| A Bangwa account of
early encounters with the German colonial administration
Elizabeth Dunstan |
A BANGWA ACCOUNT OF EARLY ENCOUNTERS WITH THE
GERMAN COLONIAL ADMINISTRATION
Translation* of a Text recorded by the Fon of Fontem
By
Elizabeth
Dunstan
the following text
was recorded in the Fon’s house in Fontem in December, 1963. Fontem is
in Western Cameroon very close to the border between the Eastern and
Western Regions. It is sixteen miles due west of Dschang.
The name for a chief in
much of the grassland area of Western Cameroon is ‘Fon’. The Fon of
Fontem is the most prominent Chief of the Bangwa people, who speak a
language called Ñgwé. The Bangwa people number about 27,000. They do not
live in villages so much as extended compounds: that is, the Chief lives
in his compound, surrounded by the compounds of lesser nobles. Any chief
of sufficient importance (i.e. a sub-chief) moves away and sets up his
own compound.
In the text, Fontem is
referred to as Lebang. This is its original name, but the Germans took
the name of the Fon of that period, which was Foantem, and renamed
Lebang after him. Fontem is the name which now appears on maps. The
present Fon’s father, who is the central character in the following
account, died in 1951 at a very advanced age. The date of the beginning
of this story is 1898. The estimate of the date is based partly on the
facts as given in the story which ends with the 1914-1918 war, and
partly on the evidence of an article found in Deutsche
Kolonialzeitung, vol.l7, no. 6, February 8th, 1900, and an account
found in the Bangwa Tribal Area Assessment Report by H. Cadman
(1922). The Deutsche Kolonialzeitung article is entitled
Gustav Conrau und Dr. Rudolf Plehn and refers to the recent death
of the two Germans whose names appear in the title. The account of the
death of Gustav Conrau bear a good deal of resemblance to the account of
the death of the German called Manjikwara in the following story.
Unfortunately, the writer of the article assumes that the reader will
already be aware of the details of the man’s death: “der Hergang seines
Todes ist aus den Mitteilungen der Tagespresse bekannt” (the
circumstances surrounding his death are known from the reports in the
daily press). But the sentence "Er war von den Bangwa...gefangen,
unternahm, einen Fluchtversuch, wurde dabei durch einen Speerwurf
verwundet und erschoss sich selbst, um nicht wehrlos in die Hände der
Feinde zu fallen” (He was captured by the Bangwa, attempted an escape,
was wounded by a spear thrust, and shot himself in order
____________________
* I am grateful to Mr. Bernard Foretia for
help in translating this text.
403 not to fall, defenceless, into the hands of the enemy) makes it seem highly likely that this is the same suicide to which the text refers. On the other hand the article refers to Conrau’s visit to the Bangwa as if it were his first. One possible explanation for the discrepancy between this account and that of the text is that the Bangwa, so early in their encounters with Europeans, may have had some difficulty in distinguishing between them. As a result they may not have realized that the European of the second visit was a different one from the first. (But if the Cadman Report is correct then it supports the Fon’s text in describing more than one visit of the first German.)
If it is right to assume
identity between Manjikwara and Gustav Conrau, at least as regards the
account of the death of the German, then there is an interesting
difference between the two accounts. In the following text, the death is
recorded as the result of a misunderstanding. The Fon was distressed
that the German had fled. He wanted him to be brought back so that they
could discuss the matter again, in the article cited above, the death is
attributed to general unrest and revolt in the country against
Christianity and Germany, “...und die Ermordung Gustav Conraus hat
vollends den Beweis erbracht, dass es sich nicht um vereinzelte Unruhen…
handelt, sondern dass hier ein Aufstand im Werke ist, welcher
Christentum und Deutschtum in ernstlicher Weise zu gefährden droht”
(...and the murder of Gustav Conrau has completely proved that it is not
a question of isolated unrest, but that here is a revolt in process to
seriously endanger all that Christianity and Germany stand
for).
The Bangwa Tribal
Area Assessment Report by H. Cadman (1922) was apparently never
published. The copy from which the following was extracted* is a
typewritten document which is in the District Office, Mamfe, West
Cameroon.
It is important to note
that Cadman does not indicate the sources of his account: “...At this time the Bangwa were
frequent visitors to the Bayangi markets and one Tanyigu of Fontem
returned one day with some bells and a red cap given him by the German
Officer at Defang to present to the Chief of Fontem with instructions to
go and salute him and bring him an offering of plantains, goats and
pigs. Fontem sent these presents but did not accompany them. Two days
later the European arrived in Fontem and was an object of much
curiosity. He was accompanied by eight servants but by no military
police or escort.
“The German was on arrival saluted according to Native custom by hand
clapping, and he enquired whether this meant war or peace. On being
reassured that no hostilities were intended he remained in Fontem for
six months. "At the end of this time Chief
Fontem was asked to supply him with eighty men to carry his loads and
enable them to see for themselves from whence he came. These eighty men
were absent for four months, and then returned to Fontem accompanied by
the German and laden with samples of European clothing, piece goods and
hardware.
______________________________
* pp. 12-18 of the Cadman
Report.
404 “This German who was known as Tanjok or Majapari again took up his headquarters in Fontem. Chief Fontem was now given a German flag to fly. At the end of six months Tanjok asked for one hundred men to he given to him to take to the plantations. The hundred labourers were supplied and they were taken away. Tanjok returned at the end of one year but unaccompanied by any of the hundred labourers.
“When it was explained that they were
on the plantations the Bangwas did not accept this statement and accused
Fontem of selling them for slaves. The people were evidently annoyed and
Tanjok at the end of four days asked Fontem for twenty men to take him
to Bagam. The people refused to supply them so Fontem gave him twenty of
his own servants (Chindas).
“On arrival at Foto-Dungetet the
Chief...refused to allow him to pass and the German had to return back
to Fontem. Tanjok then asked Fontem to assist him to make war on
Foto-Dungetet but he refused, Tanjok next offered to place the people of
Foto-Dungetet under Fontem if he would agree to his suggestions. Fontem
again declined stating that the Chief of Dungetet, Tungwa, had placed
the son who was to succeed him on his death in his charge… and therefore
he could not make war on him.
“Tanjok then stayed three days and
attempted to leave by night but was stopped by two Bangwa men on the
road who told him he could not be permitted to leave Fontem without
first informing the Chief. Tanjok shot these men and was soon surrounded
and shot at by the Bangwas. It would appear that Tanjok, seeing escape
hopeless, blew his brains out after first handing poison to his steward
who immediately fell dead. The remaining seven domestic servants were
allowed to go away unharmed.
“Fontem took his German flag, gave it
to the servant of the dead Tanjok and told him to report to the Germans
that Tanjok had died by his own hand and had not been killed by the
Bangwa.
“A year passed and rumours of the
approach of a punitive patrol readied Fontem; shortly afterwards troops
arrived at Fossong, burnt the compounds and shot at the inhabitants and
then proceeded to Fontem’s compound which was destroyed, all cattle
taken, and numerous villagers killed.
“The patrol returned having made no
attempt to come to terms with the Bangwas. “A year later two German Officers with a large escort arrived accompanied by Interpreter Melango…and asked Fontem if he wished for more punishment or not. Fontem was only too pleased to make peace and presented the Germans with twenty elephant tusks, twenty goats and twenty pigs as tokens of homage. Four rifles belonging to Tanjok were returned, Fontem also gave the Germans two boys to accompany them and learn their language.
“One of these Bangwa boys returned
after one year and reported that the Germans had ordered him to return
with twenty labourers. Fontem sent a message to the Germans that his
people refused to supply them because none or the hundred labourers
supplied to Tanjok had ever returned. The Germans’ reply to his message
was that a punitive patrol would be sent. Fontem then sent a tusk to the
Tali chief entreating him to act as an intermediary and inform the
405
Germans he did not wish for war again. The
Germans had a garrison two companies at Tali at this time. “The Tali Chief Defang is reported to have kept the tusk and instead to have handed stones to the Germans with the message that if they could break the stones they had better come and try and overcome the Bangwas. Defang is also reported to have told the Bangwas that if they tried to get an interview with the Germans they would have their throats cut. The Bayangis are noted for their treachery and deceitful practices.
“After a year the Bangwas received
news that the Germans were advancing against them. In the meantime a
stone wall had been built at the Bago river to prevent the Germans
crossing. This wall was nearly two and a half miles long six feet high
and over three feet in thickness. The Bangwa Captains, Takuchap,
Asuankan, Aswatabong and Aswatokeh anticipated that the Germans would
enter the water and when they were held up by the wall, the Bangwas
would open fire and decimate the enemy. German guns soon opened fire,
and the Bangwas, creeping through the grass evacuated their position
behind the wall unnoticed by the Germans, and retreated. The Germans by
an encircling movement then closed round the wall and mistaking each
other for the Bangwas opened fire and suffered many casualties.
“The Germans were then shownn a way
into Fonfem by Achangkang of Fotabong...The Nchuti (an office holder
next in importance to the Clan Chief) was then sent with a tusk to go
and make peace with the Germans. The latter demanding the surrender or
Fontem were informed by Nchuti that he was was dead and all the people
wished for peace. Peace was made and Fontem hid in the bush for nearly
twelve years. “German station was built on the site now
occupied by the market and Hauptmann Rausch was in charge of the
company. Fontem at this time. Fontem at this time was hiding in the
hills quite near his old compound and could plainly see the Germans in
the distance. Hauptmann Rausch ultimately heard of of Fontem’s retreat
and went with an escort to arrest him. Fontem saw them coming and
escaped, but being tired of twelve years in hiding arrayed himself in
his Chieftan’s robes and voluntarily surrendered to Hauptmann Rausch.
Fontem was arrested and taken to Dschang where he was placed under
supervision but not treated as a prisoner a prisoner. Later he was
exiled to Garua and allowed to build a house there, and two years and
five months afterwards was reinstated as Chief of Fontem... It would
appear probable that the German occupation of this tribe would have
succeeded without hostilities if the Bangwas had not been continuously
compelled to supply labourers who were taken far from their homes were
never heard of again………”
1. The number of people or servants
accompanying the first German: eight in the Cadman’s report, but only
one in the Fon’s text.
2. The name of the German – though
Majapari (Cadman) and Manjikwara (Fon) are not very far apart.
406
3. The account of the eighty
men who carried the German’s loads and then returned with him four
months later, does not occur in the Fon’s text.
4. In the Fon’s text there
is no mention of the German’s attempt to leave via Foto-Dungetet, and
his subsequent appeals to Foantem to wage war on Foto-Dungetet.
5. The accounts of the
various peace moves between the time of the death and the disappearance
of Foantem do not appear in the Fon’s text.
6. The Cadman Report gives
no explanation of how Hauptmann Rausch finally learned that Foantem was
still alive.
7. The Cadman
Report speaks of Foantem’s twelve years in hiding. Assuming that the
German’s death did not take place before 1898, (which is a fair
assumption, considering the date of the article in Deutsche
Kolonialzeitung) then the times mentioned in the Cadman Report would
take one to 1916 as the earliest possible date for Foantem’s release.
Yet Cadman makes no mention of the start of the First World War. I am
inclined to think that the times quoted in the Fon’s text arc closer to
the truth, and though a time is not given for Foantem’s period in
hiding, when the Fon was asked about this, he thought the period in
hiding was about two to three years.
8. Cadman makes no mention
of Azongakoh. It is possible that he was not told of him. Even today
many people are reluctant to talk about him, and few of his children
will admit to that fact.
The Fon’s Text:
The people who began this country started from a place called Beketche.
The first person who started in Beketche was called Njinkeng. Njinkeng
died and left a certain child in Beketche called Menkemkang.1
Menkemkang died and the child that remained was called Leteratu.2
Leteratu left Beketche and went to Menkem and died there. He left a
child called Njaung. Njaung died and left a child called Ngworiku.
Ngworiku died and left a child called Azongakoh. Azongakoh died and left
a child called Foantem Asunganyi.3 Foantem Asunganyi died and
left me, Lefang, who have remained Foantem Lefang.4
All these places I have
spoken of are in Lebang. We did not come from any other place but here.
The story I am telling
you, I heard from my father Foantem Asunganyi. He became a very old man;
older than any of the people in Lebang so that by the time he died there
were no more of his age group living. He told me of these things, you
understand, and this is how I know the story. And I will tell it to my
child, saying, “Lebang began this way...and that...”
_______________
1
Menkemkang: a peacemaker;
nkang: plant used in sending messages of peace.
2
Leteratu: name given to someone having a growth on his head.
3
Asunganyi: name often given to one of twins.
4
Three of the other ancestors were first given to me by their nicknames:
Njaung-Abehatu: having a large scar on his head; Ngworiku = Ngwadbekwu:
Azongakoh = Atchemabo: having an amputated or half hand.
407 Some of the ancestors of the nine Chiefs of Bangwa country came from elsewhere. But if you ask any of them they will tell you that their ancestors met the Fons of Lebang here.
Before the time the Europeans came
Bangwa people could not reckon years as they do now. One did not know of
a man how many years he lived before dying. One does not know how many
years we stayed until the day the Germans came. But we do know that no
Fon before Foantem Asunganyi saw the Germans. Foantem Asunganyi is the
one who saw the Germans.
Now I will tell you how the Germans
came to Lebang. The Bangwa people had heard news of strange people
passing from Tali to Bali. The people from Lebang went to see and they
came and told the late Fon saying they had seen a new-born child passing
from Tali to Bali. The late Fon said “Is this so?” They said, “Yes”.
Again, the next week they went down to
the market in Tali and they saw the German. He gave them a present for
the late Fon. He told them he had been hearing a great deal of ‘Foantem
Foantem’ and that he would come to see him.
Some days later the German came here.
As he came the people saw him and shouted loudly, “A new-born child, the
child is just born. and he is at once grown!” The whole people came out
and saw and wondered. The name of the German was Manjikwara. It was
Manjikwara who came and stayed here. He stayed and stayed and stayed;
and he and the late Fon became friends. The
German had with him a child of the Fon of Bali who was called Nde’nji
and he was his interpreter. He listened to the Bangwa people and
interpreted them to Manjikwara. The people waited again. Then
all the people of Lebang came to the late Fon and the fathers said to
him, “You sold our children, and if you did not, where are they?” The
late Fon said, “Idid not sell them, They are with Manjikwara’s friend.”
The people said, “It is a lie.” So the late Fon stood up and went to the
European and asked him, saying, “The people you took away, where are
they now?” He said, “Foantem, they will come, you understand?” The late
Fon said, “Yes.” and came and told his people. They said “You are
telling a lie, you
_______________
1
Eventually, many years later, three of the original seventy returned. It
is probable that the others, coming from the edge of the Grasslands,
encountered malaria for the first time when taken to the plantations. On
the other hand it is possible, at this stage of the story, that the
people had not estimated a year’s time correctly and so were agitated
too soon.
408
The European heard the palaver and
that night he gathered his things together and ran into the bush, and
ran and ran until he reached Akondem. At daybreak he hid himself in the
bush.
In the morning the
people in Lebang looked for him and could not find him. Then they went
to the market and beat the gongs,1 signalling “He has gone,
he has gone.”
Then they went to look
where the Catholic Mission is now, and found a trail, and they followed
the trail until they came to a large bombax tree. There they saw
Manjikwara sitting at the foot of the tree, leaning against the roots.
The German saw one of them and shot him, and he went on shooting and
killed several of the people. The people shouted at the German and
called his Bali interpreter by name and they shouted, “Do you see this
misfortune?” Then the German had only one bullet left and he took his
gun and put it against his own head and pushed. Then he leant against
the tree and died.
The Bali interpreter
shouted. “Father Foantem, white man has shot himself, he has shot
himself…” The people said, “What thing is he saying?” They came and
looked at his body leaning against the tree. Then they carried his
corpse back to the Fon and they cut off his head and buried the body.2
But some tale-bearers
went down to Victoria and told the Europeans that the Fon had killed
Manjikwara.
The Germans arrived and
there was war and they came into this compound and burnt down houses,
Then they went away. The people built the houses again as they had been
before.
A year went by, and the
Germans came and shot at Foantem and burnt this compound and went away
and the people rebuilt the compound. And the people wondered and said.
“What has caused the new-born child to be so strong like this?”
A year went by and the
same thing happened . Altogether this happened for nine years. Sometimes
the people tried to fight back. Once Foantem fled into the bush and
across the river and there the people built two big walls of stones
_______________
1
Slit gongs, which are still to be seen in the market places, under
shelters, and standing about four feet high. They are beaten in time of
emergency or celebration as occurs later in the story with the return of
the Fon from Garoua.
2
When the Germans made peace with Azongakoh the skull and body of
Manjikwara were returned to them. They were buried under a large tree
in the market place and an engraved stone placed above them. Later, a
German soldier who died of an illness while in Fontem was buried beside
Manjikwara. Today the gravestone of the second German can still be seen
and its inscription read, but the gravestone of Manjikwara has
unfortunately been lost.
409 and hid between them. But the Germans brought a machine gun to the other side of the river and began to shoot, and the stones fell down and were scattered over the ground and many people were killed. A relative of Foantem called Angayong had his arm cut off above the elbow.
Another year the people of Lebang
divided into groups of four and went into the bush until they came to a
place called Alee where there is a hill called Nkagung. There they cut
tall palm trees until they were unsteady, and tied rope to them. And
they look big stones and tied rope to them until they came to the top of
the hill.
Then the Germans began to climb the
hill and the Bangwa people began to shoot at them. When they shot, the
Germans threw themselves down, but then they got up again and began to
climb again. Others cut rope from the stones and rolled them down the
hill, but still the Germans climbed. Then they cut the ropes from the
palm trees and they fell across the road, but the Germans moved round
them, and reached Lebang and burnt the compound.
Another year the people laid traps in
the compound. First they dug pits inside the houses and put spears
inside them and covered the spears. Then they took goats and tied them
inside the houses. They tied them to the wall opposite the door in each
house, and so behind the pit. Next they went to plantain trees where
there were ripe plantains, and dug pits at the foot of the trees and put
spears inside them and covered the spears. They said. “The Germans will
come to cut the plantains and they will fall in the pits.” When the
Germans came they bent down and entered the houses and fell into the
pits with a loud noise and the spears pierced them. But still the
Germans burnt the compound and went away. And the people said, “What
will we do now?”
Another year the people took a plant
called ‘abuerh’ and they climbed to the source of the water. They
pounded the ‘abuerh’ and put it in the water, for it is a purgative, and
they said, “The Germans will come and drink this water and it will purge
them and they will become weak and leave.” But the Germans came and
drank the water and it did not affect them. All this went on for nine years, as I have said. Then the late Fon made a plan. The next time the Germans came, they burnt the compound and shot some people. Then the Fon took one of the corpses and cut off the head and sent his people to the Germans, with the head. The people said to the Germans. “Look. you have killed Foantem.” And they placed the head on the ground before the Germans. Then they said. “We are tired of war and the king-makers have named this child of the Fon. Azongakoh. to eat death” (i.e. to succeed). Then the son. Azongakoh, entered (lie deserted compound and became Chief.
And Foantem went away to Ntung and
lived at first in a cave. But it was not a good place, so he went to
Andu and stayed there. The Bangwa people all knew where he was, but he
did not come near Lebang and he left Azongakoh to be Chief. And there
was peace between the Bangwa and the Germans.
But Azongakoh was not a good chief and
he look the woman of a Foreke Chacha man whose name was Abachi. Then
Abachi went to Azongakoh and said “Did you take my wife?” And Azongakoh
said “Yes.” Ahachi said, “You have no right to take my wife. Your are
not the true Fon.” Azongakoh said,
410 “I have
taken her.” Ahachi snapped his finger and said, “Your father is hiding
in the bush. Does he know what you have done?” Azongakoh did not reply. Then Abachi went away and travelled to Douala and there he told a European in Douala that Foantem was hiding in the bush. The European said, “You are telling a lie.”' But Abachi said, “Foantem is still living and he is hiding in the bush,” Then the European said, “Can you go with me and show me Foantem himself?” Abachi agreed.
Abachi and the European
travelled through Nkongsamba, Ngongo, Atobang and arrived at the
junction where seven roads meet, the boundary between Mbo and Bangwa
country. There Atungkwu, a son or Foantem lived. Atungkwu was returning
with some others from hunting when he saw the European and he tried to
run. But the European caught him and Foandu who was with him and put
iron round their necks. Then they caught Tandungang and put iron round
his neck. Now
I, Lefang, who am telling this story; I was with my namesake another
Lefang and we were across the
river at Ndzentse. We were staying in a small hut where they
palm-oil. I saw one man Tongkwu come running and he said, “The Germans
have gone to Andu.” Then we ran to Andu before the Germans arrived, and
we told Foantem saying “The Germans are coming.” Foantem said, “Is it
true?” Then we said, “Yes.” Then
Foantem stood up and sent for water to wash. He washed himself and took
camwood and rubbed it all over his body. Then he took his special cap
which they call ‘nke’ and put it on his head. He took a small new cloth
and tied it round his waist and he took a big piece of cloth and tied it
round himself. He asked for his ivory bangles and put them on his arm
and took a horse-tail and held it by the handle. Then he began the
journey to meet the Europeans. The next
day he arrived at Andu where he he had hidden earlier, but the Europeans
had left. He saw that they had pulled down the house he had lived in. He
asked “Why?” The people said, “The Europeans want to find you, and they
looked for you in the ceiling and under the roof.”1 Then
Foantem came to where the Europeans were and stood before them and
folded his arms and stood. The Bali
interpreter, who had been before with Manjikwara said, “Foantem done
come!” Then the European looked up and saw the man and said, “Is this
Foantem?” The Bali interpreter said, “This is Foantem.” The European
said to Foantem, “Are you Foantem?” and he said “Yes.” The European said
to Foantem, “Are you Azongakoh’s father?” and he said “Yes.”
_______________
1 Traditional Bangwa
houses have tall, pointed thatched roofs. Under the roof, either resting
on the outer walls, or slung from the roof, will be found a ceiling made
of plaited rushes or bamboo poles lashed together. The designs of either
type are usually quite elaborate.
411 Then the European said, “Why did you run away?” Foantem said “Who docs not fear death? If a man does not fear death, what then should he fear?” The European asked him again, saying, “Why did you run away?” and Foantem gave the same answer. The
European ordered his soldiers to load their guns and to bring neck
irons. They put a neck iron on Foantem as they had done with Tandungang
and Foandu. Then Foantem said, “What is he doing? He is wasting his
time. I have come and I will not run away.” When
they come near Lebang, the European asked him the same question,
“Foantem, why did you run away?” and Foantem replied again, saying, “If
a man does not fear death what should he run away from, but I have come
now. Is that not true?” and the European agreed. Then
the European said, “You must send a message to your people that in two
days’ time you will speak to them.” So
in two days’ time Foantem stood before them with iron round his neck and
said to his people, “I am leaving with the European. You must not weep
for me. You are to remain here. If any man kill a goat my spirit will
return to haunt him. There is to be peace.” Then the people wept and
said, “Where will they bury you?” and Foantem told them to be silent. Then
the European asked for two women and a servant to go with Foantem. The
German said, “Foantem may try to kill himself. I want three people who
can be witnesses and will come back to tell the true story.” So the
Bangwa people sent the woman Nkengbezaa and the woman Azanu and as
servant, Foalem. All three went with Foantem. When
the German and Foantem arrived in Dschang, seventy chiefs of the
Grasslands went to Hauptmann, the head German in Dschang, saying, “We
will give you seventy elephant tusks if you will return Foantem to
Lebang.” But Hauptmann did not agree. The chiefs were not chiefs under
Foantem, but merely friends of his, who were chiefs in the Grasslands.
They said again to the European in Dschang, Hauptmann, “If each of us
gives you one elephant tusk, that will be seventy tusks and then you
will return Foantem to Lebang.” But Hauptmann explained that he would
not do this. He said he had spent a long time and many stones of guns
(i.e. bullets) capturing Foantem and that he must now show him to the
other Europeans who had all heard of Foantem. and he must report this
matter to his superior officers.
Azongakoh went back to Lebang and sounded the gongs, summoning all the
people. As the country came out he told them that they should dance and
as they danced he began to tell them how Foantem would be returning.
Then they cheered and cheered and then they set out for Dschang to meet
Foantem.
At Dschang, Foantem arrived and the people gave him a great welcome and they danced and danced. And they danced a special dance of worship and then they slept at Dschang. The next day they journeyed back to Lebang. But Foantem returned more slowly. The European asked him, “Who will now be chief? Your son or you?” Foantem replied, “I will be an ordinary man in my country and my son will remain chief.” And the European agreed.
Foantem went to stay in the compound of Ngwetabo, and later moved to the
compound of Tazite’awung and built a compound for himself there. Some
people went to Azongakoh and said, “Why is your father staying so far
away?” But Foantem stayed there until the war between the English and
Germans began. When
the war between the English and Germans began, people came to Foantem
and told him, “The German is again hanging chiefs, he has hanged Foto
and he has hanged Foandong of Afu and he has hanged Foangang of Atuo and
he is approaching this place.” Then
Foantem hid in the bush and he escaped for the Europeans came to his
compound and said, “Where is Foantem?” Then Foantem went to Azongakoh
and they hid in the bush. Foantem said to his son, “Let us both go to
the European and agree with him that there shall be no more war between
us.” But Azongakoh said, “You may go, as you do not seem to fear death.
I am afraid.” So Foantem and Azongakoh agreed to send a deputation to
the English. They were Foso’ and Tandungang and others, and they made an
agreement with the English, who were now in Lebang, and they sent word
to Foantem and Azongakoh that they should come. But Azongakoh refused to
go. Foantem went alone. The Europeans said, “What did you run away
from?” and Foantem said, “I heard you were killing many chiefs.” The
Europeans said, “Where is your son?” Foantem said, “We all
ran away, and no one knows where the other went when you run from death.
He went his own way and I do not know where he is now.” Then
the European said, “You will be Fon again”, and so Foantem Asunganyi
became Fon again. But
Azongakoh came back later and he and his father quarrelled, and
Azongakoh was sent away from Lebang. He went first to the Grasslands and
then afterwards to Mamfe, where he begged by the side of the road, and
no Bangwa man would speak to him. He died in Mamfe many years
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