West African studies Part 25

Yet how many of these earnest people could one guarantee to have completely cast out all their belief in Ju-Juism? If I were put upon my oath to answer truthfully according to my own individual belief, I am afraid my answer would be _not one_.

What an awful injustice the missionary preaches in the estimation of the average native woman, when he advises the native of West Africa to put away all his wives but one. Supposing, for instance, it is the case of a big chief with a moderate number of wives, say only twenty or thirty, he may have had children by all of them, or he may have had children by a half dozen of them,--what is to become of those wives he discards? are they to be condemned to single blessedness for the remainder of their days? Native custom or etiquette would not allow these women to marry the other men in the chief's house; they can't marry into other houses, because they would find the same condition of things there as in their own husband's house, always supposing Christianity was becoming general.

These difficulties in the way of the missionary are the Ju-Ju priests'

levers, which they know well how to use against Christianity, and which accounts for the frequent slide back to Ju-Juism, and in some cases cannibalism of otherwise apparently semi-civilized Africans.

The Pagan portion of the inhabitants of the Bra.s.s district have still their old belief in the Ju-Ju priests and animal worship.

The python is the Bra.s.s natives' t.i.tular guardian angel. So great was the veneration of this Ju-Ju snake in former times, that the native kings would sign no treaties with her Britannic Majesty's Government that did not include a clause subjecting any European to a heavy fine for killing or molesting in any way this hideous reptile. When one appeared in any European's compound, the latter was bound to send for the nearest Ju-Ju priest to come and remove it, for which service the priest expected a dash, _id est_, a present; if he did not get it, the chances were the priest would take good care to see that that European found more pythons visited him than his neighbours; and as a rule these snakes were not found until they had made a good meal of one of the white man's goats or turkeys, it came cheaper in the long run to make the usual present.

It is now some twenty years ago that the then agent of Messrs. Hatton and Cookson in Bra.s.s River found a large python in his house, and killed it. This coming to the ears of the natives and the Ju-Ju priests, caused no little excitement; the latter saw their opportunity, worked up the people to a state of frenzy, and eventually led them in an attack on the factory of Messrs. Hatton and Cookson, seized the agent and dragged him out of his house on to the beach, tied him up by his thumbs, each Ju-Ju priest present spat in his mouth, afterwards they stripped him naked and otherwise ill treated him, besides breaking into his store and robbing him of twenty pounds worth of goods. The British Consul was appealed to for redress, and upon his next visit to the river inquired into the case, but, _mirabile dictu_, decided that he was unable to afford the agent any redress, as he had brought the punishment on himself. I don't mention the name of this Consul, as it would be a pity to hand down to posterity the fact that England was ever represented by such an idiot.

Besides the python the Bra.s.s men had several other secondary Ju-Jus; amongst others may be mentioned the grey and white kingfisher, also another small bird like a water-wagtail, besides which, in common with their neighbours, they believed in a spirit of the water who was supposed to dwell down by the Bar, and to which they occasionally made offerings in the shape of a young slave-girl of the lightest complexion they could buy.

The burial customs of this people differed little from others in the Niger Delta, but as I was present at the burial of two of their kings--viz. King Keya and King Arishima, at which I saw identically the same ceremonial take place, I will describe what I saw as far as my memory will serve me, for the last of these took place about thirty years ago.

The grave in this instance was not dug in a house, but on a piece of open ground close to the king's house, but was afterwards roofed over and joined on to the king's houses. The size of the grave was about fourteen by twelve feet, and about eight feet deep. At the end where the defunct's head would be, was a small table with a cloth laid over it, upon this were several bottles of different liquors, a large piece of cooked salt beef and sundry other cooked meats, ship's biscuits, &c. The ceiling of this chamber was supported by stout beams being laid across the opening, upon which would be placed planks after the body had been lowered into position, then the whole would be covered over with a part of the clay that had been taken out of the hole, the rest of the clay being afterwards used to form the walls of the house, that was eventually constructed over the grave; a small round hole about three inches in diameter being made in the ceiling of the grave, apparently about over the place where the head of the corpse would lay. Down this would be poured palm wine and spirits on the anniversaries of the king's death, by his successor and by the Ju-Ju priests. This part of the ceremony would be called "making his father," if it was a son who succeeded; if it was not a son, he would describe it as "making his big father"; though he was perhaps no blood relation at all.

Previous to the burial the body of the king lay in state for two days in a small hut scarcely five feet high, with very open trellis work sides.

I believe they would have kept the body unburied longer if they could have done so, but at the end of the second day his Highness commenced to be very objectionable. The king's body was dressed for this ceremony in his most expensive robes, having round the neck several necklaces of valuable coral, to which his chiefs would add a string more or less valuable according to their means, as they arrived for the final ceremony. The Europeans were expected to contribute something towards the funeral expenses, which contribution generally consisted of a cask of beef, a barrel of rum, a hundredweight of ship's biscuits, and from twenty to thirty pieces of cloth. Even in this there was a certain amount of rivalry shown by the Europeans, to their loss and the natives'

gain. One knowing trader amongst them on this occasion had just received a consignment of imitation coral, an article at that time quite unknown in the river, either to European trader or to natives; so he decided to place one of these strings of imitation coral round the king's neck himself, and thus create a great sensation, for had it been real coral its value would have been one hundred pounds. He had, however, not counted on the king's very objectionable state, and when he proceeded to place his offering round the king's neck, he nearly came to grief, and did not seem quite himself until he had had a good stiff gla.s.s of brandy and water. The news spread like wildfire of this man's munificence, and soon the princ.i.p.al chiefs waited upon him to thank him for his present to their dead king; the other Europeans were green with jealousy, though each had in his turn tried to outdo his neighbour; unfortunately, there was a Scotchman there "takin' notes," and faith he guessed a ruse, but he was a good fellow and friend of the donor, and kept the secret for some years, and did not tell the tale until it could do his friend no harm.

The cannons had been going off at intervals for the last two days.

Towards ten o'clock of the second night after death the king was placed in a very open-work wicker casket, and carried shoulder high round the town, and then finally deposited in his grave. During this time the cannons were being continually fired off, and individuals were a.s.sisting in the din by firing off the ordinary trade gun. I and another European concealed ourselves near the grave, and carefully watched all night to see if they sacrificed any slaves on the king's grave, or put any poor creatures down into the grave to die a lingering death; but we saw nothing of this done, though we had been informed that no king or chief of Bra.s.s was ever buried without some of his slaves being sent with him into the next world; as our informant explained, how would they know he had been a big man in this life if he did not go accompanied by some of his n.i.g.g.e.rs into the next?

The firing of cannon is kept up at intervals for an indefinite number of days after the final interment; but there is no hard and fast rule as to its duration as far as I have been able to ascertain, and I think myself it is ruled by the greater or less liberality of the successors, who are the ones who have to pay for the gunpowder.

Amongst other customs that are common to all these rivers and this river is the killing of twin children; but since the mission has been established here the missionaries have done their utmost to wean the people from this remnant of savagery.

A curious custom that I have heard of in most of these rivers is the throwing into the bush, to be devoured by the wild beasts, any children that may be born with their front teeth cut. I found this custom in Bra.s.s, but with an exception, _id est_, I knew a pilot in Twon Town who had had the misfortune to be born with his upper front teeth through; whether it was because it was only the upper teeth that were through, or whether it was that the law is not so strictly carried out in the case of a male, I was never able to make sure of; however, he had been allowed to live, but it appears in his case some part of the law had to be carried out at his death, viz. he was not allowed to be buried, but was thrown into the bush, to fall a prey to the wild beasts, and any property he might die possessed of could not be inherited by any one, but must be dissipated or thrown into the bush to rot. I believe the Venerable Archdeacon Crowther has been instrumental in saving several of these kind of children in Bonny.

The women of Bra.s.s are, like their sisters in Benin river, moving on towards women's rights; for though they have been for many generations the hewers of wood and drawers of water, and made to do most of the hard work of the country, they had commenced some years ago to enjoy more freedom than their sisters in the leeward rivers. They still do most of the fishing, and the fishing girls of Twon Town used to present a pretty sight as some fifteen or twenty of their tiny canoes used to sweep past the European factories, each canoe propelled by two or three graceful, laughing, chattering girls; with them would generally be seen a canoe or two paddled by some dames of a maturer age. Though _pa.s.see_ as far as their looks were concerned, they could still ply their paddle as well as the best amongst the younger ones, as they forced their frail canoes through water to some favourite quiet blind creek where the currentless water allowed them to use their preparation[83] for stupefying the fish, and in little over three hours you might see them come paddling back, each tiny canoe with from fifty to a hundred small grey mullet, sometimes with more and occasionally with a few small river soles.

The Bra.s.s man, like his neighbours, had his public Ju-Ju house as well as his private little Ju-Ju chamber, the latter was to be found in any Bra.s.s man's establishment which boasted of more than one room; those who could not afford a separate chamber used to devote a corner of their own room, where might be seen sundry odds and ends bespattered with some yellow clay, and occasionally a white fowl hung by the leg to remain there and die of starvation and drop gradually to pieces as it decomposed.

The public Ju-Ju house at Obulambri was not a very pretentious affair; it consisted of a native hut of wattle and daub, the walls not being carried more than half way up to the eaves, roofed with palm mats; in the centre was an iron staff about five feet high, surrounded by eight bent spear heads; this was called a tokoi, at the foot of it was a hole about three inches in diameter, down which the Ju-Ju priests would pour libations of tombo or palm wine, as a sacrifice to the Ju-Ju. I was informed that this Ju-Ju house was built over the grave of the original founder of Obulambri town. Behind the tokoi, on a kind of altar raised about eighteen inches from the ground, were displayed about a dozen human skulls; at the time I visited it the Ju-Ju man explained to me that the greater part of these had belonged to New Calabar prisoners taken in their last war with those people; besides the skulls were sundry odds and ends of native pottery, as also a few bowls and jugs of European manufacture. What part this pottery played in their devotions I could never get a Ju-Ju man to explain, some of them appeared to have held human blood. Stacked up in one corner were a few human bones, princ.i.p.ally thigh and shin bones.

The Bra.s.smen do not often sacrifice human beings to their Ju-Jus, except in time of war, when all prisoners without exception were sacrificed.

Their Ju-Ju snake occasionally secured a small child by crawling un.o.bserved into a house when the elders were absent or asleep. I once was pa.s.sing through a small fishing village in the St. Nicholas river, when most of the inhabitants were away fishing, and hearing terrible screams went to see what was the cause of the trouble, and found several women wringing their hands and running to and fro in front of a small hut. For several minutes I could not get them to tell me what was the cause of their trouble; at last one of them trembling, with the most abject fear and quite unable to speak, pointed to the door of the hut.

I went and looked in, but it was so dark I could see nothing at first, so stepped inside; when, getting accustomed to the semi-darkness, I saw a large python, some ten or twelve feet long, hanging from the ridge pole of the hut immediately over a child about two years old that was calmly sleeping. To s.n.a.t.c.h up the child and walk out was the work of a moment. I then found that the woman who had pointed to the door of the hut was the mother of the child--her grat.i.tude to me for delivering her child from certain death can be more easily imagined than described.

Upon asking why she had not acted as I had done, she replied she dare not have interfered with the snake in the way I had done. I afterwards asked several of the more intelligent natives of Bra.s.s if the Ju-Ju law did not allow a mother to save her child in such a case. Some said she was a fool woman, and that she could have taken her child away the moment she saw it in danger; but others said had she done so, she would have been liable to be killed herself or pay a heavy fine to the Ju-Ju priests; and I am inclined to believe the latter version to be correct.[84]

Amongst other curious customs these people make use of the feather ordeal, to find out robbery, witchcraft, and adultery, &c. In this ordeal it rests a great deal with the Ju-Ju man who performs it whether it proves the party guilty or not. This ordeal is performed as follows:--The Ju-Ju man takes a feather from the underpart of a fowl's wing, making choice of a stronger or weaker one, according to how he intends the ordeal shall demonstrate, then, drawing the tongue of the accused as far out of his mouth as he can, forces the quill of the feather through from the upper side and draws it out by grasping the point of the feather from the under side of the tongue; if the feather is unbroken the accused person is proved guilty, if on the contrary the feather breaks in the attempt to pa.s.s it through the tongue it proves the innocence of the person. It may be seen from this description how very easy it was to prove a person innocent, the mere fact of the feather breaking in the attempt to push it through the tongue being sufficient; thus, when suitably approached, the Ju-Ju man could not only prove a person's innocence, but also save him any inconvenience in eating his mess of foo foo and palaver sauce that evening.

NEW CALABAR

The intervening rivers between the Bra.s.s and New Calabar Rivers are the St. Nicholas, the St. Barbara, the St. Bartholomew, and the Sombrero; the influence of the king of New Calabar may be said to commence at the St. Bartholomew River, extending inland to about five or ten miles beyond the town of Bugama. The lower parts of the St. Bartholomew and the numerous creeks, running between that river and New Calabar are mostly inhabited by fishermen and their families, their towns and villages being without exception the most squalid and dirty of any to be found in the Delta. Beyond fishing, the males seem to do little else than sleep; occasionally the men a.s.sist their wives and children in making palm-leaf mats, used generally all over the Delta in place of thatch--not a very profitable employment, as the demand varies considerably according to the seasons. After a very rough and boisterous rainy season, the price may be two shillings and sixpence, or its equivalent, for four hundred of these mats, each mat being a little over two feet in length, but falling in bad times to two shillings and sixpence for five to six hundred. A roof made with these mats threefold thick will last for three years.

These people call themselves Calabar men simply because they live within the influence of the Calabarese. In the upper part of these small rivers, about a day's journey by canoe from the mouth of St.

Bartholomew, is the chief town of a small tribe of people called the Billa tribe, connected by marriage with the Bonny men, several of the kings of Bonny having married Billa women. These people are producers in a small way of palm-oil, and though they are located so close to the New Calabar people, prefer to sell their produce to the Bonny men, who send their canoes over to the Billa country to fetch the oil, the latter people not having canoes large enough for carrying the large puncheons which the Bonny men send over to collect their produce in.

The New Calabar men are now split up into three towns called Bugama, where the king lives; Abonema, of which Bob Manuel is the princ.i.p.al chief; and Backana, where the Barboy House reside. Besides they have numerous small towns scattered about in the network of creeks connecting the Calabar River with the Sombrero River. Previous to 1880 these people all dwelt together in one large town on the right bank of the Calabar River, nearly opposite to where the creek, now called the Cawthorne Channel,[85] branches off from the main river.

For some few years previous the chief of the Barboy House, Will Braid, had incurred the displeasure of the Amachree house, which was the king's house. For certain private reasons the king, with whom sided most of the other chiefs, had decided to break down the Barboy house, which had been a very powerful house in days anterior to the present king's father, and tradition says that the Barboys had some right to be the reigning house. Will Braid, the head of the house at this time, had by his industry and honourable conduct raised the position of the house to very near its former influence. This was one of the private reasons that caused the king to look on him with disfavour.

When one of these West African kinglets decides that one of their chiefs is getting too rich, and by that means too powerful, he calls his more immediate supporters together, and they discuss the means that are to be used to compa.s.s the doomed one's fall. If he be a man of mettle, with many sub-chiefs and aspiring trade boys, the system resorted to is to trump up charges against him of breaches of agreement as to prices paid by him or his people in the Ibo markets for produce, and fine him heavily. If he pays without murmur, they leave him alone for a time; but very soon another case is brought against him either on the same lines or for some breach of native etiquette, such as sending his people into some market to trade where, perchance, he has been sending his people for years; but the king and his friendly chiefs dish up some old custom, long allowed to drop in abeyance, by which his house was debarred from trading in that particular market. The plea of long usance would avail him little; another fine would be imposed. This injustice would generally have the effect desired, the doomed one would refuse to pay, then down the king would come on him for disregarding the orders of himself and chiefs; fine would follow fine, until the man lost his head and did some rash act, which a.s.sisted his enemies to more certainly compa.s.s his ruin. Or he does what I have seen a persecuted chief do in these rivers on more than one occasion: that is, he gathers all his wives and children about him, together with his most trusted followers and slaves, also any of his family who are willing to follow him into the next world, lays a double tier of kegs of gunpowder on the floor of the princ.i.p.al room in his dwelling-house and knocks in the heads of the top tier of kegs. Placing all his people on this funeral pile, he seats himself in the middle with a fire-stick grasped in his hand, then sends a message to the king and chiefs to come and fetch the fines they have imposed on him. The king and chiefs generally shrewdly guessed what this message meant, and took good care not to get too near, stopping at a convenient distance to parley with him by means of messengers. The victim finding there was no chance of blowing up his enemies along with himself and people, would plunge the fire-stick into the nearest keg, and the next moment the air would be filled with the shattered remains of himself and his not unwilling companions.

Having digressed somewhat to explain how chiefs are undone, I must continue my account of the New Calabar people and the cause of their deserting their original town. This was brought about by Will Braid, on whom the squeezing operation had been some time at work. He turned at bay and defied the king and chiefs; this led to a civil war, in which he was getting the worst of the game, so one dark night he quietly slipped away with most of his retainers and took refuge in Bonny. This led to complications, for Bonny espoused the cause of W. Braid and declared war against New Calabar; thus in place of suppressing Will Braid they came near to being suppressed themselves, the Bonny men very pluckily establishing themselves opposite New Calabar town, where they threw up a sand battery, in which they placed several rifled cannon, and did considerable damage to the New Calabar town, from whence a feeble return fire was kept up for several days, during which time the Calabar men occupied themselves in placing their valuables and people in security, and eventually, unknown to the Bonny men, clearing out all their war canoes and fighting men through creeks at the back of their town to the almost inaccessible positions of Bugama and Abonema. The Bonny men continued the bombardment, but finding there was no reply from the town, despatched, during the night, some scouts to find out what was the position of things in the New Calabar town; on their return they reported the town deserted. The Bonny men lost no time in following the New Calabar men to their new position, but found Bugama inaccessible, so turned their attention to Abonema, which they very pluckily a.s.saulted, but were repulsed with considerable loss, losing one of their best war canoes, in which was a fine rifled cannon; at the same time the Bonny chief, Waribo, who had most energetically led the a.s.sault, barely escaped with his life, as he was in the war canoe that had been sunk by the New Calabar men. This victory was very pluckily gained by Chief Bob Manuel and his people, who were greatly a.s.sisted in the defence of their position by having been supplied at an opportune moment with a mitrailleuse by one of the European traders in the New Calabar river.

This defeat somewhat cooled the courage of the Bonny men; the war however continued to be carried on in a desultory manner for several months, until both sides were tired of the game, and at last all the questions in dispute between the king and chiefs of New Calabar and Will Braid, and the matters in dispute between the New Calabar men and the Bonny men were by mutual agreement left to the arbitration of the king and chiefs of Okrika, and King Ja Ja and the chiefs of Opobo. The arbitrators met on board one of Her Majesty's vessels in Bonny River in 1881, King Ja Ja being represented by Chief Cookey Gam and several other chiefs, the king and chiefs of Okrika being in full force. The result of the arbitration did not give complete satisfaction to any party, owing to the advice of Ja Ja on the affair not having been listened to in its entirety. However, W. Braid returned to New Calabar territory and founded a town of his own, a.s.sisted by his very faithful Chief Yellow of Young Town. Thus ended the last war between the old rivals Bonny and New Calabar. It is on record that these two countries had been scarcely ever at peace for any length of time since New Calabar was first founded some two hundred and fifty years ago, when, tradition says, one of the Ephraim Duke family left Old Calabar and settled at the spot from whence they retired in 1880.

Old traders I met with in the early sixties informed me that during one of these wars, between the years 1820 and 1830, the king Pepple, then reigning in Bonny succeeded in capturing the king of Calabar of that time (the grandfather of the last king Amachree), and to celebrate his victory and royal capture, made a great feast to which he invited all the European slave traders then in his country. The feast was a right royal one, the king had a special dish prepared for himself which was nothing less than the heart of his royal captive, torn from his scarcely lifeless body.

The New Calabar people, though said to be descended from the Old Calabar race, have not retained any of the characteristics of the latter, neither in their language nor dress, nor have they retained the elaborate form of secret society or native freemasonry peculiar to the Efik[86] race called Egbo.

Their religion is the same animistic form of Ju-Juism and belief in the oracle they call Long Ju-Ju situated in the vicinity of Bende in the hinterland of Opobo, common to all the inhabitants of the Delta; besides the latter, they are believers in the power of a Ju-Ju in some mystic grove in the Oru country. The peculiar test at this latter place is said to have been established by some ancient dame having uttered some fearful curse or wish at the spot where the ordeal is administered. The descriptions of this are rather vague, as no one who has undergone it has ever been known to return, that is, if he has really seen the oracle work, for if it works it is a sign of his guilt and drowns him; if he is innocent it does not work, so on his return he is not in a position to describe it. But the proprietors of this interesting Ju-Ju have for very many years found that a n.i.g.g.e.r fetches a better price alive than when turned into butcher's meat; they have therefore been in the habit of selling the guilty victim into slavery in as far distant a country as possible; but occasionally one of these men have drifted down to the coast again, but dare not return to his own country as no one would believe he was anything else but a spirit. One of these "spirits" I had the pleasure to interview on one occasion, and he told me that the only ones who were actually drowned were the old or unsaleable men; when two men went to this Ju-Ju or ordeal well, to decide some vital question between them, the party taking best would want to see his dead or drowned opponent; for this purpose the Ju-Ju priests always kept a few of the old and decrepit votaries on hand to be drowned as required, but the opponent was never allowed to stand by and see the oracle work, but was taken up to the well and allowed to see a dead body lying at the bottom, and after he had glanced in and satisfied himself there was a drowned person there, he would be hurried away by the Ju-Ju priests and their a.s.sistants. That these priests had the supernatural power to make the water rise up in the well, this "spirit" thoroughly believed, and when I offered the suggestion of an underground water supply brought from some higher elevation, he scouted the idea and gave me his private opinion thus: "White man he no be fit savey all dem debly ting Ju-Ju priest fit to do; he fit to change man him face so him own mudder no fit savey him; he fit make dem tree he live for water side, bob him head down and drink water all same man; he fit make himself alsame bird and fly away; you fit to look him lib for one place and you keep you eye for him, he gone, you no fit see him when he go."

Which little speech turned into ordinary English meant to say that white people could not understand the devilish tricks the Ju-Ju priests were able to do, they could so disguise a person that his own mother would not recognise him, this without the a.s.sistance of any make-up but simply from their devilish science; that they could cause a tree on the banks of a river to bend its stem and imbibe water through its topmost branches; that they could change themselves into birds and fly away; and lastly, that they could make themselves invisible before your eyes and so suddenly that you could not tell when they had done so.

I asked him why the Ju-Ju man had not altered him, so that when he sold him it would be impossible for any one who had known him in his own country ever to recognise him if they saw him in another. His reply was: "Ju-Ju man savey them man what believe in Ju-Ju no will believe me dem time I go tell dem I be dem Os[=u]k[=u] of Young Town come back from Long Ju-Ju. He savey all man go run away from me in my own country."

"Well," I said, "how about the people amongst whom you now are? they believe in very nearly the same Ju-Jus that your own people do, what do they say about you?" "Oh! they say I be silly fellow and no savey I done die one time, and been born again in some other country." I then asked him how they accounted for his knowing about the people who were still alive in his own country and to be able to talk about matters which had taken place there within the previous five or six years. Then I got the word the inquirer in this part of the world generally gets when he wishes to dive into the inner circles of native occultism, viz., "Anemia," which means "I don't know."

The chiefs in New Calabar in the days of the last king's father were an extremely fine body of men, both physically and commercially; the latter quality they owed to the strong hand the king kept over them, and the excellent law he inaugurated when he became the king with regard to trade, viz., that no New Calabar chief or other native was allowed to take any goods on credit from the Europeans. His power was absolute, and considering that he inherited his father's place at a time when the country was in the throes of war with Bonny--his father being the king captured by the king of Bonny mentioned previously--the success of his rule was wonderful, for he pulled his country together and carried on the war with such ability that Bonny ultimately was glad to come to terms; a peace was agreed upon which lasted many years, until the old king of Bonny died, and his son wishing to emulate his father re-opened hostilities, but with such ill-success and loss to his country that it eventually led to his being deposed and exiled from his country for some years.

The New Calabar people are and have been always great believers in Ju-Juism, the head Ju-Ju priest being styled the Ju-Ju king and ranking higher than the king in any matters relating to purely native affairs.

The shark is their princ.i.p.al animal deity, to which they were in the habit of sacrificing a light-coloured child every seven years. This used to be openly and ostentatiously performed by a procession of a half-dozen large canoes being formed up at the town of New Calabar, each canoe being manned by forty to fifty paddlers; in the midships of each canoe a deck some ten feet long would be placed on which the Ju-Ju priests and a number of the younger chiefs and the grown-up sons of the chief men would huddle together and keep up a continuous howling and dancing, accompanied with the waving of their hands and handkerchiefs, until they arrived down near the mouth of the river. When the water began to be so rough that the singers and dancers could not keep their feet, it was a sign the offering must be cast into the sea; the Ju-Ju men and their a.s.sistants all supplicating their friend the shark to intercede with the Spirit of the Water to keep open the entrance to their river and cause plenty of ships to come to their river to trade.

Their Ju-Ju house in their original town was a much larger and more pretentious edifice than that of Bonny, garnished with human and goats'

skulls in a somewhat similar manner, unlike the Bonny Ju-Ju house in the fact that it was roofed over, the eaves of which were brought down almost to the ground, thus excluding the light and prying eyes at the same time; at either side of the main entrance, extending some few feet from the eaves, was a miscellaneous collection of iron three-legged pots, various plates, bowls and dishes of Staffordshire make, all of which had some flower pattern on them, hence were Ju-Ju and not available for use or trade--the old-fashioned l.u.s.tre jug, being also Ju-Ju, was only to be seen in the Ju-Ju house, though a great favourite in Bonny and Bra.s.s as a trade article--at this time all printed goods or cloth with a flower or leaf pattern on them were Ju-Ju. Any goods of these kinds falling into the hands of a true believer had to be presented to the Ju-Ju house. As traders took good care not to import any such goods, people often wondered where all these things came from.

Had they arrived shortly after a vessel bound to some other port had had the misfortune to be wrecked off New Calabar, they would have solved the problem at once, for anything picked up from a wreck which is Ju-Ju has to be carried off at once to the Ju-Ju house. I remember on one occasion visiting this Ju-Ju house just after a large ship called the _Clan Gregor_ bound into Bonny had been wrecked off New Calabar, and found the Ju-Ju house decked both inside and out with yards of coloured cottons from roof to floor; but the Ju-Ju priests did not get all their rights, for some tricky natives on salving a bale of goods would carefully slit the bale just sufficiently to see what were the goods inside, and should they be Ju-Ju would not open them, but take them to their particular friend amongst the European traders, and get him to send them away to some other river for sale on joint account.

Every eighth day is called Calabar Sunday, the day following being formerly the market day or princ.i.p.al receiving day for the white traders of the native produce, which consisted princ.i.p.ally, and still does, of palm oil. The native Sunday was pa.s.sed in olden days by the chief in receiving visits from the white men and jamming[87] with them for any produce he had the intention of selling the following day, or clearing up any little Ju-Ju matters that he had been putting off for the want of a slack day, not because it was his Sunday, but because that was a day on which by custom he could not visit the ships. I remember it was on paying a visit to old King Amachree, the father of the late king of the same name, I saw for the first time a native sacrifice. I was then little more than a boy as a matter of fact, I was under seventeen years of age, but filling a man's place in New Calabar who had been invalided home. The old king had taken me under his special protection and gave me much good advice and counsel, which was of great use to me in my novel position. My employers ought to have been very thankful to him, for though I was the youngest trader in the river by some twelve years, I held my own with them and got a larger share of the produce of the river than my predecessor had done, all owing to the old brick of a king, who would come and see how I was doing on the big trade days, and if he thought I was not doing as well as my neighbours he would send off a message to a small creek close to the shipping, where the natives used to wait with their oil until it was jammed for, _id est_, agreed for, and order three or four canoes of oil to be sent off to me, though I had not seen its owner to agree with him as to what he was to get for it. I held this appointment for a little over six months, when, my senior having returned, I had to go back to my duties in Bonny under the chief agent of the firm, a Captain Peter Thompson, one of the kindest-hearted skippers that ever entered Bonny river. In those days we all had some nickname that we were known by amongst the natives, and another amongst the white men. Amongst the former he was called Calla Thompson, because he was short, in contradistinction to another Thompson who was tall, called Opo Thompson; but his name amongst the white men was Panter Thompson, owing to his inability to p.r.o.nounce the "th" in panther during a discussion as to whether we had tigers or only panthers on the West Coast of Africa. Poor Panter, after a most successful voyage of a little over two years, was preparing to return home, and had only a few more weeks to remain in Bonny, when in stepping into his boat his foot slipped and he fell into the river at a point known to be infested with sharks. A brother skipper jumped into the boat, and actually clutched him by his cap at the same moment poor Panter said "I am gone, Ned!" no doubt feeling himself being drawn down by some hungry shark.

His son now commands one of the finest steamers of the African Steamship Company, and seems to have inherited in a marked degree all the good qualities of his father; so, travellers to West Africa, if you want a comfortable ship and a thorough good fellow to travel with, take your pa.s.sage in the ship commanded by Captain Willie Thompson, R.N.R.

But this is digressing. I must get back to New Calabar and tell you what I saw at my introduction to Ju-Juism under the auspices of dear old King Amachree. The occasion was the swearing Ju-Ju with some people in the interior, with whom they had only lately opened up commercial relations, and they wanted them to swear they would trade with no other people but them. The deputation, who represented the market people, looked as wild a lot as one could wish to see, and, as far as I could make out, the ceremony I was watching was a kind of preliminary canter to a more impressive, and most likely more diabolical one to be carried out at some future date in the stranger folks' country. On this occasion the officiating Ju-Ju priest did not seem to address any of his words to the strangers, who looked on with a certain amount of fear depicted in their countenance.

The Ju-Ju priest was clothed (?) in a superb dark-coloured and greasy-looking rag about his loins, barely sufficient to satisfy the easiest going of European Lord Chamberlains; but from the expressive grunts of satisfaction which greeted his appearance in the Ju-Ju house, I was led to suppose his dress was quite correct and proper for the occasion. His head was shaved on the right side, and all down his right side and leg he had been dusted over with some greyish-white native chalk. He said a few words in an undertone to one of his a.s.sistants, who went out of sight for a moment or so and quickly returned with a very fine almost milk-white goat, the poor beast seeming to antic.i.p.ate its fate from its fearfully loud bleating. The Ju-Ju priest seized the poor beast by its muzzle with his left hand, and dexterously tossing its body under his left arm, forced its head back towards his left shoulder until the neck of the beast formed an arc, his a.s.sistant handing him at this moment a very sharp white-handled spear-pointed knife, which he drew across the animal's throat, almost severing its head from its body.

Quick as lightning he dropped on one knee and held the bleeding animal over a receptacle, having the appearance of a large soup plate, fashioned in the clay of the ground immediately in front of the altar arrangement. In the centre of this plate was a hole down which the quickly coagulating blood slowly trickled; after the interval of what appeared to me minutes, but was in fact most likely less than a minute, the Ju-Ju man laid the lifeless body of the goat down with its neck over the opening in the plate, leaving it there to drain. At the moment of the sacrifice various gongs and old ship bells were struck by young men stationed near them for that purpose--a wrecked ship's bell being generally presented to the Ju-Ju house, though not as in the case of Ju-Ju goods by law prescribed. New Calabar people had been fairly well observant of this custom, and the wrecks numerous, judging from the number of ships' bells in the Ju-Ju house. At every movement of the Ju-Ju priest the king and chief would grunt out a noise very much resembling that auld Scotch word "ahum."

The Ju-Ju house had amongst its possessions several ill-shapen wooden idols, and scattered about the affair that represented an altar were various small idols looking very much like children's dolls; also several large elephant's tusks, and two or three very well carved ones, with the usual procession of coated and naked figures winding round them.

The present king of New Calabar[88] is a son of my old friend King Amachree, and is called King Amachree also, but has shown little of the ability of his late father, being completely led by the nose by his brother George Amachree, who practically rules both king and people.

The former is a small, quiet, and rather amiable man, but of a vacillating and unreliable character; his brother and prime minister is, on the contrary, a tall and very fine specimen of the negro race, endowed by nature with a very suave and not unmusical voice, a very able speaker, clear and logical reasoner, but of a very grasping nature--an excellent and successful trader and exceedingly nice man to deal with, as long as he has got things moving the way that suits him and his policy; but when thwarted in his designs, trading or political, he becomes a difficult customer to deal with, and a very unpleasant and objectionable type of negro "big man." Nevertheless, had he had the fortune to have been born in a civilised Africa, I feel confident his natural abilities, a.s.sisted by education, would have made him a man of eminence in whatever country his lot might have been cast.

Most of the New Calabar chiefs bear a very favourable repute amongst the white traders, and compare very favourably intellectually with the neighbouring chiefs of the Niger Delta.