SECRET SOCIETIES AND FESTIVALS IN OLD CALABAR—AND THE COUNTRIES UP THE CROSS RIVER
To describe all the customs of the Old Calabar people would take up more space than I am allowed to monopolise in this work.
They have numerous plays or festivals, in which they delight to disguise themselves in masks of the most grotesque ugliness. These masks are, in most cases, of native manufacture, and seem always to aim at being as ugly as possible. I never have seen any attempt on the part of a native manufacturer of masks to produce anything passably good looking.
Egbo, the great secret society of these people, is a sort of freemasonry, having, I believe, seven or nine grades. To attempt to describe the inner working of this society would be impossible for me, as I do not belong to it. Though several Europeans have been admitted to some of the grades, none have ever, to my knowledge, succeeded in being initiated to the higher grades. The uses of this society are manifold, but the abuses more than outweigh any use it may have been to the people. As an example, I may mention the use which a European would make of his having Egbo, viz., if any native owed him money or its equivalent, and was in no hurry to pay, the European would blow[93] Egbo on the debtor, and that man could not leave his house until he had paid up. Egbo could be, and was, used for matters of a much more serious nature than the above, such as the ruin of a man if a working majority could be got together against him. This society could work much more swiftly than the course adopted in other rivers to compass a man’s downfall; vide Will Braid’s trouble with his brother chiefs in New Calabar.
The country up the Cross River, which is the main stream into the interior, improves a very few miles after leaving Old Calabar; in fact, the mangrove disappears altogether within twenty miles of Duke Town, being replaced by splendid forest trees and many clearings, the latter being, in some instances, the farms of Old Calabar chiefs. On arriving at Ikorofiong, which is on the right bank of the river, you find yourself on the edge of the Ikpa plain, which extends away towards Opobo as far as the eye can see. I visited this place thirty-five years ago, and stayed for a couple of days in the mission house, the gentleman then in charge being a Dr. Bailey. At that time this was the farthest station of the Old Calabar mission; since then they have established themselves in Umon, and have done great service amongst these people, who were previously to the advent of the mission terribly in the toils of their Ju-ju priests. The people of Umon speak a language quite different from the Calabarese. Umon is about one hundred miles by water from Old Calabar.
Twenty or thirty miles further up the Cross River you come to the Akuna-Kuna country, inhabited by a very industrious race of people, great producers and agriculturists, and having abundance of cattle, sheep, goats and poultry. These people received one of Her Majesty’s consuls with such joy and good feeling, and so loaded him with presents of farm produce, that his Kroo boatmen suffered severely from indigestion while they remained in the Akuna-Kuna country. A little farther up the river is the town of Ungwana, a mile or so beyond which is now to be found a mission station. This district is called Iku-Morut, and a few years ago the inhabitants were never happy unless they were at war with the Akuna-Kuna people. This state of things has been much modified by the presence in the country of protectorate officials.
About sixty miles by river beyond Iku-Morut is the town Ofurekpe, in the Apiapam district. This place, its chief and people are everything to be desired, the town is clean, the houses are commodious, the inhabitants are friendly, and their country is delightful. They are a little given to cannibalism, but, I am very credibly informed, only practise this custom on their prisoners of war.
Beyond this point the river passes through the Atam district, a country inhabited, so I was informed, by the most inveterate of cannibals. Not having visited these people, I am not able to speak from personal experience; but as I have generally found in Western Africa that a country bearing a very bad character does not always deserve all that is said against it, I shall give this country the benefit of the doubt, and say that once the natives get accustomed to having white people visit them, and have got over the fearful tales told them by the interested middlemen about the ability of the white men to witch them by only looking at them, then they will be as easy to deal with, if not easier, than the knowing non-producers.
I know of one interior town, not in Old Calabar, where the principal chief had given a warm welcome to a white man and allotted him a piece of ground to build a factory on, which he was to return and build the following dry season. Before the time had elapsed the chief died, without doubt poisoned by some interested middleman. When the white man went up to the country according to his agreement, the new chief would not allow him to land, and accused him of having bewitched the late chief. The white trader was an old bird and not easily put off any object he had in view, so stuck to his right of starting trade in the country, and by liberal presents to the new chief at last succeeded in commencing operations, with the result that the new chief died in a very short time and the white man, who was put in charge of the factory, was shot dead whilst passing through a narrow creek on his way to see his senior agent, this being done in the interior country so as to throw the blame upon the people he was trading with. No one saw who fired the fatal shot, and the body was never recovered, as the boys who were with him were natives belonging to the coast people and in their fright capsized the small canoe he was travelling in, so they reported; but some months after the white man’s ring mysteriously turned up, the tale being it was found in the stomach of a fish.
I will here describe one other very practical custom that used to be observed all over the Old Calabar and Cross River district, but which has disappeared in the lower parts of the river, owing no doubt to the efforts of the missionaries having been successful in instilling into the native mind a greater respect for their aged relatives than formerly existed. If it ever occurs nowadays in the Calabar district it can only take place in some out of the way village far away in the bush, from whence news of a little matter of this kind might take months to reach the ears of the Government or the missionary; but this custom is still carried on in the Upper Cross River, and consists in helping the old and useless members of the village or community out of this world by a tap on the head, their bodies are then carefully smoke-dried, afterwards pulverised, then formed into small balls by the addition of water in which Indian corn has been boiled for hours—this mixture is allowed to dry in the sun or over fires, then put away for future use as an addition to the family stew.
With all the cannibalistic tastes that these people have been credited with, I have only heard of them once ever going in for eating white men, and this occurred previous to the arrival in the Old Calabar river of the Efik race, if we are to trust to what tradition tells us. It appears that in 1668-9 four English sailors were captured by the then inhabitants of the Old Calabar River; three of them were immediately killed and eaten, the fourth being kept for a future occasion. Whether it was that being sailors, and thus being strongly impregnated with salt horse, tobacco and rum, their flesh did not suit the palate of these natives I know not, but it is on record that the fourth man was not eaten, but kindly treated, and some years after, when another English ship visited the river, he was allowed to return to England in her. Since that date, as far as I know, no white men have ever been molested by the Old Calabar people.
There has been occasionally a little friction between traders and natives, but nothing very serious, though it is said some queer transactions were carried on by the white men during the slave-dealing days.