CHAPTER XIV

THE MORE MODERN SOCIETIES
Priestly Associations — Prohibitive Societies — Pro- tective Societies — Purification Societies — Agricultural Associations — Co-operative Societies — Dance, Play and Sports Clubs — Political Societies — Social Organi- sations— Trade Guilds — War Clubs — Subversive and Criminal Associations.
MYSTIC AND RELIGIOUS, continued.
(Jb) Priestly Associations.
Ayaka. Influencing the Ibo of Nigeria.
May have branched out from Okonko, although claims to have originated as a blacksmiths' guild, of which it still retains signs. Was for long antagon- istic to the colonisation of that part of Southern Nigeria once known as the British Oil Rivers Pro- tectorate. Its Head, who lives at Awka, is Osu- Abwala, the High Priest of the god Abzvala, and his Deputy is Owawlaw. These two are in charge of the Oracle of the society. The councillors are Umunna, and there are ofHcials called Dibia, Egwuzvu, and Ejelle-Egziu. The initiates are abazv-maw, virgin spirits, and the graduates ikpu-ani and umu-chuku, youths and men of the gods. It has great and wide- spread influence ; is male in membership, admitting at puberty.
Ebomici. Influencing the Ugo district of Nigeria.
Probably a branch of Ovia, but claiming separate organisation and an unbroken history of
243
244 WEST AFRICAN SECRET SOCIETIES
some centuries. Its annual festival is widely known and draws great crowds of spectators. Has pro- hibition and purification rights. Is of mixed member- ship, admitting adults.
Eyo. Influencing the Awori of Nigeria.
Has well-thought-out ritualistic ceremonies, and a great following. Its medicine is protective even against the results of " breaking the white man's law." The Head and some of the officials rank as priests, representing deities. It is of male member- ship, admitting at puberty.
HoMowo. Influencing the Ga-speaking peoples of the Gold Coast.
A cult for the honouring of the gods, Nai, Sakumo, Korle, and their servants, Dantu, Afieye, Guan and Oyiadu. The Head ranks as a High Priest and he has twelve officials as subordinate priests. The Great Festival, held towards the end of August of each year, is an invasion into Accra of many thou- sands of people, and generally results in a food famine in the district, due partly to the concentration of a larger population, and partly to the fact that fewer country-people remain at work. It is followed by a number of stool and other festivals, accompanied by processions and the firing of guns, the company or community rivalries sometimes causing riots. The society is of mixed membership, admitting adults, and is said to charge high fees for its sub- stantial grades.
Ikung. Influencing the Bakele of the French Congo.
It is the oldest society of this people, and has its headquarters in the Great Batanga district. Originally a cult for the worship of Ikun, a tribal sea deity. Its Head, a High Priest, is the Ikungele. It has largely influenced neighbouring societies, as Elung. Some of the officials wear disguises of strange animal form, the masks of wood and the
Ikung Costume.
THE MORE MODERN SOCIETIES 245
garments of pelts and hides, as here illustrated. The society is of male membership, admitted at any adult age. There is an honorary lodge for selected women.
Malanda. Influencing the Batanga of French Congo and some of their neighbours of the Kameruns.
A great organisation in power and membership, but without the mystery of other societies, being largely social in purpose. Its Head and three of the chief ofhcials rank as priests. Is protective and has purification rites. It is male in membership, admitting at puberty.
Nda. Influencing the Bakongo of the Belgian Congo.
Claims to be the most sacred and secret of its kind. Has great influence over many tribes residing between the Niger and the Congo rivers, some of its branches having become powerful separate organi- sations like MuEMBA and Njembe. Its Head, a High Priest, called the Elongo, is assisted by seven subordinates ranking as priests, each of these also having an assistant. Most of the priests bear the titles of deities. It is of male membership, admitting at puberty.
NiMM. Influencing the Ekoi of Nigeria, and also found in Liberia, Sierra Leone, the Ivory Coast, and in French Congo.
One of the oldest of the religious cults, and one of those that has transplanted itself in the New World, slaves from Nigeria having taken it to St. Domingo, where it became the parent of the Voodoo Society of Haiti and other islands. It has a dual Headship, Royal Father and Royal Mother, and the rites and signs include phallic survivals. The members
246 WEST AFRICAN SECRET SOCIETIES
are graded as representing before-birth, babes, children, youths and maidens, adults, and ancients. Of the latter, three are councillors and three are officials, all six ranking as priests. The present organisation is largely in the hands of women, and may act as an auxiliary of Ngbe, but it is of mixed membership, admitting both adults and children, the latter through its own schools.
Nri. Influencing the Ibo of Southern Nigeria.
It is a priestly caste, functioning at the stooling (electing and crowning) of chiefs. The name is taken from that of the small town that is the headquarters of the association. The membership is hereditary, recruited from members' sons initiated at puberty but not taking part publicly until ten years later. All the officiating members rank as priests, and the Head acts as the High Priest of the district. The presence of Nri is essential if a coronation is to be considered valid, and its benediction ensures a peace- ful reign and a long tenure of office. The members travel long distances to overtake their duties. It is said that all in the town live as one family, having their own speech and customs, and allowing no one uninitiated to settle within its borders.
Okonko. Another society influencing the Ibo of Nigeria.
Associated with Ayaka, and having great influence over the Ibo peoples, of whose four millions or so it claims to have the majority as members. The Oracle has already been described, as has its elabor- ate system of grading its membership. Its Head, the Okpala, ranks as High Priest, and five of its officials are priests. The novices are known as BelUy Babes. There is some rivalry between its members and those of Ayaka, both claiming to be the original society. It may have influenced Ndito-Iban and Iban-Isong, and other like asso- ciations. It is of mixed membership, admitting
THE MORE MODERN SOCIETIES 247
adults by payments and juniors through puberty schools.
"The higher grades of the Okonko women form committees which control all Ibo women's affairs and exercise great influence in various directions. The leader of the committee is ceremonially crowned by a Nri priest, with rites similar to those used in the coronation of a king, and is called Amwu, a title equivalent to queen. One does not often see the crown nowadays, a man's hat is worn instead, but no woman other than the Amwu may wear a man's hat. In the markets she usually sits on a special stool, in a corner specially reserved for her. Her eyes are ringed about with chalk. She receives royal obla- tions and tokens of re- spect in the way of ojji, small gifts. The com- mittee controls every- thing in the town relating to women. In judging cases where women are involved, the chiefs must call upon a member or members of the committee for opinions and assistance in verdicts. The Amwu is sometimes asked to help adjudicate in cases concerning men. The committee makes its own laws for the women irrespective of the men."
Oyeni. Influencing the Sempe and other Ga-speaking peoples of the Gold Coast.
Claims to date from before the building of James Fort (1673), which is said to have been erected on the site of the sacred enclosure of the society. The name is that of a Sempe deity, and other gods honoured are Afeye^ Agbanafo, Asiakele, Bosum-Abla, Gblamote, Langmaj Lemarter, Obotu, and Owerner. These reside
Okonko Stool.
248 WEST AFRICAN SECRET SOCIETIES
in the rocks and hills and lagoons of the district and in the neighbouring sea, and the places associated ■with their names are annually visited by the members. Its festival, already described, is held about three weeks after that of Ho mo wo. Up to about thirty years ago the society was allowed to render homage to its founder in a chamber beneath the bastion of the fort, where he is said to be buried, and where there still is a conical mound that may be an altar-tomb ; but now its officials are only admitted to the ground above the bastion.
It once had political power, its members becom- ing renowned for their victories over the Awuna tribe, which they drove across, and penned in on the other side of, the Volta. Its medicine is protective against certain diseases. A feature of the ceremonial is the decoration of the sacrificial bullocks with shreds of red, white and blue material. The Head- ship is dual, held by a Priest and Priestess. The senior officials are Elders, and there is a Linguist amongst them. The headquarters is at Accra ; the signs are connected with fishing ; and the mem- bership is mixed adult.
Ukukwe. Influencing the Bakele of the French Congo.
Said to preserve the ancient ritual of Oro. The Head and three officials are priests. It is protective. Members of this society have some honorary con- nection with Nkanda, Bweti, and Kongold, and mix with these at festivals and retreats. The officials are of both sexes, as is the membership.
{c) Prohibition Societies.
Banban. Influencing the Limba of Sierra Leone.
Legendary accounts of its origin attribute it to a
divine founder. The ritual is suggestive of its having
THE MORE MODERN SOCIETIES 249
been a branch of Ampora or Kufong, or an old lodge of PoRO. It is mainly social, and its rites largely connected with the enforcement of taboos. It is of mixed membership, admitting adults, but holding occasional puberty schools.
DuBAiA. Influencing the Lokko of Sierra Leone, and some of their neighbours.
A Kuba society founded by Ampora officials who had migrated to the upper lands of the River Rokel. Also said to have been originally the per- sonal protective agency of an European slaver, who had observed the power of Poro. Probably the present organisation is an amalgamation of both. Is mainly prohibitive in influence. It admits male adults by payment and youths who have passed through neighbouring puberty schools.
Gbangbani. a wide-spread association found in the northern province of Sierra Leone.
The society fetish, kontogi, is well known, being publically carried annually over the Black river in several canoes tied together, accompanied by a throng of pilgrims. Some claim that this official voyage keeps sharks away, whilst others say it does not keep them away, but it renders them harm- less to those using the river. Gbangbani Tabu is always carefully obeyed. It is of mixed member- ship, admitting at any adult age.
I z YOGA. Influencing the Mpongwe and Igalwa of the Ogowe district of French Congo.
Claims age, and is powerful and wide-spread. Prohibits certain fruit-foods and certain physical contacts, and also practises purifications. Is of male membership, admitting adults by payments and youths through schools.
Kangar. Influencing the Temne peoples of Sierra Leone.
An ancient foundation retaining some little power socially through its prohibitions. Uses ritual suggestive
250 WEST AFRICAN SECRET SOCIETIES
of PoRO influence. Is of male membership, admitting at puberty.
Kemah. The women's organisation afflliated to the last-named.
Mannekeh. Influencing the Ronietta Temne and the Limba of Sierra Leone.
There is great jealousy between its members and those of Poro, shown in the necessity for men of the latter to resign from their society before being admitted to Mannekeh. May have been once a branch of Ampora. Its Head is Benekelema and its Messenger Nemankera. The latter wears a mask with a megaphone-like beak above a fibre dress ; this, and others worn by this society's officials, being said to represent imp deities which patronise the organisation. The meeting place is Turuma. Each grade carries a different shaped horn, aneke, upon which the members speak to one another. Upon promotion they retain the already acquired horn, the men of the higher degrees being known by their collection of these instruments. The members are known as Katinka Meneke, Obenle, Rahenle, Manyeke, and Cbenle, according to the districts in which they live. The prohibitions are strictly enforced, and any disobedience to them severely punished. It is of male membership, admitting at puberty.
Mawungu. Influencing the Mpangwe (Fang) peoples of the French Congo.
May act as a women's auxiliary to Ngi, but has separate organisation and its own ofl&cials. Is pro- tective but mostly prohibitive. Retains phallic survivals in ritual and in dress, this last being of the opposite sex. Admits girls at puberty.
Ngi. Influencing the Bula and the Mpangwe (Fang, Fan, Panwe, Pahouin) of French Congo.
Affiliated with Ekongola, with which it counter- claims parenthood. Has ritual largely phallic, and great power in its purifications and prohibitions.
THE MORE MODERN SOCIETIES 251
It is male in membership, admitting at puberty. Its officials mix with those of Mawungu.
Sande). Influencing the Vai and Gallinas of Sierra Leone.
Affiliated with Ampora and using Bundu ritual, passwords and signs. The Head is Sa7ide-Jo, an initiate Sande-Musa, and a full member Sande-Mo. The girls in retreat are taught cooking, washing, care of sick, respect due to husbands, the law as affecting women, some agriculture, preparation of palm-fruit, fishing, spinning, and other household and domestic duties. Temne and Mende women are allowed honorary membership. It is said that there is a selected man amongst the officials. It admits girls through periodic puberty schools.
TuNTu. Influencing the Sherbro peoples of Sierra Leone, with headquarters amongst those of the Dema chiefdom.
It prescribes the use of certain fishing nets, amongst them the tumo (Mende) or bimbi (Temne) ; and possesses great power owing to a potent medicine (a kontogi similar to that of Gbangbani), always guarded by a particular family of Dema. There is an annual ceremony in the bush to propitiate the gods offended by any use that may have been made of the tabu nets. During the trials of 191 2, referred to under Tongo-Players, the members held great religious festivals of intercession for help to be given to those being tried. Non-initiates are not allowed near meetings, on pain of being scorched by fire. The meetings are held in the dry season, as the medicine must not be touched by rain. It protects fishermen by driving away crocodiles and sharks. It is said to have caused the death of Paramount Chief Kai Ngabi, who, in defiance of the fetish, brought a seine-net from Freetown and caused it to be used by some men in the waters about the Turtle Islands. Afterwards he took a journey, and the " voice " of
252 WEST AFRICAN SECRET SOCIETIES
the society declared : "If anything happens on this journey I shall not protect him, for he has broken my laws ! " Three days afterwards came the news of Kai Ngabi's death.
The influence of the society extends to the main- land of Shenge and neighbourhood, but is not strong enough there to prevent Sierra Leonean settlers from using the proscribed nets. It is of mixed membership, admitting adults. An unusual restric- tion is that the daughters of the priestly family which guards the medicine are not allowed to join Bundu.
(d) Protective Societies.
Bill Influencing the peoples of the Haut Uele, Ituri, and Stanleyville provinces of Belgian Congo.
The Headship is dual and is shared by officials known as " The Father and Mother in the Forest." The chief medicine man is Nkumu, and his fetish, dawa, is said to prevent certain illnesses and to prolong life. The ritual has ceremonies of purifica- tion and is phallic, while the members are still accused of cannibalism. It is of mixed adult membership, with heavy fees for admission.
BoiBENTE. Influencing the Temne of certain parts of Sierra Leone.
The members are the spirits of their own an- cestors, and keep as much as possible to darkness and silence. When the " spirits " speak they do so through a katop leaf, either put in the mouth or inserted in a bit of split cane and played upon like a jew's-harp. The oflicial dress and masks are fantastic, and the wearers paint their bodies hideously. The members are numerous, and well organised. It admits youths only, the entrance fees being heavy. The society fetish is protective against epidemics.
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Dus. Influencing the Mossi and other tribes of the Upper Volta and the Ivory Coast.
Has great power, and has established lodges over a wide area. Is religious in foundation, and claims great age. Like those of Dyoro, its sacred places are marked by clay figures, mostly phallic, grouped about an altar. Claims to possess an Oracle. The benefits of membership in- clude immunity from certain diseases. The Head is Nenso, the Man of the Hill, a doctor, Nion^ the Man of the Forest, while the members are Men of the Shadows. It has many grades, heavy payments being demanded for those of the higher ranks. Some of the masks, like the one illustrated, show the influence of Egypt. It is mixed in membership, Dus Mask,
admitting adults.
Egugu. Influencing the Kukuruku of Southern Nigeria.
The members are egugu, disembodied spirits, the " risen from the dead." It has a religious founda- tion and its Head ranks as a Priest, but it is now little more than a protective agency possessing a powerful fetish. The graduates are ukuri and those of council rank muthamaki. It is of male member- ship, admitting at puberty.
Egungun. Influencing the Yoruba peoples of Sierra Leone, Gold Coast, Ivory Coast, and Nigeria.
Originally a grade of Ogboni and, possibly, of Egbo. The title can be translated " skeleton," and the official mask, like one of Kongo ld, represents a " Death's Head." Its Head, the Alapini, who is of priestly rank, lives at Oyo, and he has Alagba (Deputies) in most of the towns and districts
254 WEST AFRICAN SECRET SOCIETIES
influenced. In keeping with the original idea the Head is also the Executioner, and when he appears as such is accompanied by Jenju, his assistant. It is now almost entirely social and protective, and known best for its Ikunle Festival and the so-called Agugu parties that are tolerated by most of the governments, so long as the horseplay and hooligan- ism indulged in on these occasions by the younger " skeletons " is kept within bounds. It is of male membership, admitting at puberty.
Ekkpe. Influencing the Efik and other peoples of Nigeria.
Claims to be " original Egbo,^^ is highly organised and of great influence. It guards a powerful pro- tective fetish, known and feared over a large district. The Head is Tor Ohilo, and his Deputy, Osun. There is a Champion, Opiapialabo, a Singer, Okonalabo, 3l Judge, Ogbogrualaboy an. Executioner, Okuruben- kerebiobele, a Jailer, Oyemabinalabo, a Policeman, Osij and a Horn-blower, Oduminazvoi. The members are 7iyam-pa, and the young initiates, yampai. The grades are Babunboko, Abungo, Makavia, Kakunda, Okopgo or Okpoko, and that of council rank, Aboko. The members, who show great pride in their organisa- tion, are males, admitted at puberty.
Ekkpo-Njawhaw. Influencing the Ibibio of Southern Nigeria.
An organisation founded by a woman chief " whose power was so great that all the inhabitants of the country were her slaves." The ritual shows influence of Lubuku and Eluku. The members are " ghosts who are destroyers," but the old dis- orderliness is almost forgotten, and the organisation is now after the order of a social club, with protective powers. It is of mixed adult membership.
Elung. Influencing the Quolla (Duala) peoples of the Kameruns.
May have been once a branch of Ikung, and
THE MORE MODERN SOCIETIES 255
is now the great rival of Ekongola. Is mainly- protective and social. Is of adult male membership, with honorary branch for women.
KiMPASi. Influencing the Zombo district of the Belgian Congo.
Acts as the female branch of Ndembo, the officials of the two societies being interchangeable. Has a wide and powerful influence as a protection to women at certain periods of life. Admits adult women, and has an honorary branch of girls who have passed through puberty schools.
Kg FOG. Influencing the Limba and Sanda- Temne of Sierra Leone.
Each member has an attendant guardian deity, and is said to have the power of transferring herself into spirit form and thus to be able to pass through walls, and to loosen bound limbs, etc. Meetings are held in the houses of the members. It acts as the female branch of Kufong, and is a protective power for mothers, especially functioning at child- birth. Admits its members at puberty.
Kgnggld. Influencing the Abo and Bakundu of French Congo, and found also in Nigeria and the Kameruns.
The members represent after-death spirits, the mask of the Head being a well- carved wooden effigy of Death, in black and white. It was originally a religious cult, phallic, but is now protective and social, with a great membership. Some of Kongoid Mask.
the officials still rank as
priests. It is male in membership, admitting at puberty, and has a lodge of selected women of honorary rank.
256 WEST AFRICAN SECRET SOCIETIES
KuFONG. Influencing the Limba, Temne, Kor- anko, Mende, and Sherbro of Sierra Leone.
The great rival of Ampora, with which it claims equality of age. Said to have been founded by " genii " who " granted the members the secret of invisible levitation," a legend that may tell of the influence of some Muhammedan society whose marabouts were popularly supposed to have this occult power. " Every member has an attendant spirit who can be summoned if required by uttering certain magical words seven times." It was once a feared political power, but although the boast is still heard that " Kufong rules the Limba Nation " it is now only social and protective in character. Its Head is known as Bai Sherbro ^ the title of a king. It has many branches, some known by varia- tions of its own title as Kofo or Kofog, Kufo, Kofong, and others, like Banban and Dubaia, that are also claimed by Ampora. It is of male membership, admitting at any adult age, but receiv- ing boys who have passed through Poro, whose ritual it uses.
Mukanda. Influencing the Western Balunda of Angola and the Belgian Congo.
It is widely known, claims great membership, and preserves many ancient rites and legends and tribal songs in its ceremonies and its schools. It may be a direct branch of Mungi, whose ritual it uses in part. Its Head, ranking as Priest, is also overlord of Chibados, with whom it shares a pro- tective fetish. It is of male membership, admitting at puberty.
Ndembo. Influencing the Bakongo of the Belgian Congo, and also known in Angola and the Kameruns.
Probably the oldest association in the Lower Congo and Northern Angola save Butwa. Its Head, ranking as Priest, is Nganga, the Wise One, and its members, Nkita, the Knowing Ones. It lias a Player,
THE MORE MODERN SOCIETIES 257
Nembimbi, and male and female Doctors, Lubwiku and Kumbi, the latter being also an official of Kimpasi. It is well organised, is possessed of a fetish power that wards off sicknesses, and " has its use in check- ing the violence of unjust chiefs." It is an " estab- lished and powerful fellowship." The penalty for divulging its secrets used to be " the perpetual slavery of the traitor and his family," but is now merely the threat of a twisted neck, a broken leg or a crooked spine ; these being amongst the many signs of distorted things used by the society. Some of its masks show a high form of skill, and considerable originality. It is of mixed member- ship, admitting adults, but accepting children to honorary association after retreat.
Ngbe. Influencing the Ekoi of Southern Nigeria.
Another society claiming to be " original Egbo,^^ and often mistaken for the parent society. The Head ranks as a Priest, and he and some of the other officials bear the names of deities. There are phallic rites and signs. Like many others of these societies it possesses a legend that it was originally a women's organisation, and that a man, who had to be initiated because he had learned the secrets, changed its mem.bership to that of males. It admits at puberty.
Oduwa. Influencing the Nkoranza and other Ashanti-kindred peoples of the Gold Coast. It is known also in French Togoland.
Originally a religious cult, its Head still ranking as a Priest, it is now a protective society, using amongst its rites those of purification. It has a great annual Festival. It is of mixed membership, admitting adults.
OsHORBo. Influencing the Yoruba peoples of Nigeria and other states, with headquarters amongst the Ife people.
May have been an early branch of Egbo or Ogboni, and still has affiliations with these and with Egungun,
258 WEST AFRICAN SECRET SOCIETIES
Mborko, Nkanda, and Okonko. The likenesses found in the rituals of these named societies point to a common origin, probably that of Org. It is protective, its fetish being widely known and feared. It is of male membership, admitting at puberty.
Shopono. Influencing the Egba and kindred peoples of Nigeria.
Founded on a religious, phallic cult, and retain- ing parts of this ritual, but practising protection against smallpox and other like diseases. Was prohibited by the authorities about the beginning of the present century, but survives. The Head and some of the officials take the names of deities. It is of mixed adult membership.
TiLANG. Influencing the Mende and Sherbro peoples of Sierra Leone, and admitting Temne honorary members.
May have been a branch of Kufong. Is well known as the possessor of a boasted omnipotent medicine for the curing of certain diseases. Its chief officials rank as priests. Preserves some of the ancient Poro ritual. It is of male membership, admitting at puberty.
Ukuku. Influencing the Kpengwa of the Benito river and of the Corisco Bay dis- trict of Spanish Guinea, and the Mpongwe of French Kamerun. Also known in Angola.
The members are "spirits," and as such have special occult powers. Is a great protective social organisa- tion, working through lodges, some of these now indepen- dent. The Mpongwe branch is said to have preserved peace for forty years, and to be often now used in
Ukuku Mask
THE MORE MODERN SOCIETIES 259
the settlement of tribal quarrels when individual kings or chiefs have failed to do so. A mask worn by an official known as " The Hearer " is here shown. The Kpengwa accept youths through puberty schools and adult males by payment, and the Mpongwe confine their membership to boys of puberty age. There are honorary branches for selected women.
Yassi. Influencing the Mende women of Sierra Leone.
Originally a branch of Bundu and now its greatest rival. Is afflliated with Ampora ; is influential ; claims age, and has elaborate ceremonial. Possesses many permanent buildings. Its Head is Mama Behku and her Deputy Ya-Mama. It has a Champion, Kamheh Mambu, her assistant, Kambeh Mamsu, a Messenger, Kambeh Kehzuai, and a chief councillor, Kamheh Maba. Three Ampora men are amongst the officials, acting as chief drummers. The members have an honorary connection with Bundu. The girls are admitted through puberty schools.
((?) Purification Societies.
Apowa. Influencing the Ahanta people of the coastal region Sekondi-Dixcove-Axim, Gold Coast.
The name of this fertility and purification cult is taken from its headquarters, a village on the Axim road some ten miles south-west of Sekondi. Its Head, Abodi Tdnka, ranks as a High Priestess, and is so acknowledged in the district influenced. The sacred possessions include images bearing the same name as the Head ; iron gongs, dazvool, and the sticks, dua, that cause the " voice " to sound out ; brass ointment pots for the keeping of the society medicine, and a framed looking-glass for purposes of divination. All save the last are ancient
26o WEST AFRICAN SECRET SOCIETIES
and valuable. It is of mixed membership, admitting adults.
Chibados. Influencing the Western Balunda, and other Luba-Lunda peoples in Angola and Belgian Congo.
Claims to be the senior association, save Butwa, of the district, and to use ritual akin to that of Si'mo and Poro, also Nkimba. May be a modern amalgamation of more than one society, as some
Apowa Images
lodges admit mixed adults and others girls at puberty, the latter in affiliation with the male Mukanda. Is phallic, and practises fertility and purification rites.
HuMoi. Influencing the Mende and Sherbro- Bullom of Sierra Leone.
An old phallic society, retaining the tortoise as chief sign, and its officials bearing titles representing various phases of fertility. Is affiliated with Ankoi. Practises purification, the public whipping and washing of offending women, and sometimes of aU
THE MORE MODERN SOCIETIES 261
the members of her family. The offences are chiefly those against tribal morality, and simongama, relation- ships within prohibited degrees. It admits marriage- able females, and has an honorary branch for selected men, two of whom act as officials.
Iban-Isong. Influencing the Ibibio and Efik of Nigeria.
The women's branch of Ndito-Iban, but in many ways quite independent and isolated. Has great pride of organisation and boasts a large membership. Admits through puberty schools, the novices being known as mbobi, those of small breasts. Women of neighbouring Nigerian societies are admitted as honorary members.
MuEMBA. Influencing the Duala of the Kam- eruns.
Of some age and influence, with Mukuku, and originally phallic. Seems to have adopted most of its ritual from Mungi, the oldest of the societies of the district. Is of male membership, admitting at puberty.
Mukuku. The female branch of the above, but with its own organisation and officials. Admits at puberty.
Ndito-Iban. Influencing the Efik and Ibibio of Nigeria.
Its headquarters is at Old Calabar. It is ex- clusive, charging high fees for admission and pro- motion. Claims to be as old as Oro, of which it may have been originally a branch. Is now, with Iban-Isong, a powerful social club, practising purification and fertility rites. Some of its officials have power in both societies. Is male in membership, admitting at puberty.
Njembe. Influencing the Mpongwe of the Ogowe district of French Congo.
The great rival of I z yog a, of which it may have been once a female lodge. It is phallic, and although
262 WEST AFRICAN SECRET SOCIETIES
of mixed membership, most of its officials are women. Has great power as an agency for purification. Admits adults by payment and children through its own and neighbouring puberty schools.
Odwira. Influencing the Ga-speaking peoples of the Gold Coast.
A purification society closely associated with Oyeni {dwira, to purify, a word akin to guare^ to wash), holding an annual festival " for the cleansing of the whole nation." Said to have been founded by Nee Wetse Kojo, the first Manche of James Town, Accra, who landed here " from up coast " with James, in 1642, the first British settler and the man who gave his name to the settlement. Being a wealthy man the Wetse brought with him his own stool and a large number of trained warrior followers, with whom he used to defend the aborigines of the dis- trict. "Thus Accra became rid of her foes, and Sempe and Akumaje began to regard their Wetse as their paramount chief, and as he celebrated his dwira^ stool-washing, annually, with his servants and followers, this soon became the recognised custom." The officials of the ceremony soon organised them- selves into a permanent society, under a priest and subordinates, charging entrance and grade fees, and admitting mixed adults.
OviA. Influencing the Ede of Nigeria.
Its headquarters is at a town of the same name in the Kukuruku country. It may have been originally phallic. It admits selected male adults, with a few honorary women members.
Ramena. Influencing the Temne peoples of Sierra Leone.
Phallic in origin, and largely influenced by Ankoi and Kinki. It has permanent buildings, known as Rom.ari Houses, in which its members, marriageable females, go into retreat. Exclusive in membership, charging high fees. There is an
THE MORE MODERN SOCIETIES 263
honorary lodge for men, who must be members of
PoRO.
Segere. Influencing the Koranko of Sierra Leone.
Uses BuNDu and Sand£; ritual. Admits female adults by payment and girls through its own schools, and those of the societies named.
THE DEMOCRATIC AND PATRIOTIC
{a) Agricultural Associations.
Adamu. Influencing the Ijebu of Southern Nigeria.
Originally a lodge of Oris ha, and known as '' Adamu-Orisha." Uses some Egbo ritual. The officials are fertility experts, taking the names of deities interested in agriculture. It is of mixed adult membership.
KoLiuMBo. A farmers' club found amidst the Koranko of Sierra Leone.
The members wear an official dress of bamboo rope trimmed with leaves and fastened by tie-tie, a fibre used as string. The ritual used is for the preservation and good harvesting of crops, and the festivals are held at times of sowing and reaping. Like the Areoi of the South Pacific Islands the members present elaborate stage plays, in which the lives and doings of celebrated past members are re-enacted, as are the supposed actions of deities said to be interested in the objects of the association ; and, like the farce Players of Egypt, they take part in mirthful comedies dealing with parochial affairs and personalities. These representations are part of the festivals. The membership is male, and is confined to those who can pay the heavy fees demand- ed. There are passwords and signs. The officials
264 WEST AFRICAN SECRET SOCIETIES
rank as magicians. The office of Head is filled in rotation by the chief members.
Neguiti. An association of Bakongo farmers.
It has a Head, Mutinu, and nine Gangas or Councillors. To each of the latter is entrusted a particular duty, to Amobondu the guarding of the crops, to Amoluco the preservation of the farmers' health, to Embiangula the task of supplying labourers for the fields, in other words " to charm slaves," to Metambola that of " raising the dead," i.e., induc- ing the dry, dead-looking seeds to grow, to Molongo the control of the weather or the foretelling of the same by astrological deductions, to Neconi the charming away of disease from the crops, to Nezali the scaring away of robbers, to Negodi the opening of the ears of the guardian deities, in other words the " curing of their deafness," and to Nesambi the procuring of a suitable quantity of rain. As leprosy is supposed by the Bakongo to result from lack of moisture, the last-named official is called " the cleanser of lepers." The association has its own ritual and passwords, secret speech and signs, and holds gatherings of members from which all the uninitiated are excluded.
Olokemeji. a club of agriculturists in Nigeria, with honorary membership for a selected few whose work is not on farms.
There is a council of twelve, of which four are officials, the Ashipa, the Ekesiuy the Obazvunja, the Oluri, whose duties are somewhat akin to those of Neguiti. There are sacrifices made to the gods of fertility. A feature of the management is the absence of a Head, a vacant seat at the meetings representing the supreme authority. To this those present speak as if it was occupied. In debate the junior member speaks first and those older follow, the last speech being delivered by the senior of all. The membership is male. An honorary branch
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admits women, who pay heavy admission fees. The club claims some age, and preserves a secret, ritualistic, initiation ceremony of a religious character.
Raruba. a women's organisation of the Temne of Sierra Leone.
It claims age, has wide-spread influence, and is well known for its fertility and funeral rites. Graves are preserved, and trees or bushes planted upon them, the branches bearing the pennants of the association made from black material. There is a potent fertility- producing medicine. The word ruba may be trans- lated blessing or benediction, and Ruba Women are in great demand, and are paid large fees, for " blessing " anything new and strange, from a baby to a trip on the railway. The membership is selective, confined to certain families, the eldest daughter of a member being chosen for initiation soon after her marriage. The secret signs and passwords may have been originally Bundu imitations.
YuGu. An association of Duala (Kamerun) countrymen ; also found in Angola and the Belgian Congo.
Has great pride of ceremonial, is exclusive in membership, having protracted initiation rites and demanding heavy fees. Its festivals are at sowing and harvest. It is of male membership, admitting adults, and having an honorary branch for women.
{b) Co-operative Societies.
Agbaia. Influencing the Sanda-Temne of Sierra Leone.
Founded to assist the chiefs and headmen in their entertainment of strangers. The chief of the district acts as Head, and there is a committee or council of six couples, chosen from the members, who are mostly recently married young people. The associa- tion has gradually widened its scope of usefulness,
266 WEST AFRICAN SECRET SOCIETIES
now often raising subscriptions for deserving objects, such as sending food to children who are at some town school. In the early days a cow was always provided for the funeral feasts of members, and this is still sometimes done. Those who belong to the club are responsible for the building and ca retaking of village guest-houses. There are organised dances and galas. Certain signs are used, also passwords, and there is a ritualistic initiation.
Babende. An association of the Bangongo of the Belgian Congo.
The legend of its origin states that a chief " wanted to catch a malefactor, but, as he was old and stiff while the other was young and active, he was not able to do so. Thereupon the chief chose a number of young men to give him help, which they did, and were afterwards banded permanently for similar work. To prevent unfair retaliation by the criminal element of the tribe the members wear masks while at their detective work." It is now of large member- ship, with thirty-two councillors and sixteen officials working under a supreme Head. The officials go in fours, four judges, four court officers, four messengers, and four policemen. The Head is known as Elder Babende, and carries an official staff. The members wear little conical caps at the meetings. The " voice " of the society is a cylindrical drum of one membrane, claimed to be of great age, played by friction, and emitting a " cackling sound unique to this instrument." There are signs, " circles and curves and triangles," and passwords and a secret initiation. There is also a fetish medicine of some power in the district.
Bena-Riamba of the Bashilange of Belgian Congo.
The most remarkable of the associations founded for mutual benefit in Africa. It was established about 1870, when the tribe was divided upon the
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question of admitting foreign traders into its country. To help their cause the side that might be called the Progressive Party — which gained the day after the king had joined it — formed a secret brother- hood, after the pattern of that already known in the district as Lubuku, and called it Bena-Riamba, Sons of Hemp. Its headquarters was near the Lulua, an affluent of the Kasai river. The associia- tion survived the controversy, and has become a large fellowship ostensibly for mutual hospitaUty and communal intercourse, but not now altogether and in every way progressive. It has, however, during the years of its existence broken down a great deal of the old intertribal fear and rivalry, and has success- fully combated the idea that all strangers must of necessity be of evil intent and therefore tabu. It admits both men and women, and has entrance ceremonies, passwords and much ritual. Although the members need not now be hemp-smokers, on joining they have to take a whiff or two of the fellowship pipe, an implement so large that it needs two men for its carrying. The Society has a Head, a council of eleven, and " officials of the pipe." The members pay heavily for the privilege of joining. There is a secret speech known only to the initiated.
BoRRo-MiA-GuNDu. Found in the Pendembu district of Sierra Leone.
A society that came into prominence at Giehun in the Luawa Chiefdom during the 1919 Famine, because certain of its members tried to make a " corner " in cassava. It is a friendly society, members paying in to a central fund and drawing from this in emergencies, and it is also a dance club, holding ceremonial displays that draw great crowds. It has a Head, a council and a host of officials, uses passwords and a secret ritual, is selective in member- ship because of its high entrance and grade fees,
268 WEST AFRICAN SECRET SOCIETIES
and elects its members, male adults, with prolonged ceremonies.
LuBUKU. Influencing the Bashilange (Western Baluba) of the Belgian Congo.
Boasts that it once " held the country in sub- jection," but is now little more than social in power. The title means " Friendship," or " The Place where Friendship Dwells," and is taken from that of the district of its headquarters, the same where Bena- RiAMBA originated. Its Head acts as a priest, and some of its ritual is religious in meaning. It practises purification and has fertility powers. It claims age. It is of mixed adult membership.
Mborko. Found amongst the Aro of Nigeria.
A branch of Ogboni with special co-operative principles, of great influence and power. Is exclusive in membership, charging greater fees than any other of its neighbours. Has material as well as occult benefits, aiding with legal advice and acting as a funeral club. Admits adult males, but has a small branch of selected women members, generally chosen from the wives of officials.
Olongumbu. Influencing the Bihe district of Angola.
Originally a " police " association on the lines of Babende, punishing those who broke tribal laws. Its officials still bear titles suggestive of this duty. It is now largely social, and is recognised by local chiefs and has " a wholesome effect in maintaining good behaviour and keeping the people law-abiding." It is of mixed adult membership.
Wanka. Influencing the northern province of Sierra Leone.
Practises purification, and educates its young people in crafts and domestic science and, in the case of the girls, in the curbing of sexual desires and in the duties of wives and mothers. Its members have some affiliation with Gbangbani. Graves
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arc protected, and certain benefits shared by young mothers. It is of mixed membership, admitting at puberty.
Zangbeto. Influencing the Ewe-speaking tribes of French Dahomey.
Like Babende in foundation, and has become protecting, purifying, and sociaL Its title may mean the " Voice heard in the Night," or the " Secret Voice of the Darkness," and advantage is taken of the fear such a title produces to assert authority. It has had a changeful history, now police, now robbers, but its modern form is that of a friendly society, making payments to members in need, and con- ducting funerals. It has a large membership. The Head ranks as a Priest. There is a council of five, and the same number of officials. There are five grades, novices are introduced by five members, take five oaths, and are five years before becoming full members. It is male in membership, admitting at puberty.
(c) Dance, Play and Sports Clubs.
AiYASA. An association found amongst the Temne of Sierra Leone.
Its drama-dances have gained more than local repute. The sign of the association is a string of cowries of nine shells in groups of threes. These may be worn as necklaces or as cap or hair ornaments. It holds an annual " midnight frolic," when the members appear daubed thickly with some black ointment, wear masks made of grass and reeds ornamented with bits of coloured rag and paper, and, unclothed save for head-dress and ointment, frolic round the villages with weird cry and dance, like- wise song. At the first cock-crow they all vanish. To wait for the second, they believe, would mean
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disaster. There are elaborate rules and ritual, and the entrance and grade fees are heavy.
Ankumunko. Another Temne dance club of Sierra Leone.
Its patron saints are the after-death spirits of former members. Over each of their dances a particu- lar spirit is said to preside, and one of the dancers is dressed to represent this krifi or spirit. This indi- vidual is the president of that particular dance, and exercises during it supreme authority. When he sits all the others remain perfectly still ; when he rises all shout acclamation. One of the dance masks is of wickerwork in the shape of a hood, the face being a circular plate of wood painted in black and white. The Head, Anduka, wears a kalolum, a grass and fibre dress, and carries a small bull- roarer known as Okrifi katon santok, the krifi that walks on its nails, that is, on tiptoe, softly. It is of palm midrib and fibre. The members make excursions from village to village singing, carol- fashion, at the houses of their friends. They help out the tune by holding the skin of the throat taut and striking their adam's apple. A solo may be sung, the others accompanying by humming in shrill, eerie fashion. Like the Dukduk, they do his at full moon. There is an initiation ceremony, the Duka making a small trough in the earth, from east to west, and planting about it sticks kept moistened by saliva. Within this tiny sacred en- closure the members bempa, make sacrifice, by placing miniature offerings within a toy shrine. Beads and small black and white stones are used. There is a secret speech that the new member must learn " lest the krifi wishes to speak to him." Ordeals are also enforced, the novices having to " run the gauntlet " between graduates armed with rods.
Baya-Gbunde (The Traitor Catchers) is an association of Mende boys of Sierra Leone.
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Instituted early in the nineteenth century after an epidemic that caused the death of many children, the disease being explained as the machinations of a malignant deity, as in Chemosit of " Moterenik " (an eastern society), whose " evil eye " might be observed looking towards the villages from the bush. Whatever its origin the club now appears to be an amateur organisation, built up after the pattern of a local secret society, of youths banded for the doing of daring deeds, as are some English and American boys for the emulation of Deadwood Dick and Buffalo Bill. Lodges or branches of the organisation are very wide spread. The sign of membership, or one of them, is a one-eyed man, and the members cover one eye at their meetings. They hold pro- cessions, and when these appear the village mothers keep their babes safely to the house, as did the Neapolitan mothers when Jettatore di Bambini, the fascinator of children, made his appearance. The club has a Head, a council, officials, and uses passwords and " a quaint jargon of clipped words with which to greet each other."
Kaloko. One of the best-known Temne dance and play clubs of Sierra Leone.
The Head represents and takes the name of the minor deity Kaloko. The man taking this office is hidden beneath a well-carved wooden mask painted in bright colours, as are some of his officials. The announcement of a performance is the cry Kaloko beko ! (" Kaloko is coming ! ") When a crowd has been gathered the members " beg Kaloko to begin," by performing a ritual dance. After- wards the Head, usually an expert actor, commences, his every movement being copied by his attendants. A sacrifice is made in the midst of the display, some man or woman being " captured " from the throng of onlookers, tied with enepel, and brought before Kaloko, who officially " kills and eats " the victim.
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Usually the one chosen for this is a candidate for membership. The ceremony is rigidly ritualistic, the grass used for the binding being gathered at midnight, and the binding itself following an approved plan. The bound person is swathed cocoon fashion, with grass ends standing out back and front, frayed into tails. Before the unbinding takes place a ransom must be paid. The society is well organised and of large membership. There is a complete ritual used, said to be ancient, and many passwords and signs. The membership is of young people.
KuRE. Another Sierra Leonean mixed dancing club.
The members are admitted as children, from the age of five years, and gradually promoted through many junior grades to those filled by the adults. It holds a period of seclusion in the bush, sometimes under its own auspices and sometimes with Poro and BuNDu. During the retreats the children are taught the ancient Temne and Koranko dances. The costume is a skirt of palm-fibre dyed black, with many armlets and leglets trinket covered. Hide and shell rattles are used as accompaniments to the dances. The admission fees are goods to the value of a sovereign. There are signs and passwords taught by the Head and the officials, two of whom act as law-officers at the admission of adult candidates. The senior officials are elected for life.
Ofiokpo. Influencing the Andoni of Nigeria.
Shows signs of being originally part of Oshorbo, and uses ancient ritual that may have come direct from Egbo. Is of good organisation and wide-spread in power. Holds annual dances of great repute. Is of male membership, with an honorary lodge for women.
Owu-Ogbo. Found amongst the Ibani of the Lower Niger district.
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Is noted for its drama-dances. Practises puri- fication and some fertility rites. Is of mixed member- ship, admitting adults, and charging heavy fees.
WuNDfi. Found amongst the Gpa-Mende of Sierra Leone.
A society imitating in rite and organisation PoRO. It gives athletic displays that draw crowds of spectators, for full membership is only granted to those who have won some contest in these sports. The principal members are the admired agonothetes of the district who, because of their proved prowess, superintend the games of the others. There is a council of sixteen members, each presiding in rota- tion. The initiation is a " death " after the manner of that of PoRO and Bundu. The society is pro- tective. It holds fertility dances at sowing and reaping, and at coronations, at festivals of birth and marriage, and at the birthday celebrations of its members.
Yasi. a Congo dancing club found amongst the Igalwa and Mpongwe.
It is of mixed membership, has secret rules, and is governed by a council that, like Olokemeji, is acephalous. It organises festivals on the lines of the old English fairs, during which members compete for dancing prizes. In many respects it seems a part of the organisation of the Izyoga society, whose officials are also the officers of Yasi.
{d) Political Societies.
EpE. Influencing the Aro of the Lagos district of Nigeria.
A branch of Ngbe that these people, one of the most intelligent and ambitious of the Yoruba- Kindred tribes, remain true to, and have made a great political force, with lodges covering a wide
274 WEST AFRICAN SECRET SOCIETIES
district. It is of elaborate ceremonial and much secret organisation. Admits mixed adults.
Idiong. Influencing the Elik, Egba, Ibibio, and other peoples of Nigeria.
The most aristocratic branch of Egbo, and still acting as the senior grade of the parent society, although in possession of its own active and well- known, powerful and complete organisation. It is very exclusive, charging high fees, and accepting members only from those holding high grades in Egbo. It retains the old Efik mark amongst its signs. There are only two grades, probationer and member. The Head is Ndem Efik and his Deputy, Abazo-Efik. The councillors are Abiadiong. It is said to jealously guard the ancient and original ritual of Egbo, and to use its archaic and secret speech in more complete manner than does any other branch. It might be called a social club. It is male in membership, admitting adults, but each member nominates a female honorary associate, those chosen being well-known women of the dis- tricts influenced.
" Eveleigh Smith and his companion, the Vice- Consul of the country, reached the outskirts of Impoti, the capital of the Oket district, in safety, but were there attacked by a crowd of natives who desired to prevent their entry into the town . . ." (After both had been wounded in the ensuing fight), *' one of their followers, who had been delayed on the road, arrived. Immediately hostilities ceased. There was a great gabble of talk around him, but no weapon raised to do him harm . . ." (The attackers withdrew, and) " the servant explained that he used the same language as the men of the town, the speech called Idiong, and that if he had arrvied sooner no attack would have been made, for all travelling under the protection of an Idiong Man might safely enter Impoti."
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JoosAi. Found amongst the Mende of Sierra Leone.
A branch of Kufong that was once "a mighty power in the land," but which has become the amuse- ment of a few poHtically ambitious people. Members have certain privileges when visit- ing KoFOG and Kufong lodges, and often go into retreat with men of the last-named society. It is a great rival of the Muham- medan-Pagan Jamboh (Jamboi). Its officials are well known and exercise great power. It is selec- tive, charging heavy fees, admit- ting adults to full membership and youths who have passed through neighbouring schools to Joosai Mask, honorary association. There is also a lodge for women, a member of which is eligible for election as the society's Head.
KiNKi. Influencing the Kafu-Bullom of Sierra Leone.
A branch of Bundu established about the begin- ning of the nineteenth century. Has been of great political importance, and is credited with having been behind the troubles that arose between the new colonists and the BuUom peoples between 1808 and 1820, the early days of the Crown Colony. Its Head is known as Mama Bullom, and she is given at all public ceremonies the honours of chief's rank. It is of female membership, holding occasional puberty schools, and also accepting girls who have passed through those of Bundu.
Owe. Found amongst the Ekita of Nigeria.
A branch of A yak a, first founded in the town of the same name, a few miles north of Benin City. It is shorn of most of its old power, but is still a political association known and feared in the land. It is of male membership, admitting at puberty.
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((?) Social Organisations.
Andomba. Found amongst the Koranko of Sierra Leone.
An old society, using the elaborate ceremonial of Ampora, that has become a well-known social organisation, with dance-displays as one of its chief features. It is of male membership, admitting both adults and youths, and selected women.
An KOI. Influencing the Sherbro-BuUom people of Sierra Leone.
May be a branch of Bundu but claims separate origin prior to the establishment on the northern shores of the river of any lodge of the greater association. It has a wide influence, and possesses great pride of ceremony. The Head is known as Mama Ankoi^ and the holder of this office occupies an important place in the councils of the district. It is a rival of KiNKi, but a friendly one, the members of each mingling at retreats and processions. It is of female membership, admitting at puberty.
BwETi. Found amongst the Bakele of the French Congo.
An important social organisation, male in member- ship, admitting at puberty, but having selected women as honorary members.
Ebere. Influencing the Akuna-kuna of Nigeria.
Acts as the women's branch of Ekene. Has great influence. Practises protection and puriflcation, and gives monetary and legal advice to its members. Admits both adults and girls.
Ekene. Influencing the Akuna-kuna, and has members amongst the Kwa of the Cross River district of Nigeria.
Was a political force at one time but is now mainly social, with an elaborate and carefully guarded ritual. Some of the signs are phallic. The officials act for Ebere, its female branch, with equal
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power in both societies. It is of male membership, admitting adults, but holding periodic puberty schools for the sons of its members.
Eturi. Influencing the Ibibio of Southern Nigeria.
Claims to be a branch of original Egbo, and used to have great power, but is now little more than a society of holiday makers. It is skilfully managed and has many grades, all being at heavy charges, as are the entrance fees. Has a well-known medicine, said to be made from the heart of a lion, for the protection of its members. There are phallic symbols in use, and purification cere- monies. It holds annual drama-dances and fes- tivals. It is of mixed adult membership.
Gelede. Found amongst the Egbado of Nigeria.
Originally a phallic cult but now a great social organisation with largely attended festivals. It is of mixed adult membership, demanding heavy fees.
Kong. Another association of the Koranko of Sierra Leone.
A branch of Tilang, with affiliation with the women's Segere. The Head, who has priestly duties, is known as Konoiyare. It is exclusive, demanding high fees, and admitting adult males after an unusually long probation.
OvATo. Found in the Geduma district of Nigeria,
'pjm
Eturi Costume.
278 WEST AFRICAN SECRET SOCIETIES
May have been a branch of Egugu, and is of social importance only. It admits adults of both sexes.
OvRA. Found amongst the Ebo of the Benin district of Nigeria.
Is social and protective, charges heavy fees, and admits mixed adults.
ToRMAi. A Sherbro society of Sierra Leone.
Its Head is known as Svekoi, and a probationer as bangan. The members wear red masks and red- dyed aprons. It possesses elaborate ritual and cere- monial, and holds annual dances of some repute. It is of mixed membership, admitting adults, and charging large entrance and grade fees.
(/) Trade Guilds.
Bakelebroa. The guild of the blacksmiths of a tribe of the same name, whose home is the Portu- guese enclave east of Kabinda and north of the mouth of the Congo.
It is of selective, hereditary membership, and has honorary members of the sons of chiefs. The guild has long used lightning conductors said to have been the invention of the founder; slender clay columns erected near their smithies with small pools of water at their base.
Kambonbonke. a guild of Temne blacksmiths of Sierra Leone.
It claims ancient foundation, and has a complete organisation, with Head, council, grades, initiation ceremony, passwords and secret speech. It is of a religious foundation. " The shadow of a stranger falling across a smithy whilst work is in progress may cause an instrument, especially an implement of war or hunting, to be remelted and refashioned, whilst the prayer is muttered vigorously, ' May the soul of this spear (or whatever it may be) remain
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pure ! ' A common petition chanted to the music of the anvil is as follows, ' Make this iron strong : this work good : our wealth great : and ourselves, our work, and our family, blessed,' " The sign of the guild is a spear of iron tipped with brass. The chief grade is limited to twenty-seven members, of whom seven are officials. The membership is hered- itary, but none are elected by reason of birth alone ; not all the sons of a deceased member, for instance, being allowed to join. The election must be the result of an unanimous vote. The guild preserves much ancient and interesting tribal lore.
MiwETYi. A Shekani society of Nigeria. Also known in French Congo. An ancient guild of iron- workers, with membership still restricted to those who have to do with the craft. Uses the ritual of Malanda and includes women in its ceremonies.
(g) War Clubs.
E KONGO LA. Influencing the Duala of the French Kamerun.
The most ancient of the societies found amongst this people, and, as its name suggests, founded by a band of warriors. Branches of it are found in Nigeria, Dahomey, Gold Coast, and the Ivory Coast. Its Head, a man, is known as the Mother of Ekong, and the processional dress is that of the opposite sex. It still has great power, but mainly as a pro- tective agency. It is of male membership, admitted as adults, with an honorary branch for women.
Abam. Found amongst the Aro of Nigeria.
Was originally a militia, the members of which kept themselves in a state of readiness for war whilst going on with their daily avocations. Any town having a dispute with another made attempts to win over the Abam to their side, and the town that did always won. They were the foes of Eku-Meku, and
28o WEST AFRICAN SECRET SOCIETIES
tradition holds that the Aham were invariably the victors. By their aid the Aro people conquered and settled a large portion of the Ibo country. There still stand towers near the Ibo towns that were built as defences against these civilian-warriors ; thick clay walls tapering upwards to a decoration of empty gin bottles, and with an upper room from which the defenders hurled their weapons. The moats also found around some of the towns are other relics of these defences. It is claimed the Abam understood trench warfare. After one or two attempts to return to the old calling, after the British occupation, the members settled down to one more peaceful, becoming a social organisation. There is an initiation ceremony, entrance and grade fees, secret passwords, a supreme Head, who is elected for life, a council and officials.
Eku-Meku. Found amongst the Ibo of Southern Nigeria.
A war club that has had a long and an eventful history. The title may be translated " The Silent Ones," being a corruption of ekwumekwu (those who do not speak but who breathe lightly and move like a breeze passing through the forest). It was first known as a body of warriors of the forest districts of the Asaba hinterland, who had sworn allegiance to the king of Iselle-Ukwu. They had laid their weapons crosswise on the ground and over them had clasped hands and sworn a solemn oath of loyalty. That oath stipulated that any revealing its secrets should be slain, and that the executioner should be his nearest friend. They whitened their bodies, wore woven hats or helmets of dyed i^o/^o-leaf stem, and chest and back protectors of similar material. Shields of plaited palm stem were carried, and they were armed with well-sharpened machettes and with guns. Their march was always headed by one bearing a bottle-shaped gourd or calabash of
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" protecting " medicine, warranted to give courage and to turn aside threatening weapons. In the centre of the force marched the buglers, who sounded the advance and inspired the warriors with calls on the akpelle, a long cucumber-shaped calabash with both ends cut off and a blow-hole in the centre.
After the British occupation the Eku-Meku degenerated into a band of highway robbers, and had to be frequently broken up and punished. But gradually the nature of the organisation changed, and it is now merely a social club, retaining picturesque reminders of the past in costume and ceremony, one of the latter being a mimic tournament or assault- at-arms that is always largely attended. At this the judges are the district chiefs, and prizes are awarded to those of the ikolobia, young braves, who show outstanding skill and endurance. The events being open ones there happens sometimes that the Abam and the Eku-Meku, old enemies, are found in friendly rivalry. Initiates are still sworn into membership over crossed weapons laid on the road as of yore, and the ancient fetish medicine is still carried, and the unusual instruments played in the processions. There is a large membership, secret signs and passwords are used, and a special speech. The society admits both male and female adults, the women by their membership having special privileges in the districts of their residence, and being free from all molestation.
SUBVERSIVE AND CRIMINAL
Alligator Societies. (The native " Crocodile " associations.) These have been, and are, especially notorious between the Sierra Leone and the Volta rivers. In the Tonko Limba chiefdom of the Karene district of Sierra Leone four members of an associa- tion of this name were sentenced to death, in 191 1,
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for the murder of a boy, and five years after, in the Barri chiefdom, a case was proved of a young alligator having been used by members of a similar organisation for criminal purposes. The one of most extensive membership has its headquarters in the Bassam district of the Ivory Coast, with some Aku and Kru members in other states. This society possesses the model of an alligator used in ceremonies. It boasts of affiliation with like criminal organisations in the southern United States. Another society, long known in the Gambia, used an alligator skin, oiled into flexibility, in which a boy was placed for its navigation. A society of Sierra Leone also uses a model of the beast, a kunkuhe (Sherbro) or ilendei (Mende) made of two dug-outs so placed as to form an enclosed hollow hull, the prow carved to the resemblance of the animal's head, the eyes being tiny glass windows. The general belief was that this craft had the properties of a submarine. When weighted the top was barely visible above the water. It was propelled, through holes in its sides, by paddles shaped like alligator legs, and was made watertight by leather, beeswax and other vegetable resins. The crew consisted of from four to six men, one, called the " capturer," being chosen for his great physical strength. There are many stories told concerning the canoe's construction. From the day the hewers commenced to fell the trees to that when it was finished, all the work was done in secret silence, although endless incantations and mystic rites were being performed. At the launch there was a full- dress ceremony and sacrifice. It is said that if the victim managed to escape he or she was for ever after crazed and dumb.
Baboon Societies. (The native " Ape " or " Chimpanzee " associations.) Societies of this order are known in the hinterland of Sierra Leone, Liberia, Ivory Coast, and in the Volta regions. Since 191 o
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notice has been taken of "Ape Men " in the Pujehan district of Sierra Leone. Sometimes the hide of the animal is used as a disguise, but more often marks are made on the victims to represent the wounds made by the teeth of the beast.
Boa Societies. (The " Python " associations of the natives.) A society of this order is known amongst the Mende of the Ronietta district of Sierra Leone.
Leonard Societies. Associations of this kind are frequent, as that of the Koinadugu district of Sierra Leone, whose members were prosecuted in 19 14, and that of the Tongo-P layers described below.
Panther Societies. These have been known in French Guinea and on the Ivory Coast. On Tamara, one of the Los Archipelago, there are men and women convicts whose punished crime was membership of this order of organisation.
All the above organisations are cannibalistic in practice.
To NGO-P LAYERS. The Sierra Leonean society that became notorious because its members became affected by the results of the murders that caused the " Human Leopard " enquiries and trials of 1912, and the following years.
The title may have been adopted from that of the tongora or clubs carried by the chief officials. It is said to have been started about the Eighties, mostly amongst the Gpa-Mende and those in the Bumpe chiefdom, as an organisation of leopard-men hunters, and was at first honestly employed in putting down the pest, but, as its membership in- creased, it grew corrupt, tyrannical, and itself criminal. The Head is Buamor Neppor, and he has two assistants, Akazva, Big Thing, and Bojuzva, Great Thing, The ceremonial place is Mashunda, and the annual gathering, Korbangai. It is of male adults, admitted by payments. The sign is a leopard's claw. The Head carries a staff, covered with the
284 WEST AFRICAN SECRET SOCIETIES
skins of wild animals, and with a circle of iron spikes at the head. The officials carry medicine horns.
In 1 89 1 the Buamor Nepfor was responsible for the burning alive of ninety people in the Imperri chiefdom, and the government proclamation of the next years against this summary and crude " justice " was the first of several legislative efforts to stamp it out. In nine years 186 persons were charged with belonging to the society, and 87 of them were convicted and sentenced to death. Then followed the " enquiries " mentioned above, con- ducted by three special commissioners, when a great deal of information was elicited as to the organisation and practices of the society. Out of fifty-four persons tried for implication four were executed, three condemned to life imprisonment, and many banished the country. Amongst the latter was a Paramount Chief, and amongst those executed was a Sub-Chief ; moreover in what was called the Yandehun Case a native minister of religion (who had as long before as 1905 been tried for cannibal murder and acquitted) was expelled the country.
At the trials the charge of cannibalism remained not-proven, but it was established that all the common people thought the society officials had power to change themselves into the beast they represented.
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