CHAPTER XIII

THE OLDER SOCIETIES
The Muhammedan Societies — The Muhammedan- Pagan Societies — The Pagan Law- God Societies.
(i) THE MUHAMMEDAN SOCIETIES
SiRRi. The " Society of the Magicians," claims to be the most ancient Muhammedan secret society in Africa, and one of the oldest in the world, the legends of its origin stating that its officials, after the order of priest-prophet-physician-pharmacist, were known two to three thousand years b.c, and that there is a reference to it in what is known as the " Lesser Berlin Papyrus," that dates from about 1600 B.C. " Sirri Men," magicians and sorcerers, are found amongst the peasants of most of the northern states from Egypt to Morocco, the Sudan, Rio de Oro, Senegal, Gambia, French Guinea, and as far south as Nigeria, mostly amongst the Fula, Hausa, Mandingo and Susu peoples.
Its officials claim to have occult powers and the inherited secret of making medicines from precious stones, emerald, lapis lazuli, sapphire, from jade and certain porcelains, and from glass.
There seems to be no organisation, as such, but local members hold meetings, ceremonious and deeply mysterious, and use passwords that are said to be words of ancient languages, and signs for mutual recognition.
THE OLDER SOCIETIES 219
Occasionally women are found amongst the initiated, but the majority of the members are men.
Javia Kartas. Influencing the Berbers of Morocco and some of the Western States.
Said to have been founded by Al Kahina, Queen of the Berber Djeraous tribe of the Aures Mountains, a people that had adopted Judaism and therefore were opposed to the invading Arabs from religious as weU as patriotic motives. They were without success until led by Al Kahina, a woman of old Berber stock, with a masculine instinct and a feminine charm. Known as Dilieya Kahina, or Delieya the Kahina, she was, according to those who loved or feared her, priestess, diviner, doctor and sorceress. About A.D. 696 she fought and defeated Hasan-ben-Numan, who commanded an army of forty thousand men for the Unmayad Khalif, who until then had been victorious. She was at last betrayed by a youth she had saved in battle and adopted, and was slain in defending herself.
With her died Berber independence but, according to the legend, her followers continued the organisa- tion she had formed, and it, through persecution, became a secret society. Its Head, although a man, bears the title The Kahina.
It is of male membership, admission at any adult age, and very exclusive.
Qairowan (Kairoiian). Influencing the Tunisians, and Berbers in Algeria, Tekna, Rio de Oro, Senegal, and other Western States.
Said to have been founded by Ogbar-ben-Nagi in the first century, and to owe a great deal to the after leadership of a Ben Aissa, by whose name the society is sometimes known. Some of its legends are similar to those told of Masubori.
Members gain merit by refusing all earthly com- fort and happiness that bar the path of spiritual purity. They perfect their indifference to pain by
220 WEST AFRICAN SECRET SOCIETIES
torturing their bodies, sometimes making a show of their sufferings. They use passwords, and obey a code of rules that prescribes severe penalties for lapse of obedience.
It is of male membership, very selective, and it is said that there is always a long waiting list of those who desire admission.
Masubori. Influencing the Hausa peoples of the north and north-western states.
The name denotes " spirit- possessed." All the members are supposed to be good mediums. Each maibori, member, represents a bori, spirit, either that of a yam, human, or a dozvakin, animal. The former ride the latter. There are doki, male, and godiya, female,
animal spirits.
JM^BBIm The Head of the Society, a
JH^^^BW woman, is called the Jrifa, Priest- ^Sf^ \dU ess, or Sarauniya, Chieftainess.
The office is given to a widow or a divorcee. She acts as the caretaker of the temple, generally The Tunisian officials include Arifa Karama, Little Priestess, and a Magajiya, Heiress or Helper. In Tripoli there are Galadimiya, Princess, Uwar Sarika, Kingly Mother, and Kalankuwa, Charmer. A Bokaye, Medicine Man, is supreme over some branches. For service at festivals there are appointed a Sarakin Samiri, Chief of Youths, a fagge or general servant, and mairuwa, water-carriers. The Gobir, Nigeria, branch, that includes Asben members, has a great number of officials. Princess and her Assistant musicians, dancers, boka (doctors), and bori messengers. These are drawn from both male and female members.
A legend of its origin is similar to one told of the
Masubori Mask.
a hired room.
THE OLDER SOCIETIES 221
foundation of the Tunisian Qairowan sect. Sidi Sa'id (to whose tomb in Tunis the northern members pay annual pilgrimage) stood on his house-steps, poignard in hand, and observed that he had been ordered by divine revelation to slay a man. Who among them all, he asked of the crowd below, loved him enough to become the sacrifice ? A man went up the steps ; he was taken within the door ; a great cry was heard, and blood ran down the steps. Sidi Sa'id returned and demanded another volunteer. A second man disappeared within that door, and again a cry was heard, and fresh blood ran. Again and again the venerable saint made his request, until forty men had gone wiUingly to death. The door was then thrown open, and the forty men were seen to be standing within the house, safe and well, forty slain sheep lying at their feet. The legend claims those vigorously chosen forty as the founders of the society.
There are many likenesses between this society and Mori and Bori, the latter being probably an offshoot.
It is of mixed adult membership, with branches or lodges for children.
Mori. Influencing the Fula, Mandingo, and Susu peoples.
A powerful religious organisation of wide-spread influence, and of priestly caste.
In some districts it is of adult mixed membership, and in others admits males to full membership and females to an honorary branch.
Bori. Influencing the Nupe, Igbiri, and other Hausa tribes of Southern Sudan and Northern Nigeria.
The name is a well-known word, found in several West Coast languages, used for an after-death spirit.
It has many branches, and continues to flourish
222 WEST AFRICAN SECRET SOCIETIES
although condemned and forbidden by the stricter Muhammedan authorities. Those of another sort give it a left-hand recognition in their districts by enforcing an annual poll-tax on the members.
The Head of the society, the Sarakin Bori, lives at Jega. His Deputy, the Ayenge, may be male or female. There is a Marshal, Magajia, and his Assistant Uban Mufaney a Messenger, Dan Maiaba (Little Flatterer), a Caterer, Uwar Tuo, (Mother of Porridge), a Shaver or Rubber, Maigoge, a Chief Musician, Maikiddan Kzvaria, a Drummer, Maikwaria, a Chief Dancer, Karua, and several assistant dancers.
The society works through district lodges or temples, meeting in hired rooms. The ceremonies are elaborately ritualistic. Fees are paid both to the local executives and the Jega headquarters.
The members, known in some districts asmasubori, are adults of both sexes. There are branch lodges for children.
Mahammah-Jamboh. (The " Mumbo-Jumbo " of the early explorers of the Niger.) Influences chiefly the Mandingo peoples. There are branches wherever this spirited and industrious people have founded colonies. Traces of it may be found as far north as Fez and as far south as Loanda.
The members claim it as the supreme secret society of Islam. It is protective and has purification rites.
It is of male membership, admitting at any adult age.
KoNGCORONG. Influencing both Mandingo and Susu peoples south and west of the Sudan.
One legend attributes its foundation to Mokanna (al-Moqanna), the " Veiled Man " of the Sudan, who a thousand years ago had a meteoric career as the conqueror of that land. Another declares it to have originated amongst the veiled hermits known long ago as inhabiting the caves in the Kong Mountains
THE OLDER SOCIETIES 223
of the Ivory Coast, whose first disciples came from the Bambara tribe. During modern times, however, the Susu members have been in the majority.
It is highly exclusive in membership, admits only male adults, but holds training schools for the sons of its members.
(2) MUHAMMEDAN-PAGAN SOCIETIES
Penda-Penda. Influencing the Baga and other Pagan tribes of French Guinea, and the Susu of that and neighbouring states.
Uses ritual suggesting contact with Si'mo and Mahammah-Jamboh. Claims great age, and is looked upon as the mother society of its kind.
Its Head is known as the Juga-Nkah. The novices are sedasi and the initiates, nurti. The chief officials have great power, and the secrets are well kept. It is elaborately organised. Amongst, the many grades of^ membership are dschemma, coun- cillors, sibjan, elders, (from whose ranks most of the officials are drawn), and ferafir,
proved men. Some of Penda-Penda Cap.
the official offices are
hereditary. Two of its minor grades are non-secret, and amongst the members of these most of its social- festival life is known.
It is of male adult membership, but there is an honorary branch for selected women and a training school for youths.
Three of its branches have become separate
224 WEST AFRICAN SECRET SOCIETIES
societies of some importance, these being Dou of Senegal, Afa of Dahomey, and Sindungo of the Congo.
Dou. (Sometimes known as " Lou.") Influencing the Bambara and Bobo of Upper Senegal, with headquarters south of Timbuktu.
Has a large number of officials and grades. Much of its ritual suggests adoption from that of Penda- Penda, with which society its members are affiliated in an honorary fashion. The Bambara boy novices wear a cap similar in shape to those used in Masubori and PoRO and some other associations.
It is of mixed adult membership, but holds occasional puberty schools for the children of members.
Afa. Influencing the Ewe-speaking Yoruba peoples of the Gold Coast and French Dahomey.
Said to have been originally a cult for the worship of Ifuy a Yoruba god, and for the practice of the astrological geomancy known under the same name. This claim is that of the Dahomi only, the Aulo (Auglawa) declaring the god worshipped to be Aramfey the Yoruba supreme deity, and the Jeji, Krepi, and Mahi tribes acknowledging through the society a mythical patron who seems to be a combination of all their known gods.
It is of male membership, admitting at puberty, and having women associates.
In conjunction with Sindungo the society has influenced many tribes in Senegal, Liberia, and Sierra Leone.
Sindungo. Influencing the Loango of Angoy and the Kabinda of Portuguese Congo.
There is a language of the same name, written Si'ndungo, in Portuguese Angola, and the society is said to preserve in its secret speech some of the archaic words of this language, words so ancient as to sound foreign to modern, local ears.
THE OLDER SOCIETIES 225
The ritual contains Egyptian and Mosaic survivals. It is protective in influence.
It is of mixed, adult membership, but organises occasional puberty schools for the training of young members, who are admitted to a minor non-secret grade.
Katahwira. Influencing the Aku (Yoruba) peoples of the Gold Coast,
Originally a phallic cult (kata, cover ; azvo^ genera- tion), and retains some of the ancient signs. These may be seen in the mural decorations of the society- houses, especially those known in the district between Elmina and Accra. It possesses an elaborate cere- monial, and employs a host of ofhcials. The initiates are known as baba-alawo. It has purification rites.
It is of male membership, admitting at puberty.
Katahwiriba. The women's branch of the above. May have been modelled on the lines of an ancient association of Ashanti women. Admits its members through a puberty school.
Belli-Paaro. Influencing the Gbandi and Kpwesi, and other tribes of Liberia.
Founded by an old-time king of the Gbandi, whose trained and disciplined bodyguard became its first members. The occupant of the throne of this people is still the titular Head of the society, a Deputy elected by the council representing him at celebrations. The ritual has marked analogies with those of Mahammah-Jamboh and Si'mo.
The members of its supreme grade are in close affiliation with the civil governments of their districts, and its council forms a recognised court of justice. It is of male, adult membership, but admits sons of members to a non-secret grade after passing through the neighbouring Sembe puberty school.
BoviowAH. Influencing the Basa, De, Gibi, Grebo, Nifu, Putu, Sikon, and other Kru tribes of
p
226 WEST AFRICAN SECRET SOCIETIES
Boviowah Mask.
Liberia, and having lodges wherever these industrious tribes have settled.
Was originally a war band of Basa. It has a dual
Headship, both males, one known as the M'^'orabanh
or War King, and the other as
Bovio or Peace King. Amongst
the officials are Ibodio and
Tibawah, who act as counsel
in the manner described in the
chapter on Officials. One of
the Deyabo or doctors wears
a domed mask of wicker-work
with round black and white
face. The initiates are kedibo,
youths, and two of the grades
are sedibo, strong men, and
gnekbadi, elders. It is of male
membership, admitting between the ages of fourteen
and twenty.
Naferi. Influencing the Wakore and Wngara, Mandingo tribes of Upper Senegal.
It has become a strong rival to Dou, the influences of these two societies often clashing in the district known as the Niger Bend. It uses purification rites and is of adult membership of both sexes.
KwAGA. Influencing the Kanuri of Bornu and other districts.
Has affiliation with Dou, of which it may have been originally a branch. It is exclusive, admitting only adult males able to pay the high fees.
Jamboi. Influencing the southern Mende of Sierra Leone.
One of the several societies said to have been founded by early slavers settled in this land, as protective and recruiting agencies. It is a rival to the local Pagan Joosai. Its members have honorary connection with Belli-Paaro and Boviowah. It has elaborate ritual and secret speech, and a much-
THE OLDER SOCIETIES 227
feared protective, fetish medicine. It is of adult male membership, but holds occasional training schools in conjunction with Sembe for its members' sons.
Sembe. Influencing the Vai, Gora and Gallinas of Sierra Leone and Liberia.
Its Head is Beri-Nyana, its novice (who wears a peaked cap similar to those of Dou and Poro) is beri-beri^ its initiate is beri-mo, its sacred enclosure is beri-fira, and the society sign is beri-tamba. It is of male membership, admitting at puberty, its schools being open to those about to join Belli-Paaro, Jamboi and Nanam.
The following story is told of its influence, " The expedition halted at a village for the night where an incident occurred worth recording. Our head-boy called the villagers together and began an argument about food for the carriers. Up to then we had had no difficulty in obtaining this, but these people seemed hostile to us and indifferent to our wants. At last food was brought, but the price demanded offended Ansumanah. He showed his displeasure, as did the salesmen. It looked like the beginning of a quarrel. In the midst of it Ansumanah must have done or said something that I did not catch, the result of this being, first that he was told that food would be provided for himself, and secondly, after further conversation, that the carriers would be supplied. The crowd about him were no longer sullen ; some, indeed, looked friendly, and all curious. The leader, an old man, said, ' You have come a long way and are tired : rest yourself in my house.' He turned to the others and said, ' This man is of Sembe. He is of the same year as my son.' The result of this was that the people rose and danced with glee about Ansumanah. A great feast was soon in process of preparation, and all was happy anticipation and excitement. The old man hung about our head-boy, cracking his fingers
228 WEST AFRICAN SECRET SOCIETIES
and saying over and over again, * Wonderful ! Won- derful ! It is several years since I saw a Sembe ! Welcome ! Welcome ! Be my guest ! Be my son ! Be my brother ! Accept my home, my wives, my children ! They are yours, for you are my blood relation ! ' It appears that this Sembe, about which I enquired afterwards, is a secret society further down the coast, whose principal law seems the hospitality shown my men that night."
Nanam. Another society influencing the Kru tribes of Liberia and Sierra Leone.
It claims age, guards well its secrets, has a care- fully arranged ritual, and exercises protective and purification influence over a large number of people. It is of mixed membership, admitting adults and training its own youth, also accepting Poro youths and girls of nubile age who have passed through the initiatorv schools of Bundu and Yassi.
(3) PAGAN LAW-GOD SOCIETIES
Si'mo. The chief society influencing the Baga and the paganised Susu of French Guinea, and sharing with Org the honour of being the oldest foundation of its kind on the West Coast of Africa.
Its foundation is attributed to a family or sept of priests, and it remained for centuries the soul of the Baga fighting legions. Its priests, themselves as fierce warriors as any, accompanied these armies as far south as Angola. The society now holds but the shadow of its former power, but the prestige of the name, like that of Org, is undiminished. Tens of thousands of people revere it, and its members find a ready welcome when visiting districts influenced by more modern associations. There is a local saying " Time and Si'mo are brothers." The Head is some- times called " The Ancient of Davs." Mothers
THE OLDER SOCIETIES 229
quieten unruly children by saying " Father Si'mo wiU
have you if you're not good ! " The society has
influenced Sierra Leone through
PoRO, and with Oro has influenced
Nigeria through Egbo, the Volta
regions through Dyoro, the Kam-
eruns through Mungi, the Congo
countries through Nkimba and
Nkamba, and Angola through
BUTWA.
Like the other Law-God asso- ciations it is mystic and religious, priestly, protective, practises puri- fication, etc. It continues hereditary Si'mo transmission of office amongst its stave-head, officials. It is of male member- ship, admitting at puberty, but has for many years kept its initiations within the confines of a few families.
Oro. The oldest society indigenous to Nigeria (see also Si'mo) ; now found only amongst the Egba and Oyo peoples.
May have been an ancient phallic cult with Oloron, whose voice is the thunder, Oke, who rules over mountains and hills, and Oloku?ij the lord of the sea, as the trinity of gods worshipped.
Its Head is the greatest High Priest of his land, but the society over which he presides is now little more than an inner council of Egbo, and it is best known by its annual festival, Oro-doko. Its influence, coupled with that of Poro, has spread over almost every part of the West Coast.
It is now of exclusive membership, admitting male adults, but occasionally using the Egbo puberty school for the training of selected sons of its members.
Poro. The mightiest son of Si'mo, and one of the greatest of the African secret societies, influencing
230 WEST AFRICAN SECRET SOCIETIES
many thousands of the Fula, Kafu-Bullom, Koya, Mende, Sherbro, Susu and Temne peoples in Sierra Leone and other states.
Its name is " invoked as a witness to covenants between neighbouring tribes," and serves as " the best emphasis known for individual oaths." " An oath taken under the solemn term By Poro I swear is unbreakable."
" When the mandate of Poro is issued all wars and civil strife must cease, a general truce is established and bloodshed stopped, offending communities being punished by all the spiritual powers of the society." " This wise political institution is disseminated through the country for the purpose of putting an end to disputes and wars . . . the grand fundamental law of Poro is that no blood must be shed while it is in force." " The Poro society as a machine for the people works splendidly."
It claims French Guinea as Its birthplace, the Kafu-Bullom district of Sierra Leone as the site of its first lodge, and unbroken activities for many centuries. Although its members now represent so many nationalities, and although there is a Mende claim to its foundation, the evidence shows its begin- nings as a work of the Temne people. That nation began as a Baga fighting legion, which, sweeping down from French Guinea, c. 1589, conquered a large portion of the land of Sierra Leone. With those warriors came Si'mo priests. The Baga warriors became the Temne settlers, whose chiefs marriea Kafu-Bullom women, a tribe that may also have come from French Guinea to occupy the district between the Scarcies and the Rokel rivers, and the Si'mo branch society became Poro, i.e.. Our Father's Law.
The first historical reference to Poro known to the writer was at the coronation of Naimbanna the First, the Temne king who reigned c. 1680-1719.
THE OLDER SOCIETIES 231
When promoted from a district chiefdom to the throne of the overlord, this monarch handed over the office of Grand Tasso of the society to Chief Kabinde. This was the man known for many genera- tions as " Black Kabinde," a dominant personality who made the influence of the society the power behind the throne, and largely assisted in welding together the Temne nation. The name of the society became " the dread and terror of the common people," who believed its officials " possessed of the power of devils, who could do whatever mischief they pleased without being affected by it themselves." For a generation after his death, c. 1740, the carefully guarded mummy of Kabinde was the centre of all the real power and authority in the land.
" The most singular law I have yet observed in Africa is what they term the purrah. . . . Any Freeman, after a certain age, supposed about thirty, may become a member of this association. On his admission he undergoes various ceremonies, and is enjoined the strictest secrecy respecting them, which they preserve as inviolably as the freemasons in Europe do the mysteries of their institution ; and to which it has some resemblance in other respects, particularly in having a grand master, or head purrah man, in every district or state, and in the non- admission of females." " It presents curious points of analogy with the brotherhoods of the Micronesian Islanders, but appears to be even mere potent for good or evil, a veritable state within a state." " It is an essentially mundane and practical institu- tion under an esoteric guise, existing mainly for the health (circumcision) and education of the youths."
Amongst the Mende people it is still a tribal crime to interfere with, or to intrude unauthorised into, a Poro ceremony.
232 WEST AFRICAN SECRET SOCIETIES
The names of the officials vary according to locality, but the supreme Head of " Grand Poro " is the Grand 7 as so. There are Tasso Deputies in most of the districts influenced. Other Temne officials are Wuja, who often acts as Deputy Head, Laka, the Champion, Laga^ the Chief of the Spirits, Sanko and Soko, chief dancers, and Ayunkoli^ Betieli^ Binimi, and Missi, doctors. The last two and the Wuja (JVujanga) rule over grades. The council rank is Kaimahum, and the council house (also the sacred enclosure) is Kamegotrun. At the funeral ceremonies of Paramount Chief Fa Bolo Karifa of Sambaia in June, 1 921, the chief of the three officials who represented the society was called Pende-Pende. The initiates are yugira or yuyira. In the Mende lodges the Chief of the Spirits is known as Binniy and his attendant, whose duty it is to " prepare the way," and who wears a mitre-shaped cap, is called Bori. In the Sherbro district the officials are known as Mangapor, Bah Torgbor, Cobess, So-santhee, and Sopolee. The two minor degrees are not secret. There is a strong fellowship between the members,
as indicated by the prov- erb, " Fear not death from an enemv, but fear estrangement from a member of your own lodge." Certain selected females are included amongst the officials, Poro Mural known as Mothers of the
Decoration. Spirits, MahoH (Temne),
Bum Poro (Mende). It is of male membership, admitting at puberty, the youths being taught in the schools " history and the laws of chiefdom, mat-making, trapping, fishing, farming, collection of produce, etc."
Egbo. a great organisation influencing the
THE OLDER SOCIETIES 233
Efik, Ekoi, Ibadan, and other peoples of Southern Nigeria.
Like Si'mo and Poro it was founded by a legion of fighting men, and the fact that " every Egbo sound must die, when is heard the Oro cry " suggests that it was once a branch of Oro.
" It is mystical, religious and phallic. It practises purification. It is protective. It claims supernatural authority and the whole gamut of occult powers." " It collects debts for its members, and acts as police, safeguarding members' property from robbery and incendiary fires." " Whilst there have been cases of oppression by individual officials the collec- tive influence of this great society has always been for the good of the community in which it functions."
Its Head, who ranks as a High Priest, is the Grand Egbo, and his Deputy is sometimes known as the Idem. There are a great number of officials, many of them ranking as priests. The principal grades are Idiong, Nkanda, Eturt, Oku Akama, Ndibu (called " The Mother of Grades "), Nbazvkaw, Ebu Nko, and Ekpiri Ngbe (Little Egbo), the first step after initiation.
Several of the above grades have become separate societies, as has the Efik (Ekkpe) and the Ekoi (Ngbe) branches.
" A member of Egbo with a grievance has only to rush into the street, look out for a gentleman con- nected with the society, slap him on the waistcoat place, and that gentleman has then and there to drop any private matter of his own he may be en- gaged in, call together the grade he belongs to, and go into the case. Or, if an Egbo gentleman is not immediately get-at-able, the complainant has only to rush to the Egbo House, and beat the Egbo Drum, and out come the Egbo Officials to his assistance."
234 WEST AFRICAN SECRET SOCIETIES
The society claims to have " stopped that intern- ecine strife between the Ogwali and the Akena, in which had been jettisoned the chivalry which formerly had prohibited the killing of women and children and cripples during war." It has also caused many intertribal conflicts.
It is of male membership, admitting at puberty. Many Europeans have been admitted to its minor grades as honorary members.
MuNGi. Influencing the Duala and kindred tribes of the Kameruns. Known all along the coast, and acknowledged and served by many natives who have no tribal affinities with the district of its headquarters. Its ritual is tinged with survivals of Muhammedan ceremonies, and its Head, ranking as a High Priest, is said to be chosen from a family that has long professed that faith. Like the other older societies it has thrown out many strong branches, including Ndembo of the Congo, and Mukanda and Ch IB ADOS of Angola. "Although wars are now infrequent, the changed conditions being responsible for that, it must be said for this society that its influence has been of great assistance in changing those conditions."
It is of male membership, admitting at puberty. Nkimba. The greatest of the Bakongo societies. Its influence extends along both banks of the Congo river upwards of three hundred miles inland.
A legend of its origin states that " it was brought from beyond the Niger ; from a country far north." It certainly has many patent likenesses to Si'mo and PoRO. That of its kindred secret speech has already been noted.
Mungi Dancing Dress .
THE OLDER SOCIETIES 235
A story of its influence is told by Comber, a Baptist missionary, who with Hartland, a Kameruns official, went up to the Vundu towns on the hills. " As they drew near, the natives came in force to attack them. Comber shouted to them to approach and talk, but their only reply was ' Go away ! ' He told them they wished to build on the headland, but they would not listen. ' Go away ! ' ' Go away ! ' was all they would say. Comber did not like to take ' No ' for an answer, and continued his walk towards them. The natives spread themselves out and pre- pared for a serious attack, but just as things looked critical a man of Manteke, engaged by Comber, ran towards them uttering a strange gabble of words that he trilled song-fashion. It was the language of his guild, and at the sound of it guns were lowered, for more than half of the warriors were brother Nkimbas. The man talked awhile, and the natives, finding that the white men wished them no harm, gave permission for the building of the station on the desired site."
Its Head, a High Priest, is known as the Elder Ebaku, and his Deputy, who practises as the Doctor- in-Chief to the society, is called the Eseka. The members are mbzvamvu anjata, children of the resur- rection.
It has many powerful branches.
It is of male membership, admitting at puberty.
Nkamba is the associated women's branch, admitting also at puberty.
Ogboni. Influencing the Yoruba peoples of the West Coast, with headquarters at Abeokuta, and a sacred place within the shadow of a large boulder, called Olumo, on the summit of a hill near Lagos.
Was originally an early branch of Oro-Egbo, and has great senatorial, political, social and secret influence. It is more progressive in policy than most of its brethren.
236 WEST AFRICAN SECRET SOCIETIES
Its Head, ranking as High Priest, is known as The Ogboni, and his Deputy as Alafiu. There is a Treasurer, Olozvu ; an Arbitrator, Alakatu : and an Executioner, Awaijale (He who shows mercy in death). Three of the officials, Oshorbo, Egungun, Oru assume the names of tribal gods, other officers being Okonko, Mborko, and Nkanda, most of these ruling grades that are now strong societies. " The Ogboni council is the electoral college of the Yoruba people for village headmen, who are not only chosen and stooled by the councillors of the society, but are responsible to them for personal conduct. The power of this council is known and feared, for it is as quick to degrade the unworthy as to promote the worthy." The society possesses a great deal of property in buildings, the iga, house, being known by the name of the family in whose charge it is, as the Iga Eletu Ijebu of Lagos which is claimed to be the private property of the Eletu Ijebu family.
" The society gives a clan feeling, one of pro- tection, a collective power used for the good of each member." It is of male membership, admitting at puberty.
Orisha. Influencing the Ekita, Ijebu, Awori and Egbado peoples of Southern Nigeria.
Originally an Oro-Egbo branch that may have separated over some tenet of the worship of Orisha, the second son of the supreme Aramfe. Its Head, ranking as one of the most powerful of the High Priests of his district, is known as the Balogun or War Lord. Some of the officials are named after tribal deities, as Oduzva, Eleda, Olorun, and others. Other grade-ruling officials who have become Heads of societies are Egugu and Eyo.
It is of male membership, admitting at puberty.
Eluku. Influencing the Ijebu and kindred peoples of Southern Nigeria.
THE OLDER SOCIETIES
237
Another Oro-Egbo branch. Has strongly in- fluenced the Gold Coast and some parts of the Congo. Is now little more than a wide-spread social organisa- tion, with protective rights. A woman may be Head of the society.
Its membership, male, admitted at puberty, is said to be co-extensive with that of the Ijebu people.
Dyoro. Influencing the Lobi and Dinla peoples of the Upper Volta.
Dyoro " Sacred Place."
A branch of Oro that has been adapted to chang- ing conditions, but is still a religious cult with, as is found in its progenitor, a triple guardianship of gods and a triple power, of religion, of law, and social. It exercises great influence over a wide area. Its ritual is largely phallic. Some of its sacred places contain carved figures and altars similar to that here illustrated.
The chief official is a woman, who ranks as Priestess and is known as Pann. The officials are Subhakdy Men working in the Shadows,
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It is of mixed membership, admitting at puberty
BuTWA. Influencing the Batwa peoples right across the continent from Angola to Rhodesia, with its strongest headquarters in Katanga.
The title may indicate " the hidden mystery " or " the beating people," i.e., the people who beat those who pry curiously into their secrets.
The society owns many permanent buildings, council houses and temples, and works through innumerable lodges. It is a great socialistic organisa- tion " protecting the people by the collective power of the people," as was witnessed in its successful stand against the kingly tyrant Msidi of the Katanga, whose boast was " I am the world ; there is no escape from me, even upward ! " " Politically, Butwa is a tremendous force to be reckoned with. Its unity gives it power, so that headmen of villages, to safeguard and ingratiate themselves with their people, if not already members, join the society on assuming chieftainship."
The Angola Head is known as the Nangula, and he is said to be the earthly representative of the god Songo. Each official is the head of a grade, the I?ia?igulu leading the bana ba bwanga, the children of the fetish. The grades are indicated by the number of fetish horns carried. The men are Katumpa, Chimundu, Luongo, Shinini (yamu- kulakulu), Kasumpa, and the women, Buyamba, Katempa, Ngobola, Chabo and Lubuta. The members " nurse their own sick, collect amongst themselves for deserving causes, and aid one another in law cases."
It is of mixed membership, admitted at any age, even babies being made mem.bers, " being passed through successive initiatory rites as they grow up, but only in mature years being considered to hold full rank."
Nkanda. The branch of Ogboni influencing
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the Bushongo (the Bakuba of the Congo Bend dis- trict).
" The Bushongo, a remnant of a once great nation, although now merged in the present Bakuba people, keep some of their ancient distinctions, amongst these being their Nkanda secret society, an association of great age and honour of which they are very proud."
Its Head, who ranks as a High Priest, is known as the Nyenge, and amongst the officials is the Moasidi, who acts as the Poet Laureate of his people. The members are graded into septs or bands according to the year of their circum- cision (the society in this respect being almost unique on the West Coast), the head of each being known by the name of the totemic sign of the grade.
It has largely influenced Bweti, Malanda, Ikung, Miwetyi, Elung, Ekongola, I z yoga, Kongo LD, and other societies, and its name is honoured over a large district.
It is of male membership, admitting at puberty.
BuNDu. The women's society associated with PoRO found amongst the Mende and Temne tribes of Sierra Leone, in the Koranko, Limba, Sherbro and Kafu-BuUom districts. Also known in Liberia and the Gold Coast.
Used to be coextensive with Poro, of which it was originally the female section, but has been much divided, some of its branches, like Ankoi, Sand:^ and Yassi, being now as powerful as the original society.
Hosts of legends are repeated to explain its beginnings, some of them patently inaccurate, as is, for example, the one claiming it to be the " Mother of Poro," this being founded on a misunderstanding of why the Head is an honorary member of the Poro council. Another claims it to have been founded
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by a woman who " came from a country three months journey to the East, where only women live." This country was, it is said, that of Beled-el-Mia, the Woman's land of Upper Bagrimi, a legendary land and people of amazing exploits, the stories of which have travelled extensively through the continent. A similar legend is told of several women's organisa- tions along the West Coast.
It is a purification society practising ancient and elaborate ceremonial, with long periods spent in bush retreats, in which many of the girls are kept at the expense of their prospective husbands.
The Temne members call their Head Mama
Bundu Mural Decoration.
Koome, and the officials. Bum Righa, the Mother of the Novices ; JVoodya, the Messenger ; Miserly the Tutor of Law ; Kanimahoohn, the Tutor of Religion, and Segube and Seguru, Chief Dancers. There is also the important Na-Sin ku Bundiij the Voice of Bundu. An initiate is Taya, a full member Soweh, and two of the grades ^Normeh and ^Ndigba. The Temne officials do not wear masks. The Mende officials are Adigba and Ediba, their sacred enclosure Afafa, the novices Sol Bees, and the initiates Wuni ko Bondo. Both sections admit their members through puberty schools.
Some time ago this society was made the subject of a play given in the Wilberforce Hall in Freetown, in which the chief characters were Nafuli Tamba, the great Temne comedian, Laingadia, Kukuna
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241
Gorboi, Madora, the heroine, and Segbube and Segura girls. The book and players were entirely Sierra Leonean. In the play some of the archaic words preserved by the society were used, as finno, pretty ; fayra, white ; bee, black ; laing, sweet singer ; and cheffru, fair-complexioned.
Ampora. The distinctive society of the Mende peoples of Sierra Leone.
May have been the first Poro lodge to become a society. It is said to have made the division at the instigation of a once weU-known Mende over- lord, to preserve the purity of the ancient ritual. This the title bears out, it being translatable " The One Word," or " The Original Word " ; but it is also said to have originated in a scheme for the preservation of the Mende nation, started on the death of a king to prevent his kingdom going to pieces. It was once a powerful organisation, and has influenced the Koranko through Andomba, the Limba through Banban, the Lokko through Dubaia, and the Sherbro people through ToRMAi. The associated women's soci- ety is Yassi.
Its Head, ranking as a High Priest, is the Svekoi. Other officials are the Champion, Sop- wemi or Sopzuem, the Moderator, Famanja, the Revenger, Ngeg Bana, the Lawyer, Be Kesey, and the Herald or Am- bassador, Lakka, whose
peculiar mask is here illustrated. The initiated are Pornor and the probationers are Looumbia. The members grade themselves under the names of the places where they were initiated, as Bumpe Men,
Q
Ampora " Lakka " Mask.
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or under words that commemorate unusual things, as Gu-Tura Men, the " Mende-Rising " men (of 1898).
Like PoRo there is a selected woman on its council. It is male in membership, admitting at puberty.