The question, however, with which we have chief concern relates to the religious instincts or capabilities of these people. These may be measured in some degree by the sacrifices they make and by the notions they entertain. For example, among the Foula tribe the offerings to the Fetish must be made by a “sinless girl.” Among the Mendi, they believe in a supreme being who made all things, who punishes those who wrong their friends; they thank him for blessings, and blame him for trouble and sickness. The fetishism of the African is based upon religious instincts, and indicates the strength of his aptitude for faith, prayer and self-denial.
We have not at command any comprehensive knowledge of the habits of all the tribes of the Mendi country and its neighborhood. We are able, however, to give some account of the unprejudiced conduct of the Ashantees during a four years’ war, as observed by two German missionaries held as prisoners at Coomassie for that length of time. They narrate a condition of heathendom that ought to inspire us to pray and labor for the enlightenment and redemption of this wretched people.
The worst phase of their condition is exhibited in the practice of offering human sacrifices. We are told that when the king visits the burial-place of his ancestors he offers a human sacrifice on approaching the skeleton of each one, and in this manner some thirty persons are slaughtered. When about to repair a roof at the burial-place after a storm, as many more victims are offered to appease the wrath of the departed. On funeral occasions many villagers are killed, till it pleases the king to forbid the further shedding of blood. The arms of poor wretches are cut off in midday, while they are compelled to dance for the amusement of the king before being taken to execution. If the victims will not dance, lighted torches are applied to their wounds until the drums beat, and then their heads are taken off.
During the Ashantee war 136 chiefs were slain. According to the belief of the people it was necessary to send a considerable retinue after them to the other world. For this reason a ceremony called a “death-wake” was instituted, at which, for each Coomassie chief, 30 of their people were killed. If an equal retinue was assigned for chiefs in other localities, the slaughtered persons would number 4,080 souls. At the funeral festivities of Kokofu more than 200 human beings were sacrificed, the king beheading several with his own hand. On the death of a prince many of his wives are slain, and if the number he possessed is not deemed sufficient, the king adds a selection of girls, who are painted white and hung with golden ornaments. These sit about the coffin for days, but are finally doomed to the grave as attendants for the departed. The apology for such practices is given by the king of Dahomey in the following language: “If I were to give up this custom at once, my head would be taken off to-morrow. These things cannot be stopped, as one might suppose. By and by, little by little, much may be done. Softly, softly; not by threats. You see how I am placed.” A missionary of much experience on the coast tells us: “The practice of offering human sacrifices is founded on a purely religious basis, designed as a manifestation of piety, sanctioned by long usages, upheld by a powerful priesthood, and believed to be essential to the very existence of the tribes where it exists.”