_Application of the Superflux of Property or Capital._
In this country the law allows no interest of money; the
consequence is, that the country is overwhelmed with usurers, who
exact, generally, an oath of secrecy, and lend money on pledges of
valuable and convertible merchandise: the interest paid on these
negociations is most exorbitant; I have known five, six, eight,
ten, and even twelve per cent, per month paid for the use of money!
There is no paper money in this country; but a bank might be
established at Mogodor, for the convenience of internal trade: the
_sine qua non_ of the bank should be, AN ADEQUATE CAPITAL. The
advantages that would necessarily result from an establishment of
this kind are incalculable; the paper of a bank, _thus
established_, would be current in a short time, UNDER JUDICIOUS AND
INTELLIGENT MANAGEMENT, in all the territories of Sudan, through
the heart of Africa, through Bambâra, Timbuctoo, Houssa, Cashna,
Wangara, Bernôh, Fas, and Marocco, and various other countries. The
238 immense advantages of the carriage of paper through the Desert and
through Sudan, _convertible_ into cash at every commercial city,
port, or district in a country like this, would greatly facilitate
the operations of commerce; this must be evident to every political
economist acquainted with the nature of commercial negociations in
Africa.
The superflux of coin, consisting principally of Mexico dollars,
and doubloons, (over and above the quantum necessary for the
circulating medium of commercial negociations,) is either buried
under ground by the owner, or converted into jewels for the ladies
of his family; there is a general propensity to these subterraneous
hordes; the bulk of the people, the lower classes in particular,
have an idea that they will enjoy in the next world what they save
in this; which opinion is not extraordinary, when we consider how
many cases there are, wherein we see the sublimest capacity
prostrate at the shrine of an _early imbibed_ superstition. Many of
these erring philosophers, therefore, attentive to the accumulation
of riches, retire from this sublunary world with an immense
immolated treasure, wherewith to begin, as they imagine, their
career in the world to come!
"We," they say, "convert our superflux to jewels and costly apparel
for our females, and we have the gratification of seeing them well
apparelled and agreeably ornamented. Moreover, a great part of our
possessions is appropriated to the sacred rites of hospitality,
239 which you Christians know not how to practise; for you worship the
idol of ostentation; you invite your friends to dinner; you incur
an intolerable and injudicious expense, and provide a multiplicity
of dishes to pamper their appetites, sufficient for a regiment of
muselmen; when nature and national beings, which men were born to
be, require only one dish. Moreover, your sumptuous entertainments
are given to those only who do not want; therefore is it an
ostentatious and a wanton waste! We, on the contrary, that is to
say, every good Muselman, gives one-tenth of his property to the
poor; and moreover much of his substance is appropriated to the
support, not of the rich and independent, who do not want it, but
to (_deefan_) strange guests who journey from one country to
another; insomuch that, with us, a poor man may travel by public
beneficence and apt hospitality from the shores of the
Mediterranean to the borders of Sahara, without a fluce[166] in
(_hashituh_) the corner of his garment.[167] A traveller, however
poor he may be, is never at a loss for a meal, several meals, and
even for three days entertainment, wherever he travels through our
country; and if any man were to go to a douar in any of the Arab
240 provinces of our Sovereign's empire, and not receive the
entertainment and courtesy of a brother, that douar would be
stamped with a stigma of indelible disgrace! Pardon us, therefore,
if we say, you have not such hospitality in your country, although
the great principle of (_Seedna Aisa_) our Lord Jesus, is
charity." [168] I should, however, observe that this hospitality is
shown almost exclusively to Muhamedans.
[Footnote 166: A fluce is a copper coin, one hundred of which
are equal to sixpence English.]
[Footnote 167: In the corner of his garment:--The Africans have
no pockets; they carry their money in the corner of their
garment, and tie it with a knot to secure it.]
[Footnote 168: The Muhamedans acknowledge Jesus Christ to have
been a Prophet that worked miracles; the indelible proof of his
mission.]
Respecting women and horses, speaking of the treatment of them in
England, they remark, that "England is a paradise for women, who
are there exalted beyond the fitness of things; and it is
(_gehennum_) a hell for horses, for those poor ill-treated animals
in the hackney coaches and carts, need only to be seen to be
pitied; the hard blows which they receive from their cruel masters
are calculated to impress our minds with an opinion that we are in
a land of barbarians, whereas you call yourselves a civilised
people: You say you are such; your actions deny the fact, and we
judge by actions, not by words or self-commendations. When,
therefore, you pride yourselves on your superiority and
civilisation the whole is a delusion; and when we hear you set
forth these absurd pretensions, we are compelled to commiserate our
common race, and to exclaim, Alas, poor human nature!" This is the
241 verbatim reply that a very intelligent but irritated Muselman made
to my animadversions on the absurdity of burying treasure. This
gentleman's father had been ambassador from the Emperor of Marocco
to Great Britain, and to France; and had seen much of French,
Spanish, and English manners, among the higher orders of society in
those countries.
Too much cannot be said in commendation of this generous,
open-hearted philanthropy of the Arabs, here described: but the
intelligent reader will understand, that it applies particularly to
the Arabs, or cultivators of the plains, in the empire of Marocco;
and, in its large and unlimited extent, to the Bedouin or roving
Arabs of the Sahara, and of Lower Suse, from whose (_kabyles_)
clans, the Arabs cultivators are early emigrations; almost all of
them having their original stock in the Sahara. It is also
confined, almost exclusively, to Muhamedans, and does not, like the
divine doctrine of Jesus Christ, with universal benevolence embrace
all mankind, without distinction of party, sect, or nation;--a
doctrine which has lately been put in considerable practice in our
own country, by institutions supported by voluntary subscriptions
for the destitute, for foreigners in distress, and for negroes; by
institutions in aid and support of all needy persons labouring
under sickness, or having need of surgical aid; by institutions for
the encouragement of industry, for the refutation of vice and
242 immorality; by institutions that reflect immortal honour on this
country, and cast a lustre on the respective individuals who have
contributed to all these heart-approving institutions, which are
calculated to afford relief to almost every description of
suffering humanity!!
Itinerant (_tebeebs_) doctors travel through the country to
administer to the sick; which, however, are seldom found. They
carry over their shoulders a leathern bag, containing their
surgical apparatus, which consists of a lancet, a scarifying knife,
and a caustic knife, or knife for burning: they scarify the neck,
the forehead, or the wrists. The caustic knife is an instrument of
very general application. They convert all gun-shot and other
wounds, as well as sores, into burns, by heating the knife in the
fire, and gently touching the circumference of the wound with it.
This produces acute pain; but the Africans bear pain heroically:
they say that this method prevents inflammation and festering. They
perform, by caustic, extraordinary cures. I imagine this method
would not agree with an European body, pampered with a variety of
high food and luxurious living.
The inhabitants of this country break their fast with (_el hassûa_)
barley-gruel; they grind the barley to the size of sparrow-shot,
this they mix with water, and simmer over a slow fire two or three
hours. This food is esteemed extremely wholesome, and is
243 antifebrile. The Emperor takes this before he drinks tea in a
morning: his father, Seedi Muhamed ben Abdallah, also, who drank
none but fine hyson tea, never would drink that beverage till he
had first laid a foundation of _el hassûa_.
The Arabs and Shelluhs, with whom _el hassûa_ is generally used,
urge its salubrity, by reporting that a physician alighted in a
strange country, and when he arose in the morning, after performing
his matins, he seated himself with some of the inhabitants, and,
conversing, asked them how they lived, and with what food they
broke their fast? "With _el hassûa_," was the reply: "Then,"
rejoined Esculapius, (_Salam û alikume_,) "Peace be with you; for
if you eat _el hassûa_ in the morning you have no need of a
doctor:" and he immediately departed.
When I established the port of Santa Cruz, and opened it to
European commerce, the gratitude and hospitality of the Arabs and
Shelluhs of the province of Suse, was demonstrated in every way: so
rejoiced were they to see their port, after an inactivity of thirty
years, again re-established. If I rode out to visit any part of the
country, the women, on my approach to a douar, would come out to a
great distance with bowls of milk on their heads; others with bowls
of honey, with thin scrapings of butter in them, and bread or
244 cakes[169], similar to pancakes, baked in five minutes, on stones
heated with the embers of charcoal. These greetings I received by
tasting every bowl of milk, and dipping a bit of bread in the honey
and eating it. The milk thus presented is emblematical of peace and
amity; the honey of welcome: to refuse eating or tasting what is
thus presented, is considered, among this patriarchal people, a
great breach of good manners, an inexcusable want of courtesy,
which they say none but a _kaffer_[170] would commit. They would
then say, _Birk eeaudee, birk attajar u straha_, "Alight, I pray
thee, alight, merchant! and rest yourself."
[Footnote 169: See a similar custom in Genesis, xxiii. 5--8.]
[Footnote 170: Kaffer is the Arabic term for Infidel. All the
idolatrous Negro nations are, by Muhamedans, denominated
Kaffer, (or Caffres). Sing. Kâffer--plural Kaffer.]
In these halcyon days, these grateful people never knew when to
cease offering presents. They sat on the ground in the refulgent
meridian sun, and when I dismounted to walk to the shade of a tree,
to partake of their hospitality, they would exhort me to shun the
shade, (_lie ê drab'k elbird_) for fear it should give me cold.
245 These Bedouin[171] Arabs of Suse and Sahara are the descendants of
the ancient Arabs, whose bold and figurative language is the same
that was spoken in Arabia twelve centuries ago, in the time of
Muhamed.
[Footnote 171: The Arabs of the vast plains of the empire of
Marocco, who live in douars, or encampments, are emigrations
from the original stock or clan in Sahara; who are the pure or
Bedouin Arabs. Being established in the beautiful and
productive plains of West and South Barbary, they soon forget
their Bedouin customs, change their wandering, plundering
habits, and become cultivators, and stationary; for the immense
produce of their labour in these plains, which require no dung,
nor any preparation but the plough, soon rewards their
industry, so as to determine them to continue this new mode of
life.]
Passing early one morning by a douar, in the territory of
Howara,[172] I was invited to join a party to hunt the wild boar.
The plains of Howara, between the city of Terodant and Santa Cruz,
abound with boars: we started, in a few hours, seven of these
animals, two of which were taken and killed. The dogs best
calculated for this sport are what they call _sereet telt_, or the
third race of greyhounds, which is a very strong dog. One of these,
I observed, attacked the boars by the nape of the neck, and never
left his hold till the other dogs came up to the attack: although
the boar would toss him about in all directions, he never left his
hold. The Arabs of Suse are very dextrous and active at this sport:
they hunt with javelins; some have guns, which they fire when
opportunity offers, but they never expend their powder and shot
(_batâl_) vainly, as they express it, but always make sure of their
246 mark. I could not but admire this celebrated (_slogie_) greyhound;
which the Arab to whom it belonged observing, insisted on my taking
it home to Santa Cruz, adding, that whenever I wished to hunt, to
let him know, and he would accompany me. I offered him a present of
money for the dog, which is what I never had refused before in the
provinces north of Suse; but he declined the offer, saying he was
more than recompensed already by the establishment of the port of
Santa Cruz. "Myself, my family, my kabyl," said he, "hail you as a
father; (_e moot alik_) they will die in your cause." No favour
could have equalled that of re-establishing the commerce of
Agadeer. These circumstances serve to show what reception might be
expected from these people, if the British Government would
negociate with the Emperor for the purchase of the port of Agadeer,
or Santa Cruz, preparatory to the establishment of a commerce with
Timbuctoo, and other regions of Sudan.
[Footnote 172: In the 815th year of the Hejira, an emigration
from the Howara Arabs attacked, took possession of, and
destroyed the city of Assouan, in Egypt.]
247
PLAN
FOR THE
GRADUAL CIVILISATION OF AFRICA.
_On the Commercial Intercourse with Africa, through the
Sahara and Ashantee._
To cultivate an extensive commercial intercourse with Africa, I
have already observed, that the best method, the simplest, and that
which is, from contingent circumstances, the most likely to
succeed, is the plan which I have pointed out in the following
prospectus. I shall now offer several reasons why this plan is
superior to any other hitherto suggested.
The riches of the Arabs of Sahara generally, as well as of that
part which I have contemplated as a convenient spot for
establishing a colony, and for opening a communication with Sudan,
consists exclusively in camels. The independence of a man is there
ascertained by the number of camels he possesses; it is not said,
how many thousand dollars has he? or, what quantity of gold does he
possess? or, what land has he? but, how many camels does he own?
The master of these, aptly denominated, ships of the Desert, is
248 urged by interest to let on hire his camels, as the master of a
ship of the ocean is urged by interest to seek freight for his
ship. And it is observed, that the ferocious appearance among the
Arabs, (which is too often assumed,) subsides in proportion to the
intercourse they have with merchants, who negociate with them for
the transport of their goods. Thus, at the _depôts_ for camels
between the cultivated country and the Desert, viz. at _Akka,
Tatta, Ufran,_ and _Wedinoon_, the ferocity of the Arabs is greatly
lost in the commercial spirit and endeavour to let their camels on
hire to the merchants. The Mograffra, the Woled Abbusebah, and the
Tejakant Arabs, therefore, who possess the Sahara, from the shores
of the Atlantic to the confines of Timbuctoo, would act in concert
with the colony, and would have a joint interest in promoting their
commercial views. The Brabeesh Arabs who receive, occasionally,
tribute from Timbuctoo, would also find it expedient to promote the
commerce of Sudan, and the prosperity of Timbuctoo; both which
would necessarily be united to their own interest, and would
provide a demand for their camels.
If the profits of this commerce, when once established and secured
to the British, were to be cent. per cent., the whole would remain
a bonus to the colony. There would be no shereef of Fezzan, or
bashaw of Tripoli, to take their share of the profits, in any
shape, in exchange for the privilege of being suffered to pass
249 through their country. But, on the contrary, the Arabs of the
Mograffra and other tribes would find it so evidently their
interest and advantage to be friendly with us, that we might
absolutely have the entire command of the Desert, from the shores
of the Atlantic to the city of Timbuctoo, which would eventually
throw such a weight of power into our hands, as to make even that
city itself, in a manner, tributary to us.
A plan of this kind should be executed _upon a grand national
scale_, and be pursued with discretion and perseverance.
An attempt to penetrate to Timbuctoo, through Ashantee, and
establish a commerce through that country, might meet with
temporary success; but I apprehend that we should labour under the
same inconveniences, and be subject to the same arbitrary imposts
and exactions, whether in the shape of duties, part of the profits,
or otherwise, as we should, by opening a communication through
Tripoli. There would be a present or douceur to the king of
Ashantee; others to the princes of the adjoining territories; and,
finally, (taking the character of this king to be as represented by
the late traveller in that country, Mr. Bowdich), might we not
reasonably anticipate that, on the first dispute respecting the
division of the profits, the king of Ashantee would order all the
English out of his country, and, to terminate the dispute, plunder
them of their property? But, perhaps the establishment of a colony
in Ashantee, _conjoined_ to one in Sahara, might not be
250 objectionable. We should then have two routs to the grand emporium
of central Africa: if one failed, the other would remain open for
our countrymen to recover their property and to return by; and
thus, in establishing a commercial intercourse with the interior of
Africa, through two routes, we should secure, at the same time, our
retreat, by one of them, and not remain at the mercy of the
barbarous king of Ashantee, or any other African potentate, who
might be urged, from jealousy or avarice, to sacrifice our people,
when once he had them in his power!
251
PROSPECTUS OF A PLAN
FOR FORMING A
NORTH AFRICAN OR SUDAN COMPANY,
To be instituted for the purpose of establishing an extensive
Commerce with, and laying open to British Enterprise, all the
Interior Regions of North Africa.
* * * * *