ZANZIBAR
It is solely due to the enterprise of Muscat Arabs, who, penetrating inland from Zanzibar, with wares of Manchester manufacture, established peaceful relations with hosts of native tribes, that travellers first, and missionaries afterwards, have found a highway into the far interior. Hindus from Cutch, and Banyans from Bombay, have for centuries traded on the East Coast of Africa, but they have always been too timorous to venture into the interior. On the other hand, I feel safe to say that, generally speaking, wherever the European traveller in East Africa has ventured to penetrate regions hitherto unvisited by the Arab, he has found it impossible to purchase the right of passage, and has had to either fight his way or take refuge in flight.
The Arabs who swarm over Central Africa generally hail from Muscat, or other towns in the dominion of Oman. Not a few Beluchis are to be met with, and also natives of Shehr and Hadramaut. Half-castes, born in Zanzibar and Unyanyembe, are becoming now more numerous than formerly, but as a rule the pure Arab belongs to Oman. He finds a passage for a few dollars in a native dhow bound for Zanzibar ; he has no capital to begin with, but accompanies a richer friend, whom he finds fitting up a caravan for the interior ; by-and-by, he makes small ventures of his own, on the strength of a tusk or two he may have come by on his first journey inland. If successful, he will get credit to almost any extent from the Indians at the coast; and profits are such that he can, after twenty years' labour, return to Muscat a rich man, his ambition being to purchase an estate there, dig wells, make a canal for navigation, and let patches for the cultivation of dates. Page 420-421
A.M. Mackay, pioneer missionary of the Church Missionary Society to Uganda. Published 1890 by A. C. Armstrong and son in New York.
The Arabs who swarm over Central Africa generally hail from Muscat, or other towns in the dominion of Oman. Not a few Beluchis are to be met with, and also natives of Shehr and Hadramaut. Half-castes, born in Zanzibar and Unyanyembe, are becoming now more numerous than formerly, but as a rule the pure Arab belongs to Oman. He finds a passage for a few dollars in a native dhow bound for Zanzibar ; he has no capital to begin with, but accompanies a richer friend, whom he finds fitting up a caravan for the interior ; by-and-by, he makes small ventures of his own, on the strength of a tusk or two he may have come by on his first journey inland. If successful, he will get credit to almost any extent from the Indians at the coast; and profits are such that he can, after twenty years' labour, return to Muscat a rich man, his ambition being to purchase an estate there, dig wells, make a canal for navigation, and let patches for the cultivation of dates. Page 420-421
A.M. Mackay, pioneer missionary of the Church Missionary Society to Uganda. Published 1890 by A. C. Armstrong and son in New York.
The merchants, par excellence of Zanzibar, are the enterprising Bhattias or Cutch Banyans. The Periplus (chap, xiv.) mentions an extensive import trade for Ariiike and Barugaze, the latter generally identified with Baroch. Vasco da Gama found 'Indians,' especially Calicut men, at Mozambique, Kilwa, Mombasah, and Melinde, and by their information he reached their native city. From the beginning of the present century the monopoly fell into the hands of the Bhattia caste. At first they were obliged to make Zanzibar, via Maskat, in a certain ship which sailed once a year: they were exposed to many hardships and perils: several of them were murdered, and when a Hindu died the Arabs, like the Turks of Masawah, claimed the droit d'aubaine. They rose in mercantile repute by commercial integrity, frugality, and perseverance, whilst the inability of the Moslem Sarraf to manage accounts or banking put great power into their hands. At Maskat and the neighbourhood they number nearly 500, and here about 400.'
(In 1844 there were 500 Banyans on the Coast and Island, the number has now nearly trebled. (1872))
They extend southwards to Angosh (Angoxa) and Mozambique, where they make fortunes by the sale of Casimir noir, and where they are now as well treated as they were formerly tyrannized over by the Portuguese. Thus, though never leaving the seaboard, they command the inland trade, sending, where they themselves do not care to travel, Arabs and Wasawahili to conduct their caravans of savages and slaves. For this reason they have ever been hostile to European exploration, and report affirms that they have shown no scruples in compassing their ends. They are equally powerful to forward the discoverer; they can cash drafts upon Zanzibar, Mandavi, and Bombay; provide outfits, supply guards and procure the Pagazi, or porters, who are mostly their employees. Ladlia Damha (Ladha Damji) farms the customs at Zanzibar, at Pemba Island his nephew Pisii has the same charge: Mombasah is in the hands of Lakhmidas, and some 40 of his co-religionists; Pangani is directed by Trikandas and contains 20 Bhattias, including those of Mbweni even the pauper Sa'aclani has its Banyan; Ramji, an active and intelligent trader, presides at Bagamoyo, and the customs of Kilwa are collected by Kisliindas. I need hardly say that almost all of them are connected by blood as well as by trade.
The Bhattia at Zanzibar is a visitor, not a colonist; he begins life before his teens, and, after an expatriation of 9 to 12years, he goes home to become a householder. The great change of life effected, he curtails the time of residence to half, and furloughs become more frequent as transport waxes easier. Not a Hindu woman is found upon the Island; all the Banyans leave their wives at home, and the consequences are certain peccadilloes, for which they must pay liberally. Arab women prefer them because they have light complexions; they are generous in giving jewels, and they do not indulge in four wives. Most of them, however, especially those settled on the Coast, keep handsome slave-girls, and, as might be expected where illegitimates cannot be acknowledged, they labour under the imputation of habitual infanticide. On the other hand, their widows may not remarry, and they inherit the husband's property if not embezzled by relatives and caste-fellows.
The Bhattias are forbidden by their Dharma (' caste-duty ') to sell animals, yet, with the usual contradiction of their creed, all are inveterate slave-dealers. They may not traffic in cowries, that cause the death of a mollusc; local usage, however, permits them to buy hippopotamus tusks, rhinoceros-horn, and ivory, their staple of commerce. We cannot wonder if, through their longing to shorten a weary expatriation, they have sinned in the matter of hides. This, together with servile cohabitation, caused a scandal. Some years ago, when the Maharaj, their high priest, sent from Malwa a Chela, or disciple, to investigate their conduct. Covered with ashes and carrying an English umbrella, the holy man arrived in a severe mood; he rejected all civilities, and he acknowledged every address with a peculiar bellowing grunt, made when ' Arti ' is offered to the Dewta or deity. The result was a fine of $20,000 imposed upon the rich and wretched Jayaram. The sum was raised amidst the fiercest and most tumultuous of general subscriptions, and since that day the spoils of the cow have been farmed to a Khojah employ.
All oppose with might and main the slaughter of cattle, especially in public, and they attempt to quit the town during the Moslem sacrificial days. The long limp black hair, the smooth yellow skin, and the regular features of the Bhattia, are conspicuous near the woolly mops, the grinning complexions, and the flat faces of the Wasawahili. His large-peaked Cutch turban, white cotton coat or shoulder cloth, and showy Indian dhoti around the loins, contrasts favourably with the Arabs' unclean garb. The Janeo, or thread of the twice-born, passes over his shoulder, and, in memory of home, he encircles his neck with a string of dry Tulsi stalks (Ocimum canum, a species of herb Basil), which he now grows at Zanzibar. His manners as well as his outer man are rendered pleasant and courteous by comparison with the rest of the population, and he is a kind master to his serviles, who would love him if they possibly could love anything but themselves.
These Hindus lead a simple life, active only in pursuit of gain. On the Coast, where profits are immense Trikandas of Pangani, for instance, claims $26,000 of debt they have substantial stone houses, large plantations, and goodly gangs of male and female slaves. Those resident at Zanzibar are less anxious, to display their wealth: all, however, are now entitled by treaty to manage their own affairs without the interference of the local Government. These Banyans will buy up the entire cargoes of American and Hamburg ships: the ivory from the interior is consigned to them, and they purchase the copal from the native diggers. They rise at dawn to perform the semi-religious rite 'Snan' (bathing), apply to business during the cool of the day, and dine at noon. Avoiding Jowari, the Arabs' staff of life, they eat boiled rice, vegetables, and ghee, or wheaten bread and Mung, or other pulse, flavoured with assafoetida, turmeric, and ' warm spices.' They chew tobacco, though forbidden by caste rule to smoke it, and every meal concludes with betel-nut and pepper-leaf, whose heating qualities alone enable them, they say, to exist at Zanzibar. They work all day, rarely enjoying the siesta unless rich enough to afford such luxury: they bathe in the evening, sup at 9 p.m., chew betel once more, and retire to rest.
As the Island contains no local Dewta, the Bhattias are careful to keep a Vishnu in the house, and to travel about, if possible, with a cow: in places like Pangani, where the horned god cannot live, they supply its place by a Hanuman (a small monkey, like the Presbyter Entellus of India) trapped in the jungle. Pagodas not being permitted, they meet for public devotions at a house in the southern quarter of the city, where most of them live and lately they have been allowed to build as kind of fane at Mnazi Moyya. As usual with Banyans, the Bhattias have no daily prayers: on such festivals as the Pitri-paksha ” the ' Manes-Fortnight,' from the 13th to the 18th of the month Bhadrapad ” they call in, and fee a Brahman to assist them. Their proper priests are the Pokarna, who, more scrupulous than others, refuse to cross the sea: the Sarsat Brahmans, so common in Sind and Cutch, are the only high-caste drones who to collect money will visit Zanzibar and Maskat. With a characteristic tenderness, these Banyans cook grain at the landing-places for the wild slaves, half-starved by the 'middle-passage' and inclination as well as policy everywhere induces them to give alms largely. Apostasy is exceedingly rare: none Islamize, except those who have been perverted by Moslems in their youth, or who form connections with strange women. The Comoro men, here the only energetic proselytizers, have, however, sometimes succeeded: a short time ago two Bhattias became Mohammedans, and their fellow caste-men declared that the Great Destruction was drawing nigh. Yet Vishnu slept, and still sleeps the sleep of the just.
When a Bhattia's affairs become hopelessly involved he generally ' levants ‘: sometimes, however, he will go through the Diwali or bankruptcy, a far more troublesome process than the Gazette. The unfortunate places in his store- front a lighted lamp, whence the name of the ceremony and with head enveloped in a sheet, he silently occupies the furthest corner. Presently a crowd of jeering Moslems collects to see the furious creditors ranting, scolding, and beating the bankrupt, who weeps, wails, calls upon his god, and swears to be good for all future time. These degrading scenes, however, are now becoming rare. They remind us of the Tuscans and the Boeotians of old,who brought their bankrupts into the market-place in a bier, with an empty purse carried before them, all the boys following, where they sat all day, circumstanteplebe, to be infamous and ridiculous.
All Hindus are careful when returning home from foreign travel to purge away its pollution by performing a Tirth or Yatra to some holy spring, and by large payments to Brahmans. Moslems declare that when the death-rattle is heard, one of those present eases off' the moribund by squeezing his throat. Banyan corpses are burnt at a place about two miles behind the town, and the procession is accompanied by a guard to keep off naughty boys. When a Bhattia dies without relatives on the Island, a committee of his fellow caste-men meets by the order of H. B. Majesty's Consul; takes cognizance of his capital, active and passive; and, after settling his liabilities, remits by bill the surplus to his relatives in India.
Page 327-335
Zanzibar: city, island, and coast (1872) Author: Burton, Richard Francis, Sir,
Under the shed of the custom house were several fine-looking men, tall and straight, and of a lighter complexion and smoother skin than the Arabs. Their costume is highly picturesque. The head is shaved back to the crown, and the hair is permitted to grow long behind, but the tress is folded on top of the head and concealed beneath a red or white turban, made high, somewhat in the shape of a bishop's mitre; it is laid in fine transverse plaits, instead of being twisted like that of the Arab, and in the centre of the lower edge is a small knot, the form of which distinguishes the sect to which the wearer may belong. The dress consists of a white robe, which sets close about the neck like a collarless shirt, and is gathered about the hips in such wise, by the help of a girdle, as to leave the lower part of the thigh and leg bare. Behind the limb, it is folded from opposite sides, so as to form an acute angle, the point being uppermost. The sleeves are straight and large. The feet are protected by sharp-toed slippers, the points of which turn up over the top of the foot. Such is the attire of the Banyans, a race of people who are, among Mussulmans, what the Jews are among Christians, a thriving, money-making class.
They are despised by the Arabs, and are obliged to submit to insult and indignity, without being able to retort, or avenge themselves, even if their religion permitted, which inhibits them, the shedding of blood; their diet consisting of milk, ghee or butter, and vegetables. Captain Hassan informed me, he had never heard of a murder committed by any of them, though he had known of frequent instances of their being slain by the Arabs.
The features of the Banyan are regular, and the expression of the countenance is placid and benevolent; their figures are straight and well-proportioned. They are the principal store -keepers on the island; there is estimated to be about three hundred and fifty of them at Zanzibar. They occupy small shops, or holes, raised a foot or two above the street, in which they may be seen, sitting on the floor with their knees drawn up, noting their accounts. Their knees serve them for a desk whereon to rest their paper; and a pointed reed and a thick black fluid, for pen and paper. They leave their families in India, and are absent from them for four or five years together, at the expiration of which they return for a year or more.
When Vasco de Gama and his followers first doubled the Cape of Good Hope, the greater part of the commercial wealth of India was in the hands of the Banyans. They were celebrated for their frankness. A very short time sufficed them to transact the most important business. They usually dealt in bazaars; the vender told the price of his goods in a subdued voice and in few words; the purchaser replied by taking his hand and by a certain manner of doubling and extending the fingers, explained what abatement he wished in the price. The bargain was often concluded without speaking a word; and, to ratify it, the hand was again taken in token of its inviolability. If any difficulty occurred, which was rare, they preserved a decorum and politeness towards each other, which one would not readily imagine. Their sons were present at all contracts, and they were taught, from their earliest years, this peaceful mode of conducting business; scarcely had reason dawned upon them, before they were initiated into the mysteries of commerce, so that in some cases, they were capable of succeeding their fathers, at the early age of ten years.
The Banyans held some Abyssinian slaves, whom they treated with singular humanity; they educated them as their own children or relations; instructed them in business; advanced them funds; and not only allowed them to enjoy the gains, but also permitted them to dispose thereof to their descendants.
Their expenses were not in a ratio to their wealth; compelled, by the principles of their religion, abstain from viands and strong liquors, they lived on vegetables and fruit solely. They never departed from their economy, except when they established their sons; on which occasions, large sums were spent in feasting, music, dancing and fireworks; and they boasted of the expensiveness of their weddings. The Banyan women had the same simple customs. All their glory was to please their husbands; they were taught, from their earliest years, to admire conjugal respect and love, and with them, this was a sacred point in religion. Their reserve and austerity towards strangers, with whom they never entered into conversation, was in accordance with such principles; and they heard in astonishment of the familiarity that existed between the sexes in Europe. Such were the Banyans three centuries gone by, and we have reason to think, they have not been entirely changed. Page 35-36
A voyage round the world including an embassy to Muscat and Siam in 1835, 1836, and 1837. By W Ruschenberger 1838