The Atlantic Monthly, Volume 11, No. 65, March, 1863. VariousЧитать онлайн книгу.
without tumult or fraud. A judge and four inspectors went up and down to hear and settle grievances. The women had their stalls, at which they sold articles of their own manufacture from cotton or wood, plates, wooden cups, red and blue paper, salt, cardamom-seeds, palm-oil, and calabashes.
How did it happen that such a thrifty little kingdom learned the shiftlessness of slave-trading? Early navigators discovered that they had one passion, that of gaming. This was sedulously cultivated by the French and Portuguese who had colonies at stake. A Whidah man, after losing all his money and merchandise, would play for his wife and children, and finally for himself. A slave-trader was always ready to purchase him and his interesting family from the successful gamester, who, in turn, often took passage in the same vessel. In this way Whidah learned to procure slaves for itself, who could be gambled away more conveniently: the markets exposed for sale monthly one thousand human beings, taken from the inferior tribes of the coast. The whole administration of justice of these superior tribes was overthrown by the advent of the European, who taught them to punish theft, adultery, and other crimes by putting up the criminal for sale.
The Whidah people were Fetich-worshippers; so were the inhabitants of Benin. But the latter had the singularity of refusing to sell a criminal, adjudged to slavery, to the foreign slave-traders, unless it was a woman. They procured, however, a great many slaves from the interior for the Portuguese and French. The Benin people dealt in magic and the ordeal; they believed in apparitions, and filled up their cabins with idols to such an extent as nearly to eject the family.
The slaves of the river Calabar and the Gaboon were drawn from very inferior races, who lived in a state of mutual warfare for the purpose of furnishing each other to the trader. They kidnapped men in the interior, and their expeditions sometimes went so far that the exhausted victims occasioned the slaver a loss of sixty per cent, upon his voyage. The toughest of these people were the Eboes; the most degraded were the Papels and Bissagos.
The Congo negro was more intelligent than these; he understood something of agriculture and the keeping of cattle. He made Tombo wine and some kinds of native cloth. The women worked in the fields with their children slung to their backs. The Congo temperament near the coast was mild and even, like the climate; but there dwelt in the mountains the Auziko and N'teka, who were cannibals. The Congoes in Cuba had the reputation of being stupid, sensual, and brutal; but these African names have always been applied without much discrimination.
The slavers collected great varieties of negroes along the coasts of Loango and Benguela; some of them were tall, well-made, and vigorous, others were stunted and incapable. They were all pagans, accustomed to Fetich- and serpent-worship, very superstitious, without manliness and dignity, stupid and unimpressible.
The Benguela women learned the panel game from the Portuguese. This is an ugly habit of enticing men to such a point of complicity, that an indignant husband, and a close calculator, can appear suddenly and denounce the victim. Many a slave was furnished in this way.—But we restrain the pen from tracing the villanous and savage methods, suggested by violence or fraud or lust, to keep those decks well stocked over which the lilies of France drooped with immunity.
All these negroes differed much in their sensitiveness to the condition of slavery. Many of them suffered silently, and soon disappeared, killed by labor and homesickness. Others committed suicide, in the belief that their spirits would return to the native scenes. It was not uncommon for a whole family to attempt to reinhabit their old cabin in this way. The planters attributed these expensive deeds of manumission to a depraved taste or mania; but we do not know that they laid Greek under contribution for a term, as Dr. Cartwright did, who applied the word drapetomania to the malady of the American fugitive. Many negroes sought relief in a marooning life; but their number was not so great as we might expect. After two or three days' experience, hunger and exposure drove them back, if they were not caught before. The number of permanent maroons did not reach a thousand.
But a few tribes were so turbulent and sullen that the planter avoided buying them, unless his need of field-hands was very urgent. He was obliged to be circumspect, however; for the traders knew how to jockey a man with a sick, disabled, or impracticable negro. The Jews made a good business of buying refuse negroes and furbishing them up for the market. The French traders thought it merit to deceive a Jew; but the latter feigned to be abjectly helpless, in order to enjoy this refitting branch of the business.
The Coromantine negroes were especial objects of suspicion, on account of their quarrelsome and incendiary temper. Such powerful and capable men ought to have valued more highly the privileges of their position; but they could never quite conquer their prejudices, and were continually interpreting the excellent constitutional motto, Vera pro gratis, into, Liberty instead of sugar! An English physician of the last century, James Grainger by name, wrote a poem in four books upon the "Sugar-Cane," published in 1764. Perhaps it would be more correct to say that he exhibited a dose; but the production yields the following lines which show that the Coromantine of Jamaica was no better than his brother of San Domingo:—
"Yet, if thine own, thy children's life, be dear,
Buy not a Cormantee, though healthy, young,
Of breed too generous for the servile field:
They, born to freedom in their native land,
Choose death before dishonorable bonds;
Or, fired with vengeance, at the midnight hour
Sudden they seize thine unsuspecting watch,
And thine own poniard bury in thy breast."
All these kinds of negroes, and many others whom it would be tedious to mention, differing in intelligence and capability, were alike in the vividness of their Fetich-worship and the feebleness of their spiritual sentiments.9 They brought over the local superstitions, the grotesque or revolting habits, the twilight exaggerations of their great pagan fatherland, into a practical paganism, which struck at their rights, and violated their natural affections, with no more pretence of religious than of temporal consolation, and only capable of substituting one Fetich for another. The delighted negroes went to mass as to their favorite Calenda; the tawdry garments and detestable drone of the priest, whose only Catholicism was his indiscriminate viciousness, appeared to them a superior sorcery; the Host was a great Gree-gree; the muttered liturgy was a palaver with the spirits; music, incense, and gilding charmed them for a while away from the barbarous ritual of their midnight serpent-worship. The priests were white men, for the negroes thought that black baptism would not stick; but they were fortune-hunters, like the rest of the colony, mere agents of the official will, and seekers of their pleasures in the huts of the negro-quarter.10 The curates declared that the innate stupidity of the African baffled all their efforts to instil a truth or rectify an error. The secret practice of serpent-worship was punishable, as the stolen gatherings for dancing were, because it unfitted them for the next day's toil, and excited notions of vengeance in their minds. But the curates declined the trouble of teaching them the difference in spiritual association between the wafer in a box and the snake in a hamper. On the whole, the negro loved to thump his sheepskin drum, and work himself up to the frantic climax of a barbarous chant, better than to hear the noises in a church. He admired the pomp, but was continually stealing away to renew the shadowy recollection of some heathen rite. What elevating influence could there be in the Colonial Church for these children of Nature, who were annually reinforcing Church and Colony at a frightful pace with heathenism? Twenty or thirty tribes of pagans were imported at the rate of twenty thousand living heads per annum, turned loose and mixed together, with a sense of original wrong and continual cruelty rankling amid their crude and wild emotions, and prized especially for their alleged deficiency of soul, and animal ability to perform unwholesome labor. Slavery never wore so black a face. The only refining element was the admixture of superior tribes, a piece of good-fortune for the colony, which the planter endeavored as far as possible to miss by distributing the fresh cargoes according to their native characters. A fresh Eboe was put under the tutelage of a naturalized Eboe, a Jolof with a Jolof, and so on: their depressed and unhealthy condition upon landing, and their ignorance of the Creole dialect, rendered this expedient.
Sometimes Fetichism furnished a legend which Catholicism, in its best estate, would not despise. Here is one that belongs to the Akwapim country, which lies north of Akkra, and is tributary to Ashantee. "They say that Odomañkama created all things. He created the earth, the trees, stones, and men. He showed men what they ought to eat, and also said to them, 'Whenever anybody does anything that is lovely, think about it, and do it also, only do not let your eye grow red' (that is, inflamed, lustful). When He had finished the creation. He left men and went to heaven; and when He went, the Fetiches came hither from the mountains and the sea. Now, touching these Fetiches, as well as departed spirits, they are not God, neither created by God, but He has only given them permission, at their request, to come to men. For which reason no Fetich ever receives permission to slay a man, except directly from the Creator."—Petermann's