CHAPTER VIII

OTHER CASES OF LEOPARD MURDER; THE HUMAN BABOON SOCIETY

Although the work of the Special Commission Court was completed on the 15th May, 1913, there were at that date a large number of persons still in custody who had not been committed for trial, and who therefore did not come within the purview of that Court. It was decided that the District Commissioner should hold an Enquiry under the Protectorate Ordinance and report whether on the evidence given against any of these men he considered such persons to be a danger to the peace of the community.

The first enquiry made was in regard to charges preferred against a number of men of the Imperri and Jung Chiefdoms of being connected with the Human Leopard Society. Evidence was given by informers that all these men were members of or connected with the Human Leopard Society, and mention was made of a number of murders by the Society previously unknown to the Authorities. Apart from the evidence of the informers there was ample evidence to show that a number of these men had actually assisted members of the Society, and the Governor-in-Council approved of the deportation of twelve sub-chiefs and fourteen of the principle Headmen of the Imperri and Jong Chiefdoms from the Northern Sherbro District.

The next enquiry was in regard to charges made against thirty-six sub-Chiefs and principal men of the Gallinas Chiefdom. Three informers gave evidence that they had been members of the Human Leopard Society and had, during their membership, been present at a number of murders, each of these men admitting having given a victim himself and giving details regarding the sacrifices. They said that all the persons who were the subject of the enquiry were members of the Society, and specified the various murders at which each of them had been present; they also gave further evidence regarding the leopard mark and exhibited the marks which they had received on initiation.

One of the witnesses was a boy aged eighteen years. His story was that one evening in the previous year, as he was returning home from a visit to a neighbouring village, night overtook him, and by mistake he took a path leading to the Poro bush at Powolu, where he fell into a number of people. He spoke to them, but no one answered. He then got afraid and commenced to run away, when he was seized by some one who was assisted by several others to make him a fast prisoner. He was then dragged inside the Poro bush and a discussion took place, which he was able to hear, as to whether they should kill him or not. The majority of the members were for immediately killing him in accordance with the rules of the Society, but it was pointed out that another victim had already been secured, and further that as their prisoner was the son of a man of some importance his absence might give rise to some awkward inquiries. It was therefore agreed to give him the alternative of becoming a member of the Society or of being immediately killed. The witness stated that he agreed to join the Society. Borfima was then brought, and the “big man” of the Society explained to him that the Borfima was the “mother” of the Society and should be treated with the greatest veneration; that they were its children and therefore brothers to each other, and in order to join him to their brotherhood some of his blood had to be given to the Borfima to drink; that when the blood was taken from him he should bear the pain inflicted bravely and should not utter a sound, as otherwise it would displease their “medicine” and might result in his being punished in some unexpected way. The “Master” then marked him on the left buttock by cutting a slice of flesh away and rubbing the blood that exuded from the wound on to the Borfima. He was then made to swear an oath on the Borfima not to reveal the secrets of the Society, and was forced to be present and witness the killing of a girl who had been brought to the Poro bush, and was made to eat some of the flesh of this victim.

Although there was no direct evidence apart from that of accomplices, it was clear from the testimony of independent witnesses that all these persons were so connected with the Society as to make it desirable to have them removed from the Gallinas District, where it was stated they exercised great influence over the people. All these men, with the exception of eight sub-Chiefs who absconded to Liberia, have since been deported to the Karina and Koinadugu Districts of the Protectorate.

Some light was thrown on the means used to terrorize the ordinary members of the community into keeping silence regarding anything they may have heard concerning the crimes committed by the Society. When it was discovered that the Government officers were making enquiries regarding the Society an attempt was made “to swear” the whole country—that is, to put all the people under an oath of secrecy. In one Chiefdom this was done by swearing every one who was likely to be able to give any information on a “medicine” called Tillah. If a person breaks an oath on this “medicine,” even though he does so unwittingly, the natives believe that the medicine will catch him and will infect him with a disease which first attacks his lips and nose, which it eats away, and which eventually kills him. There are a few lepers in this Chiefdom, and they are pointed out as people who have broken, though perhaps unintentionally, an oath taken on the Tillah.

Another exhibit which was produced in one of the cases before the Special Commission Court was a stone image which is looked upon by the Gallinas people in the light of a Deity. It is known by the name of Toniahun. The meaning of the word Toniahun is “turn back to truth.” The figure has been carved out from soapstone by some ancient sculptor, and its features are more of the Arab than the Negro type. No woman will look at this image for fear of becoming sterile, and they cover their eyes if they approach it. This figure, notwithstanding its name, was apparently also used for swearing persons on—i.e. to force them to state that they knew nothing of the Human Leopard Society—and so great is the fear of the Society and the various “medicines” employed by it that even the parents of children who have been seized as victims cannot be induced to assist the Authorities in bringing the guilty parties to justice. Prior to July, 1912, no case of Human Leopardism or cannibalism had ever been reported to have taken place in the Gallinas Country, and the Authorities had no reason to suspect that any had taken place. It was not until after a number of arrests had been made in other Districts that it was brought to light that a flourishing branch of the Human Leopard Society had existed in that District for many years, and details of about a score of murders were given by members of the Society who had turned informers. Although the existence of the Society must have been known to hundreds of people, many of whom went about in terror of it, the fear of the “medicines” of the Society acted as a sufficient deterrent to keep the matter from the ears of all Europeans in that part of the country, thus demonstrating the fear that an ordinary native has of doing or saying anything which might bring him into collision with the members of the Human Leopard Society, who might, with the aid of their “medicines,” punish him in some fearful and unexpected way.

The fact that the majority of the persons who were convicted or deported under the Special Commission Court Ordinance were important members of the Human Leopard Society must have the salutary effect of breaking up for the time being this criminal organization; nevertheless, unless vigorous measures are pursued and unless that part of the country is more effectively policed, it is more than probable that the killing of an occasional victim in order to renew their fetishes will be continued. It must be a gradual evolution, which will be brought about by the natives of those parts coming more in touch with European influence and gradually losing faith in the potency of their “medicines.”

While the Special Commission Court was sitting three murders occurred in the Koinadugu District, which hitherto as far as official knowledge goes was entirely free from cannibalism of any kind. According to the evidence given by a number of witnesses, the people of the Symira Chiefdom had a very vexed question to settle in the selection from a number of aspirants of a Paramount Chief as a successor to their late Chief who died the previous year, and who left no near male relative who could of right claim to succeed to the Chiefdom; and it was suggested by these witnesses that the victims were provided as propitiatory offerings by candidates for the Chiefdom.

A small girl aged about seven years was killed at Nerekora toward the end of December, 1912; two days later another small girl about twelve years of age was killed at Bafai; and early the following month another girl aged about twelve to thirteen years was killed at Nerekora. All these deaths were at first attributed to attacks by bush leopards, but the evidence given by various witnesses was to the effect that these three girls were murdered by members of the Human Leopard Society.

Another secret society known as the Human Baboon Society, which exists in one of the northern Districts of the Protectorate, first came to notice about five years ago, when a number of persons were charged before the Circuit Court with the murder of a small child. During the investigation connected with the death of the child, it came to light that a number of persons in the vicinity of Port Lokkoh in the Karina District had banded themselves together and had formed a society which has since become known as the Human Baboon Society. In the case mentioned no evidence could be obtained to corroborate the statements of the informers, and the accused were found not guilty and discharged from custody.

During the month of May, 1913, a small girl was killed near the village of Bokamp, and, according to statements made by persons who turned informers, she was murdered by members of the Human Baboon Society. Their statements were to the following effect: That this Society was formed about six years ago, and consists of twenty-one members made up of eleven men and ten women; that seven victims, all young children, had been provided at various times for the Society; that at their meetings one of the members of the Society dresses himself in a Baboon skin and attacks the victim with his teeth; that the spirit of all members of the Society becomes centred in the person who is for the time being wearing the Baboon skin, which, when not in use, is kept in a small forest, where it is guarded by an evil spirit, and that the “Baboon” bites pieces out of the victim which the other members of the Society devour.

The only explanation that the informers could or would give as to the objects of the Society was that the founder of it had quarrelled with his tribal ruler, who he alleged liberated one of the founders’ slaves and placed him in authority over him; that he, the owner of the slave, became so incensed that he turned himself into a “witch” and induced others to join him in doing “evil things.”

Objects and reasons other than those given by the informers probably exist, but it is doubtful whether they will ever be discovered.

The information in the hands of the Authorities, however, appears to be sufficient to allow of effective measures being taken to put an end to the existence of this Society.

_PART II_