The third tome of Michel Etienne Descourtilz's Voyages d'un naturaliste: et ses observations includes a fascinating essay entitled Essai sur les mœurs et coutumes des habitants de Guinée à Saint-Domingue. One of the few detailed accounts of African "nations" in the colony based on interviews and observations, Descourtilz's brief essay provides information and impressions on about 18 African "nations" in colonial Haiti, concluding with a longer chapter on Creoles which contrasts the natural simplicity of the Africans with Creole immorality. Sadly, some of the chapters are far too brief, while other chapters cover "nations" which are obscure or very difficult to identify. He also gathered his data from Africans and Creoles interrogated or observed in the area of Saint-Marc and Artibonite Valley, aided by an unnamed domestic presumably enlisted to make the Africans more comfortable. Of course, this means the Africans he wrote about may not have present in large numbers in other parts of the colony. Nonetheless, Descourtilz provides some of the few detailed descriptions of Mozambiques, Borno ("Beurnon"), and Fulanis (Islamic nomadic ones) in the colony. To our knowledge, Descourtilz was also the only one to write about the Dunkos, a group likely hailing from what is today northern Ghana.
In the first chapter, on the Dunkos and Aradas, Descourtilz wrote admiringly of their features. Scarification is big, but the infamous practice of poisoning among the Arada occupies a large section of the chapter. One particularly infamous case involved an elderly Arada woman said to have killed 70 infants to prevent them from growing up as slaves in the colony! Then, Descourtilz wrote about the "Arada" king subject to ritual seclusion and customs, before a brief description of Arada religion. Noting the power of their priests, they also adored a variety of beings or Gods, including the Moon, water, and serpents. It is a little unclear who exactly these "Arada" were. Presumably they were not natives of the Porto-Novo kingdom of Arada, and like the Dunkos, represented a composite group. The "Dahomet" nation, however, appear to have been subjects of the Dahomey kingdom. Descourtilz's description fo the burial of Dahomey's kings and the sacrifice of captives seems to be accurate or at least partly based on reliable accounts.
Fida Africans, the subject of the next chapter, presumably came from Ouidah (or were sold via Ouidah). Commenting negatively on their physical features, Descourtilz has little to say about them. Following Fida are the Essa blacks. Essa, a "nation" or ethnicity we could not identify, were known for worshipping their previous kings. They also embalmed the corpses of deceased and placed the bodies on a throne. Likewise, the Urba "nation" are difficult to identify. According to Descourtilz, they possessed a god named Brataoth. Their king was surrounded by magicians whose arbitrary judgements sometimes caused the unjust punishment of soldiers. Human sacrifice was also practiced after military defeat. However, at least one king of Urba converted to Christianity after speaking with a missionary, miraculously recovering from a a malady. This would imply Urba was probably located closer to the coast.
Other nations are mentioned for their religious and theological views. For instance, the belief in the transmigration of souls was attributed to the Aminas and Ibos. A particularly depressing case of an Amina mother on the Desdunes plantation was said to have killed herself and her 2 sons out of a belief that after death, they would return to their country of origin. Naturally, due to his own political and racial biases, Descourtilz also praised Monsieur Desdunes as a benevolent master who treated his slaves like a father treats his children. In contrast with the horrifying suicides trigged by enslavement, Descourtilz also shared the positive story of a reunion of 2 Ibo lovers owned by M. Pelerin of Cayes Saint-Louis. Unfortunately, despite reproducing a song attributed to these two, Aza and Evahim, Descourtilz changed the melody. But it is still worthy of attention for its Creole lyrics, even if one would expect Aza and Evahim to have communicated in their Igbo lover when reunited across the Atlantic.
Although we have discussed Descourtilz's chapter on Bornoans in Saint Domingue, they are worth mention again. A number of customs, practices, religious zeal, and gender relations are subjects of importance here. For instance, Descourtilz viewed Borno Africans as a nation in which women were submitted to men. This is interesting, given the high divorce rates among the Kanuri in the 20th century (which was probably the case in the 1800s and possibly the 1700s, too). One wonders if Descourtilz mainly or only had access to male informants from Borno, which may have exaggerated the degree to which women were subjugated. Nonetheless, it was clear that Islam was very influential in social relations and the attachment to books, prayer, and social conduct. No other Islamic nation were mentioned in Descourtilz's essay besides the Fulani. What is so confusing about this account of Borno is that a long anecdote about a corrupt African prince who killed a child for recreation and went unpunished, triggered a conflict with a pagan ruler that resulted in many of his "nation" being sold into slavery. Several of them ended up in Saint-Domingue, where the Rossignol-Desdunes plantation received many. If this prince was a Sayfawa maiwa, it would be interesting if any traditions or written sources can attest to his corrupt, violent behavior. This would match the sense in some sources that Borno in the 18th century had become corrupt and the Sayfawa were less able to control vassal chiefs and rulers. Also, assuming it is true, the Sayfawa rulers testing the morality of their subjects by leaving items in public spaces and using spies to capture any thieves for sale as slaves (plus their families) is an extreme measure.
Surprisingly, 3 Gold Coast "nations" (Acra, Crepeens, Asante) are discussed separately from the Dunkos, who one would expect to have been somewhat more similar to them. Descourtilz praises their fishing talents while accurately acknowledging that they believed in a distant, Supreme Being. Because this Supreme Being is too distant, they worship a number of "fetishes" like the snake, or heron. Their prodigious memory similarly impressed Descourtilz, who noted they could easily refer to events or circumstances from long ago with surprising exactness. Unfortunately, for some of these nations and the subsequent chapters, the "nations" are either too ambiguous to identify or, in the case of the Congos, shockingly incomplete. For example, the Diabon were said to have sacrified strangers to their gods. For the Congos, we learn little.
In the final chapters, on Vodou and Creoles, one sees the most detailed accounts of black culture in the colony. Relying in part on the testimony of an educated black woman named Finette, Descourtilz expresses familiarity with the Arada origin of the word, Vodou, as well as the Dom Pedre (Petro). Despite spilling much ink on the superstitions of the blacks and their beliefs in sorcery or the power of their idols, he draws from examples of cases of people falling ill after disputes with Vodou priests. Indeed, according to his source, Finette, Tousaint Louverture himself consulted a Vodou priest specializing in divination. According to this oracle, Tousaint was warned that his first chief, Dessalines, was to later betray him to the French. Vodou ritual leaders are even accused of abusing their power to receive extra food during a famine in the Artibonite region in 1803, using religion as a pretext to demand additional offerings that they consumed themselves or later sold. But it is in the ultimate chapter where one suspects Descourtilz's political and racial biases most mislead him. Creoles, according to him, suffered from feelings of enmity toward whites, were lazy, immoral, and cruel. Indeed, a particularly egregious case of a man who rejected his own mother led to Descourtilz writing to Toussaint Louverture to have the arrogant man punished for abandoning her. Even black mid-wives and medical practitioners were dismissed as ignorant and dangerous. In addition, Creoles did not raise their children properly, spoiling them in their youth so they were ill-prepared for their future life in the colony. If it isn't clear already, Descourtilz's own sentiments about the Haitian Revolution shaped his writings about the Creoles.