CHAPTER V
NATIVE AUTHORITIES.
Peculiarity of Government—"Ibashorun" or Prime Minister—Shukenu—"His Highness Ogubonna," Friend of Civilization—"You are of my own kindred"—Atambala—Agé—Mr. Crowther and the Doctors—Order of Succession—Departments of Govern-ment—Shodeke.
THE government of Abbeokuta is peculiar, combining the monarchical, the patriarchal, and no small share of the republican. Almost every free man, woman and child is a member of the Ogboni Lodge, of which there is one in every township or chiefdom. These lodges are presided over by elders of their own election, and the elders at the decease of the chief choose his successor from his relatives, generally his brother, seldom or never from among his own sons, as hereafter explained. The successor of the king is also choosen by the chiefs and elders combined, their act being subsequently ratified by the people, assembled en masse. It is in this that the republican element of the government of Abbeokuta is recognized. There is, as already observed, a king, the Alake, or chief of Ake, which place ranks first among the numerous townships. He is a good-natured fat old gentleman, giving himself only so much concern about public affairs as to secure the good will of his rather turbulent chiefs, to whom perhaps a ruler of more active temperament would be less welcome; there are times, however, when he has been roused to great energy and decision of character. Next in order of authority is the Ibashorun or Prime Minister, who is also in times of war commander in chief. He too is a man of rather cumbersome proportions, powerful on account of his wealth and the number of soldiers his household furnishes in time of war, still, not personally celebrated for military prowess. The chief next in order is Shukenu, perhaps more corpulent than the Ibashorun. Wealthy, powerful, haughty and courageous, he is nevertheless not free from the charge of cruelty. Scarcely a chief in Africa afforded us a more hearty welcome. Ogubonna, or as the English, to whom he is well known, style him, "His Highness Ogubonna," comes next. He calls himself, not inappropriately, the Friend of Civilization; he is a man of large stature, fine proportion, and in all as fine-looking a Negro as I ever saw. No one could mistake him for any other than a chief, so commanding and dignified is his bearing. On the occasion of my first visit to his Highness, as usual he was informed of my African origin. "From what part of Africa," asked he, "did your grandmother come?" As this was a point on which I possessed no information, I could not give him a satisfactory answer. He remained silent for a short time, and at last said: "How can I tell but that you are of my own kindred, for many of my ancestors were taken and sold away." From that day he called me relative, and of course as every other African had as good a claim to kindredship, I soon found myself generally greeted as such.
Adjoining the American Baptist Mission Station, at which we sojourned while at Abbeokuta, is the compound of the chief Atambala. Less powerful and wealthy than his colleagues, he is still a very important personage in the councils of the nation, chiefly on account of his cunning. Every important mission re-quiring the exercise of such characteristic, is intrusted to him, and it is seldom that he fails: he is also a great orator. In personal appearance he is tall, but not as stout as the other chiefs spoken of above, and although fully eighty years old, he maintains much youthful vigor and comeliness. I am indebted to him for many kind offices. There are the names of three other chiefs attached to our treaty, but my acquaintance with them arose from only a single interview, and I am therefore unable to speak of them. I might, however, be permitted to mention that at our interview with Agé, whose name is found mentioned last in our treaty, as usual it was necessary to mention my origin, for the Africans are not as keen in the recognition of their descendants, as are the Americans of the same class of persons. On learning this, he took hold of my hand and shook it heartily; and drawing me toward him, he threw his arms about my neck, and pressed me with warmth. He has since died: for many months he was a cripple. No one has been more conspicuous in the affairs of his country, or was more respected by his people, than this good old man.
There are many doctors—physicians, I might have said—throughout the Aku country; and they are as jealous of their profession, and as opposed to innovation in practice, as the most orthodox disciple of Æsculapius amongst us can be. Shortly after the return of Mr. S. Crowther, Jr., from London, where he received the training of a surgeon, several of these doctors, hearing that he was prescribing for many who were before their patients, assembled en masse in the market-place, and after due deliberation issued an "injunction" that he should forthwith abandon his practice. Some of the foremost of them were deputed to communicate the decree of the faculty. They were cordially received, and, heard with patience. After some conversation, Mr. C. informed them that he was willing to obey, but only after a trial on both sides should prove him to be the less skilled in the mysteries of the profession. To this they consented. Time was given for preparation on both sides. In the afternoon the regulars appeared, clothed in their most costly garments, and well provided with orishas or charms attached to all parts of their persons and dress. In the mean time Mr. Crowther had also prepared to receive them. A table was placed in the middle of the room, and on it a dish in which were a few drops of sulphuric acid, so placed that a slight motion of the table would cause it to flow into a mixture of chlorate of potassa and white sugar. A clock was also in the room, from which a small bird issued every hour, and announced the time by cooing. This was arranged so as to coo while they were present. Mr. Crowther then made a brief harangue, and requested them to say who should lead off in the contest. This privilege they accorded to him. The door was closed, the curtains drawn down. All waited in breathless expectation. Presently the bird came out, and to their astonishment cooed twelve times, and suddenly from the midst of the dish burst forth flame and a terrible explosion. The scene that followed was indescribable: one fellow rushed through the window and scampered; another in his consternation, overturning chairs, tables and every thing in his way, took refuge in the bed-room, under the bed, from which he was with difficulty afterwards removed. It need not be added that they gave no more trouble, and the practice they sought to break up was only the more increased for their pains.
Although the person made king must be of the royal family, yet a son seldom succeeds, but usually a brother by the same mother, or a son of a sister, also of the same mother. Such a person is certainly a relative, while from circumstances growing out of the system of polygamy, the son of from fifty to two hundred wives might not be the child of the husband. Property also descends in the same manner.
The appointment of the king devolves on the chiefs and elders of the Ogboni, the latter of course all old men. Some of them are men of great influence themselves, and as their power would be limited by an efficient monarch, they are not likely to choose such.
The King, or Alake, as he is called, is not, as in civilized countries, the executive: his office seems to be more to preside at all important councils. He exercises other functions not well understood by strangers. The government is divided into several departments. The Elders constitute the judiciary. The officers of the Ogboni,[1]a secret order, exercise legislative functions. The executive department devolves on Oro, an imaginary deity, of which mention shall be made here-after.
The present Alake succeeded Shodeke, a man so venerated as to be ranked among the demigods. Every one whe knew him has something to recount of the virtue of Shodeke.
The support of the king and chiefs is derived from the offerings of their slaves, and of those who bring controversies to them for settlement.
- ↑ This order is accessible to persons of any age or sex, but not to slaves.