Ismailia by Sir Samuel White Baker (read aloud books txt) 📖

emperor marched against the rebels at the head of an army (which, Ibn Batuta says, consisted of a million cavalry and half a million infantry). A battle was fought, in which the khan was defeated and killed.

"This news reached the capital a few days after our arrival. The city was decorated, drums and trumpets were sounded, and games and rejoicings instituted, which continued for the space of a month.

"The dead body of the khan was then brought, together with the bodies of about a hundred men, his relations and followers.

"A large vault was constructed underground. It was spread with magnificent carpets, and the body of the khan was laid in it, along with his weapons and with the gold and silver vessels that were used in his household.

"Four female slaves and six memluks were led into the vault, each provided with a drinking vessel filled with liquid.

"The entrance of the vault was walled up, and earth was heaped on the top until it resembled a large hillock.

"Four horses were then brought and made to gallop in the neighbourhood of the tomb until they stood still with fatigue. A large beam of wood was erected over the tomb, and to this the horses were attached, being impaled with wooden pales, passed longitudinally through their bodies and projecting through their mouths.

"The bodies of the khan's relatives, whom I have previously mentioned, were likewise deposited in vaults, each with his weapons and with the vessels used in his house.

"Those of highest rank were ten in number. Over each of their tombs three horses were impaled, and one horse over each of the others.

"The day was one of public solemnity, and no one abstained from its observance, neither man nor woman, Moslem nor infidel. All arrayed themselves in funeral garments--the infidels wearing white tailasans, and the Moslem white gowns.

"The empresses, wives of the khan, and his chief followers remained in the neighbourhood of the tomb for forty days, living in tents. Some prolonged their stay up to a year, and a market was established at which provisions and every other necessary were sold.

"These are practices of the existence of which among any other people in these present times I have no personal knowledge.

"The Indian infidels and the people of China burn their dead. Others bury them, but without burying living men or women along with the corpse.

"But I was informed in the Soudan, by persons upon whose word full reliance may be placed, that among certain infidels in these countries, on the death of the king, a vault is constructed in which the corpse is laid, and along with it a certain number of his courtiers and servants; as also thirty persons, sons and daughters of the most distinguished men of the country. The fore-arms of these persons are first broken, as also their legs, below the knees, and drinking vessels are deposited with them in the tomb.

"I was informed by a person, one of the chief men of the Masuffahs, who dwelt in the country of Koobar, in the Soudan, and who was a favourite with the sultan, that on the death of the latter the people wished to bury my informant's son in the tomb along with those of their own children who had been chosen for the same purpose. He added: 'I remonstrated, saying, "How can ye do this? The lad is not of your faith, neither is he one of your children." Finally, I ransomed him,' he continued, 'with a heavy payment.'". . . .

This is an interesting fact, that so long ago as the year 1346 such a practice was known to exist in Central Africa.

When the funeral rites of Kamrasi were over, Kabba Rega ascended the throne, and succeeded to all his father's wives, with the exception of his own mother. This is the invariable custom in Unyoro.

The throne is composed partly of copper and of wood. It is an exceedingly small and ancient piece of furniture, and has been handed down for many generations and is considered to be a cojoor, or talisman. There is also an ancient drum, which is regarded with reverence as something uncanny, and the two articles are always jealously guarded by special soldiers, and are seldom used.

Should the throne be lost or stolen, the authority of the king would disappear, together with the talisman, and disorder would reign throughout the country until the precious object should be restored.


CHAPTER XIX.

RESTORATION OF THE LIBERATED SLAVES.

The work had now fairly commenced, and Kabba Rega and his chiefs were assured of a grand reform. Already the slave-hunters had been punished: the vakeel, Suleiman, was secured in the stocks, and the slaves that had been kidnapped had been restored to their homes in Unyoro. I now determined to insist upon the restoration of all the Unyoro slaves that had been carried away from this country, and were captives in the zareebas of Fatiko, Fabbo, Faloro, and Farragenia. From the descriptions of Kabba Rega and his chiefs, I considered that these prisoners amounted to about a thousand persons--women and children.

Umbogo, the interpreter, declared that Abou Saood's companies would attack the government troops, should I insist upon the liberation of the slaves. He had lived with these slave-hunters, and he had frequently heard them declare, that, "should the Pacha ever arrive in this country, and insist upon the suppression of slavery, they would shoot him rather than lose their slaves." I treated this idea as an absurdity.

At the same time that Kabba Rega and his people were eager for the restoration of the numerous women and children that had been stolen from Unyoro, they were themselves great slave-dealers.

M'tese, the powerful King of Uganda, on the southern frontier of Unyoro, was in the habit of purchasing ivory in that country for the merchants of Zanzibar.

These purchases were made by an exchange of slaves, brass-coil bracelets, and long cotton shirts; which were either of British or Indian manufacture, that had arrived via Zanzibar.

M'tese, with his usual sagacity, did not permit the merchants of that country to enter Uganda in force, but he received from them both slaves and merchandise, which he sent into the surrounding countries for the purchase of ivory. He thus monopolized the trade, and kept the price at a minimum.

In Unyoro there was an established value for a healthy young girl. Such a person was equal to a single elephant's tusk of the first class, or to a new shirt. Thus a girl could be purchased for a shirt, and she might be subsequently exchanged for a large elephant's tusk.

In the country of Uganda, where the natives are exceedingly clever as tailors and furriers, needles are in great demand. A handsome girl may be purchased for thirteen English needles! Thus for slave-traders there existed an excellent opening for a profitable business. A girl might be bought for thirteen needles in Uganda, to be exchanged in Unyoro for an elephant's tusk that would be worth twenty or thirty pounds in England.

Abou Saood's brigands had been far too lawless even for this innocent traffic, and in default of the merchandise necessary for such profitable exchanges, they had found it more convenient to kidnap young girls, which saved much trouble in bargaining for needles and shirts.

In every African tribe that I have visited, I found slavery a natural institution of the country. I had at length discovered that it was bad policy to commence a dissertation against the slave trade generally; this attacked local interests, therefore it was more diplomatic to speak against the capture of women and children that belonged to my hearers, but to avoid a discussion upon the moral aspect of the slave trade.

The negro idea of the eighth commandment is: "Thou shalt not steal--from ME;" but he takes a liberal view of the subject when the property belongs to another.

I had been rather startled in the year of my arrival at Gondokoro, when, during the voyage, I landed and conversed with some sheiks of the Shir tribe. One of these headmen was loud in his complaints against the slave-hunters and against the slave trade in particular, from which his tribe had suffered. Many of the women and children had been carried off by a neighbouring tribe, called the Berri, on the east of the Nile. The sheik therefore proposed that I should join him with my troops and capture all the women and children that belonged to his enemies. This was natural enough, and was a simple example of the revenge that is common to uneducated human nature. The sheik and I got on famously, and I found a good listener, to whom I preached a touching sermon upon the horrors of the slave trade, which I was resolved to suppress.

The good man was evidently moved at the allusion to the forcible separation of children from their parents.

"Have you a son?" he asked.

"My sons are, unfortunately, dead," I replied.

"Indeed!" he exclaimed. "I have a son--an only son. He is a nice boy--a very good boy; about so high (showing his length upon the handle of his spear). I should like you to see my boy--he is very thin now; but if he should remain with you he would soon get fat. He's a really nice boy, and always hungry. You'll be so fond of him; he'll eat from morning till night; and still he'll be hungry. You'll like him amazingly; he'll give you no trouble if you only give him plenty to eat. He'll lie down and go to sleep, and he'll wake up hungry again. He's a good boy, indeed; and he's my only son. I'll sell him to you for a molote! (native iron spade)."

The result of my sermon on the slave trade, addressed to this affectionate father, was quite appalling. I was offered his only son in exchange for a spade! and this young nigger knave of spades was warranted to remain always hungry.

I simply give this anecdote as it occurred without asserting that such conduct is the rule. At the same time, there can be no doubt that among the White Nile tribes any number of male children might be purchased from their parents--especially in seasons of scarcity.

Girls are always purchased, if required, as wives. It would be quite impossible to obtain a wife for love from any tribe that I have visited. "Blessed is he that hath his quiver full of them" (daughters). A large family of girls is a source of wealth to the father, as he sells each daughter for twelve or fifteen cows to her suitor. Every girl is certain to marry; thus a dozen daughters will bring a fortune of at least 150 cows to their parents in all pastoral countries.

In Unyoro, cattle are scarce, and they belong to the king; therefore the girls are purchased for various commodities--such as brass-coil bracelets, bark-cloths, cotton shirts, ivory, &c.

I was anxious to establish a new and legitimate system of trade in this country, which would be the first step towards a higher civilization. I accordingly devoted every energy to the completion of the station, in which we were assisted by the natives, under the direction of their various headmen.

The order and organization of Unyoro were a great contrast to the want of cohesion of the northern tribes. Every district throughout the country was governed by a chief, who was responsible to the king for the state of his province. This system was extended to sub-governors and a series of lower officials in every district, who