The Ethnology of the British Colonies and Dependencies Part 4

So are the Fetu, Affotoo, and other vocabularies of the "Mithridates."

The inhabitants of the Native Town of Cape Coast, a mixed population of Krumen, Fantis, and Mulattoes, amounting to as many as 10,000, are no true specimens of the African of the Gold Coast. European influences have too long been at work on them. Before the town was English it was Dutch; and it was English as early as 1661.

More than this. It is not certain that their fathers' fathers were the _exact_ aborigines; in other words, a tribe akin to, but slightly different from them, seems to have been the earlier possessors. These were the Fetu--the remains of which can doubtless be met with among the populations of the neighbourhood; since we find in the "Mithridates" a _Fetu_ vocabulary and an _Affotoo_ one as well.

Now the Fantis that thus displaced the Fetu, were themselves fugitives from the conquering Ashantis; all, however, being the members of one stock, and the pressure being from the highlands of the interior towards the lowlands of the coast.

All three are truly Negro in conformation, and miserably Pagan in creed, the best measure of their political capacity being the organized kingdom of the Ashantis; and the lowest form of it, the system of clans.h.i.+ps, chieftains.h.i.+ps, or captains.h.i.+ps of the proper Fantis of the coast. The details of these are of importance.

I cannot ascertain upon what principle those different divisions which are sometimes called _tribes_, sometimes _clans_, are formed; since it is by no means safe to a.s.sume that they necessarily consist of descendants from one common ancestor. The investigations concerning the _tribes_ of ancient Rome show this.

It is easier to enumerate their external characteristics, and material elements of their union. In the Native Town there are four quarters, each occupied by a separate section of the population. This section has its own proper head, its own proper standards, and its own proper band of music.

What follows seems to apply to the rude state of society in the country around. Each division has its badge or device; so that we have the tribe, or clan, of the leopard, the cat, the dog, the hawk, the parrot, &c. On certain days there are certain festivals and processions, when the chief is carried in a long basket on the heads of two men, with umbrellas above him, and attendants around proportionate to his rank.

When in distress, the Fanti has a claim upon the good offices of his tribe.

When a Fanti government becomes extensive enough to require organization, we find absolute monarchs with satraps (caboceers) under them; under these the heads of the different villages or towns, and under these captains of hundreds, fifties, and tens--an organization which is, perhaps, of military rather than social origin. The Ashanti kingdom gives us the best measure of extent to which a branch of the Fanti stock has developed itself into a political influence. As for the _Const.i.tution_, it is a simple and unmitigated despotism; of which the most remarkable point is the law of succession. This follows the female lines, so that the heir-apparent is the eldest son of the reigning king's eldest sister. The same applies to the caboceers; except that, in cases of mental or physical incapacity, the rightful heir is set aside, and a path opened to the ambition of private adventurers.

Slavery is what we expect; and on the coast of Guinea it meets us at every turn, though not in the worst forms of the _Trade_. This flourishes in Dahomey, and along the whole of the Bight of Benin. In the Fanti countries, however, the milder form of _domestic_ servitude preponderates; and along with it a chronic state of warfare. These two evils are connected with one another, as cause and effect. The conquest supplies the slaves; the slaves provoke the conquest.

Besides this there is a sort of temporary servitude, which reminds us of the _Nexi_ of the Romans. This occurs when "a person, in order to raise a particular sum of money, voluntarily sells himself for a certain period, or until such time as he is enabled to pay the amount so borrowed, together with whatever interest may have been agreed upon.

This is called the system of p.a.w.ning, and the people so sold, p.a.w.ns.

Thus a native, in order to make a great display on any particular occasion, as on his marriage, or to have a grand 'custom' for a deceased relative, will forfeit his labour for a definite time, or give one of his slaves for a period agreed upon. Neither these p.a.w.ns, however, nor the domestic slaves, entertain any feeling of disgrace, but on the contrary are happy and contented."[14]

Everything connected with the administration of justice is rude and savage; the severity of the punishment upon detection being the chief preventive. The awards, of course, depend much upon the individual character of the chiefs; and there are but few who have not exhibited horrible proofs of cruelty. These, however, are no measures of the temper of the people at large. The legitimate, normal, established, and familiar forms of torture give us this. It may just be a shade or two better than that of the autocrats--though bad at best. I still draw upon the writer already quoted. "The most common mode of torture is what is termed tying Guinea-fas.h.i.+on. In this the arms are closely drawn together behind the back, by means of a cord tied tightly round them, about midway between the elbows and shoulders. A piece of wood to act as a rack, having been previously introduced, is then used so as to tighten the cord, and so intense is the agony that one application is generally sufficient to occasion the wretch so tortured to confess to anything that is required of him. There are various other modes of torture in common use among the natives of Guinea. One is tying the head, feet, and hands, in such a way that by turning the body backwards, they may be drawn together by the cords employed. Another is securing a wrist or ankle to a block of wood by an iron staple. By means of a hammer any degree of pressure may thus be applied, while the suffering so produced is continuous, only being relieved by the wood being split, and the staples removed, but this may not be done until a crime has been confessed by a person who never committed it, and even then his limb has generally been destroyed. It would not be interesting to here enumerate the various tortures employed by a barbarous people, but when we recollect the refinement of the art of torture in our own country in the days of the maiden, the boot, and thumb-screws, we will cease to wonder that subst.i.tutes for these should be used in a country where civilization has not yet begun to elevate a people who are generally allowed to be the lowest of the human race.

"There are some superst.i.tious rites employed by Fetish-men for the detection of crime; and whether it is that these people really possess such powerful influence over their wretched dupes, as to frighten into confession of his guilt the perpetrator of crime, or whether it is that they manage by their numerous spies to obtain a clue sufficient in most cases to lead to the detection of the person, is more than I can venture to a.s.sert; but, be the means employed what they may, a Fetish-man will a.s.suredly very often bring a crime home to the right person, even after the most patient investigation in the ordinary way has failed to elicit the slightest clue.

"There is also what is called Trial by Dhoom. This consists in whoever are suspected of having committed a crime being made to swallow a decoction of _dhoom_ wood of the country, and it is believed that whoever is innocent will immediately eject the deleterious draught, but the guilty person will die. This, however, is not much to be depended upon; for while it causes death in one instance, it may do so in all who partake of it; or on the other hand, from some accident in its preparation, it may be productive of no effect either upon the guilty or the innocent.

"The Rice test, although practised in this part of Africa, is, I believe, not peculiar to it, being also employed in the West Indies, and South America. Although no doubt originally introduced by a people in a low state of civilization, it is interesting in so far that it exemplifies the powerful influence which the mind possesses over the corporeal functions, and as it appears to have been in use among the blacks for centuries, we may give them the credit of having been practically aware that 'conscience doth make cowards of us all,' long before the Bard of Avon chronicled the fact. In the employment of this test in Guinea, those who are suspected of having committed a crime are a.s.sembled, and to each a small portion of rice is given, which they are required to masticate, and afterwards produce on the hand; and it is invariably the case that while all but the real culprit will produce their rice in a soft pulpy ma.s.s, his will be as dry as if ground in a mill, the salivary glands having, under the influence exerted upon the nervous system by fear, refused to perform their ordinary functions."

Something like this is common in many savage countries. In the shape of the _dhoom_ test, it re-appears in Old Calabar, and, probably, elsewhere. There, the "king and chief inhabitants ordinarily const.i.tute a court of justice, in which all country disputes are adjusted, and to which every prisoner suspected of capital offences is brought, to undergo examination and judgment. If found guilty, they are usually forced to swallow a deadly potion made from the poisonous seeds of an aquatic leguminous plant, which rapidly destroys life. This poison is obtained by pounding the seeds, and macerating them in water, which acquires a white milky colour. The condemned person, after swallowing a certain portion of the liquid, is ordered to walk about, until its effects become palpable. If, however, after the lapse of a definite period, the accused should be so fortunate as to throw the poison from off his stomach, he is considered as innocent, and allowed to depart unmolested. In native _parlance_ this ordeal is designated as 'chopping nut.'"[15]

The hardest workers amongst the Fantis are the fishers, who use a canoe of wood of the bombax, from ten to twelve feet in length, and strengthened by cross timbers. The net--a casting net--is made from the fibres of the aloe or the pine-apple, and is about twenty feet in diameter (?).

Next to these come the farmers, whose rough agriculture consists in the cultivation of maize, bananas, yams, and pumpkins; and lastly, the gold-seekers. Of this there is abundance; and where the European coin of the coast ceases, the native currency of gold-dust begins. Sums of so small a value as three half-pence are thus paid; smaller ones being represented by cowries.

The highest of their arts is that of manufacturing gold ornaments, and this is the hereditary craft of certain families. These transmit the secret of their skill from father to son, and keep the corporation to which they belong up to a due degree of closeness, by avoiding intermarriage with any of the more unskilled labourers. A little weaving, and a little potting, const.i.tute the remaining arts of the Fanti--as far, at least, as they are either _fine_ or _useful_.

The craft of the _Fetish-man_ comes under none of the preceding categories. He is the priest, sorcerer, or medicine man; the representative of "Paganism, in its lowest and most hideous form, the objects of their wors.h.i.+p being the most repulsive reptiles, and their ceremonies the most degrading. They certainly have some idea of the existence of a First Cause, and believe themselves to be in the power of the _Great Fetish_, their protection or destruction being dependent upon the will of this power, of whose attributes they know nothing further.

They also believe in the existence of a spirit of evil, and on some parts of the coast consider his power over them so great, that they address their supplications, and erect, for his especial service, small mud huts, usually of a conical shape, built under the shade of some stately palm or wild fig-tree, in one of the most inviting spots to be found. These huts bear the unattractive name among Europeans of 'devil's temples.' It will be seen thus, that this belief in the existence of the Great Fetish professed by the Fantees, is a faint glimmering of that natural religion which all nations possess. Of the creation of our species, they do not appear to entertain very correct ideas, unless it be that they owe their being to this Fetish, who, they say, in the beginning made two people, one of whom was black, the other white, and that both originally occupied the Fantee country. It would seem, however, from their account, that, after these two men were brought into existence, the Fetish was at a loss to know how to dispose of them, and in order to prevent any jealousy arising between them, had recourse to a sort of lottery, where there were all prizes and no blanks. Two packets were accordingly placed before them, and the black man drew first; nor was he disappointed with his prize, for it consisted of such a quant.i.ty of gold-dust, that it has not been taken out of the country yet. The remaining packet was of course the lawful property of the white man, and in the long run he had no cause to complain--for, on being opened, it was found to contain a book which taught him everything; and so do the poor wretches account for the superior intellect of whites, and the inexhaustible treasures of their own country.

"In the neighbourhood of Cape Coast, the natives seem to believe that this Fetish occupies more especially particular localities, and exists in the form of a particular animal, so that an isolated portion of rock is frequently called a Fetish-stone, and snakes even of the most poisonous description, in a certain locality, are preserved and allowed to propagate, undisturbed, their venomous species. In some places on the coast, temples dedicated to snake-wors.h.i.+p are built, and the Fetish men, or priests, connected with them are frequently esteemed particularly holy, no doubt from the familiar terms upon which they, in course of time, become with the horrid reptiles, upon which the people look as the personification of their Fetish. The offerings made at these temples are often very valuable, the cupidity of the deities within not being easily satisfied. Gold-dust and clothes are the most acceptable offerings; but when these are not to be obtained, it is perfectly wonderful how large a quant.i.ty of rum and tobacco the _snakes_ will consume before they vouchsafe their good offices for the removal of a disease from a cow, a wife, a child, or the detection of a thief, who, not unlikely, has been employed by themselves.

"These Fetish men and women, too, for there are Fetish women, and, consequently Fetish children, have spies in different directions, forming as many links of communication between the priesthood in various parts of the country, so that very few occurrences take place of which they have not the means of making themselves acquainted."[16]

The same writer continues, "Religious observances, properly so called, the Fantees have none, but each particular cla.s.s has a certain day of the week upon which they cease from following their ordinary avocations--thus, a fisherman will not go to sea on a Tuesday; nor will a bushman enter the forest on a Friday--these days being dedicated to the Fetish, and thus, in some degree, representing the Sabbath of Christian nations. There are, in addition, several days throughout the year--apparently occurring at the desire of the Fetish men--in which the Fantees abstain from work, and during a period of war, it often happens that the movements of the opposing armies are much interfered with by the numerous occasions upon which it becomes necessary to propitiate the Fetish. One of these especial Fetish days may be here noticed, it being, apparently, the most important of those that occur during the whole year, and its object no less important than driving the devil out of the village. The period when this desirable object is effected, occurs during the month of December, the night-time being chosen as the most fitting for the ceremony. As soon as darkness has closed in, the inhabitants of a village collect at an appointed rendezvous, with sticks and staves, and under the directions of a leader, sally out, entering every house in their way, through the various apartments of which they knock about, and yell and howl with such violence that they would actually scare any devil but a most impertinent one. Having, as they think, completely rid the town of him, they pursue the retreating enemy for some distance into the bush, after which they return and spend the remainder of the night in carousals.

"There is another festival, which, as it partakes somewhat of a religious nature, may also be noticed here, _viz._, the yam-custom, which is held in September, to celebrate the goodness of the Fetish, in having granted an abundant harvest. On this occasion, the king of the village and the staff of Fetish men connected with it, take part. All the people who can by any possibility attend, a.s.semble, a procession is formed, and then the most extraordinary mixture of costumes, the noises produced by numerous tom-toms, horns made from elephants' tusks, and the still ruder, if possible, rattle of two pieces of wood, or common metal, which the women beat together to a tune similar to what in Ireland is known as the Kentish fire. The constant firing of musketry, and the obscene dances performed by the two s.e.xes form one of the most debasing and savage exhibitions it is possible to see. In this way does the procession parade the princ.i.p.al streets, the king seated in his basket carried by his slaves, and protected by the umbrellas, according to his rank--the Fetish-men dressed in white robes, also in their baskets. On arriving at the king's house sacrifices are usually offered--some fowls or eggs being now subst.i.tuted in the vicinity of our settlements for a human being, but we have still too good reasons to believe, that even as near as the capital of Ashantee many human lives are sacrificed on this particular occasion, as well as in other festivals of various descriptions. The offerings being made, the Fetish-man partakes of the yam; the king then eats of the valued root; and after these two have p.r.o.nounced them ripe and fit for food, the people consider themselves at liberty to commence digging.

"A being named _Tahbil_ resides in the substance of the rock, upon which Cape Coast is built, and watches the town. Every morning, offerings of food or flowers are left for him on the rock. Most villages have a corresponding deity; and in earlier times, there is good reason for believing that human beings were sacrificed to him."

Likely enough--as may be seen from the practices at Fanti funerals, and as may be inferred from the a.n.a.logy of the other parts of Western Africa.

If the survivors of a deceased Fanti be poor, the corpse is quietly interred in one of the denser spots of the jungles; and if rich, the funeral is at once costly and b.l.o.o.d.y; since gold and jewels are buried along with the dead body, and human victims as well. The ceremonial is as follows. The coffin is carried to the grave by slaves, when the retainers and friends press forwards, fix the number required (in general four), stun the selected individuals by a sudden blow on the head, throw the still breathing bodies into the grave of their master, and, whilst life yet remains, cover in the earth.

This horrible custom is truly West-African. How near we must approach the Mandingo frontier, before we get rid of it on the north, or how far south it extends, I am not exactly able to say. In Dahomey, where it attains its _maximum_ development, it is worse than amongst the Ashantis, and amongst the Ashantis worse than in the proper Fanti districts. It certainly reaches as far southwards as Old Calabar, where, upon the death of Ephraim, a well-known Caboceer, "some hundreds of men, women, and children were immolated to his manes,--decapitation, burning alive, and the administration of the poison-nut, being the methods resorted to for terminating their existence. When King Eyeo, father of the present Chief of Creek Town, died, an eye-witness, who had only arrived just after the completion of the funeral rites, informed me that a large pit had been dug, in which several of the deceased's wives were bound and thrown in, until a certain number had been procured; the earth was then thrown over them, and so great was the agony of these victims, that the ground for several minutes was agitated with their convulsive throes. So fearful, in former times, was the observance of this barbarous custom, that many towns narrowly escaped depopulation. The graves of the kings are invariably concealed, so as, it is stated, to prevent an enemy from obtaining their skulls as trophies, which is not the case with those of the common people."[17]

I have said that it is in Dahomey, where the immolation of human beings is the bloodiest; and I now add that it is in Dahomey where those who look for the more characteristic peculiarities of the Negro stock, must search. But it is the bad side which will preponderate; it is the darkest practices which will develop themselves most typically. What we find in germs and remnants elsewhere, grow, in Dahomey, to inordinate and incredible proportions.

The sacro-sanct.i.tude of the snake is doubled in Dahomey.

Slavery, bad along the whole Bight of Benin, is worse, still, in Dahomey.

In Akkim we find a _female_ colonel. In Dahomey there is an army of Amazons, as indicated by Mr. Duncan, and as described in detail by Captain Forbes.

_The Gha._--Accra, and the forts lately purchased from the Danes--Christiansborg and others,--are the localities of the _Gha_ nation. I say _Gha_ (or _Ghan_) because the author of a paper soon about to be noticed states, that this is the indigenous name of the people which we call _Acra_, _Akra_, _Accrah_, or _Inkra_--and it is always best to give the native name if we can.

Adelung, on the authority of Romer and Isert, gives the following account of the Negroes speaking the Gha language. He calls it Akra.

They began with conquering and reducing to a state of servitude the _Adampi_, or _Tambi_, Negroes of the hill country; these being a portion of their own stock, and speaking a mutually intelligible language.

But, in time, they were themselves conquered by the _Akvambu_, and broke up into two parts. One of these remained _in situ_, and is represented by the present Gha of Christiansborg. The other fled to the Little Popo, an island off the coast of Dahomey, and there settled.

What remained then on the Gold Coast were the Gha and Akvambu; and these were afterwards conquered by the Akkim Fantis, themselves eventually reduced by the Ashantis.

In no more than nine or ten villages, lying within nine or ten miles of Fort St. James and Christiansborg, was the Akra language spoken in the time of Protten (A.D. 1794), and of the Ghas thus speaking it each understood the Fanti.

This makes the Gha a decreasing, and, for practical purposes, an unimportant population. At the same time I should be glad to direct the attention of some investigator to their ethnology. Their exact relations to the Akvambu are uncertain. The only work known to me where specimens of the latter language are to be found is out of reach.[18]

Then as to the _Adampi_. Bowdich states that it radically differs from the Gha; the numerals, which agree, being borrowed from the one tongue into the other. But his collation rests on only seven words.

Again,--_Adampi_, _Tembi_, and _Tambu_ are words so much alike as to pa.s.s for the same. Yet a _Tembu_ vocabulary in the "Mithridates" differs from a _Tambu_ one in the same work--

ENGLISH. TEMBU. TAMBU.

_Sky_ so giom.

_Sun_ wis pum.

_Moon_ iG.o.di horamb.

_Man_ naa nyummu.

... ibalu numero.

_Woman_ alo in.

_Head_ knynoo ii.

_Foot_ navorree nandi.

_One_ kuddum kaki.

_Two_ noalee ennu.

_Three_ nodoso ettee.