Atlantic tribes have idols, generally rudely-carved human figures, which are sometimes erected in huts, sometimes in the open air, or under roofs to protect them against the weather. Smaller idols are kept in the house or worn as amulets about the neck. An idol of the Ihos is shown on Plate 91 (Jr.t 2); it is carved in a bowl in which it receives the offerings of food. In the east, among the Bongos, the image of a dead person is formed of a wooden staff. The husband preserves the image of his deceased wife in his house, where no doubt it takes the place of the • guardian spirit.
Secret Societies.—In the east fraternization of individuals by drinking each other's blood is customary; in the west, among the Mandingoes, the Purra League exists, a secret society divided into different classes, having its own tattoo-mark and regarded with sacred awe by the entire people. It exercises a strict moral police: during the night its ambassador, the Mumbo Jumbo, suddenly raises a loud howling in the woods—spirits and gods also bowl—whereupon the whole population must assemble in festive attire, and then, with the assistance of the people, each criminal is severely punished by strokes with a rod by the Mumbo Jumbo, who appears masked. Similar leagues exist among the Susus and the Ibos. Women are ex cluded from the society, but, as Mungo says, their crimes are the special object of the Mumbo Jumbo's vengeance.
Funeral few words as to the treatment of the dead. After loud lamentations, noisy funeral festivities, and various marks of mourning (cutting off the hair, fasting, putting a rope around the neck, etc.), they are buried close by the dwelling-house (Mandingoes, Susus, Dinkas) or in burial-places, in some of which each dead person has his separate hut. They are buried either in a sitting (Atlantic tribes, Nuers, Niam-Niam) or a lying posture (frequently in the west, Niam-Niam, Bon gos), but the faces of the men are placed in a direction opposite to those of the women.
In the east the dead are interred in a side-niche of the grave proper, in a manner very similar to that of South Africa; and stones are frequently heaped over the grave, either formed into an artistic structure or gradually deposited by passers-by. The Bongos and their neighbors erect over the grave a roughly-carved pole representing the image of the deceased; among the nobles the women and children are portrayed in a similar manner. They also place a jug of water on the grave; other Negro tribes bring offerings of food and put valuables into the grave with the dead; even slaves and women are slaughtered at the graves.
As it is believed that death is generally caused by magic, the nearest relatives, and especially the wives, must free themselves from the sus picion of murder, otherwise they are killed. For this purpose oaths of purification or ordeals are employed.
Character and now passed through all the phases of Negro life, we may form a not unfavorable judgment relative to the Negroes themselves. We find some able tribes whose language, religion, political life, and mercantile enterprise, as well as agricultural industry, are well developed. Let it be considered with what rapidity useful for eign plants have spread over Africa. In psychical constitution the Negroes are emotional, easily yielding to every impression, with a vivid imagination, often attaining the fantastic, and much addicted to sensual pleasure. On this sensual excitability the credulity of the Negroes is based, which, however, is never extended to practical things. Their laziness is also often mentioned; but they are not really lazy: they work when it -is necessary, otherwise they see no reason for exertion. Work, as a rule, gives them no pleasure, but they do not shun it, as is proved by the frequently flourishing condition of their fields and herds.
I alor and Hanzanily.—We have spoken (p. 344) of the valor of the Negro, which easily degenerates into frenzy. Though when excited he may shed blood with perfect indifference, and though he may act regard less of the weal or woe of others, he is not really of a cruel disposition. This is seen in his considerate treatment of strangers and captives, in his thoughtfulness and kindness in sending to the sick a portion of the birth day feast (Gold Coast)—though superstitious motives may also act a part here—and among the Yolofs in giving to a poor person the meal prepared for one just deceased, etc.; but, above all, his good-nature is shown in his treatment of relatives and slaves.
Slavery.—The entire polity of the Negroes is in many respects based on slavery, which is indeed widespread among them, but the slaves are generally treated with clemency: they belong to the family and can marry into it (Bosmann), and their children are often liberated. Consequently, the fear of slavery is not very great, which may somewhat excuse a father's selling his family into slavery if forced to do so by debts (p. 340). The Negro is also attached to his native country: homesickness is com mon, and nothing seems to him more desirable than to be buried in his native place (Bosmann).