Chapter XII. Fetish. · 2

In cases of emergency a fowl with its blood is laid at the door of the Fetish hut, or when pestilence is expected, or an attack by enemies, or a great man or woman is very ill, goats and sheep are sacrificed and the blood put in the Fetish hut as well as on the gateways of the village. These sacrifices among the Fan are made with a very peculiar-shaped knife, a fine specimen of which I secured by the kindness of Captain Davies; it is shaped like the head of a hornbill and is quite unlike the knives in common use among the tribes, which are either long, leaf-shaped blades sharpened along both edges, or broad, trowel-shaped, almost triangular daggers. All Fan knives are fine weapons, superior to the knives of all other Coast tribes I have met with, but the sacrifice knife is distinctly peculiar. I found to my great interest the same superstition in Congo Francais that I met with first in the Oil Rivers. Its meaning I am unable to fully account for, but I believe it to be a form of sacrifice. In Calabar each individual has a certain forbidden thing or things. These things are either forms of food, or the method of eating. In Calabar this prohibition is called Ibet, and when, in consequence of the influence of white culture, a man gives up his Ibet, he is regarded by good sound ju-juists as leading an irregular and dissipated life, and even the unintentional breaking of the Ibet is regarded as very dangerous. Special days are set apart by each individual; on these days he eats only the smallest quantity and plainest quality of food. No one must eat with him, nor any dog, fowl, etc., feed off the crumbs, nor any one watch him while eating. I suspect on this day the Ibet is eaten, but I have not verified this, only getting, from an untrustworthy source, a statement that supported it.

Dr. Nassau told me that among Congo Francais tribes certain rites are performed for children during infancy or youth, in which a prohibition is laid upon the child as regards the eating of some particular article of food, or the doing of certain acts. “It is difficult,” he said, “to get the exact object of the ‘Orunda.’ Certainly the prohibited article is not in itself evil, for others but the inhibited individual may eat or do with it as they please. Most of the natives blindly follow the custom of their ancestors without being able to give any raison d’etre, but again, from those best able to give a reason, you learn the prohibited article is a sacrifice ordained for the child by its parents and the magic doctor as a gift to the governing spirit of its life. The thing prohibited becomes removed from the child’s common use, and is made sacred to the spirit. Any use of it by the child or man would therefore be a sin, which would bring down the spirit’s wrath in the form of sickness or other evil, which can be atoned for only by expensive ceremonies or gifts to the magic doctor who intercedes for the offender.”

Anything may be an Orunda or Ibet provided only that it is connected with food; I have been able to find no definite ground for the selection of it. The Doctor said, for example, that “once when on a boat journey, and camped in the forest for the noon-day meal, the crew of four had no meat. They needed it. I had a chicken but ate only a portion, and gave the rest to the crew. Three men ate it with their manioc meal, the fourth would not touch it. It was his Orunda.” “On another journey,” said the Doctor, “instead of all my crew leaving me respectfully alone in the canoe to have my lunch and going ashore to have theirs, one of them stayed behind in the canoe, and I found his Orunda was only to eat over water when on a journey by water.” “At another place, a chief at whose village we once anchored in a small steamer when a glass of rum was given him, had a piece of cloth held up before his mouth that the people might not see him drink, which was his Orunda.”

I know some ethnologists will think this last case should be classed under another head, but I think the Doctor is right. He is well aware of the existence of the other class of prohibitions regarding chiefs and I have seen plenty of chiefs myself up the Rembwe who have no objection to take their drinks coram publico, and I have no doubt this was only an individual Orunda of this particular Rembwe chief.

Great care is requisite in these matters, because a man may do or abstain from doing one and the same thing for divers reasons.