Chapter 14

CHAPTER XIV secret societies (continued) Ekkpo ’Njawhaw, etc. Of all Ibibio secret societies the most mysterious and terrible is perhaps that known as Ekkpo 'Njawhaw, i.e. Ghosts (or devils, for the word Ekkpo may be used with either meaning), the Destroyers. The society is sometimes called Akpan 'Njawhaw, i.e. Eldest-born Destroyer—the reason for which name will be given later. Every missionary who has spoken to us on the matter expressed the conviction that the meaning of the words was “ baskets full,” and, owing to respect for their opinion, I made inquiries from at least a dozen independent sources, every one of which, all unknowing of the information given by others, agreed in saying that the true meaning was the one first mentioned ; but that the words Akpan Ajawhaw, i.e. “ baskets full up,” were so easily mistakable, that even some natives, unconnected with the cult, believed this to be the real name. My attention was first drawn to the power exercised by the society in the following manner. One early June morning a woman appeared before me, bearing a bundle bound round with native mats. Tears were pouring down her cheeks as she knelt to unfold her burden, the contents of which were gruesome enough ; for they consisted of charred sticks and new-burnt human bones. According to her account, the deceased was her brother and had been a member of Ekkpo 'Njawhaw. Some few days before, he appears to have quarrelled with a man of higher rank in the society. The latter was thought to have 183 put Juju upon him, for he fell sick and, later, disappeared altogether. In answer to the sister’s anxious inquiries, a man is stated to have led her into the bush, and, pointing to a still smouldering fire, “ There,” said he, “ is all of your brother that you will ever see.” Now, according to the account given by witnesses in this case, the laws of the society ordain that the remains of members must be buried in a secret place, and knowing this, the woman crept back, when her brutal informant had disappeared, and gathered together a few bones and sticks which she brought as evidence in support of her story. She pleaded that the man whom she looked upon as her brother’s murderer should not be allowed to go unpunished. All whom she named as likely to know anything about the matter were summoned to give witness, but such was the power of the cult that each denied knowledge of the affair. Nothing could be proved save that the man had disappeared. It was not even possible to set at rest the poor woman’s agonized doubt as to whether her brother had been burnt alive, or only his dead body given to the flames. Lest the former supposition should be thought incredible, it may be well to give an experience told by Captain Johnston of the Southern Nigerian Police, who was staying with us at the time. While stationed at Ibadan, hardly two years before, he was going his daily round, accompanied by a medical officer, when heart-rending cries and groans fell upon their ears. Led by these, the white men came upon an appalling sight. An old woman was chained over a slow fire, and, from the state of her charred body, must have been in that position for at least twenty-four hours. All round her lay dry branches, tipped with tow and saturated with oil, from which it was obvious that the fire had been carefully tended by spectators, who only scattered on the approach of strangers. Of the lower limbs nothing remained but charred stumps ; yet, hideous to relate, the victim was fully conscious. She was at once removed from her place of torture and tended with every care ; but unfortunately could give no account of the cause of the dreadful rite. When she had a little recovered, all the inhabitants of the countryside, on whom it was possible to lay hands, were paraded before her, in the hope that she might be able to point out the instigators of the outrage. For some time she showed no sign of recognition, but suddenly, as a youth of about sixteen was led by, she made a clutch at him, twined her scarred arms round his body, and dragged him down until she could rub her face against his. The woman was a leper, and it was thought that she sought to avenge herself by communicating this terrible disease to one of her enemies—possibly a near relation of the priest or chief, to whose instigation she owed the anguish of those long hours of torment. Another Ibibio society which was reported to be in the habit of burning its victims existed, until yesterday, at Akaiya, a town on the Cross River in the north of the District. The name of the cult was ’Nka ’Nditaw, and, according to information given before the Native Court at Idua Oronn in July 1912, a summary of its customs ran somewhat as follows : “ This society consisted of the free-born alone, and used to hold meetings in the palaver house, where members arranged to hide themselves in the bush and kill those who chanced to pass by. A short time ago they burned one man. The head of the cult is Chief Ubong Aha. The Jujus belonging to it were destroyed ; but have since been put up again.” During the course of the trial one of the defendants was asked what was the result of invoking the aid of the society against any one ; to which he replied : “ The man against whom it was hired was killed.” To return to Ekkpo ’Njawhaw— Although all the witnesses in the case cited declared that the bodies of those who had joined Ekkpo ’Njawhaw must be laid in a grave the whereabouts of which was concealed from non-members, others have since stoutly denied this, and maintained that only Idiong men are buried in secret. All, however, agree that, when an Ekkpo ’Njawhaw member dies, no woman may witness the burial, because songs are sung on this occasion which it is not lawful for any such to hear. All, therefore, from the smallest maid to the most ancient of crones, tremble with fear when the bearers come to carry away the corpse, and keep within the house of mourning, behind shut doors, until told that the last rite is finished and they may once more venture abroad. From many lips, and in far-sundered parts of the District, we heard of the following ceremony : “ At certain times of the year, members of Ekkpo ’Njaw- haw used to assemble in the town market-place. Through their midst was driven a slave, who was afterwards bound to a stout stake. Then the young men used to stand round and shoot at him until his body was black with the powder.” Before men learned to handle guns, such unhappy victims were made targets for arrows, and only when the flesh had ceased to quiver as the cruel darts fixed themselves within it, did the “ Image ” of Ekkpo ’Njawhaw put an end to the day’s festivity, by striking off the head amid the acclamations of the crowd which had come together, from far and near throughout the countryside, to behold the sight. The object of this sacrifice was to bring trade to the market. When a chief wished to open a new one near his town, he made use of similar means. A message was sent to summon the people of the neighbourhood to assemble on a certain day in the space which had been cleared for the purpose. Goats, yams and plantains were cooked and served, and much palm-wine given. A fetish often, though not invariably, belonging to the Ekkpo ’Njawhaw cult, was set up, and before this a stout stake might be seen, firmly driven into the ground. After all the guests had feasted, a woman was led forward and tightly bound by throat and ankles to the post. Her waist and arms were left free that no difficulty might be placed in the way of a man stationed near by, with a sharp matchet, to show his skill as executioner. First he severed, at a blow, each arm from the shoulder, then by a third stroke cleft the trunk from the throat downward. We have been told, over and over again, sadly enough, that this ceremony was most efficacious in securing prosperity to a new venture, and that no such good results can be hoped for now that a fresh market has to depend for its success, not on the favour of “ Juju,” but solely—through what is regarded as an annoying prejudice on the part of white rulers—on the quality and price of the goods set out for sale in its stalls. Before an Ekkpo ’Njawhaw play can be given, members go out and pluck a certain grass, supposed to possess magic properties, which they boil until it becomes so dark as to be almost black. This they plait together and make long fringes, joined to form a circle. Two of these they fling round their necks, so that each hangs over one shoulder and beneath the other, crossing at back and breast. Usually a third hangs down the back and a fourth round the waist, producing a somewhat ballet-skirt effect. The feet of the players are rubbed with chalk and a deep black band is drawn above their knees. The back, from throat to base, is also painted with black pigment. The faces of the dancers are covered with wooden masks— surely the most hideous conceivable, for they are made of black wood, and those of the principal performers are carved in the shape of a skull. Sixty to one hundred members take part in every play. It is easy to obtain large numbers, since every young man wishes to join the society. Matchet in hand, they dance to the sound of many tom-toms, jumping and leaping as if possessed, till suddenly one of their number breaks rank and, standing in the midst, shakes lifted foot or hand. On this signal, dead silence ensues, and all the celebrants stand rigid, as if carved out of stone. The information above given seemed to show that the society was one which would repay study, not only from an anthropological standpoint, but also because it is difficult to give adequate protection to helpless members of the community without as full a knowledge as possible of the methods of such associations. Subsequent inquiries brought out the unexpected fact that the powers of evil are thought by Ibibio to owe their being to a dread virgin, Eka Ekkpo, Mother of Ghosts (or devils). “ Two sons she bore, by her own might alone, Akpan ’Njawhaw, the First-born, and Udaw, the Second- born.” Next came the daughters, Adiaha and Angwa- Angwa. From these five the whole race of evil spirits is said to have sprung, and all ghosts own their sway. The lesser festival of the cult is held at the planting of farms, while the greater rites are carried out at harvesttime. It is interesting to note that, in classical times, too, there was a close connection between ghosts, seed-corn, and the garnered grain. Indeed, both with Greeks and Romans, one of the chief duties of ancestral spirits seemed to be that of watching over the eternal round of Panspermia and Pankarpia, and guarding the seed-corn in the sacred Mundus. Much the same idea seems to obtain among the Ibibio of to-day, as propitiation of these terrible rulers of the ghost realm must be carried out both at seed-time and harvest. Eight days before the first of the new season’s crop may be eaten, in every town where this society holds sway, a functionary, whose title is Udokk Ekkpo, i.e. the Ghost’s Door, sallies forth, bearing a rattle in his right hand and a palm leaf in his left. He goes as a kind of advance-guard, to warn people that the Ekkpo fetishes will be brought forth on the morrow. Another messenger, sent out about the same time, carries the Uten Ekkpo, a carved stick borne as a sign that the chief feast of the year is about to be held. ’Nda Usung, i.e. the Watcher of the Road, is the title of a sentry who mounts guard while other ’Njawhaw members clear a spot for the reception of the fetishes. Next day the effigies, called Njenn Nsekk, “ Small Children,” are carried in procession from the Ekkpo shed to the public square, where they are set up. In the midst of her family stands the life-sized, coal-black figure of Eka Ekkpo, with a son on either hand. Each evening, for a week, offerings of fowls and goats are made to the deities, who are supposed to feed upon the essence of the sacrifices, while the club drums are beaten in a continuous muffled roll to warn off trespassers. At the end of this time the Ekkpo figures are borne back, and, while upon the road, in olden days, one or more human victims were usually secured. The method of providing such sacrifices was for all the “ Images,” i.e. masked men robed in the club dress, to •MVIIMVfN, OdMM%[ MO ms;I0VW1 ,, MlIX MO MNQ their matchets, until the wretched man fell dead of exhaustion. The head was struck off and wrapped round with leaves, then placed between the hands of the principal “ Image,” who bore it proudly in front of the “ Great Mother ” for the rest of the way. During the harvest festival, before a man might pass through the square where the fetishes were set up, he had to pay an annual tribute of a hundred and twenty manillas, i.e. about fifteen shillings. For two hundred manillas he might, though an outsider, enter the Ekkpo shed and eat and drink with members of the society.1 When an associate has also paid entrance-fees on behalf of his son, he is thought to have greatly waxed in importance, and other members say to him : “You are a big man now, and fit to learn the inner secrets of our cult.” Of all the palm nuts in the Awa region, none might be cut save by a member of Ekkpo ’Njawhaw, and, from a case which came before the Eket Native Court, it appears that, in this part too, the custom still holds. In the course of evidence given on this occasion, Thompson Edogho stated on oath : “ In olden times, if a man had not joined this society, he could not cut any palm nuts. Even now, in our day, the law is still binding.” Since the wealth of the District consists principally in its palm-oil, some idea as to the power of the cult may be gained from this fact. Beside the two principal feasts already mentioned, lesser ceremonies are carried out on special occasions ; such as when a chief falls sick, and a play is given in order to call in the aid of ancestral spirits to keep him alive, or again for the punishment of offending members. Should any one have sinned against the rules of the society, the “ image ” Akpan Ikpe, i.e. First-born of Judgment, comes forth at the head of all those who belong to the cult. He wears the usual ceremonial dress, together with a wooden mask carved in some terrible shape. In his left hand he 1 The Idemm Ekkpo ’Njawhaw—the tutelary spirits of the club as well as the souls of all dead members—is usually represented by a clay pot of water, with Akwa posts some six feet high tied round with palm leaves. to beat this gong-wise, thus calling the attention of the townsfolk to the fact that a member has offended, and is about to be punished. Behind march confederates, beating tom-toms and chanting threats of destruction, till the house of the guilty party is reached. There the image starts to cry the Ekkpo call, a terrible and mysterious sound, which is taken up by all who have come together to witness the punishment of the offender. At a given signal, members of the society fall upon the dwelling and raze it to the ground, utterly destroying the property of the guilty man. Some assert that it is from this ceremony that the cult takes its name of “ The Destroyers ” ; but from an overwhelming number of trustworthy accounts it would appear to be derived from deeper and more terrible causes. The Great Mother herself, Eka Ekkpo ’Njawhaw, is not present at such subsidiary rites, but stays alone in the “ house of honour.” She is never impersonated by an “ Image,” though men, robed in the cult garments, take upon themselves to represent her offspring. At these secondary plays, first a man impersonating Akpan runs out, followed by one representing Udaw ; next comes the “ Image ” of Adiaha, and lastly the one supposed to personify Angwa-Angwa. A non-member meeting them upon the road had, in olden days, little chance of life. The feast of new yams is held in September, and early in the month complaints began to come in from missionaries as to attacks upon school children quietly passing along the public roads. Such crimes seemed particularly rife in the neighbourhood of Awa, but stress of work prevented me from going up at once to investigate as one would have liked to do. Court Messengers were therefore sent to summon the men, against whom the heaviest complaints were made, to come down and answer the charges. According to one account, the cult images met a man named Akpan Orok on the public road near Ikot ’Nkan, and assaulted him in a very dangerous manner, saying : “ If this were not Government time we would have killed you with our matchets.” On hearing cries, many people ran up, and a Christian, Solomon by name, asked : “ Why do you hit this man and hold him ? Do you wish to kill him ? ” To this one of the “ Images ” replied : “ Go back to your place. We have power to do as we choose in our town.” Another witness stated: “ The society was playing in the public street of the town when Akpan Orok chanced to pass by. During such a play all non-members are forbidden to come outside the houses. When they saw Akpan, they asked : ‘ Did the white man give you permission to come out while we were holding the rites of Ekkpo ’Njawhaw ? ’ After this they struck at him with matchets and threw him down upon the ground.” From the majority of complaints it appeared that the members of a club at Ikot Iko Ibun, a small town near the Opobo border, had been the worst transgressors and had seriously injured a girl and some schoolboys on their way to church one Sunday. Court Messengers William and Udaw Atiata were therefore sent to serve summonses on the chiefs of the society. The following is a summary of what happened, as related before the Native Court at Awa on September 6, 1913. Court Messenger William stated on oath : “ About two weeks ago I went with a warrant to arrest the members of Ekkpo ’Njawhaw Club, who had assaulted Adiaha Usin. First I called Chief Ikpe 'Nwa Etuk. He came outside. Many people were in the club-house. He asked : ‘ Who called my name ? ’ At the same time he took a stick and hit Court Messenger Atiata who was with me. Many members surrounded us, shouting : ‘ Neither of you can go back to-day.’ Ipke ’Nwa Etuk said to his people : ‘ These Court Messengers and the District Commissioner think that they have power in our town ; but they cannot do anything here ! ’ On this, a man, Ukpong by name, who was friendlily disposed, came behind me and whispered : ‘ Do not try to run away, else they will kill you.’ A few minutes later, two men came up with guns with which they behaved in a threatening manner.” Another witness named Akpan Essien, sworn, stated : “ I saw the two Court messengers come with a warrant of arrest. Chief Ikpe hit Udaw Atiata. I also heard him shout to the people : ‘ Come out ! All of you get ready your matchets and guns.’ He said, too : ‘ The District Commissioner has no power here. No Commissioner has sought to interfere with us up till now, and we do not want to have anything to do with White Rule.’ Many people came out and surrounded the Court messengers, threatening to kill them if they tried to arrest any one.” Moses Essien gave confirmatory evidence on oath, and added : “ After the Court messengers had gone, the accused sent for the chiefs of the neighbouring towns, Ukpata, Ikot Abassi and Ibiaku, to come and help them. These towns held a meeting at Ikot Iko Ibun, and arranged to lie in wait for the District Commissioner when he should come up, and try to kill him. They also arranged to kill any Court Messenger who might be sent again.” Koko Akpan also testified to the same effect, as did Udaw Uko, William, and many others. After such a challenge, it was naturally impossible to send further messengers. On the first day left free by pressure of other work, therefore, i.e. Sunday, September 14, we set out for Ikot Iko Ibun. Till the moment of starting, not a hint was given of our destination , and we marched so rapidly that it was impossible for the inhabitants to arrange for the intended celebration of our arrival. As is so often the case with natives when the unexpected happens, panic seized them, and all, save the women and Christian members of the community, “ fled to bush,” leaving behind them the message, delivered by a half sympathiser, that they had gone to a “ very far country.” This was, for the moment, a rather disconcerting move on their part. All over the District there were “ palavers ” demanding attention, and it was therefore next to impossible to spare time quietly to await the return of the runaways. We were in the market-place, round which the usual circle of trees gave grateful shade from the blazing sun outside. In the midst stood a splendid specimen, its ancient trunk clasped by creepers which had grown, century by century, beneath its shadow, crossing and recrossing, till I bibio Cult Objects. Ibibio Fetishes. Two Old Fetishes and the Drum of the Ekkpo ’Njawhaw Society. they looked like the gnarled arms of our own ivy, entwining some giant oak. On one side lay a log obviously felled to form a seat for the market-folk, and on this we sat down to think matters over and make some plan for outwitting the fugitives. Schoolboys and church members crept up each minute, to augment the group already gathered, eager to learn what was to be done for their protection. In this moment of indecision, Court Messenger William, who accompanied me as guide, chanced to remark that this was the very square where he and his companion Udaw Atiata had been beaten, and that yonder, in the club shed, stood the drum played to call the townsfolk together on that occasion. Here was the very thing needed ; so I asked the interpreter, Edward Agbo, who had served in the same capacity in my former District of Oban and was well versed in the drum-language, to play the old Ekoi “ recall to the town,” the secret of which those friendly folk had consented to entrust to me. The result was startling. Hardly had the first summons rung out, in sharp clear strokes, than these self-styled “ refugees to a far countree ” came rushing in from every direction, tumbling over one another in their anxiety to learn what such a call might portend. When their astonished eyes fell upon the very white man whom they had gone away to avoid, their bewildered expression was indescribably comic. The object of the little expedition was gained. The club was bidden to attend Court on the next day but one, and in a few words it was explained to them that they would consult their own best interests by obeying. A little girl, who had been badly injured, and some wounded schoolboys were also told to appear. Then, without finger raised by our opponents, so great was their stupefaction at having their own drum used against them, we moved on. Before the Ekkpo shed of the next town, a weird figure was to be seen. About one-third natural size, it was carved from a solid block of wood and painted black, its face covered by a mask formed of an old leathern tankard, such an one from which Shakespeare himself might have drunk in merry meetings at the Mermaid Tavern or rustic gather- o i94 ings in his own Warwickshire. In order to adapt it to its new purpose, one long ear-like flap had been added, and two triangular eye-holes cut out, the handle serving instead of nose. This fetish, we learned, had been borne by the Christians from the Ekkpo shed, and set out in order to attract my attention. It was very old, and they claimed that its presence was a source of continual danger. When carried in procession, the face of the Image was always covered by the mask above described, from which hung the one elephant-like leather ear. Mindful of information already received, namely, that unless both ears were present the goddess was said to be incapable of hearing prayers for mercy, I felt inclined to believe their plea that no pity was to be hoped for by those unfortunate enough to cross the path of the terrible fetish ; so acceded to their entreaty that the “ idol ” should be removed. The first case of the series which came up for trial was that in which Chief Ikpe ’Nwa Etuk of Ikot Iko Ibun and eleven men from his town were charged with seriously assaulting a girl and boy during an Ekkpo ’Njawhaw play. In the course of her evidence, Adiaha Usin, a little girl of seven or eight years old, stated on oath in substance as follows : “ One Sunday the church bells rang in our town. I went out to go to church. On the way I passed through the square where they were playing Ekkpo ’Njawhaw. No one touched me. In the afternoon I went to church again. In passing through the same square Chief Ikpe shouted to the members of his society : ‘ It seems to me, this little girl went by before in the morning time.’ He ordered them to come out and cut me. They rushed out. He himself struck at me with a stick. Many others followed him, and one of these hit me on my arm. I do not know the name of the man who did this. I cried and called for help, but they dragged me into the shed. My husband, Peter Akpan, was with me at first. I threw my arms round his waist, but he freed himself from me and ran to church, to tell the Christians what had happened, and beg them to come and help me. One of the men who had dragged me to the Adiaha Usin with her Husband. Court Messenger William. (In the square at Ikot Iko Ibon, where he was nearly killed.) Ekkpo shed called out to anc - : ‘ Put the Ekkpo ’Njawhaw dress round the little girl’s neck.’ They therefore tried to pass the two fringes of black grass over my head. While they were doing this a church member, James by name, ran up, caught hold of me and tried to prevent them from putting the dress upon me.” On this point, Mr. Mathews, the Native Court clerk, later explained : “I think that they tried to force the dress upon the little girl, because they intended to offer her in sacrifice. This was always the custom of the society before Government put an end to such things.” To continue Adiaha’s statement : “ One of the members of Ekkpo ’Njawhaw kicked me in the side. Then they tried to push the staff of the society into my hand ; but I threw it down. Afterwards I ran behind the Christians and got away to Obot’s house. The church members followed and took me with them. The bone was not quite broken in my arm, but it was so badly hurt that I think it will never stop paining me.” Peter Akpan, a boy of about fourteen, husband of the above, stated on oath : “ Myself and my little wife were going to church. On the road we met Chief Ikpe. The Ekkpo ’Njawhaw drums were being beaten in the public square. Many members were present, playing the play of the Juju. First accused laid his walking-stick upon the ground and said : ‘ It is plain that you are a great chief in this town ! ’ I looked up ! He continued : ‘ You are walking with your wife, though you know that Ekkpo ’Njawhaw is being played outside ! ’ As he said this, many other members of the society came up. When the little girl saw them she was very terrified and threw her arms round my waist. They came and pulled her off, on which I ran to the church and reported to the members : ‘ I was walking hither with my little wife. Ekkpo ’Njawhaw has taken her away, and I do not know what they are going to do to her.’ On hearing this the Christians followed me and we went to seek her, but could not find her at first, because Ekkpo ’Njawhaw had taken her away. Afterwards she ran to my mother’s house. We followed and took her back to church. On the road we met Ekkpo ’Njawhaw again. The members of this society caught the little girl a second time. James and David, both church members, tried to hold on to her, but the Ekkpo 'Njawhaw people dragged her away to the clubhouse. One of them shouted : ‘ Put the dress upon her ! ’ At this we tried to get her away. They hit David on his face and the back of his head.” (Here the wound was shown in Court.) “ Accused number six went to bring the dress, and tried to cover my little wife’s body with it, putting it over her head. I ran in and tore it off. They ordered me to turn my face away. At that moment they began to beat the drum and cried : ‘ Ekkpo ’Njawhaw is now going to eat.’ That, we knew, meant that they intended to kill both myself and my little wife. Thomas, however, ran up with many Christians. These surrounded the girl and took her away to church. I also escaped with them. It was Akpan Ukpon who told his brother (accused number six) to get the dress and put it over the neck of the little girl. All the accused were present. If it had not been that so many church members ran to our help, they would never have let us go. Our head master told us not to make any row with them because it was Sunday.” David, after having taken oath, gave confirmatory evidence, adding : “ They beat the Ekkpo drum, crying out : ‘ Let the whole gang of Christians be killed.’ ” Thomas also added upon oath : “ They beat the drum, crying, ‘ Ekkpo ’Njawhaw is going to eat something to-day,’ because a girl dared to come outside while his play was being given. Our schoolmaster told us not to make any row with them because it was Sunday. He came out of the church, but stood far off, and did not go with us to help the little girl, only saying: ‘ Make no row. To-day is Sunday. Come back to the church.’ His name is Jacob.” The first accused, Chief Ikpe ’Nwa Etuk, stated : “ While Ekkpo ’Njawhaw was being played in our town, myself and many others were in the Ekkpo-house. I heard some one call out that a girl was passing by. I said ‘ How is this ? Never have I seen a thing of this kind ! When Ekkpo plays, neither woman nor girl may come outside the house ! ’ I asked some of the members to go and see if the report was true. They came back and said : ‘ It is a girl.’ On that occasion she got away. The second time that she and her husband came outside I saw her and asked the husband : ‘ Do you think that you are the owner of this town, or our chief, that you take a girl outside ? On the first occasion we took no notice of it. Now you have brought her again while we are playing. What do you expect us to do in this town ? ’ I also said to her brother David : ‘ It seems to me that you are not very fond of your sister. If you were, you would not have brought her out again while Ekkpo is playing ! ’ . . . They put the dress upon the little girl because she came out during a performance. In putting it upon her, they said : ‘ This is the thing you wished to see.’ ” (Questioned by Court.) “ Do you always beat the drum when you are going to sacrifice victims to Ekkpo ’Njaw- haw ? ” (Answer.) “ We lay the offerings upon a palm leaf, beat the drum, and then drink palm-wine.” The sixth accused, questioned by Court as to what happened when the girl was seized, answered : “ While we were playing, she came outside. After that, a member of the society ordered me to put the dress upon her, and I did so. The Christians seized her on one side, we seized her by the other ; but they carried her off with them to church.” (Q.) “ Who ordered the dress to be put upon her ? ” (A.) “ All the members of Ekkpo.” (Q.) “ Why did they wish to put the dress upon her ? ” (A.) “ Because she came outside during a play. So they ordered her to put on the dress and dance, as was customary in such a case.” (Q.) “ If any woman came outside during a play, was she ordered to dance ? ” (A.) "Yes. When any woman came out at such a time, she was made to dance "—(after pause)—“ but no woman has ever come out before.” (Q.) “ Did any one try to stop them from putting the dress upon her ? ” (A.) “ No one.” ((?•) " Whether a woman was married or not, could the dress be put upon her ? ” (A.) “ Yes. Whether married or not, the usual thing was to put the dress upon her and make her dance.” At Ukataran, I was fortunate enough to happen upon the funeral rites of one of the most powerful chiefs of the place, who had also held high rank in the Ekkpo ’Njawhaw society. While cycling along one of the main paths, strange cries were heard from a compound some way off, and, as these seemed to have considerable effect upon the men with me, I asked what they might mean. They answered that it was Ekkpo ’Njawhaw “ playing ” for the death of a powerful son. On learning this, I followed the sound and came, by a narrow path, to a small open space before the club-house. Within, against the background of a circular screen formed of plaited palm leaves, which reached from floor to roof, seated upright upon a chair of state, was the body of the chief, robed in its finest garments, in this case of velvet embroidered with gold. The two hands were supported upon the arms of the chair, a chief’s sceptre placed in the right and the staff of the Ekkpo ’Njawhaw society in the left. Over the head hung draperies of rich silk, which fell so as to produce a cowl-like effect, not without dignity, casting a shadow curiously reminiscent of that which falls so mysteriously over the features of Michael Angelo’s great statue of Lorenzo il Magnifico. The face of the dead was covered by one of the most wonderful masks I have ever seen, almost Greek in outline and the colour of new-wrought gold. On either side of the central figure, motionless as if moulded from bronze, sat two splendid negroes, their smooth dark skin unhidden by even the smallest of loin cloths. These were members of the dead man’s household, and, in days not distant, would have been buried alive in the grave of their lord. Mindful of the fact that such things are not yet quite stamped out, I paused near them, that, should they wish to do so, they might have a chance of claiming protection. Neither, however, appeared conscious of my presence. They sat as if dazed with grief, or, maybe. md, The Funeral of a Great Ekkpo 'Njawuaw Chief. drugs ; so I could take no action with regard to them and, after waiting a while, was forced to move away. Within the threshold, stretching almost to the feet of the corpse, were baskets, containing hundreds of manillas, with bracelets and anklets of finely wrought ancient bronze— true Akpan Ajawhaw these, full to the brim with everything which might serve the dead chief in the realm to which he had gone. Beyond these offerings again, lay the bodies of slaughtered cows, goats, and sheep, extended in a rude half-circle before the house and fenced in by two curved lines of posts, over which brightly coloured cloths were stretched. Later we learned that it is not usual to enter the ranks of Ekkpo ’Njawhaw without first joining a smaller society, liiku by name, in which initiates are prepared to receive the greater mysteries. This is, however, not absolutely obligatory, and the great difference between it and the more important cult was explained, somewhat naively, to consist in the fact that the lesser society has no power to trouble women, while, once a member of Ekkpo ’Njawhaw, “ you can break anything ; it is no matter to what lengths you go in the destruction of an enemy’s property, whether male or female.” Chance brought to our knowledge the fact that this terrible cult, the rites of which, by native law, it is death for any woman to see, was once a woman’s society. Many hundred years ago, however, the men persuaded the younger women to share its secrets with them. No sooner had they learnt these than they proclaimed a law : “ From now on, should any woman witness the rites of Ekkpo ’Njawhaw, her head shall be struck off in the sight of all the people.” Those who would not submit were beheaded in consequence, and the secrets of the cult have ever since been confined to men.1 Of the rise and fall of lesser societies,2 the story of that of Agbo, i.e. Death, may be cited as typical. The following 1 A full account of how this came about is given in Woman's Mysteries of a Primitive People, D. Amaury Talbot, p. 201. 2 Two societies of smaller importance, to be found among Western and Northern Ibibio, are the Ekang and Obbonn, which do not come into prominence except in plays given at the death of a member. account was given by a brother of the head chief of Idua Eket : “ There was once a great man who lived in the Okkonn region, near Ubium River, who wished to found a new society, so that his name might always be held in remembrance. One day, therefore, he called the people together and said : “ ‘ If any man wishes to join my company, he must give up stealing. Now that this Juju has been established, all thieves must confess their crimes and leave the town. On no account can such become members of our club, or dwell where it is.’ “ The people asked : ‘ Should a thief try to join, what can we do ? ’ To which the chief answered : ‘ We must catch him, cut off his head, and lay it before the fetish, the name of which is Agbo.’ “ When the townsfolk heard this, they cried out : ‘ We agree. It is a good rule.’ “ The head chief continued : ‘ I know that there are many thieves in this town. So I proclaim that, for the future, all who are caught stealing must be slain before the shrine. Let all men know that we have made a strong law that none may steal any more ! ’ To this the townsfolk answered : ‘We agree.’ “ When the time came to play the play of the society, all the members brought drums and beat them. Some sat upon the floor of the Juju shed, and some stood outside dancing. Each man had a bowl, all exactly of the same size, from which to drink. The bowls were filled, one for each, and when a man started to drink he had to empty the vessel at a draught. Should he leave any, he was ordered to pay a fine. They played till evening time, but when night fell went home. “ About a year after founding the new society, a young girl stole some yams from a farm. The priest of Agbo heard of this, and, calling one of the members, dressed him like a Juju Image, then sent him to call the townsfolk together. From all the countryside they came and gathered before the club-house. The chief proclaimed : ‘ According to our law, a woman falls to-day.’ Then he sent for the girl’s parents, ordering them to bring their daughter. On their arrival, he announced : ‘ I have heard of this matter. Now we made a law that none in this town might steal, on pain of death.’ “ The father answered : ‘ I heard when the law was proclaimed.’ The priest continued : ‘ Do you know what we said should be done if any one broke the law ? ’ The father answered : ‘ I heard.’ Then the chief said further : ‘ Since you know the penalty, your daughter must die.’ To this the father replied : ‘ I agree.’ “ Immediately some of the principal members seized the girl and locked her up in the Juju-house, where she stayed all that night, bound before the fetish. Next morning a member of the society, dressed in Juju robes, went round to summon all the countryside, crying : ‘ Today our society is going to do something ! ’ “ When all were assembled, the men in charge of the girl entered the club-house, and there slew her before the Image of Agbo. Afterwards the body was borne out and laid before the threshold. Then the head chief stood forth, and, pointing to the corpse, said : ‘ Look upon this which has been done on account of the law which we made. Because this girl was a thief, her father handed her over to our society, and she is slain.’ The townsmen answered with a great shout : ‘ So perish all thieves ! Then our goods will be safe in our houses.’ “ The victim’s head was cut off and laid before the Juju ; but the body was thrown away in the bush set apart for those of evil-doers. “ Not long afterwards, eight people were found to have joined together to form a ‘ thieving club.’ Then the Agbo members took guns and matchets, fell upon the thieves one by one, cut off their heads, and brought these also before the Juju. “ Neighbouring towns found the rule good, so started lodges for themselves. In Idua Eket the society grew to be very strong, but one day an Okkonn man came thither and said : This is not a good law. In time it will kill all the people in our town.’ To this the head chief replied : ‘ If you do not like our society, it can only be because you yourself are a thief or a wicked person. So we will kill you.’ The members answered : ‘ Yes. It is proved. A good man would have nothing to fear.’ The man replied : ‘ Wait a bit ! I mean that an innocent person may be accused by one who hates him, and so be killed for nothing.’ “ Upon this the others said : ‘ There is something in what you say. What would you advise us to do, therefore, if we decided to put an end to the society ? ’ The Okkonn man answered : ‘ If you think it better to break up the club, bring one goat, one dog, and sixteen manillas, and I will show you the way to do this, so that the Juju may not kill any more men.’ “ The Idua people brought all that was asked, together with much palm-wine. The stranger slew the offerings, pouring out the blood before the Juju ; then bade them get together the skulls of the slain, pack them in a box, and nail it up firmly. This he cast into the river, that its waters might bear away all danger from the town. “ The Iduans said : ‘ It is well. Had we gone on according to the rule of the Juju, all the people of our town must have perished one by one.’ ”