Two Trips to Gorilla Land and the Cataracts of the Congo Volume I Part 8

Chapter VIII.

Up the Gaboon River.

Detestable weather detained me long at the hospitable factory.

Tornadoes were of almost daily occurrence --not pleasant with 200 barrels of gunpowder under a thatched roof; they were useful chiefly to the Mpongwe servants of the establishment. These model thieves broke open, under cover of the storms, a strong iron safe in an inner room which had been carefully closed; they stole my Mboko skin, and bottles were not safe from them even in our bedrooms.

My next step was to ascend the "Olo' Mpongwe," or Gaboon River, which Bowdich ("Sketch of Gaboon") calls Oroongo, and its main point Ohlombopolo. The object was to visit the Fan, of whose cannibalism such curious tales had been told. It was not easy to find a conveyance. The factory greatly wanted a flat-bottom iron steamer, a stern-wheeler, with sliding keel, and furnaces fit for burning half-dried wood--a craft of fourteen tons, costing perhaps 14 per ton, would be ample in point of size, and would save not a little money to the trader. I was at last fortunate in securing the "Eliza," belonging to Messrs. Hatton and Cookson.

She was a fore-and-aft schooner of twenty tons, measuring 42 feet 6 inches over all and put up at Bonny Town by Captain Birkett.

She had two masts, and oars in case of calms; her crew was of six hands, including one Fernando, a Congoese, who could actually box the compa.s.s. No outfit was this time necessary, beyond a letter to Mr. Tippet, who had charge of the highest establishments up stream. His business consisted chiefly of importing arms, ammunition, and beads of different sorts, especially the red porcelain, locally called Loangos.

On April 10, a little before noon, I set out, despite thunder and lightning, rain, sun, torrential showers, and the vehemently expressed distaste of my crew. The view of the right bank was no longer from afar; it differs in shape and material from the southern, but the distinction appears to me superficial, not extending to the interiors. Off Konig Island we found nine fathoms of water, and wanted them during a bad storm from the south-east; it prevented my landing and inspecting the old Dutch guns, which Bowdich says are remains of the Portuguese. Both this and Parrot Island, lying some five miles south by west, are ma.s.ses of cocoas, fringed with mangroves; a great contrast with the prairillon of the neighbouring Point Ovindo. At last, worn out by a four-knot current and a squall in our teeth, we anch.o.r.ed in four fathoms, about five miles south-east of Konig.

From this point we could easily see the wide gape of the Rembwe, the south-eastern influent, or rather fork, of the Gaboon, which rises in the south-western versant of some meridional chain, and which I was a.s.sured can be ascended in three tides. The people told me when too late of a great cavity or sink, which they called Wonga-Wonga; Bowdich represents it to be an "uninhabited savannah of three days' extent, between Empoongwa and Adjoomba (Mayumba). I saw nothing of the glittering diamond mountains, lying eastward of Wonga-Wonga, concerning which the old traveller was compelled to admit that, "when there was no moon, a pale but distinct light was invariably reflected from a mountain in that quarter, and from no other." It has now died out--this superst.i.tion, which corresponds with the carbuncle of Hoy and others of our Scoto-Scandinavian islands.

Resuming our cruize on the next day, we pa.s.sed on the right a village of "bad Bakele," which had been blown down by the French during the last year; in this little business the "king" and two lieges had been killed. The tribe is large and important, scattered over several degrees north and south of the equator, as is proved by their slaves being collected from distances of several weeks and even months. In 1854 Mr. Wilson numbered them at 100,000. According to local experts they began to press down stream about 1830, driven a tergo by their neighbours, the Mpangwe (Fan), even as they themselves are driving the Mpongwes.

But they are evidently the Kaylee or Kalay of Bowdich (p. 427), whose capital, "Samashialee," was "the residence of the king, Ohmbay." He places them in their present habitat, and makes them the worst of cannibals. Whilst the "Sheekans" (Shekyani) buried their dead under the bed within the house, these detestable Kaylees ate not only their prisoners, but their defunct friends, whose bodies were "bid for directly the breath was out of them;"

indeed, fathers were frequently seen to devour their own children. Bowdich evidently speaks from hearsay; but the Brazil has preserved the old traditions of cannibalism amongst the Gabes.

The Bakele appeared to me very like the coast tribes, only somewhat lighter-coloured and wilder in look, whilst they again are darker-skinned than their eastern neighbours from the inner highlands. Their women are not so well dressed as the "ladies" of the Mpongwe, the chignon is smaller, and there are fewer bra.s.s rings. The men, who still cling to the old habit of hunting, cultivate the soil, practise the ruder mechanical arts, and trade with the usual readiness and greed; they asked us a leaf of tobacco for an egg, and four leaves for a bunch of bananas.

Missionaries, who, like Messrs. Preston and Best, resided amongst them for years, have observed that, though a mild and timid people, they are ever involved in quarrels with their neighbours.

I can hardly understand how they "bear some resemblance to the dwarfish Dokos of the eastern coast," seeing that the latter do not exist.

The Dikele grammar proves the language, which is most closely allied to the Benga dialect, to be one of the great South African family, variously called Kafir, because first studied amongst these people; Ethiopic (very vague), and Nilotic because its great fluvial basin is the Zambezi, not the Nile. As might be expected amongst isolated races, the tongue, though clearly related to that of the Mpongwe and the Mpangwe, has many salient points of difference; for instance, the liquid "r" is wholly wanting. According to Mr. T. Leighton Wilson, perhaps one word in two is the same, or obviously from the same root; consequently verbal resemblances are by no means striking. The orthography of the two differs materially, and in this respect Dikele more resembles the languages of the eastern coast than its western neighbour, at the same time less than the Fiote or the Congoese.

It has a larger number of declensions, and its adjectives and p.r.o.nouns are more flexible and complicated. On the other hand, it possesses few of the conjugations which form so conspicuous a feature in the tongues of the Lower River, and, reversing the usage of the Mpongwe, it makes very little use of the pa.s.sive.

Running the gauntlet of cheer and chaff from the noisy inmates of the many Bakele villages, and worried by mangrove-flies, we held our way up the muddy and rapidly narrowing stream, whose avenues of rhizophoras and palms acted as wind-sails; when the breeze failed the sensation was stifling. Lyamba (Cannabis sativa) grew in patches upon the banks, now apparently wild, like that about Lagos and Badagry. Not till evening did the tide serve, enabling us to send our papers for visa on board the guard-ship "L'Oise,"

where a party of young Frenchmen were preparing for la cha.s.se. A little higher up stream are two islets, Nenge Mbwendi, so called from its owner, and Nenge Sika, or the Isle of Gold. The Mpongwe all know this name for the precious metal, and the Bakele appear to ignore it: curious to say, it is the Fante and Mandenga word, probably derived from the Arabic Sikkah, which gave rise to the Italian Zecca (mint) and Zecchino. It may have been introduced by the Laptots or Lascar sailors of the Senegal. M. du Chaillu ("Second Expedition," chap. iii.) mentions "the island Nengue Shika" on the Lower Ferno Vaz River; and Bowdich turns the two into Ompoongu and s...o...b..a. The third is Anenga-nenga, not Ninga- ninga, about one mile long from north to south, and well wooded with bush and palms; here the Gaboon Mission has a neat building on piles. The senior native employe was at Gla.s.s Town, and his junior, a youth about nineteen, stood a la Napoleon in the doorway, evidently monarch of all he surveyed. I found there one of the Ndiva, the old tribe of Pongo-land, which by this time has probably died out. We anch.o.r.ed off Wosuku, a village of some fifty houses, forming one main street, disposed north-east-- south-west, or nearly at right angles with the river. The entrance was guarded by a sentinel and gun, and the "king,"

Imondo, lay right royally on his belly. A fine plantation of bananas divides the settlement, and the background is dense bush, in which they say "Nyare" and deer abound. The Bakele supply sheep and fowls to the Plateau, and their main industry consists in dressing plantain-fibre for thread and nets.

We now reach the confluence of the Nkonio or north-eastern, with the Mbokwe, or eastern branch, which anastomose to form the Gaboon; the latter, being apparently the larger of the two, preserves the t.i.tle Mpolo. Both still require exploration; my friend M. Braouezzec, Lieutenant de Vaisseau, who made charts of the lower bed, utterly failed to make the sources; and the Rev.

Mr. Preston, who lived seven months in the interior, could not ascend far. Mr. W. Winwood Reade reached in May, 1862, the rapids of the Nkomo River, but sore feet prevented his climbing the mountain, which he estimates at 2,000 feet, or of tracing the stream to its fountain. Mr. R.B.N. Walker also ascended the Nkomo for some thirty miles, and found it still a large bed with two fathoms of water in the Cacimbo or "Middle dries." In M. du Chaillu's map the Upper Nkomo is a dotted line; according to all authorities, upon the higher and the lower river his direction is too far to the north-east. The good Tippet declares that he once canoed three miles up the Mbokwe, and then marched eastward for five days, covering a hundred miles--which is impossible. He found a line of detached hills, and an elevation where the dews were exceedingly cold; looking towards the utterly unknown Orient, he could see nothing but a thick forest unbroken by streams. He heard from the country people traditions of a Great Lake, which may be that placed by Tuckey in north lat.i.tude 2-3.

The best seasons for travel are said to be March and November, before and after the rains, which swell the water twelve feet.

About Anenge-nenge we could easily see the sub-ranges of the great Eastern Ghats, some twenty miles to the north-east. Here the shallows and the banks projecting from different points made the channel dangerous. Entering the Mbokwe branch we were compelled to use sweeps, or the schooner would have been dashed against the sides; as we learned by the trees, the tides raise the surface two to three feet high. After the third hour we pa.s.sed the "Fan Komba Vina," or village of King Vina. It stood in a pretty little bay, and the river, some 400 feet broad, was fronted, as is often the case, by the "palaver tree," a glorious Ceiba or bombax. All the people flocked out to enjoy the sight, and my unpractised eye could not distinguish them from Bakele.

Above it, also on the right bank, is the now-deserted site where Messrs. Adams and Preston nearly came to grief for bewitching the population with "bad book."

Five slow hours from Anenge-nenge finally placed us, about sunset, at Mayyan, or Tippet Town. The depot lies a little above the confluence of the Mbokwe and the Londo, or south-eastern fork of the latter. A drunken pilot and a dark and moonless night, with the tide still running in, delayed us till I could hardly distinguish the sable human ma.s.ses which gathered upon the Styx- like stream to welcome their new Matyem--merchant or white man.

Before landing, all the guns on board the steamer were double- loaded and discharged, at the instance of our host, who very properly insisted upon this act of African courtesy--"it would be shame not to fire salute." We were answered by the loudest howls, and by the town muskets, which must have carried the charges of old chambers. Mr. Tippet, an intelligent coloured man from the States, who has been living thirteen years on the Gaboon, since the age of fourteen, and who acts as native trader to Mr. R.B.N.

Walker, for ivory, ebony, rubber, and other produce, escorted me to his extensive establishment. At length I am amongst the man- eaters.

Chapter IX.

A Specimen Day with the Fan Cannibals.

At 5 a.m. on the next day, after a night with the gnats and rats, I sallied forth in the thick "smokes," and cast a nearer look upon my cannibal hosts. And first of the tribal name. The Mpongwe call their wild neighbours Mpangwe; the Europeans affect such corruptions as Fanwe, Panwe, the F and P being very similar, Phaouin and Paouen (Pawen). They call themselves Fan, meaning "man;" in the plural, Bafan. The n is highly nasalized: the missionaries proposed to express it by "nh" which, however, wrongly conveys the idea of aspiration; and "Fan," p.r.o.nounced after the English fashion, would be unintelligible to them.

The village contains some 400 souls, and throughout the country the maximum would be about 500 spears, or 4,000 of both s.e.xes, whilst the minimum is a couple of dozen. It is pleasantly situated on the left bank of the Mbokwe River, a streamlet here some 50 feet broad, whose water rises 6 feet 10 inches under the tidal influence. The single street, about half a mile long, is formed by two parallel rows of huts, looking upon a cleared line of yellow clay, and provided with three larger sheds--the palaver houses. The Fan houses resemble those of the Mpongwe; in fact, the tribes, beginning at the Camarones River, build in much the same style, but all are by no means so neat and clean as those of the seaboard. A thatch, whose projecting eaves form deep shady verandahs, surmounts walls of split bamboo, supported by raised platforms of tamped earth, windows being absent and chimneys unknown; the ceiling is painted like coal tar by oily soot, and two opposite doors make the home a pa.s.sage through which no one hesitates to pa.s.s. The walls are garnished with weapons and nets, both skilfully made, and the furniture consists of cooking utensils and water-pots, mats for bedding, logs of wood for seats and pillows, and lumps of timber or dwarf stools, neatly cut out of a single block. Their only night-light--that grand test of civilization--is the Mpongwe torch, a yard of hard, black gum, mixed with and tightly bound up in dried banana leaves. According to some it is acacia; others declare it to be the "blood" of the bombax, which is also used for caulking. They gather it in the forest, especially during the dries, collect it in hollow bamboos, and prepare it by heating in the neptune, or bra.s.s pan.

The odour is pleasant, but fragments of falling fire endanger the hut, and tr.i.m.m.i.n.g must be repeated every ten minutes. The s.e.xes are not separated; as throughout intertropical Africa, the men are fond of idling at their clubs; and the women, who must fetch water and cook, clean the hut, and nurse the baby, are seldom allowed to waste time. They are naturally a more prolific race than those inhabiting the damp, unhealthy lowlands, and the number of the children contrasts pleasantly with the "bleak house" of the debauched Mpongwe, who puts no question when his wife presents him with issue.

In the cool of the morning Fitevanga, king of Mayyan, lectured me upon the short and simple annals of the Fan. In 1842 the first stragglers who had crossed the Sierra del Crystal are said to have been seen upon the head waters of the Gaboon. I cannot, however, but suspect that they are the "Paamways" of whom Bowdich ("Sketch of Gaboon," p. 429) wrote in the beginning of the century, "All the natives on this route are said to be cannibals, the Paamways not so voraciously as the others, because they cultivate a large breed of dogs for their eating." Mr. W. Winwood Reade suspects them to be an offshoot of the great Fulah race, and there is nothing in point of dialect to disprove what we must at present consider a pure conjecture. "The Fulah p.r.o.nouns have striking a.n.a.logies with those of the Yoruba, Accra, Ashantee, and Timmanee, and even of the great Kaffir cla.s.s of dialects, which reaches from the equator to the Cape," wrote the late learned E.

Norris, in his "Introduction to the Grammar of the Fulah Language" (London: Harrison, 1854).

According to the people of the upper river the Fan were expelled by the Bati or Batti--not "Bari" as it has been written-from their ancient seats; and they are still pushing them seawards.

The bushmen are said to live seven to ten short marches (seventy to a hundred miles) to the east, and are described by Mr. Tippet, whom they have visited, as a fine, tall, slender, and light- skinned people, who dress like the Fan, but without so much clothing, and who sharped the teeth of both s.e.xes. Dr. Barth heard of the Bati, and Herr Petermann's map describes them[FN#20]

as "Pagans, reported to be of a white colour, and of beautiful shape, to live in houses made of clay, to wear cloth of their own making, and to hold a country from which a mountain is visible to the south-west, and close to the sea." The range in question may be the Long Qua (Kwa), which continues the Camarones block to the north-east, and the Batis may have pa.s.sed south-westward from Southern Adamawa.

The Fan were accompanied in their seaward movement by the Osheba or 'Sheba, the Moshebo and Moshobo of M. du Chaillu's map. They are said to be a tribe of kindred blood and warlike tastes, speaking a remarkably guttural tongue, but intelligible to the Mpangwe. They too were doubtless pressed forward by the Inner Bati, who are.also affected by the Okana, the Yefa, and the Sensoba. The latter are the innermost known to my negro informants, and their sheep and goats have found their way to the Gaboon: they are doughty elephant-hunters, and they attack the Njina, although they have no fire-arms. The Mpangwe deride the savagery of these races, who have never heard of a man riding a horse or an a.s.s, which the Mpongwes call Cavala and Buro burro).

The names of these three races, which are described as brave, warlike, and hospitable to strangers, will not be found on any map; indeed the regions east of the Gaboon belong to the great white blot of inter-tropical Africa, extending from north lat.i.tude 7 degrees to south lat.i.tude 5 degrees. Major de Ruvignes heard also of a tribe called Lachaize (Osheba?) which excels the Fan in strength and courage as much as the latter do the coast tribes: a detachment of them had settled near one of the chief Mpangwe towns, "Mboma." Some days after his arrival he saw several of these people, and describes them as giants, compared with the negro races to which his eye was accustomed. The general stature varied from six feet to six feet four inches; their complexion was a light cafe au lait; their hair was ornamented with cowries, strung so thickly as to suggest a skull-cup, whilst long streamers of elephants' tails, threaded with the Cypraea and bra.s.s rings, hung down from the head behind the ears, covering the nape of the neck. All these, we may observe, are Congo customs. In their manufacture of iron, dug by themselves, they resemble the cannibals.

The Fan have now lodged themselves amongst the less warlike, maritime, and sub-maritime tribes, as the (Ashantis) Asiante lately did in Fante-land; now they visit the factories on the estuary, and wander as far as the Ogobe. In course of time, they will infallibly "eat up" the Bakele, as the latter are eating up the Mpongwe and Shekyani. They have their own names for neighbouring tribes: the Mpongwe, according to Bowdich, called the Shekyani, and the inner tribes "Boolas, a synonym of Dunko in Ashantee;" hence, probably, the "Bulous" of Mr. Hutchinson (p.

253), "a tribe on the Guergay Creek, who speak a different language from the Mpongwes." The Fan call the Mpongwes, Bayok; the Bakele, Ngon; the Shekyani, Besek; and the Gaboon River, Aboka. The sub-tribes of cannibals, living near my line of march, were named to me as follows:--1. The Lala (Oshebas?), whose chief settlement, Sankwi, is up the Mbokwe River; 2. their neighbours, the Esanvima; 3. the Sanikiya, a bush tribe; 4. the Sakula, near Mayyan; 5. the Esoba, about Fakanjok; 6. the Esonzel of the Ute, or Auta village; 7. the Okola, whose chief settlement is Esamasi; and 8. the Ashemvon, with Asya for a capital.

From M. du Chaillu's ill.u.s.trations (pp. 74, 77) I fully expected to see a large-limbed, black-skinned, and ferocious-looking race, with huge mustachios and plaited beards. A finely made, light- coloured people, of regular features and decidedly mild aspect, met my sight.

The complexion is, as a rule, chocolate, the distinctive colour of the African mountaineer and of the inner tribes; there are dark men, as there would be in England, but the very black are of servile origin. Few had any signs of skin-disease; I saw only one hand spotted with white, like the incipient Morphetico (leper) of the Brazil. Many, if bleached, might pa.s.s for Europeans, so "Caucasian" are their features; few are negro in type as the Mpongwe, and none are purely "n.i.g.g.e.r" like the blacks of maritime Guinea and the lower Congoese. And they bear the aspect of a people fresh from the bush, the backwoods; their teeth are pointed, and there is generally a look of grotesqueness and surprise. When I drank tea, they asked what was the good of putting sugar in tobacco water. The hair is not kinky, peppercorn-like, and crisply woolly, like that of the Coast tribes; in men, as well as in women, it falls in a thick curtain, nearly to the shoulders, and it is finer than the usual elliptical fuzz. The variety of their perruquerie can be rivalled only by that of the dress and ornament. The males affect plaits, k.n.o.bs, and horns, stiff twists and upright tufts, suddenly projecting some two inches from the scalp; and, that a.n.a.logies with Europe might not be wanting, one gentleman wore a queue, zopf, or pigtail, bound at the shoulders, not by a ribbon, but by the neck of a claret bottle. Other heads are adorned with single feathers, or bunches and circles of plumes, especially the red tail-plumes of the parrot and the crimson coat of the Touraco (Corythrix), an African jay; these blood-coloured spoils are a sign of war. The Brazilian traveller will be surprised to find the coronals of feathers, the Kennitare (Acangatara) of the Tupi- Guarani race, which one always a.s.sociates with the New World. The skull-caps of plaited and blackened palm leaf, though common in the interior, are here rare; an imitation is produced by tressing the hair longitudinally from occiput to sinciput, making the head a system of ridges, divided by scalp-lines, and a fan-shaped tuft of scarlet-stained palm frond surmounts the poll. I noticed a fashion of crinal decoration quite new to me.

A few hairs, either from the temples, the sides or the back of the head, are lengthened with tree-fibres, and threaded with red and white pound-beads, so called by Europeans because the lb.

fetches a dollar. These decorations fall upon the breast or back; the same is done to the thin beard, which sprouts tufty from both rami of the chin, as in the purely nervous temperament of Europe; and doubtless the mustachios, if the latter were not mostly wanting, would be similarly treated. Whatever absurdity in hair may be demanded by the trichotomists and philopogons of Europe, I can at once supply it to any extent from Africa--gratis.

Gentlemen remarkable by a raie, which as in the Scotch terrier begins above the eyes and runs down the back, should be grateful to me for this sporting offer.

Nothing simpler than the Fan toilette. Thongs and plaits of goat, wild cat, or leopard skin gird the waist, and cloth, which is rare, is supplied by the spoils of the black monkey or some other "beef." The main part of the national costume, and certainly the most remarkable, is a fan of palm frond redolent of grease and ruddled with ochre, thrust through the waist belt; while new and stiff the upper half stands bolt upright and depends only when old. It suggests the "Enduap" (rondache) of ostrich-plumes worn by the Tupi-Guarani barbarians of the Brazil, the bunchy caudal appendages which made the missionaries compare them with pigeons.

The fore part of the body is here decked with a similar fan, the outspread portion worn the wrong way, like that behind. The ornaments are seed-beads, green or white, and Loangos (red porcelain). The "bunch" here contains 100 to 120 strings, and up country 200, worth one dollar; each will weigh from one to three, and a wealthy Fan may carry fifteen to forty-five pounds. The seed-bead was till lately unknown; fifteen to twenty strings make the "bunch." There is not much tattooing amongst the men, except on the shoulders, whilst the women prefer the stomach; the gandin, however, disfigures himself with powdered cam-wood, mixed with b.u.t.ter-nut, grease, or palm oil--a custom evidently derived from the coast-tribes. Each has his "Ndese," garters and armlets of plaited palm fibre, and tightened by little cross-bars of bra.s.s; they are the "Hibas" which the Bedawin wear under their lower articulations as preservatives against cramp. Lastly, a Fetish horn hangs from the breast, and heavy copper rings enc.u.mber the wrists and ankles. Though unskilful in managing canoes--an art to be learned, like riding and dancing, only in childhood--many villagers affect to walk about with a paddle, like the semi-aquatic Kru-men. Up country it is said they make rafts which are towed across the stream by ropes, when the swiftness of the current demands a ferry. The women are still afraid of the canoe.

All adult males carry arms, and would be held womanish if they were seen unweaponed. These are generally battle-axes, spears cruelly and fantastically jagged, hooked and barbed, and curious leaf-shaped knives of archaic aspect; some of the latter have blades broader than they are long, a shape also preserved by the Mpongwe. The sheaths of fibre or leather are elaborately decorated, and it is chic for the scabbard to fit so tight that the weapon cannot be drawn for five minutes; I have seen the same amongst the Somal. There are some trade-muskets, but the "hot- mouthed weapon" has not become the national weapon of the Fan.

Bows and arrows are unknown; the Nayin or cross-bow peculiar to this people, and probably a native invention, not borrowed, as might be supposed, from Europe, is carried only when hunting or fighting: a specimen was exhibited in London with the gorillas.

The people are said sometimes to bend it with the foot or feet like the Tupi Guaranis, the Jivaros, and other South Americans.

Suffice it to remark of this weapon, with which, by the by, I never saw a decent shot made, that the detente is simple and ingenious, and that the "Ebe" or dwarf bolt is always poisoned with the boiled root of a wild shrub. It is believed that a graze is fatal, and that the death is exceedingly painful: I doubt both a.s.sertions. Most men also carry a pliable basket full of bamboo caltrops, thin splints, pointed and poisoned. Placed upon the path of a bare-footed enemy, this rude contrivance, combined with the scratching of the thorns, and the gashing cuts of the gra.s.s, must somewhat discourage pursuit. The shields of elephant hide are large, square, and ponderous. The "terrible war-axe" is the usual poor little tomahawk, more like a toy than a tool.

After a bathe in the muddy Mbokwe, I returned to the village, and found it in a state of ferment. The Fan, like all inner African tribes, with whom fighting is our fox-hunting, live in a chronic state of ten days' war, and can never hold themselves safe; this is the case especially where the slave trade has never been heard of. Similarly the Ghazwah ("Razzia") of the Bedawin is for plunder, not for captives. Surprises are rare, because they will not march in the dark. Battles are not b.l.o.o.d.y; after two or three warriors have fallen their corpses are dragged away to be devoured, their friends save themselves by flight, and the weaker side secures peace by paying sheep and goats. On this occasion the sister of a young "brave" had just now been killed and "chopped" by the king of Sankwi, a neighbouring settlement of Oshebas, and the bereaved brother was urging his comrades with vociferous speeches to "up and arm." Usually when a man wants "war," he rushes naked through his own village, cursing it as he goes. Moreover, during the last war Mayyan lost five men to three of the enemy; which is not fair, said the women, who appeared most eager for the fray. All the youths seized their weapons; the huge war-drums, the hollowed bole of a tree fringed with Nyare hide, was set up in the middle of the street; preparations for the week of singing and dancing which precedes a campaign were already in hand, and one war-man gave earnest of blood-shed by spearing a goat the property of Mr. Tippet. It being our interest that the peace should be kept till after my proposed trip into the interior, I repaired to the palaver-house and lent weight to the advice of my host, who urged the heroes to collect ivory, ebony, and rubber, and not to fight till his stores were filled.

We concluded by carrying off the goat. After great excitement the warriors subsided to a calm; it was broken, however, two days afterwards by the murder of a villager, the suspected lover of a woman whose house was higher up the Mbokwe River; he went to visit her, and was incontinently speared in the breast by the "injured husband." If he die and no fine be paid, there will be another "war."

I made careful inquiry about anthropophagy amongst the Fan, and my account must differ greatly from that of M. du Chaillu. The reader, however, will remember that Mayyan is held by a comparatively civilized race, who have probably learned to conceal a custom so distasteful to all their neighbours, white and black; in the remoter districts cannibalism may yet a.s.sume far more hideous proportions. Since the Fan have encouraged traders to settle amongst them, the interest as well as the terrors of the Coast tribes, who would deter foreigners from direct dealings, has added new horrors to the tale; and yet nothing can exceed the reports of older travellers.

During my peregrinations I did not see a single skull. The chiefs, stretched at full length, and wrapped in mats, are buried secretly, the object being to prevent some strong Fetish medicine being made by enemies from various parts of the body. In some villages the head men of the same tribe are interred near one another; the commonalty are put singly and decently under ground, and only the slave (Maka) is thrown as usual into the bush. Mr.

Tippet, who had lived three years with this people, knew only three cases of cannibalism; and the Rev. Mr. Walker agreed with other excellent authorities, that it is a rare incident even in the wildest parts--perhaps opportunity only is wanted. As will appear from the Fan's bill of fare, anthropophagy can hardly be caused by necessity, and the way in which it is conducted shows that it is a quasi-religious rite practised upon foes slain in battle, evidently an equivalent of human sacrifice. If the whole body cannot be carried off, a limb or two is removed for the purpose of a roast. The corpse is carried to a hut built expressly on the outskirts of the settlement; it is eaten secretly by the warriors, women and children not being allowed to be present, or even to look upon man's flesh; and the cooking pots used for the banquet must all be broken. A joint of "black brother" is never seen in the villages: "smoked human flesh" does not hang from the rafters, and the leather knife-sheaths are of wild cow; tanned man's skin suggests only the tannerie de Meudon, an advanced "inst.i.tution." Yet Dr. Schweinfurth's valuable travels on the Western Nile prove that public anthropophagy can co-exist with a considerable amount of comfort and, so to speak, civilization--witness the Nyam-Nyam and Mombattu (Mimb.u.t.too). The sick and the dead are uneaten by the Fan, and the people shouted with laughter when I asked a certain question.

The "unnatural" practice, which, by the by, has at different ages extended over the whole world, now continues to be most prevalent in places where, as in New Zealand, animal food is wanting; and everywhere pork readily takes the place of "long pig." The damp and depressing atmosphere of equatorial Africa renders the stimulus of flesh diet necessary. The Isangu, or Ingwanba, the craving felt after a short abstinence from animal food, does not spare the white traveller more than it does his dark guides; and, though the moral courage of the former may resist the "gastronomic practice" of breaking fast upon a fat young slave, one does not expect so much from the untutored appet.i.te of the n.o.ble savage. On the eastern parts of the continent there are two cannibal tribes, the Wadoe and the Wabembe; and it is curious to find the former occupying the position a.s.signed by Ptolemy (iv.

8) to his anthropophagi of the Barbaricus Sinus: according to their own account, however, the practice is modern. When weakened by the attacks of their Wakamba neighbours, they began to roast and eat slices from the bodies of the slain in presence of the foe. The latter, as often happens amongst barbarians, and even amongst civilized men, could dare to die, but were unable to face the horrors of becoming food after death: the great Cortez knew this feeling when he made his soldiers pretend anthropophagy.

Many of the Wadoe negroids are tall, well made, and light complexioned, though inhabiting the low and humid coast regions-- a proof, if any were wanted, that there is nothing unwholesome in man's flesh. Some of our old accounts of shipwrecked seamen, driven to the dire necessity of eating one another, insinuate that the impious food causes raging insanity. The Wabembe tribe, occupying a strip of land on the western sh.o.r.e of the Tanganyika Lake, are "Menschenfresser," as they were rightly called by the authors of the "Mombas Mission Map." These miserables have abandoned to wild growth a most prolific soil; too lazy and unenergetic to hunt or to fish, they devour all manner of carrion, grubs, insects, and even the corpses of their deceased friends. The Midgan, or slave-caste of the semi-Semitic Somal, are sometimes reduced to the same extremity; but they are ever held, like the Wendigo, or man-eaters, amongst the North American Indians, impure and detestable. On the other hand, the Tupi- Guaranis of the Brazil, a country abounding in game, fish, wild fruits, and vegetables, ate one another with a surprising relish.