Chapter VIII: Preface (7)

We soon came near the place to which we were directed, and after we had wandered about some short time, we espied about half a score of cows grazing; our next concern was to see if any cow-keeper was tending them. To confess ingenuously, I was scarcely ever in more fear in my whole life; the noise of the pretty little lizards, who hop about the trees, and create a rustling amongst the leaves, appeared at that time in my ears like the rushing out of so many men from an ambuscade; but after we had listened very attentively, and taken a short tour with the utmost precaution, we at length ventured to sally out from behind the covert of the trees, and pitch upon one that was for our purpose; my comrade took the rope, which till then he had twisted about his middle, and secured her; we had much ado to get her from the rest of the herd; but at last we mastered her, and drove her through the woods, for we thought it safest to avoid all open places, and by noon we reached home. In a few minutes she was cut up by a dozen hands at once, for fear the right owner should have missed her, and should follow our track. The meat was divided into two hundred pieces, and distributed to the same number of men. My partner and I had the udder, and a slice of the buttock, which is the customary fee to such as bring in either a stolen beast, or one taken from an enemy; as almost every one in the town had a small portion, all of it was despatched immediately; and the next day we were in the same plight as we were in before.

It was now winter, and as the stalks of the yams are then withered, they are very difficult to be found; insomuch that we were reduced to the utmost distress, and almost famished. If we could get a meal once a day it was luxurious living; when the children, therefore, cried for food, though they had none all day, their mothers could with authority take them up short, and say, would you be gluttons? Did you not eat yesterday? These shocking taunts from their poor and distressed parents, I heard for some months together; and our calamitous circumstances were visible in our ghastly countenances. Here were no wars, no acts of hostility now; our enemies never concerned themselves about us, nor we with them. Thus we lived for eight or nine months after we had lost our cattle. Our enemies, however, were in a worse condition, if possible, than we were; because deaan Murnanzack and his brother, who lived on the other side, frequently interrupted their repose, and deprived them of the only happiness that attends a state of poverty; and that is, to sleep away one half of their tedious hours, and so lull the acute sense of their misfortunes.

Deaan Crindo, and, indeed, every body else, sincerely wished for a peace, without finding any expedient to accomplish it; and though deaan Murnanzack’s success had made them despair of one upon any honourable terms, yet Providence threw an accident in the way, by which it was effected. Rer Vovvern, king of Feraignher, which is St. Augustin-bay country, had declared war against Woozington, our common enemy; and had sent an ambassador, one Ry-Nanno by name, a very able and experienced person, whose commission was to reconcile the contending lords of Anterndroea; and procure their friendship and assistance in the common cause. No sooner was he arrived at Fennoarevo, than the joyful news spread round the country, and reached our ears. Deaan Crindo, without any hesitation, permitted Ry-Nanno to make the first overtures from him to his nephew Murnanzack; to whose residence the ambassador was then gone when he heard it.

It was with no small reluctance, that this prince listened to a peace; for not only his uncle’s deportment, but that of his sons too, was so inhuman and savage, in destroying the cattle belonging to their nearest relations, rooting up their plantations, and committing other flagrant enormities, that he almost forgot his own private wrongs, and looked upon deaan Crindo as the general enemy of mankind, who, to gratify his unruly passions, endeavoured to lay his country waste; notwithstanding he himself, at the first breaking out of the quarrel, had shown him so glorious an example. With what generosity did he treat both Crindo and Mundumber, and all who belonged to them? How careful was he of their towns and effects? Evidently demonstrating that he aimed at nothing more than doing himself justice, and deciding a controversy that was too warmly pursued, and that the murder of men in cool blood, and the destruction of countries, were actions of horrid impiety. And as Ry-Nanno told me afterwards, it was his innate virtue that at last determined him to a reconciliation; for he thought the Supreme Being could never look down with a favourable eye on a man who would refuse to relieve his fellow-creatures from such calamities as his countrymen then laboured under. And this was the principal motive, in the height of his success, to waive the prosecution of his own interest, when it stood in competition with the public good. These were the truly noble sentiments and generous resolutions of this great man, notwithstanding his contempt of revelation; or, at least, of the christian religion, as I had represented it to him in a disadvantageous light. I wish our priests who build so much on their superior knowledge of God’s will, would be as exemplary in their lives and conversations, and would teach princes as well as others, to be in reality so truly just, honourable, and good as this gallant black prince was in all his actions; and yet I doubt not, but he will be stigmatized with the odious character of an illiterate heathen.

As soon as Ry-Nanno had concluded his negotiation with deaan Murnanzack, he passed by deaan Afferrer, well knowing he would acquiesce with what his brother had done, and came to us, in order to compromise the quarrel we were engaged in with Chahary and Frukey. He condemned them for their rashness in the prosecution of their private resentments to the ruin of themselves and their country, and told them it was represented in a very bad light to all the kings on the island. He met with no great difficulty in the accomplishment of the reconciliation he aimed at; which being effected, he told them that Rer Vovvern had a pique against Woozington, for several very gross affronts. Amongst others, he had called a dog by the name of Rer Vovvern; and Ry-Nanno expected he should wait on them next summer to beg their assistance against Woozington; but his errand was at that time principally out of friendship, to put an end to their destructive divisions. In a few days a peace was concluded and publicly proclaimed all over the country.

While Ry-Nanno was delivering his first speech to Rer Mimebolambo and deaan Mevarrow, I observed that he fixed his eye attentively upon me, and seemed to view me with some concern; and calling to me in broken English—you, white man, come hither. When he asked me my name, he turned to my master and asked, here is a white bird among a parcel of crows; in our country, indeed, they are common enough, ships come there frequently, but then they wear clothes, and eat and drink with our lords. This poor young lad looks piteously: why do you suffer him to go naked? Pray show some charity to a distressed stranger, and do not use him with inhumanity. Deaan Mevarrow answered, I have used him more tenderly than he deserves; you do not know how his friends served deaan Crindo. Yes, says Ry-Nanno, I know the whole story perfectly well; and that deaan Crindo treated them in a barbarous manner in refusing to let them go at their request to a seaport, where ships come, in order to return to their native home. Had Rer Vovvern this white man, he would give him some of the clothes which his countrymen have left behind them, and take as much care of him as he would of his own son, till some ship should come to carry him home to his friends.

I listened to this discourse with the utmost attention, and waited with impatience for a favourable opportunity of talking with him in private, which I did that night; for he brought part of the cattle which deaan Murnanzack gave him, as he very well knew that we had none, and I was sent for to kill a bullock. I embraced this lucky opportunity, and told him in broken English, that I would wait on him at night. Accordingly I went, and he received me with abundance of humanity and respect. After we were seated, he inquired into the whole history of our shipwreck and misfortunes. I gave him a long and faithful detail thereof, not forgetting to acquaint him with the cruel treatment I met with from my master, and to set my wretched state of slavery in the strongest light. The relation of this melancholy tale, not only made me weep, but drew tears likewise from his eyes. He told me he would endeavour to purchase me of deaan Mevarrow, and desired me not to be too much dejected. I stayed late with him, and when we parted, the hopes I had entertained of his kind intentions to release me, kept me awake all night. The next day, after he had discoursed with my master about their own private affairs, he asked him if he was inclined to sell his white man; and in case he was, he would give him in exchange a handsome young fellow, capable of doing him more service, or a buccaneer gun, if that would be a more agreeable compensation.

I was sitting among my fellow-slaves, and waiting with the utmost eagerness and attention to hear the result of this conference. When my master ordered me to stand up, I was in hopes it was to strike the bargain; but, instead of that, says he, look on that white slave there; for looking after cattle, digging of wild yams, and improving of honey, there is not his fellow; and though a buccaneer gun is the common price of a slave, I will not take two for him. Ry-Nanno thereupon showed him three or four slaves, but Mevarrow told him in direct terms that he would not part with me on any conditions whatever. Then turning to me, he asked if I was not willing to dig some wild yams for him, as well as his other slaves who were just gone on the same errand before. Not daring to refuse, I was forced to take up my hatchet, shovel, and lance, and go into the woods; but instead of searching for yams, I sat down and wept till I was almost blind. However, I was under an indispensable obligation to find some to carry home, which was no easy task, for the stalks were now withered; yet I made up a bundle, after roasting them, but had none myself. When I came home, my master thought I had been idle, and said, you are mightily concerned I suppose, that Ry-Nanno is not your master. I went home and laid me down on my mat, and had nothing but a log of wood under my head for a pillow till some considerable time after it was dark, and then I stole privately to Ry-Nanno.

I was no sooner seated, than he told me he was glad to see me again, and asked me what success I had met with, which I told him; and, moreover, that my master had abused me to the last degree for bringing no more yams. He said I was the first man he ever saw who had a black for his master; and though he could not purchase me, yet he did not question, but Rer Vovvern would find some ways or means to get me into Feraignher, when he came next summer into this country. To that I replied, that I was afraid my master would not take me to the wars for that very reason, and that I despaired of ever regaining my liberty; but I was determined to make the experiment as soon as ever my master went out on another expedition, and left me behind him. Ry-Nanno endeavoured all he could to comfort me, and said, the same Providence which has hitherto preserved you, will deliver you at last; and I have great hopes of seeing you at St. Augustine-bay; for, said he, since Tuley-Noro’s death, there are but few ships come now to Port Dauphine, though that, indeed, is the nearest seaport, for ours is a great way off. I desired to be informed how many days’ journey it was, and which way he came; for I am determined, said I to attempt my escape; if they overtake me, I am sensible I shall be killed, but then I shall be freed from my present bondage, which is worse than death; and should I fall into any other master’s hands, it is morally impossible he should treat me worse than this has done. The whole country of Merfaughla, said Ry-Nanno, lies between us, extending itself from the utmost part of Anterndroea, where deaan Murnanzack’s cattle are all kept, to the river Oneghayloghe, which runs into St. Augustine-bay; and I think I was about forty and two days on my journey, but could have performed it in less than half the time, had we not hunted by the way; for the whole country, said he, is so well stocked with proper subsistence, that no one need carry any provisions, unless he be in a more than ordinary hurry. There are abundance of wild cattle in great part of it; besides, there is a large quantity of faungidge, verlaway, wild honey, and wild yams to be had, wherever you go. I inquired what kings lived in the way? He said three. Rer Trortrock is the first to the northward; the next Rer Chulu-Mossu-Andro, and Zaffentampoey; this last resides at the head of the river Oneghayloghe, to the eastward; all their people, however, live near two long days’ journies from the road. The nearest way, said he, is by the foot of Yong-gorvo hills, till you come to the west side of it, then strike over to the northward half a day’s journey, and take your course betwixt the north and west, and you cannot lose your way. I asked him a great many more questions till it was late and time to depart, but he would not permit me till I had supped with him. The next day he took his farewell of my master, and I stole away privately to thank him for all his favours. As they were packing up his provision, &c., he advised me to oblige deaan Mevarrow as much as possible, lest he should kill me or do me some secret injury, and bid me likewise not despair of getting home to England. He then made me a present of a large piece of beef, and after repeated expressions of my gratitude for his tender concern for me, I parted from him, though with abundance of reluctance. When I reflected on what had passed, I began to entertain quite different thoughts of being in another country from what I had done; for I found here were great numbers of people, nay, whole nations too, who were civilized, and understood the laws of decency and good manners; but it was my misfortune to fall among the most savage people of the whole island.

The next day the crier went round the town with orders to all deaan Mevarrow’s slaves to muster before his door. Among the rest I went to know his pleasure, which was to get ready and march with all our baggage the next morning to our own town; which was cheerfully complied with by every body but myself, who was very indifferent where I lived. So when we had taken our leave of Rer Mimebolambo and his people, we marched home and found our habitations very little worse than when we abandoned them, for they were at that time newly built. The orders were to attend and receive axes and hoes for the cultivation of the ground. Whilst some cleared it of the wood and briars, others hoed it up instead of ploughing it. Our master sent to his uncle Mephontey for a considerable quantity of guinea corn and carravances, which were soon sowed; and then indulged his slaves for a fortnight, in order to improve their own plantations. I desired deaan Sambo to use his interest with my master, that I might have two days more to take care of my honey, which I had secured from thieves, by setting up white sticks as a testimony that it was poisoned by the charms of the umossee. He gave consent; and thereupon, I took three large tubs, each of which would contain five or six gallons, and as many calabashes. I had farther to go than from our old town, which had been burnt; but when I came there, I found my hives all safe and untouched, and my stock of honey prodigiously increased. I smoked the bees out, and took the greatest part of their treasure away, but not all, leaving them some to subsist on, for they will return of themselves to the hives, and when they swarm, go directly to new ones without any of that fatigue we have with them in England. I found some fine Virginia honey with white wax, which I put into my calabashes. As it was near two years since I had seen them, I had almost forgotten where to look for a good part of them, they being planted at a great distance from each other in different corners of the wood. I filled, however, all my vessels, and left as large a quantity behind me for the next day’s journey. As soon as I got home, I waited on my master and made him a present of one of the tubs: now these lords always expect an acknowledgment on such occasions. When my master saw how large a quantity I brought him, he was surprised, and asked me why I brought him so much? For to do him justice, I cannot say he ever discovered a covetous disposition.

Besides, we have no officers to exact any certain quantity, but the people must go voluntarily, and carry a present of such commodities as their plantations and industry have produced; as carravances, guinea corn, potatoes, &c.; but this is only by way of acknowledgment of homage, and a calabash only would have been looked upon as a sufficient compliment. But as I was sensible that he had a circumcision-feast to make, and I had a large stock, I desired him to accept it. He told me it was true, and for that purpose he would purchase all the honey I had to spare, and give me a cow and a calf for it the first cattle he had.

The civil war being now over, we lived at ease, and could dig our wild yams without the least apprehensions of danger. People now went backwards and forwards to visit each other as usual, and every one attended his plantations; it was six months, however, after this, before we had plenty. My conversation with Ry-Nanno was ever in my mind, and I only waited for a favourable opportunity of my master’s going abroad upon some exploit, to make my escape, if possible, at all adventures. After some time, it happened that one Rer Ambarroch, a petty prince to the northward, having received and detained eight slaves of deaan Mevarrow’s, and thirty head of his cattle, a little before the civil war began; and the deaan sending a special messenger to demand them, he sent word back that he might come himself and fetch them, if he thought fit. He being now at leisure, Rer Mimebolambo and he agreed to join their forces, and having obtained leave of deaan Crindo, they prepared for their expedition.

I expected to be left behind, as usual, to take care of his wife, and pleased myself with the hope that the time was near at hand for putting my design in execution; but standing before him with two lances in my hand, you shall not, says he, always live at home like a woman, but shall go to the wars with me; the sight of a white man in arms will strike terror into the people upon the mountains where we are going. Hereupon he took my lances, and said, here is one of your grandfather’s arms; you can manage this, I presume, somewhat better than ours; prepare yourself for the march.

I desired, however, that I might have one of my lances, which he gave me, and twenty musket balls, a sufficient quantity of powder, and two flints. I took up my mat as usual, but my master gave it to one of his slaves to carry for me, so I walked, gentleman-like, without any luggage.

Our little army consisted of about three hundred men, exclusive of the slaves; we went to the northward all the first day, on the second we got into the forest to the east of Yong-gorvo, where the wild cattle are; there we hunted, and killed some beef, while four men were sent out as spies toward Rer Ambarroch’s town, to survey the fortifications of it. We were almost a day’s journey from it; and, indeed, it was not advisable to go nearer, lest some of their people should have discovered us, and alarmed the town; for those wild cattle were their principal maintenance and support. Our spies returned, and brought intelligence, that it was an open place without any fortification at all. Thereupon we marched all night, and arriving at the town by break of day, we divided ourselves to surround it, and fired into their houses to alarm them; the barking of the dogs and the noise of the guns soon roused them, and away they scowered, for we gave them no time to collect themselves into a body: so we plundered them at once, and took what prisoners we could find. I saw the prince’s house, and ran directly up to it, in hopes of taking him prisoner; but he jumped out and fired at me: as I was going to return it, a man threw a lance at me, which I put off and fired at him, and put a stop to his running; but by that means the prince escaped.

I entered the house, and found his wife and daughter, with two or three slaves attending them. I took hold of the ladies’ hands, and led them both out, and left others to plunder the house as they pleased, since I had a good prize enough; but one of Rer Mimebolambo’s men, who had got no booty, would fain have taken one of my captives from me; whereupon I told him, I supposed he was a coward, and had sneaked behind a tree in the action, or else he might have found something worth his acceptance. He insisted on his demands, and reproached me with being a slave, till some of our people came up, at which time he was obliged to depart with shame; for a complaint being made to deaan Mevarrow, he justified me, and severely reprimanded the poltroon. For there was an agreement made before we set out, that what cattle should be taken be divided; but all captives should remain in the custody of those who took them. When we had driven all the men away, we got what cattle we could find together, and made the best of our way through the wood with them, lest the enemy should rally and attack us. As soon as we got into the plain we halted, and made preparations to receive them; and about two hundred of them soon came as we expected.

I delivered my two captives, as every one else did theirs, to the slaves that were in the rear, whilst we marched; and as we came near them, they also met us; so that we made a discharge almost all at once, and killed three or four of their men. We halted a while to load again, and perceived that they stood confounded, and looked in a very wishful manner on one of their party who was fallen. Having loaded again, I and some few more ran directly up to them; seeing us approach, which is not usual, they fired at us and ran away. We followed them till they got shelter in the wood, and then returned to the main army. On our retreat, they sallied out of their coverts, and followed us at a distance, being desirous to take one view more of their wives, children, and cattle; and to observe our motions, in hope some accident might happen, that might give them a favourable opportunity to avenge their cause, and retrieve the losses they had sustained.

At noon we came to a shady grove, and there halted near a spring, in order to refresh ourselves; for we were all fasting. As soon as my master was seated, he ordered me to bring my two captives before him; and applauding me for my courage and conduct in the action, he told me I should keep one of them myself, and have my choice too, and that he would be contented with the other. I soon determined in favour of the young one, who, in truth, was extremely agreeable; and I was pleased with her from the first moment I took her. She was not above sixteen years of age; her mother, whom I presented to my master, was about four or five and thirty. Deaan Mevarrow was pleased with my choice, for he was inclined to do a generous action; and thereupon calling her to him, he told her, her husband had brought all this misfortune upon himself by his unjust and obstinate proceedings; and (said he) I have only followed his directions; I am come myself as he bid me, and have fetched away all my women; and I perceive, some of my own cattle, with a sufficient quantity of his, to pay me and my friends for our trouble. As for yourself, I will restore you to your liberty; go back to Rer Ambarroch and acquaint him, that if he be inclined to have his daughter and cattle again, he must come and fetch them. You see she is fallen into my white man’s hands, and for my part, I will never take her from him. And, said I, I will lose all the blood in this white man’s body, before he shall have her again.

After she had refreshed herself with some meat, which deaan Mevarrow presented her with, she came to me in order to take her last farewell of her daughter. They both wept heartily, not expecting ever to see each other more; I pitied them, I confess, and would have dismissed the young one, had I not really been in love with her. To confess ingenuously, I never saw any woman before that time I liked so well; though I had been so many years in the island. I comforted the mother, however, as well as I could; and desired her, not to be too much concerned for the loss of her daughter, since she should live as well as I did; nay, I assured her, that I would take more care of her than of myself; and though I was not of a sable hue, I had a heart as fond and indulgent as any black whatever; and therefore, though she fell to my lot by the chance of war, yet it was my design to make her my wife, if she approved of it; if not, it was possible, I said, she might lead a less comfortable life. Her mother asked her, what she thought of the motion? She answered, she was at my disposal, and not at her own; and desired her duty might be presented to her father. And present mine too, said I, if you please, mother. So after some farther discourse for a short time, they parted. She took her leave of deaan Mevarrow, returning him many thanks for his courteous treatment, and went away by herself; though she had not, I presume, far to go alone; for her friends were, doubtless, as near as they durst come in the woods, to observe our motions. And though we never saw them more, yet we kept a strict guard all that day, and the following night. I was very fond and careful of my pretty prisoner, tying a rope about her middle, with the ends about myself, and laid her close to me, folding her fast within my arms; she only smiled and rallied me for it, but I was so fearful lest she should get away, that I could not sleep. We marched apace the next day, and when we halted, Rer Mimebolambo and deaan Mevarrow divided the cattle, each had two hundred and eleven; and then they parted, each taking the nearest way home.

Before we entered the town, we made another halt, in order to divide the cattle among ourselves; the deaan had thirty, his brother ten, and each of the other principals one. He that had two slaves retained one of them, and delivered the other to his lord, and had a cow and calf in lieu of it. If two men got a slave between them, they had each of them a cow for it; even he who had taken no slave was to have a cow, provided the number would admit of it; if not, one was divided between two; and this is a general and an established law, with respect to the division of an enemy’s spoils.

Deaan Mevarrow told me I had but one slave, whereupon I alleged he had taken one away, and might have kept her, if he thought proper; but I perceived he was only in jest, for he gave me a cow and a calf as an equivalent for her; and generously enough offered me another cow and calf for my honey, but I modestly declined that favour; so he chose them for me himself out of the fattest of the herd. By this means I became rich at once, having two cows and two calves, and a handsome jorzerampeller; that is to say, a handsome girl.

No sooner were we come to the town, than the shells were blown, and all the women ran out to see what was the cause of it, not expecting our return in so short a time; but when they knew who we were, they ran back to their houses till we had made our triumphal entry, and deaan Mevarrow was seated; then his wife came out, and as it is the custom there, licked his feet, and after her, the rest of the women paid him the same homage; and after that, each of them testified her duty to her own husband in the same submissive manner. I thought, indeed, I had now a wife, and as fine a one as the best of them all; and that the next time we returned from such an expedition with the like success, I should have homage done me too. My mistress sent and desired to see my young spouse; I went along with her accordingly, and she would make her sit down on the same mat with herself, and could not refrain from tears, it having been her own case; whereupon she charged me to use her tenderly. I did not intend, I told her, to make a slave of her, but a walley, that is, a wife.

As I had a stock of honey in a neighbour’s hands, as also some carravances, and a sufficient quantity of milk, I made a very tolerable repast for my bride and myself; and mimicked matrimony so far as to take her by the hand, and assure her that I was willing to make her a constant and tender husband; and asked her, if she was equally willing to be a faithful and loving wife? to which she cheerfully consented. So we lay down together, and though we had no bride-men or bride-maids, or throwing of stockings, yet we were as happy as our circumstances would well admit of.

Some of my readers, perhaps, may wonder how I could be so passionately in love with a black woman; but as I had been several years in the country, and they were become natural to me, I think the wonder ceases. Besides, she was extremely handsome, of a middle stature, very straight, and exactly shaped; her features were regular, and her skin as soft, fine, and delicate as any lady’s in Great Britain. And to do the women there justice, all who are of any rank and well brought up, have the last good quality to boast of. There are uncleanly, coarse-skinned creatures, indeed, amongst the vulgar, as well as in Europe; but the women do not go naked as some of the Guinea negroes. Their dress is a lamber, much longer than that of the men’s, and reaches to their feet from their middle; above and under the lamber, they wear a kind of shift, which covers all the body to the neck, and short sleeves. This, for the generality, is made of cotton, and is of a dark colour; those of the better sort embellish it with beads, in a very neat manner, more especially on the back, where they are ranged in rows and cross one another; and as they are of different colours, they form a large double cross so like a union-flag, that one would imagine they copied after it.

Thus much as to a general detail of the person and habits of these women, though I shall not, indeed, give them the preference to our Europeans; yet I must ingenuously confess, that it is with pleasure I reflect on mine, and remember our parting with the utmost reluctance and concern. For as to their fidelity, duty, and submissive deportment to their husbands, goodnature, and agreeable conversation, so far as their little knowledge extends, I think the Europeans come far short of them. We white people entertain a very contemptible and mean idea of these blacks, and a high and partial one of ourselves: they, on the other hand, have an exalted opinion of our merit; and modestly imagine, that we are far superior to them in point of knowledge, arts, and sciences: and therein, doubtless, they are right; but if an impartial comparison were to be made of their good qualities, the black heathens would, in my opinion, excel the white christians. I presume the reader will readily allow, that the best character I could give myself, in order to recommend me to my wife’s mother, was, to assure her, as I did, that I had as tender a heart as any black whatever; for it must be acknowledged, though to our shame, that they treat one another with more humanity than we do. There are none miserable amongst them, if it be in the power of their neighbours to assist them. There love, tenderness, generosity, and moral honesty, too, are very conspicuous; and that not only just in this one country of Anterndroea, but throughout the whole island, and even in other places more than here. My master, deaan Mevarrow, indeed, may be produced as an exception to this general rule, on account of his stealing his neighbour’s cattle, I grant it; but it must be considered, that there are some men of bad principles in every country; he did it, it is true, against conscience, and stood self-convicted: for he knew what justice was, as well as any one, as appeared by his paying me my cow and calf in return for my honey; and in many other particulars. There is a wide distance between the capacities and virtues of some men; though it is with regret that I mention deaan Murnanzack’s name in the same page with Mevarrow’s; yet the peculiar vices of the latter are no objection to the national virtues of his country.

My reader will excuse this digression, I hope, when he recollects the only pleasure that alleviated the weight of my slavery while in Anterndroea. I looked after my master’s cattle indeed, as I did before; but then I had a few of my own, and an agreeable companion to spend my leisure hours with, who took care of my house; and as I had plenty of honey, I never was without toake, for my wife and I to enjoy ourselves with, and entertain a friend upon occasion. So that I lived as well as the best of my neighbours, and being now much less fatigued than formerly, I was capable of taking more notice of the religion and laws of the country: and as I propose to amuse the reader with a particular detail of one of their circumcision-feasts, it will not be improper to give first an account of that little religion which they professed.

They acknowledge, indeed, and adore the only one supreme God, whom they call deaan Unghorray, which signifies the Lord above. There are, according to their notion, four other sovereign lords, and that each superintends one quarter of the world. The northern lord is styled deaan Antemoor; the southern, deaan Meguddumdummateme; the western, deaan Androwfertraer; and the eastern, deaan Anabeleshey. This last, say they, dispenses plagues and calamities amongst mankind, by the command or permission at least, of the great God; the others also are subservient to his commands, but are chiefly dispensers of his favours and blessings. They look upon these four as mediators between men and the Supreme Being; on which account they have a peculiar regard for them, and in their prayers and sacrifices, recommend themselves to their indulgence and protection.

I have already given the reader some account of the owleys, by which they seem to entertain the same idea as some superstitious people in Europe formerly did of familiar spirits; because they employ them as their favourite messengers with their petitions and prayers to their great God; and, after a sacrifice, expect that they should come and tell in dreams what they have to do, and also to warn them of any approaching danger. This bears a great conformity to the idea, which some christians have entertained of guardian angels, or some old philosophers of a good or evil genius; or rather, is more exactly conformable to a very ancient, and long received notion of demons; and for that reason, as we have no other term so fit in our language, I choose to distinguish them by that; for the owley is no more than the general name of the utensil, or altar; which is rather like a talisman, or sigil, to which the demon is thought to be attached, and by which, as a proper medium, they expect to be invoked. For there are almost as many different demons with proper names, as there are persons who have owleys; some of which are, Ry-Leffu, Tompack-Offnarevo, Laka-petu, Deer-mefacher, Deer-hurzolavor, Ry-mungary, Ry-ove. Then they invoke likewise the spirits of their forefathers, and have a great veneration for them; calling upon them by names that are given them after their decease; insomuch that they look upon it as a crime to address them, or speak of them by the names they had when living; and this name is principally known by the word garevo at the end of it; as may be observed in the repetition of deaan Crindo’s and deaan Murnanzack’s fathers’ names by my mock retinue among the peasants.

The veneration they have for the memory of their ancestors, and the assurance they have of their spirits always existing, is apparent in almost every circumstance of the few religious ceremonies which they perform: the burial of their dead is very particular and solemn. I have frequently hinted at the great humanity with which they treat each other on all occasions, and under all difficulties of what nature or kind soever. In sickness they daily visit and contribute all that in them lies to the relief of the afflicted family, and the restoration of the patient. When any one is dead, all the relations and neighbours come to the house; the women make doleful lamentations, and the men assist in the necessary preparations for the funeral. In the first place, they pitch upon a tree for the coffin, after that, a cow or an ox is killed, and some of the blood sprinkled upon it: imploring at the same time their forefathers, and the demons, and demigods to aid and assist them, and take care that the tree does not split in the falling, or that any one be not hurt either by cutting or felling it. When the tree is down, they cut it about a foot longer than the corpse, and split it directly lengthways, (for they always make choice of a tree which they know will split after this manner,) and dig both parts hollow, like two troughs. It is then carried to the house, the corpse being in the mean time washed, and wrapped up in a lamber, or frequently in two and sewed together. There is frankincense, or a gum very much like it, burning all the time in the house. They seldom keep the corpse above one day, especially in hot weather. They put the corpse in the troughs closing them together, and carry it upon six men’s shoulders. Every family has a burying-place of their own, which no one dare infringe upon or break into; nor indeed does any one attempt it. This is enclosed, and fenced round with sticks, like palisadoes. When they come near the place, the corpse is set down, and then they proceed to the rest of the ceremony; that is, to make four fires, one at each corner on the outside of the burying-place; on these fires they burn the ox or cow, which was killed before for that purpose; then they divide it into quarters, which are all consumed in the flames: after this, they sprinkle frankincense upon the coals, and spread them all about. This being done, the chief or eldest of the family goes close to the entrance of the burying-place, and hollas aloud several times; after a short pause, he calls upon all the dead that are there deposited, commencing at the earliest, and proceeding to the last, and each one distinctly by his name; and in the conclusion tells them, that there is a grandchild, or near relation come to lie amongst them; and that he hopes they will receive him as a friend. Then the gate is opened, and two or three persons are sent in to dig the grave, which is made for the generality seven or eight feet deep; and the corpse is placed in it, and covered over with the earth without any further ceremony. None are permitted to enter here, but some of the nearest relations, and the bearers, and the door is immediately shut fast again. There is commonly a crowd of people without, who are busy in carving up, and dividing among themselves the cattle, that are distributed amongst them for that purpose, if it be a great and rich family that can afford it; but the poorer sort cannot gratify their friends in so bountiful a manner. They generally visit this burying-place once a year, to clear it from weeds and make it clean; but never enter it till they have first burnt a cow, or bullock before it.

I knew some who, during a friend’s sickness, would make a sacrifice and prayer here, to invoke the aid and assistance of the spirits of their forefathers; but this is not a very common custom. And if any man have any peculiar ceremonies of his own, which others do not think proper to put into practice, no person is offended, nor do they concern themselves about it; and the reason is, because there are no people here, who pretend to be greater favourites of the Supreme Being than other men, and to have a particular commission to interpret and declare his will. No one here has yet been so presumptuous as to attempt this; and if any one should be so hardy, he would meet with but few to credit him.

Every man here, the poor man as well as the rich lord, is a priest for himself and his family; and expects the demons should answer his requests in his dreams. If he differ from his neighbour in point of ceremony, as there is no damage given or received, so there is no hatred arises. But were they to set apart particular persons, and to give them a certain number of cattle and slaves every year, for the performance of some certain ceremonies, and instead of making their prayers to God for themselves, leave it to these to officiate for them, and prescribe rules and seasons to them, these very people would soon lord it over them. For they would terrify them with the anger of the great God, and demigods, and foment divisions among the people for the support of their interest, lest they should lose their substance and honours; and at last punish any innocent person for their insolent inventions, under a sanctified pretence of demons coming in the night from the Supreme Being, and enjoining them so to do. We had an instance how easily mankind might be imposed on by these pretenders to prophesy, in my master Mevarrow; and how artfully the imposition was carried on in one of our neighbours.

There was a person of distinction lived about two hours’ walk from us, called deaan Olaavor, whose father died whilst I was here; he was making preparations for his interment in the burying-place of his family; and the night before, he dreamed his father appeared to him. Or, according to his own expression, his father appeared to him in a dream, and earnestly desired him not to bury his corpse; but keep it in a sundock, or chest, and erect a little house for the reception of it.

This request he very dutifully complied with, building a house about three hundred yards from the town to the eastward, to which place he used frequently to resort, and make his prayers and oblations, and then pretended that the spirit of his father, which he called lulu-bay, or the great spirit, used to come and tell him strange things, which should occur to his neighbours. He frequently visited deaan Mevarrow, who gave the utmost attention to every thing he said; Olaavor perceiving his weakness, soon found out ways and means to turn the credulity of his friend to his own advantage: and when any troublesome time came on, he would industriously wait on Mevarrow, and inform him how angry his lulu-bay was, and what misfortunes he had just grounds to fear would attend him. Now whether, as he was an artful man, he conjectured rightly from the reason of things; or, whether he dreamed rightly (for sometimes, indeed, it happened as he said, and often otherwise) I shall not presume to determine; but his principal aim was (as it appeared to me) to get a heifer now and then for a pretended sacrifice, and frequently a present of some beads, and such other trinkets, for the pains he was at, using his best endeavours to appease the wrath of his lulu-bay, and procure his favour and assistance. The advantage he made of this was so conspicuous, that many people grew jealous of his conduct; but at length a brother of deaan Olaavor’s was killed in the wars, and his lulu-bay never came in a dream to warn either one or the other of the impending danger. This not only opened their eyes, but convinced a great many more; however an excuse was at hand. That his brother had been remiss and negligent in regard to his prayers and oblations to lulu-bay; and for that reason he suffered him to fall. Deaan Mevarrow, and some of the weakest of the people, swallowed the cheat, and still continued their superstitious opinion of this great spirit, and were afraid to speak, or entertain the least contemptible thought of it; having always the plea of mean spirited bigots, that they were safer who paid an awful regard to lulu-bay, than those who despised him. But be the case how it may, if he were not a great and powerful spirit, either capable of injuring them, or doing them any good offices; if the whole were a mere fiction of deaan Olaavor’s, yet there was no harm in thinking he was so, or in paying him honours; but upon the supposition that he was really such a potent spirit, and they should neglect him, then they were sure to suffer severely for their contempt.

This was all the idle answer those poor timorous creatures would give, on their being asked a reason for their tame compliance with deaan Olaavor; which, doubtless, would have been as good a plea for their paying divine honours to a potato, had any one told him he had a revelation in his dream, that it was a demigod. The reader, I presume, may entertain a more adequate idea of the natural disposition of the people, with respect to their morals and religion, from such instances and occurrences, than from any formal description which I can pretend to make; I shall therefore pursue my history, and give a particular detail here of the feast and ceremony of the circumcision of deaan Mevarrow’s son.

The toake was made some weeks beforehand, by boiling the honey and combs together, as we in England make mead. They filled a great number of tubs; some as large as a butt, but some indeed smaller; a shed being built for that purpose, which was thatched over, to place them in. On the day appointed, messengers were despatched all round the country to invite the relations and friends. About three or four days before the ceremony of the circumcision was actually performed, you might see the beginning of a festival; people went about blowing horns, and beating drums both night and day; to whom some toake was given out of the lesser vessels as a small compensation for their trouble: deaan Mevarrow had procured two large oxen from deaan Murnanzack. They, who lived in the most remote parts, came a day or two before; and they were entertained with toake. In the evening, I found the town full of people, some wallowing on the ground, and some staggering; scarcely one individual person sober, either men, women, or children. And here one might sensibly discern the effects of peace and security, the people abandoning themselves without fear or reserve to drinking, and all manner of diversions. My wife I found had been among them indeed; but had the prudence to withdraw in time, for she was fast asleep when I came home.

And now the day being come, I returned from feeding my cattle before noon, in order to bring up the two oxen and a bull, whose legs being at once tied fast, they were thrown all along upon the ground. The child was about a year old; for they have no stated time for the observance of this custom. He was decked with beads, and a skein of white cotton thread was wound about his head. A great crowd attended the festival. Some brought such presents as their abilities would admit, such as a cow, or a calf, beads, iron shovels, hatchets, and the like. Every one was served once only with a small quantity of toake in a calabash before the ceremony began. All things being now duly prepared, they waited for the signal from the umossee, who was all this time very busy, to all outward appearance, in measuring his shadow with his feet. When it came to the length of three and a half, he gave the word. Upon which, one of the nearest relations, who had the child in his arms, ran with him up to the bull, and putting the child’s right hand on the bull’s right horn, repeating the following form of words.

Tyhew deaan Unghorray, deaan Antemoor, deaan Anebeleshey, deaan
Androfertraer, deaan Meguddumdummateme, an Ruey Owley, Heer-razehu,
ittoey acquo toey Anomebay loyhe ittoey handrabeck enney raffa
loyhe.

Which in English runs thus:—

Let the Great God above, the Lords of the four quarters of the world,
and the demons prosper this child, and make a great man of him. May
he prove as strong as this bull, and overcome all his enemies.