As each one cultivates a field and does other productive labor, it will be seen that the man with the most wives is the richest man.
The man has his own house, but visits and lives in the houses of his wives in turn. The child in Africa is rarely weaned before it is two or three years old, and during the period of time when a child is unweaned the father has no marital relations with the woman. On the whole, there is less quarreling among the wives of a polygamic husband than one would expect. Bantu women, however, are often termagants, as women elsewhere, and at times the chief’s house group is lively.
Domestic slavery still flourishes. The state, of course, has done much to end the actual slave trade for supplying white men and Arabs. It is, however, difficult to deal with the matter of domestic slavery, and in fact is scarcely worth the candle.
Every chief or man of any consequence has slaves. Calamba, my interpreter, at Ndombe, though a young fellow, probably not more than 25, had two. It is rare that the lot of the domestic slave is unhappy. It is usually women or children who are bought, and they are treated in all respects as if members of the family. Little is required of them in the way of work and service, and they must absolutely be provided for by the master, who is also frequently responsible before the public for their misdeeds. Formerly, of course, there was the possibility of being killed upon a festal occasion, the accession of the chief to increased power, or to grace his funeral. Within those districts where the state has a firm hold and strong influence this possibility is done away with, and the most serious disadvantage in being a slave is thus removed. Slaves may become rich men, and not infrequently themselves hold slaves.
Perhaps the most striking characteristic of the Bantu, as of the true negro, is his emotionality—one instant joyous, the next in tears. Vowing vengeance for an injury to-day, he is on the happiest terms with his injurer to-morrow. He laughs, sings, dances. Of all the introductions of the white man, perhaps the accordion is the favorite. Men use it, but women play it constantly. Most of them play one song piece only, and one may hear it from one end of the state to the other at every hour of the day and night. Of course, there are native instruments in plenty, drums of every size and form, from the small hand drum, made by stretching a skin across an earthen pot three or four inches in diameter, up to the great cylindrical, horizontal drum made by hollowing logs a yard in diameter and ten feet long. There are horns, fifes, pipes, and whistles, and a great series of stringed instruments, ranging from the musical bow with but one cord to lutes with ten or twelve. Of course, the instrumental music goes with the dancing.
The native is born to dance. Babies, two or three years old, dance with their elders. Men dance together; women have their special forms; but in the majority of cases the two sexes dance together. There is, however, nothing like our waltzes or round dancing, individuals keeping themselves separate. The dances are most frequent and lively when the moon is growing. On moonlight nights hundreds of people—men, women, and children—gather at dusk, and to the noise of drums dance wildly, often till morning. It is no uncommon thing for people working on plantations to work all day and dance almost all night, and this day after day. While some of the dances are extremely graceful, most of them are obscene and are followed often by frightful orgies.
One thing greatly interested me. Had I been asked before my trip to Africa about the cake-walk—a form of amusement which I love to see—I should have said that it originated in America among the black folk of our southern states. But no, the cake-walk is no American invention. In every part of the Congo one may see it—even in regions where white influence has seldom penetrated. The American cake-walk is an immigrant.
The Bantu child is wonderfully precocious. This precocity displays itself in everything. The children run about with perfect freedom, instead of tottering along, one unsteady step after another, as our children of the same age. They speak astonishingly soon. A babe in arms eats solid food—notwithstanding the fact that it is not weaned until two or three years of age—shockingly early. The little child imitates the every action of its older friends. Children of four or five, in shrewdness, comprehension, and intelligence, are like our ten-year-olds. This precocity suggests the fact of early ripening. As a fact, boys of sixteen and girls of thirteen are frequently ready for marriage. A man of twenty-five is in the prime of life, a man of thirty aged, and on the whole the term of life closes at thirty-five.
II.
January 21, 1907.
LIFE is easy in the tropics. Wants are few. A house to live in can be built in a few hours. Food can be gathered or produced with little labor. Dress is needless. Where life is easy there is little impulse to labor.
The chief incentive to the Bantu to work is to secure the wherewithal to buy a wife. The boy, who, through a careless, happy childhood, has done naught but play, begins to think of settling down. But to have a wife he must have money or its equivalent. So he goes to work. It may require a year or more before he has the pieces of cloth which are necessary for the purchase of his desired loved one. The same stimulus which impelled him to labor for one wife may prod him to efforts for others. But with the establishment of a home, and the purchase of two or three wives to care for him and produce him wealth, his work is done. From fourteen years to twenty-five is his working period. Before that time a child, after that time he is a man of means. What wealth comes later comes through the women and their labor, and through trade.
We have already stated that the Bantu is notably acquisitive. Wealth, apart from women and slaves, is counted mostly in cloth. One of the chief aims in life is to accumulate cloth, not for use as clothing, but as evidence of wealth and for the final display when the man dies and is buried. Among the Lower Congo tribes the dead body is wrapped in piece after piece of cloth, until the body disappears in a mass of wrappings made of scores of pieces, each piece consisting of eight or sixteen yards, as the case may be. Young men have cloth, and it is most interesting to look through the boxes of the “boys.” At Basoko we were robbed, and the authorities instituted a search. I was asked to inspect the boxes of all the workmen on the place. Without warning, every man and boy had to open his trunk, chest, tin box, or other store. I saw young fellows of no more than sixteen or seventeen years who had a dozen pieces of good cloth carefully folded away, watches, jewelry, ornaments, knives, dishes—every kind of white man’s tradestuff that could be imagined. When they are thirty those “boys” will be rich men, with women, slaves, and piles of stuff.
The government of the Free State has issued coins for native use. There are large coppers of the value of one, two, five, and ten centimes. There are silver coins of half-franc, franc, two franc, and five franc value. But these coins have no circulation beyond Leopoldville. In the Kasai district and the Upper Congo every commercial transaction is done by barter.
Certain things are so constantly in use as to have fixed values. For articles of trifling value nothing is so good as salt. A standard which varies from place to place is the brass rod, or mitaku. This is simply a piece of brass wire of certain length. The mitaku in the Lower Congo are short, those in the Upper Congo much longer. Beads have ever been used in trade, but the wise traveler avoids them, as their value has dwindled, and the taste not only varies from place to place, but from time to time. The bead which one traveler found useful in a given district may have lost its attractiveness before the next traveler, loaded with a large supply, comes that way.
At Ndombe the brass rod has no vogue. There the cowries (sea shells) are the standard in small transactions. Cowries were once used in many parts of Africa, but in most places have ceased to have value. Ndombe, however, arrogates to himself and family the sole right of wearing brass arm and leg rings. Hence mitaku are not used, and the old-fashioned cowry remains. But the chief tradestuff, of course, is cloth. With it you may buy chickens or goats, pigs or wives. In the Upper Kasai a piece of cloth means eight yards—“four
