Chapter XVII (2)

“Presently Ajé was seen to approach in a large canoe, with seventeen paddles of a side, and accompanied by several of his wives and some of his brothers and their wives. Another salute was fired, after which we received our visitors on board, and with some difficulty got them all seated on the poop. Ajé is a tall, rather stout, young-looking man, very superior in appearance to his brother, and is said in manner and countenance greatly to resemble his father. He appeared dressed in home-made scarlet cloth trousers, a scarlet uniform coat, a pink beaver hat, under which, apparently to make it fit, was a red worsted nightcap; no shoes, beads round his neck, and in his hand a Niger-expedition-sword. After talking of general matters, I spoke of his father, of Captain Trotter (a former explorer), of trade, and of our wishes and intentions; on which he replied that he considered that whatever his father wished or promised was binding on him, adding, however, that we seemed very long in carrying out our part of the agreement. I gave him a double-barrelled gun, a large sabre, a scarlet robe, some cloth and beads, and some scissors, mirrors, and needles for his wives, and also three krus (27,000) of cowries. This last, he said, must be shared by his brother, on which I offered Tishukuma an equal amount and gave him also other presents. With all Ajé seemed dissatisfied, and asked why we did not give as much as Captain Trotter did, on which I mentioned our long voyage, the many presents we had given away, and our stock being exhausted. Still he asked for things I had not, until I was obliged to speak more plainly, telling him how unreasonable his behaviour was, and how unlike what I expected in a son of Obi. He then laughed, showing that he was merely trying to get as much as he could, a daily Abó practice. Ajé next asked for the traders, who were sent for, and showed them a quantity of firewood, yams, palm-oil, and a bullock he had for sale. He proved a very keen hand, and only parted with his articles at a high price; he looked to everything himself, saw things handed on board, and the cowries counted. He gave me his dash, a bullock, and two hundred yams, which latter were here, though very good, very small and rounded. I took him round the ship, fired a swivel off before him, and showed him the engine. I explained to him that as our provisions were nearly expended, I could offer him but little, on which he said he would merely ask for some biscuit, which I gave him. He was much amused with the shower-bath, which he called all his wives to look at, and was much pleased with a German accordion which I gave him.”

Mr. Bakie’s greatest adventure, however, was with the formidable King or Chief of Neam Nam, whose subjects were regarded by surrounding tribes as monsters of the blackest dye, and the chief himself as the Fe-fo-fum of ogres. The natives begged him not to think of visiting this nest of scorpions where he and his party would undoubtedly be slain and eaten, and have to think themselves highly fortunate if they escaped the most cruel tortures into the bargain. Bakie wanted guides, but it was only on the most unheard-of terms that he was able to procure them, as well as porters to carry presents wherewith to propitiate the terrible Neam Nam. At last, however, these difficulties were overcome, and the adventurers, after a considerable march, came in sight of Mundo, a Neam Nam village. “I could not, however, induce them to enter it, and, throwing off their loads, they decamped, leaving only the interpreter in the firm grip of two of my followers. Nothing daunted, my men took up the rejected loads and we proceeded towards the village. On nearing it, the sound of several tom-toms and the shrill whistle of their calls plainly indicated that the Neam Nam were on the alert. A large party bearing their arms and shields issued forth to meet us, and, drawing up in line across our path, seemed determined to impede our progress. Heedless of the impediment, we proceeded on our way, and my khartoumers, in the best spirits, joined lustily in a song. The sight of the savages before us was imposing, each man guarded the greater part of his body with a large shield, holding a lance vertically in his right hand. The party were evidently surprised at the confidence and unoffending manner of our approach, and evinced a greater disposition to run away than to attack. On we went joyfully, and when within two yards of them, their ranks opened, allowing us a passage through them, of which as a matter of course we availed ourselves, and entered the village (apparently deserted by women and children), with the Neam Nam following in the rear, and passing through a street of huts rather distantly situated from one another, we reached a slight eminence commanding a fine view of a highly fertile country. During our march the tom-toms continued their noise, but, regardless of consequences, we took up our position under the shade of a magnificent sycamore tree in the vicinity of a couple of huts; and, disembarrassing ourselves of our baggage, we quietly seated ourselves in a circle round it, exposing our fronts to the natives, who in great numbers soon surrounded us, apparently astonished at the coolness we displayed; they gradually closed, and, the front rank seating themselves, their proximity became disagreeable, as they hemmed us in so closely that several of them actually seated themselves upon our feet, indulging at the same time in laughter and loud conversation which we could not understand. Enjoining patience on my men, and convinced that, in case of necessity, the harmless discharge of a gun or two would scatter our visitors, I learnt with some difficulty, through the medium of the Baer and Dor interpreters, that these savages looked upon us in the light of bullocks fit for slaughter, and that they contemplated feasting upon us; but they disputed the propriety of slaying us until the arrival of their chief, who I learnt was not in the village. With this knowledge, a hearty laugh and many jokes as to their condition were indulged in by my brave companions, who, confident in their own arms, behaved admirably. The excessive joy of our would-be butchers ceased at the appearance of an aged grey-headed man, who, after a short intercourse with the Baer interpreter, in a loud voice addressed the mob in words to the following effect: ‘Neam Nam, do not insult these strange men; do you know whence they come?’ ‘No, but we will feast on them,’ was the rejoinder. Then the grey-headed old man, holding up his spear and commanding silence, proceeded thus: ‘Do you know of any tribe that would dare approach our village in so small a number as these men have done?’ ‘No,’ was again vociferated. ‘Very well, you know not whence they came, neither do I who am greatly your senior, and whose voice you ought to respect. Their country must indeed be distant, and to traverse the many tribes between their country and ours ought to be a proof to you of their valour. Look at the things they hold in their hands; they are neither spears, clubs, nor bows and arrows, but inexplicable bits of iron mounted on wood. Neither have they shields to defend their bodies from our weapons; therefore, to have travelled thus far, depend upon it their means of resistance must be so puzzling to us, and far superior to any arms that any tribe--ay, even our own--can oppose to them: therefore, Neam Nam, I, who have led you to many a fight, and whose counsels you have often followed, say, shed not your blood in vain, nor bring disgrace upon your fathers, who never have been vanquished. Touch them not, but prove yourselves worthy the friendship of such a handful of brave men, and do yourselves honour by entertaining them, rather than degrade yourselves by the continuance of your insults.’

“This address seemed to have a beneficial effect with the majority. The old man motioning two or three of them out of the way, seated himself near me and endeavoured to converse with me, but failing, he called the interpreter. His first wish was to examine my rifle: removing the cap, I handed it to him. Long and silent was his examination, the most inexplicable part seeming the muzzle, which, instead of being pointed, had a hole in it. Placing his finger therein, he looked at me with the greatest astonishment, and to give him a practical explanation, I seized a fowlingpiece from the hands of my favourite hunter, and pointing to a vulture hovering over us, I fired: and before it touched the ground, the crowd were prostrate and grovelling in the dust, as if every man of them had been shot. The old man’s head, with his hands on his ears, was at my feet; and when I raised him his appearance was ghastly and his eyes were fixed on me with a meaningless expression. I thought he had lost his senses. After shaking him several times I at length succeeded in attracting his attention to the fallen bird quivering in its last agonies between two of his men. The first signs of returning animation he gave was, putting his hand to his head, and examining himself as if in search of a wound. He gradually recovered; and as soon as he could regain his voice, called to the crowd, who one after the other first raised their heads, and then again dropped them, at the sight of their apparently lifeless comrades. After the repeated call of the old man, they ventured to rise, and a general inspection of imaginary wounds commenced. I attempted to carry on a conversation with the old man, whose name was Murmangae, and learnt that the chief’s name was Dimoo, and that he had but lately succeeded his deceased father in the chieftainship. Gaining confidence, he again reverted to our arms, which, however, he expressed a fear of touching, and requested to know how the noise was produced; and whilst I was endeavouring to explain the gun to him, the chief, accompanied by numerous followers, arrived. To my disappointment, however, he treated us with great mistrust, and drawing up his men seemed inclined to attack us, on which a lengthened conversation between the old man and himself took place. At this stage of the proceedings, a single elephant was seen approaching the village. The chief, who had been standing, advanced towards me, and, pointing to the elephant, abruptly asked if our thunder could kill that. On my replying in the affirmative, ‘Do it,’ he said, ‘and I will respect you.’ The aspect of affairs had now assumed anything but a peaceful appearance; but relying upon my own resources and diplomacy, I resolved on gaining the good will of the chief, and despatched one half of my best shots to endeavour to bring down the elephant, whilst with the other half, in case of emergency, I knew I could defend our property. The brave fellows confidently sallied forth, although a few of them only possessed rifles, much too light for the work expected of them, whilst others had only double-barrelled fowling pieces loaded with ball. They were followed by the whole of the savages to within about three hundred yards of the elephant, when the hunters dispersed, and simultaneously fired at the elephant, within a range of twenty yards, from various directions. On the first discharge, the Neam Nam and their chief exhibited every sign of fear, some by falling on the ground, and others by taking to their heels. The elephant, a young male with tusks about a foot long, received shot after shot in quick succession. He merely elevated his trunk and ears, and moved round as if on a pivot, until about two rounds had been discharged at his head and shoulders with double charges of powder; he fell, and our prestige was established. The chief and his followers recovering themselves, approached more in the guise of petitioners than aggressors, and stated that if we would only withhold our thunder, they would be our best friends. Presents of beads to Dimoo and our old friend closed the compact; and on being informed that similar valuables would be given away for provisions, the chief proclaimed aloud the fact to the bystanders, who declared they would furnish us with anything the village contained.”

Still lingering in Western Africa we arrive at the Fernandian town of Issapoo, whose king is named Browowdi. Mr. Hutchinson introduces us to his majesty as well as to his palace.

The monarchy here, as in all Fernandian towns, is hereditary, not from father to son, but from uncle to nephew. His palace was certainly a most extraordinary place for human residence. Yet, on my getting inside, his first exhibition to me was, as the interpreter explained it, his throne and crown, the former consisting of a filthy stool, that looked old enough and dirty enough to have been handed down in his family for several scores of generations; and the latter, an equally filthy old hat of bamboo leaf, with a monkey’s tail pendent from it. Inside the house, the light came in through dozens of crevices in the walls as well as the roof. The wall consists only of boards placed side by side, reaching from the ground to the roof, all of which are moveable, so that the inmate has only to shift one or two at any side, and he lets himself in or out as he pleases. Across the house inside are placed a number of poles, on which are suspended hats, skins, rusty guns, cloth, and calabashes; but no windows, stools, beds, or tables, save the old throne, and a tax-gatherer would find a great scarcity of available chattels in the place. The coronation of a king is a ceremonial that I have not yet had the pleasure of witnessing, but it has been reported to me as one possessing interesting features. It is so bound up with their notions of a spirit or devil, that I deem it necessary to explain the peculiarity of their belief on this latter point. Maaon is the title given to the devil, and the botakimaaon (his high priest) is supposed to have influence with him through communication with the cobracapella, the koukarouko. Their faith in God, to whom the name of “Rupe” is given, is a loftier aspiration than that of the devil, but they believe that the Deity’s favour can be only obtained by intercession through the koukaroukos at the bottom, the candidate for regal honours standing alongside, and all his subjects _in futuro_ being about. This conference is, I believe, carried on by means of ventriloquism, a faculty with which many of the Fernandians are reported to be endowed. The botakimaaon then delivers to the king the message from the koukarouko for his guidance in his high station, shakes over him a quantity of yellow powder, entitled “isheobo,” which is obtained by collecting a creamy coat that is found on the water at the mouths of some small rivers, evaporating the water, and forming a chalky mass of the residue. From the lightness as well as friability of this article, I believe it to be of a vegetable nature. He has then placed upon his head the hat worn by his uncle, and the crowning is accomplished. After becoming a king, his majesty is forbidden to eat cocoa, deer, or porcupine, which are the ordinary condiments of the people; and the ceremonial is concluded by the latter having some of the yellow powder rubbed over their foreheads by the botakimaaon, with instructions to use the same material in like manner every morning for seven days.

From Issapoo we accompany Mr. Hutchinson to Duketown, and on the road that gentleman tells us of the iron palace that was sent out some years since from Liverpool for the late king Eyamba; and which, though now utterly ruined, may be recollected in its prime, as well as King Eyamba, in the same enviable condition, and still another king, one Archibong, though whether Archibong was Eyamba’s successor, or _vice versâ_, is not quite clear. However, the reader may judge for himself.

“No man was more impressed with an idea of the dignity attachable to the trappings of royalty than Eyamba, and so he must have a carriage. But the horses soon died, after dragging out life for some time. The skeletons of two only were visible about Duketown, perfect _anatomies vivantes_, at the time of my first visit there. Horses not being native to this part of the country, it puzzled the lexicographers very much to find a name for them in their Etick tongue, the language spoken at Old Kalabar. At length they hit upon the term _Euang makara_, which signifies “white man’s cow;” and to carry the absurdity further, entitled Eyamba’s carriage _Efot euang makara_, which literally means “white man’s cowhouse.” When I beheld the nature of the streets and roads in and around the town, it was a marvel to me how Eyamba could find a place broad or level enough for four wheels to roll upon. But he did make out a few yards meet for that purpose; and there it was his custom to have the carriage drawn before him by a number of slaves, whilst he walked after it, with his shining brass crown upon his head, and an immense party-coloured parasol held aloft by a strong-armed man. The Irishman who got into a sedan chair, and, finding the bottom out of it, said he might as well be walking, were it not for the grandeur of the thing, had a nearer semblance to state than this gander-brained monarch, who often used to boast of his desire to see Wellington and Napoleon, that he might shew his pre-eminence over them; and who was accustomed to sign all his letters and documents as Eyamba V., king of all black men. Everything in this once magnificent house was, on my visit to it, in a state of perfect ruin and decay, for his majesty died a few years after it had been constructed. This condition of affairs may be explained by the fact that there exists among the people of Old Kalabar, as amongst the majority of the heathen nations in western Africa, a silly superstition, that when a man dies he requires the spirit of all that belonged to him in this world, his wives, slaves, cloths, chattels, and furniture, for use in the unknown world to which he has gone. In proportion to what his competency was, and to the means of his friends to make a corresponding sacrifice for him, so is his anticipated comfort in the next state to be measured. I have been since informed that in a few hours after its fall there was not a single piece of its structure to be found on the site of its former location; for the inhabitants all acted as so many human turkey-buzzards; and the earliest bird of course picked up his choice of the best worms. Coming out of the palace, and not fifty yards from it, although I had a hill to go down, a rut to scramble through, and an eminence to ascend, I find myself in front of the Duketown palaver-house, a species of senatorial forum, where all the legislative matters of the country, the municipal affairs of the town, palavers on matters public or private, are discussed and settled by the king and the Egbos. The palaver-house consists of two walls running parallel for about forty yards, terminated by a transverse wall, about as many feet in length, and thatched with a stout bamboo roof. The end by which it is entered is opened from side to side; a space of nearly eighteen inches intervene between the tops of the walls running lengthways and the roof; and there is an ascent from the road by half-a-dozen steps to the floor, which is hard and smooth. In the centre of the entrance is a huge hollow brass pillar reaching up to the roof, further in are two more of equally imposing diameter, whilst between them are a large bell and a piece of wood; the latter is drum-like in shape, with a slit longitudinally in it, and fixed to the pillar. This is the Egbo drum, which is beaten to alarm the inhabitants in case of fire, to give notice of the attack of an enemy, or to signify the fact of a leopard having been captured, each occurrence being indicated by a peculiarity of beating the drum, which is known as soon as the sound is heard. In the farthest corner of the house is a private sanctuary, into which none but the privileged are admitted on occasions of Egbo meetings, and outside the front are two flourishing ju-ju trees, with five pillars of stone before them, said to be solidified basaltic lava, brought from Prince’s Island, and erected there to the memory of five sovereigns of Old Kalabar. Not far from this palaver-house was the residence of the late king, Archibong I. There was nothing noticeable in it beyond that of any other gentleman trader’s abode; but the king was one of the most extraordinary specimens of sable humanity I ever met. He could neither read nor write the English language, but spoke it in a very imperfect gabble, and go to his house whenever you would, he was nearly always in the condition in which he might be expected to agree with the sentiment of Sancho Panza: blessings on the man who first invented sleep. On the first day of the week, which consists of eight days, he was accustomed to entertain all the supercargoes and surgeons in the river at dinner, and this was called Chop-day. Duketown Chop-day is entitled Aqua-el-dere, and is equivalent to our Sunday, but it is only as a day of rest--drinking rum and palm wine being their chief devotions. They wash their court-yards with cow-dung and water on that morning, and the largest market in the week is held on Aqua-el-dere. Eyamba, when king, adopted it as his chop-day because it was the most honoured in the week, and he wished to be considered the most consequential man in the country. King Archibong followed in his footsteps with reference to the same practice. A similar custom is adopted on the second day of the week, called Aqua-ibibio. The dishes served up at King Archibong’s were very creditable to his culinary establishment. They consisted of various kinds of soup, containing goat’s flesh, fish, pork, cocoa leaf and root, plantains, bananas, with a variety of other dishes, such as Apicius, Meg Dod, or Alexis Soyer never smiled upon, and which are said to have contained “pepper enough in them to have scalded a silver spoon.” These were followed by roast maize, ground-nuts, and shrimps as a dessert. Mimbo or Mim-efick, the native name for palm wine, was the beverage at these dinners. It is a milky fluid, having sometimes an acid and sometimes a saccharine taste, and is procured from a particular species of the palm tree, by tapping it at the top and allowing the juice to exude into calabashes placed there to receive it. One dish relished very much by the king was a plate of pounded yam, made into the putty-like consistence of ju-ju wood, with a soup entitled palaver sauce. The mode of eating it was by grasping a lump from the dish, rolling it on the palm of the hand into the shape of a racket ball, putting the index finger into the centre, dipping it into the soup, and bolting it. The table was always neatly laid out with silver service, and the viands were brought up in large calabashes; covered with white cloths, on the head of a number of female slaves.

So much for departed Duketown kings and their eccentricities; now let us turn, for it is worth while, to the present ruler of that locality as well as of the neighbouring settlement of Creektown. It is worth while as furnishing one of a hundred instances that might be quoted of the good effected by the teachings of Christianity, as well as an answer to those wondrously wise folk who sneer at missionaries and their doings. “King Eyo Honesty” is the honourable title of the present monarch of Duketown.

“King Eyo is anxious for the civilization of his people and the cultivation of his country, but he has had no one to teach them anything of the latter, and so the fruitful soil of his dominion lies unproductive, save in the one material of palm oil. Those who agree with me in thinking Christianity and civilization to be cause and effect in Africa, as they are all over the world, will rejoice to hear that he has given every countenance and assistance to the body of Presbyterian missionaries settled at Old Kalabar. He speaks, reads, and writes the English language very well, keeps his own accounts, and translates the Rev. Mr. Waddell’s sermons into the Efick tongue for his congregation. The king’s sons are the only members of his family that have made an open confession of their belief in the doctrines of Christianity, but Eyo enjoins the sacred keeping of the Lord’s day, has no dinner for the traders when it comes round in its eighth day rotation, has abolished the market formerly held on Sundays at Creektown, commands the weekly attendance of his people at the missionary service in the galvanised iron church, is most respectful and attentive during worship, and follows the preacher, translating sentence after sentence for the audience. He is a man past forty years of age, about five feet eight inches in height, of a stout muscular frame, with eyes and lips of the usual prominence observable in the Æthiopian face, and grey whiskers. His dress consists of a cloth, generally silk, tied round his loins, a silk handkerchief thrown over his shoulders, a black hat with a gold band and a binding of the same material about the edge. His ornaments are circlets of blue glass or coral beads round his neck, wrist, and ankles, with a massive gold ring on the index finger. He partakes freely of snuff, and this is carried by his slave in a silver box. It is the only luxury in which he indulges, for he never smokes, and from spirituous liquors no man can be more abstemious. When he goes in state to Duketown, as he always does on business occasions, to the trading ships in the river, he is invariably accompanied by a train of large canoes, from one of which a gun is fired to announce his approach as the royal party turns the angle opposite Oldtown. The king is always seated in a six-oared gig belonging to the ship to which he is proceeding, whilst the canoes contain his eldest son, young Eyo, and his three brothers, with an innumerable host of slave attendants. He has a gigantic parti-coloured parasol held over his head on these occasions, as he has whenever walking about his town, or seated in one of his court-yards, overlooking his trade books. The musical band accompanying the king consists of an Egbo drum, placed transversely in the canoe, which is not beaten on the ends as our drums are, but on the top of its longitudinal surface with a pair of sticks; an instrument formed of iron, as of the saucers of two shovels welded face to face, and struck with a piece of the same metal; a cow’s-horn, blown rather discordantly; and clattering-boxes made of bamboo matting, with a string to them held in the hands like Spanish castanets, and shaken vigorously to produce a noise by the agitation of the pebbles or pieces of broken crockery-ware they contain. Yet, with this primitive attempt at music, the banners flying from the canoes, the simultaneous hoisting of flags on all the ships in the river, and the return of a salute from the vessel to which he is proceeding, when the king’s party becomes visible, gives the whole scene a very animated appearance.”

By-the-by, mention has several times been made of the curious institution existing in this part of the world known as the order of “Egbo.” It is a sort of negro brotherhood of kings, chiefs, and free men, and the title is derived from “Ekpe,” the Efik name for tiger. There are eleven grades, the three superior of which are not purchaseable by slaves. In former times the Egbo title was confined entirely to freemen, the second or third generation of a slave born within the pale of an Egboman’s dwelling being liberated by this fact, and allowed to purchase it after their parents were dead. It cannot be compared to any institution familiar to European minds but to that of Freemasonry. Previous to initiation, the Egbo candidate is obliged to go through a number of ceremonial observances; as, for instance, on a “Brass Egbo”--one of the superior grades--applicant’s admission into that order, his body is daubed over with yellow dye to simulate brass, and there is a sacrifice of animals on the occasion. The secrets and meetings of Egbo men are strictly private. If a man, woman, or child have a complaint of grievance against a master or neighbour, he or she has only to give notification of it by slapping an Egbo gentleman on the front of his body, or by going into the market square and tolling the large Egbo bell. The gentleman apprised by the first-mentioned form of notice, is bound to have at once an Egbo meeting to redress the grievance complained of, and if this be found to be trivial the punishment is inflicted on the complainant. When an Egbo man wants to make a proclamation relative to a theft committed, or the recovery of a debt, he sends out into the town what is supposed to be Idem, or spiritual representation of Egbo, a man with a black vizard on his black face, and the whole of his body covered cap-a-pie with a fantastical dress of bamboo matting. This personage is sometimes preceded by a few drummers, and he always has a bell fastened to his side, which rings as he goes along. In his left hand he carries a bunch of green leaves (for he is believed to have been exorcised from the woods, and of course must keep up his sylvan character); in his right is an enormous cow-hide whip with which he flogs every slave, man or woman, whom he meets, as taste or inclination may suggest. A brutal peculiarity of the Egboship is this, that the want of a single variety of the title will expose him who is so unfortunate as to lack it, to the lashings of the Idem of that particular grade which he has not purchased. If an individual who is in possession of all the inferior grades, and of three of the superior ones, happens to be out on the day when the Idem of that particular Egbo that he was in want of is walking, he is marked out from the common multitude and treated with extra severity. Should the Idem not meet any slave in the streets to whip on his rounds, he is at liberty to go into their houses and whip them to his heart’s content. The sound of Egbo bells, and the name of Egbo day, are enough to terrify all the slave population of Duketown, and when they hear it they hide in every available place. Latterly females have been permitted to buy Egbo privileges, but are not allowed to be present at the councils of the Egbo gentlemen, nor to enter at any time within the wall of the Egbo Palaver-house. When a yellow flag floats from the king’s house it is understood to be Brass Egbo day, and none but a few of the privileged are allowed to walk abroad. A strip of cloth of the same colour nailed to any man’s door implies that his house is under the powerful protection of Brass Egbo, the indication being significant of the master’s absence from home. If an Idem meets a European in his progress, where there are two roads or pathways available, the Idem walks off on the one different from that which the white man is approaching; if there be but one road, the latter is expected to turn his back and let the supposed spirit pass unnoticed and undisturbed. “Aqua Osong,” the last day of the Kalabar week, is grand Egbo day, on which there is a carnival and Egbo procession, with the usual amount of brutality. All legal and judicial proceedings in the country are ushered in and carried out under Egbo demonstrations, for the purpose evidently of keeping the law _in terrorem_ over the slave population. And no stronger evidence of this can be adduced than that a man tried and condemned by Egbo law has to forfeit all his slaves and other property in his possession, no matter to whom this latter may belong. These are all divided as prey amongst the highest Egbo authorities. Persons sentenced to death by Egbo trial are allowed what is considered a privilege of leaving this world in a state of intoxication. There is a class of people called Bloodmen, who live in the interior at the plantations, and whose presence in Duketown does not give much comfort to the Egbo authorities. Sometime after the death of King Eyamba in 1846, a number of slaves belonging to the duke’s family ran away from their owners, and entered into a blood covenant for mutual protection. In a short time others joined them, and they now amount to several thousands. The present King of Duketown, Duke Ephraim, is the lineal descendant of the master of the original refugees, and consequently has considerable influence over them. Some time back they tried to be allowed the establishment of a separate Egboship for themselves, but were refused. They come into town whenever any ceremonial is to be performed having reference to a deed of blood; but what their relation is to the Egbo order still remains a profound secret. The gentlemen at Old Kalabar have all private fetishes at their houses--the skulls of human beings, the bones of leopards, hippopotami, crocodiles, and manattis, arranged according to the owner’s taste and fancy. Peculiar species of food are not eaten by many families, from the fact that some members of them die after eating of such condiments, and their ju-ju consequently places an interdict on their use.

At Lunda, another settlement in Western Africa, the individual at the head of the State is called the “Mambo.” This gorgeous personage, together with his chief ministers, is thus described by the traveller Valdez, to whom audience was given:

“The Mambo sat on a number of tiger-skins, so arranged that all the tails radiated, thus forming the figure of a large star, and in the centre was spread an enormous lion-skin, which covered a portion of all the others. A stool, covered with green cloth and placed on the lion-skin, formed the throne of the Mambo. This dignitary was dressed in a most magnificent style, far surpassing in grandeur of display all the other potentates of the interior of Africa. His head was adorned with a mitre, about two spans high, in shape resembling a pyramid, and formed of feathers of a bright scarlet colour. His forehead was encircled by a diadem ornamented with a great variety of valuable jewels of great brilliancy; a sort of frill or fan of green cloth, supported by two small ivory arrows, was standing up from the back of his head; the neck and shoulders being covered with a kind of spencer or capuchin without sleeves. The upper part of this cape was ornamented with the bottom of cowrie shells, under which was a row of imitation jewels. The lower part had a most brilliant and dazzling effect, in consequence of a great number of small mirrors, or square and round pieces of looking-glass, being tastefully arranged alternately with the precious stones all round it. His shoulders, breast, and back, were thus covered with a garment at which no one in that resplendent sunshine could for one moment look fixedly.

“The arms above the elbows were ornamented with a band of cloth of about four inches broad, the borders and edges of which had attached to them strips of skin, with hair of about four or five inches long hanging down like a fringe. None but the Muata Cazembe, or prime minister, and his nearest relatives are allowed to wear this badge of royalty. From his elbows to the wrist the arms were ornamented with sky-blue stones, while the yellow cloth, something similar to the Highlandman’s kilt, extended from the waist to the knees. This garment had two borders of about four inches wide, the upper one blue, and the lower red.

“He also had a kind of girdle or swathe of several yards long, which was worn in a rather peculiar manner; one end of it being fastened to the other cloth by a small ivory arrow a little below the waist, and the whole then wound round the body in small regular folds. A leather belt which is girt round the body preserves this garment in its place. Both are considered as the insignia of imperial authority.

“The insipo or girdle of hide is cut from the entire length of an ox’s skin, and is about five or six inches in breadth. When the insipo is girded on, the tassel of the tail is left trailing under a sort of fan, formed by the folds or plaits as before mentioned. The Muata Cazembe had hung from his insipo under his right hand a string of pearls, to the end of which a small bell was attached, which, knocking against his legs as he moved, rang at intervals. He had also pearls strung round his legs from his knees downwards, similar to those he wore on his arms. While the whole of his body was thus richly ornamented, his face, hands, and feet were left entirely uncovered.

“The Muata Cazembe had seven umbrellas, forming a canopy to shelter him from the sun. These varied in colour, and were fastened to the ground with long bamboos, covered with stuff of different hues manufactured by the natives. Twelve negroes simply clad, and each of them holding in his hand a nhumbo’s tail, were stationed round the umbrellas.

“The nhumbo is an antelope about the size of a three-year old ox, and of a chestnut colour, having a black cross along the back, and a great deal of hair about the shoulder-blades--about the same quantity as a horse has upon his mane and tail. It has cloven feet, head and horns like a buffalo, and the flesh is excellent food. The nhumbo tails held by the negroes were in the form of a broom, and the part which served as a handle was adorned with beads of various colours. All the tails were put in motion at the same time whenever the Muata Cazembe thought proper to make a sign with a small one of the same kind, which he used himself.

“At a short distance from him were negroes gravely employed in looking for and sweeping away whatever was unpleasant or offensive to the sight. After them came two other negroes, with baskets on their shoulders, to pick up anything which might be overlooked; but the place was so clear that not one of them could find anything to do, although, according to custom, the appearance of being busy was kept up. Two curved lines issued from the extremities of the Muata’s chair, and met at the distance of twenty paces in front, opposite the Mambo. The line on the left was marked by the point of a stick which was trailed along the ground; that on his right by chalk. In front of these curved lines, forming an avenue of about three spans in width, were two files of figures resembling idols, beginning from the sides of the curved lines. The size of these figures, which were only half-lengths, was about twenty inches; they were nailed to sticks thrust in the ground, were very rudely made, had Kaffir features, and were ornamented with the horns of beasts. In the centre of the avenue was a cage in the form of a barrel, containing another smaller figure.

“Two negroes sat on the ground near the two outermost figures fronting the king, each having an earthen vessel full of live ashes before him, and were employed in throwing on the fire a quantity of leaves, which produced a dense aromatic smoke. The backs of the images being placed towards the Muata Cazembe, from under the last--the one nearest the earthen vessels--a rope was extended to the Mambo’s feet; for what purpose I could not by any means ascertain.

“The two wives of the Mambo were the only ones present in the Chipango, the gate of which was open. One of these ladies was sitting on a stool, covered with a green cloth; her arms, neck, and bosom ornamented with stones of different colours, and her head adorned with scarlet feathers, like the head-dress of the Mambo, but shorter and smaller.

“The second wife sat on a lion’s skin at the left-hand side of the gate, with no other dress than a cloth, which was entirely without ornaments. Behind the two wives stood more than four hundred women of different ages, all dressed in nhandas, a kind of interwoven cloth made of the bark of trees.”

In another part of this strange country the ruler is known by the euphonious title of “Jaga;” and whenever a vacancy occurs in the government by the death of the Jaga, the Tendalla or prime-minister convokes the heads of the electoral college, which comprises the Macotas or counsellors, the Cazas or noblemen, and the Catondo or commander-in-chief, who together with himself (the Tendella), compose the cabinet council. When this body is assembled they proceed to investigate the claims of the various individuals connected with the families who are considered as legitimate aspirants to the regal dignity.

Having first decided as to the family, their next inquiry has reference to the individual best qualified to bear the royal dignity; but it is seldom that matters proceed so far, for it is generally understood beforehand by the members of the electoral college who is the legitimate and popular claimant.

These important questions once settled, they next proceed to build a suitable house for a new Jaga, and to lay out the garden, etc., and also to erect houses for themselves around it. After these preliminary proceedings, they next direct their steps to the residence of the man of their choice, and unceremoniously entering, bring him out as if he were a malefactor and present him to the multitude, who, amidst the clang of marimbas and beating of drums, raise a simultaneous shout on his appearance. He is then conveyed on the shoulders of his sons, or of the people, to the Quilombo or fortified residence provided for him, where he remains for several days, none being allowed to visit him, with the exception of two relations and the Tendella. At the end of two months he removes to a house previously prepared on the borders of the River Undua, where he remains for twenty or thirty days. Here he may be said to form his new ministry--deposing some officers and appointing others. On this occasion he also selects his principal wife. When all these arrangements are finished, the Jaga returns to the locality where he intends to reside, and fixes the exact spot as follows:--Having formed his Quilombo, he takes his bow and discharges an arrow, and wherever it falls there he must erect his permanent residence, called Semba. Around it are built the houses of his wives, who in general amount to fifty in number. Next to these are located the senzales of the Macotas and their wives of the followers of the former Jaga, and lastly of those who were with the elected Jaga at the Senzald, where formerly he acted as Maquita.

The last of these ceremonies is that called the Sambamento, after which the Jaga is considered qualified to exercise all the functions of his office.

The particular period at which this most cruel and barbarous custom originated is not known. Some of the Jagas have been known to dispense with it altogether.

When it is decided to celebrate the Sambamento, some of the Sovas or Maquitas are dispatched to find the Nicango or victim. The person selected is uniformly a black, who must have no relationship or connection with the Jaga or any of the Maquitas or Macotas. When the Nicango arrives, he is received at the Quilombo and treated in the same manner as the Jaga; he is provided with everything he requires, and all his orders are obeyed with the same promptitude.

The day on which the Sambamento is to be celebrated being appointed, the Maquitas are informed of the fact, and as large a number of the people as can be accommodated at the Quilombo being invited, they all assemble in front of the residence of the Jaga. The Maquitas and the Macotas form themselves into a circle, the rest of the people assembling around. The Jaga then takes his seat in the centre of the circle, on an iron stool, in a circular concave form with a hole through the centre of the top. The Bansacuco is seated beside the Jaga, together with all the concubines. The Cassange-Cagongue then strikes the gong, which is of iron in the form of an arch, with two small bells attached, and with a bar across it. The Cassange-Cagongue continues to ring the bells during the ceremony.

The Nicango is then introduced and placed in front of the Jaga, but with his back towards him. The Jaga being provided with a cutlass of a semi-circular form, commences operations by cutting open the back of the Nicango until he reaches the heart, which he extracts, and having taken a bit of it he spits it out and gives it to be burned.

The Macotas in the meantime hold the corpse of the Nicango in such a manner that the blood from the wound in the back is discharged against the breast and belly of the Jaga, and falling through the hole in the iron stool is collected by the Maquitas in their hands; they then rub their breast and beard with it, at the same time making a great clamour vociferating “Great is the Jaga and the rites of the State.”

The corpse of the Nicango is next carried to some distance, where it is first skinned and then divided into small pieces and cooked with the flesh of an ox, a dog, a hen, and some other animals. The meal being prepared it is first served to the Jaga, next to the Maquitas and Macotas, and then to all the people assembled, and woe to the unhappy wight who has the temerity to refuse partaking of the repast from any repugnance to the ingredient, as in such case the law made and provided is that he and his family forfeit their liberty and are therefore at once sold into captivity.

Singing and dancing conclude the Sambamento.