The religious, or rather the superstitious, system of the Apingi differs little from that which we have seen in other districts, and seems to consist chiefly in a belief in fetishes, and charms of various kinds. For example, when M. du Chaillu told Remandji that he would like to go on a leopard hunt, the chief sent for a sorcerer, or “ouganga,” who knew a charm which enabled him to kill any number of leopards without danger to himself. The wizard came, and went through his ceremonies, remarking that the white man might laugh as much as he please, but that on the next day he would see that his charm (monda) would bring a leopard.
On the following morning he started into the woods, and in the afternoon returned with a fine leopard which he had killed. He asked such an exorbitant price for the skin that the purchase was declined, and the skin was therefore put to its principal use, namely, making fetish belts for warriors. A strip of skin is cut from the head to the tail, and is then charmed by the ouganga, whose incantations are so powerful that neither bullet, arrow, nor spear, can wound the man who wears the belt. Of course such a belt commands a very high price, which accounts for the unwillingness of the sorcerer to part with the skin.
As is usual in many parts of the world, when twins are born, one of them is killed, as an idea prevails that, if both are allowed to live, the mother will die. Only one case was known where twins, boys seven years of age, were allowed to survive, and, as their mother did not die, she was respected as a very remarkable woman.
Seeing the treasures which their white visitor brought among them, the Apingi could not be disabused of the notion that he made, or rather created, them all himself, and that he was able, by his bare word, to make unlimited quantities of the same articles. One day a great consultation was held, and about thirty chiefs, with Remandji at their head, came and preferred the modest request that the white man would make a pile of beads as high as the tallest tree, and another of guns, powder, cloth, brass kettles, and copper rods. Nothing could persuade them that such a feat was impossible, and the refusal to perform the expected miracle was a severe disappointment to the Apingi chiefs, who had come from great distances, each bringing with him a large band of followers. There was even an Ashango chief, who had come from his own country, more than a hundred miles to the eastward, bringing with him a strong party of men to carry away his share of the goods.
This scene appears to have made a great impression on the natives, for when Remandji and his son died, an event which happened not long after Du Chaillu had left the country, the people firmly believed that the latter had killed him on account of his friendship for him, desiring that they should be companions in the spirit land, which they believed was the ordinary habitation of white men.
Their burial customs are rather curious, and not at all agreeable. The body is left in the house where the sick person has died, and is allowed to remain there as long as it can hold together. At last, the nearest relation of the deceased comes and carries off the body on his shoulders, bearing it to some convenient spot at a little distance from the village. No grave is dug, but the corpse is laid on the ground, some pieces of ivory or a few personal ornaments are laid by it, and the funeral ceremony is at an end.
CHAPTER XLVII.
THE BAKALAI.
DISTRICTS INHABITED BY THE BAKALAI — THEIR ROVING AND UNSETTLED HABITS — SKILL IN HUNTING — DIET AND MODE OF COOKING — A FISH BATTUE — CLEANLY HABITS OF THE BAKALAI — FORBIDDEN MEATS — CRUEL TREATMENT OF THE SICK, AND SUPERSTITIONS OF THE BAKALAI — THEIR IDOLS — THE WOMEN AND THEIR RELIGIOUS RITES — AN INTRUSION AND ITS CONSEQUENCES — THE “KEEN” OVER A DEAD PERSON.
The large and important tribe of the Bakalai inhabit a considerable tract of country between the Equator and 2° S., and long. 10° to 13° E. The land in which they dwell is not tenanted by themselves alone, but they occupy so much space in it that it may fairly be called by their name. They have a peculiar faculty for colonization, and have extended their settlements in all directions, some being close to the western coast, and others far to the east of the Ashangos. Of course, their habits differ according to the kind of country in which they are placed, but in all situations they are bold and enterprising, and never fail to become masters of the district.
One clan or branch of this tribe, however, has abandoned these roving habits, and has settled permanently at a place called Obindji, after the chief of the clan. Being conveniently situated at the junction of the Onenga and Ofouboa rivers, Obindji has a commanding position for trade, and, having contracted an alliance with the great chief Quengueza, carries on a prosperous commerce, ebony being their special commodity. In concluding his alliance with them, Quengueza showed his wisdom by insisting upon their maintaining peace with all their neighbors, this indeed having been his policy throughout his life.