I cannot endorse the statement from personal knowledge of the desperate hostility which the drivers manifest towards the termites, as given by Dr. Livingstone, who, calling them "black rascals," says "they stand deliberately and watch for the whites, which, on coming out of their holes, they instantly seize, putting them to death." Perhaps the whites were kidnappers, in which case they served the white rascals right. Though I have never seen an encounter, it is nevertheless true, that the blacks do subdue the whites whenever they meet. In fact, they go, as do no other creatures known to natural science, in immense incalculable numbers—and I do not think that I exaggerate if I say that I have more than once seen more than six hogsheads of them traveling together, had they been measured—and along the entire line of march, stationed on each side of the columns, there are warriors or soldiers to guard them, who stand sentry, closely packed side by side with their heads towards the column, which passes on as rapidly as a flowing stream of water. I have traced a column for more than a mile, whose greatest breadth was more than a yard, and the least not less than a foot. It is inconceivable the distance these creatures travel in a short time. Should anything disturb the lines, the soldiers sally out a few feet in pursuit of the cause, quickly returning to their post when meeting no foe. The guards are much larger than the common drivers, being about the length of a barley-corn, and armed with a pair of curved horns, like those of the large American black beetle, called "pinching bug." There are no bed-bugs here.
One important fact, never referred to by travellers as such, is that the health of large towns in Africa will certainly be improved by the erection of cesspools, whereas now they have none. With the exception of the residences of missionaries and other civilized people, there is no such thing in Africa. Every family, as in civilized countries, should have such conveniences. Our senses are great and good faculties—seeing, hearing, tasting, smelling, and feeling—God has so created them, and designed them for such purposes; therefore, they should neither be perverted nor marred when this can be avoided. Hence, we should beautify, when required and make pleasing to the sight; modify and make pleasant to the hearing; cleanse and purify to make agreeable to the smelling; improve and make good to the taste; and never violate the feelings whenever any or all of these are at our will or control.
A single remark about these. The wild beasts are driven back before the march of civilization, I having seen none, save one leopard; and but four serpents during my entire travels, one three and a half feet long (a water snake); one fourteen inches long; and another ten inches long; the two last being killed by natives—and a tame one around the neck of a charmer at Oyo. During the time I never saw a centipede, and but two tarantulas.
To deny or overlook the fact, the all-important fact, that the missionary influence had done much good in Africa, would be simply to do injustice, a gross injustice to a good cause.
The advent of the Protestant Missionaries into Africa, has doubtless been effective of much good, though it may reasonably be expected that many have had their short comings. By Protestant, I mean all other Christian denominations than the Roman Catholic. I would not be regarded either a bigot or partialist so far as the rights of humanity are concerned, but facts are tenable in all cases, and whilst I readily admit that a Protestant monarch granted the first letters-patent to steal Africans from their homes to be enslaved by a Protestant people, and subsequently a bona-fide Protestant nation has been among the most cruel oppressors of the African race, my numerous friends among whom are many Roman Catholics—black as well as white—must bear the test of truth, as I shall apply it in the case of the Missionaries, as my object in visiting my fatherland, was to enquire into and learn every fact, which should have a bearing on this, the grandest prospect for the regeneration of a people, that ever was presented in the history of the world.
In my entire travels in Africa, either alone or after meeting with Mr. Campbell at Abbeokuta, I have neither seen nor heard of any Roman Catholic Missionaries; but the most surprising and startling fact is, that every slave-trading point on the coast at present (which ports are mainly situated South and East) where the traffic is carried on, are either Roman Catholic trading-ports, or native agencies protected by Roman Catholics; as Canot, formerly at Grand Cape Mount, Pedro Blanco, and Domingo at Wydah in Dahomi. And still more, it is a remarkable and very suggestive reality that at all of those places where the Jesuits or Roman Catholic Missionaries once were stationed, the slave-trade is not only still carried on in its worst form as far as practicable, but slaves are held in Africa by these white foreigners at the old Portuguese settlements along the Southern and Eastern coasts, of Loango and Mozambique for instance; and although some three years have elapsed since the King of Portugal proclaimed, or pretended to proclaim "Liberty to all the people throughout his dominions," yet I will venture an opinion, that not one in every hundred of native Africans thus held in bondage on their own soil, are aware of any such "Proclamation." Dr. Livingstone tells us that he came across many ruins of Roman Catholic Missionary Stations in his travels—especially those in Loando de St. Paul, a city of some eighteen or twenty thousand of a population—all deserted, and the buildings appropriated to other uses, as store-houses, and the like. Does not this seem as though slavery were the legitimate successor of Roman Catholicism, or slave-traders and holders of the Roman Catholic religion and Missionaries? It certainly has that appearance to me; and a fact still more glaring is, that the only professing Christian government which in the light of the present period of human elevation and national reform, has attempted such a thing, is that of Roman Catholic Spain, (still persisting in holding Cuba for the wealth accruing from African Slaves stolen from their native land) which recently expelled every Protestant Missionary from the African Island of Fernando Po, that they might command it unmolested by Christian influence, as an export mart for the African Slave-Trade. To these facts I call the attention of the Christian world, that no one may murmur when the day of retribution in Africa comes—which come it must—and is fast hastening, when slave-traders must flee.
Wherever the Protestant Missionaries are found, or have been, there are visible evidences of a purer and higher civilization, by the high estimate set upon the Christian religion by the natives, the deference paid to the missionaries themselves, and the idea which generally obtains among them, that all missionaries are opposed to slavery, and the faith they have in the moral integrity of these militant ambassadors of the Living God. Wherever there are missionaries, there are schools both Sabbath and secular, and the arts and sciences, and manners and customs, more or less of civilized life, are imparted. I have not as yet visited a missionary station in any part of Africa, where there were not some, and frequently many natives, both adult and children, who could speak, read, and write English, as well as read their own language; as all of them, whether Episcopalian, Wesleyan, Baptist, or Presbyterian, in the Yoruba country, have Crowther's editions of religious and secular books in the schools and churches, and all have native agents, interpreters, teachers (assistants) and catechists or readers in the mission. These facts prove indisputably great progress; and I here take much pleasure in recording them in testimony of those faithful laborers in that distant vineyard of our heavenly Father in my fatherland. Both male and female missionaries, all seemed much devoted to their work, and anxiously desirous of doing more. Indeed, the very fact of there being as many native missionaries as there are now to be found holding responsible positions, as elders, deacons, preachers, and priests, among whom there are many finely educated, and several of them authors of works, not only in their own but the English language, as Revs. Crowther, King, Taylor, and Samuel Crowther, Esq., surgeon, all show that there is an advancement for these people beyond the point to which missionary duty can carry them.
I am indebted to the Missionaries generally, wherever met with, whether in Liberia or Central Africa, for their uniform kindness and hospitality, among whom may be named: Rev. J. M. Harden and excellent wife, (a refined highly educated native Ibo lady at Lagos), Revs. H. Townsend, C. H. Gollmer, J. King, E. Bickersteth and ladies in Abbeokuta; A. D. Phillips, J. A. Stone and lady, Ijaye; T. A. Reid, and Mr. Mekin, Oyo; and Rev. D. Hinderer and lady; Ibaddan. I am indebted to the Baptist Missionaries for the use of their Mission House and furniture during our residence at Abbeokuta: Rev. John Roberts and lady, Miss Killpatrick, Reverend Bishop Burns and lady, Rev. Mr. Tyler, Rev. Mr. Gipson, Rev. Edward W. Blyden and others, Rev. Mr. Hoffman and lady, and Rev. Mr. Messenger and lady, all of Liberia, I am indebted for marks of personal kindness and attention when indisposed among them, and my kind friends, the Reverend Alexander Crumell and lady, whose guest I was during several weeks near the Cape, and who spared no pains to render my stay not only a comfortable, but a desirable one.
I would suggest for the benefit of missionaries in general, and those to whom it applies in particular, that there are other measures and ways by which civilization may be imparted than preaching and praying—temporal as well as spiritual means. If all persons who settle among the natives would, as far as it is in their power and comes within their province induce, by making it a rule of their house or family, every native servant to sit on a stool or chair; eat at a table instead of on the ground; eat with a knife and fork (or begin with a spoon) instead of with their fingers; eat in the house instead of going out in the yard, garden, or somewhere else under a tree or shed; and sleep on a bed, instead of on a bare mat on the ground; and have them to wear some sort of a garment to cover the entire person above the knees, should it be but a single shirt or chemise, instead of a loose native cloth thrown around them, to be dropped at pleasure, at any moment exposing the entire upper part of the person—or as in Liberia, where that part of the person is entirely uncovered—I am certain that it would go far toward impressing them with some of the habits of civilized life, as being adapted to them as well as the "white man," whom they so faithfully serve with a will. I know that some may say, this is difficult to do. It certainly could not have been with those who never tried it. Let each henceforth resolve for himself like the son of Nun, "As for me and my house, we will serve the Lord."
I would also suggest that I cannot see the utility of the custom on the part of Missionaries in changing the names of native children, and even adults, so soon as they go into their families to live, as though their own were not good enough for them. These native names are generally much more significant, and euphonious than the Saxon, Gaelic, or Celtic. Thus, Adenigi means, "Crowns have their shadow." This was the name of a servant boy of ours, whose father was a native cotton trader, it is to be hoped that this custom among Missionaries and other Christian settlers, of changing the names of the natives, will be stopped, thereby relieving them of the impression, that to embrace the Christian faith, implies a loss of name, and so far loss of identity.
From the foregoing, it is very evident that missionary duty has reached its ultimatum. By this, I mean that the native has received all that the missionary was sent to teach, and is now really ready for more than he can or may receive. He sees and knows that the white man, who first carried him the Gospel, which he has learned to a great extent to believe a reality, is of an entirely different race to himself; and has learned to look upon everything which he has, knows and does, which has not yet been imparted to him (especially when he is told by the missionaries, which frequently must be the case, to relieve themselves of the endless teasing enquiries which persons in their position are subject to concerning all and every temporal and secular matter, law, government, commerce, military, and other matters foreign to the teachings of the gospel; that these things he is not sent to teach, but simply the gospel) as peculiarly adapted and belonging to the white man. Of course, there are exceptions to this. Hence, having reached what he conceives to be the maximum of the black man's or African's attainments, there must be a re-action in some direction, and if not progressive it will be retrogressive.
The missionary has informed him that the white man's country is great. He builds and resides in great houses; lives in great towns and cities, with great churches and palaver-houses (public and legislative halls); rides in great carriages; manufactures great and beautiful things; has great ships, which go to sea, to all parts of the world, instead of little canoes such as he has paddling up and down the rivers and on the coast; that the wisdom, power, strength, courage, and wealth of the white man and his country are as much greater than him and his, as the big ships are larger and stronger than the little frail canoes; all of which he is made sensible of, either by the exhibition of pictures or the reality.
He at once comes to a stand. "Of what use is the white man's religion and 'book knowledge' to me, since it does not give me the knowledge and wisdom nor the wealth and power of the white man, as all these things belong only to him? Our young men and women learn their book, and talk on paper (write), and talk to God like white man (worship), but God no hear 'em like He hear white man! Dis religion no use to black man." And so the African reasonably reasons when he sees that despite his having yielded up old-established customs, the laws of his fathers, and almost his entire social authority, and the rule of his household to the care and guardianship of the missionary, for the sake of acquiring his knowledge and power—when, after having learned all that his children can, he is doomed to see them sink right back into their old habits, the country continue in the same condition, without the beautiful improvements of the white man—and if a change take place at all, he is doomed to witness what he never expected to see and dies regretting—himself and people entangled in the meshes of the government of a people foreign in kith, kin, and sympathy, when he and his are entirely shoved aside and compelled to take subordinate and inferior positions, if not, indeed, reduced to menialism and bondage. I am justified in asserting that this state of things has brought missionary efforts to their maximum and native progress to a pause.
Religion has done its work, and now requires temporal and secular aid to give it another impulse. The improved arts of civilized life must now be brought to bear, and go hand in hand in aid of the missionary efforts which are purely religious in character and teaching. I would not have the standard of religion lowered a single stratum of the common breeze of heaven. No, let it rather be raised, if, indeed, higher it can be. Christianity certainly is the most advanced civilization that man ever attained to, and wherever propagated in its purity, to be effective, law and government must be brought in harmony with it—otherwise it becomes corrupted, and a corresponding degeneracy ensues, placing its votaries even in a worse condition than the primitive. This was exemplified by the Author of our faith, who, so soon as he began to teach, commenced by admonishing the people to a modification of their laws—or rather himself to condemn them. But it is very evident that the social must keep pace with the religious, and the political with the social relations of society, to carry out the great measures of the higher civilization.
Of what avail, then, is advanced intelligence to the African without improved social relations—acquirements and refinement without an opportunity of a practical application of them—society in which they are appreciated? It requires not the most astute reformer and political philosopher to see.
The native sees at once that all the higher social relations are the legitimate result and requirements of a higher intelligence, and naturally enough expects, that when he has attained it, to enjoy the same privileges and blessings. But how sadly mistaken—what dire disappointment!
The habits, manners, and customs of his people, and the social relations all around him are the same; improvements of towns, cities, roads, and methods of travel are the same; implements of husbandry and industry are the same; the methods of conveyance and price of produce (with comparative trifling variation) are the same. All seem dark and gloomy for the future, and he has his doubts and fears as to whether or not he has committed a fatal error in leaving his native social relations for those of foreigners whom he cannot hope to emulate, and who, he thinks, will not assimilate themselves to him.
It is clear, then, that essential to the success of civilization, is the establishment of all those social relations and organizations, without which enlightened communities cannot exist. To be successful, these must be carried out by proper agencies, and these agencies must be a new element introduced into their midst, possessing all the attainments, socially and politically, morally and religiously, adequate to so important an end. This element must be homogenous in all the natural characteristics, claims, sentiments, and sympathies the descendants of Africa being the only element that can effect it. To this end, then, a part of the most enlightened of that race in America design to carry out these most desirable measures by the establishment of social and industrial settlements among them, in order at once to introduce, in an effective manner, all the well-regulated pursuits of civilized life.
That no mis-step be taken and fatal error committed at the commencement, we have determined that the persons to compose this new element to be introduced into Africa, shall be well and most carefully selected in regard to moral integrity, intelligence, acquired attainments, fitness, adaptation, and as far as practicable, religious sentiments and professions. We are serious in this; and so far as we are concerned as an individual, it shall be restricted to the letter, and we will most strenuously oppose and set our face against any attempt from any quarter to infringe upon this arrangement and design. Africa is our fatherland and we its legitimate descendants, and we will never agree nor consent to see this the first voluntary step that has ever been taken for her regeneration by her own descendants—blasted by a disinterested or renegade set, whose only object might be in the one case to get rid of a portion of the colored population, and in the other, make money, though it be done upon the destruction of every hope entertained and measure introduced for the accomplishment of this great and prospectively glorious undertaking. We cannot and will not permit or agree that the result of years of labor and anxiety shall be blasted at one reckless blow, by those who have never spent a day in the cause of our race, or know nothing about our wants and requirements. The descendants of Africa in North America will doubtless, by the census of 1860, reach five millions; those of Africa may number two hundred millions. I have outgrown, long since, the boundaries of North America, and with them have also outgrown the boundaries of their claims. I, therefore, cannot consent to sacrifice the prospects of two hundred millions, that a fraction of five millions may be benefitted, especially since the measures adopted for the many must necessarily benefit the few.
Africa, to become regenerated, must have a national character, and her position among the existing nations of the earth will depend mainly upon the high standard she may gain compared with them in all her relations, morally, religiously, socially, politically, and commercially.
I have determined to leave to my children the inheritance of a country, the possession of territorial domain, the blessings of a national education, and the indisputable right of self-government; that they may not succeed to the servility and degradation bequeathed to us by our fathers. If we have not been born to fortunes, we should impart the seeds which shall germinate and give birth to fortunes for them.
As the first great national step in political economy, the selection and security of a location to direct and command commerce legitimately carried on, as an export and import metropolis, is essentially necessary. The facilities for a metropolis should be adequate—a rich, fertile, and productive country surrounding it, with some great staple (which the world requires as a commodity) of exportation. A convenient harbor as an outlet and inlet, and natural facilities for improvement, are among the necessary requirements for such a location.
The basis of great nationality depends upon three elementary principles: first, territory; second, population; third, a great staple production either natural or artificial, or both, as a permanent source of wealth; and Africa comprises these to an almost unlimited extent. The continent is five thousand miles from Cape Bon (north) to the Cape of Good Hope (south), and four thousand at its greatest breadth, from Cape Guardifui (east) to Cape de Verde (west), with an average breadth of two thousand five hundred miles, any three thousand of which within the tropics north and south, including the entire longitude, will produce the staple cotton, also sugar cane, coffee, rice, and all the tropical staples, with two hundred millions of natives as an industrial element to work this immense domain. The world is challenged to produce the semblance of a parallel to this. It has no rival in fact.
Lagos, at the mouth of the Ogun river in the Bight of Benin, Gulf of Guinea, 6 deg. 31 min. west coast of Africa, 120 miles north-west of the Nun (one of the mouths of the great river Niger) is the place of our location. This was once the greatest slave-trading post on the west coast of Africa, and in possession of the Portuguese—the slavers entering Ako Bay, at the mouth of the Ogun river, lying quite inland, covered behind the island till a favorable opportunity ensued to escape with their cargoes of human beings for America. Wydah, the great slave-port of Dahomi, is but 70 or 80 miles west of Lagos. This city is most favorably located at the mouth of a river which during eight months in the year is a great thoroughfare for native produce, which is now brought down and carried up by native canoes and boats, and quite navigable up to Aro the port of Abbeokuta, a distance of eighty or a hundred miles, for light-draught steamers, such as at no distant day we shall have there. Ako Bay is an arm of the gulf, extending quite inland for three and a half miles, where it spreads out into a great sea, extending north ten to fifteen miles, taking a curve east and south, passing on in a narrow strip for two or three hundred miles, till it joins the Niger at the mouth of the Nun. It is the real harbor of Lagos, and navigable for light-draught vessels, as the Baltimore clippers and all other such slavers, formerly put into it; and Her Majesty's war-steamer Medusa has been in, and H. M.'s cruiser Brun lies continually in the bay opposite the Consulate.
This is the great outlet of the rich valley of the Niger by land, and the only point of the ocean upon which the intelligent and advanced Yorubas are settled. The commerce of this part is very great, being now estimated at ten million pounds sterling. Besides all the rich products, as enumerated in another section, palm oil[7] and ivory are among the great staple products of this rich country. But as every nation, to be potent must have some great source of wealth—which if not natural must be artificial—so Africa has that without which the workshops of Great Britain would become deserted, and the general commerce of the world materially reduced; and Lagos must not only become the outlet and point at which all this commodity must centre, but the great metropolis of this quarter of the world.
The trade of this port now amounts to more than two millions of pounds sterling, or ten millions of dollars, there having been at times as many as sixty vessels in the roadstead.
The merchants and business men of Lagos are principally native black gentlemen, there being but ten white houses in the place—English, German, French, Portuguese, and Sardinian—and all of the clerks are native blacks.
Buoys in the roadstead, lighthouses (two) and wharf improvements at the city in the bay, with steam-tugs or tenders to tow vessels over the Ogun bar-mouth or inlet, are all that we require to make Lagos a desirable seaport, with one of the safest harbors in the world for light-draught vessels.
The fish in these waters are very fine, and Ako is one of the finest natural oyster bays in the world. The shell-fish are generally of good size, frequently large, and finely flavored.
As a religious means, such a position must most largely contribute, by not only giving security to the Missionary cause, but by the actual infusion of a religious social element permanently among the natives of the country; and as a philanthropic, by a permanent check to the slave-trade, and also by its reflex influence on American slavery—not only thus far cutting off the supply, but, also by superseding slavery in the growth and supply of those articles which comprise its great staple and source of wealth—thereby tendering slave labor unprofitable and worthless, as the succeeding section will show.
As to the possibility of putting a stop to the slave-trade, I have only to say, that we do not leave America and go to Africa to be passive spectators of such a policy as traffic in the flesh and blood of our kindred, nor any other species of the human race—more we might say—that we will not live there and permit it. "Self-preservation is the first law of nature," and we go to Africa to be self-sustaining; otherwise we have no business there, or anywhere else, in my opinion. We will bide our time; but the Slave-trade shall not continue!
Another important point of attention: that is, the slave-trade ceases in Africa, wherever enlightened Christian civilization gains an influence. And as to the strength and power necessary, we have only to add, that Liberia, with a coast frontier of seven hundred miles, and a sparse population, which at the present only numbers fifteen thousand settlers, has been effective in putting a stop to that infamous traffic along her entire coast. And I here record with pleasure, and state what I know to be the fact, and but simple justice to as noble-hearted antagonists to slavery as live, that the Liberians are uncompromising in their opposition to oppression and the enslavement of their race, or any other part of the human family. I speak of them as a nation or people and ignore entirely their Iscariots, if any there be. What they have accomplished with less means, we, by the help of Providence, may reasonably expect to effect with more—what they did with little, we may do with much. And I speak with confidence when I assert, that if we in this new position but do and act as we are fondly looked to and expected—as I most fondly hope and pray God that, by a prudent, discretionate and well-directed course, dependant upon Him, we may, nay, I am certain we will do—I am sure that there is nothing that may be required to aid in the prosecution and accomplishment of this important and long-desired end, that may not be obtained from the greatest and most potent Christian people and nation that ever graced the world. There is no aid that might be wanted, which may not be obtained through a responsible, just, and equitable negotiation.
There is some talk by Christians and philanthropists in Great Britain of subsidizing the King of Dahomi. I hope for the sake of humanity, our race, and the cause of progressive civilization, this most injurious measure of compensation for wrong, never will be resorted to nor attempted.
To make such an offering just at a time when we are about to establish a policy of self-regeneration in Africa, which may, by example and precept, effectually check forever the nefarious system, and reform the character of these people, would be to offer inducements to that monster to continue, and a license to other petty chiefs to commence the traffic in human beings, to get a reward of subsidy.
Cotton grows profusely in all this part of Africa, and is not only produced naturally, but extensively cultivated throughout the Yoruba country. The soil, climate, and the people are the three natural elements combined to produce this indispensible commodity, and with these three natural agencies, no other part of the world can compete.
In India there is a difficulty and great expense and outlay of capital required to obtain it. In Australia it is an experiment; and though it may eventually be obtained, it must also involve an immense outlay of capital, and a long time before an adequate supply can be had, as it must be admitted, however reluctantly by those desirous it should be otherwise, that the African, as has been justly said by a Manchester merchant, has in all ages, in all parts of the world, been sought to raise cotton wherever it has been produced.
In America there are several serious contingencies which must always render a supply of cotton from that quarter problematical and doubtful, and always expensive and subject to sudden, unexpected and unjust advances in prices. In the first place, the land is purchased at large prices; secondly, the people to work it; thirdly, the expense of supporting the people, with the contingencies of sickness and death; fourthly, the uncertainty of climate and contingencies of frost, and a backward season and consequent late or unmatured crop; fifthly, insubordination on the part of the slaves, which is not improbable at any time; sixthly, suspension of friendly relations between the United States and Great Britain; and lastly, a rupture between the American States themselves, which I think no one will be disposed now to consider impossible. All, or any of these circumstances combined, render it impossible for America to compete with Africa in the growth and sale of cotton, for the following reasons:
Firstly, landed tenure in Africa is free, the occupant selecting as much as he can cultivate, holding it so long as he uses it, but cannot convey it to another; secondly, the people all being free, can be hired at a price less than the interest of the capital invested in land and people to work it—they finding their own food, which is the custom of the country; thirdly, there are no contingencies of frost or irregular weather to mar or blight the crop; and fourthly, we have two regular crops a year, or rather one continuous crop, as while the trees are full of pods of ripe cotton, they are at the same time blooming with fresh flowers. And African cotton is planted only every seven years, whilst the American is replanted every season. Lastly, the average product per acre on the best Mississippi and Louisiana cotton plantations in America, is three hundred and fifty pounds; the average per acre in Africa, a hundred per cent more, or seven hundred pounds. As the African soil produces two crops a year to one in America, then we in Africa produce fourteen hundred pounds to three hundred and fifty in America; the cost of labor a hand being one dollar or four shillings a day to produce it; whilst in Africa at present it is nine hundred per cent less, being only ten cents or five pence a day for adult labor. At this price the native lives better on the abundance of produce in the country, and has more money left at the end of a week than the European or free American laborer at one dollar a day.
Cotton, as before stated, is the great commodity of the world, entering intimately into, being incorporated with almost every kind of fabric of wearing apparel. All kinds of woollen goods—cloths, flannels, alpacas, merinoes, and even silks, linen, nankin, ginghams, calicoes, muslins, cordages, ship-sails, carpeting, hats, hose, gloves, threads, waddings, paddings, tickings, every description of book and newspaper, writing paper, candle wicks, and what not, all depend upon the article cotton.
By this it will be seen and admitted that the African occupies a much more important place in the social and political element of the world than that which has heretofore been assigned him—holding the balance of commercial power, the source of the wealth of nations in his hands. This is indisputably true—undeniable, that cotton cannot be produced without negro labor and skill in raising it.
Great Britain alone has directly engaged in the manufacture of pure fabrics from the raw material, five millions of persons; two-thirds more of the population depend upon this commodity indirectly for a livelihood. The population (I include in this calculation Ireland) being estimated at 30,000,000, we have then 25,000,000 of people, or five-sixths of the population of this great nation, depending upon the article cotton alone for subsistence, and the black man is the producer of the raw material, and the source from whence it comes. What an important fact to impart to the heretofore despised and under-rated negro race, to say nothing of all the other great nations of Europe, as France, for instance, with her extensive manufactures of muslin delaines—which simply mean cotton and wool—more or less engaged in the manufacture and consumption of cotton.
If the negro race—as slaves—can produce cotton as an exotic in foreign climes to enrich white men who oppress them, they can, they must, they will, they shall, produce it as an indigene in their own-loved native Africa to enrich themselves, and regenerate their race; if a faithful reliance upon the beneficence and promise of God, and an humble submission to his will, as the feeble instruments in his hands through which the work is commenced, shall be available to this end.
The Liberians must as a policy as much as possible patronise home manufactured, and home produced articles. Instead of using foreign, they should prefer their own sugar, molasses, and coffee, which is equal to that produced in any other country, and if not, it is the only way to encourage the farmers and manufacturers to improve them. The coffee of Liberia, is equal to any in the world, and I have drunk some of the native article, superior in strength and flavor to Java or Mocca, and I rather solicit competition in judgment of the article of coffee. And singular as it may appear, they are even supplied from abroad with spices and condiments, although their own country as also all Africa, is prolific in the production of all other articles, as allspice, ginger, pepper black and red, mustard and everything else.
They must also turn their attention to supplying the Coast settlements with sugar and molasses, and everything else of their own production which may be in demand. Lagos and the Missionary stations in the interior, now consume much of these articles, the greater part of which—sugar and molasses—are imported from England and America. This trade they might secure in a short time without successful competition, because many of the Liberia merchants now own vessels, and the firm of Johnson, Turpin and Dunbar, own a fine little coasting steamer, and soon they will be able to undersell the foreigners; whilst at present their trade of these articles in America is a mere favor through the benevolence of some good hearted gentlemen, personal friends of theirs, who receive and dispose of them—sugar and molasses—at a price much above the market value, to encourage them. This can only last while these friends continue, when it must then cease. To succeed as a state or nation, we must become self-reliant, and thereby able to create our own ways and means; and a trade created in Africa by civilized Africans, would be a national rock of "everlasting ages."
The domestic trade among the natives in the interior of our part of Africa—Yoruba—is very great. Corn meal, Guinea corn flour very fine, and a fine flour made of yams is plentiful in every market, and cooked food can always be had in great abundance from the women at refreshment stands kept in every town and along the highway every few miles when traveling.
Molasses candy or "taffy," is carried about and sold by young girls, made from the syrup of sugar cane, which does not differ in appearance and flavor from that of civilized countries.
Hard and soft soap are for sale in every market for domestic uses, made from lye by percolation or dripping of water through ashes in large earthen vessels or "hoppers."
Coloring and dying is carried on very generally, every woman seeming to understand it as almost a domestic necessity; also the manufacturing of indigo, the favorite and most common color of the country. Red comes next to this which is mostly obtained of camwood, another domestic employment of the women. Yellow is the next favorite color. Hence, blue, red, and yellow may be designated as the colors of Yoruba or Central Africa.
The manufactory of cotton cloth is carried on quite extensively among them; and in a ride of an hour through the city of Illorin we counted one hundred and fifty-seven looms in operation in several different establishments. Beautiful and excellent leather is also manufactured, from which is made sandals, shoes, boots, bridles, saddles, harness-caparisons for horses, and other ornaments and uses. They all wear clothes of their own manufacture. The inhabitants of Abbeokuta are called Egbas, and those of all the other parts of Yoruba are called Yorubas—all speaking the Egba language.
Our policy must be—and I hazard nothing in promulging it; nay, without this design and feeling, there would be a great deficiency of self-respect, pride of race, and love of country, and we might never expect to challenge the respect of nations—Africa for the African race and black men to rule them. By black men I mean, men of African descent who claim an identity with the race.
So contrary to old geographical notions, Africa abounds with handsome navigable rivers, which during six or eight months in the year, would carry steamers suitably built. Of such are the Gallinos, St. Paul, Junk, and Kavalla of Liberia; the Ogun, Ossa, the great Niger and others of and contiguous to Yoruba; the Gambia, Senegambia, Orange, Zambisi and others of other parts. The Kavalla is a beautiful stream which for one hundred miles is scarcely inferior to the Hudson of New York, in any particular; and all of them equal the rivers of the Southern States of America generally which pour out by steamers the rich wealth of the planting States into the Mississippi. With such prospects as these; with such a people as the Yorubas and other of the best type, as a constituent industrial, social, and political element upon which to establish a national edifice, what is there to prevent success? Nothing in the world.
The Governments in this part are generally Patriarchial, the Kings being elective from ancient Royal families by the Council of Elders, which consists of men chosen for life by the people, for their age, wisdom, experience, and service among them. They are a deliberative body, and all cases of great importance; of state, life and death, must be brought before them. The King as well as either of themselves, is subject to trial and punishment for misdemeanor in office, before the Council of Elders.
Lagos is the place of the family residence of that excellent gentleman, Aji, or the Rev. Samuel Crowther, the native Missionary; and also his son-in-law Rev. T. B. Macaulay, who has an excellent school, assisted by his wife an educated native lady.
"Princes shall come out of Egypt; Ethiopia shall soon stretch out her hands unto God."—Ps. lxviii. 31. With the fullest reliance upon this blessed promise, I humbly go forward in—I may repeat—the grandest prospect for the regeneration of a people that ever was presented in the history of the world. The disease has long since been known; we have found and shall apply the remedy. I am indebted to Rev. H. H. Garnet, an eminent black clergyman and scholar, for the construction, that "soon," in the Scriptural passage quoted, "has reference to the period ensuing from the time of beginning." With faith in the promise, and hope from this version, surely there is nothing to doubt or fear.
Mr. Campbell and myself left Lagos on the 10th of April, per the British Royal Mail steam-ship Athenian, commander Lowrie, arriving in Liverpool May 12th, and in London on the 16th, having spent four days in the former place.
On Thursday, the 17th, by a note of invitation, we met a number of noblemen and gentlemen, interested in the progress of African Regeneration, in the parlour of Dr. Hodgkin, F.R.G.S., among whom were the Lord Alfred S. Churchill, Chairman; Right Hon. Lord Calthorpe; Hon. Mr. Ashley, brother of the Earl of Shaftesbury; Colonel Walker; Charles Buxton, Esq., M.P.; Rev. J. Baldwin Brown, A.B.; Rev. Samuel Minton, M.A.; Dr. Hodgkin, and others. By request of the noble chairman, I made a statement of our Mission to Africa, imparting to the first of their knowledge, our true position as independent of all other societies and organizations then in existence. Mr. Campbell also made some remarks.
Many subsequent meetings were held in various places, private and public, several of which were presided over by the Lord Alfred S. Churchill and Rt. Hon. Lord Calthorpe, at which I and Mr. Campbell both spoke; when in June an invitation was received by each of us from the "Committee of the National Club," to attend a "Company," on "Wednesday evening, June 27th, 1860, when information will be given on the Condition and Prospects of the African Race." The invitation (being the same as sent to all other persons) went on to state that, "Among others, Dr. Delany, of Canada West, and R. Campbell Esq., of Philadelphia, gentlemen of color, lately returned from an exploring tour in Central Africa, will take part in the proceedings."
This was the first great effective move in aid of our cause, though all other previous meetings were preliminary to it. At this, as at previous meetings, a full and thorough statement was made of our mission, several gentlemen taking part in the discussion.
Subsequently the following note was received—Mr. Campbell receiving a similar one—with the accompanying circular, referred to as the "enclosed paper":—