CHAPTER III.
The Slave Coast—Whydah—The Dahoman Palaver of 1876—The Dahoman Army—An Unpleasant Bedfellow—The Snake House—Dahoman Fetishism—Various Gods—A Curious Ceremony—Importunate Relatives—The Dahoman Priesthood.
Towards the end of the year 1879 I visited Whydah, the seaport of Dahomey, on the Slave Coast. Between Whydah and the boundary of the Gold Coast Colony, now advanced to Flohow, about two miles beyond the old smuggling port of Danoe, are the ancient slave stations of Porto Seguro, Bageida, Little Popo, and Grand Popo; and the lagoon system, which commences with the Quittah Lagoon to the east of the river Volta, extends along the whole of this coast as far as Lagos. These lagoons are however gradually silting up, and this movement is proceeding so rapidly that already canoes can only pass from Elmina Chica to Porto Seguro during the rainy season, the old bed of the lagoon being a vast arid plain during the summer.
Passing the clump of trees three miles east of Grand Popo known as Mount Pulloy, and which is one of the principal landmarks of this lowlying coast, we anchor off the town of Whydah, eleven miles from Grand Popo. The landing here is very bad, the surf being worse than at any other port in West Africa, and sharks abound. In fact in the spring of 1879 the canoemen employed by the different trades at this place struck work, so many of their number having been devoured by these denizens of the deep.
The lagoon at Whydah is a quarter of a mile in breadth and from four to five feet deep; it is separated from the sea by a sand-ridge, 880 yards broad. On this sand-bank stand the stores and sheds of the different mercantile firms, French, English, and German; but the traders are not allowed by the Dahomans to live there, and after business hours they have to cross over to the town of Whydah, which lies a mile and a half inland on the northern shore of the lagoon.
The king of Dahomey is the only absolute monarch known in West Africa, the power of all the other negro potentates being limited by the influence and authority of the principal chiefs and captains, as that of the king of Ashanti is limited by the dukes of Ashanti, but he of Dahomey knows no other law than that of his own sweet will. Even the European traders who reside at Whydah are to a considerable extent subject to the native laws, or in other words to the king’s pleasure, and none of them would be allowed to leave the country without permission.
The king has some knowledge of European methods of raising a revenue, and an ad valorem duty is imposed on imported goods, while each vessel on entering the port has to pay a certain quantity of goods, assessed according to the number of her masts, to the king. To the east and west of Whydah stake and wattle fences extend across the lagoon, closing all passage except through small openings, where are stationed his Majesty’s revenue officers, who stop and examine all canoes passing through, and frequently help themselves to anything that takes their fancy. Little Popo and Grand Popo are both claimed by the king of Dahomey, but are really independent. As the natives of these towns will not acknowledge him as suzerain he periodically makes raids upon villages lying on the northern side of the lagoon. The two towns themselves being situated on the sand-bank are safe from attack, as, since the Dahomans attacked Grand Popo by water and were defeated, it is a law that no Dahoman warrior shall enter a canoe.
In 1876 we had a difference with the king of Dahomey. In the early part of that year Messrs. F. and A. Swanzy’s agent at Whydah, an English gentleman, was maltreated by order of the caboceer of the town, and subsequently sent to Abomey, the capital, as a prisoner. There he was treated with every indignity, compelled to dance before the king’s wives, and was daily dragged out, bareheaded, to be present at the execution of criminals or sacrifice of human victims, hints not being spared that he might shortly prepare himself for a similar fate. Eventually, after being mulcted of money and goods, he was suffered to escape.
As a compensation for this outrage on a British subject, Commodore Hewett, who commanded the West African squadron, demanded a fine of one thousand puncheons of palm-oil, and threatened to blockade the coast from Adaffia to Lagos if it were not forthcoming. The king refused to pay the fine, and the coast was blockaded from July 1st. Both the Dahomans and the British residents in West Africa anticipated that war would ensue. The king had impediments placed in the lagoon at Whydah and collected bodies of Amazons in the vicinity of that town. On our side the system of lagoons between Lagos and Dahomey was surveyed by naval officers, and it was found that small steamers could ascend to within thirty miles of Abomey. In September 1876 the Dahoman troops advanced towards Little Popo, and destroyed several villages in that neighbourhood; an attack on the British settlement at Quittah was also threatened.
The blockade continued till 1877, when a French firm at Whydah, rather than suffer their trade to remain at a standstill, paid, in the name of the king, a first instalment of two hundred puncheons of palm-oil. The whole of this was lost in the SS. Gambia, which was wrecked on the Athol Rock off Cape Palmas. This was the first and last instalment ever paid by, or for, the King of Dahomey; and in 1878 and 1879, when a second instalment was demanded, the King flatly refused to pay anything. The blockade, however, was not renewed.
Thus affairs remain at the present day. For an outrage on a British subject we demand compensation, a portion of the sum demanded is paid by a French house, and the matter is allowed to drop. This is almost a repetition of what occurred with regard to the Ashanti war indemnity. The Ashanti envoys who signed the conditions of peace paid to Sir Garnet Wolseley 2,000 ounces out of the 50,000 demanded, and promised to pay the rest by quarterly instalments. When the first became due an officer was sent to Coomassie with an escort of constabulary to receive it, and it was obtained without trouble; on the third occasion, when the same officer, Captain Baker, was sent, the King said the gold was not ready. Captain Baker replied that he would leave next day at noon whether the gold was forthcoming or not. On the day following he paraded his men and marched out amid hootings and derisive laughter, but when he had reached the Ordah river runners overtook him with the gold dust. The Colonial Government, however, thought it would not be advisable to send for any more instalments, and no more have been paid. West African natives are now beginning to regard Great Britain as a power which is satisfied with threatening punishment, and one that would not go to any trouble to obtain actual redress, especially where the offending state was powerful.
It was indeed whispered in official circles on the Gold Coast that an expedition to Abomey would have been undertaken but for the opposition of the French Government. There is no doubt that the French are a little sore at the withdrawal of our offer to give them our possessions on the Gambia river, and this has been shown by their endeavouring to intimidate the people of Catanoo into hoisting the French flag, and, later, by their occupation of the island of Matacong near Sierra Leone; but as far as regards Whydah neither France nor any other European power has any claim to any portion of its soil.
The annexation of Whydah would not be a difficult matter, and that is the only real obstacle to our possessing a compact colony extending from Assinee to Lagos. We should find allies in the Egbas of Abbeokuta, the people of Grand and Little Popo, and in the inhabitants of Whydah itself, who, in the last century, were an independent people, and who still bear no goodwill to their conquerors. The Amazons are the élite of the Dahoman army, and they have shown at Abbeokuta and elsewhere that they can fight with a ferocity that more resembles the blind rage of beasts of prey than human courage. Their number is variously estimated at from 15,000 to 20,000, and their warlike spirit is kept alive by a yearly war which commences every April. Numbers of the male prisoners made in these periodical wars are drafted into the Dahoman army, so that it may reasonably be supposed that a considerable portion of the male army corps is but luke-warm in its fealty. The whole Dahoman army is estimated at 60,000 soldiers, all of whom carry fire-arms, and a great number breach-loaders, the importation of which has of late years been carried on extensively at all parts of the West Coast.
In 1876 it was proposed that a flotilla should ascend the lagoons from Lagos to within thirty miles of Abomey and there disembark troops. As however all that we should require would be the possession of Whydah it seems objectless to proceed to Abomey, where we should have to attack the enemy in the midst of his resources, and where, if we did suffer a reverse, it would be irretrievable and none could escape. A much less dangerous plan would be to land, unexpectedly, at Grand Popo (the Whydah surf making the disembarcation of troops there out of the question), a small force of from 800 to 1,000 men. These men, proceeding by lagoon, would be in Whydah in two hours: there are no Dahoman troops there, and there would be no resistance. As Abomey is sixty miles from Whydah, a day and a-half would elapse before intelligence of this occupation could reach the King, two days at least would be occupied in mustering the army and performing the fetish ceremonies necessary before commencing a war; and the army would be another day and a-half on the march downwards, so that five days would elapse between the entry of British troops into the town and the arrival of the enemy. It is not at all improbable that if Whydah were occupied in force the King, who is not by any means ignorant of the power of Great Britain, would make the best of a bad business and cede it to us with what grace he could. In any case by seizing his solitary port we should make him entirely dependent upon us for the African necessaries of life, viz., rum, tobacco, and gunpowder, and by cutting off his supplies could soon bring him to terms. Our territorial possessions in West Africa will surely increase, and as they do so and fresh tribes are brought under our rule, some scheme of disarmament similar to that carried out in South Africa will have to be enforced. By occupying the Slave Coast we should be able to anticipate events by prohibiting the importation of arms now, and at the same time we should consolidate our West African possessions.
In Whydah are the remains of several so-called forts, some of which are still inhabited, though the majority have fallen into disuse. The principal are the English, French, and Portuguese forts, and consist of swish buildings surrounded by loop-holed walls. They were built early in the last century, when the King of Whydah, which was then an independent state, allotted portions of ground to each nationality for trading purposes. These old buildings, like all similar ones in West Africa, are garnished with dozens of obsolete and useless guns.
Three out of the five districts into which the town of Whydah is divided derive their names from these forts, being called English Town, French Town, and Portuguese Town. The two remaining districts are called Viceroy’s Town and Charchar Town. Each district is under the superintendence of a yavogau or caboceer, who is responsible for everything that occurs in his district.
While at Whydah I stayed at the French factory, and there I had a rather unpleasant adventure on the night of my arrival. It was a very close night, and I was sleeping in a grass hammock slung from the joists of the roof, when I was awakened by something pressing heavily on my chest. I put out my hand and felt a clammy object. It was a snake. I sprang out of the hammock with more agility than I have ever exhibited before or since, and turned up the lamp that was burning on the table. I then discovered that my visitor was a python, from nine to ten feet in length, who was making himself quite at home, and curling himself up under the blanket in the hammock. I thought it was the most sociable snake I had ever met, and I like snakes to be friendly when they are in the same room with me, because then I can kill them the more easily; so I went and called one of my French friends to borrow a stick or cutlass with which to slay the intruder. When I told him what I purposed doing he appeared exceedingly alarmed, and asked me anxiously if I had yet injured the reptile in any way. I replied that I had not, but that I was going to. He seemed very much relieved, and said it was without doubt one of the fetish snakes from the snake-house, and must on no account be harmed, and that he would send and tell the priests, who would come and take it away in the morning. He told me that a short time back the master of a merchant-vessel had killed a python that had come into his room at night, thinking he was only doing what was natural, and knowing nothing of the prejudices of the natives, and had in consequence got into a good deal of trouble, having been imprisoned for four or five days and made to pay a heavy fine.
Next morning I went to see the snake-house. It is a circular hut, with a conical roof made of palm-branches, and contained at that time from 200 to 250 snakes. They were all pythons, and of all sizes and ages; the joists and sticks supporting the roof were completely covered with them, and looking upwards one saw a vast writhing and undulating mass of serpents. Several in a state of torpor, digesting their last meal, were lying on the ground; and all seemed perfectly tame, as they permitted the officiating priest to pull them about with very little ceremony.
Ophiolotry takes precedence of all other forms of Dahoman religion, and its priests and followers are most numerous. The python is regarded as the emblem of bliss and prosperity, and to kill one of these sacred boas is, strictly speaking, a capital offence, though now the full penalty of the crime is seldom inflicted, and the sacrilegious culprit is allowed to escape after being mulcted of his worldly goods, and having “run-a-muck” through a crowd of snake-worshippers armed with sticks and fire-brands. Any child who chances to touch, or to be touched by, one of these holy reptiles, must be kept for the space of one year at the fetish house under the charge of the priests, and at the expense of the parents, to learn the various rites of ophiolotry and the accompanying dancing and singing.
Fetishism in Dahomey is entirely different to fetishism on the Gold Coast, and more nearly approaches idolatry, as the unsubstantial shadows and apocryphal demons, which are worshipped and dreaded by the Fantis and Ashantis, are on the Slave Coast replaced by images and tangible objects. Before every house in Whydah one may perceive a cone of baked clay, sometimes large and sometimes small, the apex of which is discoloured with libations of palm-wine, palm-oil, &c. This is the fetish Azoon, who protects streets, houses, and buildings of every description.
By the side of each road leading from the town grotesque clay images, roughly fashioned into the human shape in a crouching position, may be perceived, protected from atmospheric influences by a rough shed. This is Legba, who is sometimes represented of the sterner and sometimes of the softer sex, and propitiatory offerings to this fetish are supposed to remove barrenness. Somewhat similar to Legba is Bo, who is the special guardian of soldiers.
The ocean is very generally worshipped, and has a chief fetish man of high rank dedicated to its use, besides a large train of ordinary fetish men. This high official at certain seasons descends to the beach, shouts forth a series of incantations, and requests the sea to calm itself, throwing at the same time offerings of corn, cowries, or palm-oil into it. Sometimes, too, the King of Dahomey sends an ambassador, arrayed in the proper insignia, with a gorgeous umbrella and a rich dress, to his good friend the ocean. This ambassador is taken far out to sea in a canoe, and is then thrown overboard and left to drown or to be devoured by sharks. The honour of this diplomatic post is not much coveted by Dahomans.
Perhaps the fetish most dreaded is So, the God of thunder and lightning, as what are considered to be the effects of his anger are frequently both seen and felt; So being supposed to strike with lightning those who disbelieve in his power or presume to scoff at him. It is unlawful for any person who has been killed by lightning to be buried, and it is commonly believed on the Slave Coast that the bodies of those who have met their death in this manner are cut up and eaten by the priests of So.
A minor fetish is Ho-ho, who protects twins, who in Dahomey are always named Ho-ho, as on the Gold Coast they are called Attah; and, in addition to those I have already enumerated, and which are the most commonly worshipped, the Dahomans worship the sun, the moon, fire, the leopard, and the crocodile.
The Dahomans place around the house a country rope, i.e. one made of grass, festooned with dead leaves, which is a fetish to prevent the building taking fire. When a large fire occurs they frequently kill the owner of the habitation in which it first broke out, considering that it originated through some sacrilege or omission of fetish worship. They also place a ridiculous caricature of the human form, made of grass, old calabashes, or any rubbish, on the doorposts of their houses and on the gates of inclosures, to keep evil spirits from entering therein; and a fowl nailed to a post, with its head downwards, is considered a charm to prevent an unfavourable wind.
The reverence which is paid to unusually tall and fine trees forms a curious contrast to the foregoing barbarous beliefs. The silk-cotton tree (bombax) and the well-known poison-tree of West Africa are those most commonly selected. Libations in honour of these trees are poured into perforated calabashes placed round their roots.
One morning I saw a Dahoman, arrayed in spotless white raiment, seated on a mat in an open space opposite the factory, and surrounded by a small crowd of enraptured lookers-on. My thirst for information is so insatiable that I never can see a crowd without wanting to ascertain what is the matter, so I put on my helmet and went out. I found the individual in white surrounded by small calabashes; one of which contained water, a second rum, a third kola-nuts, and a fourth a live fowl; and an old fetish lady sat opposite to him on the edge of the mat, swaying backwards and forwards, and singing some excruciating ditty in a low voice. Presently she dipped her fingers into the calabash full of water, and annointed the crown, forehead, chin, and neck of the patient with the fluid; then she sang another verse, and repeated the process with the rum. The man seemed decidedly refreshed after this, and I thought it was perhaps some native kind of shampooing. After a short interval the old woman selected a kola-nut, hurled it violently to the ground, examined all the broken pieces, and then, picking up one fragment that seemed to satisfy her, proceeded to chew it. When it was sufficiently masticated, she removed it from her mouth, and touched up the sufferer with it as before; then she decapitated the fowl, and, taking the bleeding head, went over the same ground, for the fourth time, with it. After that she, and as many of the bystanders as had a chance, fell violently upon the calabash of rum and drank it, and the meeting broke up. I was confident in my own mind that the man who had been operated on was sick, and that what I had seen was a fetish cure; but one of my French friends told me that it was a ceremony of common occurrence, and that the man was worshipping his head in order to obtain good fortune. I had noticed that he had seemed relieved when it was all over, as if he had been glad to be able to get out of his clean raiment, but his head did not appear to be any better than it was before.
When a Dahoman falls ill he immediately fancies that the departed spirit of one of his ancestors or relatives wishes to see him and requires his presence below, and is undermining his health so that the interview may be hastened by his death. To avoid this unwelcome friendship he consults a fetish man, and begs him to use his influence with the unquiet spirit, so that he may be excused paying the unpleasant visit for the present; at the same time he deposits cowries in the hands of the priest by way of fee. The latter, if he thinks that the invalid is likely to recover, soon relieves his apprehensions by telling him that he has obtained him permission to postpone the interview indefinitely. If, on the other hand, the patient’s case be doubtful, the fetish man procrastinates till more decided symptoms set in; and then, if the disease be likely to terminate fatally, he dolefully informs the sick man that he has used every means in his power to conciliate the unquiet spirit, but without effect. This, adding to the fears of the invalid, generally hastens the end.
A resident in Whydah told me that he once heard the following conversation between a sick man and a priest. The sick man said:—
“Who is it that wants to see me, and is troubling me now?”
“Oh! it is the ghost of your brother Gele. He is anxious to have some conversation.”
“Ah! it’s only him, is it? You’re sure there’s nobody else?”
“Oh! no—there’s nobody else.”
“Well just remind him, will you, how I used to thrash him when he was alive; and tell him if he doesn’t leave off bothering me now I’ll make him have a bad time of it when I go below.”
The future habitation of the Dahoman soul is supposed to be a gloomy region situated under the earth, and like the world, but deprived of most of its beauties and pleasures. A Dahoman, like the inhabitants of the Gold Coast, believes in no future state of rewards and punishments, and he is firmly persuaded that the social position which he holds in life will be identically the same with that which he will hold in the regions of the dead. A chief in life will be a chief after death, and a slave will be a slave.
In Dahomey the fetish men are divided into distinct sects, according to the deity for which they officiate—the priests of the snake-house, for instance, having nothing to do with those of Legba, and so on. The rancour, however, which is exhibited between the various sects of Christianity is here wanting. When a Dahoman wishes to devote himself to the service of the gods he is not permitted to choose any deity he pleases. He has to work himself up into a state of frenzy, during which an old priest places round him images of the different deities, and the one with which he first comes in contact is the one which he is destined to serve. These neophytes usually preserve some kind of method in their madness, and take care to touch the representative of that form of worship to which they are most inclined, though sometimes accidents do happen and a wrong one is touched. The fetish men speak a language peculiar to themselves, and unknown to the common people, which they learn in the fetish schools, and call “the holy fetish word.” They have likewise many privileges, and can wear any dress they please; whereas the laity are obliged to clothe themselves according to the positions which they hold in Dahoman society. When the fetish fit, or frenzy, overtakes a priest, he can do anything he pleases without being held accountable for it; ordinary people, therefore, do not care to make enemies of priests.