Younger sons and daughters must not be married before the older ones.[2]

5. _Courtship and Wedding._ The routine varies greatly according to tribe; and in any tribe, according to the man's self-respect and regard for conventionalities. A proper outline is: First, the man goes to the father empty-handed to ask his consent. The second visit he goes with gifts, and the father calls in the other members of the family to witness the gifts.

On the third visit he goes with liquor (formerly the native palm wine, now the foreign trade gin or rum), and pays an instalment on the dowry; on the fourth visit with his parents, and gives presents to the woman herself. On a fifth occasion the mother of the woman makes a feast for the mother and friends of the groom. At this feast the host and hostess do not eat, but they join in the drinking. Finally, the man goes with gifts and takes the woman. Her father makes return gifts as a farewell to his daughter.

On her arrival at the man's village they are met with rejoicing, and a dance called "nkanja"; but there is no further ceremony, and she is his wife.

For three months she should not be required to do any hard work, the man providing her with food and dress. Then she will begin the usual woman's work, in the making of a garden and carrying of burdens.

Weddings may be made in any season of the year. Formerly the dry season, or the latter part of the rainy, was preferred because of the plentifulness of fish at these periods, and the weather being better for outdoor sports and plays.

The man is expected to visit his wife's family often, and to eat with them. Her mother feasts him, and he calls her parents to eat at his house.

6. _Dissolution of Marriage._ By death of the husband. Formerly, in many tribes one or more of the widows were put to death, either that the dead might not be without companionship in the spirit world, or as a punishment for not having cared better for him in the preservation of his life.

Formerly the women mourned for six months; now the mourning (_i. e._, the public wailing) is reduced to one month. But signs of mourning are retained for many months in dark, old, or scanty dress, and an absence of ornament.

The mourning of both men and women begins before the sick have actually died. The men cease after the burial, but the women continue.

All the dead man's property goes to his male relatives. On the death of a wife the husband is expected to make a gift to pacify her relatives.

Formerly the corpse was not allowed to be buried until this gift was made.

The demand was made by the father, saying, "Our child died in your hands; give us!" Now they make a more quiet request, and wait a week before doing so. Something must be given, even if the husband had already paid her dowry in full.

Marriage can be dissolved by divorce at almost any time, and for almost any reason, by the man,--by a woman rarely. The usual reasons for divorce are unfaithfulness, quarrelling, disobedience, and sometimes chronic sickness. There are many other more private reasons. In being thus put away the woman has no property rights; she is given nothing more than what the man may allow as a favor. If the woman has children, she has no claim on them; they belong to the father. But if she has daughters who are married, she can ask for part of the money which the husband received for them. The man and the divorced woman are then each free to marry any other parties.

7. _Illegitimate Marital Relations._ These are very common, but they are not sanctioned as proper. The husband demands a fine for his wife's infidelity from the co-respondent. Cohabitation with the expected husband previous to the marriage ceremonies is common; but it is not sanctioned, and therefore is secret.

The husband of a woman who is mother of a child begotten by another man takes it as his own. If it be a girl, he (and not the real father) is the person who gives her in marriage and retains the dowry.

8. _Domestic Life._ No special feast is made for the birth of either a son or a daughter, but there is rejoicing. During the woman's pregnancy both she and her husband have to observe a variety of prohibitions as to what they may eat or what they may do. They cohabit up to the time of the child's birth; but after that not for a long period, formerly three years.

Now it is reduced to one and a half years, or less. This custom is one of the reasons a.s.signed by men for the alleged necessity of a plurality of wives.

During the confinement and for a short time after the birth, the wife remains in the husband's house, and is then taken by her parents to their house.

Deformed and defective children are kept with kindness as others; but monstrosities are destroyed. Formerly in all tribes twins were regarded as monstrosities and were therefore killed,--still the custom in some tribes.

In the more civilized tribes they are now valued, but special fetich ceremonies for them are considered necessary.

In the former destruction of twins there were tribes that killed only one of them. If they were male and female, the father would wish to save the boy and the mother the girl; but the father ruled. A motherless new-born infant is not deserted; it is suckled by some other woman.

A portion of the wearing apparel and other goods are placed in the coffin with the corpse. The greater part of a man's goods are taken by his male relatives. Formerly nothing was given to his widow; now she receives a small part. And the paternal relatives of the dead man give something to his maternal relatives.

The corpse is buried in various ways,--on an elevated scaffold, on the surface of the ground, or in a shallow grave, rarely cremated. Formerly the burial could be delayed by a claim for settlement of a debt, but this does not now occur.

No coast tribe eats human flesh. The Fang and other interior tribes eat any corpse, regardless of the cause of death. Families hesitate to eat their own dead, but they sell or exchange them for the dead of other families.

The name given a child is according to family wish. There is no law.

Parents like to have their own names transmitted; but all sorts of reasons prevail for giving common names, or for making a new one, or for selecting the name of a great person or of some natural object. A child born at midday may be called "Joba" (sun), or, at the full moon, "Ngande" (moon).

A mother who had borne nine children, all of whom had died, on bearing a tenth, and hopeless of its surviving, named it "Botombaka" (pa.s.sing away).

Circ.u.mcision is practised universally by all these tribes. An uncirc.u.mcised native is not considered to be a man in the full sense of the word,--fit for fighting, working, marrying, and inheriting. He is regarded as nothing by both men and women, is slandered, abused, insulted, ostracized, and not allowed to marry.

The operation is not performed in infancy, but is delayed till the tenth year, or even later. The native doctor holds cayenne pepper in his mouth, and, on completing the operation, spits the pepper upon the wound. Then seizing a sword, he brandishes it with a shout as a signal to the spectators that the act is completed. Then the crowd of men and women join in singing and dancing, and compliment the lad on being now "a real man."

As natives have no records of births, they cannot exactly tell the ages of their children, or the time when a youth is fit to marry or a.s.sume other manly rights; but by the eighteenth or nineteenth year he is regarded with the respect due a man. He can marry even as early as fifteen or sixteen.

There are no tests to which he is subjected as proof of his manhood.

A woman may speak in a court of trial, for defence of herself or friends.

She may also be summoned as a witness, but she has no political rights.

Aged persons are not put to death, to escape the care of them; they are reasonably well provided for.

III. SUCCESSION TO PROPERTY AND AUTHORITY.

Only men inherit. The children of sisters do not inherit unless all the children of the brothers are dead.

Slaves do not inherit.

"Chieftains" (those chosen to rule) and "kings" (those chosen to the office) inherit more than their brothers, even though the ruling one be the younger.

A woman does not inherit at any time or under any circ.u.mstances, nor hold property in her own right, even if she has produced it by her own labor.

There is no supremacy in regard to age in the division of property. The things to be inherited are women (the widows), goods, house, and slaves.

An equal division, as far as it is possible, is made of all these.

The dead man's debts are to be paid by the heirs out of their inheritance, each one paying his part. There is no written will, but it is common for a man to announce his intention as to the division while still living.

IV. POLITICAL ORGANIZATION.

The coast tribes and some of the interior have so-called "kings," who are chosen by their tribe to that office.

There are family cliques for the accomplishment of a desired end, but these are overruled by the tribal king.

There are headmen in each village with local authority; but they too are subject to the king, they having authority only in their own village.

Quarrels and discussions, called "palavers," are very common. (A palaver need not necessarily be a quarrel; the word is derived from a Portuguese verb = "to speak." It comes from the old days of slavery; it was the "council" held between native chiefs and white slave traders, in the purchase of a cargo of slaves.)

The headmen settle disputes about marriage, property rights, murders, war, thefts, and so forth. Their decisions may be appealed from to a chief, or carried further to the king, whose decision is final. Any one, young and old, male and female, may be present during a discussion. Usually only chosen persons do the speaking.

Instead of a question being referred to a chief or king, a committee of wise men is sometimes chosen for the occasion. Public a.s.semblages are gathered by messengers sent out to summon the people. The meeting is presided over by the king.

V. SERVANTS.

The domestic servants are slaves. Prisoners of war are also made to do service; but on the making of peace male prisoners are returned to their tribe; the female prisoners are retained and married. Slaves were bought from interior tribes. If a male child was born to slave parents, he was considered free and could marry into the tribe. If the slave mother died, the widower could marry into the tribe. If the slave father died, the widow was married by some man of the family who owned him. There are no slaves bought or sold now, but there is a system of "p.a.w.ns,"--children or women given as a pledge for a debt and never redeemed. Their position is inferior, and they are servants, but not slaves.

Also, if a prominent person (_e. g._, a headman) is killed in war, the people who killed him are to give a daughter to his family, who may marry her to any one they please.