If I had dreamed that these recollections of my African career would ever be made public, it is probable I should have taxed my memory with many events and characteristic anecdotes, of interest to those who study the progress of mankind, and the singular manifestations of human intellect in various portions of Ethiopia.

During my travels on that continent, I always found the negro a believer in some superior creative and controlling power, except among the marshes at the mouth of the Rio Pongo, where the Bagers, as I already stated, imagine that death is total annihilation. The Mandingoes and Fullahs have their Islamism and its Koran; the Soosoo has his good spirits and bad; another nation has its “pray-men” and “book-men,” with their special creeds; another relies on the omnipotence of juju priests and fetiche worship;[6] some believe in the immortality of spirit; while others confide in the absolute translation of body. The Mahometan tribes adore the Creator, with an infinitude of ablutions, genuflexions, prayers, fasts, and by strictly adhering to the laws of the Prophet; while the heathen nations resort to their adroit priests, who shield them from the devil by charms of various degree, which are exclusively in their gift, and may consequently be imposed on the credulous for enormous prices. At Ayudah I found the natives addicted to a very grovelling species of idolatry. It was their belief that the Good as well as the Evil spirit existed in living Iguanas. In the home of the manfuca, with whom I dwelt, several of these animals were constantly fed and cherished as dii penates, nor was any one allowed to interfere with their freedom, or to harm them when they grew insufferably offensive. The death of one of these crawling deities is considered a calamity in the household, and grief for the reptile becomes as great as for a departed parent.

Whilst I tarried at Ayudah, an invitation came from the King of Dahomey, soliciting the presence of Cha-cha and his guests at the yearly sacrifice of human beings, whose blood is shed not only to appease an irritated god but to satiate the appetite of departed kings. I regret that I did not accompany the party that was present at this dreadful festival. Cha-cha despatched several of the captains who were waiting cargoes, under the charge of his own interpreters and the royal manfucas; and from one of these eye-witnesses, whose curiosity was painfully satiated, I received a faithful account of the horrid spectacle.

For three days our travellers passed through a populous region, fed with abundant repasts prepared in the native villages by Cha-cha’s cooks, and resting at night in hammocks suspended among the trees. On the fourth day the party reached the great capital of Abomey, to which the king had come for the bloody festival from his residence at Cannah. My friends were comfortably lodged for repose, and next morning presented to the sovereign. He was a well-built negro, dressed in the petticoat-trowsers of a Turk, with yellow morocco boots, while a profusion of silk shawls encircled his shoulders and waist, and a lofty chapeau, with trailing plumes, surmounted his wool. A vast body-guard of female soldiers or amazons, armed with lances and muskets, surrounded his majesty. Presently, the manfucas and interpreters, crawling abjectly on their hands and knees to the royal feet, deposited Cha-cha’s tribute and the white men’s offering. The first consisted of several pieces of crape, silks, and taffeta, with a large pitcher and basin of silver; while the latter was a trifling gift of twenty muskets and one hundred pieces of blue dungeree. The present was gracefully accepted, and the donors welcomed to the sacrifice, which was delayed on account of the scarcity of victims, though orders had been given to storm a neighboring tribe to make up three hundred slaves for the festival. In the mean while, a spacious house, furnished in European style, and altogether better than the ordinary dwellings of Africa, was assigned to the strangers. Liberty was also given them to enter wherever they pleased, and take what they wished, inasmuch as all his subjects, male and female, were slaves whom he placed at the white men’s disposal.

The sixth of May was announced as the beginning of the sacrificial rites, which were to last five days. Early in the morning, two hundred females of the amazonian guard, naked to the waist, but richly ornamented with beads and rings at every joint of their oiled and glistening limbs, appeared in the area before the king’s palace, armed with blunt cutlasses. Very soon the sovereign made his appearance, when the band of warriors began their manoeuvres, keeping pace, with rude but not unmartial skill, to the native drum and flute.

A short distance from the palace, within sight of the square, a fort or inclosure, about nine feet high, had been built of adobe, and surrounded by a pile of tall, prickly briers. Within this barrier, secured to stakes, stood fifty captives who were to be immolated at the opening of the festival. When the drill of the amazons and the royal review were over, there was, for a considerable time, perfect silence in the ranks and throughout the vast multitude of spectators. Presently, at a signal from the king, one hundred of the women departed at a run, brandishing their weapons and yelling their war-cry, till, heedless of the thorny barricade, they leaped the walls, lacerating their flesh in crossing the prickly impediment. The delay was short. Fifty of these female demons, with torn limbs and bleeding faces, quickly returned, and offered their howling victims to the king. It was now the duty of this personage to begin the sacrifice with his royal hand. Calling the female whose impetuous daring had led her foremost across the thorns, he took a glittering sword from her grasp, and in an instant the head of the first victim fell to the dust. The weapon was then returned to the woman, who, handing it to the white men, desired them to unite in the brutal deed! The strangers, however, not only refused, but, sick at heart, abandoned the scene of butchery, which lasted, they understood, till noon, when the amazons were dismissed to their barracks, reeking with rum and blood.

I have limited the details of this barbarity to the initial cruelties, leaving the reader’s imagination to fancy the atrocities that followed the second blow. It has always been noticed that the sight of blood, which appals a civilized man, serves to excite and enrage the savage, till his frantic passions induce him to mutilate his victims, even as a tiger becomes furious after it has torn the first wound in its prey. For five days the strangers were doomed to hear the yells of the storming amazons as they assailed the fort for fresh victims. On the sixth the sacrifice was over:—the divinity was appeased, and quiet reigned again in the streets of Abomey.

Our travellers were naturally anxious to quit a court where such abominations were regarded as national and religious duties; but before they departed, his majesty proposed to accord them a parting interview. He received the strangers with ceremonious politeness, and called their attention to the throne or royal seat upon which he had coiled his limbs. The chair is said to have been an heir-loom of at least twenty generations. Each leg of the article rests on the skull of some native king or chief, and such is the fanatical respect for the brutal usages of antiquity, that every three years the people of Dahomey are obliged to renew the steadiness of the stool by the fresh skulls of some noted princes!

I was not long enough at Ayudah to observe the manners and customs of the natives with much care, still, as well as I now remember, there was great similarity to the habits of other tribes. The male lords it over the weaker sex, and as a man is valued according to the quantity of his wives; polygamy, even among civilized residents, is carried to a greater excess than elsewhere. Female chastity is not insisted on as in the Mandingo and Soosoo districts, but the husband contents himself with the seeming continence of his mistresses. Sixty or seventy miles south of Ayudah, the adulterous wife of a chief is stabbed in the presence of her relations. Here, also, superstition has set up the altar of human sacrifice, but the divinity considers the offering of a single virgin sufficient for all its requirements.

Some years after my visit to Ayudah, it happened that my traffic called me to Lagos at the season of this annual festival, so that I became an unwilling witness of the horrid scene.

When the slender crescent of the November moon is first observed, an edict goes forth from the king that his Juju-man, or high-priest, will go his annual round through the town, and during his progress it is strictly forbidden for any of his subjects to remain out of doors after sunset. Such is the terror with which the priests affect to regard the sacred demon, that even the fires are extinguished in their houses.

Towards midnight the Juju-man issued from a sacred gree-gree bush or grove, the entrance to which is inhibited to all negroes who do not belong to the religious brotherhood. The costume of the impostor is calculated to inspire his countrymen with fear. He was clad in a garment that descended from his waist to his heels like a petticoat or skirt, made of long black fur; a cape of the same material was clasped round his neck and covered his elbows; a gigantic hood which bristled with all the ferocity of a grenadier’s cap, covered his head; his hands were disguised in tiger’s paws, while a frightful mask, with sharp nose, thin lips, and white color, concealed his face. He was accompanied by ten stout barbarians, dressed and masked like himself, each sounding some discordant instrument. Every door, by law, is required to be left ajar for the free access of the Juju, but as soon as the horrid noise is heard approaching from the tabooed grove, each inhabitant falls to the ground, with eyes in the dust, to avoid even a look from the irritated spirit.

A victim is always agreed upon by the priests and the authorities before they leave the gree-gree bush, yet to instil a greater degree of superstitious terror, the frightful Juju, as if in doubt, promenades the town till daylight, entering a house now and then, and sometimes committing a murder or two to augment the panic. At dawn the home of the victim,—who, of course, is always the handsomest virgin in the settlement,—is reached, and the Juju immediately seizes and carries her to a place of concealment. Under pain of death her parents and friends are denied the privilege of uttering a complaint, or even of lifting their heads from the dust. Next day the unfortunate mother must seem ignorant of her daughter’s doom, or profess herself proud of the Juju’s choice. Two days pass without notice of the victim. On the third, at the river side, the king meets his fanatical subjects, clad in their choicest raiment, and wearing their sweetest smiles. A hand of music salutes the sovereign, and suddenly the poor victim, no longer a virgin and perfectly denuded, is brought forward by a wizard, who is to act the part of executioner. The living sacrifice moves slowly with measured steps, but is no more to be recognized even by her nearest relatives, for face, body, and limbs, are covered thickly with chalk. As soon as she halts before the king, her hands and feet are bound to a bench near the trunk of a tree. The executioner then takes his stand, and with uplifted eyes and arms, seems to invoke a blessing on the people, while with a single blow of his blade, her head is rolled into the river. The bleeding trunk, laid carefully on a mat, is placed beneath a large tree to remain till a spirit shall bear it to the land of rest, and at night it is secretly removed by the priesthood.

It is gratifying to know that these Jujus, who in Africa assume the prerogatives of divinity, are only the principals of a religious fraternity who from time immemorial have constituted a secret society in this part of Ethiopia, for the purpose of sustaining their kings and ruling the people through their superstition. By fear and fanaticism these brutal priests exact confessions from ignorant negroes, which, in due time, are announced to the public as divinations of the oracle. The members of the society are the depositories of many secrets, tricks, and medical preparations, by which they are enabled to paralyze the body as well as affect the mind of their victim. The king and his chiefs are generally supreme in this brotherhood of heathen superstition, and the purity of the sacrificed virgin, in the ceremony just described was unquestionably yielded to her brutal prince.

[6] From the Portuguese feitiÇo—witchcraft.