chapter, that the government in Africa was largely patriarchal; and yet we have called attention to four great kingdoms. There is no contradiction here, although there may seem to be; for even kings are chosen by ballot, and a sort of a house of lords has a veto power over royal edicts.

"Among the tribes which I visited in my explorations I found but one form of government, which may be called the patriarchal. There is not sufficient national unity in any of the tribes to give occasion for such a despotism as prevails in Dahomey, and in other of the African nationalities. I found the tribes of equatorial Africa greatly dispersed, and, in general, no bond of union between parts of the same tribe. A tribe is divided up into numerous _clans_, and these again into numberless little villages, each of which last possesses an independent chief. The villages are scattered; are often moved for death or witchcraft, as I have already explained in the narrative; and not infrequently are engaged in war with each other.

"The chieftains.h.i.+p is, to a certain extent, hereditary, the right of succession vesting in the brother of the reigning chief or king. The people, however, and particularly the elders of the village, have a veto power, and can, for sufficient cause, deprive the lineal heir of his succession, and put in over him some one thought of more worth. In such cases the question is put to the vote of the village; and, where parties are equally divided as to strength, there ensue sometimes long and serious palavers before all can unite in a choice. The chief is mostly a man of great influence prior to his accession, and generally an old man when he gains power.

"His authority, though greater than one would think, judging from the little personal deference paid to him, is final only in matters of every-day use. In cases of importance, such as war, or any important removal, the elders of the village meet together and deliberate in the presence of the whole population, which last finally decide the question.

"The elders, who possess other authority, and are always in the counsels of the chief, are the oldest members of important families in the village. Respect is paid to them on account of their years, but more from a certain regard for 'family,' which the African has very strongly wherever I have known him. These families form the aristocracy."[73]

Here are democracy and aristocracy blended somewhat. The king's power seems to be in deciding everyday affairs, while the weighty matters which affect the whole tribe are decided by the elders and the people.

Mr. Reade says of such government,--

"Among these equatorial tribes the government is patriarchal, which is almost equivalent to saying that there is no government at all. The tribes are divided into clans.

Each clan inhabits a separate village, or group of villages; and at the head of each is a patriarch, the parody of a king. They are distinguished from the others by the gra.s.s-woven cap which they wear on their heads, and by the staff which they carry in their hands. They are always rich and aged: therefore they are venerated; but, though they can exert influence, they cannot wield power; they can advise, but they cannot command. In some instances, as in that of Quenqueza, King of the Rembo, the t.i.tle and empty honors of royalty are bestowed upon the most influential patriarch in a district. This is a vestige of higher civilization and of ancient empire which disappears as one descends among the lower tribes."[74]

"The African form of government is patriarchal, and, according to the temperament of the chief, despotic, or guided by the counsel of the elders of the tribe. Reverence for loyalty sometimes leads the ma.s.s of the people to submit to great cruelty, and even murder, at the hands of a despot or madman; but, on the whole, the rule is mild; and the same remark applies in a degree to their religion."[75]

When a new king is elected, he has first to repair to the pontiff's house, who--apropos of priests--is more important than the king himself. The king prostrates himself, and, with loud cries, entreats the favor of this high priest. At first the old man inside, with a gruff voice, orders him away, says he cannot be annoyed; but the king enumerates the presents he has brought him, and finally the door opens, and the priest appears, clad in white, a looking-gla.s.s on his breast, and long white feathers in his head. The king is sprinkled, covered with dust, walked over, and then, finally, the priest lies upon him. He has to swear that he will obey, etc.; and then he is allowed to go to the coronation. Then follow days and nights of feasting, and, among some tribes, human sacrifices.

The right of succession is generally kept on the male side of the family. The crown pa.s.ses from brother to brother, from uncle to nephew, from cousin to cousin. Where there are no brothers, the son takes the sceptre. In all our studies on Africa, we have found only two women reigning. A woman by the name of s.h.i.+nga ascended the throne of the Congo empire in 1640. She rebelled against the ceremonies, sought to be introduced by Portuguese Catholic priests, who incited her nephew to treason. Defeated in several pitched battles, she fled into the Jaga country, where she was crowned with much success. In 1646 she won her throne again, and concluded an honorable peace with the Portuguese. The other queen was the bloodthirsty Tembandumba of the Jagas. She was of Arab blood, and a cannibal by practice. She fought many battles, achieved great victories, flirted with beautiful young savages, and finally was poisoned.

The African is not altogether without law.

"Justice appears, upon the whole, to be pretty fairly administered among the Makololo. A headman took some beads and a blanket from one of his men who had been with us; the matter was brought before the chief; and he immediately ordered the goods to be restored, and decreed, moreover, that no headman should take the property of the men who had returned. In theory all the goods brought back belonged to the chief; the men laid them at his feet, and made a formal offer of them all: he looked at the articles, and told the men to keep them. This is almost invariably the case. Tuba Mokoro, however, fearing lest Sekeletu might take a fancy to some of his best goods, exhibited only a few of his old and least valuable acquisitions. Masakasa had little to show: he had committed some breach of native law in one of the villages on the way, and paid a heavy fine rather than have the matter brought to the doctor's ears. Each carrier is ent.i.tled to a portion of the goods in his bundle, though purchased by the chief's ivory; and they never hesitate to claim their rights; but no wages can be demanded from the chief if he fails to respond to the first application."[76]

We have found considerable civil and criminal law among the different tribes. We gave an account of the civil and criminal code of Dahomey in the chapter on that empire. In the Congo country all civil suits are brought before a judge. He sits on a mat under a large tree, and patiently hears the arguments _pro_ and _con_. His decisions are final. There is no higher court, and hence no appeal. The criminal cases are brought before the _Chitome_, or priest. He keeps a sacred fire burning in his house that is never suffered to go out. He is supported by the lavish and delicate gifts of the people, and is held to be sacred. No one is allowed to approach his house except on the most urgent business. He never dies, so say the people. When he is seriously sick his legal successor steals quietly into his house, and beats his brains out, or strangles him to death. It is his duty to hear all criminal cases, and to this end he makes a periodical circuit among the tribe. Murder, treason, adultery, killing the escaped snakes from the fetich-house,--and often stealing,--are punished by death, or by being sold into slavery. A girl who loses her standing, disgraces her family by an immoral act, is banished from the tribe.

And in case of seduction the man is tied up and flogged. In case of adultery a large sum of money must be paid. If the guilty one is unable to pay the fine, then death or slavery is the penalty.

"Adultery is regarded by the Africans as a kind of theft. It is a vice, therefore, and so common that one might write a Decameron of native tales like those of Boccaccio. And what in Boccaccio is more poignant and more vicious than this song of the Benga, which I have often heard them sing, young men and women together, when no old men were present?--

'The old men young girls married.

The young girls made the old men fools; For they love to kiss the young men in the dark, Or beneath the green leaves of the plantain-tree.

The old men then threatened the young men, And said, "You make us look like fools; But we will stab you with our knives till your blood runs forth!"

"Oh, stab us, stab us!" cried the young men gladly, "_For then your wives will fasten up our wounds_."'"[77]

The laws of marriage among many tribes are very wholesome and elevating. When the age of p.u.b.erty arrives, it is the custom in many tribes for the elderly women, who style themselves _Negemba_, to go into the forest, and prepare for the initiation of the _igonji_, or novice. They clear a large s.p.a.ce, build a fire, which is kept burning for three days. They take the young woman into the fetich-house,--a new one for this ceremony,--where they go through some ordeal, that, thus far, has never been understood by men. When a young man wants a wife, there are two things necessary; viz., he must secure her consent, and then buy her. The apparent necessary element in African courts.h.i.+p is not a thing to be deprecated by the contracting parties.

On the other hand, it is the _sine qua non_ of matrimony. It is proof positive when a suitor gives cattle for his sweetheart, first, that he is wealthy; and, second, that he greatly values the lady he fain would make his bride. He first seeks the favor of the girl's parents. If she have none, then her next of kin, as in Israel in the days of Boaz. For it is a law among many tribes, that a young girl shall never be without a guardian. When the relatives are favorably impressed with the suitor, they are at great pains to sound his praise in the presence of the girl; who, after a while, consents to see him. The news is conveyed to him by a friend or relative of the girl. The suitor takes a bath, rubs his body with palm-oil, dons his best armor, and with beating heart and proud stride hastens to the presence of the fastidious charmer. She does not speak. He sits down, rises, turns around, runs, and goes through many exercises to show her that he is sound and healthy. The girl retires, and the anxious suitor receives the warm congratulations of the spectators on his n.o.ble bearing. The fair lady conveys her a.s.sent to the waiting lover, and the village rings with shouts of gladness. Next come the preliminary matters before the wedding. Marriage among most African tribes is a coetaneous contract. The bride is delivered when the price is paid by the bridegroom. No goods, no wife. Then follow the wedding and feasting, firing of guns, blowing of horns, music, and dancing.[78]

Polygamy is almost universal in Africa, and poor woman is the greater sufferer from the accursed system. It is not enough that she is drained of her beauty and strength by the savage pa.s.sions of man: she is the merest abject slave everywhere. The young women are beautiful, but it is only for a brief season: it soon pa.s.ses like the fragile rose into the ashes of premature old age. In Dahomey she is a soldier; in Kaffir-land she tends the herds, and builds houses; and in Congo without her industry man would starve. Everywhere man's cruel hand is against her. Everywhere she is the slave of his unholy pa.s.sions.[79]

It is a mistaken notion that has obtained for many years, that the Negro in Africa is physically the most loathsome of all mankind. True, the Negro has been deformed by degradation and abuse; but this is not his normal condition. We have seen native Africans who were jet black, woolly-haired, and yet possessing fine teeth, beautiful features, tall, graceful, and athletic.

"In reference to the status of the Africans among the nations of the earth, we have seen nothing to justify the notion that they are of a different 'breed' or 'species'

from the most civilized. The African is a man with every attribute of human kind. Centuries of barbarism have had the same deteriorating effects on Africans as Prichard describes them to have had on certain of the Irish who were driven, some generations back, to the hills in Ulster and Connaught; and these depressing influences have had such moral and physical effects on some tribes, that ages probably will be required to undo what ages have done. This degradation, however, would hardly be given as a reason for holding any race in bondage, unless the advocate had sunk morally to the same low state. Apart from the frightful loss of life in the process by which, it is pretended, the Negroes are better provided for than in a state of liberty in their own country, it is this very system that perpetuates, if not causes, the unhappy condition with which the comparative comfort of some of them in slavery is contrasted.

"Ethnologists reckon the African as by no means the lowest of the human family. He is nearly as strong physically as the European; and, as a race, is wonderfully persistent among the nations of the earth. Neither the diseases nor the ardent spirits which proved so fatal to North-American Indians, South-Sea Islanders, and Australians, seem capable of annihilating the Negroes. Even when subjected to that system so destructive to human life, by which they are torn from their native soil, they spring up irrepressibly, and darken half the new continent. They are gifted by nature with physical strength capable of withstanding the sorest privations, and a lightheartedness which, as a sort of compensation, enables them to make the best of the worst situations. It is like that power which the human frame possesses of withstanding heat, and to an extent which we should never have known, had not an adventurous surgeon gone into an oven, and burnt his fingers with his own watch. The Africans have wonderfully borne up under unnatural conditions that would have proved fatal to most races.