Volume II Part 17 (1/2)

”This strange minister of justice (who is supposed to be either the husband himself, or some person instructed by him,) disguised in the dress that has been mentioned, and armed with the rod of public authority, announces his coming (whenever his services are required) by loud and dismal screams in the woods near the town. He begins the pantomime at the approach of night; and, as soon as it is dark, he enters the town, and proceeds to the Bentang, at which all the inhabitants immediately a.s.semble.

”It may easily be supposed, that this exhibition is not much relished by the women; for as the person in disguise is entirely unknown to them, every married female suspects that the visit may possibly be intended for herself: but they dare not refuse to appear, when they are summoned; and the ceremony commences with songs and dances, which continue till midnight, about which time Mumbo fixes on the offender. This unfortunate victim being thereupon immediately seized, is stripped naked, tied to a post, and severely scourged with Mumbo's rod, amidst the shouts and derision of the whole a.s.sembly; and it is remarkable, that the rest of the women are the loudest in their exclamations on this occasion against their unhappy sister. Daylight puts an end to this indecent and unmanly revel.” [101]

”In the Mandingo countries,” says Durand, ”there is a mosque in every town, from the steeple of which the people are called to prayers, the same as in Turkey. Polygamy is practised in these regions in its utmost lat.i.tude. The women are frequently hostages for alliance and peace; and the chiefs of two tribes, who have been at war, cement their treaties by an exchange of their daughters: private individuals do the same; and this circ.u.mstance may be the reason why the chiefs, in particular, have such a great number of women. A girl is frequently betrothed to a man as soon as she is born. On the day agreed on for the marriage, the bridegroom places on the road which the bride has to pa.s.s, several of his people at different distances, with brandy and other refreshments; for if these articles be not furnished in abundance, the conductors of the bride will not advance a step further, though they may have got three parts of the way on their journey. On approaching the town, they stop, and are joined by the friends of the bridegroom, who testify their joy by shouting, drinking, and letting off their pieces.” [102]

MOORS OF BENOROM, &c. ”The education of the girls is neglected altogether: mental accomplishments are but little attended to by the women; nor is the want of them considered, by the men, as a defect in the female character.

They are regarded, I believe, as an inferior species of animals; and seem to be brought up for no other purpose, than that of administering to the sensual pleasures of their imperious masters. Voluptuousness is, therefore, considered as their chief accomplishment, and slavish submission as their indispensable duty.” [103]

KAMALIA. ”If a man takes a fancy to any one [of the young women,] it is not considered as absolutely necessary, that he should make an overture to the girl herself. The first object is to agree with the parents, concerning the recompense to be given them for the loss of the company and services of their daughter. The value of two slaves is a common price, unless the girl is thought very handsome; in which case, the parents will raise their demand very considerably. If the lover is rich enough and willing to give the sum demanded, he then communicates his wishes to the damsel; but her consent is, by no means, necessary to the match; for if the parents agree to it, and eat a few kolla-nuts, which are presented by the suiter as an earnest of the bargain, the young lady must either have the man of their choice, or continue unmarried, for she cannot after be given to another. If the parents should attempt it, the lover is then authorized, by the laws of the country, to seize upon the girl as his slave.

”The negroes, whether Mahomedan or Pagan, allow a plurality of wives. The Mahomedans alone are, by their religion, confined to four; and as the husband commonly pays a great price for each, he requires from all of them the utmost deference and submission, and beats them more like hired servants than companions.” [104]

BANISERILE. ”One of our slatus was a native of this place, from which he had been absent three years. This man invited me to go with him to his house; at the gate of which his friends met him with many expressions of joy, shaking hands with him, embracing him, and singing and dancing before him. As soon as he had seated himself upon a mat, by the threshold of his door, a young woman (his intended bride) brought a little water in a calabash, and kneeling down before him, desired him to wash his hands; when he had done this, the girl, with a tear of joy sparkling in her eyes, drank the water; this being considered as the greatest proof she could possibly give him of her fidelity and attachment.” [105]

THE KAFFERS. The princ.i.p.al article of their trade with the Tambookie nation, is the exchange of cattle for their young women. Almost every chief has Tambookie wives, though they pay much dearer for them than for those of their own people. Polygamy is allowed in its fullest extent, and without any inconvenience resulting from the practice, as it is confined nearly to the chiefs. The circ.u.mstances of the common people will rarely allow them the indulgence of more than one wife, as women are not to be obtained without purchase. The females being considered as the property of their parents, are invariably disposed of by sale. The common price of a wife is an ox, or a couple of cows. Love with them is a very confined pa.s.sion, taking but little hold on the mind. When an offer is made for the purchase of a daughter, she feels little inclination to refuse; she considers herself as an article in the market, and is neither surprised, nor unhappy, nor interested, on being told that she is about to be disposed of. There is no previous courts.h.i.+p, no exchange of fine sentiments, no nice feelings, nor little kind attentions, which catch the affections and attach the heart. [106]

THE PEOPLE OF SNEUWBERG, GRAAFF REGNET, ”The only grievance of which I ever heard them complain,” says Mr. Barrow, ”and which appears to be a real inconvenience to all who inhabit the remote parts of the colony, is a ridiculous and absurd law respecting marriage: and as it seems to have no foundation in reason, and little in policy, except, indeed, like the marriage-acts in other countries, it be intended as a check to population, it ought to be repealed. By this law, the parties are both obliged to be present at the Cape, in order to answer certain interrogatories, and pa.s.s the forms of office there, the chief intention of which seems to be that of preventing improper marriages from being contracted; as if the commissaries appointed to this office, at the distance of five or six hundred miles, should be better acquainted with the connexions and other circ.u.mstances regarding the parties; than the landrost, the clergyman, and the members of the council residing upon the spot. The expense of the journey to the young couple is greater than they can frequently well afford. For decency's sake they must set out in two wagons, though in the course of a month's journey across a desert country, it is said they generally make one serve the purpose; the consequence of which is, that nine times out of ten the consummation of the marriage precedes the ceremony. This naturally produces another bad effect. The poor girl, after the familiarities of a long journey, lies entirely at the mercy of the man, who, having satisfied his curiosity or his pa.s.sion, sometimes deserts her before their arrival at the altar; and it has sometimes happened, that the lady has repented of her choice in the course of the journey, and driven home again in her own wagon. Though, in our own country, a trip to Scotland be sometimes taken, when obstacles at a nearer distance could not safely be surmounted, yet it would be considered as a very ridiculous, as well as vexatious law, that should oblige the parties intending to marry, to proceed from the Laud's End to London to carry their purpose into execution. The inhabitants of Graaff Regnet must travel twice that distance, in order to be married.” [107]

NEGRO NATIONS. ”It is a practice equally, nay, perhaps still more common among the negroes than among the Americans, to offer their wives and daughters to Europeans.” [108] ”Parents sell their daughters not only to lovers, but to suiters of any kind, without doubting or even asking their consent. The negroes in general, receive for their daughters a few bottles of brandy, and at the furthest, a few articles of wearing apparel; and when these prices are paid, the fathers conduct their willing children to the huts of the purchasers.” [109] ”A negro may love his wife with all the affection that is possible for a negro to possess, but he never permits her to eat with him, because he would imagine himself contaminated, or his dignity lessened, by such a condescension; and at this degrading distance, the very negro-slaves in the West Indies keep their wives, though it might be presumed that the hards.h.i.+ps of their common lot would have tended to unite them in the closest manner.” [110] ”The poorest and meanest negro, even though he be a slave, is generally waited upon by his wife as by a subordinate being, on her knees. On their knees the negro women are obliged to present to their husbands tobacco and drink; on their knees they salute them when they return from hunting, or any other expedition; lastly, on their knees, they drive away the flies from their lords and masters while they sleep.” [111]

GAGERS. Various writers of credit and veracity report, that in the southern portion of Africa, many princes and chieftains keep great numbers of young girls, not merely to gratify their pa.s.sions, but to satiate their tigerlike appet.i.te for human flesh. In order to convince ourselves, that the fate of the black women of Africa is not less severe than the condition of the brown females of the American continent, it is sufficient to state, that among the negro-women, to whom Cavazzi administered baptism, some acknowledged with tears that they had killed five, others seven, and others again ten children, with their own hands.

Notwithstanding the despotic authority of the legislatrix of the Gagers, she was unable, even by the strictest prohibition, to restrain her warriors from regaling themselves with the flesh of women. Rich and powerful chieftains continued to keep whole flocks of young girls, as they would of lambs, calves, or any other animals, and had some of them daily slaughtered for the table; for the Gagers prefer human flesh to every other species of animal food, and among the different cla.s.ses of human kind, they hold that of young females in particular estimation. [112]

III. PATRIARCHAL TIMES, AND THE PERIOD OF THE JEWISH THEOCRACY, require a brief examination, as a necessary means of elucidating the general subject.

Having already, in the preceding inquiries, ascended to an early date, and traced the condition of women through a long series of historic record to the present age, it may seem an imperfection in the plan to conduct the reader back to a still more remote antiquity than has. .h.i.therto been noticed; but this arrangement will be allowed, perhaps, to be founded in propriety, upon observing that the design was first to exhibit a complete series of ill.u.s.trations, derived from a view of the circ.u.mstances of mankind as _dest.i.tute of the light of revelation_, and then to compare the condition of the female s.e.x under the influence of a precursory and imperfect system of the _true religion_, with their actual state, or with the privileges secured to them by the n.o.bler manifestations of CHRISTIANITY. By this mode of conducting the argument we trace the great epochs in the history of female melioration: the glory of woman appears at first eclipsed, as behind a dark cloud, which the pa.s.sions of a degenerate race had interposed to hide and debase her: she then emerges, though partially, to view, through the mists and obscurities of a temporary dispensation, adapting itself to the circ.u.mstances of mankind as they then existed, but unsuited to what they were destined to become--till at length, ”fair as the moon,” ascending to the noon of her glory, and tinging with the mildness of her beam every earthly object, woman attains her undisputed eminence, and diffuses her benignant influence in society.

Were we to attach entire credit to the pleasing descriptions of the muses, we must admit, that the earliest ages of the world deserved the epithet of ”golden” as exhibiting man devoid of those artificial wants which refinement and luxury have superinduced, and divested of those violent prejudices, that selfishness and that arrogance, which have filled the cup of human wo to the brim: we should see him inhabiting a tent of the simplest construction, furnis.h.i.+ng himself with necessary subsistence with his own hands, sharing with his companion the services of domestic life, breathing the very soul of hospitality, and adorned with the most attractive manners: we should even see princes and princesses devoting themselves to what we are accustomed to denominate the menial offices both of husbandry and house-keeping, but without any sense of degradation in the one s.e.x, or any tyrannical a.s.sumption in the other.

The authority of the sacred writings also upon this point is express and decisive. The most distinguished of the human race were, in patriarchal times, devoted to rural occupations and to plain habits; and it is not easy, nor is it altogether desirable, to divest oneself of those feelings of enchantment which the view of such scenes and manners naturally inspires. Who can remain unaffected at the recital of the story of an Abraham, running to the herd and fetching a young and tender calf to refresh his angelic visiters; or at the various memorable instances of simplicity that occur in the stories of Isaac, Jacob, and their contemporaries?

But the question is, whether the actual condition of women did or did not indicate the lordly views of their husbands, and a general state of slavish subordination? What can be said to the practices of polygamy and concubinage, which prevailed even in these golden times and in pious families? Do they evince any proper estimate of the character of women? or have they not an evident tendency to degrade them? Does not their very inst.i.tution a.s.sert the subserviency of the one s.e.x to the will and pleasure of the other? [113] The state of women may not only be inferred under such circ.u.mstances, but is clearly seen. Wives possessed no other advantages over concubines than the right of inheriting; and domestic unions were formed without any reference to the n.o.bler felicities of social intercourse. Hence infertility not only excited dislike, but was held to justify repudiation. In the earliest ages, marriage was not only very unceremonious with regaird to the mode in which it was conducted, but this important union was arranged without any previous agreement between the parties, and wives were often purchased. Men had the right of annulling all the oaths and engagements of their daughters and wives, if they had, not been present when they were contracted. ”We can discover,”

says Segur, ”in these first ages, nothing worthy of the t.i.tle of 'golden,'

which has been applied to them. Abraham and Isaac were continually afraid of being a.s.sa.s.sinated for their wives; and the oath which they enacted from their neighbours not to attempt their lives, savoured little of a _golden_ age.”

Under the Jewish theocracy the Levitical law appointed a variety of regulations which evinced their imperfect emanc.i.p.ation from a state of inferiority. They were in particular subjected to the trial of the waters of jealousy, not only in cases of real departure from conjugal fidelity, but when a suspicion existed in the mind of the husband, even though it were without any foundation: and there were cases in which misconduct of a similar natute exposed them to be stoned to death. The doctrine of vows also, in the cases of daughters, wives, and widows, corroborates the general argument, by evincing the marked subordination of the woman to the man. ”If a woman also vow a vow unto the Lord, and bind herself by a bond, being in her father's house in her youth; and her father hear her vow, and her bond wherewith she hath bound her soul, and her father shall hold his peace at her: then all her vows shall stand, and every bond wherewith she hath bound her soul shall stand. But if her father disallow her in the day that he heareth; not any of her vows, or of her bonds, wherewith she hath bound her soul, shall stand: and the Lord shall forgive her, because her father disallowed her. And if she had at all an husband, when she vowed, or uttered aught out of her lips, wherewith she bound her soul; and her husband heard it, and held his peace at her in the day that he heard it: then her vows shall stand, and her bonds wherewith she bound her soul shall stand. But if her husband disallowed her on the day that he heard it; then he shall make her vow which she vowed, and that which she uttered with her lips, wherewith she bound her soul, of none effect: and the Lord shall forgive her. But every vow of a widow, and of her that is divorced, wherewith they have bound their souls, shall stand against her.

And if she vowed in her husband's house, or bound her soul by a bond with an oath; and her husband heard it, and held his peace at her, and disallowed her not: then all her vows shall stand, and every bond wherewith she bound her soul shall stand. But if her husband hath utterly made them void on the day he heard them; then whatsoever proceeded out of her lips concerning her vows, or concerning the bond of her soul, shall not stand: her husband hath made them void; and the Lord shall forgive her. Every vow, and every binding oath to afflict the soul, her husband may establish it, or her husband may make it void. But if her husband altogether hold his peace at her from day to day; then he establisheth all her vows, or all her bonds, which are upon her: he confirmeth them, because he held his peace at her in the day that he heard them. But if he shall any ways make them void after that he hath heard them, then he shall bear her iniquity.”

From the dark and deeply shaded back-ground of the picture of female degradation, formed by the facts which have now been adduced, and which might easily be corroborated by an immense acc.u.mulation of evidence, Christianity is brought forward with conspicuous prominence, and in all her gracefulness. The contrast is at once striking and affecting: the moral scene brightens upon the view as we contemplate this attractive figure combining majesty and mildness--fascination in her smiles and heaven in her eye.

The superiority which the religion of Jesus has secured to women above the state of barbaric degradation, Mahometan slavery, and Jewish subjection, proclaims the glory of that system, which has already meliorated society to its minutest subdivisions, and will eventually transform the moral desert of human being into a paradise of beauty and bliss. The argument, however, will be seen with more distinctness, by the following brief detail.

1. _The personal conduct of the divine Author of Christianity, tended to elevate the female s.e.x to a degree of consideration in society before unknown._ During the life of our Lord, women were admitted to a holy familiarity with him, attended his public labours, ministered to his wants, and adhered to him with heroic zeal, when their attachment exposed them to insult, danger and death.

Immediately after the marriage of Cana in Galilee, where he attended with his mother, he accompanied her with his brethren and disciples to Capernaum. That excellent spirit, for which he was remarkable from his earliest years, continued to influence his mind in maturer life, and taught him justly to appreciate and perfectly to exemplify the domestic and social duties. He did not scruple to converse with a Samaritan woman, who came to draw water at Jacob's well, though his disciples, in whose minds Jewish prejudices continued to prevail, expressed their astonishment at his condescension. Never was there so fine a specimen of patience, gentleness, and humility, blended with true dignity, as upon that remarkable occasion. He instructed her ignorance, endured her petulance, corrected her mistakes, awakened her conscience, converted her heart, and eventually honoured her as a messenger of mercy and salvation to her Samaritan friends. At another time, when the disciples rebuked those who brought their little children to him, that he might put his hands on them and pray, he kindly interposed; and evincing the most sympathetic tenderness towards the solicitudes which, on such an occasion, would necessarily pervade the maternal bosom, he said, ”Suffer little children, and forbid them not to come unto me; for of such is the kingdom of heaven: and he laid his hands on them.” On various occasions, when he performed some of his most ill.u.s.trious miracles, females were personally concerned, and shared his distinguished notice and condolence. Such particularly was the case when he met the funeral procession at Nain: it was that of a young man, represented in the simple and affecting language of the evangelist, as ”the only son of his mother, and she was a widow.”

The meeting was apparently casual; but Jesus was instantly and deeply impressed with the circ.u.mstances: he in particular felt compa.s.sion for the weeping parent--addressed her in kind and gentle terms--remanded the spirit from its eternal flight, to inhabit again for a season the body from which it had so lately departed, and delivered the reanimated youth to _his mother_. He blended his tears with those of Martha and Mary, at the sepulchre of their brother; and after instructing them upon the subject of the resurrection from the dead, restored him to their wishes and affections.” Women ”ministered unto Jesus of their substance,”--”the daughters of Jerusalem” bewailed him when he was led to crucifixion--and the ”women that followed him from Galilee were deeply interested spectators of his sufferings, observed his sepulchre, and prepared spices and ointments. It was Mary Magdalene who enjoyed the honour and happiness of a first manifestation after Jesus was risen from the dead, and she was commissioned to go and inform the rest of his sorrowing disciples. ”The frequent mention,” says Doddridge ”which is made in the evangelists of the generous and courageous zeal of some _pious women_ in the service of Christ, and especially of the faithful and resolute constancy with which they attended him in those last scenes of his suffering, might very possibly be intended to obviate that haughty and senseless contempt, which the pride of men, often irritated by those vexations to which their own irregular pa.s.sions have exposed them, has in all ages affected to throw on that s.e.x, which probably, in the sight of G.o.d, const.i.tute by far the better half of mankind; and to whose care and tenderness the wisest and best of men generally owe and ascribe much of the daily comfort and enjoyment of their lives.”

2. _As the conduct of Christ naturally induced his disciples to imitate the example of their ill.u.s.trious Master, the subsequent admission of women to all the privileges of the Christian Church, tended exceedingly to confirm their elevation, and evince their importance in society_. When the primitive converts to the Christian faith wished publicly to avow their dereliction of heathen idolatry, and their emanc.i.p.ation from the bondage of Judaism, by being baptized in water, _both s.e.xes_ were admitted without distinction to this solemn rite. At a very early period of the primitive church, when the city of Samaria received the word of G.o.d by the preaching of Philip, which with its accompanying miracles, diffused an universal joy, ”they were baptized, both MEN and WOMEN;” and the apostle Paul, in writing to the Galatians, expresses himself in this triumphant strain: ”For ye are all the children of G.o.d by faith in Christ Jesus. For as many of you as have been baptized into Christ, have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither MALE nor FEMALE, for ye are ALL ONE in Christ Jesus.”

Sentiments like these, combined with the practice of an inst.i.tution so expressive and so remarkable, tended to circulate among the primitive Christians those feelings of respect and affection for women, which, by elevating them to their proper rank in society, must necessarily purify the public morals, meliorate individual character, and enn.o.ble the intercourse of life. Admitted to an equal partic.i.p.ation of the privileges of G.o.d's house, where every minor distinction is annihilated by the predominance of a diffusive charity, and feeling that their present joys and future destinies were blended with those of the ”holy brethren, partakers of the heavenly calling;” the female part of the community rose into importance as rational, but especially as immortal beings.