attention to the development of the material resources of the country.
The “Customs.”—Reference has already been made to the Dahomey “Customs,” which gave the country an infamous notoriety. The “Customs” appear to date from the middle of the 17th century, and were of two kinds: the grand Customs performed on the death of a king; and the minor Customs, held twice a year. The horrors of these saturnalia of bloodshed were attributable not to a love of cruelty but to filial piety. Upon the death of a king human victims were sacrificed at his grave to supply him with wives, attendants, &c. in the spirit world. The grand Customs surpassed the annual rites in splendour and bloodshed. At those held in 1791 during January, February and March, it is stated that no fewer than 500 men, women and children were put to death. The minor Customs were first heard of in Europe in the early years of the 18th century. They formed continuations of the grand Customs, and “periodically supplied the departed monarch with fresh attendants in the shadowy world.” The actual slaughter was preluded by dancing, feasting, speechmaking and elaborate ceremonial. The victims, chiefly prisoners of war, were dressed in calico shirts decorated round the neck and down the sleeves with red bindings, and with a crimson patch on the left breast, and wore long white night-caps with spirals of blue ribbon sewn on. Some of them, tied in baskets, were at one stage of the proceedings taken to the top of a high platform, together with an alligator, a cat and a hawk in similar baskets, and paraded on the heads of the Amazons. The king then made a speech explaining that the victims were sent to testify to his greatness in spirit-land, the men and the animals each to their kind. They were then hurled down into the middle of a surging crowd of natives, and butchered. At another stage of the festival human sacrifices were offered at the shrine of the king’s ancestors, and the blood was sprinkled on their graves. This was known as Zan Nyanyana or “evil night,” the king going in procession with his wives and officials and himself executing the doomed. These semi-public massacres formed only a part of the slaughter, for many women, eunuchs and others within the palace were done to death privately. The skulls were used to adorn the palace walls, and the king’s sleeping-chamber was paved with the heads of his enemies. The skulls of the conquered kings were turned into royal drinking cups, their conversion to this use being esteemed an honour. Sir Richard Burton insists (A Mission to Gelele, King of Dahome) that the horrors of these rites were greatly exaggerated. For instance, the story that the king floated a canoe in a tank of human blood was, he writes, quite untrue. He denies, too, that the victims were tortured, and affirms that on the contrary they were treated humanely, and, in many cases, even acquiesced in their fate. It seems that cannibalism was a sequel of the Customs, the bodies of the slaughtered being roasted and devoured smoking hot. On the death of the king the wives, after the most extravagant demonstrations of grief, broke and destroyed everything within their reach, and attacked and murdered each other, the uproar continuing until order was restored by the new sovereign.
Amazonian Army.—The training of women as soldiers was the most singular Dahomeyan institution. About one-fourth of the whole female population were said to be “married to the fetich,” many even before their birth, and the remainder were entirely at the disposal of the king. The most favoured were selected as his own wives or enlisted into the regiments of Amazons, and then the chief men were liberally supplied. Of the female captives the most promising were drafted into the ranks as soldiers, and the rest became Amazonian camp followers and slaves in the royal households. These female levies formed the flower of the Dahomeyan army. They were marshalled in regiments, each with its distinctive uniform and badges, and they took the post of honour in all battles. Their number has been variously stated. Sir R. F. Burton, in 1862, who saw the army marching out of Kana on an expedition, computed the whole force of female troops at 2500, of whom one-third were unarmed or only half-armed. Their weapons were blunderbusses, flint muskets, and bows and arrows. A later writer estimated the number of Amazons at 1000, and the male soldiers at 10,000. The system of warfare was one of surprise. The army marched out, and, when within a few days’ journey of the town to be attacked, silence was enjoined and no fires permitted. The regular highways were avoided, and the advance was by a road specially cut through the bush. The town was surrounded at night, and just before daybreak a rush was made and every soul captured if possible; none were killed except in self-defence, as the first object was to capture, not to kill. The season usually selected for expeditions was from January to March, or immediately after the annual “Customs.” The Amazons were carefully trained, and the king was in the habit of holding “autumn manœuvres” for the benefit of foreigners. Many Europeans have witnessed a mimic assault, and agree in ascribing a marvellous power of endurance to the women. Lines of thorny acacia were piled up one behind the other to represent defences, and at a given signal the Amazons, barefooted and without any special protection, charged and disappeared from sight. Presently they emerged within the lines torn and bleeding, but apparently insensible to pain, and the parade closed with a march past, each warrior leading a pretended captive bound with a rope.
Bibliography.—Notre Colonie de Dahomey, by G. François (Paris, 1906), and Le Dahomey (1909), an official publication, deal with topography, ethnography and economics; L. Brunet and L. Giethlen, Dahomey et dépendances (Paris, 1900); Édouard Foà, Le Dahomey (Paris, 1895). Religion, laws and language are specially dealt with in Ewe-Speaking Peoples of the Slave Coast, by A. B. Ellis (London, 1890), and in La Côte des Esclaves et le Dahomey, by P. Bouche (Paris, 1885). Much historical matter, with particular notices of the Amazons and the “Customs,” is contained in A Mission to Gelele, by Sir R. Burton (London, 1864). The story of the French conquest is told in Campagne du Dahomey, by Jules Poirier (Paris, 1895). The standard authority on the early history is The History of Dahomey, by Archibald Dalzel (sometime governor of the English fort at Whydah) (London, 1793). The annual Reports issued by the British, Foreign, and French Colonial Offices may be consulted, and the Bibliographie raisonnée des ouvrages concernant le Dahomey, by A. Pawlowski (Paris, 1895), is a useful guide to the literature of the country to that date. A Carte du Dahomey, by A. Meunier, (3 sheets, scale 1:500,000), was published in Paris, 1907.
DAILLÉ (Dallaeus), JEAN (1594–1670), French Protestant divine, was born at Châtellerault and educated at Poitiers and Saumur. From 1612 to 1621 he was tutor to two of the grandsons of Philippe de Mornay, seigneur du Plessis Marly. Ordained to the ministry in 1623, he was for some time private chaplain to Du Plessis Mornay, whose memoirs he subsequently wrote.
In 1625 Daillé was appointed minister of the church of Saumur, and in 1626 was chosen by the Paris consistory to be minister of the church of Charenton. Of his works, which are principally controversial, the best known is the treatise Du vrai emploi des Pères (1631), translated into English by Thomas Smith under the title A Treatise concerning the right use of the Fathers (1651). The work attacks those who made the authority of the Fathers
conclusive on matters of faith and practice. Daillé contends that the text of the Fathers is often corrupt, and that even when it is correct their reasoning is often illogical. In his Sermons on the Philippians and Colossians, Daillé vindicated his claim to rank as a great preacher as well as an able controversialist.
He was president of the last national synod held
in France, which met at Loudun in 1659 (H. M. Baird, The
Huguenots and the Revocation of the Edict of Nantes, 1895, i.
pp. 412 ff.), when, as in the Apologie des Synodes d’Alençon
et de Charenton (1655), he defended the universalism of Moses
Amyraut. He wrote also Apologie pour les Églises Réformées
and La Foy fondée sur les Saintes Écritures. His life was written
by his son Adrien, who retired to Zürich at the revocation of the
edict of Nantes.
DAIRY and DAIRY-FARMING (from the Mid. Eng. deieris, from dey, a maid-servant, particularly one about a farm; cf. Norw. deia, as in bu-deia, a maid in charge of live-stock, and in other compounds; thus “dairy” means that part of the farm buildings where the “dey” works). Milk, either in its natural state, or in the form of butter and cheese, is an article of diet so useful, wholesome and palatable, that dairy management, which
