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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 later. 413 If you accessed this page from inside the Lebialem.info site and wish to return to it then simply close this window. If, however, you accessed this document directly through a search engine and wish to see other articles on the Lebialem site then please click on the icon below:
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