The latter said to herself, "As Ekamina is not willing to do as I wish, and I was the one who gave her this power, I will watch her as she pa.s.ses, and see what I will do." So, when Ekamina pa.s.sed at night with her party to Anwondo, Antyande watched her chance as Ekamina neared her. She went behind her, and did some magic act which would make the latter powerless to dance and not be aware of her loss of power. When Ekamina reached Anwondo and commenced her play, she was not able to dance at all. She tried till midnight, and failed. She suspected that Antyande was the cause of the failure, for the latter had not been friendly since their unsatisfactory talk. So she took a portion of her party that same night back to Antyande's village, told the latter her trouble, and begged her, "Please, if you have taken away the power, give it back, so I may finish the dance to-night." Antyande said, "No; you would not listen to me. I am a chief dancer, and you are praised as the same. Go and dance!" Ekamina said, "But please give me back the power; I am not able to dance without it." Antyande replied, "No, go to the graveyard and get other spirits there for yourself." So there was no dance done by Ekamina that night.

VIII. ASIKI, OR THE LITTLE BEINGS.

People believe that Asiki (singular "Isiki") were once human beings, but that wicked men, wizards and witches, or other persons who a.s.sert that they have memba (witchcraft powers), caught them when they were children and could not defend themselves, nor could their cries for help be heard when playing among the bushes on the edge of the forest. These wicked persons cut off the ends of the children's tongues, so that they can never again speak or inform on their captors. They carry them away, and hide them in a secret place where they cannot be found. There they are subjected to a variety of witchcraft treatment that alters their natures so that they are no longer mortal. This treatment checks their entire physical, mental, and moral growth. They cease to remember or care for their former homes or their human relatives, and they accept all the witchcraft of their captors. Even the hair of their head changes, growing in long, straight black tresses down their backs. They wear a curious comb-shaped ornament on the back of their head. It is not stiff or capable of being used as a comb, and is made of some twisted fibre resembling hair. The Asiki value it almost as a part of their life.

These Asiki will sometimes be seen walking in paths on dark nights, and people meet them coming toward them. It is believed that in their meeting, if a person is fearless by natural bravery, or by fetich power as a wizard or witch, and dares to seize the Isiki and s.n.a.t.c.h away the "comb," the possession of this ornament will bring him riches. But whoever succeeds in obtaining that "comb" will not be allowed to remain in peaceful possession of it. The poor Isiki will be seen at night wandering about the spot where its treasure was lost, trying to obtain it again.

It happened in the year 1901 that there was a report, even in civilized Gabun, about these Asiki,--that two of them were seen near a certain place on the public road at that part of the town of Libreville known as the "Plateau," where live most of the French traders and government officers.

A certain Frenchman, who is known as a freemason, in returning from his 8 P. M. dinner at his boarding-house to his dwelling-place, observed that a small figure was walking on one side of the road, keeping pace with him.

He accosted it, "Who are you?" There was no answer; only the figure kept on walking, advancing and retreating before him.

Also, a few nights later, a Negro clerk of a white trader met this small being on that very road, and near the spot where the Frenchman had met it, and it began to chase the Negro. He ran, and came frightened to his employer's office, and told him what had happened. His employer did not believe him, laughed at his fears, and told him he was not telling the truth. The very next night the Frenchman, the trader, and other white men and Negro women were sitting in conversation. The trader told the story of his clerk, whereupon the Frenchman said, "Your clerk did not lie; he told the truth. I have myself met that small being two or three times, but I made no effort to catch it." The women told him of the comb-ornament which Asiki were believed to wear, and of the pride with which Asiki regarded it, and the value it would be to any one who could obtain it. Then the Frenchman replied, "As the little being is so small, the very next time I see it I will try to catch it and bring it here, so that you can see it and know that this story is actually true."

[Ill.u.s.tration: A STREET IN LIBREVILLE, GABUN.]

On a subsequent night they two--the Frenchman and the trader--went out to see whether they could meet the Isiki. They did not meet with it that night; but a few evenings later the Frenchman went alone, and met the Isiki near the place where it had first been seen. The Frenchman ran toward it and tried to catch it; but it being very agile eluded his grasp.

But, though he failed to seize its body, he succeeded in catching hold of its "comb," and s.n.a.t.c.hed it away, and ran rapidly with it toward his house. It did not consist of any hard material as a real comb, but was made of strands resembling the Isiki's hair, and braided into a comb-like shape. The little being was displeased, and ran after him in order to recover the ornament. Having no tongue, it could not speak, but holding out one hand pleadingly and with the other motioning to the back of its head, it made pathetic sounds in its throat, thus inarticulately begging that its treasure should be given back to it. On nearing the light of the Frenchman's house it retreated, and he showed the ornament to other white men and some native women. (So positive was my informant that the names of these men and women were mentioned to me.) He said to the trader, "You doubted your clerk's story. Have you ever seen anything like this in all your life?" They all said they had not. It was reported that many other persons hearing of it went there to see it.

From that night the little being was often seen by other Negroes. It was always holding out its hand, and seemingly pleading for the return of its "comb." This made the Negroes afraid to pa.s.s on that road at night. The Frenchman also often met it; it did not chase him, but followed slowly, pleading with its hands in dumb show, and occasionally making a grunting sound in its throat. This it did so persistently and annoyingly that the Frenchman was wearied with its begging, and determined that the next night he would yield up the "comb." But he went prepared with scissors. He found the little being following him. He stopped, and it approached. He held out his hand with the ornament. As the Isiki jumped forward to s.n.a.t.c.h at it, the Frenchman tried to lay hold of its body; but it was so very agile that, though it had come so near as to be able to take the comb from the Frenchman's hand, it so quickly twisted itself aside as to elude his grasp. He however succeeded in getting his hands in its long hair, and snipped off a lock with his scissors. The Isiki ran away with its recovered treasure, and did not seem to resent the loss of a portion of its hair. This hair the Frenchman is said to have shown to his companions at their next evening conversation, and I was given to understand that he had sent it to France. It was straight, not woolly, and long.

These Asiki are supposed not to die, and it is also believed that they can propagate; but so complete has been the parent's change under witchcraft power that the Isiki babe will be only an Isiki and cannot grow up to be a human being.

It is a.s.serted that Asiki are now made by a sort of creative power (just as leopards and bush-cats are claimed to be made, and used invisibly) by witch doctors.

I am only writing these tales, I am not explaining them. Some of the statements in the above story are too circ.u.mstantial to be denied. But there is a wide margin for uncertainty as to what one might see after the conviviality of an 8 P. M. West African dinner. In my sudden leaving of Gabun in June, 1903, I had not time to interrogate the men and women named as having seen the Isiki's tress of hair.

IX. OKOVE.

(The incidents of this story really occurred, and independent of the fetich belief in okove power, are true. At the request of my native informant the names of the two tribes are suppressed, for the sake of the living descendants of the two kings.)

There was an old king of one of the princ.i.p.al tribes of West Equatorial Africa who had great power and was held in great respect and fear; there was none other his equal.

He had brothers and cousins. One of these cousins had a servant, a slave, who had been bought from an interior tribe. It happened that this man had not always been a slave, but in the tribe from which he had been sold he was a freeman. The charge on which he had been sold by his own tribe was that of sorcery and witchcraft murder, the death penalty for which had been commuted to sale into slavery. He was deeply versed in a mystery of a certain fetich or magic power called "Okove." He possessed it so powerfully that no one was able to overcome him in contests of strength, and people were greatly afraid of him.

So his owners intended to get rid of him by selling him out of the country. To do this, they planned to catch him in the daytime; for he exercised his okove power chiefly at night, when he could change himself into a powerful being ready to overcome any one who should resist him.

One night when this great king, who also possessed the okove power (though it was not generally known), went out to inspect, he saw a big tall man walking up and down near his premises. The king said to him, "Ho! who are you?" The man answered, "It is I." The king asked, "Who is I?" The man replied daringly, "I have already told you that I am I." So the king asked again, "Who are you? Where did you come from? And what are you doing here?" The man said, "I go everywhere, and do what I please at other people's places, and so I have come here." The king commanded him, "But, no, not at this place. This is mine. Go back to your own!"

The slave gave answer, "No! that is not my habit. No one can master me!"

The king again ordered him, "Go!" He flatly refused, "No!" The king then said plainly, "Are you not willing to leave my premises?"

He replied, "No, I never turn away from any one. I go away when I please.

When I am ready, I will go back to my place." At this the king, restraining himself, slowly said, "Be it so!" and turned away, leaving the slave standing in his yard.

The next day the king sent word for his cousin the owner of the slave to come; to whom, when he had arrived at the house, the king told how he had seen the man at night. And he inquired, "What does he do? Why does he leave his place on the plantation and come to my place at night?" The cousin was surprised to hear this, exclaiming, "So! indeed! he comes here at night?" Then he went back to his house, and calling the slave, asked him about this matter. "Do you go around at night, even to the king's place?" The man said, "Yes." His master said, "Why do you do that? Do you hear of other lower-caste people daring to go to the king's at night?" He answered, "No; but it is I who do as I please." His master told him, "No; you better return to the plantation, and live among the other slaves." He replied "I will go, but not now." His master asked him, "But what are you waiting for?" He only repeated, "Yes; but not now."

The very next night, on the king's going out as usual, he found this slave again at his place, and said to him, "So! you here again?" The man replied, "Yes; just what I told you last night, that I do what I please, and I can master anybody." Then the king said, "I warn you plainly, clear off from my place!" He replied, "No, I do not intend to clear out; but I am ready for a fight."

The king asked, "You really want a fight with me?" The man answered, "Yes, I am ready for it." Said the king, "It is well."

The fight began, each with his full okove power. In such contests, the power is able to change the contestants' bodies to many forms. The slave was quick in his use of them. His first change was to the form of a big gorilla. This also the king met. As the fight went on, the next form was into that of leopards. The fight went on, with frequent changes; the slave always being the first to change. After a while the slave seemed to be growing tired, and the king asked him, "Are you through?" He answered, "No, only resting." Again the fight was resumed. Finally, the slave took an eagle's form; the king did the same.

Presently the slave seemed to hesitate, and the king said, "You said you wanted a fight. Well, let us go on with it." They continued; but the slave seemed to be exhausted, and the king said, "Now, are you willing to leave the place?" He answered, "No; my fatigue is not yet so great as to make me leave your place." The king had held his power in reserve, and had been tolerant of the man's audacity; but he now resumed his human form, took his gun (the slave had none), and aiming it, off it went, and wounded him.

Being wounded, the slave had to acknowledge that he was overcome, and he had to go. When morning came, the slave was not able to get up to go about his work, and remained in bed. The gun-shot wound was a small one, and he was conscious that he was dying of some other cause. He sent some one to the master's house to ask him to come. When his master came, he said, "Ah!

master! I have something to say to you. Please plead for me!" The master said, "Plead for you! For what?" The slave then told him, "I went around last night to the king's place. He told me to leave, and I was not willing to do so. So we had a great fight. And I am conquered. But please plead for me, that he may make me well."

The master replied, "Did I not advise you not to go there, but rather to stay at your plantation?" He a.s.sented. "But please plead, and I will stay at the plantation."

The master answered, "I do not think the king will be willing to help you." Nevertheless, being a cousin, he went privately to the king, and told him all that the slave had told him. The king refused, saying, "No, I am not going to do anything for him. He must die." The next day the slave was dead.

(Another ill.u.s.tration of that king's okove power was narrated to me.)

There had been ill-feeling between this king's tribe and an adjacent inferior tribe who had killed two of the king's chief men without cause, coming suddenly upon them at night in their fishing-camp. The king's people were very much troubled about it, and asked to be led to war. But the old king said, "You young people don't know anything. If you go to war, there will be much blood shed on both sides. Leave the matter with me. I will attend to it myself."

So at night he went by himself to the town of the king of the offending tribe, and remained there waiting in ambush on the path. Early next morning four of the women belonging to that town had gone to their gardens with their baskets to get food. The old king followed them secretly. After all of them had filled their baskets, two lifted them upon their backs and started to return to their town. The other two were just stooping (as is the custom in lifting burdens, leaning forward on one knee in order to place their backs against the basket, with a strap pa.s.sing around the basket and over their foreheads), when the king came behind then and struck their necks with his okove. They instantly died in that stooping position.

The two women who had gone on ahead reached their town without knowing what had happened to the other two. They waited in town a long time for the two absent ones to come. But when they did not make their appearance, the people began to ask those women about the other two. They said they knew nothing about the delay, only that they had left them ready to come and preparing to lift their baskets. The townspeople, anxious because it was late in the day, went out to search for the women. They found them on the path, dead by their baskets. They examined their bodies for some mark or wound or sign of a blow. There was none. This very much perplexed them, for they did not suspect the cause of their death. They carried the dead bodies to town. The next night the king went again to that same town, and he happened to meet the other king at the boat-landing of the town. So the old king made complaint to the other why the servants of the latter had killed his two chiefs. The other made no reply, having no justification of what his people had done.

Then the old king said, "As your people have done this, there is war between us"; and he struck him with his okove. And he added, "Do you know that I have already begun war with your people? Did you not find two of your women dead yesterday at your gardens? I killed them. But I am not through with you. I want you to pay a fine, and I want the man who killed my two chiefs, for the lives of the two women are not equivalent to those of my two chiefs."

The other king felt he was conquered by some unseen power, and did not resist. He agreed to give up the murderer and pay a fine. The next day he had the murderer caught and brought before a council. He told them that the old king of the other tribe wanted the life of that man and a sum of money for the lives of his two chiefs.

They began to collect on the spot goods and food of all kinds, and many things of little value, with which to make simply the appearance of a full canoe. They tied the prisoner, put him in the canoe, and went with him and the goods to the old king. He received them.

But at night he went again to the other king, and began to rebuke him, saying that what he had sent was not sufficient. The other made a protest: "I have given you enough,--the lives of the two women, the one man, and goods equivalent to two more lives. I have thus given you five for your two."

But the old king, in tribal pride, reckoned the s.e.x and social position of his two men greater than any five of an inferior tribe, and said, "How dare you speak to me like that? You shall surely die!" He struck him with his okove, and went away.

The next day the other king was not able to leave his bed and sent for many of his people to come, saying that he had a special word to speak to them. They came, and he told them all about the death of the two women, and all that had occurred between him and the old king. "And now," he said, "I am dying. We are overcome. It is useless to resist. I want you to remember, as long as the world stands, never to fight or quarrel with the tribe of that king."

Then he turned his face to the wall and died.

X. THE FAMILY IDOLS.

(To a village on the St. Thome or left bank of Gabun Bay, or "River," away up a winding mangrove stream, and on the edge of the forest that was broken by pieces of prairie, I went, in February, 1903, to visit a friend, a sick Christian woman, who was in the care of a relative of hers named Adova.

There were only five huts in the village. At the first one from the edge of the prairie, which was a.s.signed to me in which to sleep, on a bench outside under the low eaves, was a roughly carved wooden idol, about fourteen inches in height. From the dressing of the hair of its head, I supposed it to be intended for a female. Its loins were covered with a narrow strip of cloth. Near it was what could scarcely be recognized as a dog, its head looking more like a pig's, and its tail more like an alligator's. The figures were chalked and painted; and near them were a few gourd utensils for eating and drinking, and some medicinal barks.

Subsequently, at night, in a curtained-off corner of my room, I saw three low baskets, in each of which was a pair of wooden images not six inches high. They were chalked, and adorned with strips of various-colored cloth.

In each basket also was a wooden hourgla.s.s-shaped article that seemed intended for a double bell. Pieces of medicinal barks filled up the s.p.a.ces in the baskets. The images were relics of ceremonies held over twins born long ago in the family.