A Few Of The Words, Most Commonly In Use, Will
Exemplify Them :
-
Obbo. Latooka.
Bari.
Water. Fee. Cari. Feeum.
Fire. Mite. Nyeme. Keemang.
The Sun. T'sean. Narlong. Karlong.
A Cow. Decang. Nyeten. Kittan.
A Goat. Decan. Nyene. Eddeen.
Milk. T'sarck. Nalle. Le.
A Fowl. Gweno. Nakome. Chokkore.
The Obbo natives were a great and agreeable change after the Latookas,
as they never asked for presents. Although the old chief, Katchiba,
behaved more like a clown than a king, he was much respected by his
people. He holds his authority over his subjects as general rain maker
and sorcerer. Should a subject displease him, or refuse him a gift, he
curses his goats and fowls, or threatens to wither his crops, and the
fear of these inflictions reduces the discontented. There are no
specific taxes, but he occasionally makes a call upon the country for a
certain number of goats and supplies. These are generally given, as
Katchiba is a knowing old diplomatist, and he tunes his demands with
great judgment. Thus, should there be a lack of rain, or too much, at
the season for sowing the crops, he takes the opportunity of calling his
subjects together and explaining to them how much he regrets that their
conduct has compelled him to afflict them with unfavourable weather, but
that it is their own fault. If they are so greedy and so stingy that
they will not supply him properly, how can they expect him to think of
their interests? He must have goats and corn. "No goats, no rain; that's
our contract, my friends," says Katchiba. "Do as you like. I can wait; I
hope you can." Should his people complain of too much rain, he threatens
to pour storms and lightning upon them for ever, unless they bring him
so many hundred baskets of corn, &c. &c. Thus he holds his sway.
No man would think of starting upon a journey without the blessing of
the old chief; and a peculiar "hocus pocus" is considered as necessary
from the magic hands of Katchiba that shall charm the traveller, and
preserve him from all danger of wild animals upon the road. In case of
sickness he is called in, not as M.D. in our acceptation, but as "doctor
of magic," and he charms both the hut and the patient against death,
with the fluctuating results that must attend professionals even in
sorcery. His subjects have the most thorough confidence in his power;
and so great is his reputation that distant tribes frequently consult
him, and beg his assistance as a magician. In this manner does old
Katchiba hold his sway over his savage, but credulous people; and so
long has he imposed upon the public that I believe he has at length
imposed upon himself, and that he really believes he has the power of
sorcery, notwithstanding repeated failures. In order to propitiate him,
his people frequently present him with the prettiest of their daughters;
and so constantly is he receiving additions to his domestic circle that
he has been obliged to extend his establishment to prevent domestic
fracas among the ladies. He has accordingly hit upon the practical
expedient of keeping a certain number of wives in each of his villages:
thus, when he makes a journey through his territory, he is always at
home. This multiplicity of wives has been so successful that Katchiba
has one hundred and sixteen children living - another proof of sorcery
in the eyes of his people. One of his wives had no children, and she
came to me to apply for medicine to correct some evil influence that had
lowered her in her husband's estimation. The poor woman was in great
distress, and complained that Katchiba was very cruel to her because she
had been unable to make an addition to his family, but that she was sure
I possessed some charm that would raise her to the standard of his other
wives. I could not bet rid of her until I gave her the first pill that
came to hand from my medicine chest, and with this she went away
contented.
Katchiba was so completely established in his country, not only as a
magician, but as "pere de famille," that every one of his villages was
governed by one of his sons; thus the entire government was a family
affair. The sons of course believed in their father's power of sorcery,
and their influence as head men of their villages increased the prestige
of the parent. Although without an idea of a Supreme Being, the whole
country bowed down to sorcery. It is a curious distinction between faith
and credulity; - these savages, utterly devoid of belief in a Deity,
and without a vestige of superstition, believed most devotedly that the
general affairs of life and the control of the elements were in the
hands of their old chief, and therefore they served him - not with a
feeling of love, neither with a trace of religion, but with that
material instinct that always influences the savage; they propitiated
him for the sake of what they could obtain. It is thus almost
unconquerable feeling, ever present in the savage mind, that renders his
conversion difficult; he will believe in nothing, unless he can obtain
some specific benefit from the object of his belief.
Savages can be ruled by two powers - "force," and "humbug;" accordingly,
these are the instruments made use of by those in authority: where the
"force" is wanting, "humbug" is the weapon as a "pis aller." Katchiba
having no physical force, adopted cunning, and the black art controlled
the savage minds of his subjects. Strange does it appear, that these
uncivilized inhabitants of Central Africa should, although devoid of
religion, believe implicitly in sorcery; giving a power to man
superhuman, although acknowledging nothing more than human. Practical
and useful magic is all that is esteemed by the savage, the higher
branches would be unappreciated; and spirit-rapping and mediums are
reserved for the civilized (?) of England, who would convert the black
savages of Africa.
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