Bridge over the Tankisso. — Departure for the Kankan. —
Description of Fouta-Dhialon. — Character, Manners and Customs
of the Foulahs. — Country of Kankan-Fodéa. — Butter-tree. —
Course of the Dhioliba. — Countries of Couranco, Sangaran, and
Kissi-kissi. — Mandingo marriages. — River of Bandiégué. —
Bagaraya. — Saraya. — Bacocouda. — Warlike dances.
On the 24th of May, I went with Ibrahim to a Mandingo who was shortly
to set out for the Kankan. My guide strongly recommended me to him,
and I determined to avail myself of the opportunity of accompanying
him. I promised that on our arrival in that country I would make him
a handsome present. In the course of the day, a Mandingo asked me
for medicine to cure impotence in his own person; his wife, he said,
complained of him and was even guilty of infidelity. He added that
a little boy who was running about was her son by one of her lovers,
“But,” said he, with a sigh, “I cannot blame her since I cannot
do as much for her.” As ginger grew in the environs, I advised him
to eat plenty of it and assured him that it would do him good; but
this prescription did not satisfy him. He wished for a dose of jalap,
which I gave him to get rid of him.
I went to the evening prayer where, contrary to custom, I found a
great number of Mandingoes assembled. On leaving the mosque they
all formed a circle round the old chief. He made a short speech,
informing them that a messenger had arrived from Timbo with a circular
letter, which should be read to them, and to which he requested them
to pay attention. A marabout who was seated beside him then read
the letter aloud. It stated that the almamy Yayaye was deposed,
that Boubacar had succeeded him, that he had declared himself the
protector of islamism, and enjoined the people to be faithful to
him. The letter was written on both sides of a piece of paper, which
was about three inches broad and five long. After it had been read,
the messenger, without losing a moment’s time, took up his dispatch,
and proceeded in the direction of Baléya, whether he was to carry
it. This precipitate departure prevented me from copying the letter,
to enable me afterwards to ascertain more precisely its contents. The
chief said a prayer and invoked the favour of Heaven on the reign of
the new almamy. Several Mandingoes followed his example, after which
a long conversation took place on the divisions which distracted
Fouta. Yayaye had retired with a party, in a way which gave reason
to presume that peace would not continue long. After we had reached
home, Ibrahim informed me that Yayaye on his return from Firya had not
been well received by the leading men of Timbo, who had deposed him,
in consequence of their disapprobation of the useless war in which
he had engaged, and which had cost the country a number of men.
In the morning of the 25th of May, after giving some cream of tartar
to a negro, who had teazed me for several days with applications for
medicine, I went with Ibrahim to see a bridge that was building over
the Tankisso. On the road, I saw some Mandingoes beating the great
drum, of which I have already spoken, to summon the labourers to
their work. When we arrived at the bridge, I observed six or eight men
lying by the side of the water, waiting for the arrival of others. I
was informed that in the rainy season the water rises to the height
of twenty-five or thirty feet. The branches which bar the passage
are covered by this extraordinary swell, and I was assured that the
bridge is often demolished and carried away by the current. The stream
inundates the plain, from which a harvest of foigné is gathered before
the rice is sown. All the workmen having arrived, they set about their
labours singing. They were very gay and seemed to amuse themselves
much, for it was a party of pleasure to them. All the inhabitants of
Cambaya, being sensible of the necessity of the bridge, had resolved
to assist in the labour. The bridge was about forty or forty-five
feet long, six or seven feet broad. It was formed by driving a number
of thick poles close together in the middle of the stream, to which
were attached cross-pieces of timber, and these in many places were
supported by branches of trees which overhung the stream. On the
traverses pieces of plank, firmly bound together by lianes, a very
flexible kind of wood, were laid lengthwise. Pieces of wood were
then laid on crosswise at the distance of a pace from each other,
to afford a secure footing to passengers over this unsteady bridge. I
was assured that if it were not supported by branches of trees it could
not resist the rapidity of the current. It was finished in a few days,
for there was abundance of workmen. The whole population of Cambaya
contributed to forward the work. Several women brought calabashes
of rice and foigné to their husbands for dinner. I was invited to
partake, and, having all sat down without distinction in a circle,
every one helped himself. We then returned merrily to the village.
On the 26th of May, I went with Ibrahim and Lamfia, who had undertaken
to be my guide to the Kankan, to inform the chief of the village
of my intended departure. My old guide asked me, in his presence,
whether I would not, before leaving them altogether, go to Timbo to
see the almamy. I told him that I should be happy to do so, but that
the road from Cambaya to Timbo was intersected by high mountains,
which it was difficult to cross, and the passage of which would
greatly fatigue me: I stated besides, that I was anxiously desirous to
continue my journey to the east before the rains became more frequent,
as it would then be impossible to travel without encountering great
difficulties. He acknowledged the justice of my observations, and
agreed that I should set out with Lamfia, to whom the worthy chief
particularly recommended me, directing him to deliver me to the
chief of Kankan, who would take care to have me conducted to Bouré
in safety. During my residence at Cambaya, I was extremely attentive
to my religious duties, and to impress more strongly the idea of my
piety, I studied the Koran day and night. I settled with my new guide
that he should carry my baggage to the Kankan, and our agreement was,
that he should be rewarded with four yards of Guinea cloth, which
I gave him before our departure. To Ibrahim, with whose conduct I
was well satisfied, I gave a handsome present, consisting of amber,
printed calico, Guinea cloth, gunpowder, paper, scissors, and silk
handkerchiefs. He begged me not to mention this present to any one:
he was desirous of passing for a generous Musulman, though avaricious,
like all his countrymen. Their generosity towards me never went further
than two or three colat-nuts, while the Foulahs, who came to Cambaya
to sell salt or other merchandise, always made me little presents,
and never looked for any thing in return.
In two days our journey was to commence, and we set about making
arrangements for it; that is to say, Lamfia provided a supply of rice
for our subsistence on the road. Ibrahim promised to give me some
provisions, but when the time for setting off arrived, his promise was
forgotten. Our neighbour, a worthy old Foulah, who had settled in the
country, caused a large loaf of cagna to be prepared for me; this kind
of bread is a compound, as I have already mentioned, of pistachio-nuts,
maize, and honey. The name of this Foulah was Guibi. He gave me the
loaf, he said, to amuse me on the road, and assured me, that were it
not for the necessity of attending to his husbandry labours, he would
himself accompany me to Kankan. Ibrahim also offered to have a cake
of the same sort made for me if I would buy the honey, and I thanked
him for his kindness. He seated himself beside me, and told me that,
in the countries through which I should have to travel on my way
home, I should often be troubled by the Mandingoes, and advised me
as a friend not to shew any ill-humour when they applied to me for
medicines, because in these parts the people might not be so easily
managed as in Cambaya. I thanked him, and promised to follow his
counsel. In the course of my conversations with the Foulah Guibi,
he often observed that the Foulahs were the whites of Africa, and
the Mandingoes, the negroes; by which he meant to impress upon me
the superiority of the former.
Fouta-Dhialon is governed by an almamy, appointed by the chiefs of
the country. They assemble to elect him, and have also the right
of deposing him if he does not give satisfaction. The government
is theocratic.
The Foulahs of Fouta are in general tall and well made; their manner
is noble and dignified; their colour is a bright chesnut, somewhat
darker than that of the wandering Foulahs: they have curly hair like
the negroes, a rather high forehead, large eyes, and aquiline nose,
thin lips, and the face a little elongated. In short, as to their
features, they approximate to the European physiognomy. They are
all Mahometans, and extremely fanatical. They hold the christians in
horror, and are fully persuaded that they wish to obtain possession
of the gold mines, situated to the east of Fouta. It is for this
reason they take such precautions to prevent the christians from
penetrating into that part of the country. They do not travel like
the Mandingoes to distant places, but prefer remaining quietly at
home, and superintending their slaves, who form an important part
of their property. They are jealous and envious; they often impose
rigorous exactions on foreign merchants passing through their country,
especially when they are rich. They are, nevertheless, very hospitable,
and generously assist their countrymen. I never saw a mendicant among
them. In their mountains they cultivate rice, maize, and millet;
and also cotton, of which they manufacture stuffs in pieces only
five inches wide. These narrow strips are used for covering their
nakedness. The principal trade of the country is in salt and cotton
cloth; they go to Kakondy to barter leather, rice, wax, and millet,
for salt, with which they afterwards purchase stuffs at Kankan and
Sambatikila. Some Foulahs likewise travel to Bouré to procure gold,
which they barter on the coast for muskets, gunpowder, glass trinkets
and other articles, with which they purchase slaves. The Foulahs are
warlike and ardently love their country. When at war they all take
the field without distinction, leaving only the old men and women
at home. Many are armed with muskets and sabres, but the bow and the
lance are the weapons of the majority. They all carry a poniard the
blade of which is in general straight, though I have seen some of
them curved. These poniards are made in the country. They are dressed
in a coussabe, which is commonly made of white stuff, and breeches,
the fashion of which I have already described, of the same. They
also wear a pagne, which they pass round the body, sandals and a red
cap. Their hair is plaited, and greased with butter. A Foulah seldom
goes out without taking several lances in his hand. I remarked that
their dress was always very neat and clean. They often wash the whole
body, and always with tepid water. In every village there is a public
school for the children. The classes meet in the morning and evening
in the open air beside a large fire. When they are able to read the
Koran, they are considered well instructed. I observed that in this
country the parents are always very indulgent to their children,
who in their turn are always docile and obedient. The Foulahs of this
part of Africa do not let their children run naked. They have always
a coussabe. Those who come to our establishments are not so neatly
dressed, because when they travel they put on their worst clothes. They
keep their salt in the leaves of trees very ingeniously arranged for
that purpose. They take a great deal of snuff, but do not smoke; and
the tobacco purchased in our settlements is preferred by them to that
which grows in their own country. The women are lively, handsome,
and good tempered. They clean their teeth with snuff. Their dress,
though simple, is always neat and clean. Like the whole of their sex
throughout every part of the interior, they are completely subject to
the will of their husbands. They never venture to take the slightest
liberty with their lords and masters. On the other hand, I cannot say
that I ever saw the husbands beat their wives. Like the Mandingoes,
they may have four; the Koran does not permit them to take more. This
privilege is however only exercised by the rich; the poor never have
more than two wives. These women cultivate a little garden adjacent
to their huts; they have detached sleeping places, and they also
take their meals separately, seldom eating together. Each in her turn
prepares the husband’s supper. He gives to each wife a cow, which she
milks, morning and evening. Their domestic utensils consist solely of
some calabashes, to hold milk and the food prepared for consumption,
two or three earthen pots, and a large jar, in which their dry rice
is deposited. Around the inside of the hut a little elevation is
formed, about six or eight inches high and a foot broad, upon which
these utensils are placed. At the farther end there is a kind of
bed, similar to that in the hut of the chief, which I have already
described. In the floor of each hut are fixed four poles, supporting
a kind of ceiling made of bamboo, serving as a protection against the
soot with which the roof is covered. In general, the women appear very
happy, and by no means jealous of each other, except when the husbands
make a present to one without giving any thing to the rest. They often
asked me for amber and coral, and did not appear much offended when
I refused to comply with the demand. The Foulahs keep a great number
of black cattle sheep and goats. They have horses of a small breed,
a few asses, some dogs, and abundance of poultry. They make frequent
journeys to Sierra-Leone, where they sell their cattle for the supply
of the colony. The soil is prolific of all the necessaries of life;
as rice, millet, yams, cassava, caribbee cabbage, oranges, bananas,
&c. The diseases which I noticed in the country are leprosy, swelling
of the neck, or goitres, fevers, and ophthalmia. I never observed
any venereal malady. The Foulahs are haughty, distrustful, and of
very questionable veracity. They are also accused of indolence and
of a disposition to pilfering. They are however sober and support
the greatest privations with fortitude. Like all Musulmans they
are very superstitious, and have great confidence in their grigris,
and when they go to war they are covered with these charms. They are
naturally brave, and compel the surrounding tribes either to embrace
Mahometanism or to become their tributaries. During my residence
at Cambaya, I did not observe that there was any particular judge or
tribunal established there for settling differences, such as Mungo Park
has described in treating of the Gambia; disputes indeed often arose,
but they were settled by the elders of the village. They do not even
go before the chief unless when the complaint is of a serious nature,
and in that case they often refer it to the decision of the almamy
of Timbo, which is two days’ journey to the W.S.W. of Cambaya.
Every married Mandingo is in his own family a respected chief. His hut
stands in the middle of the huts occupied by his wives. On entering
it, no domestic utensil is to be seen except two large jars containing
the stock of grain for the year, which he deals out in portions to his
wives. The bullock’s hide on which he sleeps is the only furniture
of his hut, and its only ornaments are his weapons when he puts them
out of his hands.
When the master goes to the fields to superintend his slaves, the women
bring his dinner to him. When they sit down to their meal, it is their
custom to invite all who are near, or who may be passing at the time,
to partake with them. If the person invited does not sit down beside
the calabash, the owner takes up a handful of rice which he turns about
for a long time in his hand, then dips it in the sauce, and presents
it to his guest; after this act of politeness the offer cannot be
refused without giving offence to the host. If strangers sit down
to partake of the meal, the Mandingo plunges his hand into the dish,
and stirs the rice to cool it. This also is an act of politeness. The
master pours the sauce on the rice himself, eats the first handful,
and invites his guests to follow his example. In beginning to eat
they always say _bismillah_, (in the name of God &c.). People often
leave these repasts only half satisfied, for a number of idlers
stroll about in every direction for the purpose of obtaining a share
of their neighbours’ dinners. I shall have occasion hereafter to
speak more fully of the manners of the Mandingoes, which somewhat
differ in every country.
Kankan-Fodéa, of which Cambaya forms part, is a small district,
inhabited by Mandingoes subject to the almamy of Timbo. It is
situated in an immense plain, composed of grey sand mixed with some
gravel. The soil is fertilised by the inundations of the Tankisso,
which makes a thousand meanders through this beautiful country. After
winding to the south, it flows to the N.E., then turns to the N.N.E,
and finally, after numberless sinuosities, discharges itself into
the Dhioliba. Bouré is situated on the left bank of the Tankisso,
at the distance of a day’s journey from its junction with the
Dhioliba. All the Mandingoes of Cambaya concur in describing that
country as being rich in gold mines, and possessing an extremely
fertile soil, which however is not cultivated by the inhabitants,
who purchase every thing, even pistachio-nuts, with gold. The plain
of Kankan-Fodéa is surrounded by mountains about one hundred fathoms
in height. They are inhabited by pastoral Foulahs who rear numerous
flocks. The butter-tree grows in the mountains as well as in the
plain. Some of the fruit was brought to me and I liked it; but as
animal butter abounds in the country it is preferred. This vegetable
is applied as a remedy for pains and wounds, and some of it is sold
to the European settlements on the coast.
Five days’ journey S. ¼ S.E. of Cambaya commences the kingdom
of Couranco. According to the reports of Mandingo travellers, the
Dhioliba has it source in that country. I questioned them on the
subject, and they at first told me that it rises between Bouré
and Yamina. I observed to them that they were asserting what was
impossible; but I discovered afterwards that they meant the cataract,
which they called _Sourondo_, and that I had erroneously understood
this word to signify source in their language. I drew on the ground
a line to represent the river, and, pointing to its origin, asked
them how they named that part. They answered _folou_ (beginning) and
intimated that they had no other word for _source_. They assured me
that the _folou_ of the Dhioliba is in Couranco; only the Bâ-fing
and some other small rivers, they said, rise in Fouta. The Bâ-fing
passes through the country of Bondou and runs to N’dar (St. Louis
in the Senegal). A journey of a day and a half southward brings
the traveller to Fryia, or Firya, which consists of several small
villages united. They informed me that the Dhioliba passes that place
and is of considerable size there. The first villages of Sangaran lie
five days’ journey to the S.S.E. Sangaran and Couranco are large
countries like Fouta; the inhabitants are idolaters. These countries,
I was told, are divided into a number of small districts, which have
their separate and independent chiefs, who are often at war with each
other. Some Musulmans are settled among them. Couranco extends from
east to west and to the south of Sangaran, which also stretches from
west to east. I was informed that these countries are mountainous
and very fertile. The small country of Kissi-kissi lies to the west
of Couranco, at the distance of ten or twelve days’ journey from
Cambaya, and in the environs of Sierra-Leone.
In the evening of the 28th of May, a caravan of saracolet merchants
passed, on its route from Cambaya to Kankan, where it was to divide
into three parties, for Bouré, Ségo, and Yamina. The merchants
visited the _mansa_ or chief, and that worthy old man recommended me
to their care. They went on, and halted for the night at Bagaraya,
about two miles to the east of Cambaya.
The 29th of May was employed in making our preparations. I arranged
my baggage, which since my arrival had been left in Ibrahim’s hut,
because, that in which I slept was not within the inclosure and had
no fastenings. I often examined it, and several times suspected that
it had been meddled with; I thought so from the manner in which it was
tied up; I had some pieces of stuff which had been cut, some tobacco,
and some glass ornaments, which seemed to please the people greatly. I
could not however ascertain whether they had robbed me or not, and I
chose rather to presume that they had been induced by curiosity to
examine my property than to suspect them of theft. I made a little
present to the Foulah Guibi, in return for the pistachio bread which
he had given me.
In the evening I took leave of the chief who had been so kind to me;
I made him a present of some gunpowder, which pleased him much; he
gave me his blessing, and offered up prayers for the prosperity of
my journey.
On the 30th of May, 1827, I took leave of my friends, (at least,
such friends as a white can have among negroes,) and we set out,
about ten in the morning, after eating a little rice, which Ibrahim
had prepared for me. Lamfia, my new guide, was accompanied by one
of his wives, who was to cook for us on the journey: she carried on
her head a bag of salt, some calabashes, and an earthen pot. Our
caravan was composed of eight individuals. Ibrahim and the Foulah
Guibi came with me as far as the bridge across the Tankisso; my old
guide carried my umbrella and my satala; the latter contained seven
or eight rice loaves baked in the sun, which had been given me on my
departure: Ibrahim thought proper to appropriate to himself two of
these loaves without my knowledge. I mentioned the circumstance to
Lamfia, who censured Ibrahim’s dishonesty, and asked me whether
he had eaten much of my merchandise, a phrase employed to express
any fraud or breach of confidence. Ibrahim and Guibi parted from
us at the bridge: they again recommended me to the care of Lamfia,
telling him that, as my resources were but scanty, he must be moderate
in his demands upon me, and that God would reward him. They seemed
sorry to leave me, and after we had separated they turned round and
called loudly after me, _Salam alékoum, Abd-allahi_: (Abd-allahi
was my assumed name). They repeated this salutation three times, and
then they exclaimed, _Allam-Kiselak!_ (May God preserve thee on thy
journey!) But though both uttered the same words, yet I could easily
perceive that Guibi’s regret was more sincere than Ibrahim’s.
We soon reached Bagaraya, which is situated two miles east of Cambaya;
our road was covered with butter-trees.[46] The chief of the village
received us well: he gave us a good hut, and sent me a supper of
rice. He said he had not heard of me all the time I was at Cambaya. The
saracolets, to whom I was recommended by Ibrahim’s father, had set
out in the morning to cross the woods which separate the Fouta-Dhialon
from Baléya. The evening was rather stormy, the sky dark and cloudy,
and the heat oppressive. I went to the mosque with my new guide,
who shewed me great kindness, and seemed anxious to anticipate all my
wishes; he even carried his attention to the length of servility. As
I was leaving the mosque the people all thronged round me, and looked
at me with great curiosity; Lamfia replied to their questions, and
informed them of the circumstances which occasioned me to visit their
country: he told them I was a sherif of Mecca,[47] doubtless with
the view of rendering me an object of greater respect than I should
otherwise have been. The village of Bagaraya is inhabited partly by
Dhialonkés and partly by Mandingoes: its population is between three
and four hundred. There is a mosque appropriated to the women, who,
according to the Mahometan custom, cannot enter that which is attended
by the men. On our return to our hut, we had a visit from the chief,
who sat a short time with us; he talked very much, and asked me many
questions about the way in which I had been treated by the christians:
I endeavoured to remove the bad opinion he entertained of us: he
imagined that I must have been beaten and ill-treated by the infidels.
We were obliged to stay at Bagaraya the whole of the 31st of May,
having to wait for some Mandingo merchants, who proposed travelling in
our company; our road to Baléya led through woods which are infested
by robbers, and, as our party was not sufficiently strong to resist
an attack, we thought it prudent to wait for the merchants who were
to join us.
In the course of the day I had many visiters, and received a present of
a fowl, together with some rice and milk, which we had for supper. The
Mandingoes of Cambaya, to whom I had given medicine and advice, were
not by any means so grateful as the Dhialonkés of Bagaraya. These
good people told me they were highly gratified in having among them a
sherif on his way to Mecca, which place they call _Maka_. I gave the
chief a little cream of tartar, for Lamfia informed him that I had
some very good medicines. He sent us a supper, consisting of foigné
boiled without being bruised, and a little milk. In the afternoon
I observed that two sheep had been killed. I was astonished at this
preparation for feasting, and asked the cause of it. I was told that
it was to celebrate the marriage of the chief, which was to take
place that evening. The chief was a man about fifty or fifty-five
years of age, and this was his fourth wife. Several women of the
neighbourhood kindled a large fire, for which the friends of the
chief sent their slaves to collect wood. On this fire were placed
two enormous earthen pots, eighteen or twenty inches in height, and
twelve or fourteen in diameter; in the one was boiled rice, and in the
other a sheep. Several other women of the village, who came to assist
their companions, kindled other fires for cooking a distinct supper
for the female friends of the bride. The cooking was performed in
the open air; and the cooks were each provided with a large spatula
with which they stirred the rice and meat, performing that office
by turns. When the rice was sufficiently boiled, it was placed in
calabashes of such enormous size, that there were at least a dozen
women to each. They arranged the rice in the form of sugar-loaves,
smoothing it with their hands, and slightly sprinkling it with cold
water. There were provisions enough for at least two hundred negroes,
for almost all the inhabitants of the place were to attend the feast,
which was to commence at night. The calabashes of rice were removed
to a hut belonging to the chief.
Among the Mandingoes, marriages are contracted without much
ceremony. When a man sees a woman whom he wishes to marry, he gains
the good graces of her parents by sending presents to them as well
as to the daughter. The price which the bridegroom is to pay for
the bride is agreed upon: it consists of one, two, or three slaves,
according to the beauty and other recommendations of the bride. These
slaves are given to the mother, who, if satisfied with the price,
consents to her daughter’s marriage. The husband defrays all the
expence of the nuptial feast, which usually takes place at night, and
when it is over, the marriage is consummated, without the observance
of any religious ceremony.
It rained a little during the evening, and some thunder was heard,
but the storm did not last long. In the course of the night, I heard
the joyous songs of the negroes and negresses, who were dancing to the
sound of a small drum. Their dance was more decorous than that of the
Wolof negroes in the neighbourhood of the Senegal: it was little more
than walking in measured time accompanied by motions of the arms and
head. The women all wore two pagnes, and their head-dress consisted
of a piece of cloth passing over the forehead, and fastened at the
back of the head. They plait their hair and grease it with butter. I
had not the pleasure of seeing the bride. I was not even invited to
the feast; but this I had no reason to regret, for, from what I saw
of it, it was not very tempting.
At six on the morning of the 4th of June, we set off and travelled
four miles to the S.E. among the gorges of mountains of granite. Our
caravan consisted of fourteen men and one woman carrying a burthen. We
proceeded three miles over a tract of country covered with trees and
fine vegetation: the cé or butter-tree was growing in profusion, and
I also saw the indigo and nédé. We met a party of Foulah traders
returning from Kankan. They took me at first for a christian, and
exclaimed with astonishment:—“A white going to the east! Surely,
the great men of the Fouta do not know this, or they would not suffer
it.” They even wished to prevent me from going further; but Lamfia,
my guide, who had lingered a little behind, came up and put a stop
to the discussion, which might have become serious, for I could not
explain myself very well in the Mandingo language. My guide related the
manner in which I had been taken by Europeans, and assured them that I
was a real Arab, a sherif of Mecca; for these people had never heard
of Alexandria, my pretended country. Lamfia informed them that I had
crossed the Fouta in safety, that all the inhabitants had received me
well, and even made me presents; that I read the Koran, a thing which
a christian would never do. “Besides,” added he, “the christians
never travel alone and on foot. They only go by rivers in vessels.”
The prevailing idea of the people in the interior of the Soudan is,
that we inhabit little islands in the middle of the ocean, and that
the Europeans wish to get possession of their country, which is the
most beautiful in the world. One of these Foulahs addressed to me
a few words in Arabic, to which I replied. This quite ingratiated
me with him; as it afforded him an opportunity of proving to his
companions that he spoke that language, which flattered his vanity;
for the negroes are, in general, fond of shewing their superiority
over their fellows. The Foulah then assured his companions that I
was a real Arab, and they allowed me to continue my journey.
After proceeding a little distance, we halted and entered some huts
made for sheltering travellers from the rain. These huts are very
simple. A row of poles is driven into the ground, and branches of
trees are laid in a slanting direction, that is to say, resting against
the tops of the poles, and sloping gradually to the ground. They are
covered with straw, and defended from the wind by pieces of wood,
placed transversely, forming a sort of hedge sloping very much towards
the ground, and to the west.
My guide’s wife prepared our dinner. Lamfia provided food for some
of the negroes of the caravan, for they had brought no women with them,
and they had no pots for boiling their rice.
We caught a sheep which had, no doubt, strayed from its owner. The
Mandingoes held a council to deliberate whether they should kill
it. They agreed that there would be no impropriety in doing so, since
they did not know the owner. The animal was accordingly killed, and
we had a good supper to help us on our way. In all negro countries
meat is a great luxury and, in general, it is only eaten on festival
days. The sheep we caught was with lamb; but we nevertheless found
the meat very good.
The place where we encamped was called Sokodatakha, a name derived from
the trees by which it is shaded. It is a large sandy plain, covered
with trees and beautiful verdure, and surrounded by granite hills,
nearly three hundred feet high. These hills have no vegetation. We
passed the night in the huts which I have above described, on the
outside of which large fires were kindled, though the weather was
very warm. In the middle of the night our rest was disturbed by a
storm. I could not sleep on account of the rain, for our huts were
by no means weather-proof.
At half past six on the morning of the second of June, we again set
off in high spirits, though our clothes were very wet. Our course lay
to the east. The country was woody and our road rather gravelly. The
cé and the indigo are abundant in this part. After we had travelled
about fifteen miles over a hard sandy soil, covered with gravel,
we found the trees, though still numerous, neither so large nor
so high as before. We were overtaken by a violent storm from the
east: the wind was cold and the rain fell in torrents. In a moment,
the whole plain was flooded with water, through which we waded,
ancle-deep. I opened my umbrella; but it was impossible to hold it
on account of the wind. I was drenched to the skin. Fortunately,
I had taken the precaution to keep my notes in a little portfolio of
untanned calf-skin. We took shelter under some huts similar to those
in which we passed the preceding night. About three in the afternoon
the rain ceased, the sun re-appeared, and the surrounding country
was clothed in new charms. We prepared to kindle a fire; but this
was no easy task, on account of the wetness of the wood. However,
we at length succeeded and dried our clothes. We burned a great
deal of straw; for it was scarcely possible to make the wood burn,
even after we had dried it at the straw fire. We met some travellers
coming from Baléya, who, like us, had braved the storm. They were
laden with white cloth of the manufacture of the country, which they
were going to exchange for salt in the Fouta-Dhialon.
I had seated myself for a few moments behind a bush in order to make
some notes, when I saw the wife of Lamfia advancing towards me. I
immediately hid my paper and took up my trowsers which were drying
at the fire. She returned to her husband, who asked her whether I was
writing:—“No,” replied she, “he is putting on his clothes.” I
was near enough to hear this conversation, which sufficiently indicated
that they suspected me. I therefore became doubly cautious, and shewed
a greater assiduity in the study of the Koran. When, on the road,
I sometimes withdrew a little from my companions, I saw them looking
at me and endeavouring to discover what I was about; but I always
took care to hold in my hand a leaf of the Koran, on which I laid my
note paper, and when I saw any one advancing towards me I concealed
my writing and pretended to be reading a verse of the sacred book.
We had a little of our mutton left, of which we made a good supper:
Lamfia and I ate together, and the other Mandingoes took their meals
apart. In spite of the distrust which he appeared to entertain,
from his having sent his wife to watch whether I was writing, he was,
nevertheless, very kind to me, always taking my part against those who
doubted my conversion, alleging that I was a sherif, which seemed to be
a satisfactory answer to every objection. He was older than the other
individuals of the caravan, and, therefore, had some ascendancy over
them. This respect for age is universal among the negroes, who never
undertake any thing without consulting the elders of their villages. At
the place where we were now encamped the soil was good, consisting
in some places of black, and in others of red, mould, like that of
Sierra-Leone, mixed with stones. I saw some palm-trees growing here.
At seven on the morning of the 3rd of June, we resumed our course,
proceeding a mile eastward along some hills, about one hundred
and fifty or two hundred feet high, composed of red, porous stone,
like that of Sierra-Leone. These hills extend north and south, and
they are the last of the Fouta-Dhialon towards the east. From their
summits we discovered a beautiful sandy plain, into which we descended
by a very rapid declivity. We now found the surface of the soil
covered with reddish sand. Further on, our road became gravelly. We
continued our course eastward through a level and very open part of
the country. To the north, however, I observed many trees and plants,
namely, the bombax, the cé, the mimosa, the nédé, the _nauclea
africana_, and the indigo. We met many travellers on the road. Having
proceeded thirteen miles, we halted about four in the afternoon, much
fatigued, near a rivulet, the wide and shallow bed of which consists
of argillaceous sand. It is dry in some places. The natives call it,
the Ba-ndiégué (fish river). It waters Baléya and flows into the
Tankisso: two of our party went to buy smoked fish from some fishermen,
who were near the place where we stopped. We dried our merchandise
which had got wet by the rain of the preceding day, and I was sorry
to be obliged to display my pieces of printed calico which attracted,
in no small degree, the notice of my companions. In the place where
we halted there were not many trees; but I perceived some clumps of
nauclea. The ground was covered with a dry kind of grass. I think
this place must be inundated in the rainy season by the overflowing
of the Ba-ndiégué, the banks of which are well wooded.
On the 4th of June, at six in the morning, we left the banks of
the Ba-ndiégué, and found the plain covered with a beautiful white
narcissus. We took a very pleasant road to the south-east. About eight
o’clock we seated ourselves under a large bombax to breakfast. In
this part huts are erected for the accommodation of travellers, and I
saw many cés in the neighbourhood. We now heard the sound of a drum
proceeding from Saraya, the first village eastward of Baléya. After
a good breakfast of rice and smoke-dried fish, we proceeded nine
miles eastward over a sandy soil. The country is very open, and its
uniform level is not broken by a single hillock. Having crossed the
Ba-ndiégué by a tottering bridge made of the branches of trees,
we reached Saraya about three in the afternoon.
In the plain in which this village is situated I saw some slaves
at work preparing the ground. They had a drum to stimulate them
at their labour. It was the beat of this drum that we heard in the
morning. In some parts of Africa nothing is done except to the sound
of music. Lamfia called to see a man of his acquaintance, who gave
us one of his huts to lodge in. On hearing that an Arab sherif had
arrived, the inhabitants thronged to see me. They gazed at me with
great curiosity, and said that they had seen _Soulocas_[48] before;
but none so white as I was. Lamfia told them my history, and our hut
was full of visiters the whole evening. My umbrella, which I shewed
them, strongly excited their curiosity. Those who went away, described
the wonder to their friends, who came in their turn to get a peep at
it. We made a good supper, which I purchased for about three charges
of gunpowder.
We stopped the whole of the 5th of June at Saraya, in order to recover
a little from our fatigue. My feet were very painful, for my sandals
galled me.
I surveyed the village and its neighbourhood. It is surrounded by
two earth walls, nine feet high, and eight or ten inches thick. The
entrance gate is surmounted by a close range of loopholes for
muskets. I also remarked a little sentry box, round which there
were holes looking in every direction. This village, which is on the
frontier of Baléya, is situated in a sandy plain, level, open, and
fertile. I saw in the neighbourhood large bombaces, baobabs, nédés,
and cés. Indigo grows here without cultivation, and is employed by
the natives for dying their cloths. I shall hereafter describe the
way in which they use it. Water is procured here from wells, two feet
deep, and though rather thick, it is very pleasant to the taste. The
negroes of Saraya, who are all Dhialonkés, came to see me during the
day, and brought me little presents of milk, and the chief gave me
a fowl, which we ate for supper. I gave Lamfia some glass trinkets
to purchase rice and honey, as I wished to treat the people of our
caravan. I observed that Lamfia kept some of the glass for himself;
but this was a trifle which I did not think worth while to notice
to him. I asked him to get the rice pounded, and made into cakes
with the honey which I had bought and that which the people had given
me. Lamfia and his wife mixed with their dirty hands the flour, honey,
and powdered allspice. They made it into little cakes, which, after a
great deal of kneading, were baked in the sun, and put into a little
bag to be eaten on our journey. To add to my stock of provisions,
I bought some salt, an article which was beginning to be very scarce
and dear. I learned that the village of Foho, the residence of the
chief of Baléya, was a day’s journey E.N.E. of Saraya. The people
advised me not to go to Foho, “For,” said they, “the chief is
not a Musulman, and he will make you pay transit duties.” In the
neighbourhood of the village, I saw some ferruginous stones. I broke
one, which contained many particles of iron. These stones are found
on the surface of the soil. The inhabitants smelt them to make their
agricultural implements, which consist merely of hoes, seven or eight
inches long, and three broad. The ends are rounded, and the handles,
which are two feet long, are much bent.
The village of Saraya contains a population of about seven or eight
hundred. The inhabitants keep many cattle which at night are driven
within the two walls that surround their village. I was informed that
the great river flows at the distance of a day’s journey south of
the village. Fish are caught in it, and, after being dried and smoked,
they are used as sauce, and eaten with rice: they make them also an
article of trade. The whole evening the young people of this village
amused themselves by dancing to the sound of a tambourine, and a small
instrument made of bamboo; their dances are sprightly and decorous. My
guide and I paid a visit to the chief, who received us very kindly,
and offered me a sheep-skin to sit upon. The door of his court was
shaded by two bombaces. He afterwards sent us a very good supper of
rice and gombo.
At half past six o’clock in the morning of the 6th of June, we
proceeded four miles E.S.E., over a fine plain of sand. We passed
Fausimoulaya, a village surrounded by a mud wall. The country
was covered with cés and nédés. We crossed the Ba-ndiégué,
which flows through a fine plain clothed with perpetual verdure. We
advanced for two miles in the same direction, over a level plain,
composed of red earth, with a great deal of gravel, and some red
stone of the same kind as that of Sierra-Leone.
We entered the village of Sancougnan, in order to visit the chief,
a ceremony which all travellers are obliged to observe. We found him
lying on a large bullock’s hide, with his head resting on a log of
wood. My guide told him that I was a sherif going to my native country,
near Mecca. This chief, who was said not to be a very pious Musulman,
gave us a very kind reception. He assigned to me a very good hut,
and asked me to pass the next day in his village. Lamfia met with
the son of the chief of Kankan, a zealous Musulman, who had come
to Baléya to sell a horse. I was desirous of making acquaintance
with him, and with this view I gave him a sheet of paper. He spoke
favourably of me to the chief of Sancougnan, who, he said, was a
great warrior, and not over-devout, and therefore might make me pay
a considerable tribute for liberty to pass. After our interview,
which took place in a stable, where he was lying beside his horse,
we went to the hut which was destined for us. The mansa, or chief,
soon sent me a calabash full of rice, mixed with milk and butter, and
sprinkled with salt, which we ate for dinner. I took the precaution of
circulating in the village a story calculated to serve my purpose. I
said that Mr. Macaulay, a merchant at Sierra-Leone, well known through
all this country, had wished me to remain in the English settlement,
and for that purpose offered to advance me money to carry on trade;
but that I rejected the offer on account of my strong dislike to live
among infidels. When in the presence of the chief, I drew forth some
leaves of the Koran, which I read aloud, to induce a belief that I
was a very zealous Musulman. An old man of Bondou, who was settled
in the village, took the leaves of the Koran out of my hands, and
wishing to show his learning, he mumbled some words in a low tone,
holding the leaves sometimes sideways, and sometimes upside-down. I
was so imprudent as to remark upon this, and laugh a little at his
ignorance. He was offended, and immediately returned me the leaves of
the Koran. He remained with the chief until we were gone, and then
he asserted that I was a christian, and not a sherif, as my guide
had stated.
In the evening a storm came on, and it rained heavily all night. The
chief sent us a supper of rice, cooked like the last. On the morning of
the 7th of June we prepared to depart. Lamfia and myself, accompanied
by the son of the chief of Kankan, went to see the mansa of Sancougnan,
to whom I presented seven or eight charges of gunpowder and some leaves
of tobacco; Lamfia added some colat-nuts, which we distributed among
the relations of the chief. They were all in their smoky hut, on the
walls of which were suspended bows, arrows, quivers, and lances. A
jar for water, a bullock’s hide, and some mats, composed the whole
furniture of the place.
We left the village about eight in the morning, and were soon after
overtaken by the mansa, accompanied by the Mandingo of Kankan; the
latter proved very serviceable to me on this occasion. The chief told
us that the old Bondouké had assured him that I was a European, and
not a Moor; that, moreover, I was too white for a Moor; and, that we
certainly intended to deceive him, in order to evade the payment of the
passage duties. Here my guide behaved exceedingly well: he assured the
chief that I was a real Arab, a countryman of the Prophet’s, and a
great sherif, supporting his assertions by the arguments which he had
already employed to convince other incredulous persons whom he had met
with. The Mandingo of Kankan strongly confirmed the declarations of
Lamfia, who manifested much zeal, and asked the chief whether he had
ever seen a christian read the Koran; the mansa concluded by saying,
that he perceived the old Bondouké had spoken falsely, and that he had
no longer any doubt of my being a sherif; then, offering me his hand
in token of peace, he wished me a pleasant journey, and returned to
the village. We continued our route to the east, over a soil composed
of gravel and volcanic stones, black, brittle, and porous. As I went
along I reflected on my imprudent behaviour to the old Bondouké,
which had irritated him and induced him to seek revenge. I resolved
in future to be more circumspect in my intercourse with the negroes,
who, being ignorant, are naturally irritable and vindictive.
After travelling two miles, we arrived, at half-past nine in the
morning, at Courouman-Cambaya, a village surrounded, like Sancougnan,
with a double wall. It contains between five and six hundred
inhabitants. My guide, who had many acquaintances in this village,
assured me that I had nothing to fear: “These people,” said he,
“will not take you for a christian, as they did there,” meaning
at Sancougnan: “they wanted to get at your baggage, for they are
Kaffres,[49] and but for the son of the chief of Kankan, we should
not have come off so well.” We went to one of his school-fellows,
who lodged us in a good hut. It was soon filled by people, attracted
by curiosity to see a sherif. I was visited by a saracolet, who was
on his way from Ségo to Kakondy: he addressed me in the Moorish
tongue. I made him a small present of tobacco-leaves. We stopped at
this village the whole of the 8th; Lamfia exchanged some salt for
cloths. The heat, which had been suffocating throughout the day, was
at night succeeded by a violent storm and heavy rain. On the 9th, we
had to wait for several travellers who were to join us. Some persons
brought me small presents of milk and a fowl, which served for our
dinner. Our host was particularly attentive to us. The inhabitants
were kind and hospitable: every evening by moonlight they assembled
under a bombax to dance. I was much amused by seeing them caper to
the sound of a little tambourine and an instrument made of bamboo,
resembling a flageolet, and producing a very melodious tone.
On the 10th of June, at seven in the morning, we took leave of our
host, to whom at parting I gave a sheet of paper and some tobacco,
for which he loaded me with thanks. We proceeded three miles towards
the east, over a plain of grey sand, covered with the most beautiful
indigo, growing spontaneously. On reaching Siralia, a large village,
containing from seven to eight hundred inhabitants, we went to
visit the chief, who fortunately was absent: my guide assured me,
that if I had seen him, I should have been obliged to make him a
considerable present.
The country around the village is well cultivated. We advanced nine
miles to the S.E. over a road which was partially flooded, owing to
the frequent rains. On our way we saw many neat little ourondés,
surrounded by quickset hedges, which are very ornamental. We crossed,
up to our knees in water, two streams which flow to the northward,
and discharge themselves into the Niger. On the N.E. of our route,
a chain of small mountains was pointed out to me. This chain extends
from north to east, and separates the Baléya from Bouré. The
woods are infested by robbers, who stop travellers, and pillage
them without mercy. We proceeded three miles to the S.E., over
fine, level, and well cultivated ground, and arrived, at three in
the afternoon, at Bacocouda, which contains between five and six
hundred inhabitants. This is the last village east of Baléya. I and
my guide waited on the chief to ask him for a lodging. We found him
seated in a large hut on a bullock’s hide, and surrounded by some
saracolet merchants, who had arrived the preceding evening. I confess
that I was not quite at my ease at sight of these merchants, for they
were the same who had passed through Cambaya, in the Fouta, on their
way from Gambia. One of them spoke to me in the Moorish language; I
answered his questions, the chief immediately rose and conducted me
into one of his huts; he gave us a sheep-skin to sit upon. My guide
presently gave him an account of my adventures, to which he listened
with pleasure, and approved my resolution. We retired, and went to
our hut, where the saracolet, who had spoken to me in Arabic, came
to see me. He told me that he had at first taken me for a christian;
but that now he saw he had been deceived, and that I certainly was an
Arab. He talked very much, and endeavoured to flatter me. I saw that
he wanted something, and gave him a little tobacco, promising that
on my arrival at Kankan I would present him with a pair of scissors:
he proposed to conduct me to Ségo, whence he said I could go to
Jenné by water: I told him that was just what I wished, and he
took his leave. The chief sent us something for supper, and one of
the inhabitants gave us some white yams boiled. The people of this
village spent their evenings and great part of the night in performing
martial dances. They came to borrow my guide’s musket. The men
dance to the sound of two tambourines. These tambourines have each
a stick about fourteen inches long, one end of which is fastened to
the bottom, and the other to the rim of the instrument, by strings
made of sheep’s gut, resembling those of the guitar; at the ends
of the stick are a number of small bells, rings, and bits of iron,
which make a jingling accompaniment to the sound of the tambourine,
and produce a very agreeable effect. The musicians sing, and strike
the tambourines with the hand; their songs stimulate the courage
of the warriors, whom they exhort to fight bravely, and destroy the
infidels. The actors in these mimic wars are armed with sabres, bows,
and muskets; they leap and dance to the sound of the instruments,
assuming menacing attitudes, as though they would destroy their
adversaries: they discharge their muskets, and shoot their arrows,
and afterwards, as if they had been victorious in battle, they leap and
dance in token of rejoicing, and make a thousand other grimaces of that
sort. This spectacle collected together almost all the inhabitants of
the place. After looking on for a short time, I returned to my hut,
for I was afraid of being insulted. When Lamfia joined me, he told
me that the dance we had just witnessed was a representation of the
way in which these people make war against the infidels.