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to send out, with full and adequate supplies, more than 100 slaves, whose freedom depends on their going to Liberia. Here the Committee must pause for a moment, to compare the beneficent course of this Society, with the course of another Society, which claims to be the exclusive apd only friend of the colored man. The one has said a great deal, and much of it in no friendly tone, about equal and unalienable rights, just as if we lived in a world of abstractions. The other has made very little noise, and what it has said, has been words of peace and truth; but it has acted; and it now presents the community with the spectacle of more than 100 freemen, who, but for it, would still have been slaves. And 1000 more are waiting, merely till the Parent Board, or its Auxiliaries, possess the meaus to place them as freemen in the same company. We call upon the many excellent men in the ranks nominally of our opponents, to consider these things. We speak not to the partizans, or to their editors, and the wouldbe leaders, in their ranks. To them we have nothing to say; but of them we do say, that we fear them not. They have already done us much good by their many grievous and hard speeches; and their treatment of this report, when they receive it, and especially of this part of it, will hereafter do us much more.

The distressing and painful loss which the Colony and Africa in general have sustained by the recent deaths of so many devoted and excellent men and women, has been felt by the Board with the deepest sensibility. But even in this painful dispensation of Divine Providence, there is no permapent element of discouragement. That tbe Colony will advance, if none but colored men go there, is most certain. But to lay the foundation of society on the principles of civil and religious liberty, and to assist in building up a native agency in the Colony and among the surrounding tribes, the aid of suitable white men is greatly needed. In view of these important considerations, the Board, after mature deliberation, have decided to have their whole territory explored with reference to a more hea!:':{}}} situation in the interior, in addition to the present settlements, and as it proper distance from the margin of the streams. It is also their intention to have the interior berond their limits explored, with a view to ascertain the distance and location of the high lands, and the course and distance of the mountains. They are convinced of the vital importance to Africa, and to the Colony, to have pious, able and enlightened men stationed there as missionaries. From the facts in the possession of the Board, they have great hopes of succeeding in finding a situation healthful to the wbite man. In that event, the respected boards of missions could, with renewed encouragement, recommence their most benevolent operations.

Among the first meetings of the present Board, it was decided, that they would keep the public advised of the true state of their affairs, both in the United States and at the Colony, as far as the truth was known to them. On this determination they have faithfully acted, and this report and that of February last, give evidence that they have done so. In the letters of Captain Voorhees and Mr. Pinney, were many painsul truths in reference to the condition of the Colony. But the Board did not hesitate a moment in publishing these communications entire, because they were satisfied from the high character of the writers, that they contained the truth. The Board are also anxious to extend the subscription of the Liberia Herald in the U. States; its columns will, to a certain extent, give authentic information of what is passing there.

With the disposition on the part of the Board, thus evidenced, the friends of the cause may rest assured, that as far as the Board possess information, be it good or bad, the truth shall be laid before them. This course steadily persisted in, will soon render useless the labors of their op

ponents, in procuring and making public, with so much parade, letters from disappointed and dissatisfied colonists,-garbled extracts of letters from others, not intended for publication, -and in getting up prepared and ex parte depositions, and labored and preconcerted interrogatories."

On motion, the foregoing report was unanimously adopted, and ordered to be published in the August number of the African Repository.

W. W. SEATON, President, pro tempore. Attest:

P. R. FENDALL, Recorder.

From the Millennial Trumpeter, Maysville, Tenn. July 5.

ABOLITION The friends of the Abolition Society labour industriously to impress on the minds of the public, that the Colonization Society meets with small encouragement from the opposers of slavery in the Southern and Western States. Every paragraph or word spoken against the Colonization Society, meets from them a hearty welcome, and is echoed from mouth to mouth and print to print throughout the country. There seems to be a spirit of hostility to the friends of Colonization reigning in the breasts of aboli. tionists, that totally annibilates every charitable feeling. This spirit of rivalry and self-aggrandizement, has so weakened their efforts against the primary object, i. e. the extinction of slavery, that a common observer would ibink ihey were merely opponents of the Colonization Society. We observe that a Mr. Thom of Kentucky, in a speech delivered before a Society at the North, has endeavoured to strengthen this belief, that the friends of Colonization were few in number, in the Mississippi Valley, and what there was, were weak in faith and silent in devotion. Where he got his authority for making these assertions we know not. The tocksin of dissension from the evils of Slavery has been sounded loud enough in the Mississippi Valley to be heard by all who have their ears open to the subject. And, all who impartially look at the excuses made and grounds assumed, by the advocates of Slavery, must admit that immediate and unconditional emancipation will never be sanctioned by the people. If the Abolition Society has friends in the West, many of them are muck friends, who while they speak in its favor, only do so that Slavery may be perpetuated. They are aware that the people will never permit the negroes to be unconditionally liberated among them, and therefore they countenance the Abolition attempt, lest the Colonization Society, which so well meets the views and opinions of the people, should ultimately effect the object they wish to prevent. We profess to know the sentiments of a majority of the people in Tennessee at least, and we fear not to hazard the assertion that every effort made by Abolitionists is only riveting the chains of Slavery more firmly on the slave. Even those who bewail the condition of the slaves, when they look around them and see the multitude of human beings that bave so long been in bondage, would shudder at the idea of throwing off the yoke, without first preparing their minds to bend to civil authority, and their hearts to be governed by the Father of Peace. Again, there are many who oppose slavery for no other purpose than that of getting en. tirely rid of the whole African race. Lastly, we say to our northern Abolition friends, if they are sincere in their wishes for the welfare of the slaves in the Mississippi Valley, to cease their efforts to obtain immediate eman. cipation, and cease their attempts to impede the progress of the American Colonization Society:


[From the Edinburgh Review, January 1834.]

Travels and Researches in Caffraria: describing the character, Customs, and Moral Condition, of the Tribes inhabiting that portion of Southern Africa: With historical and topographical Remarks, illustrative of the State und Prospects of the British Settlement on its Borders, the introduction of Christianity, and the Progress of Civilization. By STEPHEN Kay, Corresponding Member of the South African Institution. 12mo. London: 1833.

The Caffers are passionately fond of hunting, and pursue with ardour, not only the antelopes which inhabit their woods and mountains, but also the buffalo, the lion, the rhinoceros, the hippopotamus, and the elephant. The latter apimal they sometimes assail for several days before they can destroy him.

The system of government among these tribes is of a very simple patriarchal character; resembling, in many points, that of our Highland claus in ancient times. The chieftainship is hereditary, though the succession does not always follow in a regular course, according to the European laws of primogeniture. The chief usually names his successor from among the children of his principal wife, who is always a female of high lineage, and generally taken from another tribe. The principal wives of the Amakosa chiefs, for instance, are mostly of the noble blood of Amatembu and Ama. ponda. The great chiefs are considered absolute sovereigns in their respective clans; but their arbitrary power is practically restrained, in all at least that relates to public affairs; nothing of importance is decided upon without the council of the leading men of the tribe, and captains of villages, who are selected generally from the wealthiest, the wisest, or the brave est of the horde. These men are termed amapagati, i. e. elders or counsellors. In all great questions of peace or war, a public council is held, at which all the warriors attend, and where the leading men deliver their sentiments with great freedom and animation. But on more ordinary occasions, such as disputes between individuals, or the trial of offenders, the Chief, assisted by a certain number of his amapagati, sits as judge, the counsellors forming a species of rude jury. The traditional usages and customs of the nation form their code of laws. Of these African courts of justice, the following account has been given by the intelligent Missiopary, Mr. Brownlee, whose notes on the Amakosa Caffers are appended to Mr. Thompson's Travels:'When offences are committed, or disputes occur, and the matter cannot be settled by the interference of friends, it is brought by the aggrieved party before his chieftain's court. Those concerned are iminedjately summoned to appear before a public meeting of the tribe or clan. The place where the meetings are convened, is usually the cattle kraal of the horde or village; but if the weather be very warm, they sometimes assemble under the shade of the trees in some neighbouring wood. The parties concerned sit at the entrance of the kraal or place of assembly; the rest take their station in a circle within; but women are not allowed to enter, and only a few of the oldest and most respectable persons speak. When the matter is of great importance, the most profound attention is paid. The speakers rise i: succession with the greatest decorum, and make long and animated harangues, until all sides of the subject have been fully considered and discussed. After this, the chief, who acts as president of the court, gives his opinion, and refers it to the cousideration of the assembly, who eitber concur in his opinion, or assign their reasons for dissent. Sometimes an important cause is kept pending for several days; but this is not generally the case,--for, as there are no fees for the advocates, the length of tbe process does not increase the costs.'-(Vol. ii, p. 349.) Mr. Kay, on the same subject, makes the following observations:

•The Caffer chiefs are in all cases both legislators and judges, whilst “the old men” and favourite courtiers form a kind of jury and council too. The parties appear person. -ally, plead their own cause, and produce their witnesses and proofs.'--In their public harangues, a man is seldom interrupted, although his speech be continued for hours together; but during this time his antagonist is all attention: when he rises to reply, every argument that has been adduced is taken ap in the exact order in which it was delivered, and with as much precision as if answered at the very moment. Memory is their only note book; and although apparently put, on many occasions, to the severest test, they seldom seem to labour under any material ditficulty in bringing up all the details of the subject by the astonishing powers of recollection. Their language, on those occasions, is generally strong and nervous, and their manner exceedingly manly and dignified. Even the children, when about to reply to the most simple questions, step forward, throw back the head, and extend the arm; and give to their words a full, slow, and clear enunciation.' ---P. 154..

It is curious to remark, that Major Laing, in describing the judicial customs of the Soolimas of north-western Africa, gives an account alınost exactly correspondiog with the above description furnished by these two Caffer Missionaries. Nor is this the only point of resemblance between the usages of these widely sa parated tribes.

Murder or manslaughter, theft, adultery, and most other ofences between private persons, are usually punished by a fine fixed by the court; varying, according to circumstances, from a single cow to the whole property of the offender. In aggravated cases, or when the offence is committed against powerful chiefs, the criminal is sometimes punished with death.

On the subject of their religious notions, Mr. Kay has not furnished much additional information. Nothing like a regular system of idolatry exists among them; but we find some traces of a belief in a Supreme Being, and sundry superstitious usages, which look like the shattered wrecks of ancient religious institutions and higher civilization. Among the Amakosa, the Supreme Being, the 'ruler of the stars and the thunder,' is sometimes spoken of with a vague sort of awe, under the name of Uhlanga, or Udali; but, since the missionaries settled among them, the term Uliko (which is employed to denote the true God) has generally superseded the native terms. This word (Uliko) is derived from the ancient Hottentot term Tiko, the name of the Supreme Spirit, and which is said literally to signify "The Beautiful. Among the Bechuana tribes, 'the wielder of the thunder' is worshipped, with propitiatory rites, under the title of Moreemo or Booreemo,--but rather as a destructive than a beneficent power.Among the Amapondas, Mr. Kay found traces of a belief both in a Supreme Creator, and also in inferior evil spirits, not unlike some of the potions of our own ancestors concerning demons and goblins:

While conversing with these people upon religious subjects, I could not but remark that the word Utiko, generally used among the frontier clans for God, is here seldom or never heard; a fact which, coupled with the click attached to that word, very considerably strengthens the opinion of its being, like many others now embodied in the Caffer langniage, one of Hottentot origin. The proper names of Deity, used by the Amaponda, are Ulali (Maker or Creator), and Umenzi, which signifies “Worker,” and which, when used in a sacred sense, is fully understood as referring to that Being by whom the great works of nature were produced--the heavens, the earth, and the sea, &c. Tikaloski also is much more frequently and familiarly talked about than among the more southern tribes. This

is an appellation that seems to be given to some invisible and indescribable being, whom they sometimes personify as a little ugly malignant demon, capable of doing them mouch harm, of inflicting pain, and of efecting their ruin. They likewise imagine that he is able to disturb their happiness by a kind of amorvus intercourse with their women, by inducing them to play the harlot and the husband to go astray. The men, I was told, sometimes pretended to wage war with him, and after storming the hut in which he is supposed to be carrying on his mal-practices, loudly boast of victory:-P. 339.

Mr. Kay mentions having witnessed the sacrifice of a young heifer, by direction of a sorceress, to propitiate the Shulugu (ghost) of the ancestor of a child, the daughter of an Amaponda chief. The whole of the flesh, however, of the sacrifice, was devoured by the witch, and the chief worshippers, and only the bones left to the hungry Shulugn.

Besides these faint fragments of religious belief, the Caffer tribes observe with great strictness certain traditionary customs and usages, which, as before mentioned, appear to indicate their derivation, at some remote peri. od, from a people much more advanced iu civilization than they them. selves are now. The rite of circumcision is universally practised among them, uuaccompanied by any vestige of Islainism. They do not appear to regard it as an act of religion, but as an indispensable festal ceremony, by which the youth, on arriving at the age of puberty, are admitted to the rank of manhood. On this occasion the circumcised band of youths are painted white, arrayed in a fantastic dress of palm leaves, and are kept separate for three months from the rest of the tribe; nfter which they are formally admitted, at a public meeting, to rank with men and warriors. A ceremony, somewhat analogous, is observed with regard to the young females, on their attaining the age of womanhood.

Still more remarkable are the funeral rites attending the sepulture of their chiefs, and the consignment of the dead bodies of all of inferior rank to the beasts of prey. The chiefs and their wives are usually interred under the bedge of the cattle-fold, and all their arms, accoutrements, and or. naments, are deposited in the grave beside them. These cemeteries are thenceforth held sacred; and among some of the tribes persons are ap. pointed to take charge of them, who subsist on the produce of the consecrated cattle which are kept in these hallowed folds, and which are always allowed to die of old age. The abandonment of the dead bodies of the other classes to the hyenas has an appearance exceedingly savage and unnatural; and is attended with circumstances of a very revolting and deplorable character. It is evident that this barbarous practice has originated in their ancient superstitions, connected with defilement from the touch or presence of the dead. When they think that death is inevitably approach. ing, they carry out the sick person into some adjoining wood or thicket, and leave him to expire alone; for they have an inexpressible dread of being near or touching a corpse, and imagine that death brings misfortune on the living when it occurs in a hut or hamlet. Owing to this savage superstition, they are so anxious to get rid of the dying, that it sometimes happens, says Mr. Browplee, that persons of the privileged class are actually interred while yet alive. Cases also occasionally occur when those who have been carried out to the woods recover, and return to their relations; but this is very rare. The raiment of the deceased is considered as unclean, and must be destroyed, and the hut which he inhabited is shut: no person ever enters it again; it is called 'the house of the dead;' no one daręs even touch the materials of wbich it is constructed, and they are left gradually to crumble into dust. .

Mr. Kay remarks, that many circumstances connected with these funeral rites, and also with childbirth, leprosy, &c., bear a striking affinity to some of the obvervepoes enjoined by tho Levitical Code. For incarrer wboot

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