The source of this uncorrected OCR text may be viewed in the DjVu format at: http://fax.libs.uga.edu/GN653xT3/ or http://purl.galileo.usg.edu/ugafax/GN653xT3/ Ekoi Girl in " Fatting-House" Costume. IN THE SHADOW OF THE BUSH By P AMAURY TALBOT OF THE NIGERIAN POLITICAL SERVICE WITH ILLUSTRATIONS AND A MAP NEW YORK: GEORGE H. DORAN COMPANY LONDON: WILLIAM HEINEMANN MCMXn Printed in England. Co THE DEAR AND HONOURED MEMORY OF LADY GALTON THIS BOOK, BEGUN UNDER HER KIND ENCOURAGEMENT. IS GRATEFULLY AND AFFECTIONATELY DEDICATED FOREWORD THE following pages have been written for two reasons : first, for the pleasure of it, and secondly, because primitive races, the world over, are changing so rapidly that it seemed well to place on record the story of a people most of whom were untouched ι by white influence on my arrival among them in 1907. To await the coming of an abler pen was inadvisable, since habits and customs, at first in everyday use, showed signs of becoming things of the past. For the same reason it seems better to publish this account while the conditions it relates are still living forces, rather than wait till successive " leaves " in England should make it possible to present, in more polished form, what would then have become a mere record of forgotten customs and forsaken faiths. To my critics I would say that, written in the depths of the | Bush it describes, far from every book of reference, or the ι society of those who might have enriched its poverty from the store of their learning, this book claims nothing, save that it strives to tell the story of a little-known people from a stand- I point as near as possible to their own. It has been written ι in the intervals of official work, during marches which averaged 1700 miles a year, when an uninterrupted half-hour was a thing, longed for, but unattainable. It is therefore to be feared that a certain inconsequence, natural among the untrained minds of the Ekoi, will be found mirrored only too faithfully in their story. Had I been free to follow my own wishes this would have reached my reader in a different form. At the outset, I had hoped to write an account, altogether impersonal, in ' which the people might have told their own tale by means of legends, ritual, and everyday happenings. The wishes of publishers, however, lay in another direction, and perhaps it was simpler so—for many an old belief has come to light VIH FOREWORD through accident or adventure of our own, and it is for this reason that some personal incidents have been included. I wish to take this opportunity of thanking the chief officials of my own Colony for their more than kind encouragement, and the authorities of the Natural History Museum for their unsparing kindness and generous help. Of the assistance given by my wife and her sister, I should like to say more, but am debarred by the very conditions under which their help was given. CONTENTS CHAP. PAGE I. ON THE WAY TO OBAN ...... ι II. RELIGION ........ 13 III. RELIGION (continued) ...... 23 IV. EGBO ......-·· 37 V. Jujus ........ 49 VI. Jujus (continued) ....... 65 VII. METAMORPHOSIS ....... 80 VIII. OBAN TO NIAJI ....... 89 I.. WOMAN—POSITION, ETC. ..... 94 X. WOMAN—POSITION, ETC. (continued) . . . 105 XI. BIRTH CUSTOMS ....... 120 XII. BIRTH CUSTOMS (continued) ..... 130 XIII. BEYOND NIAJI ....... I39 XIV. THE SOUTH CAMEROONS . . . . · 15* XV. ALONG THE BORDER ...... 160 XVI. ORDEAL ........ 165 XVII. DIVINATION . . . . · - · · i74 XVIII. OJJE OR WITCHCRAFT ...... 190 XIX. OBEREKKAI TO ETARA ...... 203 XX. EKOI OF THE CROSS RIVER . . . . .216 XXI. FUNERAL CEREMONIES ...... 221 XXII. GHOSTS ........ 230 XXIII. BEYOND NETIM ....... 242 XXIV. UYANGA AND EKURI ...... 255 XXV. CONDITIONS OF LIFE IN PEACE AND WAR . . 262 XXVI. CONDITIONS OF LIFE IN PEACE AND WAR (continued). 278 XXVII. ART ......... 287 XXVIII. RECORDS ........ 304 XXIX. GOVERNMENT, ETC. . . . . . .310 XXX. TREATMENT OF " MEMBERS " . . . . . 325 XXXI. FOLK-LORE ........ 335 L'ENVOIE ...... Facing 404 χ CONTENTS APPENDICES APPENDIX A. TABUS .... B. CLUBS ..... C. ANTHROPOMETRY . D. ORTHOGRAPHY E. GRAMMAR .... F. VOCABULARIES G. NSIBIDI SIGNS H. BOTANY .... I. ZOOLOGY J. MINERALOGY K. METEOROLOGY L. GEOGRAPHICAL SURVEY PAGE • 4°7 . 410 • 4M • 415 • 417 • 424 • 447 462 • 465 • 474 • 476 478 LIST OF ILLUSTRATIONS EKOI GIRL IN " FATTING-HOUSE " COSTUME (Coloured) Frontispiece TO FACE PAGE 2 4 4 6 8 ίο IO . 24 . 30 . 38 KWA RIVER .....··· ESUK ATIMBO, BEACH ON CALABAR RIVER KWA RIVER ......... OBAN-OBUTONG ROAD ....... FARM PATH WITH OFFERINGS, NEAR EKONG Juju CIRCLE AT OBAN ....... EGBO HOUSE AND Juju TREES ..... THE LAKE OF THE DEAD, NEAR NSAN .... COTTON TREE AT NSAN ....... CLUB IMAGE, EWAW ....... " IMAGE " OF NKANDA GRADE OF EGBO WITH EMBLEM " Εκ ABE NKANDA"......... 42 HUNTING Juju " IMAGE," EKURI IBOKK, OBAN ... 44 Juju NIMM ASAM ......... 50 Juju EMOMM ......... 50 Juju " IMAGES " WITH ATTENDANTS ..... 54 MASKS USED IN RELIGIOUS DANCES ..... 58 Juju HEADS—WORN AT DANCES—AND FETISH ... 58 HEAD PRIEST AKUNANE BEFORE Juju OFIRI AT EKONG . . 66 DISTRIBUTING CONSECRATED OFFERINGS, EJA FESTIVAL, OBAN . 74 A CEREMONY AT EJA FESTIVAL, OBAN ..... 74 PARTAKING OF SACRIFICE TO EJA AT OBUNG .... 76 DANCE AT THE EJA FESTIVAL, OBAN ..... 76 CHIEF AGBASHAN OF OBAN (A WERE-ELEPHANT) ... 82 AWAW ITA, THE " SNAKE WOMAN " OF OBAN, WITH HER HUSBAND 84 SOURCE OF THE RIVER OF GOOD FORTUNE .... go THE RIVER OF BAD FORTUNE ...... 92 ΜΑΙΑ, THE PRIESTESS OF NIMM ...... 94 NIMM NEOPHYTES 08 XU LIST OF ILLUSTRATIONS TO FACE PAGE THE HEAD PRIESTESS OF NIMM . . . . . .102 PITS IN THE ROCK BY THE RIVERSIDE IN WHICH CAM-WOOD DYE IS MADE ......... Ιθ8 TYPE OF LIANE IN THE EKOI BUSH . . . . . .108 GIRL ATTENDANT ON Juju " IMAGE " . . . . .no EKOI INTERIOR, WITH WOMAN SEWING . . . . .114 AKWA YAFE FALLS ........ 114 DANCE IN HONOUR OF THE BIRTH OF TWINS . . . .120 Juju LEFT IN DESERTED TOWN ...... 124 MOTHER WITH TWINS MENTIONED ON p. 120 . . . .124 A WOMAN FROM THE INTERIOR . . ... 126 Juju " IMAGE " WITH ATTENDANTS ..... 126 LEADERS OF THE CHILDREN'S AGARA CLUB, NCHOFAN . .132 EKOI WOMAN ......... 132 AFTER A HUNT, NDEBBIJI ..... . 142 EKOI HUNTER ......... 150 OJOKK ....,....· 15° NATIVE SUSPENSION BRIDGE IN THE SOUTH CAMEROONS . . 152 DR. MANSFELD IN A HUT ON THE SHORE OF LAKE IJAGHAM . 154 IjAGHAM (LAKE OF THE DEAD), SOUTH CAMEROONS . . . 154 THE ORIGINAL HOME OF AKPAMBE AT OKURI . . . -158 PASS NEAR MBINDA ........ 158 RIVER AKWA YAFE ........ 160 ENTRANCE TO UNDERGROUND CAVES NEAR AKWA YAFE RIVER . 162 ODODOP .......... 164 SEXAGONAL STONE DEDICATED TO NIMM, ABBIATI . . .172 ETAI NGBE, MKPOTT . . . . . · · .172 ETAI NGBE, WITH TWISTED RODS, EGBO HOUSE, OKUNI . .172 FALLS AT THE SOURCE OF THE IKPAN RIVER .... 190 RIVER SCENE, EKOILAND ....... 192 Juju AKPAMBE ......... 198 PLAY AT OBAN, NSIKPE CLUB ...... 198 CENTRAL FALLS, KWA RIVER . . .... 204 KWA RIVER .......... 206 REST HOUSE, NSAN ........ 212 EGBO HOUSE, NETIM ........ 212 NEW COLA .......··· 214 NAPOLEONA ALEXANDRI ....... 214 NEW ANACARDIACE^E . . . . · · · .214 DANCE GIVEN BY CHILDREN'S " AGARA " CLUB, NCHOFAN . . 216 LIST OF ILLUSTRATIONS Xlll THE GREAT DRUM OF THE BOY SCOUTS . CHIEF OF OKUNI, UPPER CROSS RIVER . TYPE OF NORTHERN EKOI WOMAN .. SACRED DRUM AT AWAW OFFONG .. " IMAGE " OF THE IGUMI CLUB .. A GIRL WITH " GHOST MARKS " ON HER ARM " IMAGE " OF OJJEN .... TO FACE PAGE . 216 .218 . 218 . 220 . 222 . 224 . 224 A HOUSE IN OBAN WHERE THE BODY OF A LATE HEAD CHIEF LAY IN STATE UNDER THE PROTECTION OF THE UNION JACK . 226 HOUSEHOLD Juju ......... 226 UPPER FALLS ON KWA RIVER ....... 234 NIMM STONE, CALABAR RIVER ...... 242 IKUM, HEAD CHIEF OF Ojo NKONMBA ..... 244 SOURCE OF THE CALABAR RIVER ...... 246 INTERIOR OF EGBO HOUSE, Ojo AKANGBA, SHOWING TYPE OF NATIVE FRESCO ........ 248 Ojo TYPES .......... 248 CROSSING A RIVER ........ 250 AN OBAN ELEPHANT ........ 250 TYPE OF EKURI ......... 254 TYPE OF UYANGA ......... 254 Juju POST AT EKURI OWAI WITH MUMMIFIED HEAD IN FORK . 256 AN ELEPHANT ROAD ........ 258 DANCERS WITH Juju MASKS AT EKURI EYING .... 260 MOURNING EMBLEMS AT HOUSE OF DEAD CHIEF . . . 260 Juju OBASSI OSAW ........ 266 SACRED TREE ALWAYS BROUGHT TO A NEW TOWN FROM THE PARENT TREE IN THE OLD TOWN ..... 266 TYPE OF EKOI ROOF ........ 270 WEAVING BAGS ......... 270 EKOI CALF .......... 276 LEAF MEN .......... 276 MOMODO MANDARA, MY BORNUESE SKINNER .... 276 WOMAN SAVED FROM BEING OFFERED AS A SACRIFICE TO Juju MFUOR .......... 276 A STILT DANCE ......... 284 STILT DANCE, " LAME BOY " IN FOREGROUND .... 284 TYPE OF EKOI ......... 316 EKOI TYPE .......... 316 TYPE OF " MEMBER " FROM SLAVE TOWNS . . . .316 XIV LIST OF ILLUSTRATIONS TYPE OF EKOI ....... TYPES OF EKOI COIFFURE ..... TYPES OF EKOI COIFFURE ..... TYPES OF EKOI COIFFURE ..... TYPES OF EKOI COIFFURE, FEMALE AND MALE . TYPES OF EKOI COIFFURE, SMALL CHILDREN TYPES OF EKOI COIFFURE ..... PEOPLE FROM THE INTERIOR WAITING TO WELCOME us LOWEST FALLS, KWA RIVER ..... VILLAGE ON CROSS RIVER ..... CASCADE ........ CLIMBING PALMS ....... TREE SURROUNDED WITH LATTICE WORK CREEPER EVENTUALLY KILLS IT ..... TYPE OF VEGETATION ...... NATIVE TREE-BRIDGE ...... COLA LEPIDOTA ....... MACROLOBIUM LAMPROPHYLLUM HARMS . GROUP OF PALE DUCK'S-EGG BLUE FUNGI TO FACE PAGE • 316 . 318 . 318 • 320 • 320 . 322 • 322 • 324 • 324 • 336 • 346 • 346 WHICH 356 356 366 374 400 400 INSETS DECORATION OF WALL IN EGBO HOUSE, EKURI OWAI . . 256 MAP OF THE OBAN DISTRICT, SOUTHERN NIGERIA . at end of volume CHAPTER I ON THE WAY TO OBAN THE Ekoi people are divided into two unequal parts by the boundary which separates the Cameroons from Southern Nigeria. Their land is most easily reached by way of the River Kwa, which empties itself into the Cross River, a few miles from the latter's mouth. For some distance before its junction the Kwa is too broad to permit of a good photograph, and it is not till nearing the beach from which runs the main Calabar-Oban road, that one can be obtained. The banks are fringed first with mangrove and screw pine, then, further on, by palm trees. When that part is reached which the Ekoi proudly term " our own water," the river narrows and becomes more beautiful. At its edge grow giant arums, green on the outer sheath, but cream splashed with purple within. Behind these spring trees of every variety of shape and tint, from mimosas, with their delicate mauve or cream balls and feathery foliage, to the huge trumpet-shaped flowers of the Gardenia physophylla, the heavily-scented, purple-splashed blooms of the Kalbreyeri, or the great Berlinia, the white flowers of which shine with a pearl-like lustre from amid its dim, dark leaves. Here and there, at a bend, one comes across beaches of clear white sand, glistening with mica, where crocodiles lie sunning. On the single occasion when I went down the river, after having expended all my ammunition during a long " bush tour," the Fate which presides over such matters arranged an interesting tableau. On the branch of a great tree, which hung directly over the water, lay a creature such as I have never seen before or since. In shape it was like a medium- sized crocodile, but with a flat snout like that of a pig, and with S.E. B IN THE SHADOW OF THE BUSH six to eight black rings round its tail. As if aware of its perfect security, it lay quite still until we were almost level, and then slid out of sight. Sometimes a monitor slips from a fallen tree-trunk as one draws near, or a great snake ruffles the surface as it swims across with a bird, just caught, in its mouth. Huge butterflies of gorgeous colouring flutter hither and thither, and now and then a flash of turquoise hangs for a moment over the water as a kingfisher swoops down, to rise again with a tiny fish. These fishes, called Tatabonko by Efik and Ekoi, hold an important place in song and folk-lore. A little Efik ode to them begins— " Enyenne nmonn asanga nben Tatabonko." "Ye are the lords of the water. Ye walk near the banks. O tiny Tatabonko." Every few minutes a grey heron rises, and over a small island, near the place where a Sierra Leonean has made a rice farm, circle flocks of mole-grey birds with breasts of vivid rose. Now and again a space is passed, where the coarse grass has been cropped short by that strange creature the manatee. Save an elephant, this is the most valuable prize which can fall to the lot of the Ekoi hunter. Egbo Societies, those powerful secret associations which, before the coming of the white man, ruled the land, are known to give as much as -£10 to £15 for a large one. This is not only because its flesh is thought a delicacy, but because they believe that it confers magical properties on those who eat. Magic is the key-note on which the lives of the Ekoi are attuned. The river itself is magical, and bold indeed would be that man or woman who should break an oath sworn on its name. For somewhere in its depths dwells Nimm—the terrible—who is always ready, at the call of her women worshippers, to send up her servants, the beasts that flock down to drink and bathe in her stream, to destroy the farms of those who have offended. Nimm is, above all, the object of the women's devotion. She manifests herself sometimes as a huge snake, sometimes as a crocodile. Her priestesses have more power than those of any other cult, and the society which bears her name is strong enough to hold its own against the dreaded " Egbo Club " 03 ÍJ M •--t N. ON THE WAY TO OBAN 3 itself. It is during the rainy season that she is most to be feared. In 1909, at the height of the rains, one of my best paddlers was coming up with a consignment of goods from Calabar. Several of his friends were in the canoe, and they were all talking and laughing. Suddenly, as his hand neared the water at the down stroke, the head of a crocodile appeared above the surface. The cruel jaws closed on the man's wrist, and in a flash he was dragged under. " Nimm,"—whispered the terrified survivors, as they paddled on, " Who knows ? Perhaps he had angered his wife, and she prayed to Nimm to avenge her." As one passes up the river, further and further from Calabar and all it represents, one leaves behind not only one's own race, but one's own century as well, and glides backward through the ages, up the stream of time, to the childhood of the world—to a land full of mystery and terror, of magic plants, of rivers of good and ill fortune, of trees and rocks, ever lowering to engulf unwary wayfarers; where the terror of witchcraft stalks abroad, and where, against this dread, the most devoted love or faithful service counts as naught. After awhile the banks grow steeper, and one enters a deep gorge which the water has worn for itself in the course of centuries. Down this rolls the thunder of the falls, and seems to shut out all sounds from the world one has left, just as the bush, creeping down around one, curtains off familiar sights. This gorge forms the boundary between the sedimentary deposits below and the crystalline rocks of the hilly country, of which the greater part of the Oban district is formed. The line of demarcation lies along this parallel of latitude to the Calabar River on the one side and the Akwa Yafe on the other. Beyond Obutong beach, navigation is impossible, for the great curve of the first falls reaches from side to side in one white horseshoe. Above this again comes a stretch of foaming water, and then in rapid succession the higher falls, which are very beautiful for their size. After landing on the little beach, a climb of about two hundred steps, steep as the staircase of many an old house at home, leads to a three-roomed Rest-house. On the first morning of my wife's arrival here, she was dressing with her sister Bimba B 2 IN THE SHADOW OF THE BUSH in the latter's room, when suddenly a cry rang out, so evidently caused by terror, that it brought me hurrying to their door. My wife was sitting at the end of a bamboo bench, which runs along the wall, trying to tear off the long marching boot which she had pulled on, without taking the precaution of first shaking it upside down to make sure that neither snake, lizard, nor millipede was hidden within. For the moment the foot was stuck fast ; beneath it something writhed and squirmed. One jerk and the boot was in my hand. I ran with it to the open house door, followed by "boys" and carriers, who crowded round with anxious, frightened faces, each armed with stick or matchet to kill the reptile as it fell. A violent shake, and the cause of the com motion slid into view—a small oval tablet of Roger and Gallet's soap ! Roar after roar of laughter burst from the delighted carriers at the sight, and for the rest of the day we heard fre quent bursts of merriment, or saw one of them suddenly double up with mirth as the recollection overcame him. The fear of snakes is no idle one, for they literally swarm in the District. On another occasion when we were staying in the same Rest-house, my wife and her sister had both gone to bed, while I was still working in the central room. This time it was Bimba who called, and, on running in, we found her huddled up under a rug. A long snake had let itself down from the roof on to her mosquito net, the frail strings of which threatened to give way under its weight, and collapse, reptile and all, on to the little, shrinking figure beneath. When the unwelcome visitor had been disposed of, it struck me that it would be well to make a thorough search of the roof. As a result, seven cobras from 4 to 6 feet long were accounted for. The roof was low, and I shot at close quarters, so that each snake fell down in several sections through the close criss-cross of palm stems which form the under roof. Each part seemed endued with a life of its own, so that before the little adventure was over the floors of the three rooms were literally covered with a carpet of writhing snakes. Later the District Commissioner, who came up to relieve me, asked if we had noticed some fair-sized holes in the floor. On having an affirmative answer, he told us that once during his stay there · Esuk Atimbo, Beach on Calabar River. Kwa River, ON THE WAY TO OBAN 5 he found a puff adder sleeping beneath one of the benches. Subsequent investigations proved the holes to be entrances to the abodes of quite a family of these beautifully marked, sluggish reptiles. -, This Rest-house lies close to the road which runs straight | from Obutong to Oban. Roads like this, only naturally broader and better in older Districts, are cut through the heart of dense " bush." They now cross the country in every direction, instead of the winding native tracks, often hardly distinguishable from those of bush animals, which were the only means of communication over a great part of Southern . Nigeria up to 1902. One hears from certain sources at home of the hardships entailed on the natives by the making of these roads. In an unimportant, thinly populated District like Oban, not only the making but the upkeep entails a considerable amount of labour on the scanty population. No one, however, is quicker than the natives themselves to see the advantages to be gained from such improved means of communication, whether as regards personal safety or trading facilities. Whatever the people of the District have been called on to do in this direction has invariably met with a cheerful and willing response. On several occasions towns have offered, of their own free will, to do more than had been asked of them, and in some cases they have even made a new piece of road on their own initiative, as a surprise for my next visit to their part of the country. It would perhaps be unnatural were they not willing to comply with the one demand made on them by Government in return for all that it gives, and even for this they are well paid. Natives quickly realise the importance of the change. Not long ago a well-known black lawyer was discussing the matter with a native clergyman in my presence on board an Elder Dempster liner. His voice was so strident as to be heard from end to end of the deck. " You should go to Sapele," he said, " there you walk for 200 miles, safe as here. This Governor * makes good roads. We call him ' the road maker. ' I am black man myself, but I tell you for true. It is only white men who can make the way safe." * Sir Walter Egerton. 6 IN THE SHADOW OF THE BUSH Not far from Obutong stands a compound which goes by the name of " Nwan's," but is now fast dropping to decay. Round it plantains and bread-fruit trees are heavy with their unplucked burdens, while behind them tower cocoanut palms, laden with great green globes. Calabash vines trail in all directions over the deserted dwellings, but those who planted them fear to come back and gather the fruits of their labour, for no " Juju " seems strong enough to keep the unquiet ghost in his grave. In the words of his family, " Nwan came back too much and made us fear." So they migrated to Esuk Aram, and left the deserted homestead and the little wayside grave. The road from Obutong to Oban is of sand and gravel, firm enough for a bicycle, but on it the unshod feet of the carriers make no sound. It leads under a continuous archway of boughs, so thick that the sunlight only filters through to dapple the roadway or sparkle on the many streams which cross it. All along one sees the spoor of bush animals which use the road as well as their two-footed brothers. Antelope, buffalo, wild pig, leopard, and elephant all leave their traces—the latter too often in broken bridges, which, alas ! were not constructed with a view to such heavy traffic. Here, as everywhere in the District, the streams are crystal clear, and ripple over pebbly beds or between boulders of quartz or dark gneiss—the former of these stones is thought to be male by the Ekoi, the latter female. White, star-shaped lilies raise their heads above the water. These are often nearly 6 inches across, and usually four or five of them grow on a stem. They have a faint, sweet scent, and are in bloom for the greater part of the year. Occasionally the road passes through a village with its " Egbo" house and "Juju " tree, or a little side path or farm track branches off from the main route, with offerings to gods or ancestors hung out on poles. Near several of the towns are frail little huts made of posts driven into the ground, and supporting a palm-leaf roof. Round these are scattered various pieces of property, such as plates, dishes, &c., all broken, and cloths which were once bright-coloured, but have grown faded by sun and rain. These are little funeral shrines, built over the graves of persons of distinction. The things scattered round are broken, so that their \ '*t t Λ, ' *l 'Ά \\V .* ^' 1 ' · '-/ '·,' i -% •-s* .J>· >^···· 5t^ ?^. *"' /; ?/¿" " " v>a w ·*·." ' . ί Λ¥' ^i* Oban-Ubutong Road. ON THE WAY TO OBAN reached. At the astral forms may be set free, to be borne by the shade of their owner into the spirit world. At each end of the village of Ekong, as in most Ekoi towns, dried palm leaves about 30 feet long are raised on high. These are stripped bare, save for a tuft at the top, and from them dangle small wooden objects, much the shape of a Moslem praying board. They form a charm to keep leopards from the town, as do also the sections of palm trunk which are found half buried across the pathway, flanked at either end with a small earthen pot containing " medicine." After a 15-mile march Oban itself is entrance, as in all Ekoi towns, ghost offerings are to be found, hung on either side of the way, or buried in the path. These are meant to propitiate the spirits, and keep them from entering the town. The Ekoi have a wonderful folk-lore, and are never at a loss for story or legend, to explain their customs or be liefs. Many — of which the following is, perhaps, the best- known example — deal with the institution of ghost sacri fices at the entrance to the , Charm against Leopards. Ekong. WHY GHOST OFFERINGS ARE MADE BEFORE TOWNS. Once a tortoise had two children, which were born on the same day. When only two days old they began to fight together, and so equal were they that neither could overcome the other. Three days later they went to cut bush, and make a farm for their father. While doing this they heard a far-off drumming. They followed the sound, and it led them to the ghost town. The ghosts were beating their drum for a wrestling match. " Let us try if we cannot conquer these tortoises," said they. 8 IN THE SHADOW OF THE BUSH The first tortoise stood forth, and overthrew twenty of the ghosts, one after the other, so that they fell down dead ; for though ghosts have died once, they can die a second time, and so become more dead than before. Now in this town dwelt a ghost named Ne-Achi-Esam (the Man with the twenty heads), who was a great wrestler. He was lying down in his house, sick with a very large boil, but when he heard the noise of the combat he ran out, and wished to take part in it. He said to himself, " My boil will hold me back ; what can I do ?" He laid his hand upon the boil, and by magic transferred it to a post that stood near.* So the post got the boil, and he himself grew well again. He went out and said, " Now I will see what I can do against Tortoise." They closed, and he fought so well that Tortoise gave way before him. A great box had been brought out and placed near the drum. Ne-Achi-Esam drove Tortoise against this with such force that he broke in two, and fell to the ground dead. After this the second tortoise tried to avenge his brother, but met with a like fate. Then the ghosts went and got magic " medicine," which they rubbed on all their companions who had been killed, so that they came to life again. Next they cooked " chop " and ate it. Afterwards they all went back to bush to collect firewood with which to roast the two tortoises. Now one of the ghosts had a beautiful daughter who was in the fatting-house.f She had pity on the tortoises, and when the other ghosts had gone, slipped out and went and got magic leaves. These she crushed, and laid them on the mouths and eyes of the tortoises. After awhile the latter came to life again. She pointed out the road to them, and said, " Here is your way. Go home now before the others come back." So they thanked her and went. As the two hurried along, they heard the sound of the ghosts returning with the firewood, so they hid themselves in the bush till the way should be clear. When one of the ghosts reached the place, he stood for a long time, and said, " I think the two tortoises have escaped, and are hiding here." * Compare the method of Paracelsus. t A room set apart in most compounds for the seclusion of girls, while being iattened before marriage. r Λ Farm Path with Offerings, near Ekong. ON THE WAY TO OBAN g Then the ghosts called to the black ants, and sent them to search for the tortoises ; also they called water from the river, and bade it flow round and seek them. In their terror the tortoises cried for help to Obassi Osaw.* So neither the ants nor the water could find them. At last all gave up the search and went home. When the way was clear once more, the tortoises crept out and hurried onward. After awhile they saw a bunch of ripe plantains. Of these they took seven, and went on again till they came to a place where the road branched into two. There they laid down the seven ripe plantains and went onward. When the ghosts got back to their town, and found that their prey had escaped, they said, " Let us follow." They ran very swiftly till they came to the place where the plantains lay. The first ghost saw them, and began to count—i, 2,3,4,5> 6 he counted, but could not add 7. The second ghost pushed him aside. " Go away," he said, " you know no addition." He also counted up to six, but could get no further. Then all the ghosts tried, but none of them could add the seventh number. Meantime Obassi Osaw had seen the danger of the tortoises, and determined to help them. He counselled them to use every effort to reach their town, and there prepare to receive their pursuers. " There is one thing you can do," he said, " to keep the ghosts from entering your town. Kill goats and cows, get palm oil and palm wine and lay them before the entrance. When they see these sacrifices they will eat, and go back satisfied to their own place." This the tortoises did, and when the ghosts came before the town they found a rich offering. All of them ate and were well content, save Ne-Achi-Esam alone, who said, " Let us enter the town " ; but the others answered, " No, we may not enter." Since then, when ghosts come to your house, seeking some thing, you inquire by the charm t what sacrifice they are asking, and having found out, you take it to the beginning of the road, and offer it there. This is the reason why whenever you near a town you see sacrifices set out for the ghosts, so that they should no longer enter within. * The Sky God. t See Method of Divination, p. 174. ίο IN THE SHADOW OF THE BUSH At Oban there are two circles of unhewn stones, each arranged round a "Juju" tree. Here mystic rites are performed when the moon is at the full, and on the rising of the new moon. The latter ceremony takes place near the compound of Chief Itaokui, not far from the " Egbo " house, and it is here that one of the most important of the women's " Jujus " is held. At the new moon the women and girls gather together. The head women sit round on the stones of the circle, and distribute " medicine " made of meat and plantains, mixed with Juju herbs and leaves. Even the very young girls partake of this. When all has been consumed they start a dance, which is only used on this occasion. The object of the ceremony is to insure fruitfulness when the time comes for marriage, and it is firmly believed that any neglect of it would be punished by barrenness. Should a woman specially long for a child, she brings a goat to be sacrificed ; then stands within the circle, and prays that a babe may be born to her. Her forehead is smeared with the blood of the sacrifice, and it is thought certain that her prayer will be granted within the year. Neither men nor boys are allowed to approach during these rites, though women are not prevented from looking on when the men gather to carry out theirs before the Juju " Nchibbi." This ceremony is performed at the smaller circle, when the moon is at the full. The scene on bright moonlight nights is uncanny to a degree, and it is hard for any European, who has come suddenly on such a sight, to believe that he is still in the twentieth century, and has not rather stumbled on some witches' sabbat of the middle ages. Near the greater circle of stones stands the miniature house of the Juju " Ta Amat," where the " small-pox medicine " and that used to ward off any epidemic is kept. When the people fear the approach of an infectious disease, the head chief enters the^ittle hut and makes "medicine," compounded of magic herbs. This the people drink, and it is given to all strangers, especially to those who may have come from an infected area. In this way it is hoped that disease may be warded off, while as a further safeguard inoculation is practised. This is done by injecting into the arm the milky Juju Circle at Oban. «fc Egbo House and Juju Trees. ON THE WAY TO OBAN II juice of the leaves of a certain tree planted near for the purpose. Oban was chosen as the seat of government for the District, because it lies high and is easily reached from all parts of the Ekoi country. Half a mile from the town stands the station on a hill, the top of which had to be sliced off to make a level space large enough for the necessary buildings. This cleared land forms the most extensive open space in the District, and the view from the house is beautiful enough to make up for the plainness of the structure itself. In front, beyond the River Ataiyo, rises the rounded hill of Oban, clothed to the summit by masses of flowering trees, some of which are always in bloom. Behind this the sun sinks in a perfect wonder of colour, and perhaps the sunsets and sunrises, beautiful everywhere, are the most gorgeous sights of all this gorgeous land. On all sides the " bush " sweeps down and shuts in the little clearing, while to the rear, beyond this green belt, tower the blue peaks of the Cameroons. From the top of Oban hill a good view is to be had. To the north lie clusters of peaks, of every shape and form, 3,000 to 4,000 feet high, wooded to the summit and forming the watershed of the country between the Cross River and the sea. To the south flow those streams which unite to form the Calabar, the Kwa, and the Akwa Yafe Rivers ; while to the north flow many of the main tributaries of the Cross River. The rocks of the District are mostly metamorphic, and the hill, on which the station is built, isa good example of the geological formation of this part of the country. It is mainly composed of gneiss ; but there is a large vein of manganese, and huge masses of quartz and felspar, with pegmatite dykes running through all. Traces of ilmenite, columbite, magnetite, tin and monazite are also to be found. There is always a slight breeze here, and even to the most careless glance the difference in healthfulness between those children who live on the hill, in the new well-ventilated houses built for the station people, and their contemporaries in Oban itself, is very marked. The Ekoi are devoted parents, but it will take years of patient teaching before they grasp the Ί 12 IN THE SHADOW OF THE BUSH importance of fresh air and the simplest sanitary measures for the health of their little ones. They are most particular in the matter of personal cleanliness so far as bathing and the washing of garments are concerned, but the old habit of crowding together for safety, in case of attack from a hostile tribe, still influences them to build their compounds of small, ill-ventilated rooms. They seem utterly indifferent to the existence of evil smells, and to this cause the high death-rate among the children is chiefly due. So high is it, indeed, as to be hardly more than covered by the birth-rate. One day, sixty-two married women were chosen at haphazard in Oban town. To these it was found that 270 children had been born, of whom 163 had died. This gives an average of 4'3 children to each, of whom only 17 now survive. Of these sixty-two women, one had borne fifteen children, and seven others ten or over, while only four were childless. Oban gives its name to the district, and from this fact and its position is regarded by all Ekoi under British rule, and even by many on the other side of the border, as the central point of their race. Perhaps therefore, before going further, it would be well to pause here a little, and attempt some account of the influences which have shaped the character of the people. CHAPTER II RELIGION THE religion of the Ekoi is altogether a fascinating study. Its principal features are the Cult of Ancestors and of Nature Forces. These dominate the lives of the people to such an extent, and have such countless ramifications, that it becomes impossible to arrange definitely under headings, or say where one begins and the other ends. Ancestor worship, Nature Jujus, Secret Societies, the principal events of life, and the commonest actions of the day, all blend inextricably in a complicated ritual. Of actual Deities there are only two, Obassi Osaw,* the Sky God, and the Earth God Obassi Nsi, but of the less powerful Genii of trees, lakes, rocks and rivers, there are countless hordes. The whole bush is peopled with these supernatural beings ; its dim twilight thick with terrible, half-human shapes, akin to the were-wolves of our own Northern lands. Here, more truly even than in old Greece, the terror of Pan reigns supreme. The shadow of the bush lies heavy over all ; but beneath the thousand superstitions which have grown up, fungus-like, in its dark places, are still to be found traces of an older, purer form of worship—a relic possibly of that forgotten time when the Ekoi were a people living in open lands, swept by free air and bounded by wide horizons. On every hand, indeed, indications are to be found, beneath modern corruptions and disfigurements, of a form of worship, which carries us back to the oldest known Minoan civilisation, and links the belief of the present-day Ekoi with that of the ancient Phœnician, the Egyptian, the Roman, and the Greek. In some ways, indeed, the Ekoi form may be termed the most ancient of all, for whereas in the oldest representation * Compare Osa, the supreme Deity of the Binis, and the Yoruba generic term for"Juju." 14 IN THE SHADOW OF THE BUSH of Minoan bird and tree worship which have come to light, the tree is shown almost entirely conventionalised into pillar shape, and later as a mere pedestal for the bird, among the Ekoi it still keeps its original form, that of the actual, living tree. The smallest town has its "Juju" tree. There are many varieties of these, but each stands alone, usually in an open space before the Egbo house. They are generally bound round with tie-tie, or surrounded by a little fence festooned with linked rings of the same. On the branches of these trees hang countless nests of one kind or another of the weaver bird. Even the smallest child knows that these are sacred, for on them depends the prosperity of the town. Should they be injured or driven away the women would become barren and the cattle cease to bear. The birds know that they are safe and flit fearlessly hither and thither, keeping up such a loud twittering and crying that it is almost impossible to hear oneself speak in their neighbourhood. Surely in this we have the oldest picturing of the wedding of earth and sky ; Sky Father and Earth Mother—for of all created things the bird is most akin to air and sky, while the tree, with its roots in the dark ground, reaching even, as in many Northern sagas, to the nether world, is the best and oldest personification of Mother Earth. Another possible picturing of this mystic marriage was found painted on the inner wall of the Egbo house at M beban. What first struck me was an apparent representation of the Cretan double-headed axe, lying horizontally across a knobbed sceptre. Over these again, diagonally, lies an Egbo feather. Without any hint from me these signs were explained in a way which tallied exactly with my own interpretation. The cult of the double-axe is known to have prevailed in Egypt during certain dynasties. Vague memories came back to me of an axe and knobbed sceptre, used together as symbols of a deity. Attempts to verify this P Ekoi Symbols: Double-headed Axe, Knobbed Sceptre and Feather. RELIGION 15 impression led me to read a paper on " The Cretan Axe Cult outside Crete,"* in which the following passages occur:— " Longpérier also published an Assyrian cylinder in white agate, which had been brought from Constantinople by a certain M. Cayol. This shows a priestly person age presenting a fish to a deity, who is symbo lized by an axe and a knobbed sceptre erected on a high backed .., , Assyrian Cylinder, showing Axe and Knobbed Sceptre "It Will be re- ' as Symbols of a Deity. membered that the painted sarcophagus from Hagia Triada, in Crete, represents a pair of double-axes embedded in two supports of unique design. Professor von Duhn kindly informs me that these sup ports are apparently pillars or posts covered with leaves, most probably with cypress leaves. If so, they were obviously ritual sub stitutes for cypress trees. On either axe is perched a bird. . . ." After going the round of the Mediterranean the author pro ceeds to gather up results. " It seems to me, then, that throughout the^Egean and Adriatic area (not to mention localities still further afield) we have to do with a cult of imme morial antiquity—the joint worship of a sky- father and an earth-mother. The former descends from above when the lightning flashes down, and, in old aniconic days, leaves his weapon as a tangible token of himself. The latter * By A. B. Cook. Transactions of the third International Congress for tha History of Religions, Vol. II., pp. 184, 189,193. Cretan Double-headed Axe. Labrys. i6 IN THE SHADOW OF THE BUSH ascends from below when vegetation springs up, and, at the same early epoch, gives visible proof of her presence in the sacred tree. Where, as was the case with the sarcophagus from Hagia Triada, we see the axe embedded in the tree trunk, there we must recognize the union of the sky-father with the earth- mother—a union essential to the fertility of crops, and beasts, and men. The axe embedded in a tree is the prototype of the axe embedded in a wooden column or a stalactite pillar. Ultimately a double-axe of the usual type is found serving as a symbol of the united deities, the axe head being the male, the axe handle the female, element in their union." In the Ekoi representation, the cleft base of the axe may well be a highly conventionalized remnant of pillar or tree, while the feather, now that of the peacock sacred to Egbo societies, probably in earlier days was merely a bird symbol. The two circles may well be meant for eggs, and therefore as indications of fertility. In the course of the ages, strangely enough, Mother Earth has become Father Earth in Ekoi legend. The two principal Deities, as has been mentioned, are now Obassi Osaw, the Sky God, and the Earth God Obassi Nsi. Still enough legends and fragments of ritual have been collected to show that the older idea has not yet quite died out. This may be seen from the following conversation with Ndum of Nsan, one of the most interesting of the Ekoi. He is as yet practically untouched by " White " influence, knows no word of English, and is a mine of folk-lore. " Who is Obassi Nsi ? " he was asked. " He is Obassi who is kind to us," he answered. " Where does he live ? " " Under the earth. There is a world beneath the earth whose king is Obassi Nsi." " Which do you think the more powerful—Obassi Nsi or Obassi Osaw ? " " Both are powerful, but Osaw is cruel and Nsi kind and good." " Why then do you pray to Obassi Osaw ? " " Obassi Nsi told us to do so, that Osaw might spare our lives, for the latter always seeks to kill us." " How do you know that Osaw is fierce and cruel ? " RELIGION 17 " Because he tries to kill us with thunder and in many other ways. Also, he is not so loving and near to us as Obassi N si, for he cannot receive our offerings. We sometimes throw things up into the air for him, but they always fall back again to the earth. Obassi Nsi draws them down ; that shows he is more powerful." " How do you know that Obassi Nsi is good ? " " He never shows us terrifying things as Osaw does, such as thunder or lightning, nor the sun which blazes so hot as to frighten us sometimes, and the rain which falls so heavily at others as to make us think there will be no more sunshine. Nsi ripens our yams, cocos, plantains, &c., which we plant in the ground. When we are dead we are buried in the ground, and go to the world under the earth, to our Father Obassi Nsi." " What do you think happens to you when you are buried ? " " When a man's body decays, a new form comes out of it, in every way like the man himself when he was above ground. This new shape goes down to its Lord, Obassi Nsi, carrying with it all that was spent on its funeral in the world above." " You said that Obassi Nsi told you to make offerings to Obassi Osaw. Why then does he draw them down to himself, as you say he does ? " " He draws them back because he is greater than Osaw. Besides, he wants the latter to come to him, that they may divide the offerings between them. They are, of course, friends." " Does Obassi Nsi ever want to kill you ? " " No, he would like us to live always ; but when Osaw kills us, Nsi takes us to his country under the earth." " You said that you were told to make offerings to Osaw, in order that he might spare your lives. How then can Nsi, who does not want you to die, partake of these ? " (Hesitation and shy laughter.) " I told you that they are friends. They talk together and eat together. I think that Obassi Nsi is really our mother and Osaw our father. For whenever we make offerings we are taught to say Nta Obassi (Lord Obassi) and Ma Obassi (Lady Obassi). Now I think that the lord is Osaw, and the lady Nsi. Surely Nsi must be a woman, and our mother, for it is well known to all people that a woman has the tenderest heart." S.B. i8 IN THE SHADOW OF THE BUSH After this Ndum could be drawn into no more answers, but only laughed softly in his shy way at attempts to get further information ; and soon bade " good night " and went back to his compound. Another story in which a feminine Deity also figures was told by Itambo Isom of Niaji. HOW THE POOR BOY CAME TO THE LAND OF OBASSI OSAW. Two great friends once lived in the same town. One was poor and the other very rich, and each of them had an only son. Now, on a day, the poor man died, and, not long after, his rich friend also fell ill. The latter therefore called to the two boys and said : " I do not think that I can live much longer on earth. I have gathered together everything necessary for the funeral ceremonies of my dead friend. When I die I should like you two boys to dwell together." Next he told them to go to the farm and fetch yams. When these were brought he said : " Cut them into pieces and boil them. Mix them with palm oil, and let me try if I can eat once more." When all was ready the boys brought the dish before him. Some of the food he put in his own mouth and threw some on the ground, calling at the same time on the name of his late friend. Soon after the offering had been made, he himself died. The two children did not know that their protector was dead. They thought only that he was very ill, so they left him, and went out weeping. On their return they saw the body lying there, and the yams left almost untouched. These they ate, then licked up the palm oil, washed the calabash, and hung it up again in its place. Now neither of the fathers had either brother or sister, so one of the principal men in the town took the boys to his house and cared for them. They grew up very quickly, and one day left their foster-father, and went back to the rich man's old compound. Not long after, their late guardian saw them roaming and said : " Why will you not live with me as you used to do ? Come, let us go back to my house. You are not yet old enough to live alone." They answered, " We will not live in any house but our own." ¡I RELIGION ig So the man was angered and said, " From to-day I give up with you. Never come to me any more." The boys replied, " We are in charge of our fathers' property. We have neither brother nor sister to share it with us. We are strong and healthy and can take care of ourselves until we are fully grown." When they were alone, the son of the rich man said to the poor man's son, " Come, we must perform the ceremonies for the deaths of our fathers. Let us give both plays at the same time." The poor man's son said, " I do not agree. My father died first. Let us go step by step." So they began the rites for the death of the poor man. They killed two cows and two goats, and when all the first customs were finished, they began those for the rich boy's father. For him they killed twelve cows and twelve out of their remaining fifteen goats. From what was left the poor boy took one goat and the rich boy two, each for his own. Next day they bought a chicken. In course of time it grew to be a hen, and hatched out ten eggs, of which they each took five. Both tended the chicks, but a hawk came and carried off all those which belonged to the poor man's son. Also a leopard came and ate up his one goat. Then Mkpaw-Ekett (Poor) went to Nsuma-Mbi (Rich) and said, " Hawk has taken away all my chickens and leopard has eaten my goat. My father is dead ; I have no relations to care for me ; I cannot endure such continued ill-fortune, and wish there fore to hang myself up and die." The rich boy comforted him for that time, but next day, very early in the morning, Mkpaw asked : " Have you any eggs to give me that I may go and make sacrifice ? " Nsuma gave what his friend wanted, and then went to work on his farm. As the sun rose, the poor boy stood with the eggs in his hand. He looked up at the sun, and held them so that they pointed towards it. " Male God ! Female God ! " he cried, " Will you open the gate for me ? " Then the eggs slipped from his hand, and out of each flew a small chick. These surrounded the boy, and flew with him up to the sky, to the kingdom of Obassi Osaw. The first thing which Mkpaw saw on reaching this land was 11 ' ι II C 2 20 IN THE SHADOW OF THE BUSH a woman full of sores over all her body. She said to him, '' Why do you come here, Earth-child ? " He answered : " I have come by reason of the loss of my property." The woman said, " If you will wash my sores I will tell you something." He did as she asked, and she continued : " Listen well. In this country there are two kinds of flies— Nkonn (Bee) and Mfut (Red-fly).* When you come to the house where Obassi sits in judgment you will see many chiefs. Watch Mfut, and when he settles on one of them, make the sign of supplication before him, for that one will be Obassi himself." The boy did as he was bidden, and, when Mfut alighted on the shoulder of one of the chiefs, approached and bent down before him, with the fingers of both hands touching the ground. Obassi said, " I know why you have come. It is about the loss of your property. Sit down awhile. The ghost people will soon come by, on their way to market, and I will show you your poor father and his rich friend." First Nsuma's mother went by, next the two fathers, and after a little while Mkpaw saw his own mother, with her old cloth round her loins. When all had passed by, Obassi said to the boy, " Here is a small box. Take it home with you. Whenever you want any thing, ask this box and it will give it to you ; but take care that it is never left open, and, above all, let no woman touch it." When the boy reached earth again, he showed the box to his friend. The latter asked : " Where have you been all this time ? " Mkpaw answered, " I have been with Obassi Osaw, who gave me this box." As he said this, he went to it and asked for a fine cloth to give to his friend. When this fluttered out from under the lid, Mkpaw said : " Here is a present for you, that you may know that I have come from the home of my parents." On this both were very glad and began to dance. Now the rich boy had just married a wife. On hearing the sound of dancing and singing she ran in, and, before they could stop her, bad laid hold of the box that she might see what it was. So both sons died. * Chtyscfs silacea, Austen. RELIGION 21 This is the reason why, when we buy a strong Juju, the priest Mis us to take great care of it and not allow our wives to touch it. " The rule is not for all Jujus, but for the principal ones. For instance, women must never touch Bigui or Mfam, or the Juju would certainly catch them. As another indication of the original femininity of Obassi Nsi, it will be noticed that in the story quoted on p. 98, when Obassi Osaw and Obassi Nsi each built a town, the latter was the founder and pro tector of that set apart for women. The two Deities enter into countless folk - lore stories, from which many details as to their nature and attri butes may be gleaned. In the central atrium of almost every compound is set a little group, Emblems of Obassi Nsi. consisting usually of a growing tree, carved post and sacri ficial stone, sacred to one or other of the Deities. By far the greater number of these are dedicated to Obassi Nsi, as is shown by the coco yams planted, or laid in a small heap, close by. Those of Obassi Osaw can easily be distinguished by the clump of epiphytic ferns growing upon the tree trunk. Before beginning the work of the day, each man or woman who still clings to the old custom, takes a calabash of water and goes into the central court to wash. With eyes lifted to the newly-risen sun they pray : " Eyo ofu, eyo egu, 'me eyange eyange." " Sun of morning, sun of evening, let me (be) free from danger (to-day)," ι κ 22 IN THE SHADOW OF THE BUSH This is done because the sun is supposed to be deputed by Obassi to receive all prayers offered on earth, and carry them before him. Next, water is taken in the right hand and held on high, while the name of Obassi Osaw is invoked. Then a little is taken in the left hand and poured out on the ground to entreat the protection of Obassi N si. In all ceremonies, whether connected with Juju or ancestor worship, the names of the two Deities must first be invoked. When the new moon is seen in the sky, every man, woman and child comes out and offers a prayer in the following words : Or " 'Mi mfe, 'Mi mfe ka osaw, nkaiyen njum ebi." " Moon new, Moon new in sky, let me not see thing bad." " 'Mi kpe, afanikong akajoi na "me." " Moon this, trouble let not come to me." CHAPTER III RELIGION (contimied) NOT far from Nsan, a town of some importance to the west, the road passes near to a small lake. This is supposed to be haunted by the ghosts of dead and gone Ekoi, and is looked upon as the dwelling place of a great Nature Juju, on which the prosperity of the surrounding country depends.* A rumour of this lake had reached my ears, but on first asking for its where abouts, the question was met by expressions of the blandest and blankest ignorance as to the existence of any such thing. When the line of march was altered in order to search, the carriers begged to be excused from accompanying us, and so were left behind. A struggle through dense bush, in what seemed the most probable direction, brought us suddenly into a broad belt of fern. Through this we waded knee deep, and finally emerged on a smooth stretch of grass, which was obviously a lake bed during the rains. Across this we could see the edge of the water, which shrinks in the dry season till scarcely bigger than a large pond. The surface was still ; not a ripple stirred the grassy fringe. Near by grew bushes about 10 feet high, covered with what looked, at a distance, like tufts of creamy flowers, but proved on a nearer view to be the nests of that curious and little-known creature the tree-nesting frog, t One or two of our people had followed to the edge of the water. Among these was Eyiddimfonni (Hater-of-the-rich), the Priest of Eja, a cult for the protection of farms and cattle, in •which certain forms of thunder worship are also mixed. Eyiddimfonni volunteered the information that he and his * A far more beautiful example of a Lake of the Dead is to be found in the old home of the Ekoi, over the German Border. For description see Chapter XIV. f H) ¡atnbatus rufiis. 24 IN THE SHADOW OF THE BUSH companions were very brave men to venture there, as the place was haunted by devils, into whose power fell all those who dared to set foot beyond the belt of fern. Later, we learned that nothing must be allowed to trouble the water, even so much as at its utmost edge, otherwise the guardians of the lake would be enraged and bring disaster, in some dire form, such as famine or pestilence, on the whole countryside. The place is a sanctuary for all wild things, for no hunter would dare to penetrate the belt of fern in search of wounded bird or beast which had fled thither. In walking round we came upon no less than five crocodiles' holes, and the tracks on the soft mud showed the owners to be "at home" in each case. These crocodiles are regarded as manifestations of the guardian spirits of the place, and there fore as specially sacred. Hither by night come the ghosts of long-dead Ekoi, to drift in sad companies, hopeless and wailing, over the surface of the water. Even in the bright sunlight the place has an uncanny look, and one can easily imagine that at midnight, when the white mists shimmer ghost-like in the light of the moon, people with the terror and mystery of the " bush" in their blood would rather sit chatting round the fire or dance by torchlight in the open spaces of the towns, than seek out this uncanny spot, on the chance of holding communion with the spirits of their long dead kin. As we stood at the edge, gazing out over the water, its quiet was suddenly broken by a broad ripple, and little fish were seen to spring agitatedly above the surface. A great python was crossing, and this, we learned, shared with the crocodiles the guardianship of the Sacred Lake. Everywhere in Ekoi mythology, the cult of the snake is found to be closely connected with that of the crocodile. In many of the Egbo houses a representation of the former is to be seen modelled in high relief on the wall at the farther end, while the crocodile is usually found carved on the principal pillar. Those families who are members of the Cult of Nimm,* never drive a snake from their houses, but take powdered chalk and strew before the visitor, very softly, so as not to frighten it in any way. Should a snake enter a house not protected by * See p. 94 !£* •ο ni ω Ω ν Η RELIGION 25 Nimm, the owner must consult the " Diviner " in order to find out if it is sent by ghosts or " Juju." Possibly the cult of snake and crocodile has come down from very ancient times. It is well known that both were honoured in Egypt as tutelar gods, and if the Ekoi have trekked, as seems likely, from the east of Africa, it is probable that the original reason for deifying snake and cat, i.e., that these creatures were the principal scourges of the plague- carrying rat, lies at the back of the powerful snake cult, while traces of cat worship are still to be found.* Rats are a great pest all over the land, and every possible means is taken to keep them down, though with little result. In Egypt the snake was not only the guardian of house and tomb, but a snake goddess presided over the harvest festival, held in the month of Pharmuthi or April. Doubtless among other attributes she was re garded as the protectress of the gar nered grain, and her cult grew from the practice of introducing non-poisonous snakes into granaries, in order to pro tect their contents from predatory rodents. Nimm also is looked upon as the guardian of farms and crops, and her great festival falls at the time of the gathering of the new yams. Since writing the above, an article by Dr. W. Sambon, F.Z.S., has come to my notice. It appeared in the Times of February 4, 1911, and part of it bears so closely upon the subject in hand, that I venture to quote it. " A very interesting measure adopted by the ancient Romans to fight the plague was the introduction of rat-eating snakes. In the year 291 B.c. Rome was devastated by the plague. The Sibylline books were consulted, and it was decided to dispatch * See p. 151. Pillar in Egbo House with carved figure of Nimm in crocodile form. Γ 26 IN THE SHADOW OF THE BUSH ten ambassadors to Epidauros to confer with the .¿Esculapian priests. Valerius Maximus tells us how the tribune Quintus Ogulnius, chief of the embassy, returned with the snake sacred to the god of healing, and how a temple to .¿Esculapius was subsequently erected on. the Tiberine island. A beautiful medallion of Antoninus commemorates this event. A galley is represented passing beneath a bridge, and from its prow a snake moves towards the figure of the Tiber-god, who stretches out his right hand in sign of welcome. This legend, I have no doubt, refers to the introduction of rat-snakes in Rome for the purpose of destroying rats and thus stamping out the plague. In fact, Pliny clearly states that ' the .¿Esculapian serpent was imported in Rome from Epidauros ; it was kept in the public edifices, and also in private houses ' ; and we know from .¿Elian and other authors that the Egyptians kept domestic snakes in their houses and looked upon them as tutelar gods. Indeed, from the remotest antiquity throughout the East, snakes were kept in houses for the purpose of destroying rats and preventing rat-conveyed diseases. Certainly, non-venomous rat-snakes are a far better protection against plague than cats or dogs, because they are not likely to harbour fleas. For years I have thought that the guardian snakes painted on the walls of Roman houses might be a vestige of the long-forgotten introduction of rat- snakes to save Rome from the plague. Only a few days ago, in looking through Dyer's book on Pompeii, published in 1871, I came across the figure of a painting found in a baker's shop of the Via Consularis. In this fresco are represented the two guardian serpents moving, as usual, towards an altar placed between them, on which is placed the incense-yielding pine cone sacred to .¿Esculapius, but above each snake is a bird darting after a fly. The tail considerably shorter than the wing, the peculiar marking, and the very action in which they are represented of hawking flies on the wing, show that these birds are the common spotted flycatcher. The association of the snake with the flycatcher, a bird even at the present day kept in the houses of Southern Italy for the purpose of destroy ing flies, proves beyond doubt that also the tutelar reptile is here depicted as an emblem of a house-pest destroying animal. The information just given explains, I believe, in a satisfactory RELIGION 27 manner why ¿Esculapius was represented leaning on a snake- entwined staff." _ Early in 1909, an official, who was passing through the District, mentioned that in the course of his tour he had visited a tribe where the snake cult seemed very strong. One of the carriers happened to kill a small python. He bore it back to camp, cut it into several " lengths," and laid one or two of these on a dish preparatory to cooking. News of what he had done reached the chiefs of the town and they came in a body, followed by an excited crowd, to ask that the man should be punished for his sacrilege. They also demanded the matchet with which the snake was killed, the dish on which it had lain, and a considerable fine to appease its "manes," lest it should return to trouble them. A superstition connected with this cult came to light in July, 1911. On our return to headquarters after a " bush " tour the warder mentioned in his report that a python, some 22 feet long, had been killed close to the prison. He had ordered this to be skinned, and had himself witnessed the extraction of the " bad parts," which he had intended to bury in a deep hole in a place known only to himself, so that they could not be used by witchcraft for the hurt of anyone. Before these could be buried, one of the chief clerks had demanded that they should be given up to him. At first the warder refused, but afterwards, reflecting that, while the Commissioner was away from the station, this clerk was his representative, he gave up the parts in question, on the distinct understanding that they were to be kept for my return. Needless to say they disappeared. Subsequent inquiries brought out the information that the most dreaded portion of these " bad parts " is the gall. This, used in a certain way, is capable of producing the most dire results. Of all animals, snake and leopard are most feared for the magical properties of their gall. This will be seen from the following legend told by Ojong of Oban. How SLAVES KILLED THE FREE-BORN. Once all the hunters collected together for a great hunt in the bush near their town. Among other animals killed was a 28 IN THE SHADOW OF THE BUSH leopard, which they brought back and skinned. The meat was given to the slaves, for free-born Ekoi do not eat the flesh of leopards, but before dividing it, the gall was carefully taken out and kept, for it is used for a certain purpose. One of the slaves thought to himself,. " I will ask my master why the gall is always taken away before the flesh is shared." He did so, and the master explained that the gall was a strong " medicine," and would cause death if mixed with food or drink. When the slave had learnt this, he called together all his fellow-slaves and explained to them how galls could be used as poison. Then they plotted among themselves, and said, " Let us kill the free-born and ourselves be free." Now, one of the girl-slaves loved her mistress, and could not bear that any harm should come to her, so she said, " To-morrow touch no food and drink no water in the house ; only come into the bush with me, and I will bring you all that you need." The woman, however, took no heed of what her slave had said, but drank what was offered her by other servants, and soon after died. She left a tiny girl-babe, and when the slaves prepared to leave the town and called to the faithful maid to go with them the latter said, " I cannot come ; I will not leave my mistress's child." When they urged her, she took up the babe, and carried it with her. After they had gone a little way her sweetheart came and said, " What is this that you do ? All the other free-born are now dead. Give me the child that I may kill it also." The girl saw that her charge could never be safe among the slaves, so she turned and ran back whence she had come. When she reached the house of her late mistress she laid the child down within, and shut the door. Then she went back again to rejoin her companions. While the babe lay alone she began to cry, and, at the sound, one of the big calabashes, which hung against the wall of the room, called to her and said, " Do not weep any more." After that Calabash slid down off the wall and said to a basket and matchet which were lying near : " Go to the farm of the child's mother and bring plantains." Both went and did as they were ordered, and when the fruit was brought home, Calabash called to a pot and said : RELIGION 29 " Go down to the river and fetch water." This also was done. So Calabash cooked for the babe and tended her many years till she grew into a very beautiful maiden. One day the son of Obassi Nsi went hunting in the bush. After awhile he came to a ruined village, in which only one house was still standing unharmed, and from this smoke was rising. He went up to it and there saw a beautiful girl who had evidently just come out of the fatting-house. The room was empty save for herself and a great quantity of calabashes. So beautiful was she that he wished to have her for his sweetheart. She was willing, so he stayed with her for some time and then went back home. Another day he went to visit her again and asked, " Do you live here alone, or is anyone with you ? " This she would not answer. After a while he began to ask her to go with him to his father's town, but in the end had to go alone, because she was afraid to leave Calabash. After the young man had gone, Calabash said to her fosterling, " Next time your sweetheart comes, go home with him." The girl answered, " Why should I go, and leave you alone ? " That night, the son of Obassi said to his parents, " While I was hunting I found a town in the bush, and in it one very beautiful girl dwelling alone. I married her, but she will not leave her home and come with me." His father answered, " To morrow I will send my people with you to bring her hither." Next day, the Prince set out with a great train, and when Calabash saw them coming, she said to her fosterling, " Let us go now with your husband ; only remember one thing. Pot and I stand to you in place of your mother. Allow no one to borrow us from you." The son of Obassi gave orders to his people to gather together all his wife's property, and carry it to his father's town. When they reached their new home Obassi said, "This is the first time my son has taken a wife. We will make a great feast for the wedding." One day, while they were making the marriage play, rain began to fall very heavily. The girl went to her door and looked around. Near by she saw the female slave who had taken care of her when she was small. She recognised her, and called " Come into the house." il1 30 IN THE SHADOW OF THE BUSH The woman came, and sat down by the fireside. She turned round and saw Calabash. At once she knew her and took her in her arms, crying as she held her. The girl said " Do you not know me too ? I am the child of your former mistress." The slave went out, and sought Obassi Nsi. " I am the foster- mother of your son's wife," said she. After me Calabash came and took care of her. The slaves killed all the free-born in the town with leopard gall. Among them the girl's mother perished also." When Obassi heard this he called forth the Nsibidi * images, and bade them go through all the town and put to death all the slaves who had killed the free-born. This was done. Then Obassi called the townsfolk before him and said, " From henceforth the free men must keep the gall themselves. It must never again be given in charge of the slaves." That is the reason why we keep the custom even to this day. For after the kill, when it is time to divide up leopard or snake, no slave may go near till the principal men in the town have taken away the gall. By the side of the main road, at the point most near to the Sacred Lake, stands a huge cotton tree, hung round with strips of cloth and other votive offerings. This is the special Juj u tree for the town of N san. In this spot, therefore, the Genii of both wood and water may be worshipped in convenient proximity. Everywhere in the bush grow giant trees, each with some special magic property, but perhaps the cotton trees are not only highest of all, but most dreaded. It is difficult to get good photographs of such, owing to the thickness of the surrounding bush, which would take too long to clear for a sufficient distance. The one shown in the illustration is a comparatively poor specimen which happened to stand at the edge of an open space. Should man or woman among Efik or Ekoi wish to avenge themselves on an enemy, a sure way of bringing this about is to seek out one of these great trees in a lonely part of the bush. * Officials of the Nsibidi Club, covered from crown to heel in long robes only pierced with eye-holes, acted as executioners in ancient times (see p. 306). *ί «*/ y > I1 I1 / ~ r Cotton Tree at Nsan. The Man Standing at the Foot was over Six Feet in Height. RELIGION 31 If the petitioner be rich and of the Efik race, a white bull should be offered in sacrifice, together with a dish of rice flour and a flagon of palm oil. For the poorer Ekoi a white cock, or even lesser offering, may suffice. The name of the enemy is called aloud. The Genius of the tree hears, and from thenceforward lies in wait to wreak ven geance. Should a child be born to anyone so cursed, the tree takes possession of it. Such a child will see strange black shapes from its birth, and be haunted by the demons of the bush. In time the tree will seize on and imprison the child, unless some powerful Juju man can be found to make strong " medicine," and so deliver it. There are two well-known ways of administering this " medicine." It should either be poured upon a lump of brass, from which anklets are made for the child to wear, or the face must be cut and the medicine rubbed in. Either of these methods will prevent the Genius of the tree from obtaining possession of its victim, though it may trouble him by means of dreams and visions till about the age of eight years. For those too poor to provide a bull, or any costly sacrifice, there remains another and more dreaded way of enlisting the services of the Genius of the tree. A man may buy vengeance, wealth, or power, by offering up himself. For a certain time he will enjoy the fruits of his sacrifice, but at length the call comes, and he must go, to exist, imprisoned Ariel-like within, as long as the tree endures. On December 5,1908, a case came up in Court against a man who killed his brother by forcing him to undergo the ordeal of eating Esere bean, in order to clear himself from the charge of trying to imprison their sister within a tree. On another occasion an accident brought out the fact that tree affinities are well known among the Ekoi. One Sunday evening cries were heard coming from the quarters occupied by the staff at Oban. Soon after, the Corporal was seen running towards the District House, with torn tunic and distracted air. It seemed that one of the warders, Oji by name, had suddenly become delirious, and tried to run away into the bush. It was after the hour when station officials were supposed to be in 32 IN THE SHADOW OF THE BUSH quarters, and the Corporal tried to stop him, on which Oji was reported to have flown at him. Five policemen had, in the meantime, hastened to the scene of action, and in their hands he man was left struggling while the Corporal ran up to head quarters for instructions. On my arrival Oji ceased to struggle, and begged to be allowed to go away at once, because his tree was calling. In reply to questions as to what this might mean, he said : " I come, as D. C.* knows, from the country of the Ibos. There the Oji trees grow and flourish, some in the water, and some on dry land. To all who, like me, bear the name of the tree, there comes a call at certain times of the year. When we hear our trees calling, wherever we may be, we must set out at once, by night or day, and run till we come to the place where they grow. We cannot stay for anything until we reach them. " To-night I was very tired, and lay down on my bed. In my sleep my tree began to call ' Oji, Oji ! ' I woke, and still heard it call. So I started up to run out into the night. It always calls about the time of the new yams, sometimes earlier, sometimes later. When they tried to stop me it called louder and louder. So I fought them to get away and go to my tree. That is all." The torn tunics and battered limbs of the policemen seemed to attest that it was quite enough too ! The latter, mostly Yorubas, listened with an air of disdain to the " bushman's " foolish tale. Several of the Ekoi, on the other hand, who had come up to learn the cause of the dis turbance, eagerly asserted that such things happened in their country also, and that, once heard, every man must follow the call. There are many stories about tree voices, and the ceremonies necessary for invoking the aid of the Genius of the tree. Perhaps the following is the best known of these. WHY SACRIFICES ARE MADE TO COTTON-TREES. Once a man was born with but one foot and one hand. When he grew up and married, the people of his town drove * The contracted form of District Commissioner always used by natives. RELIGION 33 him out from among them. So the couple went sadly away, and built themselves a little house in the bush. Here they dwelt for many years, hoping that Obassi would send them a son ; but their hopes remained unfulfilled. One day they went together to the banks of the River of Good Fortune,* which flowed not far from their hut, and there prayed to Obassi to send them a child. When they had prayed for a long time, the man asked his wife to help him back to their house. Some weeks later she told him that she thought their prayers were to be granted, and from this time he prayed more and more fervently. One day a son was born to them. He came into the world bearing a Juju knife in one hand, and a small calabash full of Juju in the other. When the father saw such an extraordinary child he trembled, and would have run away; but the babe said, "Do not be afraid, I am sent by Obassi to your help, because you have only one leg and one arm." His mother brought him the usual offering of rain water, or plantain juice if no rain water is to be had, which is always given to new-born children. This the babe refused, and said in a strong voice, " Give me no water. Bring me chop to eat."t Seven days after its birth the child could walk alone. People said, " How is it possible for a week-old child to do such things ? " The boy answered, " It is because I am sent from Obassi. My small brother will be coming soon." One day he got his Juju knife, and held it out in his hand The blade bent downwards of itself. He straightened it, and held it out again in a different direction. A second time it bent A third time he did as before, but this time the knife kept straight, and pointed into the bush. The boy followed the way which the knife showed. After a time he came home and said to his mother, " Give me one single plantain." She did as he asked, and he took the fruit and went out He plucked leaves in the bush, mixed them with the plantain, S.B. * See p. go. t Compare the birth of Gargantua. 34 IN THE SHADOW OF THE BUSH and made " medicine," some of which he ate. Afterwards he returned and showed the rest to his mother, saying : " This is the original food which Obassi ordained for me. I am a man of ability." Next day at dawn, he took his knife as before, and held it out. It did not bend, so he followed where it pointed, and entered the bush. His way led him to the foot of a cotton tree. The tree called and he answered. It said to him " Where are you going ? " He answered, " I go where I choose, for the ' bush ' is the town of my parents." The cotton tree said " Not so. This place belongs to me. Make ready, therefore, a sacrifice of young palm leaves, palm oil, palm wine, meat, and twisted creeper. Before you offer it to me call on the name of your true father, Obassi." The boy did as he was bidden, and then went into the bush. Soon he heard the sound of a drum. At this he returned, and said to his foster-father, " I think there must be a town in the bush, for I heard a drum being played." Next day the boy set forth again, and once more heard the sound of the drum, beaten as if for a wrestling match. He followed the sound, and came at length to a ghost town. In his hand he bore the calabash of " Juju," which made him invisible. So he passed unseen through the town till he came to the Egbo house, near which the Lame Boy* dwelt. There he saw ghosts wrestling together. A matchet lay on the ground, and he noticed that if one ghost succeeded in thrusting another against this the latter died. After a while the new-comer wished to join in the wrestling, so he laid aside his calabash of Juju, and became visible to the ghosts. He started to wrestle. For a time he was successful and overcame several of his opponents, but at length one of them forced him backward on to the Juju matchet. The boy died, and the wrestling continued until only one ghost was left alive. Afterwards this ghost made Juju medicine for the others, and they became as before. Only the boy was left lying dead. * The Lame Boy is the Ekoi Prometheus (see p. 285), and the good fairy of their stories. He is one of the principal characters in boys' plays and dances. RELIGION 35 All the ghosts then went to bush to get firewood, in order to roast their visitor, that they might have a great feast, but before leaving, they called the fowls, and set them as a guard upon the body. To one of the cocks they said : " Watch well, and, if you see the Lame Boy go near the dead body, crow loudly so that we may hear." After they had all gone the Lame Boy said to himself, " I am sorry for the boy." He went and got corn, and threw it on the ground before the fowls. They all ran to eat this, and forgot their charge. Now, when the ghost made the Juju medicine to revive his dead companions, he had made more than was necessary, and what was left, he threw into the inner compartment of the Egbo house. While the fowls were busy pecking up the corn, the Lame Boy went thither, and got what remained of the magic medicine. He put this on the dead boy's eyes, and the latter stood up. When the Lame Boy saw that the stranger was alive once more, he said : " Take your calabash of Juju, and go home quickly." The lad set out, but had not got very far before the fowls had pecked up the last grains of corn which the Lame Boy had thrown down for them. They therefore went back to keep watch over the corpse, but found it gone. So the cocks crowed, to call back the ghosts. These came hurrying in with their firewood, but found that the visitor had been brought back to life, and had fled from them. Then the ghosts said among themselves, " Let us pursue him ; perhaps he may yet be overtaken." When the boy reached the cotton tree, he related all that had befallen him in the ghost town. Cotton Tree said, " When you reach home, cook fufú * and fresh plantains, and offer them up before the house of your father." The boy had just time to do this before the ghosts came. They found the place spread with offerings ; so they ate these and returned home. After that he took a chicken and some palm oil, and went and placed them before Cotton Tree. The latter accepted them and said : Yam, etc., beaten up into a paste. D 2 36 IN THE SHADOW OF THE BUSH " Now I will tell you about the ghost sacrifices. When the dead come to a town to catch a man, they will leave him unharmed, and go back, if they find plentiful offerings before the entrance to the town." The tree also said, " From to-day, should anything bad happen to you, or should you fall sick, and wish to find out the cause of your misfortune, come to me, and I will tell you. Come to me also should anyone harm you, and I will be ready to help." This is the reason why native people go alone into the bush, if they are offended with anyone, and why they make sacrifice to the cotton tree, if they fall sick or wish to be avenged on an enemy. CHAPTER IV EGBO THE whole country is honeycombed with secret societies, among which the Egbo Club is the most powerful. Before the coming of the " white man " this institution ruled the land, and even now it has more influence in many ways than Govern ment itself, and has caused endless difficulty to administrators. The Ekoi claim to have originated the whole idea of such clubs, which have existed among them for centuries, and are mentioned in some of their very old folk-lore tales. Later on, the Ododop and other tribes near Iffianga, Akwa and Efut in the South Cameroons, started a similar society, which gradu ally became more powerful than the original Ekoi one, and therefore more costly to join. The Efiks of Calabar were not slow to perceive the advantage of such institutions, and so founded the Ekkpe Club, which, with the growing importance of their town, through the coming of white men, soon became the wealthiest of all Egbo Societies. As the Efiks held the monopoly of the Calabar trade they and their club obtained great influence over the Ekoi, who found it advisable to adopt many Efik customs and laws. This was especially the case with the Ekoi who live to the South of Oban, and therefore nearest to Calabar. Those to the North still keep their old Egbo practically unchanged, except the inhabitants of Ndebbiji, who have adopted that of the Ododop people, which is almost the same as the Efik one. Calabar was practically the only place whence the Ekoi could obtain guns and gunpowder. To reach it, they had to pass through Efik territory. The roads were picketed by the latter people, and it was impossible to reach the factories save by their good will. Even if some men from the interior managed to reach a white official and attempted to lay their 38 IN THE SHADOW OF THE BUSH grievances before him, the Efik interpreter took care that the true state of things should not be translated. If a case was tried in the Calabar Courts the only chance which a "bush man " had of winning it was to enlist the help of some powerful Efik, and often the only way of doing this was to promise to become his " member." The arts by which Efik traders entrapped first one man and then the whole family, as slaves, were often cruel in the extreme. The only holds possessed by the Ekoi over their persecutors were that the Efiks feared their Jujus and wanted the dried meat killed and preserved by Ekoi hunters. The establishment of a Native Court at Oban did not much improve matters. Indeed, in some ways, it made them worse, as the clerk who ruled it was always an Efik and arranged that judgment should be given in favour of his own people. It is natural that the most powerful society should be called by the name of the most dreaded denizen of the bush, for " Egbo" is supposed to express to the Efik " Ekkpe" and the Ekoi " Ngbe," i.e., Leopard.* Possibly among the Ekoi, where totemism is still an article of belief, though most of them will deny the existence of any such idea, the Leopard Society originally consisted only of those who belonged to this totem. On account of the superior craft and power of the animal it would naturally draw to itself the largest following. Later, as totemism began to lose force, first one, then another prominent individual who was not properly speaking a " Leopard soul " might be allowed to join, until it gradually became open to all. There are many indications which seem to place beyond doubt the fact that some form of totemism still enters into the ritual of the Egbo Society. For instance, at some of the bigger * Compare the Leopard Society of Sierra Leone, which terrorised vast regions, especially among the Mendis. In 1903, while engaged in delimitating the Anglo- Liberian frontier, one of the carriers, who was a member of this Society and considered himself somewhat indebted to me, gave a considerable amount of information about it. Members can often be recognised at sight, as many of them have the sharply protruding forehead, caused by pressure applied in infancy by the mothers. When the Society wishes to kill a man, certain members are chosen for the deed. These are armed with a set of iron instruments, fastened inside both hands, and track their victim, until they come upon him in a lonely part of the "bush." They watch their opportunity, suddenly spring upon him from behind, and seize him by the throat. Should the body ever be discovered, the marks so exactly resemble those made by leopard claws that the death is put down to these beasts. ' / Club Image, Ewaw. EGBO 39 " plays," while the principal performers or " images " as they are called, run up and down, now to the right, now to the left, the lesser personages form a circle, and keep time to a monotonous chant. In one case they sang : "Okum ngbe ommobik ejennum ngimm, akiko ye ajakk nga ka ejenn nyamm." The Egbo cannot walk straight, he is driven hither and thither by the movement of the beast. On another occasion a prominent member of the " Egbo," who had the reputation of knowing more " Nsibidi "—a primitive secret writing much used in this part of the world— than any man now alive, was asked to give me a little help in the study of this script. He refused point blank, though a good remuneration had been offered for his services. He added as an " aside " to another member of the society, with no idea that his words could be understood by the " white man," " If I taught D. C. Nsibidi, he would know all the Egbo signs, and the secrets of the animals." He refused to give any further information, and soon after went away. The importance of the society is obvious even to the most careless visitor to any land where it has gained a foothold, for the Club house is the principal building in every town. Even the smallest village has its Egbo shed, and when a town decides to migrate the first thing done, so soon as the fresh site is cleared, before even new farms are " cut," or the land divided up, is to fix the position of the Club house. A small shed, called Ekpa Ntan (the house without walls) is erected to mark the spot where the Egbo house is to stand.* The many-sided character of Egbo may be judged from the immense powers which it has arrogated to itself in almost every direction. Under native rule it usurped practically all functions of government, made trade almost impossible for non-members, and exercised a deep influence on the religious and mystic side of the nation. The ritual is certainly very ancient, and in it many Juju cults are mixed. The name of Obassi is invoked before every sacrifice, and an oblation of food and drink laid in front of the * See story, p. 350. i 40 IN THE SHADOW OF THE BUSH Etai Ngbe (Leopard stone), the cut stone usually found before the second pillar of the Club house.* It is difficult to discover more than the merest fragments of the secrets of Egbo, as any known informant would meet with a speedy death. Still from what has been gathered— mostly, as in the case already quoted, from snatches of song sung at different plays—there seems to be a close resemblance between these secrets and the Eleusinian and ancient Egyptian mysteries. Certainly a considerable amount of hypnotism, clairvoyance and spiritualism is taught, and only too many proofs have been given, that some of the powers of Nature are known and utilised by initiates, in a way forgotten or unknown to their white rulers. For instance, some of the esoteric members seem to have the power of calling up shadow forms of absent persons. Once an exhibition of this nature given in the central court of the com pound of one of the head chiefs of Oban, was described to me. It was midnight, and a bright moon was shining. Within the open space in the centre of the compound a fire was burning. On this from time to time " medicine " was thrown, which caused clouds of smoke to rise. These died down, save for isolated " puffs," which after a time assumed definite shape. The spectators sat on the ground in a half-circle behind the fire, and facing a low mud wall, beyond which, against the background of the moonlit sky, dark silhouettes began to pass, each clearly recognisable as that of some person known to be absent at the time. There was no sign of any artificial means of producing these shapes, which continued to pass for about a quarter of an hour, at the end of which time they grew faint and at length faded. The Chiefs claimed to have the power of calling up the shadow shapes of white men, but no case in which this had actually been done was cited. There are seven grades which the aspirant must pass before he can be admitted to the deeper teaching or the revelation of any save the lesser mysteries. All may be entered by young boys, should their fathers be rich enough to pay the necessary * See Chapter XXV. EGBO 41 fees, but the secrets are not unfolded till middle age has been reached. 1. EKPIRI NGBE. Small Egbo. 2. EBU NKO (an old word, the meaning of which is not known). At a dance given by this grade, members must always wear their best clothes. Aspirants to each of these are marked with white chalk on both arms. 3. MBAWKAW (old Ekoi word adopted by Efiks). Aspirants to this are marked on the forehead with Ekui (cam-wood dye). These three grades are called collectively Abonn Ogbe, i.e., children of the Egbos. They are neither important nor expensive to enter. 4. NDIBU (old word, meaning unknown, equivalent to Efik Nyampke). This is the second division, and one to which it is accounted a great honour to belong. It is often called " The Mother of the Grades." Its president holds the second place in the whole society. If it was found necessary to expel a member who had reached this grade, death followed as a matter of course, lest any of its secrets should be revealed by the outcast. When a man joins Ndibu the head chiefs and officials stay in the Egbo house, while the young men dance and play round the town. The best friend of the aspirant brings forward a calabash containing a leg of meat, and two bottles of palm wine. The postulant then enters the Club house, and sits down before the Chief, who puts powder on his head, and recites all the names of the Egbo. The new member next rises and invokes the names in his turn, while after each the chiefs call out " Owe," i.e., our own. He then goes out and dances with the young men. The play is carried on for about eight days, during which time palm wine and meat are supplied to all. At the present day at Oban, entrance to this grade costs about £30, which must be paid before full membership is allowed. 5. Οκυ ΑΚΑΜΑ (the priest consents). This is not very expen sive to enter, nor considered of much account, but it must be passed before further grades can be reached. The postulant is marked with yellow dye (Ogokk) on the abdomen and the back of his shoulders. 42 IN THE SHADOW OF THE BUSH The old Ekoi grade was called Asian, but when Oban adopted the Calabar Egbo, the Efiks insisted on this being suppressed. 6. ETURI (metal or brass rod), Efik Okpokgo. In the old days during a play, all fires had to be extinguished and no noise of any kind was permitted in the town. Formerly very few men succeeded in reaching this grade, but now it is usually passed on the same day as 7. NKANDA, the highest and final grade. Oban took this from the Efiks, who again insisted on the destruction of the old Ekoi equivalent " Isong," and of another old grade " Mutanda," of slightly lesser importance. Nkanda is more expensive than any other grade, and most men only enter late in life. When a man has succeeded in joining this high grade, he is rubbed on head and chest with yellow powder (Ogokk). Five rings are made on front and back. Two yellow, one round each breast, a white one in the centre some few inches below, and, beneath this again, two more yellow ones, forming a square with those on the breasts. On the back the rings are arranged in the same way, but the central one is yellow and the four outer ones white. The arms are ornamented with alternate stripes of white and yellow, and till the last rite is finished, the man goes bare save for a long loin cloth which reaches from waist to feet. The chief of Nkanda is the president of the Egbo Lodge, and by far the most powerful man of the town. His office is sometimes hereditary, and only free-born chiefs can aspire to it. In olden days a slave could not join Egbo, lest he should reveal its secrets to a new master. He could, however, be present at most of the ceremonies if his owner was a member of Egbo, and permitted. One of the chief insignia of the Nkanda grade is called the Ekabe (Efik Ekarra) Nkanda. This is a kind of hoop, covered with bright-coloured cloth. The attendant whose duty is to carry this, performs many curious evolutions with it. He is obliged to hold back the Okum (or " image") by its means if the latter, in a state of excitement, seems about to show himself to a non-member, particularly a woman, at a time when this is not permitted. Should the Okum succeed in evading the vigilance f •I f : Image " of Nkanda Grade of Egbo with Emblem " Ekabe Nkanda." EGBO 43 of the Ekabe bearer, a cow is killed, and a feast provided for the members at the expense of the defaulting official. Another symbol, used by Nkanda and Ebu Nko alike, is the Effrigi (see drawing), a sort of wooden fan on which Nsibidi signs are inscribed. The head priest of the whole Egbo Society is called lyamba, the old Ekoi equivalent for which was Musungu. Other officials are Murua, who carries the rattle during "plays," and Isua,* the master of ceremonies for the Abonn Ogbe. The head of each grade is called Ntui (chief) and acts as treasurer. Those who belong to the four higher grades, and have paid the fees in full, may join in another ceremony called Mariba, or Etem-I-Ngbe (the bush leopard). This is performed in the depths of the forest and with the greatest secrecy. It is during the "Mariba" that the successive mysteries are unveiled. The ceremony may also be performed at the funeral " customs " of very great chiefs. The danger run by non-members on such occasions, before the coming of white rule, may perhaps be better understood by a case which happened not long before my arrival to start the District. During the " Mariba " the sacred images, &c., are carried to a part of the "bush" where a little hut of green boughs has been built to receive them. Sentries are posted to keep all intruders from coming within a mile of this spot. On this occasion, however, two young girls, sisters, happened to have missed the patrol, and trespassed unwittingly within the sacred precincts, probably in search of nuts or bush fruits, which abound everywhere. They were caught by the sentries, brought * This is also the name given to a particular dance never performed save on the death of one of the Chief Members, such as the lyamba, or when fulfilling the latter's " customs." Effrigi Fan. (Notice svastika on handle.) 44 IN THE SHADOW OF THE BUSH before the " Egbo," condemned to death, and hanged almost immediately. Their brother, who was a member of the highest grade of the society, was allowed, as a great favour, to be present at their death and afterwards to carry home the bodies to his family. Of redress, in such a case, there could be neither hope nor thought. Sometimes rich and influential women are permitted to become honorary members of all grades, but they are never allowed to be full members, nor to know any of the mysteries. Each grade has its particular dances and tunes, and each its own Okum Ngbe or Egbo " image," which is never supposed to come out and show itself unless under direct inspiration to do so. The so-called " image " is a figure robed from crown to heel in a long garment, of the colour proper to the grade, and pierced with eyeholes. It usually bears on its head a wooden framework covered with skin and shaped like a human head, often with two faces, one male and the other female. This represents the omniscience of the Deity looking both ways, into the future and back to the past, as also the bi-sexual character shown in the oldest conceptions of Obassi Osaw and Obassi Nsi, Sky Father and Earth Mother. The Okum runs up and down accompanied by two attendants clothed in gorgeous, close-fitting, knitted garments, usually of red, yellow, and white. One of these carries a rod or whip, the symbol of the power of the society, which, under native law, had the right to flog to death any non-members who had seriously offended against its rules. The other bears the symbolic green boughs, which play so great a part in the lives of the Ekoi. At almost every important occurrence, from birth onward, green leaves of the kind proper to the event are used, and at the last are gently drawn over the face of a dying man, that his spirit may pass peacefully and without pain from this world to the next. Curiously enough the scientific name of the tree used on this last occasion is Crotón amabilis, though the small, dark leaves and inconspicuous flowers hardly suggest such an appellation. There is great rivalry between the different towns as to which can produce the most gorgeous robes for " images " I · /' i W j ,!' -Ι - L'r il· M 3 w ω rt ö ω 3 K * i" ι fö EGBO 45 and members. The financial state of a place can be told by a glance at one of the " plays," as the local resources are strained to the utmost in the hope of outdoing neighbouring towns. The chiefs of Oban volunteered the information that the play was so much finer on the second New Year after my arrival than formerly, because the opening of a Government Station had brought them an increase of wealth. The most interesting figure in last New Year's dance, how ever, wore nothing either rich or attractive. This was the Ekuri Ibokk (Efik "axe-medicine"). It is a very old Ekoi Juju, but was renamed a few years ago when the axe was placed between its jaws in addition to the other insignia. The image was robed in a long gown of dark blue cloth, daubed with mud from the river-bed. This, to the Ekoi, as formerly to performers in the Greek Mysteries and to Flamen Dialis, is in itself a great "Juju." Over the robes of the image dark-spotted Juju leaves were fastened here and there. On its head it bore a crocodile mask, carved in wood, perhaps a representation of Nimm herself. It was attended by two hunters armed with flint-lock guns, a third bore a fishing-net, and a fourth a curious earthen trumpet covered with leopard skin. The "image" was supposed to be deaf to human voices, and to hear only those of the bush beasts, save when awakened by the call of the trumpet. Ekuri Ibokk is the great " hunting Juju " of the Ekoi, and had never before appeared to a European. It is the Juju that is supposed to have the power of " smelling out " all others, and the axe in its jaws is a sign of its special fierceness. Powerful as it is, however, it is not proof against the very human weak ness of wishing to have its photograph taken, and appeared, on this inducement, among its less exclusive brothers. At such " plays " all the principal characters carry wands or whips, the symbol of the power of the society, which, as has already been mentioned, had the right to flog to death non- members who ventured outside their houses during an Egbo performance, or seriously offended in any way. Minor offences were punished by fines, and from these the main revenues of the Club were derived. One great advantage to be gained from membership in the old days was the facility offered for the recovery of debts. 46 IN THE SHADOW OF THE BUSH A creditor brought his case before the Egbo Lodge in the debtor's town. The Council considered the matter, and if the claim was thought justified, the Club drum would be beaten through the streets, and the defaulter ordered to pay. He was also bound to provide a " dash " for the Egbo Society. Should he be unable to comply with both demands, his goods were seized, and, other means failing, himself or some of his family reduced to the position of slaves, in order to make good all liabilities. There are many stories to account for the coming of Egbo, but perhaps the following is the best known. How THE FIRST EGBO IMAGE CAME. One day Nki * went into the bush to gather palm kernels. He cut down a great cluster from which one fell. This rolled down a crab's hole, right through to the ghost town, where the son of one of the chiefs found and ate it. Nki climbed down from the palm tree, and went in search of his kernel. He followed it till he came to the ghost town. There he saw the young chief and guessed what he had done. So he went before the head chief and said : " Will you give me back the palm kernel which your son has eaten ? " The old chief answered ι " Here is a drum. Take it and beat upon it. It will repay you for what you have lost." Nki did as He was told. Hardly had he struck the drum when a calabash full of fruit appeared. The chief said, " Take the drum with you," so Nki took it and went on his way. When he reached home he called to his wives and said : " Weep no more. I bring you food in plenty." He beat the drum, and the calabash appeared as before. He ate of the fruit, and gave some to all his family. After this there was always much chop in his house, for he needed only to strike the drum to obtain a fresh supply. He grew rich, and hired people to work for him instead of working himself as formerly. * New Dormouse (Grafhiurus C. Dorothea), discovered by me in 1911. EGBO 47 One day he hired the men of the town to go and cut farm for him. All of them went save Ngbe (Leopard) alone. Each day Nki cooked twelve great calabashes of chop for his workers. When the farm was cleared he hired the women to plant it, and prepared food for them as he had done for the men. The wife of Ngbe took her portion home. Her husband seized it and ate it up, whereon she said : " When the others went to cut farm for Nki, you refused to go with them. Why then do you eat my chop ? " One day Nki went to visit his farm. He put the magic drum into an inner room and locked the door. Then he gave the key to the Lame Boy and said, " If anyone should come and ask for this do not give it." As soon as he was out of sight Ngbe came and demanded the key. The boy refused to give it up, but Leopard said, " I will kill you if you do not give it to me." So the boy gave it. Ngbe opened the door, seized the drum and bounded with it into the bush. There he made a small clearing, set up the drum and began to beat it. So strongly did he strike, that almost at once several calabashes appeared full of sweet things. There was too much for one to eat alone, so Ngbe ate what he could and left the rest, then broke up the drum and threw away the pieces. Afterwards he went off to his house. When Nki came home, he asked the Lame Boy for the key of the inner room, whereon the boy told him all that Ngbe had done. Nki was sad over his loss. After a while he went out into the bush as before. Again he cut palm kernels, but, as none of them fell, he looked round for a crab hole, threw a kernel into it, and pushed it down with a long stick. He then followed it through the hole till he came again to the ghost town. Here he saw a chief and said : " One of your sons has taken my palm kernel. Give it back to me." On this the chief gave him Egyuk, the long kind of drum which we now find in Egbo houses. Nki took it and went on his way. When he reached the bush where he had cut the kernels he 48 IN THE SHADOW OF THE BUSH set down the drum and began to beat it. Out sprang the Egbo "image" and started to flog him with the whip which it held in its hand. Nki went on beating the drum, and after a while the image went back into it. Then he took up the drum and went home. Next day Nki went out as if he were again going to farm. No sooner was he out of sight than Ngbe came as before and demanded the key from the Lame Boy. This time the latter gave it without difficulty, as his master had told him to do. Ngbe opened the door of the inner room where the drum was, took it, and sprang into the bush as before. He started to play with all his might, and so furiously did he strike that seven Egbo " images " sprang out, each armed with a whip, and began to flog him. Full of anger and fear, he broke the drum, and threw the pieces into the bush. The " images " could no longer go back to their home in the drum, so they ran into the town, and beat all who came in their way. That is the reason why the " images " run up and down to this day, and beat those who cross their path. It is because Ngbe broke the first long drum which was brought from the ghost town, and in which they used to dwell. The reason we call them " Egbo " is because Nki gave that name to the first " image " which came out of the magic drum. Beside the Egbo Club there are almost innumerable societies,* secret and otherwise, some partially religious in character, some formed simply for amusement and entertainment, some for mutual protection, and various other purposes, such as to carry out special celebrations at the funeral customs of members. In many cases such institutions grew from an "age class "which formed a club for its members; this became popular and outsiders were allowed to join. * For list of Oban Societies, see Appendix B. CHAPTER V Jujus THE term " Njomm," which can only be translated by " Juju," is so elusive as to defy definition, but as far as may be gathered from the vague conception of the Ekoi, it includes all uncomprehended, mysterious forces of Nature. These vary in importance from elementáis, so powerful as to hold almost the position of demi-gods, to the " Mana "—to use a Melanesian term—of herb, stone, or metal. In another sense the word also includes the means by which such forces may be con trolled or influenced; secrets wrung from the deepest recesses of Nature by men wise above their fellows, or mercifully imparted to some favoured mortal by one or other of the Deities. Jujus vary in importance in different towns according to local opinion, but everywhere a dominant one is to be found, and whatever other attributes may be claimed for this, that of protection against witchcraft always ranks first. Each of the lesser Jujus presides over its particular department, though in many cases attributes overlap. As an example of the various kinds usually to be found, those existing in 1907 at the little village of Ekong, on the Obutong-Oban road, may be cited. 1. OFIRI, thought at the time to be the most powerful of all Jujus for defending the town against witchcraft and theft. So great was its reputation for destroying wizards that people came from hundreds of miles in order to join the cult. Each member wears a metal torque or anklet, on which some of the " medicine " has been poured, and carries back more " medicine " to be placed in a shrine at his own home. 2. NIMM ASAM (Nimm of the Spears). This is strong against witchcraft, and also helps hunters, but is chiefly valued S.B. l 50 IN THE SHADOW OF THE BUSH for its power of warning members against poison in food or drink, especially against that made from ground porcupine quills, which is called " the poison of Nimm Asam," and is the Ekoi equivalent for ground glass or ground palm stem. Certain members of this Juju are thought to have the power of producing the rainbow, and therefore causing the rain to cease for a time.* 3. EGPATIM, against witchcraft and theft. This is of the same " family " as Nimm Asam. 4. NKAJOKK, the province of which is to ward off sickness from the town. 5. EBUP to ensure success in hunting and fishing. 6. NGAPONG, for protection against beasts of prey, especially leopards. These six Jujus are common to the whole town, but most families have, in addition, others which have been handed down from father to son, and mother to daughter for countless generations. In Oban, the most powerful Jujus are the very old ones of Okpata, Ejamei and Eja—the first two against witchcraft and theft, and the latter to increase the crops, ward off wild animals from the herds, and give protection from thunder and lightning. The feast of Eja is the chief one of the year, and corresponds to the harvest festival.Î as do those of Mfuor and Animm in some towns. Among the lesser Jujus at Oban is that which takes the place of the Ekong Ngapong. It is called Ngbe Abum Obbaw (Leopard knocks his foot), and was brought from Mkpott about two years ago. Before its arrival leopards had been a scourge. Five cows were once killed by them within twenty-four hours, while even in the middle of the town compounds were entered and goats carried off. One night, before the Station was built, when I was sleeping in the doorless Court House, I awoke to find a leopard snuffing round my mosquito net. It was after a long march, and I felt too tired to exert myself to repel the intruder save by a sleepy "tsch—," but was punished for this laziness by the loss of several of my best fowls, \vhich it took in default of bigger prey. * See p. 72. { See dances, p. 295. t See p. 74. a ε o τ t JUJUS 51 The same thing happened again at the station before the doors had been hung. On returning to Oban after absence on leave, a remarkable change was found. Since the installation of the new Juju not a leopard showed itself within a mile of the houses, and not a sheep, goat or cow had been lost. The cattle, in fact, were wandering safely outside the town, eating my pineapples, and spoiling my rubber plantations. The Juju is said to lose its efficacy if certain rites are not observed. Since its arrival palm kernels must be picked from the bunch before being brought into the town. Should this not be done, a leopard will come before dawn, and exact the penalty of cow or sheep. The same punishment is inflicted should any violent quarrel take place in the town, as also if a fire is lighted outside a compound's walls. The undoubted efficacy of the Juju may perhaps be explained in part by the purgation ceremony described on p. 220. It is possible that the strong-smelling pitch used to " renew the power " of the Juju may offend the nostrils of the keen-scented beasts of prey and cause them to avoid the town. The four Jujus with the widest distribution are Mfam, Ofiri, Mfuor and Akpambe. All alike protect against witchcraft and theft. The first is the oldest, and was in the possession of the Ekoi when they arrived in this part of the world. It is held in some places to be so powerful, that it has had to be removed. For instance, in 1909 the people of Nsan came to beg that it might be taken away from their town, as many of the inhabitants were dying because of it. Even if a man houghtlessly ate a single plantain when passing through a farm, without first obtaining the permission of the owner, Mfam was said to kill him for theft. Wherever this Juju is dominant, the entrails of any animal killed in hunting must be brought before its priest. To revoke the tabu on entrails for the general public, an animal must be killed and brought into the town. Each man then takes his matchet and scrapes his tongue, refusing to be bound by the " Ntubi" (tabu). After this the entrails are divided and eaten. Early in 1909 the cult of Akpambe invaded the District and E 2 52 IN THE SHADOW OF THE BUSH rapidly gained such a reputation that lodges were established in almost every town. The cult was started about a year earlier by a man named Obassi Abong, who was taught the necessary rites by his mother, a celebrated Juju woman of Okuri in the Cameroons, where its first shrine still exists (see photograph, p. 158). Many older cults were overthrown at the coming of Akpambe, but the shrine of Eburuk Pabi stands untouched. People even aver that the new Juju cannot enter a place unless Eburuk Pabi is there first ; for the latter alone confers the power of " seeing " Akpambe. Certainly the " Okum " at each " play " bows before the shrine of Eburuk Pabi. It is somewhat significant that this last-named is looked upon as a female Juju. Some aver that Eburuk Pabi is an old name for Obassi, in which case it may perhaps be taken as a further indication of the original femininity of Obassi Nsi. The sign of Eburuk Pabi is Shrine of Eburuk Pabi at Ndingane. with old an earthen pot—al- Juju post overthrown at the coming of Akpambe. ways a female Symbol. Votaries of Akpambe, Ekuri Ibokk and Mfuor wear amulets of blue cloth containing " medicine," the chief function of which is to ward off witchcraft. The "images" of all three Jujus wear robes of dark blue native cloth, bordered with a fringe of palm-fibre and decked with the silvery shells of a bivalve. From a certain resemblance in shape these are supposed to represent the human ear, and symbolise the all-hearing power of the spirit, like those pottery and enamel representations of the organ found in Egyptian temples. In each case the " image " bears a roughly-carved JUJUS 53 crocodile's head upon its own, thus seeming to link itself with the cult of the great nature goddess " Nimm." When a man wishes to sacrifice, he must first call on Eyo (the sun) to carry his petition before Obassi. Should the ceremony take place in the morning the title Eyo Ofu (sun of the morning) must be used, but if after noon that of Eyo Egu (sun of the evening). The ceremonies proper to the various Jujus are long, com plicated, and contain many fragments of old ritual of which the meaning has long since been forgotten. An account of some of these may be not without interest. At Oban on February 2, 1908, a sacrifice was offered by a woman named Ogai Etab for recovery of health. When the townsfolk had assembled the suppliant advanced holding a calabash of food, covered with a white cloth. The priest received the offering, then took the cloth and held it up before the Juju, saying, " Here is cloth brought by Ogai Etab. By the charm you told her that the sickness had fallen upon her because she had not offered sacrifice for a very long time." Next, dried meat was taken from the calabash, and offered with the same words, together with an earthen jar containing palm wine. After this the priest called for water and filled his mouth ; then laid two Juju leaves on the back of his left hand. He blew the water out upon them and called aloud, " Behold, here is food come from Ogai Etab. Answer whether or not you will eat of it, Obassi-o-o ! Obassi-o-o ! " The names of all dead members of the cult were called, for ghosts have great power over the Juju which they served in life. This is particularly the case with the " Founder," i.e., the priest who first started the cult in a new town and is supposed to remain its guardian after death. Before any further step is taken the Diviner (Mboni) assures the people that the ghost of the Founder is present. When the long list of dead was ended, the priest struck his right hand against the back of his left, on which the two leaves were lying. These fluttered down ; one fell face upward, and the other downward. This showed that the sacrifice was accepted. 54 IN THE SHADOW OF THE BUSH Next the priest poured water into the earthenware pot, where the Juju is supposed to live, and said : " Here is fresh water. Make our bodies cool and fresh as water, that fever may keep far from us ! " He then dropped in a little powdered white chalk saying, " Here is chalk. Give us good fortune." Next he added some palm wine and palm oil, saying " Make our blood rich and pure as oil and palm wine." The meat was then cut into small pieces and divided among the worshippers, and dried corn, mixed with palm wine, was shared among them, after it had been held before the Juju. When all had been eaten, the priest again laid two leaves upon his hand and said : " Now we have eaten and drunken. May we go home satisfied ? " He struck the leaves as before. If they had not fallen rightly, the woman, on whose behalf the ceremony had been held, must have gone to the Diviner to find out why her petition had not been granted. The latter would then practise the charm, and give some reason, for example, " The offering was not enough." In such a case more food must be gathered and the whole ceremony repeated. On the occasion described above, the woman was very ill, and unfit to collect all that would usually have been thought necessary ; but the priest allowed the ceremony to take place, on the understanding that the rest of the sacrifice should be offered later. Another Juju for the recovery of health is called Ntuanto, i.e., the Soul or Outbreathing. This ceremony was witnessed one day at Nsan. As we went along the street, a low tomtoming, mixed with the sharper strokes of the Okankan (a musical instrument like two flat bells joined together), was heard from the compound of one of the minor chiefs named Atop Atún. We entered and found the whole family gathered in the central court round the Juju Ntuanto. Exactly facing it sat the head of the house, with a small table before him. On this lay five little fetishes, each robed in fresh green leaves bound on with fine tie-tie. Two were somewhat larger than the others, one male and the other female. These possibly represented the β ci •α