Travels in the Interior of Africa Volume Ii Part 2

September 16.--As soon as it was light the negro, at my request, went to the mansa's house and brought away my spear. He told me that the mansa was asleep, and lest this inhospitable chief should devise means to detain me, he advised me to set out before he was awake, which I immediately did, and about two o'clock reached Kamalia, a small town situated at the bottom of some rocky hills, where the inhabitants collect gold in considerable quant.i.ties.

On my arrival at Kamalia I was conducted to the house of a bushreen named Karfa Taura, the brother of him to whose hospitality I was indebted at Kinyeto. He was collecting a coffle of slaves, with a view to sell them to the Europeans on the Gambia as soon as the rains should be over. I found him sitting in his baloon, surrounded by several slatees who proposed to join the coffle. He was reading to them from an Arabic book, and inquired with a smile if I understood it. Being answered in the negative, he desired one of the slatees to fetch the little curious book which had been brought from the west country. On opening this small volume I was surprised and delighted to find it our Book of Common Prayer, and Karfa expressed great joy to hear that I could read it; for some of the slatees, who had seen the Europeans upon the coast, observing the colour of my skin (which was now become very yellow from sickness), my long beard, ragged clothes, and extreme poverty, were unwilling to admit that I was a white man, and told Karfa that they suspected I was some Arab in disguise. Karfa, however, perceiving that I could read this book, had no doubt concerning me, and kindly promised me every a.s.sistance in his power. At the same time he informed me that it was impossible to cross the Jallonka wilderness for many months yet to come, as no less than eight rapid rivers, he said, lay in the way. He added that he intended to set out himself for Gambia as soon as the rivers were fordable and the gra.s.s burnt, and advised me to stay and accompany him. He remarked that when a caravan of the natives could not travel through the country it was idle for a single white man to attempt it. I readily admitted that such an attempt was an act of rashness, but I a.s.sured him that I had no alternative, for, having no money to support myself, I must either beg my subsistence by travelling from place to place, or perish for want. Karfa now looked at me with great earnestness, and inquired if I could eat the common victuals of the country, a.s.suring me he had never before seen a white man. He added that if I would remain with him until the rains were over, he would give me plenty of victuals in the meantime, and a hut to sleep in; and that after he had conducted me in safety to the Gambia, I might then make him what return I thought proper. I asked him if the value of one prime slave would satisfy him. He answered in the affirmative, and immediately ordered one of the huts to be swept for my accommodation. Thus was I delivered, by the friendly care of this benevolent negro, from a situation truly deplorable. Distress and famine pressed hard upon me. I had before me the gloomy wilds of Jallonkadoo, where the traveller sees no habitation for five successive days. I had observed at a distance the rapid course of the river Kokoro. I had almost marked out the place where I was doomed, I thought, to perish, when this friendly negro stretched out his hospitable hand for my relief.

In the hut which was appropriated for me I was provided with a mat to sleep on, an earthen jar for holding water, and a small calabash to drink out of; and Karfa sent me, from his own dwelling, two meals a day, and ordered his slaves to supply me with firewood and water.

But I found that neither the kindness of Karfa nor any sort of accommodation could put a stop to the fever which weakened me, and which became every day more alarming. I endeavoured as much as possible to conceal my distress; but on the third day after my arrival, as I was going with Karfa to visit some of his friends, I found myself so faint that I could scarcely walk, and before we reached the place I staggered and fell into a pit, from which the clay had been taken to build one of the huts. Karfa endeavoured to console me with the hopes of a speedy recovery, a.s.suring me that if I would not walk out in the wet I should soon be well. I determined to follow his advice, and confine myself to my hut, but was still tormented with the fever, and my health continued to be in a very precarious state for five ensuing weeks. Sometimes I could crawl out of the hut, and sit a few hours in the open air; at other times I was unable to rise, and pa.s.sed the lingering hours in a very gloomy and solitary manner. I was seldom visited by any person except my benevolent landlord, who came daily to inquire after my health.

When the rains became less frequent, and the country began to grow dry, the fever left me, but in so debilitated a condition that I could scarcely stand upright; and it was with great difficulty that I could carry my mat to the shade of a tamarind-tree, at a short distance, to enjoy the refres.h.i.+ng smell of the cornfields, and delight my eyes with a prospect of the country. I had the pleasure at length to find myself in a state of convalescence, towards which the benevolent and simple manners of the negroes, and the perusal of Karfa's little volume, greatly contributed.

In the meantime many of the slatees who reside at Kamalia having spent all their money, and become in a great measure dependent upon Karfa's hospitality, beheld me with an eye of envy, and invented many ridiculous and trifling stories to lessen me in Karfa's esteem.

And in the beginning of December a Serawoolli slatee, with five slaves, arrived from Sego; this man, too, spread a number of malicious reports concerning me, but Karfa paid no attention to them, and continued to show me the same kindness as formerly. As I was one day conversing with the slaves which this slatee had brought, one of them begged me to give him some victuals. I told him I was a stranger, and had none to give. He replied, "I gave you victuals when you were hungry. Have you forgot the man who brought you milk at Karrankalla? But," added he with a sigh, "THE IRONS WERE NOT THEN UPON MY LEGS!" I immediately recollected him, and begged some ground nuts from Karfa to give him, as a return for his former kindness.

In the beginning of December, Karfa proposed to complete his purchase of slaves, and for this purpose collected all the debts which were owing to him in his own country; and on the 19th, being accompanied by three slatees, he departed for Kancaba, a large town on the banks of the Niger and a great slave-market. Most of the slaves who are sold at Kancaba come from Bambarra; for Mansong, to avoid the expense and danger of keeping all his prisoners at Sego, commonly sends them in small parties to be sold at the different trading towns; and as Kancaba is much resorted to by merchants it is always well supplied with slaves, which are sent thither up the Niger in canoes. When Karfa departed from Kamalia he proposed to return in the course of a month, and during his absence I was left to the care of a good old bushreen, who acted as schoolmaster to the young people of Kamalia.

CHAPTER XX--NEGRO CUSTOMS

The whole of my route, both in going and returning, having been confined to a tract of country bounded nearly by the 12th and 15th parallels of lat.i.tude, the reader must imagine that I found the climate in most places extremely hot, but nowhere did I feel the heat so intense and oppressive as in the camp at Benowm, of which mention has been made in a former place. In some parts, where the country ascends into hills, the air is at all times, comparatively cool; yet none of the districts which I traversed could properly be called mountainous. About the middle of June the hot and sultry atmosphere is agitated by violent gusts of wind (called tornadoes), accompanied with thunder and rain. These usher in what is denominated "the rainy season," which continues until the month of November. During this time the diurnal rains are very heavy, and the prevailing winds are from the south-west. The termination of the rainy season is likewise attended with violent tornadoes, after which the wind s.h.i.+fts to the north-east, and continues to blow from that quarter during the rest of the year

When the wind sets in from the north-east it produces a wonderful change in the face of the country. The gra.s.s soon becomes dry and withered, the rivers subside very rapidly, and many of the trees shed their leaves. About this period is commonly felt the harmattan, a dry and parching wind blowing from the north-east, and accompanied by a thick smoky haze, through which the sun appears of a dull red colour. This wind in pa.s.sing over the great desert of Sahara acquires a very strong attraction for humidity, and parches up everything exposed to its current. It is, however, reckoned very salutary, particularly to Europeans, who generally recover their health during its continuance. I experienced immediate relief from sickness, both at Dr. Laidley's and at Kamalia, during the harmattan. Indeed, the air during the rainy season is so loaded with moisture that clothes, shoes, trunks, and everything that is not close to the fire becomes damp and mouldy, and the inhabitants may be said to live in a sort of vapour-bath; but this dry wind braces up the solids, which were before relaxed, gives a cheerful flow of spirits, and is even pleasant to respiration. Its ill effects are, that it produces chaps in the lips, and afflicts many of the natives with sore eyes.

Whenever the gra.s.s is sufficiently dry the negroes set it on fire; but in Ludamar and other Moorish countries this practice is not allowed, for it is upon the withered stubble that the Moors feed their cattle until the return of the rains. The burning the gra.s.s in Manding exhibits a scene of terrific grandeur. In the middle of the night I could see the plains and mountains, as far as my eye could reach, variegated with lines of fire, and the light, reflected on the sky, made the heavens appear in a blaze. In the daytime pillars of smoke were seen in every direction, while the birds of prey were observed hovering round the conflagration, and pouncing down upon the snakes, lizards, and other reptiles which attempted to escape from the flames. This annual burning is soon followed by a fresh and sweet verdure, and the country is thereby rendered more healthful and pleasant.

Of the most remarkable and important of the vegetable productions mention has already been made; and they are nearly the same in all the districts through which I pa.s.sed. It is observable, however, that although many species of the edible roots which grow in the West India Islands are found in Africa, yet I never saw, in any part of my journey, either the sugar-cane, the coffee, or the cocoa-tree, nor could I learn, on inquiry, that they were known to the natives.

The pine-apple and the thousand other delicious fruits which the industry of civilised man (improving the bounties of nature) has brought to so great perfection in the tropical climates of America, are here equally unknown. I observed, indeed, a few orange and banana trees near the month of the Gambia, but whether they were indigenous, or were formerly planted there by some of the white traders, I could not positively learn. I suspect that they were originally introduced by the Portuguese.

Concerning property in the soil, it appeared to me that the lands in native woods were considered as belonging to the king, or (where the government was not monarchical) to the state. When any individual of free condition had the means of cultivating more land than he actually possessed, he applied to the chief man of the district, who allowed him an extension of territory, on condition of forfeiture if the lands were not brought into cultivation by a given period. The condition being fulfilled, the soil became vested in the possessor, and, for ought that appeared to me, descended his heirs.

The population, however, considering the extent and fertility of the soil, and the ease with which lands are obtained, is not very great in the countries which I visited. I found many extensive and beautiful districts entirely dest.i.tute of inhabitants, and, in general, the borders of the different kingdoms were either very thinly peopled or entirely deserted. Many places are likewise unfavourable to population from being unhealthful. The swampy banks of the Gambia, the Senegal, and other rivers towards the coast, are of this description. Perhaps it is on this account chiefly that the interior countries abound more with inhabitants than the maritime districts; for all the negro nations that fell under my observation, though divided into a number of petty independent states, subsist chiefly by the same means, live nearly in the same temperature, and possess a wonderful similarity of disposition. The Mandingoes, in particular, are a very gentle race, cheerful in their dispositions, inquisitive, credulous, simple, and fond of flattery. Perhaps the most prominent defect in their character was that insurmountable propensity, which the reader must have observed to prevail in all cla.s.ses of them, to steal from me the few effects I was possessed of. For this part of their conduct no complete justification can be offered, because theft is a crime in their own estimation; and it must be observed that they are not habitually and generally guilty of it towards each other.

On the other hand, as some counterbalance to this depravity in their nature, allowing it to be such, it is impossible for me to forget the disinterested charity and tender solicitude with which many of these poor heathens (from the sovereign of Sego to the poor women who received me at different times into their cottages when I was peris.h.i.+ng of hunger) sympathised with me in my sufferings, relieved my distresses, and contributed to my safety. This acknowledgment, however, is perhaps more particularly due to the female part of the nation. Among the men, as the reader must have seen, my reception, though generally kind, was sometimes otherwise. It varied according to the various tempers of those to whom I made application. The hardness of avarice in some, and the blindness of bigotry in others, had closed up the avenues to compa.s.sion; but I do not recollect a single instance of hard-heartedness towards me in the women. In all my wanderings and wretchedness I found them uniformly kind and compa.s.sionate; and I can truly say, as my predecessor Mr. Ledyard has eloquently said before me, "To a woman I never addressed myself in the language of decency and friends.h.i.+p without receiving a decent and friendly answer. If I was hungry or thirsty, wet or sick, they did not hesitate, like the men, to perform a generous action. In so free and so kind a manner did they contribute to my relief, that if I was dry, I drank the sweetest draught, and if hungry, I ate the coa.r.s.est morsel with a double relish."

It is surely reasonable to suppose that the soft and amiable sympathy of nature, which was thus spontaneously manifested towards me in my distress, is displayed by these poor people, as occasion requires, much more strongly towards persons of their own nation and neighbourhood, and especially when the objects of their compa.s.sion are endeared to them by the ties of consanguinity. Accordingly the maternal affection (neither suppressed by the restraints nor diverted by the solicitudes of civilised life) is everywhere conspicuous among them, and creates a correspondent return of tenderness in the child. An ill.u.s.tration of this has been already given. "Strike me," said my attendant, "but do not curse my mother." The same sentiment I found universally to prevail, and observed in all parts of Africa that the greatest affront which could be offered to a negro was to reflect on her who gave him birth.

It is not strange that this sense of filial duty and affection among the negroes should be less ardent towards the father than the mother. The system of polygamy, while it weakens the father's attachment by dividing it among the children of different wives, concentrates all the mother's jealous tenderness to one point--the protection of her own offspring. I perceived with great satisfaction, too, that the maternal solicitude extended, not only to the growth and security of the person, but also, in a certain degree, to the improvement of the mind of the infant; for one of the first lessons in which the Mandingo women instruct their children is THE PRACTICE OF TRUTH. The reader will probably recollect the case of the unhappy mother whose son was murdered by the Moorish banditti at Funingkedy. Her only consolation in her uttermost distress was the reflection that the poor boy, in the course of his blameless life, HAD NEVER TOLD A LIE. Such testimony from a fond mother on such an occasion must have operated powerfully on the youthful part of the surrounding spectators. It was at once a tribute of praise to the deceased and a lesson to the living.

The negro women suckle their children until they are able to walk of themselves. Three years' nursing is not uncommon, and during this period the husband devotes his whole attention to his other wives.

To this practice it is owing, I presume, that the family of each wife is seldom very numerous. Few women have more than five or six children. As soon as an infant is able to walk it is permitted to run about with great freedom. The mother is not over solicitous to preserve it from slight falls and other trifling accidents. A little practice soon enables a child to take care of itself, and experience acts the part of a nurse. As they advance in life the girls are taught to spin cotton and to beat corn, and are instructed in other domestic duties; and the boys are employed in the labours of the field. Both s.e.xes, whether bushreens or kafirs, on attaining the age of p.u.b.erty, are circ.u.mcised. This painful operation is not considered by the kafirs so much in the light of a religious ceremony as a matter of convenience and utility. They have, indeed, a superst.i.tious notion that it contributes to render the marriage state prolific. The operation is performed upon several young people at the same time, all of whom are exempted from every sort of labour for two months afterwards. During this period they form a society called solimana. They visit the towns and villages in the neighbourhood, where they dance and sing, and are well treated by the inhabitants. I had frequently, in the course of my journey, observed parties of this description, but they were all males. I had, however, an opportunity of seeing a female solimana at Kamalia.

In the course of this celebration it frequently happens that some of the young women get married. If a man takes a fancy to any one of them, it is not considered as absolutely necessary that he should make an overture to the girl herself. The first object is to agree with the parents concerning the recompense to be given them for the loss of the company and services of their daughter. The value of two slaves is a common price, unless the girl is thought very handsome, in which case the parents will raise their demand very considerably. If the lover is rich enough, and willing to give the sum demanded, he then communicates his wishes to the damsel; but her consent is by no means necessary to the match, for if the parents agree to it and eat a few kolla-nuts, which are represented by the suitor as an earnest of the bargain, the young lady must either have the man of their choice or continue unmarried, for she cannot afterwards be given to another. If the parents should attempt it, the lover is then authorised by the laws of the country to seize upon the girl as his slave. When the day for celebrating the nuptials is fixed on, a select number of people are invited to be present at the wedding--a bullock or goat is killed, and great plenty of victuals is dressed for the occasion. As soon as it is dark the bride is conducted into a hut, where a company of matrons a.s.sist in arranging the wedding-dress, which is always white cotton, and is put on in such a manner as to conceal the bride from head to foot. Thus arrayed, she is seated upon a mat in the middle of the floor, and the old women place themselves in a circle round her.

They then give her a series of instructions, and point out, with great propriety, what ought to be her future conduct in life. This scene of instruction, however, is frequently interrupted by girls, who amuse the company with songs and dances, which are rather more remarkable for their gaiety than delicacy. While the bride remains within the hut with the women the bridegroom devotes his attention to the guests of both s.e.xes, who a.s.semble without doors, and by distributing among them small presents of kolla-nuts, and seeing that every one partakes of the good cheer which is provided, he contributes much to the general hilarity of the evening. When supper is ended, the company spend the remainder of the night in singing and dancing, and seldom separate until daybreak. About midnight the bride is privately conducted by the women into the hut which is to be her future residence, and the bridegroom, upon a signal given, retires from his company.

The negroes, as hath been frequently observed, whether Mohammedan or pagan, allow a plurality of wives. The Mohammedans alone are by their religion confined to four, and as the husband commonly pays a great price for each, he requires from all of them the utmost deference and submission, and treats them more like hired servants than companions. They have. however, the management of domestic affairs, and each in rotation is mistress of the household, and has the care of dressing the victuals, overlooking the female slaves, etc. But though the African husbands are possessed of great authority over their wives I did not observe that in general they treat them with cruelty, neither did I perceive that mean jealousy in their dispositions which is so prevalent among the Moors. They permit their wives to partake of all public diversions, and this indulgence is seldom abused, for though the negro women are very cheerful and frank in their behaviour, they are by no means given to intrigue--I believe that instances of conjugal infidelity are not common. When the wives quarrel among themselves--a circ.u.mstance which, from the nature of their situation, must frequently happen-- the husband decides between them, and sometimes finds it necessary to administer a little corporal chastis.e.m.e.nt before tranquillity can be restored. But if any one of the ladies complains to the chief of the town that her husband has unjustly punished her, and shown an undue partiality to some other of his wives, the affair is brought to a public trial. In these palavers, however, which are conducted chiefly by married men, I was informed that the complaint of the wife is not always considered in a very serious light, and the complainant herself is sometimes convicted of strife and contention and left without remedy. If she murmurs at the decision of the court the magic rod of Mumbo Jumbo soon puts an end to the business.

The children of the Mandingoes are not always named after their relations, but frequently in consequence of some remarkable occurrence. Thus my landlord at Kamalia was called Karfa, a word signifying to replace, because he was born shortly after the death of one of his brothers. Other names are descriptive of good or bad qualities--as Modi, a good man; Fadibba, father of the town, etc Indeed, the very names of their towns have something descriptive in them, as Sibidooloo, the town of ciboa-trees; Kenneyeto, victuals here; Dosita, lift your spoon. Others appear to be given by way of reproach--as Bammakoo, wash a crocodile; Karrankalla, no cup to drink from, etc. A child is named when it is seven or eight days old. The ceremony commences by shaving the infant's head; and a dish culled dega, made of pounded corn and sour milk, is prepared for the guests. If the parents are rich, a sheep or goat is commonly added. The feast is called ding koon lee (the child's head-shaving). During my stay at Kamalia I was present at four different feasts of this kind, and the ceremony was the same in each, whether the child belonged to a bushreen or a kafir. The schoolmaster, who officiated as priest on those occasions, and who is necessarily a bushreen, first said a long prayer over the dega, during which every person present took hold of the brim of the calabash with his right hand. After this the schoolmaster took the child in his arms and said a second prayer, in which he repeatedly solicited the blessing of G.o.d upon the child and upon all the company. When this prayer was ended he whispered a few sentences in the child's ear and spat three times in its face, after which he p.r.o.nounced its name aloud, and returned the infant to the mother.

{4} This part of the ceremony being ended, the father of the child divided the dega into a number of b.a.l.l.s, one of which he distributed to every person present; and inquiry was then made if any person in the town was dangerously sick, it being usual in such cases to send the party a large portion of the dega, which is thought to possess great medical virtues.

Among the negroes every individual, besides his own proper name, has likewise a kontong, or surname, to denote the family or clan to which he belongs. Some of these families are very numerous and powerful. It is impossible to enumerate the various kontongs which are found in different parts of the country, though the knowledge of many of them is of great service to the traveller; for as every negro plumes himself upon the importance or the antiquity of his clan, he is much flattered when he is addressed by his kontong.

Salutations among the negroes to each other when they meet are always observed, but those in most general use among the kafirs are, "Abbe haeretto," "'E ning seni," "Anawari," etc., all of which have nearly the same meaning, and signify "Are you well?" or to that effect. There are likewise salutations which are used at different times of the day, as "E ning somo" ("Good morning"), etc. The general answer to all salutations is to repeat the kontong of the person who salutes, or else to repeat the salutation itself, first p.r.o.nouncing the word marhaba ("My friend").

CHAPTER XXI--RELIGIOUS BELIEFS AND INDUSTRIES OF THE MANDINGOES

The Mandingoes and, I believe, the negroes in general, have no artificial method of dividing time. They calculate the years by the number of rainy seasons. They portion the year into moons, and reckon the days by so many suns. The day they divide into morning, midday, and evening; and farther subdivide it, when necessary, by pointing to the sun's place in the heavens. I frequently inquired of some of them what became of the sun during the night, and whether we should see the same sun, or a different one, in the morning; but I found that they considered the question as very childish. The subject appeared to them as placed beyond the reach of human investigation--they had never indulged a conjecture, nor formed any hypothesis, about the matter. The moon, by varying her form, has more attracted their attention. On the first appearance of the new moon, which they look upon to be newly created, the pagan natives, as well as Mohammedans, say a short prayer; and this seems to be the only visible adoration which the kafirs offer up to the Supreme Being. This prayer is p.r.o.nounced in a whisper, the party holding up his hands before his face: its purport (as I have been a.s.sured by many different people) is to return thanks to G.o.d for His kindness through the existence of the past moon, and to solicit a continuation of His favour during that of the new one. At the conclusion they spit upon their hands and rub them over their faces.

This seems to be nearly the same ceremony which prevailed among the heathens in the days of Job. {5}

Great attention, however, is paid to the changes of this luminary in its monthly course, and it is thought very unlucky to begin a journey, or any other work of consequence, in the last quarter. An eclipse, whether of the sun or moon, is supposed to be effected by witchcraft. The stars are very little regarded; and the whole study of astronomy appears to them as a useless pursuit, and attended to by such persons only as deal in magic.

Their notions of geography are equally puerile. They imagine that the world is an extended plain, the termination of which no eye has discovered--it being, they say, overhung with clouds and darkness.

They describe the sea as a large river of salt water, on the farther sh.o.r.e of which is situated a country called Tobaubo doo (the land of the white people). At a distance from Tobaubo doo they describe another country, which they allege as inhabited by cannibals of gigantic size, called komi. This country they call Jong sang doo (the land where the slaves are sold). But of all countries in the world their own appears to them as the best, and their own people as the happiest, and they pity the fate of other nations, who have been placed by Providence in less fertile and less fortunate districts.

Some of the religious opinions of the negroes, though blended with the weakest credulity and superst.i.tion, are not unworthy attention.

I have conversed with all ranks and conditions upon the subject of their faith, and can p.r.o.nounce, without the smallest shadow of doubt, that the belief of one G.o.d and of a future state of reward and punishment is entire and universal among them. It is remarkable, however, that except on the appearance of a new moon, as before related, the pagan natives do not think it necessary to offer up prayers and supplications to the Almighty. They represent the Deity, indeed, as the creator and preserver of all things, but in general they consider Him as a being so remote and of so exalted a nature that it is idle to imagine the feeble supplications of wretched mortals can reverse the decrees and change the purposes of unerring wisdom. If they are asked for what reason then do they offer up a prayer on the appearance of the new moon, the answer is, that custom has made it necessary, they do it because their fathers did it before them. Such is the blindness of una.s.sisted nature!

The concerns of this world, they believe, are committed by the Almighty to the superintendence and direction of subordinate spirits, over whom they suppose that certain magical ceremonies have great influence. A white fowl suspended to the branch of a particular tree, a snake's head or a few handfuls of fruit are offerings which ignorance and superst.i.tion frequently present, to deprecate the wrath, or to conciliate the favour, of these tutelary agents. But it is not often that the negroes make their religious opinions the subject of conversation; when interrogated in particular concerning their ideas of a future state, they express themselves with great reverence, but endeavour to shorten the discussion by observing, "Mo o mo inta allo" ("No man knows anything about it"). They are content, they say, to follow the precepts and examples of their forefathers through the various vicissitudes of life, and when this world presents no objects of enjoyment or of comfort they seem to look with anxiety towards another, which they believe will be better suited to their natures, but concerning which they are far from indulging vain and delusive conjectures.

The Mandingoes seldom attain extreme old age. At forty most of them become grey-haired and covered with wrinkles, and but few of them survive the age of fifty-five or sixty. They calculate the years of their lives, as I have already observed, by the number of rainy seasons (there being but one such in the year), and distinguish each year by a particular name, founded on some remarkable occurrence which happened in that year. Thus they say the year of the Farbanna war--the year of the Kaarta war--the year on which Gadou was plundered, etc., etc.; and I have no doubt that the year 1796 will in many places be distinguished by the name of tobaubo tambi sang (the year the white man pa.s.sed), as such an occurrence would naturally form an epoch in their traditional history.

But notwithstanding that longevity is uncommon among them, it appeared to me that their diseases are but few in number. Their simple diet and active way of life preserve them from many of those disorders which embitter the days of luxury and idleness. Fevers and fluxes are the most common and the most fatal. For these they generally apply saphies to different parts of the body, and perform a great many other superst.i.tious ceremonies--some of which are indeed well calculated to inspire the patient with the hope of recovery, and divert his mind from brooding over his own danger--but I have sometimes observed among them a more systematic mode of treatment. On the first attack of a fever, when the patient complains of cold, he is frequently placed in a sort of vapour-bath.

This is done by spreading branches of the nauclea orientalis upon hot wood embers, and laying the patient upon them, wrapped up in a large cotton cloth. Water is then sprinkled upon the branches, which, descending to the hot embers, soon covers the patient with a cloud of vapour, in which he is allowed to remain until the embers are almost extinguished. This practice commonly produces a profuse perspiration, and wonderfully relieves the sufferer.

For the dysentery they use the bark of different trees reduced to powder and mixed with the patient's food; but this practice is in general very unsuccessful.

The other diseases which prevail among the negroes are the yaws, the elephantiasis, and a leprosy of the very worst kind. This last- mentioned complaint appears at the beginning in scurfy spots upon different parts of the body, which finally settle upon the hands or feet, where the skin becomes withered, and, cracks in many places.

At length the ends of the fingers swell and ulcerate, the discharge is acrid and fetid, the nails drop off, and the bones of the fingers become carious, and separate at the joints. In this manner the disease continues to spread, frequently until the patient loses all his fingers and toes. Even the hands and feet are sometimes destroyed by this inveterate malady, to which the negroes give the name of balla ou (incurable).

The guinea worm is likewise very common in certain places, especially at the commencement of the rainy season. The negroes attribute this disease, which has been described by many writers, to bad water, and allege that the people who drink from wells are more subject to it than those who drink from streams. To the same cause they attribute the swelling of the glands of the neck (goitres), which are very common in some parts of Bambarra. I observed also, in the interior countries, a few instances of simple gonorrhoea, but never the confirmed lues. On the whole, it appeared to me that the negroes are better surgeons than physicians. I found them very successful in their management of fractures and dislocations, and their splints and bandages are simple and easily removed. The patient is laid upon a soft mat, and the fractured limb is frequently bathed with cold water. All abscesses they open with the actual cautery, and the dressings are composed of either soft leaves, shea b.u.t.ter, or cow's dung, as the case seems in their judgment to require. Towards the coast, where a supply of European lancets can be procured, they sometimes perform phlebotomy, and in cases of local inflammation a curious sort of cupping is practised.

This operation is performed by making incisions in the part, and applying to it a bullock's horn with a small hole in the end. The operator then takes a piece of bee's wax in his mouth, and, putting his lips to the hole, extracts the air from the horn, and by a dexterous use of his tongue stops up the hole with the wax. This method is found to answer the purpose, and in general produces a plentiful discharge.

When a person of consequence dies, the relations and neighbours meet together and manifest their sorrow by loud and dismal howlings. A bullock or goat is killed for such persons as come to a.s.sist at the funeral, which generally takes place in the evening of the same day on which the party died. The negroes have no appropriate burial- places, and frequently dig the grave in the floor of the deceased's hut, or in the shade of a favourite tree. The body is dressed in white cotton, and wrapped up in a mat. It is carried to the grave in the dusk of the evening by the relations. If the grave is without the walls of the town a number of p.r.i.c.kly bushes are laid upon it to prevent the wolves from digging up the body; but I never observed that any stone was placed over the grave as a monument or memorial.

Of their music and dances some account has incidentally been given in different parts of my journal. On the first of these heads I have now to add a list of their musical instruments, the princ.i.p.al of which are--the koonting, a sort of guitar with three strings; the korro, a large harp with eighteen strings; the simbing, a small harp with seven strings; the balafou, an instrument composed of twenty pieces of hard wood of different lengths, with the sh.e.l.ls of gourds hung underneath to increase the sound; the tangtang, a drum open at the lower end; and, lastly, the tabala, a large drum, commonly used to spread an alarm through the country. Besides these, they make use of small flutes, bow-strings, elephants' teeth and bells; and at all their dances and concerts clapping of hands appears to const.i.tute a necessary part of the chorus.

With the love of music is naturally connected a taste for poetry; and fortunately for the poets of Africa they are in a great measure exempted from that neglect and indigence which in more polished countries commonly attend the votaries of the Muses. They consist of two cla.s.ses; the most numerous are the singing men, called jilli kea, mentioned in a former part of my narrative. One or more of these may be found in every town. They sing extempore songs in honour of their chief men, or any other persons who are willing to give "solid pudding for empty praise." But a n.o.bler part of their office is to recite the historical events of their country; hence in war they accompany the soldiers to the field, in order, by reciting the great actions of their ancestors, to awaken in them a spirit of glorious emulation. The other cla.s.s are devotees of the Mohammedan faith, who travel about the country singing devout hymns and performing religious ceremonies, to conciliate the favour of the Almighty, either in averting calamity or insuring success to any enterprise. Both descriptions of these itinerant bards are much employed and respected by the people, and very liberal contributions are made for them.

The usual diet of the negroes is somewhat different in different districts; in general the people of free condition breakfast about daybreak upon gruel made of meal and water, with a little of the fruit of the tamarind to give it an acid taste. About two o'clock in the afternoon a sort of hasty pudding, with a little shea b.u.t.ter, is the common meal; but the supper const.i.tutes the princ.i.p.al repast, and is seldom ready before midnight. This consists almost universally of kouskous, with a small portion of animal food or shea b.u.t.ter mixed with it. In eating, the kafirs, as well as Mohammedans, use the right hand only.

The beverages of the pagan negroes are beer and mead, of each of which they frequently drink to excess. The Mohammedan convert drinks nothing but water. The natives of all descriptions take snuff and smoke tobacco; their pipes are made of wood, with an earthen bowl of curious workmans.h.i.+p. But in the interior countries the greatest of all luxuries is salt. It would appear strange to a European to see a child suck a piece of rock salt as if it were sugar. This, however, I have frequently seen, although, in the inland parts, the poorer cla.s.s of inhabitants are so very rarely indulged with this precious article that to say a man ate salt with his victuals is the same as saying he is a very rich man. I have myself suffered great inconvenience from the scarcity of this article. The long use of vegetable food creates so painful a longing for salt that no words can sufficiently describe it.

The negroes in general, and the Mandingoes in particular, are considered by the whites on the coast as an indolent and inactive people--I think without reason. The nature of the climate is, indeed, unfavourable to great exertion; but surely a people cannot justly be denominated habitually indolent whose wants are supplied, not by the spontaneous productions of nature, but by their own exertions. Few people work harder, when occasion requires, than the Mandingoes; but not having many opportunities of turning to advantage the superfluous produce of their labour, they are content with cultivating as much ground only as is necessary for their own support. The labours of the field give them pretty full employment during the rains; and in the dry season the people who live in the vicinity of large rivers employ themselves in fis.h.i.+ng. The fish are taken in wicker baskets or with small cotton nets, and are preserved by being first dried in the sun and afterwards rubbed with shea b.u.t.ter, to prevent them from contracting fresh moisture. Others of the natives employ themselves in hunting. Their weapons are bows and arrows; but the arrows in common use are not poisoned. {6} They are very dexterous marksmen, and will hit a lizard on a tree, or any other small object, at an amazing distance. They likewise kill guinea-fowls, partridges, and pigeons, but never on the wing. While the men are occupied in these pursuits the women are very diligent in manufacturing cotton cloth. They prepare the cotton for spinning by laying it in small quant.i.ties at a time upon a smooth stone or piece of wood, and rolling the seeds out with a thick iron spindle; and they spin it with the distaff. The thread is not fine, but well twisted, and makes a very durable cloth. A woman with common diligence will spin from six to nine garments of this cloth in one year, which, according to its fineness, will sell for a minkalli and a half or two minkallies each. {7} The weaving is performed by the men. The loom is made exactly upon the same principle as that of Europe, but so small and narrow that the web is seldom more than four inches broad. The shuttle is of the common construction, but as the thread is coa.r.s.e the chamber is somewhat larger than the European.

The women dye this cloth of a rich and lasting blue colour by the following simple process: --The leaves of the indigo, when fresh gathered, are pounded in a wooden mortar, and mixed in a large earthen jar with a strong ley of wood-ashes; chamber-ley is sometimes added. The cloth is steeped in this mixture, and allowed to remain until it has acquired the proper shade. In Kaarta and Ludamar, where the indigo is not plentiful, they collect the leaves and dry them in the sun; and when they wish to use them they reduce a sufficient quant.i.ty to powder and mix it with the ley, as before mentioned. Either way the colour is very beautiful, with a fine purple gloss, and equal in my opinion to the best Indian or European blue. This cloth is cut into various pieces and sewed into garments with needles of the natives' own making.