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CHAPTER IV.

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Superstitions.

The Negro tradition of the book and the calabash, cited by St. Pierre, is familiar to every native of these parts, and seems the source of their religious opinions. Impressed that the blind avarice of their forefathers inclined all the favour of the supreme God to white men, they believe themselves to have been committed to the mediating care of subordinate deities, necessarily as inferior to the primary, as they are to Europeans.

As the Ashantee manner of relating this tradition differs a little from that of the Fantee, I will repeat it, on the authority of Odumata and other principal men. In the beginning of the world, God created three white and three black men, with the same number of women; he resolved, that they might not afterwards complain, to give them their choice of good and evil. A large box or calabash was set on the ground, with a piece of paper, sealed up, on one side of it. God gave the black men the first choice, who took the box, expecting it contained every thing, but, on opening it, there appeared only a piece of gold, a piece of iron, and several other metals, of which they did not know the use. The white men opening the paper, it told them every thing. God left the blacks in the bush, but conducted the whites to the water side, (for this happened in Africa) communicated with them every night, and taught them to build a small ship which carried them to another country, whence they returned after a long period, with various merchandise to barter with the blacks, who might have been the superior people.

With this imaginary alienation from the God of the universe, not a shade of despondency is associated; they consider that it diminishes their comforts and their endowments on earth, but that futurity is a dull and torpid state to the majority of mankind.

Their fetishes or subordinate deities, are supposed to inhabit particular rivers, woods, and mountains, as the imaginary deities of the Celts. They are venerated in proportion as their predictions (always equivocal) chance to be realized. The present favourite fetish of Ashantee is that of the river Tando. Cobee, a river in Dankara, and Odentee on the Adirree, are two of the others.

The kings, caboceers, and the higher class, are believed to dwell with the superior Deity after death, enjoying an eternal renewal of the state and luxury they possessed on earth. It is with this impression, that they kill a certain number of both sexes at the funeral customs, to accompany the deceased, to announce his distinction, and to administer to his pleasures.

The spirits of the inferior classes are believed to inhabit the houses of the fetish, in a state of torpid indolence, which recompenses them for the drudgery of their lives, and which is truly congenial to the feelings of the Negro. Those of superior wisdom and experience, are said to be endued with foresight after death, and to be appointed to observe the lives, and advise the good of those mortals who acknowledge the fetish; their state corresponding, in short, with that of the first race of men after death, as described by Hesiod. Those whose enormities nullify the mediation of the funeral custom, or, whom neglect or circumstances might have deprived of it, are doomed, in the imagination of others, to haunt the gloom of the forest, stealing occasionally to their former abodes in rare but lingering visits. Those who have neglected the custom, or funeral rites of their family, are thought to be accursed and troubled by their spirits.

There are two orders of fetishmen. The first class dwell with the fetish,[77] who has a small round house, built generally at a distance from the town. They question the oracle respecting the future fortune of a state or an individual, convey its advice, and enjoin the attention of the audible spirits of those, any member of their family would question respecting property or domestic circumstances:

The inferior class pursue their various occupations in society, assist in customs and superstitious ceremonies, and are applied to as fortune tellers or conjurors are in Europe; especially in cases of theft; when, from a secret system of espionage, and a reluctance, frequently amounting to a refusal to discover the culprit, or to do more than replace the property whence it was taken, they are generally successful. The magical ceremony consists in knotting, confusing, and dividing behind the back, several strings and shreds of leather. They are also frequently applied to by slippery wives, to work charms to keep their husbands in ignorance of a projected intrigue, which they affect to do.

The primary dignity is hereditary in families, as the priesthood was in Egypt, celibacy not being enjoined; their property is also hereditary, and they possess other immunities. The latter order is frequently augmented by those, who declare that the fetish has suddenly seized, or come upon them, and who, after inflicting great severities on themselves, in the manner of the convulsionists, are ultimately acknowledged. The fetish women, generally preferred for medical aid, as they possess a thorough knowledge of barks and herbs, deleterious and sanative, closely resemble the second class of Druidesses as described, I think by Mela: they seem licensed prostitutes, before and after marriage.

The present state of these people referring them to a comparison with the nations of ancient Europe,[78] the close resemblance of many points of their superstition to relative particulars recorded of Greece and Gaul, recalls the following reflection of an eminent writer. “The truth is, there is hardly any thing more surprising in the history of mankind, than the similitude, or rather identity, of the opinions, institutions, and manners of all these orders of ancient priests, though they lived under such different climates, and at so great a distance from one another, without intercourse or communication. This amounts to a demonstration, that all these opinions and institutions flowed originally from one fountain.”

Half the offerings to the fetish, are pretended to be thrown into the river, the other half belongs to the priests. The King’s offering is generally ten ounces, and three or four slaves: that of a poor subject about four ackies. Children are frequently vowed to the service of the fetish before their birth. A slave flying to the temple, may dash or devote himself to the fetish; but, by paying a fee of two ounces of gold and four sheep, any person shuts the door of the fetish house against all his run away slaves.[79]

Every family has a variety of domestic fetishes, furnished by the priests, and answering to the Penates of the Romans; some are wooden figures, others of arbitrary shapes and materials; they receive offerings and libations at the yam custom, but are not brought out of the house.[80]

In Ashantee there is not a common fetish day, as on the coast.[81] Different families solemnize different days of the week, by wearing white cloths, abstaining from palm wine and labour, as they do the day of the week on which they were born, which is in fact their second fetish day. The King’s family keep Tuesday as their fetish day. Odumata’s, Friday. Saturday was the King’s birth day, when, as well as on his fetish day, he always sat on a stool placed before his chair as a foot stool would be. Some families never eat beef, others abstain from pork. Fowls and beef are the fetish of the King’s family, and consequently never eaten by it.

The Ashantees have their Fasti and Nefasti, or lucky and unlucky days, as the Romans had.[82] The former consecrated by some good fortune, the latter condemned from some national calamity, as Saturday, for instance, from the defeat and death of Saï Tootoo. They are also otherwise marked than by the week; for I was told, that our month of September contained fewer bad days than any other, and was besides deemed auspicious to travelling:

I have known Ashantees thirty days coming with dispatches from Cape Coast Castle to Coomassie, in August; and in September, to have arrived in twelve.

If the successor to a stool, or any rich inheritance is a child, they grind aggry beads into a powder, and rub him with it daily, after washing, believing that it hastens his growth and maturity. When any one denies a theft, an aggry bead is placed in a small vessel, with some water, the person holding it puts his right foot against the right foot of the accused, who invokes the power of the bead to kill him if he is guilty, and then takes it into his mouth with a little of the water, the rest being thrown on the ground, and crossed as he repeats the invocation: their superstition is generally superior to their resolution. I shall be expected to notice these aggry beads.

The natives invariably declare that the aggry beads are found in the Dankara, Akim, Warsaw, Ahanta, and Fantee countries, the greater number in the former, being the richer in gold; they say they are directed to dig for them by a spiral vapour issuing from the ground, and that they rarely lay near the surface; the finder is said to be sure of a series of good fortune. The plain aggry beads are blue, yellow, green, or a dull red, the variegated consist of every colour and shade. The Fantees prefer the plain yellow bead, the Amanaheäns the blue and yellow, for which they will give double the weight in gold; those of inferior beauty frequently fetch a large price, from having been worn by some royal or eminent character. Dr. Leyden, who writes, “the aigris is a stone of a greenish blue colour, supposed to be a species of jasper, small perforated pieces of which, valued at their weight in gold, are used for money,” (which I never heard of,) rather describes the popo bead; though that is semi-transparent, (of a bright blue,) resembling carnelian, (which is frequently found in these countries) and said to be obtained in the same manner as the aggry bead. Isert writes, “they are a sort of coral, with inlaid work: the art of making beads is entirely lost, or was never known in these parts: it is not improbable, that in the golden age of Egypt, she had communication with the Gold Coast; indeed, it has been thought, and perhaps not without some reason, that the Gold Coast is the Ophir of Solomon.”

The variegated strata of the aggry beads are so firmly united, and so imperceptibly blended, that the perfection seems superior to art: some resemble mosaic work, the surfaces of others are covered with flowers and regular patterns, so very minute, and the shades so delicately softened one into the other, and into the ground of the bead, that nothing but the finest touch of the pencil could equal them. The agatized parts disclose flowers and patterns, deep in the body of the bead, and thin shafts, of opaque colours, running from the centre to the surface. The natives pretend that imitations are made in the country, which they call boiled beads, alleging that they are broken aggry beads ground into powder, and boiled together, and that they know them because they are heavier; but this I find to be mere conjecture among themselves, unsupported by any thing like observation or discovery. The natives believe that by burying the aggry beads in sand they not only grow but breed.[83]

To return to the superstitions of the Ashantees: when they drink, they spill a little of the liquor on the ground as an offering to the fetish; and on rising from their chairs or stools, their attendants instantly lay them on their sides, to prevent the devil (whom they represent to be white) from slipping into their master’s places.

But the most surprising superstition of the Ashantees, is their confidence in the fetishes or saphies they purchase so extravagantly from the Moors, believing firmly that they make them invulnerable and invincible in war, paralyse the hand of the enemy, shiver their weapons, divert the course of balls, render both sexes prolific, and avert all evils but sickness, (which they can only assuage,) and natural death. The King gave to the King of Dagwumba, for the fetish or war coat of Apokoo, the value of thirty slaves; for Odumata’s, twenty; for Adoo Quamina’s, thirteen; for Akimpon’s, twelve; for Akimponteä’s, nine; and for those of greater captains in proportion. The generals being always in the rear of the army are pretty sure to escape, a circumstance much in favour of the Moors. The drawing of Adoo Quamina will convey the best idea of this dress, which has been described before, in our entrée; it is so weighty that old Odumata could scarcely move in his. Jannequin, who visited Mandingo in 1637, describes exactly the same sort of dress as worn by the chiefs of that country, and adds, “their bodies are so encumbered with these defences, that they are often unable to mount on horseback without assistance.” For a small fetish of about six lines, sewn in a case of red cloth, which the King presented to our Accra linguist, Baba charged and received six ackies. The man valued the gift highly; he had expended two pieces of cloth and a quantity of rum in fetish, at Accra, before he joined the Mission; but for which, he told me, he was convinced the Ashantees would have managed to poison him: yet, he was one of the most sensible natives I ever conversed with. A sheet of paper would support an inferior Moor in Coomassie for a month. Several of the Ashantee captains offered seriously to let us fire at them; in short, their confidence in these fetishes is almost as incredible, as the despondency and panic imposed on their southern and western enemies by the recollection of them: they impel the Ashantees, fearless and headlong, to the most daring enterprises, they dispirit their adversaries, almost to the neglect of an interposition of fortune in their favour. The Ashantees believe that the constant prayers of the Moors, who have persuaded them that they converse with the Deity, invigorate themselves, and gradually waste the spirit and strength of their enemies. This faith is not less impulsive than that which achieved the Arabian conquests.

Neither the Ashantees or their neighbours have any tradition of a deluge, nor does Catcott, the only writer I recollect to have read on its universality, report any Negro tradition, though he submits that of the American tribes, with those of the other nations of the world. The Moors told me, that the waters of the deluge retired to, and were absorbed in the lake Caudi or Caughi, which they also called Bahar Noohoo, or the sea of Noah.

Amongst other observations, I recollect the Moors to have said, that Moses spoke like God, that Abraham was the friend of God, that Jesus was a spirit of God, but that Mahomet was the best beloved of God. They added, that there were four books written by the inspiration of God, at different times. Moses wrote Tauratoo; David, Zaboura; Jesus, Lingheel; and Mahomet, Al Koran. Lightning, they said, was occasioned by God waving his hand to direct the courses of his angels. One Moor was a great etymologist; he told me, that Mahomet rushing between two armies, who were fighting, exclaimed to one party, “Toorek! Toorek!” (leave off! leave off!) and that those people were thenceforward called Turks. I questioned them concerning the origin of nations; they told me, that Japhet was the most active in covering the nakedness of his father, which Ham discovered, and thence the subjection of black men the descendants of Ham, to Europeans the descendants of Japhet. Shem, from whom they were themselves descended, they said, was neither so good or so bad as his brothers, and therefore his children enjoyed a medium of endowment and favour. They augured from the sacrifice of sheep, with which the King supplied them abundantly, and, excepting those who had made a pilgrimage to Mecca, (of which they told us wonderful tales) did not hesitate mingling the superstitions of the natives with their own, either for their profit or safety. They were tolerably expert in slight of hand tricks.

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CHAPTER V.

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Customs.

The Yam Custom is annual, just at the maturity of that vegetable, which is planted in December, and not eaten until the conclusion of the custom, the early part of September. All the caboceers and captains, and the majority of the tributaries, are enjoined to attend, none being excused, but such as the Kings of Inta, and Dagwumba, (who send deputations of their principal caboceers,) and those who have been dispatched elsewhere on public business. If a chief or caboceer has offended, or if his fidelity be suspected, he is seldom accused or punished until the Yam Custom, which they attend frequently unconscious, and always uncertain of what may be laid to their charge. The Yam Custom is like the Saturnalia; neither theft, intrigue, or assault are punishable during the continuance, but the grossest liberty prevails, and each sex abandons itself to its passions.

On Friday the 5th of September, the number, splendor, and variety of arrivals, thronging from the different paths, was as astonishing as entertaining; but there was an alloy in the gratification, for the principal caboceers sacrificed a slave at each quarter of the town, on their entré.

In the afternoon of Saturday, the King received all the caboceers and captains in the large area, where the Dankara canons are placed. The scene was marked with all the splendor of our own entré, and many additional novelties. The crush in the distance was awful and distressing. All the heads of the kings and caboceers whose kingdoms had been conquered, from Saï Tootoo to the present reign, with those of the chiefs who had been executed for subsequent revolts, were displayed by two parties of executioners, each upwards of a hundred, who passed in an impassioned dance, some with the most irresistible grimace, some with the most frightful gesture: they clashed their knives on the skulls, in which sprigs of thyme were inserted, to keep the spirits from troubling the King. I never felt so grateful for being born in a civilized country. Firing and drinking palm wine were the only divertissemens to the ceremony of the caboceers presenting themselves to the King; they were announced, and passed all round the circle saluting every umbrella: their bands preceded; we reckoned above forty drums in that of the King of Dwabin. The effect of the splendor, the tumult, and the musquetry, was afterwards heightened by torch light. We left the ground at 10 o’clock; the umbrellas were crowded even in the distant streets, the town was covered like a large fair, the broken sounds of distant horns and drums filled up the momentary pauses of the firing which encircled us: the uproar continued until four in the morning, just before which the King retired. I have attempted a drawing, (No. 2.) it is by no means adequate, yet more so than description could be.

On the left side of the drawing is a group of captains dancing and firing, as described in our entré. Immediately above the encircling soldiery, is a young caboceer under his umbrella, borne on the shoulders of his chief slave; he salutes as he passes along, and is preceded and surrounded by boys (with elephants tails, feathers, &c.) and his captains, who, lifting their swords in the air, halloo out the deeds of his fore-fathers; his stool is borne close to him, ornamented with a large brass bell. Above is the fanciful standard of a chief, who is preceded and followed by numerous attendants; he is supported round the waist by a confidential slave, and one wrist is so heavily laden with gold, that it is supported on the head of a small boy; with the other hand he is saluting a seated caboceer, sawing the air by a motion from the wrist. His umbrella is sprung up and down to increase the breeze, and large grass fans are also playing; his handsomest slave girl follows, bearing on her head a small red leather trunk, full of gold ornaments, and rich cloths; behind are soldiers and drummers, who throw their white-washed drums in the air, and catch them again, with much agility and grimace, as they walk along. Boys are in the front, bearing elephants tails, fly flappers, &c. and his captains with uplifted swords, are hastening forward the musicians and soldiers. Amongst the latter is the stool, so stained with blood that it is thought decent to cover it with red silk. Behind the musicians is Odumata, coming round to join the procession in his state hammock lined with red taffeta, and smoking under his umbrella, at the top of which is a stuffed leopard. In the area below is an unfortunate victim, tortured in the manner described in the entré, and two of the King’s messengers clearing the way for him. The King’s four linguists are seen next; two, Otee and Quancum, are seated in conversation under an umbrella; the chief, Adoosey, is swearing a royal messenger, (to fetch an absent caboceer,) by putting a gold handled sword between his teeth, whilst Agay delivers the charge, and exhorts him to be resolute. The criers, all deformed and with monkey skin caps, are seated in the front. Under the next umbrella is the royal stool, thickly cased in gold. Gold pipes, fans of ostrich wing feathers, captains seated with gold swords, wolves heads and snakes as large as life of the same metal, depending from the handles, girls bearing silver bowls, body guards, &c. &c. are mingled together till we come to the King, seated in a chair of ebony and gold, and dressed much in the same way as described at the first interview. He is holding up his two fingers to receive the oath of the captain to the right, who, pointing to a distant country, vows to conquer it. On the right and left of the state umbrella are the flags of Great Britain, Holland, and Denmark. A group of painted figures are dancing up to the King, in the most extravagant attitudes, beating time with their long knives on the skulls stuck full of thyme. On the right of the King is the eunuch, who superintends the group of small boys, the children of the nobility, waving elephants tails, (spangled with gold,) feathers, &c.: behind him is the above mentioned captain and other chiefs dressed as in the left end of the drawing. Musicians, seated and standing, are playing on instruments cased or plated with gold. The officers of the Mission are next seen, their linguists in front, their soldiers, servants, and flag behind, at the back of whom is placed the King’s state hammock, under its own umbrella. Adjoining the officers is old Quatchie Quofie and his followers; at the top of his umbrella is stuck a small black wooden image, with a bunch of rusty hair on the head, intending to represent the famous Akim caboceer who was killed by him; vain of the action, he is seen according to his usual custom, dancing before and deriding his fallen enemy, whilst his captains bawl out the deed, and halloo their acclamations. The manner of drinking palm wine is exhibited in the next group, a boy kneels beneath with a second bowl to catch the droppings, (it being a great luxury to suffer the liquor to run over the beard,) whilst the horns flourish, and the captains halloo the strong names. The Moors are easily distinguished by their caps, and preposterous turbans. One is blessing a Dagwumba caboceer, who is passing on horseback, (the animal covered with fetishes and bells,) escorted by his men in tunics, bearing lances, and his musicians with rude violins, distinct from the sanko. The back of the whole assembly is lined with royal soldiers, and the commoner ones are ranged in front, with here and there a captain and a group of musicians, who, some with an old cocked hat, some with a soldier’s jacket, &c. &c. afford a ludicrous appearance. This description will be rendered more illustrative of the drawing, by referring to that of our entré.

The next morning the King ordered a large quantity of rum to be poured into brass pans, in various parts of the town; the crowd pressing around, and drinking like hogs; freemen and slaves, women and children, striking, kicking, and trampling each other under foot, pushed head foremost into the pans, and spilling much more than they drank. In less than an hour, excepting the principal men, not a sober person was to be seen, parties of four reeling and rolling under the weight of another, whom they affected to be carrying home; strings of women covered with red paint, hand in hand, falling down like rows of cards; the commonest mechanics and slaves furiously declaiming on state palavers; the most discordant music, the most obscene songs, children of both sexes prostrate in insensibility. All wore their handsomest cloths, which they trailed after them to a great length, in a drunken emulation of extravagance and dirtiness.[84]

Towards evening the populace grew sober again, the strange caboceers displayed their equipages in every direction, and at five o’clock there was a procession from the palace to the south end of the town and back; the King and the dignitaries were carried in their hammocks, and passed through a continued blaze of musketry: the crush was dreadful. The next day (Monday) was occupied in state palavers, and on Tuesday the diet broke up, and most of the caboceers took leave.

About a hundred persons, mostly culprits reserved, are generally sacrificed, in different quarters of the town, at this custom. Several slaves were also sacrificed at Bantama, over the large brass pan, their blood mingling with the various vegetable and animal matter within, (fresh and putrefied,) to complete the charm, and produce invincible fetish. All the chiefs kill several slaves, that their blood may flow into the hole from whence the new yam is taken. Those who cannot afford to kill slaves, take the head of one already sacrificed and place it on the hole.[85]

The royal gold ornaments are melted down every Yam Custom, and fashioned into new patterns, as novel as possible. This is a piece of state policy very imposing on the populace, and the tributary chiefs who pay but an annual visit.

About ten days after the custom, the whole of the royal houshold eat new yam for the first time, in the market place, the King attending. The next day he and the captains set off for Sarrasoo before sun rise, to perform their annual ablutions in the river Dah. Almost all the inhabitants follow him, and the capital appears deserted; the succeeding day the King washes in the marsh at the south-east end of the town, the captains lining the streets leading to it on both sides. He is attended by his suite, but he laves the water with his own hands over himself, his chairs, stools, gold and silver plate, and the various articles of furniture used especially by him. Several brass pans are covered with white cloth, with various fetish under them. About twenty sheep are dipped, (one sheep and one goat only are sacrificed at the time,) to be killed in the palace in the afternoon, that their blood may be poured on the stools and door posts. All the doors, windows, and arcades of the palace, are plentifully besmeared with a mixture of eggs, and palm oil; as also the stools of the different tribes and families. After the ceremony of washing is over, the principal captains precede the King to the palace, where, contrary to usual custom, none but those of the first rank are allowed to enter, to see the procession pass. The King’s fetish men walk first, with attendants holding basins of sacred water, which they sprinkle plentifully over the chiefs with branches,[86] the more superstitious running to have a little poured on their heads, and even on their tongues. The King and his attendants all wear white cloths on this occasion. Three white lambs are led before him, intended for sacrifice at his bed chamber. All his wives follow, with a guard of archers.

Another national custom is the Adaï, by the number of which the Ashantees appear to reckon their year, which began, I could not understand why, on the first of October. The common people pretend, or believe, that the time for repeating the Adaï, is marked by the falling of a fruit like a gourd, from a tree called Brebretim, and which generally takes place in about twenty days from its first appearance, all the birds and beasts in the neighbourhood crying out simultaneously. They further pretend, that from the fruit of this tree spring various kinds of vegetables. This account of the tree, known in Warsaw as well, is peculiar to Ashantee. The customs are alternately called the great and little Adaï, the former taking place always on a Sunday, the latter on a Wednesday; and it appeared to me, from calculation, that there were six weeks between each great Adaï, and six between each little one, so that the custom was generally held every twenty-one days.

The large drum which stands at the entrance of the palace, adorned with skulls and thigh bones, is struck with great force at sun set the preceding day, as a signal; the whole of the establishment of the palace shout, and their shout is echoed by the people throughout the town. Music and firing generally beguile the night. The next morning the King goes to the fetish house, (Himma,) opposite the palace, and offers several sheep; the blood of this sacrifice is poured on the gold stool, to which extraordinary virtues are ascribed, being considered the palladium of the kingdom: the deposition of Saï Quamina was protracted from his having it in his possession at Dwabin. The caboceers and captains, many coming from towns two or three days distant, begin to march to the large yard of the palace about sun rise, to secure their places. We generally attended between nine and ten, when the King had just seated himself. The first ceremony was penetrating to the King, through the various state officers and attendants, to wish him good morning, at which he slightly inclined his head. The chiefs as they advanced to do so, were supported and followed by a few favourite attendants, who flourished their swords in the air, the gold handles upwards, and the band of each began to play as he left his seat. Young caboceers of five and six years of age, stalked by with interesting vanity. After this the King left his chair, which was turned upside down, and retired a few minutes into the palace. All the horns flourished as he made his exit and entrée; swords, feathers, elephants tails, were waved rapidly, and the drums beaten with deafening effect. After he was seated, the linguists, preceded by their gold canes and insignia, presented a sheep, a flask of rum, (drank on the ground,) and ten ackies of gold to each superior captain, and somewhat less to the others. Another flourish proclaimed the dispensation of the King’s bounty. Five or six men then rose; and chaunted his deeds and titles for about ten minutes. I regret exceedingly that this chaunt was not noted, it was so harmonious. I observed them put something between their teeth before they began. The same tedious form of saluting the King was now repeated to return thanks. Any new law was afterwards promulgated, which occurred but twice during our stay, and the levee broke up on the King’s leaving his chair. Not unfrequently the whole took place during heavy rain. It was computed that the King dashed or presented forty pereguins of gold (£400.) every Adaï custom.[87]

The decease of a person is announced by a discharge of musketry, proportionate to his rank, or the wealth of his family. In an instant you see a crowd of slaves burst from the house, and run towards the bush, flattering themselves that the hindmost, or those surprised in the house, will furnish the human victims for sacrifice, if they can but secrete themselves until the custom is over. The body is then handsomely drest in silk and gold, and laid out on the bed, the richest cloths beside it.[88] One or two slaves are then sacrificed at the door of the house. I shall describe the custom for Quatchie Quofie’s mother, which we witnessed August the 2d.; it was by no means a great one, but it will give the most correct idea of these splendid, but barbarous ceremonies. The King, Quatchie Quofie, and Odumata each sacrificed a young girl directly the deceased had breathed her last, that she might not want for attendants until the greater sacrifice was made. The retainers, adherents, and friends of the family then sent contributions of gold, powder, rum, and cloth, to be expended at the custom; the King, as heir, exceeding every quota but that of the nearest relative, who succeeded to the stool and slaves. The King also sent a sum of gold, and some rich cloths to be buried with the deceased, in the basket or coffin. I could not learn the various sums of gold dust with sufficient accuracy to note them, but the following were the quantities of powder presented on the occasion:

Quatchie Quofie	20	oz. (of gold) kegs.
King	4
King’s brother	2
Amanquateä	2
Odumata	2
Apokoo	1
Otee	1
Yapensoo	1
Amanqua Abiniowa (the nephew)	2
(Name illegible)	1
Adoosey	1
Jessinting	1
Saphoo	1
Ooshoo	1
Inferior retainers	4
	44	nearly 12 barrels.

The inferior retainers of Quatchie Quofie gave four ackies of gold, and eight fathoms of cloth each. I was told these contributions were unusually small, from the command of the King that the greatest economy should be observed in every expenditure of powder, on account of the approaching war.

We walked to Assafoo about twelve o’clock; the vultures were hovering around two headless trunks, scarcely cold. Several troops of women, from fifty to a hundred in each, were dancing by in movements resembling skaiting, lauding and bewailing the deceased in the most dismal, yet not discordant strains; audible, from the vast number, at a considerable distance. Other troops carried the rich cloths and silks of the deceased on their heads, in shining brass pans, twisted and stuffed into crosses, cones, globes, and a fanciful variety of shapes only to be imagined, and imposing at a small distance the appearance of rude deities. The faces, arms, and breasts of these women were profusely daubed with red earth, in horrid emulation of those who had succeeded in besmearing themselves with the blood of the victims. The crowd was overbearing; horns, drums, and muskets, yells, groans, and screeches invaded our hearing with as many horrors as were crowded on our sight. Now and then a victim was hurried by, generally dragged or run along at full speed; the uncouth dress, and the exulting countenances of those who surrounded him, likening them to as many fiends. I observed apathy, more frequently than despair or emotion, in the looks of the victims. The chiefs and captains were arriving in all directions, announced by the firing of muskets, and the peculiar flourishes of their horns, many of which were by this time familiar to us; they were then habited plainly as warriors, and were soon lost to our sight in the crowd. As old Odumata passed in his hammock, he bade us observe him well when he passed again: this prepared us in a small degree. Presently the King’s arrival in the market place was announced, the crowd rolled towards it impetuously, but the soldiery hacked on all sides indiscriminately, and formed a passage for the procession. Quatchie Quofie hurried by, plunging from side to side like a Bacchanal, drunk with the adulation of his bellowing supporters; his attitudes were responsive to the horror and barbarism of the exultations which inspired them. The victims, with large knives driven through their cheeks, eyed him with indifference; he them with a savage joy, bordering on phrenzy: insults were aggravated on the one, flattery lavished on the other. Our disgust was beguiled for an instant by surprise. The chiefs who had just before passed us in their swarthy cloths, and the dark gloomy habits of war, now followed Quatchie Quofie, glistening in all the splendor of their fetish dresses; (see drawing, No. I.) the sprightly variety of their movements ill accorded with the ceremony. Old Odumata’s vest was covered with fetish, cased invariably in gold or silver. A variety of extraordinary ornament and novel insignia, courted and reflected the sun in every direction. It was like a splendid pantomime after a Gothic tragedy.

We followed to the market place. The King, and the chiefs not immediately connected with Quatchie Quofie, were seated under their canopies, with the usual insignia and retinue, and lined about the half of a circle, apparently half a mile in circumference; the soldiery completed it, their respective chiefs situated amongst them. Thirteen victims, surrounded by their executioners, whose black shaggy caps and vests gave them the appearance of bears rather than men, were pressed together by the crowd to the left of the King. The troops of women, before described, paraded without the circle, vociferating the dirge. Rum and palm wine were flowing copiously, horns and drums were exerted even to frenzy. In an instant there was a burst of musketry near the King, and it spread and continued incessantly, around the circle, for upwards of an hour. The soldiers kept their stations, but the chiefs, after firing, bounded once round the area with the gesture and extravagance of madmen; their panting followers enveloping them in flags, occasionally firing in all the attitudes of a scaramouch, and incessantly bellowing the strong names of their exulting chief, whose musket they snatched from his hands directly he had fired. An old hag, described as the head fetish woman of the family, screamed and plunged about in the midst of the fire as if in the greatest agonies. The greater the chief the heavier the charge of powder he is allowed to fire; the heaviest charge recollected, was that fired by the King on the death of his sister, 18 ackies, or an ounce avoirdupoise. Their blunderbusses and long guns were almost all braced closely with the cordage of the country; they were generally supported by their attendants whilst they fired, several did not appear to recover it for nearly a minute; Odumata’s old frame seemed shaken almost to dissolution. Many made a point of collecting near us, just within the circle, and firing as close as possible to startle us; the frequent bursting of their muskets made this rather alarming as well as disagreeable. The firing abated, they drank freely from the bowls of palm wine, religiously pouring a small quantity on the ground before they raised them to their lips.[89]

The principal females of the family, many of them very handsome, and of elegant figures, came forward to dance; dressed, generally, in yellow silk, with a silver knife hung by a chain round their necks; one with a gold, another with a silver horn; a few were dressed as fetish women; an umbrella was held over the grand daughter as she danced. The Ashantees dance incomparably better than the people of the water side, indeed elegantly; the sexes do not dance separately, as in Fantee, but the man encircles the woman with a piece of silk which he generally flirts in his right hand, supports her round the waist, receives her elbows in the palms of his hands, and a variety of figures approximating, with the time and movement, very closely to the waltz.

A dash of sheep and rum was exchanged between the King and Quatchie Quofie, and the drums announced the sacrifice of the victims. All the chiefs first visited them in turn; I was not near enough to distinguish wherefore. The executioners wrangled and struggled for the office, and the indifference with which the first poor creature looked on, in the torture he was from the knife passed through his cheeks, was remarkable: the nearest executioner snatched the sword from the others, the right hand of the victim was then lopped off, he was thrown down, and his head was sawed rather than cut off; it was cruelly prolonged, I will not say wilfully. Twelve more were dragged forward, but we forced our way through the crowd, and retired to our quarters. Other sacrifices, principally female, were made in the bush where the body was buried. It is usual to “wet the grave” with the blood of a freeman of respectability. All the retainers of the family being present, and the heads of all the victims deposited in the bottom of the grave, several are unsuspectingly called on in a hurry to assist in placing the coffin or basket, and just as it rests on the heads or skulls, a slave from behind stuns one of these freemen by a violent blow, followed by a deep gash in the back part of the neck, and he is rolled in on the top of the body, and the grave instantly filled up. A sort of carnival, varied by firing, drinking, singing, and dancing, was kept up in Assafoo for several days; the chiefs generally visiting it every evening, or sending their linguists with a dash of palm wine or rum to Quatchie Quofie; and I was given to understand, that, but for the approaching war and the necessary economy of powder, there would have been eight great customs instead of one, for this woman, one weekly, the King himself firing at the last. The last day, all the females in any way connected with the family (who are not allowed to eat for three days after the death, though they may drink as much palm wine as they please,) paraded round the town, singing a compliment and thanks to all those who had assisted in making the custom.

On the death of a King, all the Customs which have been made for the subjects who have died during his reign, must be simultaneously repeated by the families, (the human sacrifices as well as the carousals and pageantry) to amplify that for the monarch, which is also solemnised, independently, but at the same time, in every excess of extravagance and barbarity. The brothers, sons, and nephews of the King, affecting temporary insanity, burst forth with their muskets, and fire promiscously amongst the crowd; even a man of rank, if they meet him, is their victim, nor is their murder of him or any other, on such an occasion, visited or prevented; the scene can scarcely be imagined. Few persons of rank dare to stir from their houses for the first two or three days, but religiously drive forth all their vassals and slaves, as the most acceptable composition of their own absence. The King’s Ocras, who will be mentioned presently, are all murdered on his tomb, to the number of a hundred or more, and women in abundance. I was assured by several, that the custom for Saï Quamina, was repeated weekly for three months, and that two hundred slaves were sacrificed, and 25 barrels of powder fired, each time. But the custom for the King’s mother, the regent of the kingdom during the invasion of Fantee, is most celebrated. The King of himself devoted 3000 victims, (upwards of 2000 of whom were Fantee prisoners) and 25 barrels of powder.[90] Dwabin, Kokoofoo, Becqua, Soota, and Marmpong, furnished 100 victims, and 20 barrels of powder, each, and most of the smaller towns 10 victims, and two barrels of powder, each. The Kings, and Kings only, are buried in the cemetery at Bantama, and the sacred gold buried with them; (see Laws;) their bones are afterwards deposited in a building there, opposite to which is the largest brass pan I ever saw, (for sacrifices,) being about five feet in diameter, with four small lions on the edge. Here human sacrifices are frequent and ordinary, to water the graves of the Kings. The bodies of chiefs are frequently carried about with the army, to keep them for interment at home, and eminent revolters or enemies also, to be exposed in the capital. Boiteäm, (the father of Otee the fourth linguist,) who accompanied the army of Abiniowa in his political capacity, dying at Akrofroom in Aquapim, during the campaign, his body was kept with the army two months before it arrived at Coomassie. I could not get any information on their treatment of the corpse, beyond their invariable reply that they smoked it well over a slow fire.

The laws of Ashantee allow the King 3333 wives, which number is carefully kept up, to enable him to present women to those who distinguish themselves, but never exceeded, being in their eyes a mystical one. Many of these reside in a secluded part of the King’s croom, or country residence, at Barramang; a greater number in a croom, at the back of the palace, immediately in the marsh; and the remainder in two streets of the capital. Many, probably, the King has never seen. The streets as well as the croom, are inhabited by them exclusively, and never approached but by the King’s messengers, or their female relatives, who only communicate with them at the entrances, which are closed at each end with bamboo doors, where there is always a guard. If the King consaws or marries an infant at the breast, which is not unfrequent, she is thenceforth confined to the house, and rigorously secluded from the sight of any but the female part of her family. The King has seldom more than six wives resident with him in the palace. On the occasion of signing the treaty, as explained in the public letter, about 300 were assembled, and none but the King’s Chamberlain, and the deputies of the parts of the government, were allowed to be present: they were addressed through their own linguist, a very decrepid old man; many of them were very handsome, and their figures exquisite. When they go out, which is seldom, they are encircled and preceded by troops of small boys with thongs or whips of elephants hide, who lash every one severely who does not quit their path for another, or jump into the bush with his hands before his eyes; and sometimes the offenders are heavily fined besides. The scrambling their approach occasioned, in the more public parts of the city, was very diverting; captains, caboceers, slaves, and children tumbling one over another. I was told what it cost the King daily to support them, but it has escaped me; they are said to live as daintily as himself. None but the chief eunuch, an immense creature, is allowed to bear a message to the King when in the seraglio of the palace.

It has been mentioned before, that the King’s sisters are not only countenanced in intrigue, with any handsome subject, but they are allowed to choose any eminently so, (however inferior otherwise,) as a husband; who is presently advised by the King of his good fortune; thus they consider they provide for a personal superiority in their monarchs. But if the royal bride dies before the husband, unless his rank be originally elevated, he is expected to kill himself on the occasion, and also if the only male child dies: if he hesitates, he is peremptorily reminded that as either are his superiors, to whom he is to be considered as a slave, so he must attend them wherever they go; and when a male child is born, the father does it homage and acknowledges his vassalage in the most abject manner.

The Ocra’s are distinguished by a large circle of gold suspended from the neck; many of them are favourite slaves, many, commoners who have distinguished themselves, and who are glad to stake their lives on the King’s, to be kept free from palavers and supported by his bounty, which they are entirely; some few are relatives and men of rank. All of the two former classes, excepting only the two or three individuals known to have been entrusted with the King’s state secrets, are sacrificed on his tomb. The royal messengers, and others of the suite have been described in the processions; they are sometimes fed in the palace, but they have a free seat at the table of every subject.

The King has a troop of small boys, who carry the fetish bows and arrows, and are licensed plunderers; they are so sly and nimble, that it is very diverting to watch them in the market place, which they infest every morning. Whatever they can carry off is fair game, and cannot be required or recovered; but the loser, if he can catch them before they arrive at the palace, may beat them as severely as he pleases, short of mortal injury; however, they bear it as obdurately as young Spartans. Sometimes one party trips up a person with a load of provisions, whilst another scrambles them up: the anxious alarm of the market people, sitting with sticks in their hands, and the comic archness of these boys threading the crowd in all directions, is indescribable. Some of the earliest European travellers in Abyssinia met with a similar troop of royal plunderers, and I believe suffered from them; our property was always respected by them, but they used to entertain themselves with mimicking our common expressions and our actions, which they did inimitably: whilst sketching, they buzzed about me like musquitoes. The Ashantees are without exception the most surprising mimics I have ever heard. I have known a captain, called Adoo Quamina, repeat a sentence after I had finished it, of at least a dozen words, which he knew nothing about, and had not heard before. The King has a sort of buffoon, whose movements were as irresistibly comic as those of Grimaldi.

The King appeared to have nearly a hundred negroes of different colors, through the shades of red and pink to white; they were collected for state, but were generally disgusting objects, diseased and emaciated; they always seemed as if going to shed their skins, and their eyes blinked in the light, as if it was not their element.

About twenty pots of white soup, and twenty pots of black (made with palm nuts) are cooked daily at the palace, (besides those for the consumption of the household,) for visitors of consequence, and a periguin of gold is given daily to Yokokroko, the chamberlain, for palm wine. This would have appeared too large a sum, had I not witnessed the vast consumption and waste of it; for the vigour of an Ashantee being estimated by the measure of the draught he can drink off; nearly half is generally spilt over his beard, which it is his greatest pride and luxury to draw through his fingers when wet. The King was very proud of the superior length of his beard. A large quantity of palm wine is dashed to the retinues of all the captains attending in the course of the day; much is expended in the almost daily ceremony of drinking it in state in the market place; and our party was always well provided for in the course of the evening. The palm wine at the palace was seldom good, but a zest was excited by the exquisite polish of the plate in which it was served. Apokoo, Odumata, and others, sent us some daily that was excellent.

It is to be observed that the King’s weights are one third heavier than the current weights of the country; and all the gold expended in provision being weighed out in the former, and laid out in the latter, the difference enriches the chamberlain, cook, and chief domestic officers of the palace, as it is thought derogatory to a King avowedly to pay his subjects for their services. In the same manner the linguists derive the greater part of their incomes, (their influence being occasionally purchased,) for all the dashes or presents of gold the King makes in the year, are weighed out by the royal weights, and re-weighed by them in the current ones. The law allows a debtor to recover of a reluctant or tardy creditor, in the King’s weights, besides the interest, (noticed in the laws,) if he is esteemed enough by Apokoo the treasurer, to be trusted with them; or rather, if he can afford to bribe him, or engages to share the profit with him.

After a subject is executed for crime, the body and head are carried out of town by some of the King’s slaves, appointed for that purpose, and thrown where the wild beasts may devour them; but if the deceased be of any consequence, some of his friends conceal themselves near where they know the body will be carried, and purchase it, and the right of burial, of these domestics, generally for eight ackies. There are a number of fine large sheep, decorated with bells and other ornaments, about the palace. If any person gets into an ordinary palaver, and wishes the King’s interference in his favor, he goes to the captain who has the charge of these sheep, pays him 20 ackies for one, and sends or takes it to the King, as a dash, who commits it again to the care of the captain.

When the King sends an ambassador, he enriches the splendor of his suite and attire as much as possible; sometimes provides it entirely; but it is all surrendered on the return, (except the additional wives) and forms a sort of public state wardrobe. The King’s system of espionage is much spoken of (for its address and infallibility) by Apokoo and others, who abet it. A shrewd but mean boy is attached to, or follows the embassy, (sometimes with a trader,) in the commonest capacity and meanest attire; and he is instructed to collect every report as he passes, and to watch the motions of the embassy as closely as possible. As the extortions of these deputies are always loudly and publicly complained of by the injured inhabitants of the dependent or tributary crooms they pass through, (perhaps being aware they will reach the King’s ears,) the particulars are easily acquired. The messengers who were sent with our first dispatches to Cape Coast, excusing the length of the time, (forty days) by alleging that it was found necessary to collect a session of the Fantee caboceers at Paintree; the King replied, “You tell me a lie; you fined a captain there four ounces for breaking an Ashantee law, and you waited to procure and expend the gold, not intending it should be known.” The men instantly confessed, and were put in irons; one was the brother of Yokokroko, who paid six ounces for his release, after several days.