Part 3

No one need seriously fear for the outcome to the black man in open trade with whites. The purpose of the white man in visiting him and dealing with him is a mystery to the native mind. He can understand the value of palm oil and ivory, for palm oil and ivory he uses himself. Why rubber and copal should be so precious is beyond his understanding. He but dimly grasps the purpose of the state and of the missionary. On the whole, he lends himself to all alike, and being naturally kind, tries to please all and do what is expected of him. Still, he knows that he is being exploited by the foreigner, and it is but fair that he should exploit in return—a thing at which he is an adept. Why, then, should he be grateful for what is done for him? He naturally believes that missionaries, government officials, and traders all gain some advantage from their dealings with him; it is his duty to gain all he can in return in his dealings with them. And there is no especial ground for thanks. There is no reason for gratitude.

I presume it is true that on one occasion—perhaps it has been true on many—a native who had been carefully and lovingly cared for through a long and trying sickness, when restored wished to know what the missionary was going to give him. He had taken all the bad medicines and all the invalid’s slops without complaint, but naturally he expected some sort of compensation at the end. Yet the missionary would quote the incident as an example of ingratitude.

It is common to call black Africans dishonest. Here, again, the judgment is undeserved and arises from miscomprehension. The African knows, as well as we do, what constitutes truth, yet he lies, especially to white folk. He has as clear a knowledge of mine and thine as we, and yet he steals from his employer. The explanation lies in the same idea precisely. He thinks we are constantly getting something from him; he in turn must exploit us. The white man is a stranger. Throughout tribal life the stranger is a menace; he is a being to be plundered because he is a being who plunders.

Among themselves, lying is not commended and truth is appreciated; but to deceive a stranger or a white man is commendable. Native houses are often left for days or weeks, and it would be easy for any one to enter and rob them. Yet robbery among themselves is not common. To steal, however, from a white employer—upon whom the native looks as a being of unlimited and incomprehensible wealth—is no sin. It is unfair to stamp the native either as a liar or a thief because he lies to white men and steals from his employer.

Among the Congo natives wealth has weight. The rich man has authority and power and influence because he is rich. There is a servile, cringing, element in the Bantu character which showed itself as plainly in the old days before the white men came as it does to-day. Cringing, toadying, scheming, marked the daily life. While a man was rich he had respect and friends and power. If reverses came he lost them all. None was so poor to do him reverence. Arrogance was the chief element of the chieftain’s stock in trade; servility the chief mark of the slave and poor man. White men who have to do with natives are forced to act decisively. They must inspire fear and respect; kindness is weakness. To permit discourtesy or insolence invites contempt. Perfect justice, firmness, and consistency will give the white men who must deal with natives a respected position which vacillation or mistaken friendliness will never gain.

Emotional to a high degree, the native often passes for affectionate. Affection of a certain kind he no doubt has; many examples come to the mind of personal servants who have almost shown devotion to white masters. On the whole, true affection as we know it, unvarying, consistent, which stands the test of varying circumstances, occurs but seldom. Extremely beautiful and touching, however, is the love which every Bantu has for his mother—a love undoubtedly encouraged and strengthened by the polygamous life. A boy’s relation to his father is nothing; his relation to his mother is the closest tie in human life. He is of her blood. Her relatives are his. The nearest male connection which he has is her brother. Toward him the boy shows particular respect, but toward his mother true love. She is far nearer and dearer to him than wife or slaves. Through his boyhood she is his refuge in every kind of trouble; in young manhood she is his adviser and confidant; in manhood he still goes to her in every trouble and with every question. There is but one person in his whole lifetime whom he trusts. She is ever sure to be his friend; she never betrays his interest.

All early white visitors to dark African populations were profoundly impressed with the respect shown to the aged. This was genuine. The old man or woman was the repository of wisdom. The experiences through which they had passed made them wise counselors. Tribal affairs were decided by the old. This trait of native character, constantly mentioned by all the early writers, tends to disappear in all those districts where the white man’s influence has spread. Such is ever the case. And it is natural.

The white man’s wisdom is a different thing from that of the native. Contact with the white man causes contempt and despisal of the wisdom of the ancients. It is the children who always gain this new wisdom from the whites, and with their eating of the tree of knowledge there comes a loss of all respect for older people. Missionaries in vain will preach the fifth commandment to the children in their schools. The reading, writing, and arithmetic which they learn from books, the new ways and manners and points of view which they gain from contact with their teachers, render all such teaching mere platitudes without vital force. The children educated by white men, must always lose respect and admiration for their parents and the elders of their tribes.

Mentally, the native of the Congo is quick and bright. We have already spoken of his ability in languages and his facility in oratory. He delights in saws and proverbs—condensed wisdom. Hundreds and thousands of such proverbs, often showing great keenness and shrewdness, deep observation and insight, might be quoted. No people with a mass of proverbial philosophy, such as the Bantu and the true negroes have, could be considered stupid. In learning new ways and customs and in imitation of others they are extremely quick and apt. Every white settlement in the Congo has introduced new ways of living, and the black boys who can cook well, do fair tailoring, good laundry work, and personal service of other kinds are surprisingly numerous. Under direction they frequently develop great excellence in work.

In a few years after the establishment of the Free State, the caravan service for transporting freight of every kind from the head of navigation at Matadi to Leopoldville, above the rapids, was admirably developed. The men carried their burdens willingly and uncomplainingly; it was extremely rare that anything was lost or stolen. So, too, they have rapidly adopted military life, and the native soldiers under Belgian training present as great precision, promptness, and grace in executing their maneuvers as many white troops would do.

With both the true negroes and the Bantu, belief in witchcraft was prevalent. Sickness, disease, and death were not natural events. That a man should die in battle or from wounds was understood, but that sickness should cause death was not grasped by the native mind. Sickness and death from sickness were regularly attributed to the evil practices of witches. If a man suffered pains in the head or body, it was because some enemy was introducing a mysterious and harmful object into his system. It was necessary, therefore, to adopt some method of undoing the harm. There were men and women whose business it was to detect the author of witchcraft and to recommend means for saving the victim from his operations. Nothing more serious could happen to a man than to be accused of witchcraft. No matter how rich he was; how high his station; how many or how strong his friends—the accusation of witchcraft was dangerous.

A person accused of witchcraft was usually subjected to an ordeal of poison. It was generally the drinking of a poisoned brew produced by steeping leaves, or barks, or roots in water. If the accused vomited the drink and suffered no serious results, his innocence was demonstrated. If, however, the draft proved fatal, his guilt was clear. It is true that sometimes the witch doctor played false, and, in administering the ordeal, might be influenced by bribes.

This whole matter of witchcraft and the ordeal has been magnified by many writers. It is true that there was constant danger for a progressive man, a rich man, or a great chief. Such men would naturally arouse jealousy and envy, and no doubt accusations were frequently made against them without cause. For my own part, however, I have long believed that the ordeal for witchcraft was not an unmixed evil, and I was more than pleased at hearing a missionary, who has been many years in the Congo, state that, after all, while it was subject to occasional abuse, it tended toward wholesome control of conditions in a community.

It is much the custom for white men to speak of Congo natives as big children. Whenever some custom is particularly unlike our own, they will shrug their shoulders and say: “You see, they are only children.” I believe as much in the theory of recapitulation as any one. I believe that the life history of the individual repeats the life history of the race.

I believe that one may truly say that children among ourselves represent the stage of savagery; that youth is barbarous; that adult age is civilization. It is true that children among ourselves present many interesting survivals of the savage attitude. In a certain sense savages are children. I think, however, from the points in native character which I here have touched, that my readers will agree with me that the adult native of the Congo is no child. He is a man, but a man different from ourselves. He represents the end of a development, not the beginning.

IV.

January 23, 1907.

HAVING some of the more marked characteristics of the Bantu in mind, let us consider the conditions and circumstances of the white men in the Congo. There are, of course, but three classes—state officials, traders, and missionaries. Practically, the state officials and the traders are in the same condition; the missionary is so differently circumstanced that he must be considered independently.

Few persons can imagine the trying climate and the serious diseases of the Congo region. It is claimed that Nigeria is worse. It may be, but, if so, I should wish to keep away from Nigeria. Fever, of course, abounds in all the Lower Congo districts. If one escapes it for a time it is so much the worse for him when finally he succumbs to the infliction. It is only malaria, but it is malaria of the most insidious and weakening sort. A man is up and working in the early morning; at noonday he takes to his bed with fever; at night or next morning he may again be at his daily work.

It seems a trifling thing—a disease which often lasts less than a day. But the man is left weak and nerveless. The next attack continues the weakening process. Finally, with blood impoverished and strength exhausted, he dies. Of course, the remedy is quinine. Careful people going into the Congo begin to take their daily dose of this specific at the beginning of their journey, so that they may be fortified against attack before arrival. For the most part the English missionaries take two, three, five, or six grains daily throughout the period of their stay. Some foreigners prefer ten grain doses on the 1st, 11th, and 21st of every month. Few really refuse to take it, and such usually find an early grave.

The disadvantage of this constant dosing with quinine is the danger of the dreaded hæmaturic fever. This dread disease rarely attacks a person until he has been a year in the Congo. It is commonly attributed to the system being loaded up with quinine. The instant that its symptoms develop, the order to cease taking quinine is promptly issued. Among the European population of the Congo, hæmaturic fever is regularly expected to have a fatal issue. It is more than probable that the use of wines, beers, and liquors predisposes the system to a fatal result. Plenty of missionaries die of hæmaturic fever also, but the appearance of the disease among them by no means produces the panic which it does among continentals. Perhaps one in five or six cases dies, two of the remainder flee to Europe, the other three recover. But the disease is no trifling matter, and must be seriously taken.

Few persons realize the frightful effect of the tropical sun in Central Africa. When Jameson came down the river from the ill-fated Yambuya camp, natives on the shore sent a flight of arrows against his paddlers, not knowing that a white man was present with them in the canoe. To show them that such was the case and prevent further attack Jameson stood in his canoe and waved his hat at the assailants. It is unlikely that he had it from his head more than a minute or two, but in that time he was stricken with the fever which a few days later caused his death.

Glave, after spending six years in Africa at the state post of Lukolela, returned in safety to his native land. After some years he revisited the scene of his earlier labors, entering the continent on the east coast and passing in safety to Matadi. While waiting for a steamer he was making a short journey on the river in a canoe. His head was exposed for a mere instant to the sun, and Glave was shortly a dead man.

One who has been on three different occasions in the Congo once remarked to me that he could see no reason for the strange and frightful modes of suicide adopted by Europeans who wished to end their lives. All that would be necessary is to seat oneself upon a chair or stool in the open sunshine for a brief period. Yet the Bantu goes out every day with no hat upon his head, and with no apparent bad results. And when he has the fever one of his quickest means of restoration is to seat himself in the open sunshine. Of course, the Bantu does not have the fever as frequently or as severely as the white man.

The Bantu suffers much, however, from sleeping-sickness. For a long time it was believed that this strange disease was peculiar to the dark populations of Africa. The disease formerly was local, and while frightful in its ravages, was not a serious matter. To-day, however, it is extending up and down the whole length of the main river and throughout the area drained by many of its main tributaries.

In its approach it is slow and insidious. The saddest cases are those where the victim attacked was notably intelligent and quick. The subject becomes at first a little moody, and from time to time has outbursts of petulance and anger out of proportion to the exciting cause. These outbursts become more and more common, and assume the character of true mania, during which the person may attack those around him, even though they are his best and dearest friends. It is frequently necessary to tie him, in order to prevent injury to others. Presently the person is affected with stupor, shows a tendency to sleep, even at his work; this increases until at last he is practically sleeping, or in a comatose condition, all the time. In this latter stage of the disease he loses flesh with great rapidity, and presently is naught but skin and bones. At last death takes him, after he has been useless to himself and others for a long time.

The sleeping-sickness is not confined to the Congo Free State, and at the present time its ravages are felt severely in the British district of Uganda. The disease has been investigated by learned commissions, but no satisfactory treatment, at least for an advanced stage of the trouble, has been yet discovered.

There is a tendency among physicians to connect the transmission of the sleeping-sickness with, the tsetse fly. It is, “of course,” a germ disease—such being at the present all the fashion. A medical friend in New York tells me that the Japanese have made recent important investigations of the sickness, and that their line of treatment gives greater promise of success than any other. Latterly the disease has attacked white people, and a number of missionaries have died from it or been furloughed home for treatment.

Whole districts of Bantu have been depopulated. We were shown the site of a Catholic mission until lately highly prosperous; the place has been deserted, all the natives under the influence of the mission having died of the sleeping-sickness.

Malaria, hæmaturia, sun fevers, and sleeping-sickness are the most fearful scourges which the white settler in the Congo faces.

We could, of course, extend the list of strange and dreadful diseases, but have said enough to show that every white man who goes into the Congo country does so at a serious risk. No one is quite immune, and the number who even seem to be so is small. No one is ever quite well, and every one is chronically in a state of physical disorganization.

The climate and the actual diseases are bad enough. They perhaps would lose a portion of their terror if the food supply were adequate, wholesome, and nutritious. Even the missionaries use little native food. The state officer and trader use practically none. The chopbox is an institution of the country. Its simplest expression is found at the trading-post of some company where but a single agent is in residence. Once in three months the steamer of his company brings him his chopbox outfit. There are usually two long wooden boxes, one of which contains a great variety of tinned meats, fish, vegetables, and fruit. I never had the least idea until my African experience how many things were put in tins. The second box contains flour, oil, vinegar, salt, and spices. The quantity is held to be sufficient for the three months. In addition to the actual food supply, there is a quota of wine in demijohns and of gin in square bottles.

No one who has not had the experience can imagine the frightful satiety which comes upon one who has fed for weeks from chopboxes.

It is true that “the boy” does his best to serve a palatable dinner. It is true that sometimes a piece of elephant or hippopotamus, a guinea fowl or grouse, some buffalo or antelope, or fresh fish or fowls are brought in by the natives as gifts or trade. But even with this help the poor company agent has the same food, meal after meal, day after day. Frequently the tinned stuff is old and really unfit for eating; but the quota is none too large for his three months’ period. Sometimes the flour or macaroni is moldy, having been soaked through with water in the hold of a leaky steamer. The food is not attractive nor substantial. The state officer, the company agent, in Central Africa, is underfed and badly nourished.

Not only does the white man in the Congo suffer physical disorganization; he also suffers mental disintegration. The memory of white men in the Congo weakens. This is a matter of universal observation, and my attention has been called to it repeatedly. A disinclination to any kind of intellectual activity takes possession of one, and only by the exercise of strong will-power can he accomplish his daily tasks and plan for the work of the future. There is a total lack of stimulus.

When to the weakening effects of fever and other illness, and to the depression caused by innutritious food, we add the influence of constant dread of coming sickness and of native outbreaks, it is no wonder that the white man of the Congo is a nervous and mental wreck. At home, accustomed to wines and spirits at his meals, he finds it difficult to discontinue their use. Beer ought to be completely avoided in the Congo; there is no question of its injurious effect upon the liver. Wine may be taken in the evening, and a very little spirits in the night after dinner, without noticeable bad results. But many of these lonely men pay no attention to wise rules of drinking, and through constant dissipation lay themselves open to disease and death. Nor are they always satisfied with intoxicating drinks. The use of opium in different forms is common. Many a time have company agents or state officials come to me and asked for some remedy from my medicine chest, for sudden and distressing pains. In every case it has been a preparation of opium which they have taken.

V.

January 24, 1907.

WITH physical and mental disorganization there must, of course, be moral disintegration. Even the missionaries in an enlightened country like Japan constantly complain of the depressing influences around them.

Such a complaint, to my mind, is preposterous when applied to Japan, but it is easy to understand with reference to Central Africa. If there is but one agent at the station, he rarely sees another white man. Day after day, and all day long, his constant contact is with the black folk. There is nothing to appeal to his better nature. He must pit himself against the scheming and servile native. He must look out for the interests of the company. He must scheme, browbeat, threaten. Chances for immorality abound.

Constant sight of cruelty begets cruelty. Alone in a population so unlike himself, his only safety rests in his commanding at once fear, respect, obedience. He frequently possesses governmental power. The only white man in a large area of country, he must insist upon the fulfillment of the requirements which are passed down to him from his superiors. There are no white men living who could pass unscathed through such a trial.

The wonder is not that from time to time company agents and governmental officials are encountered who are monsters of cruelty. The wonder is, with the constant sapping of the physical, the mental, and the moral nature, that any decent men are left to treat with natives.

Of course, there are almost no white women in the Congo Free State outside the missions. The director-general at Leopoldville, the railroad station agent at the same point, a commandant at Coquilhatville, and two of the officers at Stanleyville have their wives with them. It is possible that there are some of whom I am ignorant, but it is doubtful if there are a dozen white women of respectability in all the Congo—except, of course, the ladies in the missions. Almost without exception, the other state officials and traders have black women.

These black women of the white man are to be seen wherever the white man himself is seen. A man usually selects his black companion shortly after reaching the Congo and supports her in his own house, where he treats her on the whole with kindness. He considers her an inferior being, but treats her like a doll or toy. She is dressed according to her own fancy and frequently brilliantly and more or less expensively. She rarely forces attention upon herself, but where he goes she goes. If he travels on the steamer, she is there; if he makes a trip through the rubber district, stopping night after night in native towns, she is ever one of the caravan. She is true to him and on the whole, though there has been no marriage, he is true to her.

Frequently, a strong affection appears to spring up between the couple, and the hybrid children resulting from the relation are almost always loved and petted by their white father. Not infrequently, the little ones are taken home to Belgium for education, and are generally received with kindness by their father’s parents.