Chapter XIII: Appendix: II

MR. MERRICK’S TOUR IN WEST AFRICA.

[Extracted from the ‘Baptist Magazine’ for 1845.]

Mr. Merrick has lately visited the Camaroons Mountains, exploring a district of which very little was known, in order to ascertain facts respecting the state of the country and the condition of the inhabitants which might be of service in directing future operations. Believing that his account of his tour will be interesting to many of our readers, we abridge it but slightly:—

‘Early on Tuesday morning, the 23rd April, Smith and I left our abode for John King’s Town, from whence we started with our travelling-party at half-past six for the Bwengga market.[125] Our band consisted of eleven men and boys as attendants and carriers: Copper, my interpreter; John King, my principal guide; Smith, and myself.[126] We were to have walked all the way, but, at the request of John King, I agreed to go as far as the Bwengga market by sea, with the understanding that, if spared, we should return by land. The passage to the market lies through a creek a short distance from King William’s Town, in a north-westerly direction; and the market is called Bwengga, after the district in which the people reside whose goods are sold at the market. We arrived at nine o’clock, and met a number of people from Bimbia and its vicinity. Not many of the people had yet come down from the interior, but several of those who had, resorted to the canoe in which I sat, and gazed on me with wonder and amazement. At twenty minutes to eleven I heard a rush, and, looking round, saw the people coming down to the market in a body. They approached with a trot, and hastened down the cliff to the canoes for the purpose of bartering their goods. The chief article was plantains, which were brought down in conical baskets fastened to the back by means of strings round the arms and forehead. I need hardly say that women were the principal carriers. About 200 came to market, among whom there were not more than about 20 men who carried loads; and those who did, had a much smaller proportion than the women. The plantains were bartered for a few dried shrimps and fishes. Having disposed of their goods, the people came up the cliff about twenty minutes after eleven, and, resorting to the spot where I was sitting, viewed me with perfect amazement. The simplicity of their manner formed a striking contrast to the proud bearing and mien of the Camaroons and many of the Bimbia gentlemen. It was with great difficulty that I obtained silence, which being done, I made known in a few words the object of my intended visit to the interior. I had spoken only a few sentences when one of the gentlemen remarked that the majority of the people who had come to market were very ignorant, that it was useless for me to speak to them, and that I had better wait till I reached the Bwengga district, and then speak to the gentlemen, who would listen attentively to all I had to say. I replied that, if they were ignorant, the good word which I intended to speak would make them wise. As soon as the poor women heard this, they manifested their approbation by loud applause, and shortly after proceeded homeward, while I accompanied John King to his farm, which is in the vicinity of the Bwengga market. At a quarter after three our party left John King’s farm for the Bwengga district, and, after walking a short time along a track, reached the main road. This path—though walked over every five days by hundreds of people—is very narrow, and in many parts is a mere track. It runs for the most part through a thicket by which the clouds are frequently obscured, and as a walk is entirely devoid of interest. At five minutes before four we ascended a very steep hill, from which time the country became rather hilly. Five minutes after four we took a short rest, and proceeding on our journey ascended another steep hill at half-past four, from which we had a view of the sea, and, had it hot been for the mist, should, I understand, have seen Cape Camaroon.[127] At five o’clock we came in sight of a river, which John King informed me empties itself in the sea near his town. Here our whole party refreshed themselves with a good draught of water, which was very cool and pleasant. During our journey we passed two or three farms near the road, on which plantains are chiefly cultivated. I was informed by John King that a few people are living in the bush near the farms.

‘At six o’clock we arrived at a group of houses, called by John King a town, when I discovered that Bwengga was not a large town or city, as I had all along imagined, but a district or a sort of county, in which are many towns.[128] Our party sat down at this town to rest. Soon many of the children were around me, while some, afraid of a white face, remained at a distance with their eyes riveted on me.

‘After being regaled with a draught of palm-wine, our party proceeded onward, and, passing another town which consisted of four or five houses, arrived at our resting-place for the night at a quarter past six. The chief or master of this town is called Ebore, and, according to John King’s account, is his brother; but, during our journey, John claimed brotherhood to so many that it is difficult to say who are really related to him.[129] I, however, think that, if not his father’s or mother’s child, Ebore is a near kinsman. We met Ebore sitting on a stone near the door of his house, in conversation with one of his wives, who appears very fond of him, and for whom, I think, Ebore entertains much affection. Such reciprocal affection between husband and wife was to me very gratifying, as in my few short tours in Africa I have seldom seen it exhibited. The women are, for the most part, regarded and treated as the slaves of their husbands, who possess unlimited power over them, and do with them just what they please. When I was informed, on my arrival at Ebore’s town, that he was king of the place, I at first thought he was the ruler of the whole Bwengga district; but I soon discovered my mistake, and found that he was only king and ruler over his own wives and children. The mode of government in this part of Africa is strictly patriarchal. I was kindly received by Ebore, and, having seated myself near him, he began to expatiate on the great joy and pleasure which he experienced in being visited by a white man—an honour which he never expected, and which his father, though much more wealthy than he, never enjoyed. He admired also my fearlessness, and said that my heart must be very big, or I would never have come where a single white man had never before set foot. Shortly after my arrival I was saluted by the firing of muskets, not only at Ebore’s place, but at some distant town whose inhabitants must have concluded that I had arrived from the report of guns which they heard from Ebore’s town.

‘After dinner—which consisted of palm-oil and fish and plantains, of which I ate heartily after my unusually long walk—I addressed the people, and endeavoured to point out as plainly as I could the way of salvation by Christ. My auditors listened patiently for a long time, and while I spoke Ebore frequently exclaimed, “Toto—mene! toto—mene!”—“True! true!” When I alluded to the folly of trusting to charms for deliverance in times of danger, he remarked that what I said was quite correct, for several men who had received charms to preserve them from danger and death had, to his knowledge, been shot, and that God alone could protect and save. At the close of my address, I sang, “Jesus shall reign,” &c., and concluded with prayer. When I was ready to go to bed, I was conducted to a room about 10 feet long, 5½ feet wide, and 7 feet high to the top of the roof. As my bed was placed across the room, my head lay against one side of the wall, while my feet reached the other side; yet I slept comfortably, and hope I felt grateful to God for having provided for me a shelter among the heathen.[130] Ebore accompanied me to the room, and remained while I read a portion of Scripture and prayed, and during prayer knelt down. On rising from my knees, I told him my reasons for reading the Word of God and praying to Him before retiring to rest. As I found Ebore disinclined to leave the room, I undressed myself before him. He was quite surprised at the number of garments I wore, and viewed me from head to foot till I got into bed.[131]

‘Wednesday, April 24.

‘As soon as the door of my room was opened this morning, Ebore came to pay his respects, and addressed me “Sanggwosu”—the term used by servants when speaking to their masters. Before breakfast I read and explained to Copper and John King, both of whom speak and understand English, the second chapter of Matthew. Ebore came in while I was reading, and heard from John King and Copper what I communicated to them. After explaining the Scriptures, I showed Ebore the views of our Jamaica chapels, and told him of the affection which the people of God in Jamaica entertained for the African race. He listened with much attention and astonishment when I told him of the vast sums of money subscribed by the Christian world for the benefit of Africa, and said that if the people of God did not love them they would never act in that manner.

‘After breakfast John King and Copper, Smith, and I, proceeded to the town of a man called Futa, and sometimes Madiba—a short distance to the south-east of Ebore’s place. On our arrival we learnt that he was not at home, but would soon return. I afterwards discovered that he was at the back part of his house, and directed John King to tell me he was out, intending while we walked a little way to dress himself. After a short walk to another town, where Mundere, the brother of Madiba, resides, we returned to Madiba’s house, when he made his appearance in a cloth round-jacket, a pretty wrapper, and a blue gossamer-hat. He was rather reserved and formal, but listened with attention to the truths which I declared. From the appearance and mien of Futa, I concluded that he was a man of influence and generally respected, and have since discovered that my conclusion was quite correct. Madiba’s town is situated on a beautiful plain on the top of a hill. One of his houses is a large one compared with the houses of the other chiefs, and is very well constructed. He is evidently an ingenious man, and with a little instruction would make an excellent carpenter.

‘While at Madiba’s house I tendered my hand to a man who refused to shake it, and, on inquiring the reason, learnt that the man had recently lost one of his relations, and that the people in the interior never shake hands with their dearest friends for a certain time after the death of a near relative. John King asked a question to-day which shows the necessity of explaining figurative language when employed in instructing the people. He inquired whether by giving the heart to God I meant a man was to cut out his heart. He next inquired whether God had a wife, and while I was speaking of the blessedness of Heaven, he asked how it could be a “good good” country when the people who lived there did not eat?[132] I explained to him that the spirit was not supported by food—that the body alone required food for its sustentation, and that after death the spirits of those who believed in Christ would live in the enjoyment of the knowledge and love of God. In returning to Ebore’s town we walked another way, and passed the town of an old man named Dume, who appeared very glad to see me. My soul was distressed when I thought that he would probably die before the Gospel could be fully and properly explained to him.

‘I saw several women at Ebore’s town engaged in making palm-oil to-day. The palm-nut, or fruit, is first boiled, after which the part which contains the oil is separated from the kernel, and rolled up in small balls, from which the oil is extracted by twisting it with the fingers. A great deal of oil is left in the husk, which, with suitable machinery, might be entirely extracted. We were to have proceeded on our journey to-day, but Ebore would not allow us to do so. In the evening I conversed again with the people about Christ and his salvation, when Ebore remarked that he believed God had sent me among them to teach them good things, and that he would willingly sit up all night to hear me. Before retiring to rest I made Ebore a present of cloth and other things, for which he expressed himself very grateful. Ebore is about forty years of age, of the middle stature, but appears short, in consequence of a bend in the back. His appearance is not calculated to command respect, but there is in him a great deal of real kindness, connected with humility, which cannot fail to excite the affections of those that may become acquainted with him. There is, I fear, but little firmness in his character, which would render him an unfit person to depend upon in times of trouble or danger.

‘Unlike Ebore, Futa seems a man of great firmness and decision of character. His manner and bearing, though the reverse of pride, are much calculated to call forth respect, and, with his property (for he is considered wealthy), will render him influential wherever he goes. Futa is about the same age as Ebore, perhaps a little older; of the middle stature, and rather slender, but well made.

‘Thursday, April 25.

‘We were to have proceeded this morning to the Sofo district, but yesterday evening we heard that an influential and wealthy old man in the Moriko district, named Manja, had made grand preparations for my reception, and sent to say he hoped I would not fail to call on him. As John King thought it prudent for us to visit Manja, we left for his place at twenty-five minutes after six this morning.

‘Shortly after leaving Ebore’s we passed three small towns, and crossed a small stream called Waugge, running from the west. Indeed, all the rivers which we saw and crossed in our journey flowed from the north- west. At a quarter after seven we crossed a beautiful stream about thirty yards wide, called Ben-yua, in which a large artificial basin was formed of stones, for the purpose of securing fishes. Our road at this point lay through a thick bush, and is evidently an unfrequented path. At fifteen minutes to eight we entered the Bore-pamba district, and passed Mbumbo’s town. Three minutes after eight we passed another stream, called the Ndunggu, and shortly after saw a small farm, on which maize, cocoa,[133] and peas were growing; passed the towns of Korame, Mukwure, Malape, and Monyunggo, and entered the Bakuku district; passed the town of Masu, and at five minutes after nine arrived at Manja’s town, in the Moriko district,[134] and seated myself under a tree, where old Manja in a short time came to see me. He was dressed in a large great-coat, which would have sat much better on a man twice his size. His hand was quite hidden by his large garment, so that when he presented it to me I had to shake his sleeve. I had not been seated long before I was informed that two gentlemen from Bwea,[135] one of the last districts on the way to the Camaroons Mountains, had come down to see me, having understood that I had come for the purpose of visiting the mountain. I exceedingly regretted that, whenever the people asked John King the object of my visit, he always informed them that I was going to the mountain, which led them to think I was in quest of treasures. Indeed John King himself did not believe that the sole object of my visit was to make known the Gospel of Salvation and find out the most eligible districts for establishing missionary stations.[136] After a few minutes’ conversation with Manja he left, but soon returned with a goat as a present. I directed John King to have it killed for our party, and began to declare the Gospel to the people who surrounded me; but they seemed more desirous to gaze upon me and make a noise than to listen to the solemn truths I was declaring. At breakfast I endeavoured again to engage the people’s attention, but could not get them to listen for any length of time. They were, however, quite delighted with an Isubu lesson, which I took with me for the purpose of teaching the children as I passed along, and were exceedingly astonished when I exhibited my watch.

‘Many people from other districts resorted to Manja’s place to see me; some, I learn, from a distance, to whom I explained the object of my visit. In the afternoon Copper and I walked to the town of Junge, a short distance west of Manja’s place, where I conversed for some time about the Great Salvation, and instructed the people from my Isubu lesson. They called my watch the moon, and said I was indeed a God-man, for I had gone up to God, and brought down the moon with me. On my return from Junge’s place Smith and I took a long walk, and spent a sweet season in conversation about the universal dominion of Christ. Since my arrival in Africa, nothing administers more joy to my soul than reflection or conversation respecting the entire subjugation of the nations of the earth to our Divine Redeemer. Indeed, if missionaries would be strengthened for their work, they must at all times keep the cheering truth before their minds. John King informed me this afternoon that the men who came from the Bwea district said they would not conduct me to the town without being well paid; but on finding that I evinced no anxiety for going thither they left, with promise of meeting me at Manja’s town early in the morning. African travellers must pay little attention to the talk and noise of the people, but act with kindness, firmness, prudence, and justice. Before going to bed I made old Manja a present of cloth, &c., with which he was quite pleased. I also distributed some needles among the women and girls, and clothed three of Manja’s children, who were not a little delighted with their new garb.

‘Both at Ebore’s and Manja’s place I distributed some English peas, which were kindly sent me by the St. Albans friends. When at Camaroons I also distributed some of the same peas, and have no doubt that by this time many of the Diwalla people have reaped a crop.[137]

‘Friday, April 26.

‘We were to have left Manja’s town early this morning, but were detained by heavy rains till twelve o’clock, when we proceeded on our journey. At twenty-five minutes after twelve we entered the Bokwei district, and at the same time passed the town of Mamunde. Shortly after we passed Morio’s town. At one o’clock the country became very hilly. We arrived at Dickenye’s town at half-past one, which is situated in the Bwea district. I was kindly received by Dickenye, who appeared very happy to see me, and, like Ebore, dwelt for a long time on the great honour bestowed on him by the visit of a white man. I, however, soon discovered that great suspicions were entertained respecting my intended visit to the mountain; and John King, in order to learn the real object of my visit, took Smith aside, and questioned him closely on the subject. Shortly after my arrival Dickenye told John King that there were immense treasures on the mountain; that on the death of any influential person in the Bwea district they had frequently seen cloths of every description spread out on the mountain; that there was a great deal of gunpowder, salt, and dollars on the mountain;[138] and they thanked John King for bringing me to show them how to obtain the treasures. There was also a “large water” on the mountain, where a white man was often seen, and which no black man could pass; that they sometimes heard the report of guns fired by the white man; that that white was my brother, and I had come to see him and fetch him down from the mountain.

‘In vain I endeavoured to persuade them that the sole object of my visit was to impart the knowledge of the true God, and to learn whether they were willing to receive religious teachers. During the day I embraced every opportunity of declaring the Gospel, but, like those of Manja’s town, the Bwea people were more desirous to sing and dance and make a noise than attend to what I had to say. In the afternoon several chiefs came to see me. After they had listened to the truth a short time, Dickenye, who is an incessant talker, began to address the people, after which he danced about, and endeavoured to appear very great. He was followed by another man, who wore a sort of tippet made by himself. He also delivered an address, and, like Dickenye, danced and sung, and capered about amidst the applause of the surrounding multitude. As evening approached, John King informed me that all the gentlemen of the district were to assemble after dark, in order to come to some decision respecting the charge they were to make for allowing me to visit the mountain. Accordingly we had a meeting in one of Dickenye’s houses in the evening, when all the gentlemen strenuously maintained that there were incalculable treasures on the mountain, and that John King had brought me to obtain them. I replied that many of them would on the morrow accompany me to the mountain, and would have an opportunity of seeing all it contained, and that whatever I might bring down they were at perfect liberty to retain. During my short life I have met many great talkers, but never before heard so garrulous a man as Dickenye. He seems never tired of chatting, and will scarcely allow any one else to speak a word. None but those who have been engaged in an African palaver[139] can form a correct idea of its tediousness. When you imagine that the subject in debate has been brought to a close and about to be settled, all on a sudden you find yourself at the point from whence you started, and the objections which you had before answered, again brought forward as if they were entirely new. This was the ordeal through which I had to pass at Dickenye’s place; and what rendered it more trying was my ignorance of the language, and consequent dependence on John King and Copper for an interpretation of all that was said. The palaver being closed, I returned to rest, after commending myself and our party to the Divine protection, and as usual slept well.

‘Saturday, April 27.

‘We were to have started before daylight, but could not manage to get away before fifteen minutes before seven. It is very difficult to get an uncivilized African band to travel early. On my arrival at Dickenye’s I was informed that his town was the nearest to the mountain in the Bwea district, and I discovered this morning that my information was not correct. Shortly after leaving Dickenye’s we passed three towns, all near each other, and arrived at the last town on the way to the mountain at a quarter after seven. At this time we saw a road to the south, which I was informed leads to Rumby. At fifteen minutes to eight we arrived at a river flowing from the north-west, in a south-westerly direction. At this point there was a sensible change in the atmosphere. I drank of the water of the river, whose bed was very rocky, and found it delightfully cool. Near the river is a small abandoned farm, which was formerly cultivated by some of the Bwea people. Before visiting the interior I thought the people spent a great deal of their time in agricultural pursuits, but was surprised during my journey to see so few farms, and those so much neglected. All the plantain-farms I saw were covered with grass and bush. Like those on the coast, the people in the country live a life of almost absolute idleness. They do not set the smallest value on time, and prefer spending days and weeks in hunting (though they not unfrequently return home as empty as they went out) to cultivating the soil. May they soon come under the influence of that Gospel which so strongly condemns idleness, and inculcates the necessity of industrious habits! But to resume our narrative. At eight o’clock the Bwea men who had accompanied me stopped to perform a ceremony called Mosere.[140] Dickenye’s brother Bunggome, with a mug of water in his hand, delivered an address to the following effect:—“That the Moriko and Bwengga men were unwilling that the Bwea people should engage in trade with Bimbia, but that John King had kindly brought a white man to see them, who he hoped would open a communication between the coast and the Bwea district.” After the address a libation was poured out on the ground, and the remainder of the water in the mug drank by all who had engaged in the ceremony. I requested John King to say to them that the good word which I had spoken to them was calculated to unite all people in one common bond; and if they and the Moriko and Bwengga people attended to it, instead of opposing each other in trade, they would live as brethren, and do all in their power to promote the welfare of one another. They appeared quite pleased with my remarks, and proceeded on the journey with smiling countenances.

‘A few minutes before the Mosere ceremony was performed we crossed a fine stream, whose water was very cold. At twenty minutes before ten we arrived at another river-course, destitute of water, except a small portion (rain-water, I suppose) in hollows of rocks, and which reminded me of the pools of rain-water from which the Israelites were wont to refresh themselves in their journeys to the Holy City. Our whole party took a long draught of water here, as we were given to understand that we should meet with no more during the remainder of our journey. Ten minutes before ten we had an excellent view of the sea. Perhaps it is necessary to observe that the whole district through which we passed is very well furnished with hard wood. The wood is so hard that the Bwea men, not possessing proper axes, are unable to fell the trees for the purpose of making farms. Eight minutes after ten we passed the last farm of the Bwea people on the way to the Camaroons Mountains. On this farm is growing the finest piece of cocoa I have seen since my arrival in Africa. I was rather surprised that the Bwea people should cultivate farms so far from their towns, and thought they must have good reason for doing so; and on inquiry found that they were in the habit of spending whole weeks in the woods hunting the ngika, or buffalo, and during that time cultivated the soil in the vicinity of the chase. Twenty-five minutes before eleven the brother of Dickenye, perceiving that we were drawing near the mountain, broke a small bush, and, holding it in his hand, prayed aloud to his dead father and mother to protect him from danger in approaching the mountain. I directed John King to tell him that Obassa Luba[141] (the name by which the Deity is called) alone could afford him help, and that his petitions should have been presented to him. On hearing this he began to cry to Obassa Luba for help. The evident fear of the people as they drew near the mountain led me to conclude that they had never before travelled so far, though they wished to make me believe that many of them had before ascended the mountain. At twenty minutes before eleven, we arrived at a beautiful plain extending along the base of the mountain a considerable way. This plain is covered with a fine wing-grass, some of which I brought down as a memorial of my visit. A quarter before eleven we had an extensive and splendid view of the sea, rivers, and lowlands from the plain at the base of the mountain. We saw very distinctly Balimba point and river, and a little eastward the Bakuku, Munggo, and Bunji rivers and country.[142] At ten minutes after eleven our band sat down on the grassy plain to hold a consultation as to whether they should ascend the mountain, at whose height and majestic aspect they were manifestly alarmed. While with wonder and awe they gazed upon the grand and lofty fabric, Smith observed that, if they were so alarmed at beholding the works of the Almighty, what would be the state of their mind when they beheld the Almighty himself on the Judgment-day? John King, who had all along spoken of his determination to go to the very apex of the mountain, declared that he could not proceed further; while the Bwea men said it was useless to accompany me if no treasures were to be obtained. I reminded them that I had agreed to pay them to go with me, and, if they broke their engagement, they could not expect payment. At length ten of the Bwea men made up their minds to accompany me, and with Smith, Copper, and myself, started for the much-dreaded Munggo,[143] as the mountain is called in the Isubu tongue. With much difficulty we ascended about a third of the mountain at six minutes after one, where it was so cold that I judged it unwise to proceed higher with men who had only a piece of cloth around their loins. This, with other reasons, induced me to descend the mountain before reaching its apex, though I must confess I did so very reluctantly. At the elevation on which I stood I experienced all the sensations produced by an English winter. My nostrils ran copiously, my eyes were much affected, and my fingers stiff. The faces of my attendants were covered with a sort of white incrustation, such as may be seen on the skins of black men in England during winter. Their eyes were also much affected, and Dickenye’s brother had a fit of ague, and trembled like an aspen-leaf. The mountain after a certain height (perhaps from about the sixth of its altitude from the base) is entirely covered with a fine and beautifully green grass, with here and there a few shrubs. The soil is composed of small pieces of soft stone, which have evidently been subject to the action of fire, and which frequently crumbled or resigned their places as the weight of our bodies rested upon them in ascending. From the point on which we stood we had an excellent view of the lowlands and the different rivers in the Bight of Biafra. We began to descend the mountain about a quarter after one, and arrived at the grassy plain at ten minutes before three, from whence, though much fatigued, we immediately proceeded homeward. When we had nearly reached our resting- place the Bwea men assembled, and agreed to tell the people on their arrival that there were immense treasures on the mountain, but that I had resolved on not taking them till my return, when I would bring another white man with me. On hearing this I requested John King to undeceive the people, and let them know the truth. At fifteen minutes after five we arrived at the last town on the way to the mountain, and eight minutes after six reached Dickenye’s town, our resting-place. In returning the Bwea men sang the greater part of the way, and seemed very glad that no harm had befallen them on their way to the mountain. One of their songs was to the following effect:—“The white man cut down the grass,[144] and told it to stand up. The grass replied, How can I stand? you have cut me down.” My feet ached so much at my long and difficult journey that I could hardly stir, but a good night’s rest refreshed my wearied frame, and rendered me strong again for duty.

‘Lord’s day, April 28.

‘I spent a pleasant time this morning in instructing several children and young people from my Isubu lesson. They exhibited considerable pleasure in spelling the words of their language, and, though they spent more than a quarter of an hour at their lesson, did not appear tired. Finding that the adult people were more inclined to drum and dance than listen to the Gospel, I left Dickenye’s town after breakfast and, accompanied by John King, went to see a very old man named Ibungge, who had been sick for a long time, and intelligence of whose death arrived at Bimbia a few days ago. I endeavoured to preach salvation by Christ to him and his people, but fear the old man did not comprehend what was said to him. I saw a woman this morning with her face besmeared with dirt, and a band of the fibre of the plantain-tree round her forehead, which I learn is the usual badge of mourning of the people of the district. The Bimbia women do not wear the band round their foreheads, but besmear their faces for several months with a mixture of dirt, lampblack, and palm-oil.

‘About two o’clock to-day a man from the Boba[145] district came to see me, and listened very attentively to the truths which I declared to him. Dickenye introduced him to me, and sat for a short time. I had not, however, spoken long before he began to interrupt me; but finding that I would not attend to him, and was determined to go on conversing with the Boba man, he left the hut, and called away his friend, but he would not go. As the Boba man defended the practice of polygamy, I dwelt much on the evils of it, and assured him it was very offensive to God. After the departure of the poor man I learnt that he had recently shot a man for seducing one of his wives, and had in consequence to desert his house, and hide himself in the woods. According to a rule or law, called Dibumbe, every man from Bimbia to the Camaroons Mountains, and also on the Mungo and Bunge rivers, and I believe at other places, who commits murder, is given up by his townspeople to be hanged.[146] While speaking to the Boba man, little did I think I was pointing out the evils of the very sin which had compelled him to leave the few comforts of his home to wander in the woods.

‘As in South Africa, there are men in the Bwea district and in other parts of the country who profess to be able to produce rain. John King firmly believes in the pretended power of the rain-makers, and strenuously maintained that they did possess the power, notwithstanding all I could say to convince him to the contrary.

‘I understood this afternoon that the chief men of Bwea, and especially Dickenye, are entertaining large expectations respecting the presents they are to receive before my departure. They told John King that he, King William, Dick Merchant, and the other traders of Bimbia, had received large presents to allow me to visit the interior, and now I had seen their mountain, John King did not wish me to give them anything. The covetousness of the people is exceedingly trying and distressing, and, with vainglory, exhibits itself in almost every word and action. Oh that the time may speedily come when their selfishness will be subdued, and their hearts renovated by the Divine Spirit!

‘About three o’clock Smith and I sang a hymn, read a portion of Scripture, and engaged in prayer, in which we specially implored the Lord to visit the dark places of the earth with the light of His glorious Gospel. Smith and I conversed much with Copper to-day about the necessity of a change of heart. It is very gratifying to me to be able to state that light seems gradually shining upon this man’s mind. He has already abandoned a few of his country practices, and will, I hope, be given to us as the first-fruit of our labours. When I resolved on visiting the Camaroons Mountains, I fully expected difficulties in the way. True, I did not entertain the slightest apprehensions of personal danger, yet I by no means imagined that my path would be a smooth one. Indeed from the day of my arrival at Bwea, I plainly foresaw that we should meet with opposition before our departure. It was not to be expected that Satan would sit quietly and see one of his strongholds attacked without retaliation. But greater is He that is for us than they who are against us. The prey of the enemy will yet be plucked from his teeth, and the kingdom of Christ established where Satan’s empire now raises its proud and lofty head.

‘Monday, April 29.

‘I arose unusually early on Monday morning, and spent a sweet season in prayer. My soul was much drawn out in behalf of the heathens in general, but more particularly for Africa. I felt, while supplicating the Mercy- seat, that the Lord was preparing my mind and strengthening my spirit for some trial. When our baggage had been packed up, and we were ready to leave, I presented Dickenye and three of the chief men at Bwea with cloth, garments, and other things; but they were quite dissatisfied, and said they would not allow our boxes to be taken away unless I gave them more cloth. I knew well that, if I yielded to their unjust exaction, instead of being satisfied, they would be encouraged to make other demands, and consequently declined giving anything else. On hearing this they made a great noise, and seemed determined to detain us. Several of the men were armed with cutlasses, and during the palaver flourished them about (not however in a threatening manner), but the Lord graciously preserved me from fear, and kept my mind in perfect peace. Oh what a blessedness to be able to rest on the arms of Him who is powerful to save! Not one of our party had a weapon of any description. On leaving Bimbia, I strictly enjoined John King not to carry guns, swords, or cutlasses, assuring him that God, whom I loved and served, and whose truth I was going to declare, would protect and preserve us; and I have no doubt that our defenceless state tended more to disarm the Bwea people than anything else.[147] I do hope that all our missionaries who may come to Africa will be members of the Peace Society. After a long and noisy discussion, in which John King, Copper, and a few others of the men who conducted me, nearly talked themselves out of breath, the Bwea men withdrew and held a private consultation. At this juncture Smith became alarmed for our safety, and on my return from the mountain told Mr. Ducket that he was just waiting to know the result of the conference of the Bwea men, and, if they had resolved on killing us, he intended to request them to destroy him first, that he might not endure the pain of seeing me put to death. Smith’s fears were, however, quite groundless. I do not think that the people had the remotest intention of hurting a hair of our heads. All they wanted was the contents of our boxes, and, not being able to frighten me into submission, they withdrew to come to some decision respecting the mode of bringing the palaver to a close. They soon returned, and said that, as I was unwilling to give them more cloth, they would be satisfied with a book (certificate) stating that I had visited the mountain from their district, in order that they might show it to any white man that might come after me. I very soon furnished the ‘book,’ when our carriers were permitted to leave, but we had only walked a short distance when one of our people was stopped by Dickenye’s brothers, because he said he had not received a shirt. The fact is, this man took a fancy to Smith’s flannel shirt, and requested me to give him one like it. On leaving I borrowed Smith’s flannel, and gave it to him, but after receiving it he was quite dissatisfied, and said he wanted a shirt similar to those the other chiefs had received, but, as all of that description were distributed, I could not comply with his request. He was, however, determined to get a shirt, and therefore followed us after we left his brother’s town, and stopped one of the boxes; Copper directly drew off his shirt and gave it to Bunggome, but took good care to secure for himself the flannel shirt, which is of more value than the one with which he parted.[148] We left Dickenye’s town at twenty-five minutes before eight, and after passing a town in the Bwea district entered the Bokwei district at half-past eight; and after leaving the towns of Morio and Namunde, entered the Bakuku district at five minutes before nine, and arrived at Junge’s town at two minutes before nine. We again reached Manja’s place at seven minutes after nine. The old man appeared happy to see me, and pressed me to remain over the night, expecting no doubt another present in the event of my doing so; but I told him I could not by any means stop, as I was anxious to get down as early as possible.

‘After breakfast our party prepared to leave Manja’s town, but one of his men, who had accompanied us to Bwea, stopped our boxes, because he had not in his opinion been sufficiently remunerated for his services. This man was not at all engaged by us, but, contrary to my desire, was sent by Manja to accompany us to Bwea. On my return to his town I made him a suitable present, but he would not allow us to proceed till he had received some cloth. During my journey I had to protest against people following me from different towns, who desired to do so, without at all being required, for the purpose of getting something. Unless the African traveller is watchful, he will at the end of his different journeys find many more servants in his employ than he set out with. Manja did all in his power to prevent Singga from stopping us, but such is the small influence and power of the old chief that he could not succeed.

‘At twenty minutes before two we left Manja’s town, and, travelling through the Bakuku district, passed Mokeba’s town at five minutes before two, and at two crossed a small stream. It is perhaps necessary to note here that all the streams which we crossed to-day were small. Crossed a stream at twenty-eight minutes after two. At half-past two left Pende- Dikoba’s town. Crossed a stream twenty-five minutes before three, and another at twenty minutes before three, called Wangge, and entered the Bunjoku district.

‘At five minutes after three passed Ekanye’s town, and shortly after that of Ebisa. There is a small house a few yards from the latter town. The road in this district is much better than any I have travelled over since I left Bimbia.

‘At ten minutes before four entered the Bunjumba district, and passed the town of Ipike. At three minutes before four passed in sight of Dibesse’s town, near which is that of Matande.[149] Crossed a stream called Wende at five minutes after four. At ten minutes after four passed in sight of Ngake’s town, and entered the Minyarri-Munggo district. Eighteen minutes after four we passed three towns together. The names of the chiefs are Dikri and Ngande. A short distance from these towns we passed in sight of the house of Ekuba-Kuba, and a few minutes after passed the town of Musio.

‘At half-past four arrived at a town whose chief, Dibutu Lanja, had died three days ago. The usual funeral ceremonies were being performed when we arrived, which were exceedingly ill adapted to the occasion. From five to six hundred people were assembled on an oblong piece of ground, and, amidst the noise of drums and the greatest confusion, danced up and down in the most ludicrous manner. A group of ten met together, and raising up their right hand struck it against the hand of each other till the ceremony of striking hands had been performed throughout the whole group.

‘On my arrival I was conducted to the house of a man called Foke, a short distance from the scene of the funeral ceremonies, lest, as I was told, my presence should attract the attention of the people, and thus put an end to their mirth. Many followed me, to whom I showed the letters of the alphabet, and my Isubu lesson. My watch as usual was quite an object of wonder and amazement. Unable to obtain a sight of me, some of the boys, Zaccheus like, climbed on trees to gratify their curiosity. Being anxious to see the whole of the funeral ceremony, I got up to walk to the place where the people were dancing, but Foke would not allow me to go. However, shortly after, Madiba, whose town I visited before going to the Camaroons Mountains, and to whom I have already alluded, came up, and, taking me by the hand, conducted me to the scene of action, and thus afforded me an opportunity of seeing all that was going on. I had not sat long before the man who was to succeed the deceased chief made his appearance in a soldier’s coat. A man held an umbrella over his head, and followed wherever he went. In a stooping posture the new chief ran among the crowd amidst the caressing of several young women, striking hands with all who presented theirs to him.

‘After a great deal of noise and dancing, silence was commanded, when Madiba, being master of the ceremonies, arose to speak, but before he commenced his address he picked up a pebble, and spitting upon it, placed it under his foot, and then walked up and down the avenue, speaking as he walked along. He said that Dibutu Lanja had died three days ago, and had left so many pieces of cloth (I do not recollect the number), pigs, sheep, and goats, and that during his illness two of his goats had been killed for him. Madiba having finished his address, several of the people exclaimed, “He, he,” yes, yes; shortly after which the party began to disperse.

‘I understand that on the death of a chief or master of a town, all his property, which generally consists of cloth, pigs, goats, and sheep, is distributed among his relatives and friends, and nothing is thought so honourable to a man as to be able on his death to leave a great deal of property for distribution. All the cloth which Dibutu Lanja possessed was on his death exhibited to the public for inspection, but was taken in before my arrival. I, however, saw his pigs, sheep, and goats, all of which were tied to stakes placed in the ground for the purpose.

‘At the close of the ceremonies, Copper, Smith, and I left for Ebore’s town, where we intended to sleep. Madiba on his way home walked with us a part of the road, and was very attentive and affectionate. On leaving us he inquired whether I did not intend to come and see him on the morrow. I promised to do so, and told him, in Isubu, as I best could, that I hoped he would love God, and give Him his heart. As I walked along, I began to think that the kindness and affection manifested by Madiba that evening (so contrary to his reserve and apparent sullenness when I visited his town a few days ago), proceeded from God, who I thought was moving his heart to favour us. I there resolved, if I saw it my duty, to ask him for some land on which to establish our first missionary station at Bwengga, which is a well-populated district, and where the inhabitants are not so widely scattered as in other parts of the country. The attention of our missionaries, as soon as they settle in the interior, must be directed to the concentrating of the population, or their work will be considerably increased. It will of course be a work of time, but with perseverance will I hope be effected.

‘We left the town of the deceased man at fifteen minutes before six, and, after crossing a stream and passing three towns, arrived safely at Ebore’s place at about half-past six. Our dinner consisted of ripe plantains, palm-oil, and palm-nuts, after which we retired to rest thoroughly wearied.

‘Tuesday, April 30th.

‘The selection of a place in the Bwengga district for the establishment of a station pressed much on my mind all the morning. Ebore is very willing to give land, and would be glad to see a missionary settled at his place; but his town is situated on an unfrequented spot, and is therefore ill adapted for a missionary. On the contrary, Madiba’s town is near the highway which leads to the Bwengga market, and consequently is the resort of many people.

‘After making Ebore another present, our party left his town at fifteen minutes before one, and proceeded to Madiba’s. On our way we crossed the stream which we passed last evening on our return to Ebore’s place. This stream supplies Madiba’s town and the adjacent ones with water; it is very small, and I was fearful that during the dry season it ceased to flow, but Copper informed me that it never dries.

‘I met a very warm reception from Madiba on my arrival, and, after a short conversation respecting the object of my visit, I gave him an excellent wrapper and a child’s garment. I then stated that I was desirous, if agreeable to him, to establish a missionary station near his town for the purpose of imparting to him and all the people of the district the knowledge of the true God, for I well knew that unless they became acquainted with God, and served Him with their hearts, they could neither be happy in this life nor after death. I then inquired whether he would give me land on which to build, &c. He most readily assented to my proposition, and, requesting me to follow him, showed me the land which he would give when we were ready to settle. I suppose he walked over ground about the sixth of a mile in length, and, pointing to the right and left, said, “This is yours—this is yours.” On our return to Madiba’s house I requested Copper to tell him plainly that he and his people were not to expect presents from the God-men who might come to reside at his town—that we did not intend to trade, but that our sole object was to impart religious instruction. Madiba replied that he heard what I had said, and would communicate the intelligence to all the people. Shortly after, he asked John King whether, like some of the white men who came to Bimbia to trade, I was in the habit of beating black men; and on being told I was entirely different from such men, he said he believed so, or I would not have brought them such good news respecting a future state.

‘With earnest longings for the enlightenment and conversion of Madiba, we left his town at three minutes before five, and eleven minutes after five entered the Bunjo district, and passed the towns of Bepingge and Bomani, which are very near each other. Seventeen minutes after five we arrived at Mekwalle’s town. This man is the father of Bepingge and Bomani, and is the most healthy individual in that part of the country. He is advanced in age, and according to the course of nature cannot be far from the gates of death. I explained to him the objects of my visit, and requested him to assemble his people, which he readily promised to do after dinner. At the appointed time about eighty people assembled, and listened very patiently to the solemn truths of the Gospel, but would not at all believe that Christian teachers would in time settle among them. I am not at all surprised at their incredulity, for, unacquainted as they are with the benevolence which the Gospel inculcates, it cannot but appear an anomalous thing that people should leave their country and come to reside among them, not for the purpose of gain, but only to do them good.

‘Wednesday, May 1.

‘Early this morning Madiba came to see me, and evinced much affection. May the Lord move his heart to favour the missionaries who may settle in his district, and not only so, but renew his mind, and adopt him into His family!

‘At seven o’clock our party left Mekwalle’s town. Five minutes after eight we passed a large farm in the Bunjo district. Indeed, from this time till half-past nine, we passed a number of farms, some of them rather extensive. The country in this district is well wooded.

‘Ten minutes before nine we entered the Mobeta district. Seeing one of our carriers with a few plantains, and knowing that he had taken them from the farm through which we were passing, I mentioned the circumstance to John King, in order that he might speak to the man about the impropriety of taking what was not his; but learnt that any person in passing a farm may, if hungry, take a few plantains, or canes, or any other edible, without being regarded as a thief.

‘At fifteen minutes before ten we came in sight of a large stream running in a south-easterly direction, called Kumbe. The river and country in its vicinity reminded me much of the Bog Walk River in Jamaica, and induced a few thoughts respecting my dear native country. Twenty-five minutes before eleven we crossed the stream just alluded to, which is about forty yards at the fording. A splendid settlement might be formed on the banks of this river. The country is well wooded, the soil excellent, and there is abundance of water.

‘Ten minutes after twelve we crossed a stream. Near the fording was a beautiful waterfall. The fall is about twenty feet, and at the landing of the water there is a basin about sixty yards in circumference.

‘Twenty-five minutes before one we entered the Gijanga district, and crossed a small stream called Musunggu. Ten minutes before one we came in sight of another creek, and crossed a small stream which flows into the creek. We arrived at Bupe’s town in the Gyangu[150] district at eight minutes after one. There are three towns near each other in this district, whose chiefs are called Bupe, Ngeke, and Ekeme. Shortly after entering the Mobeta district I discovered that John King, in order to arrive home to-day, had passed through a wood; so that from the time we left Mokwelle’s town in the morning, we did not see a single person till we arrived at the Gyangu district, which is situated on the coast, a short distance north of King William’s town. The sea being too high to enable us to walk along the beach to Dick Merchant’s town, from whence there is a road or tract to King William’s place, our party got into a canoe, and returned home by sea.

‘We arrived safely at King John’s town about half-past four, where I met Mr. Ducket on his way to Macko’s town to instruct the people, and was thankful and happy to find him in good health and spirits. On reaching King William’s town the children ran from all directions to greet me, and seemed very glad that I had returned in safety. I assembled them in the house, sung one of their school-songs, and dismissed them with prayer.

‘Thus, my dear sir, I have endeavoured to furnish a brief, and I fear an uninteresting, account of my tour. The grand object of my visit has, however, been attained, and with that I am satisfied. I have discovered that the way is opened for the introduction of the Gospel from Bimbia to the Camaroons Mountains, and, I have no doubt, much further in the interior. Land has been received for the establishment of our first station, where I hope myself to settle in a short time, and from whence the glorious Gospel will yet diffuse itself far and wide, not only among the Isubu tribes, but among other nations of Africa. May the great Head of the Church qualify us for our work by imparting every necessary grace and gift! I need hardly tell you that much devolves on our dear friends in England, Jamaica, and other parts of the world, where they know and experience the blessedness of the Gospel. Oh, that the Church may always be found at her post, and daily become more diligent and zealous in this best of all works! I cannot too strongly press upon the Christian public the necessity of furnishing garments for distribution in Africa. Our female friends in England and Scotland have already exerted themselves nobly in this benevolent work, but I hope they will continue to send other supplies from time to time.

‘I must not forget to mention that one of the most pleasing facts which I learnt in my journey was, that there were very few slaves in that part of the country. When the people were at one time very noisy at Manja’s place, I requested John King, if possible, to command silence. His reply was, “Oh, what a pity all the people in the bush are free!—we cannot get them to be quiet when we like.” The information made my heart leap for joy, and rendered the noise far less disagreeable than I at first considered it.

‘The districts I have visited are to the north-west of Bimbia. I expected before now to have seen several others to the south-west, but the arrival of dear brother Clarke on the 1st instant, with the house which was given him by the Jericho people, and which is being erected here, has hindered me from carrying my intention into effect, my time being now occupied in looking after the building.’

[Footnote 125: Up the Bimbia or Little Camaroons River, turning to the left (ascending) on the mountain-side.—R. B.]

[Footnote 126: Every soul dead—after twenty years or so!—R. B.]

[Footnote 127: It is on the left or west of Victoria Bay.—R. B.]

[Footnote 128: The same is the case with Bosumbo, Mapanya, &c.—R. B.]

[Footnote 129: In Africa, as in India, any fellow-tribeman is a brother.—R. B.]

[Footnote 130: Polite to his hospitable hosts!—R. B.]

[Footnote 131: So the Morocco women say of their European sisters that they dress in rags.—R. B.]

[Footnote 132: These two questions are most characteristically African. They can hardly believe in a non-eating or non-marrying being, which to them becomes a nonentity.—R. B.]

[Footnote 133: I presume the Colocasia esculenta.—R. B.]

[Footnote 134: ‘The Moriko and Bakuku district is the same, but is called by two names.’ [I much doubt this.—R. B.]]

[Footnote 135: It is high up and to the east of the mountain, which the Bwea people, who are now on bad terms with those of Mapanya, cross to the west. M. Mann’s cowardly Krumen ran away probably from a Bwea man.—R. B.]

[Footnote 136: During our ascent the report was that we were finding silks, cloth, wire, beads, &c.—gold and silver are unknown here—on the Camaroons. Thus only could the people explain our visiting it.—R. B.]

[Footnote 137: They probably never took the trouble to sow them.—R. B.]

[Footnote 138: Note by Mr. Merrick.—‘Whenever an Isubu (Bimbia) man dies, all the cloth he possesses is spread out on the housetop and exposed to public view. In accordance with this custom the Bwea men think that the genii of the mountains entertain so much respect for their chiefs as on their death to exhibit a variety of cloths.’]

[Footnote 139: Conference.]

[Footnote 140: It is a wild custom not known to the Duallas of the Camaroons River.—R. B.]

[Footnote 141: Obásí, God—plur. Báobásí—á, of; and Lobá, heaven.—R. B.]

[Footnote 142: There are also towns of this name on the east of the mountain.—R. B.]

[Footnote 143: Prop. Moonggo, plur. Mionggoo.—R. B.]

[Footnote 144: ‘Alluding to the plants which I brought down with me.’—M.]

[Footnote 145: ‘This district is some distance to the north of Bwea.’—M.]

[Footnote 146: Dibombe is an Isubu statute, which originated a few years ago in a dream. One Mfá má Ile, a man of the Ekombi district inland and north of Bimbia, saw a vision in which many dead men warned him of the evil of murdering or maiming, and that the bush people were to hang or wound the criminal only, not his innocent relations. The wholesome law is now, I fear, in abeyance.—R. B.]

[Footnote 147: Our party found it very different.—R. B.]

[Footnote 148: The shirt is still a favourite present: it makes a gentleman.—R. B.]

[Footnote 149: This shows the size of the ‘towns.’—R. B.]

[Footnote 150: Generally called Jángí.—R. B.]