Stories of the Gorilla Country, Narrated for Young People - Paul B. Du Chaillu

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some one had told him to go—he was suddenly set upon by the entire populace, who proceeded with a ceremony which is preliminary to the crowning. In a dense crowd they surrounded him, and then began to heap upon him every manner of abuse that the worst of mobs could imagine. Some spat in his face. Some beat him with their fists, not very hard of course. Some kicked him. Others threw dirty things at him. Those unlucky cues who stood on the outside and could only reach the poor fellow with their voices, assiduously cursed him, and also his father, and especially his mother, as well as his sisters and brothers, and all his ancestors to the remotest generation. A stranger would not have given a farthing for the life of him who was presently to be crowned.

      Amid the noise and struggle, I caught the words which explained all to me; for every few minutes some fellow, administering a comparatively severe blow or kick, would shout out, "You are not our king yet; for a little while we will do what we please with you. By-and-by we shall have to do your will."

      Njogoni bore himself like a man, and a prospective king, and took all this abuse with a smiling face. When it had lasted about half an hour, they took him to the house of the old king. Here he was seated, and became again for a little while the victim of his people's curses and ill-usage.

      Suddenly all became silent, and the elders of the people rose, and said solemnly (the people repeating after them), "Now we choose you for our king; we engage to listen to you, and to obey you."

      Then there was silence; and presently the silk hat, of "stove-pipe" fashion, which is the emblem of royalty among the Mpongwe and several other tribes, was brought in, and placed on Njogoni's head. He was then dressed in a red gown, and received the greatest marks of respect from all those who had just now abused him.

      Then followed six days of festival, during which the poor king, who had taken the name of his predecessor, was obliged to receive his subjects in his own house, and was not allowed to stir out. The whole time was occupied in indescribable gorging of food, and drinking of bad rum and palm wine. It was a scene of beastly gluttony and drunkenness and uproarious confusion. Strangers came from the surrounding villages. Everything to eat and drink was furnished freely, and all comers were welcome.

      Old King Glass, for whom during six days no end of tears had been shed, was now forgotten; and new King Glass, poor fellow, was sick with exhaustion.

      Finally, the rum and palm wine were drank up, the food was eaten, the allotted days of rejoicing had expired, and the people went back to their homes.

      SCENE WITH THE MBOUSHA.

       Table of Contents

      AN OLD MAN KILLED FOR WITCHCRAFT—MY JOURNEY TO THE COUNTRY OF THE CANNIBALS—STARTING ON THE ROUTE.

      In the year 1856 I was again in the equatorial regions. I was in the great forest, on my way to the cannibal country; yes, the country where the people eat one another. It was a long way off, and how was I to get there through the dense jungle? How was I to find my way in that vast African forest? These were the thoughts that troubled me when I was in the village of Dayoko.

      The village of Dayoko lies not far from the banks of the Ntambounay river, and is surrounded by beautiful groves of plantain trees.

      Dayoko is one of the chiefs of the Mbousha tribe, and a wild and savage set of people they are I can tell you. But Dayoko became my friend, and said he would spare me a few men to take me part of the way.

      These Mbousha people look very much like the Shekiani I have already described. They are superstitious and cruel, and believe in witchcraft. I stayed among them only a few days. I will now tell you what I saw there.

      In a hut I found a very old man. His wool (hair) was white as snow, his face was wrinkled, and his limbs were shrunken. His hands were tied behind him, and his feet were placed in a rude kind of stocks. Several negroes, armed to the teeth, stood guard over him, and now and then insulted him by angry words and blows, to which he submitted in silence. What do you suppose all this meant?

      This old man was to be killed for witchcraft!

      A truly horrible delusion this witchcraft is!

      I went to Dayoko, the chief, to try to save the old man's life, but I saw it was in vain.

      During the whole night I could hear singing all over the town as well as a great uproar. Evidently they were preparing for the sacrifice of the old man.

      Early in the morning the people gathered together with the fetich-man. His blood-shot eyes glared in savage excitement, as he went around from man to man. In his hands he held a bundle of herbs with which he sprinkled, three times, those to whom he spoke. Meantime, there was a man on the top of a high tree close by, who shouted, from time to time, "Jocou! Jocou!" at the same time shaking the trees.

      "Jocou" means "devil" among the Mbousha; and the business of this man was to scare the evil spirit, and keep it away.

      At last they all declared that the old man was a most potent wizard, that he had killed many people by sorcery, and that he must be killed.

      You would like to know, I dare say, what these Africans mean by a wizard, or a witch? They believe that people have, within themselves, the power of killing anyone who displeases them. They believe that no one dies unless some one has bewitched him. Have you ever heard of such a horrible superstition? Hence those who are condemned for witchcraft are sometimes subjected to a very painful death; they are burnt by slow fire, and their bodies are given to the Bashikouay ant to be devoured. I shall have something to tell you about ants by-and-by. The poor wretches are cut into pieces; gashes are made over their bodies and cayenne pepper is put into the wounds. Indeed it makes me shudder to think of it, for I have witnessed such dreadful deaths, and seen many of the mutilated corpses.

      After I witnessed the ceremony, the people scattered, and I went into my hut, for I was not well. After a while I thought I saw a man pass my door, almost like a flash, and after him rushed a horde of silent but infuriated men towards the river. In a little while, I heard sharp, piercing cries, as of a man in great agony, and then all became still as death.

      I came out, and going towards the river was met by the crowd returning, every man armed, with axe, spear, knife or cutlass; and these weapons, as well as their own hands, and arms, and bodies were sprinkled with blood.

      They had killed the poor old man they called a wizard, hacked him to pieces, and finished by splitting open his skull, and scattering the brains into the water. Then they returned. At night these blood-thirsty men seemed to be as gentle as lambs, and as cheerful as if nothing had happened.

      Ought we not to be thankful that we were born in a civilized country?

      Now came the "grand palaver" over my departure. I called Dayoko and all the elders of the village together. When they had all assembled, I told them I must go into the Fan country inhabited by the cannibals.

      Dayoko said I should be murdered by the cannibals, and eaten up, and tried to dissuade me from going.

      Finally I said that go I would.

      So it was determined that I should go under Dayoko's protection. Accordingly he gave me two of his sons to accompany me, and ordered several men to carry my chests, guns, powder, bullets, and shot. They were to take me to one of Dayoko's fathers-in-law, a Mbondemo chief who lived in the mountains.

      I was going farther and farther from the sea; if the savages were to leave me and run away in the forest, what would become of me?

      We started in canoes, ascended the Muni river, and then paddled up the river called the Ntambounay (you must not mind these hard names, they are not of my choice. I must call things by

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