Chapter XV: Fetichism--Some of Its Practical Effects (2)

Not all the deaths of foreigners in Africa are due to malaria. Some of them have been doubtless due to poison, administered by a revengeful employee. Very many white residents in Africa treat their servants in oppressive and cruel ways. Even those who are not cruel are often autocratic and arbitrary. In a country that has little law to hinder, and no public opinion to shame them, some white men treat the natives almost as slaves, cheating them of their wages, cursing, kicking, striking, beating, and otherwise maltreating and even mutilating them. Some are kind and just; but even they are at times severe in enforcing their authority. So it could occur that even a kindly-disposed foreigner might have his life attempted by an evil-disposed employee whose anger he had aroused.

In general, the Bantu natives of Africa are patient, long-suffering, and not easily aroused to violence, but taking their revenge, if finally their endurance is exhausted, by robbing their master of his goods or otherwise wasting his trade; abandoning him in sickness, so that he dies really of neglect, or, when his boat upsets in the surf of the sea, making no effort to rescue him.

The Bantu tribes are less revengeful and more amiable than the Negroes of Upper Guinea, or the tribes of Senegal and of the Sudan, with their mixture of Arab blood and Mahometan beliefs.

An English traveller recently, in the Igbo country of Nigeria, in discussing the native belief in occult forces, says: "It is impossible for a white man to be present at their gatherings of 'medicine men,' and it is hard to get a native to talk of such things; but it seems evident to me that there is some reality in the phenomena one hears of, as they are believed everywhere in some degree by white men as well as black. However that may be, the native doctors have a wide knowledge of poisons; and if one is to believe reports, deaths from poison, both among white and black men, are of common occurrence on the Niger. One of the white man's often quoted proverbs is, 'Never quarrel with your cook'; the meaning of which is that the cook can put something in your food in retaliation if you maltreat him.

"There is everywhere a belief that it is possible to put medicine on a path for your enemy which, when he steps over it, will cause him to fall sick and die. Other people can walk uninjured over the spot, but the moment the man for whom the medicine is laid reaches the place, he succumbs, often dying within an hour or two. I have never seen such a case myself; but the Rev. A. E. Richardson says he saw one when on the journey with Bishop Tugwell's house-party. He could offer no explanation of how the thing is done, but does not doubt that it is done. Some of the best educated of our native Christians have told me that they firmly believe in this 'medicine-laying.'"

The most distinct instance of attempt at poisoning which I have met was related to me in March, 1902, by Mr. H. L. Stacey, of the English trading-house of J. Holt & Co. Ltd. I took the following statement from his own lips, and he gave me liberty to use it publicly. He has since died, and his death was sudden.

Mr. Stacey was a gentleman of courteous manner and of good education; fearless, universally kind, and generally just in his treatment of the natives. He was a Christian in his belief, and endeavored to be one in his life. His truthfulness is beyond doubt, thus making his statement entirely reliable.

He had his headquarters at Bata, with native sub-traders scattered north and south and up the Benita River, some twenty-three miles south of Bata. There came to him for employment a Lagos man, by name Croly or Crowley. He spoke English well, could read and write, had quite a display of manner, and made himself very useful by his apparent devotion, faithfulness, and honesty. All this deceived Mr. Stacey, who thought he had obtained a valuable servant; and rewarded him by giving him a sub-factory at Lobisa, a few miles up the Benita River. To have a factory of one's own is the goal of the ambition of every white trader's employees.

Mr. Stacey had also a Benga sub-trader on the river at Senje, some ten miles above Lobisa. This Benga went to Bata and reported to Mr. Stacey that Crowley was wasting his goods in riotous living and extravagant giving. While the Benga was away, Crowley falsely told the native Fang, who had been paid in advance by the former to collect india-rubber for him, that the Benga had been dismissed, was in jail, and would never come back, and induced them to sell to himself the rubber they had collected for the Benga. When the Benga returned to his post, and asked his Fang to pay their debt, they told him of the deception Crowley had practised on them. There was, therefore, a triangular quarrel, the Benga suing the Fang for their debt to him, the Fang denouncing Crowley for his cheat, and Crowley angry at the Benga for informing Mr. S. on him.

Just at this stage of affairs Mr. S. came on one of his usual visits of inspection to Senje. The Fang immediately sent secretly a deceptive message down to Crowley, saying that Mr. S. wished to see him. As soon as he came, the Fang began to fight him. Notwithstanding Crowley's dishonesty to him, Mr. S. magnanimously defended his life, locked him for safety in the Benga's bedroom, and then made the quarrel a quadrilateral by protesting to the Fang against their assaulting his premises. His contention with them was "talked" in public "palaver," and finally was amicably settled. During the "talk" a lad came to Mr. S. excitedly, saying that Crowley was spreading "medicine" in the bed of the Benga, with intent to kill the latter. This aroused again the indignation of the Fang. But Mr. S. laughed down their anxiety, telling them that he was not afraid of "medicine" (he thought it was only fetich); that fetich could not kill a white man; and that, to prove it, he would that night sleep in that bed, and the Benga should sleep elsewhere. When all was settled, he got Crowley quietly away, and sent him down river to his Lobisa house, with expectation of dismissal. At night Mr. S. awoke with a great pain in his abdomen, a great sense of constriction in his chest, skin hot, and body tortured with shooting pains. Only his head was clear and free from any distress. The symptoms were not those of malarial fever. The next day his limbs were paralyzed. The natives said that Crowley had scattered in the bedding and through the mosquito net a poisonous powder.

Mr. S. was taken helpless in his canoe down river, on the way passing very near Lobisa, to a house on the sea-beach near the river's mouth. Believing that Crowley had attempted the life of the Benga, Mr. S., while lying sick, sent word to the adjacent Spanish Government Post for two soldiers to come and arrest Crowley. (Mr. S. had been informed that C. was on his way to him.) For C., when he saw Mr. S. lying sick in his passing canoe, surmised what had happened, and was afraid the Fang would follow him to Lobisa and assault him there. So he had closed his house and fled, following Mr. S. He was coming with a double purpose: first, to plead with Mr. S. against dismissal; second, as he promptly had heard of Mr. Stacey's sleeping in the poisoned bed and being sick, he feared arrest and was ready also to make the murder plan complete, if his plea for mercy was denied. To this end he came prepared with a handful of the powder.

Before he had reached the house where Mr. S. was, the two soldiers had met and arrested him, and were taking him to jail. He asked permission first to be allowed to see his "master." So they brought him to the sick-room, where he made many protestations of friendship and devotion, and plead for mercy. Mr. S. rebuked the soldiers for hesitating in their duty, and for having brought their prisoner there, and bade them take him away to the magistrate; then he fell back on his pillow exhausted, and lay with closed eyes, only semi-conscious. The soldiers went out of the room, leaving C. clinging to the bed. He fell on his knees by Mr. S.'s head, as if still to beg for pardon. Mr. S. felt C.'s hand insinuated under the bed cover near his pillow, and suddenly opened his eyes, to find C.'s closed hand near his face. He struck away the hand. A quantity of dark powder fell on the pillow near his nose. Half suffocated, by an effort he shouted to the soldiers, who came and took C. away. Mr. Stacey's little waiter-boy, who had also come in at the shout, was horrified to see the poison-powder on the pillow. He snatched away the pillow, threw the powder out of doors, and told the soldiers. They, without waiting for official judgment at the Post, gave C. twenty-five lashes at once. Farther blows, twenty-five at a time, were given him while waiting in jail for Mr. S. to get well enough to appear against him. Subsequently the _Chef de Poste_ appointed a day for the hearing; but Mr. S., in his devotion to the trade interests of his employers, asked that the day be postponed, as his sub-traders needed just then much supervision. So the _Chef_ dismissed the matter, seeming to think that if Mr. S. regarded his trade as of more importance than the defence of his life, it was no business of the government to hold the prisoner; and took no farther interest in it.

Having been given, in instalments, an aggregate of two hundred lashes, C. was discharged. He wandered about that region gathering a little food, without friends, feared and hated, and not allowed by some even to enter their villages.

The reputation of the Lagos powder as a powerful agent in destroying life has been known for years among the equatorial coast tribes. Reports of it are well known among white men on the steamers. It is believed in, not as a superstition, nor as a fetich, but as a powerful poison. Clerks and other workmen from Lagos are not welcomed in the Gabun region, as are clerks from other parts of Upper Guinea, for fear of their carrying that poison with them.

DISTRUST.

As a result of the universal employment of fetiches in African tribes, there is no confidence between man and man. Every one is in distrust of his neighbor; every man's hand against his fellow.

"The natives of Africa, though so thoroughly devoted to the use of fetiches, acquire no feeling of security in consequence of using them. Perhaps their only real influence is to make them more insecure than they would have been without them. There is no place in the world where men feel more insecurity. A man must be careful whose company he keeps, what path he walks, whose house he enters, on what stool he seats himself, where he sleeps. He knows not what moment he may place his foot or lay his hand upon some invisible engine of mischief, or by what means the seeds of death may be implanted in his constitution."[89]

Because of this lack of confidence, the natural affections and the duties of the dearest relations are perverted. Wives afraid of husbands, and husbands afraid of wives; children afraid of parents, and parents afraid of children; the chief of the village uncertain of his people; and the entire community that must live and eat and associate together, living and eating and associating with a constant secretly entertained suspicion of each other.

JUGGLERY.

While in some of the rites performed by the native doctor-priest there is real diabolism, _i. e._, communication with Satan, and certain wonders are performed through the Prince of the Power of Darkness, I am disposed to believe that in most cases the "doctor" is self-deceived, certainly in many cases I believe him to be a deliberate deceiver. The native so-called "prophet" is probably an artful mind-reader; and the fortune-teller, like our own fortune-tellers, a skilful observer of the subject's tones, manner, and unguarded admissions in conversation which give ground for shrewd guessing.

Arnot[90] says: "These professional diviners are no doubt smart fellows, arch-rogues though they be. The secret of their art lies in their constant repetition of every possibility in connection with the disaster they are called upon to explain until they finally hit upon that which is in the minds of their clients. As the people sit around and repeat the words of the diviner, it is easy for him to detect in their tone of voice or to read in their faces the suspected source of the calamity.

"A man had a favorite dog which was attacked by a leopard, but succeeded in escaping with one of its eyes torn out. To ascertain the reason of this calamity, the owner sent to call one of these diviners. When he arrived, to test him, he was told that a disaster had befallen my acquaintance, and was asked to find out by divination what it was. The diviner with his rattles and other paraphernalia, and dances, and other movements to occupy attention, after the manner of jugglers, asked leading questions of the spirit he was professing to consult, but really he was watching the faces of his audience for their unconsciously given assent or dissent. Thus, in succession, he found that the misfortune, whatever it was, was not to a human being; then not to certain families; then to some object possessed by a certain man; then that it was not about an ox nor about a goat; then that it was about a dog; then, after certain other possibilities, was it connected with a leopard? So excited were the audience that they forgot that they had been 'giving themselves away,' and when the diviner asked the spirit, 'Was it a leopard?' they shouted with admiration at his supposed skill. After a whole day of such proceedings the diviner triumphed by announcing 'that the spirit of the father of one of the man's wives had been grieved at the man's long absence from his town and family, and had employed the leopard to tear the dog's eye as a gentle reminder that it was time he should go back to his own village.'"

In connection with the Yoruba custom of parents of twins having images carved of their dead twins, "the carving of those images is a flourishing and money-making trade. If the parents of the dead child are in comfortable circumstances, the carvers tell them that they have seen in their dreams the dead twin, and that he or she has asked them to send such and such clothes, articles of food, money, etc.

"Sometimes they say the twins appeared to them in the forest when they went to cut the Ire-wood to be carved, and bade them not to venture it. In such cases special sacrifices must be offered before taking any steps. In this way months pass before the carving is complete; during which time the carvers demand of the parents whatever they feel they are capable of supplying them with."[91]

In the Corisco region, some thirty years ago, I knew a native sorcerer who achieved quite a reputation because he could perform the thimble-rig juggler-trick of making a leaf appear and disappear between two plates.

One of my associates in the Ogowe, the late H. M. Bachelor, M.D., had brought with him from the United States a few tricks of "parlor magic." He quite astonished my school-children by swallowing and subsequently vomiting up a penknife, and by passing a threaded needle through the thigh of one of the boys. Dr. B. did the tricks so artistically that even I did not detect the deception about the penknife; and the boy solemnly asserted that he felt the needle travelling through his leg. The exhibition was a happy one in revealing to the natives how an evil-disposed sorcerer would be able to deceive them.

A lady of the West African Mission of the American Board says: "I once witnessed the performance of a witch-doctor on one of my visits among the villages. The chief of the country was sick, and the doctor was giving him a massage treatment. By sleight of hand he seemed to draw from the patient's side chicken's claws, feathers, bones, sticks, pebbles, etc. Some "witch," it was supposed, had caused these things to grow in the man's body with intent to kill. It was evident to the astonished crowd which had gathered around, that their king would probably get well, now these things were removed. The doctor's bill was promptly paid,--a thousand balls of rubber, ten pieces of cloth, and a large pig. An ox was slaughtered, and a beer drink indulged in to celebrate the occasion and to appease any offended spirit."

TREATMENT OF LUNATICS.

The insane being supposed to be physically and mentally possessed by an intruding spirit, their actions are necessarily not considered to be the outcome of their own volitions. This view does not always, in the native mind, relieve a lunatic of the burden of the consequences of his acts.

There is great diversity, therefore, in the treatment of the insane in different districts and in different tribes. In some regions a tribe holds to the following reasoning: This person is possessed by a spirit. That spirit is occupying his body and using his voice and limbs for some reason. If we interfere with this person's doings, then we will be interfering with the spirit and may bring evil on ourselves. Therefore it is considered proper to make offerings and some degree of worship to the incarnated spirit. But it is not true that the lunatic himself is an object of worship. The gifts and sacrifices are made solely to and for the spirit; the prayer of the petitioners being that it may refrain from inciting the possessed person to do them evil, and in the hope that it may conclude to depart and leave the patient and them alone.

In other places this same belief of possession leads to a very different logical conclusion. The thought is: This person is possessed by an evil spirit; if we allow him to remain, that evil spirit will do us only evil; let us put this man, who is thus being utilized for evil, out of the way, and perhaps in so doing we may get rid of the possessing spirit also. So the lunatic is put to death. The manner of death sometimes chosen is a cruel one, as if thereby the spirit itself might also be injured or incapacitated to do further evil. Observe that this cruelty is not directed against the demented human being, but against the indwelling spirit. The maniac in being put to death is sometimes beaten with clubs, sometimes burned, sometimes drowned, as if the evil possessing spirit might itself be fractured or charred or sunk.

The forms of lunacy I have seen are mild, rarely maniacal. The lunatics I have met in the Gabun region were both men and women. Among women I have thought a cause was uterine complications; among both men and women, excessive use of tobacco; in two cases of men the cause was hashish-smoking. These last were characterized by a deep melancholy; all the others were marked by absurd hallucinations. Undeniably, in two cases in Gabun, the paroxysms were influenced by the stage of the moon.

The only medication of which the natives know is exorcism by fetich with drum and dance, baths and purgatives. When a person is discovered to be crazy, he is taken to the doctor, who gathers medicinal barks and leaves, makes a very hot decoction, and puts it under a seat on which is placed the patient. Both seat and patient are covered by a cloth, and he is subjected to a severe sweating process. During this time the doctor calls out to the supposed possessing spirit, "Who are you? who are you?" Perhaps the sick man will say (his voice supposed to be under control of nkinda), "I am So-and-so." The doctor replies, "Eh! you So-and-so! leave him, or I will catch you and put you in prison." The prison is a section of sugar-cane stalk with its leaves twined together; and the doctor is believed to be able to confine the nkinda there. And it remains there indefinitely; but it may be released by the will of the doctor, who will choose to free it some day unless he is paid not to do so. Sometimes the crazy person has so many sinkinda that he becomes a maniac, losing all sense of shame or even of hunger. In such a case he is tied till he becomes quiet and the doctor announces that the sinkinda have all gone out. The patient is then washed, and the doctor with song and drum calls on good sinkinda to come and enter, and directs them to take care of the man's body.

THE AMERICAN NEGRO VOODOO.

When the Negro was brought to America as a slave, he brought with him a variety of African things, some good, some bad.

When hurried upon the slave-ships in the Kongo or at Lagos, the slave tied into a little package, hung among his other fetich treasures, seeds of his favorite foods. At least one of these seeds survived, in the West Indies and thence to the United States, with a native name "gumbo." It is the okra (Abelmoschus esculentus), that exists all over Africa, and has spread over the United States.

Ground-nuts--"pea-nuts" (Arachis hypogea), which botanists claim to be a native of South America--have been grown from time immemorial all over Africa, and, in the Loango country bordering on the Kongo River, by the Ashira and some other tribes are used as their staple article of food, rather than the plantain (Musa sapientum), or "manioc," cassava (Jatropha manihot). It is an important export from those regions and from the Gambia to-day. If the nut itself was not carried from Africa to America, its native name was; that name is "mbenda," and it was corrupted to "pindar" in parts of the Southern States.

The evil thing that the slave brought with him was his religion. You do not need to go to Africa to find the fetich. During the hundred years that slavery in our America held the Negro crushed, degraded, and apart, his master could deprive him of his manhood, his wife, his child, the fruits of his toil, of his life; but there was one thing of which he could not deprive him,--his faith in fetich charms. Not only did this religion of the fetich endure under slavery; it grew. None but Christian masters offered the Negro any other religion; and, by law, even they were debarred from giving him any education. So fetichism flourished. The master's children were infected by the contagion of superstition; they imbibed some of it at their Negro foster-mother's breast. It was a secret religion that lurked thinly covered in slavery days, and that lurks to-day beneath the Negro's Christian profession as a white art, and among non-professors as a black art; a memory of the revenges of his African ancestors; a secret fraternity among slaves of far-distant plantations, with words and signs,--the lifting of a finger, the twitch of an eyelid,--that telegraphed from house to house with amazing rapidity (as to-day in Africa) current news in old slave days and during the late Civil War; suspected, but never understood by the white master; which, as a superstition, has spread itself among our ignorant white masses as the "Hoodoo." Vudu, or Odoism, is simply African fetichism transplanted to American soil.

"It is almost impossible for persons who have been brought up under this system ever to divest themselves fully of its influence. It has been retained among the blacks of this country, and especially at the South, though in a less open form, even to the present day, and probably will never be fully abandoned until they have made much higher attainments in Christian education and civilization. In some of the plantations of the South, as well as in the West Indies, where there has been less Christian culture, egg-shells are hung up in the corners of their chimneys to cause the chickens to flourish; an extracted tooth is thrown over the house or worn around the neck to prevent other teeth from aching; and real fetiches, though not known by this name [perhaps "mascots"?], are used about their persons to shield them from sickness or from the effects of witchcraft."[92]

While on a furlough in the United States in 1891, I visited a town in Southern Virginia, and by invitation of the Negro pastor of the African church addressed them on foreign missions. Somewhat at a loss what attitude to take toward a Negro audience in speaking to them of Africa, I candidly asked the pastor what I should say. He bade me speak exactly as if I was addressing an educated white assembly. I did so. In describing native African virtues and vices, I mentioned their fetichism, and remarked that it was the same that obtained in the United States; and lest my hearers might think I was personally attacking them, I added, "down South in Georgia and Louisiana." The bench of elders sitting just in front of me broke out, "And jist around hyar, too."

I had read Cable's "Creole Tales." One of his characters is sick with a strange vague affection whose symptoms medicine had failed to reach. He is superstitious, and one morning he wakes in horror at finding a dead frog secreted under his pillow. That fetich was no novelist's conjecture; it was true to life. About 1894 or 1895, while I was alone in charge of Gabun Station, for three successive mornings when I opened the front door, I found a dried frog leaning against the threshold. I did not care enough about it to inquire its significance or to ascertain who put it there. Since then I have found that it is not used as a fetich by people of the Gabun region, but probably by Upper Coast people. I remember that at that time I had three Bassa workmen from Liberia whom I suspected of stealing and who then suddenly deserted my service. I think they placed the frog there, either to injure me or to prevent my following up their theft.

FOLK-LORE.

An attractive survival of African life in America are "Uncle Remus's" mystic tales of "Br'er Rabbit." They are the folk-lore that the slave brought with him from his African home, where in village hut and forest camp often have been told to my own ears similar weird personifications before Harris had actually written them. There being no rabbits in West Africa, "Br'er Rabbit" is an American substitution for "Brother" Njâ (Leopard), or Brother Iheli (Gazelle), in Paia Njambi's (the Creator's) council of speaking animals.