Description of Baléya. — Arrival on the banks of the Dhioliba. —
Courouassa. — Sambarala. — Bouré, a mountainous country, rich in
gold. — Crossing the Dhioliba. — The river Yendan. — Kankan. —
Description of the town. — The market. — Gold of Bouré. — A
religious festival. — Ordeal of fire. — Critical situation of
the traveller. — Diseases of the country.
The soil of Baléya is an argillaceous sand, compact, but extremely
fertile, producing all the necessaries of life in abundance. It
is bounded on the west by the Fouta; on the south by Sangaran,
through which runs the Dhioliba; on the east by the little country of
Amana; and on the north by forests. All the villages in this part are
surrounded with a double wall of mud, surmounted by battlements. These
walls are from ten to twelve feet high. The villages contain each
from a hundred to a hundred and twenty-five huts, made of straw.
The inhabitants of Baléya were subjected to the laws of the Prophet
by the Foulahs, since which they annually present some cattle to
the almamy of the Fouta. They are warriors and husbandmen, and
have abundance of the necessaries of life, which they obtain by
the cultivation of the earth, while their cattle supply them with
butter and milk. They manufacture white cloth, which they exchange
with their neighbours for salt. Earthenware is made in almost every
village. The people of Baléya are Dhialonkés. Though Mahometans,
they are, by no means, so zealous as the Foulahs, and drink in
private a sort of beer made of millet and honey. Lamfia told me that
formerly they possessed Fouta-Dhialon. The women are lively, pretty,
and coquettish, and bestow much attention on dressing their hair,
which is arranged in two tufts, one on each side of the head: many
have four tufts. They ornament their heads with coloured glass beads,
tastefully disposed; they wear necklaces of small black glass beads,
interspersed with a few gilt glass ornaments. The necklaces, which
are about three inches broad, encircle the neck like a cravat. The
head-dress of these women would be becoming, if their hair was not
covered with a layer of butter, with which they also grease their
bodies: it renders their skin glossy, but gives them an unpleasant
smell. Most of the females have no other dress than a piece of cloth,
five feet long and two wide, which they fasten round their waists. On
holidays they throw another piece of cloth over their shoulders, and
cover their bosoms: they also wear sandals. This is nearly the general
costume of the women of Negroland. Their dispositions are gentle and
cheerful; their colour is very black; their features handsome, with
curly hair, noses slightly aquiline, thin lips, and large eyes. They
do all the household work, and are obedient to their husbands.
On the 11th of June, after taking leave of the chief, to whom I
presented three leaves of tobacco, which seemed to please him,
we proceeded in a S.E. direction. The saracolet merchants, who
had asses to carry their merchandise, went on first, having to
pass several streams which would retard their progress. The heat
was excessive, and a storm came on. The atmosphere was heavy and
obscured by clouds. I was attacked with a fever on the journey, and,
notwithstanding the heat, I had shivering fits, from which I suffered
greatly. After crossing the streams, where the water was knee-deep,
we overtook the saracolets. They had bargained with some Mandingoes to
carry a part of their baggage, for they were heavily laden. I observed
that the country sloped towards the east. We continued in the same
direction. The eldest saracolet, having traced some Arabic characters
on the ground, and muttered some prayers, assured us that we might
pursue our journey without apprehension, as no misfortune would happen
to us. The country is a little wooded. The nédé and the cé grow
here in abundance. Our road was gravelly. About two in the afternoon
we arrived at Courouassa, a village of Amana, situated on the left
bank of the Dhioliba. Shortly before our arrival a storm arose. My
umbrella and some trees, beneath which we sought shelter, protected
me a little. We had travelled fourteen miles in a S.E. direction,
and were all much fatigued. Lamfia took me to lodge with the chief,
who gave us a kind reception. He provided us with a good hut, and
offered us a hide to sleep upon. I bought a fowl for two charges
of gunpowder, and we had it cooked for supper. The fever had left
me, and I now suffered only from a severe head-ache. I hastened to
take a view of the Dhioliba, which had so long been the object of
my curiosity. I observed that it flowed from S.W. ¼ S. proceeding
slowly to the E.N.E. for the distance of some miles, and then turns
due east. A little to the north of the village I saw a sand-bank
lying very near the left shore of the river. The channel for canoes
is near the right bank. I seated myself for a moment to contemplate
this mysterious river, respecting which the learned of Europe are so
anxious to gain information.
On the left bank, and pretty near the northern part of the village,
there are hills between one hundred and fifty and two hundred
feet high, covered with young trees. The soil appeared to be red,
and of the same kind as that of Sierra-Leone. Some smiths have
established themselves near these hills: they smelt and work up the
iron which is found there in great quantities. These hills extend in
a N.E. direction. There are some also on the right bank, but they are
not so high. The air became cool, and I returned to my hut. During
the night it rained a great deal.
We remained at Courouassa during the 12th. A storm came on accompanied
by an east wind, which occasioned a suffocating heat. The rain poured
in torrents. When it ceased I again visited the banks of the river. I
watched its current, which flowed at the rate of about two miles and
a half or three miles an hour. At this period it was about nine feet
deep. This I calculated by the long pole which the boatmen used to
push along the canoes.[50] In this part it appeared as broad as the
Senegal at Podor. The right bank is lower than the left, on which the
village is situated at an elevation of nearly a twentieth part of a
mile above the water. I observed in the village many large bamboos,
under the shade of which the old men assemble and spend part of the
day in conversation. These people use much snuff; but they do not
take it as we do in Europe, with the fingers; some use a small brush,
and others a little iron spoon like an ear-pick. The negroes told me
that the river begins to overflow in July, and that then they can go
three miles over the plain in canoes. A great quantity of rice is
grown on this plain. The sand-bank which I had seen plainly on the
preceding evening was now no longer visible.
Courouassa is a neat village, surrounded by a mud wall, from ten
to twelve feet high and from eight to ten inches thick. It contains
between four and five hundred inhabitants. I observed that thousands
of swallows, of the same kind as those seen in Europe, had built their
nests in this wall. They were collected in flocks upon the trees,
and I concluded that they were preparing to depart.
Courouassa is entered by several low and narrow openings which are
closed by a thick plank made of a single tree. The town is shaded by
bombaces and baobabs, and it is the principal of five small villages
situated on the banks of the Dhioliba. This country is called Amana;
the inhabitants are called Dhialonkés, and are chiefly idolaters. They
do not travel, but occupy themselves peaceably in the cultivation
of their little fields, which are fertilised by the inundations of
the river. They catch many fish with hooks, which they obtain from
travellers coming from our settlements on the coast. They likewise
fish with the fouène, an instrument consisting of three branches with
darts having teeth like a saw. A large piece of wood forms the handle
of this instrument, which the natives use with great address. I saw
a species of fish with a number of small bones like the carp. The
people dry and smoke this fish, and sell it to their neighbours and
the traders who pass through their country.
Bouré is situated at the distance of a five days’ passage down
the river, in a canoe. The voyage is thus divided: from Courouassa
to Cabarala one day; from Cabarala to Balatou one day; from Balatou
to the village of Dhioliba one day; from Dhioliba to Boun-Bouriman,
one day; from Boun-Bouriman to Bouré, proceeding a little way up
the Tankisso, one day.
Bouré is a mountainous country, containing a number of rich gold
mines, according to the account given to me by the natives. I shall
speak of it more at length in the proper place. I went, accompanied
by my guide, to pay a visit to the chief, who I was told, was a great
warrior and dreaded by his neighbours. We found him alone in his hut
employed in fastening a point to an arrow. A number of bows, arrows,
and quivers, were hung up in various parts of the hut. He asked us
to sit down on a bullock’s hide, and Lamfia conversed with him. The
conversation turned on me. He promised that we should cross the river
next day. Travellers are rowed across by his slaves. He levies duties
which are paid in European merchandise, such as gunpowder, tobacco,
knives, scissors, &c. He also receives salt in payment of these duties,
which render him tolerably rich. He told me that, out of respect to
my rank of sherif, he would allow me to pass duty free. The chief was
a man about fifty years of age, five feet and some inches high. His
countenance was mild, nay even pleasing.
On returning to our hut, we bought some fresh fish for supper. It was
of the kind resembling the carp, which I have already mentioned. It
measures about eight inches long and four or five broad, and is very
bony. The general food of the inhabitants is boiled rice without
salt, but seasoned with a sauce made of dry fish minced. They also
eat fresh fish. With the foigné they make a sort of thick pudding,
which they call _tau_. This is the sangleh of the Senegal. They eat
this tau with a sauce made of herbs or pistachio-nuts; the latter
they cultivate very abundantly. As salt is beginning to be dear,
they use it on festivals and rejoicing days only. They gather the
fruit of the cé and nédé, from which they obtain butter. I saw
some heaps of the seeds of these trees freshly gathered and exposed
to the rain. They were already beginning to germinate.
On the 13th of June, we crossed the river in canoes, twenty-five
feet long, three wide, and one deep. A great number of people were
going across, and they were all disputing, some about the fare that
was demanded, others about who should go first. They all talked at
once and made a most terrible uproar. The saracolets had a great
deal of trouble in getting their asses on board the canoes, and
the parties who had crossed fired muskets in token of rejoicing,
which augmented the tumult created by the disputes of the negroes. I
was obliged to remain exposed to the sun the whole morning; for the
banks of the river are very open. Along the left bank but one tree
was visible. This was a large bombax, under which so many people
had crowded for shade that I could not find room. I saw a number
of women and girls bathing in the river. They were quite naked,
but they seemed to care very little about the presence of the
men. Having finished their ablutions, they returned to the village,
with pagnes round their waists and calabashes on their heads. There
were only four canoes for conveying between two hundred and fifty
and three hundred persons, besides luggage. We were not all landed
on the right bank until near eleven o’clock. The excessive heat had
brought on me a severe head-ache accompanied with fever. We proceeded
onwards to the S.E. over good land, leaving behind us a few merchants
who had not yet crossed the river. I was so ill that I experienced
great difficulty in walking. The heat was intense, and I opened my
umbrella to shelter me from the scorching rays of the sun; but some
of my travelling companions advised me to shut it on approaching
the villages, lest, as they said, it should excite the cupidity of
the Kafirs (infidels). We proceeded eastward. The road was flooded,
and in several places the water was ancle-deep. We passed Sambarala,
a village situated on the bank of the river and surrounded by nédés
and cés. We next pursued our course over a sandy soil, clothed with
beautiful vegetation, among which I observed tamarind-trees. About
three o’clock we arrived at Counancodo, where I saw some fine
orange-trees. We had travelled nine miles in the course of the day.
I told Lamfia that I wished to procure a few tamarinds, as I was
very feverish. He immediately sent his brother to gather some in the
neighbouring wood; but the brother, not understanding what I meant,
brought the leaves instead of the fruit. We could procure no milk,
for the saracolets had gone before us and bought all that the village
afforded. My fever had continued without intermission the whole of
the way. For a little powder I bought a fowl, in order to recruit
my strength. Our caravan consisted of sixty or eighty men, some
carrying loads, others leading asses, and very few walking free from
all encumbrance. One of our companions had a slave, whom he said he
had procured at Sierra-Leone. He feared that he intended to desert,
and begged me to write an amulet to prevent him. The man was very
earnest in his request, and offered immediately to furnish me with ink
and paper. However, as I did not wish to write European characters,
for fear of exciting suspicion, I observed that having left my country
very young I did not know how to make grigris, and I begged him to
apply to some one more learned than I. Next day I saw the poor slave
bearing on his head a burthen which he could scarcely carry, fastened
to a rope the other end of which was tied round his leg, so that
it was out of his power to run away; for his prudent and suspicious
master took care that he should not have a knife to cut the rope.
Our host sent us a good supper of rice, which I added to my fowl. All
the evening, and indeed till night was pretty well advanced, the young
negroes and negresses amused themselves by dancing to the sound of
the tomtom. Their dancing was more decorous than that of the Wolof
negroes in the neighbourhood of the Senegal.
On the 14th of June, at seven in the morning, our caravan proceeded
onward in the direction of E.S.E. After travelling three miles, we
passed near the river, and advanced six miles eastward. We then turned
half a mile to the north, to reach the village of Fessadougou, where
we halted about noon. This village, which contains a population of
about three or four hundred, is situated on the bank of a river, about
half the width of the Dhioliba at Courouassa. I at first conjectured
that it was a branch of that river; but I observed that the direction
of its current, which flowed at the rate of about three miles and
a half an hour, was from south to north. The Mandingoes informed me
that it falls into the Dhioliba, not far from this place. The river
is called the Yendan; its banks are for the most part low and open,
but, about six miles from the village, there are, on both sides,
some little hills. Fessadougou is a part of the Sangaran.
Our road, during the day, was partly sandy, and partly covered
with red porous stones. The country is thickly overgrown with large
trees, which renders it exceedingly pleasant. In the neighbourhood
of Fessadougou, the cé and the nédé are very abundant; indeed,
they are the only trees reared by cultivation, and they are highly
useful to the inhabitants. In the vicinity of the village I saw tilled
land in very good order. Our host sent us a supper.
On the 15th of June, after paying our reckoning in a little tobacco
and salt, as we had done all along the road from Cambaya, we crossed
the river in canoes. It was near ten o’clock when we reached the
right bank. We then proceeded four miles to the S.E., over a gravelly
soil. I had not yet got rid of the fever, but I had enjoyed a little
rest during the night.
The heat was excessive, and my guide insisted on my using my umbrella
to shade me from the scorching rays of the sun: he himself took the
precaution of letting it down, whenever we approached any inhabited
place. It was near half-past eleven when we halted at Farancou-Manbata,
a village containing between three and four hundred inhabitants. Our
road, next day, lay through a tract of country, in which we should have
to travel a considerable distance without coming to any villages. A
storm arose soon after we entered Farancou-Manbata, and it rained
heavily.
At seven, on the morning of the 15th of June, we resumed our journey,
travelling twenty-two miles in the same direction, and crossing
several little streams. The surface of the ground was covered with
red stones and gravel. The country was generally level, but some
hills were visible to the east and west.
About half-past four in the afternoon we stopped to rest in some huts,
made of branches of trees, covered with straw. We had travelled at a
great rate during the day: indeed, we might be said to have run rather
than walked, for we were anxious to reach Kankan next day. On the
road we met many Mandingo merchants going to the Fouta-Dhialon. They
looked at me with great astonishment, but did not inquire whether I
was a Moor, or a christian. The saracolets travelled even faster than
we: they were going to the ourondé (slave village) of Kankan. On my
expressing a wish to go thither also, my guide observed that it was too
distant: it is true, we were greatly fatigued by our forced march. I
had now the good fortune to be free from fever. In the evening it
thundered and lightened, but without rain. We ate our supper with a
good appetite, and, though our bed consisted only of a little straw
scattered over the stones, we enjoyed a good night’s rest.
At half-past five in the morning of the 17th of June, we proceeded
southward, and after travelling three miles and a half, we halted near
the ourondé, and joined the saracolets, who were going to Kankan. I
saw some well cultivated fields of yams, pistachios, and maize. The
foigné was already in a pretty advanced state. We next entered a fine
plain. I saw in the distance some little hillocks, and I remarked that
the ground sloped gently to E.N.E. Many negroes ran after us to see
the caravan. We had gone four miles and a half S.S.E. In some places
the soil was red, mixed with gravel, and very fertile. The country is
covered with cés and nédés. We crossed a little stream, and about
ten o’clock arrived at the town, which is the capital of Kankan. My
guide insisted upon my opening my umbrella, to make my entrance into
his native place. On the road we had met some Mandingoes on horseback,
very neatly dressed, and wearing large straw hats, made in the country,
and of a round form, like those worn by the French peasantry. I was
told that these Mandingoes were going to the fields to superintend
their slaves. Lamfia lodged me in one of his huts, with a Foulah,
who travelled with us, and had come to Kankan to exchange cloth for
salt. On Lamfia’s arrival, all his family ran to greet him, for
he had been absent a considerable time. He called for milk, some of
which he gave to me. During the whole of the evening, people thronged
to Lamfia’s yard to see the Arab sherif. I was visited by several
Mandingoes of rank, and by a good old Moor, who had been settled in
the place for some time. I did not go out of my hut for three days,
as I wished to recover from my fatigue. I also took some doses of
sulphate of quinine.
On the 10th, I went, accompanied by Lamfia and some old men, to
wait upon the chief, whom the Mandingoes of this part of Africa call
Dougou-tigui. He had already been informed of my arrival. He received
me kindly, and made me sit down on a bullock’s hide. I solicited his
permission to pass through his country on my way to Jenné, and he
replied that he would order me to be conducted thither on the first
occasion. I allowed Lamfia to speak for me, for I could only express
myself very imperfectly in the language of the country, and he related
very circumstantially the stories I had circulated respecting the way
in which I had been taken by the christians. The old chief, whose name
was Mamadi-Sanici, was the father of the Mandingo who had so kindly
helped me out of my scrape with the Bondouké at Sancougnan. After
taking leave of the chief we returned home. My guide had ordered a
bull’s hide to be laid down in my hut. This served for my bed, and,
besides a jar containing foigné, it was the only furniture in the
place. When any suspicious persons in the village asserted that I was
a christian, and that I was not at all like a Moor, Lamfia warmly took
my part, and became very angry with those who sought to injure me. He
was particularly kind to me. We ate our meals together, and twice a
day we were served with a good mess of rice, with a sauce composed
of pistachio-nuts, and a good quantity of onions, which thrive well
here. Every evening Lamfia ordered a fire to be lighted in my hut, a
custom which is very general throughout all the country. The negroes,
indeed, burn fires at all seasons of the year, and keep them up the
whole night. On the day of my arrival I made my guide a present, as a
reward for his attention to me on my journey. This present consisted
of a yard of blue Guinea cloth, which he had expressed a wish to
have, three yards of printed calico, and six sheets of paper. He
seemed much pleased, thanked me gratefully, and promised to conduct
me to the Wassoulo, where I subsequently learned that he had to go
on business of his own. He passed part of the day with me in my hut,
because he said he did not wish to leave me alone with the strangers
who came to see me. He employed himself in sewing together pieces of
cloth of the country.
On the market day, the chief of Kankan sent for me. I obeyed the
summons, accompanied by my guide. On entering the hut of Mamadi-Sanici,
I found assembled a number of old men all well dressed. I must confess
that I felt no small degree of uneasiness and anxiety to learn what
decision they would pronounce on the fate of an Arab, whom several
among them declared to be a christian. First of all a short prayer
was said. My guide was questioned as to the way in which he had become
acquainted with me. Lamfia spoke a great deal, and said that the chief
of Cambaya had directed him to conduct me to Mamadi-Sanici, at Kankan;
that I wished to go to Jenné, with the intention of proceeding to
Mecca, my native country. He particularly dwelt on the circumstance
that Mr. Macaulay, the king of the whites at Sierra Leone, for so the
negroes style him, had wished to establish me in trade at that place;
but that I had repelled the odious idea of remaining among infidels. I
was then asked the names of my parents; whether they were still living;
whether I had any other relations, and whether I should know them
again on my arrival in my native country. I replied that having left
Egypt very young, I was quite ignorant of the condition of my parents,
if, indeed, they were still living. After this examination, the old
men deliberated together for a short time and then dismissed me,
telling me that I must remain with Lamfia, to whose care the chief,
Mamadi-Sanici, had recommended me. On leaving the assembly, I asked
my guide what decision had been formed relative to my journey. He
told me it had been determined that it would be better for me to go
by the way of Wassoulo instead of Bouré, as the latter place was
then at war with Kankan, and that one of their men had already been
killed on that road. He added, that I was to be conducted by the
first opportunity to the Wassoulo, whence I might proceed to Jenné,
either by way of Ségo, or Sambatikila, whichever I preferred. I was
very well pleased with this decision, and returned to my hut to get a
few glass ornaments, with which I went to the market to buy some milk.
On the 22nd of June, I went to the mosque accompanied by my guide. The
mosque is a square building of earth, with doors on three of its
sides looking west, north, and south. It contains several avenues
formed by large posts, or pillars, which support the roof. It is not
near so neatly built as the straw mosques of the Fouta-Dhialon. The
prayers were very short; but the almamy, or spiritual chief, read
some passages of the Koran. All the people present were very clean
in their dress. The women have a mosque to themselves, for they are
not permitted to enter the men’s place of worship. The women’s
mosque was not much frequented. Our religious service being ended,
I saw some well-dressed old men proceed to the women’s mosque,
which is built of straw, and very airy. Thither I was summoned,
together with my guide, and we were both desired to sit down in the
middle of the assembly. Lamfia was again questioned respecting the
circumstances which had induced me to travel through the country. The
answers of my guide were repeated aloud by a crier, in order that they
might be heard by those who were outside. When his examination was
ended, one of the old men asked me whether I had any more to say, or
whether all that Lamfia had said was true. I replied that it was. The
saracolet, who spoke Arabic, and had travelled with us from Baléya,
was then called in; I repeated in Arabic all that my guide had first
stated. The saracolet was desired to put many questions to me; but he
got rid of this task by saying that the Arabic spoken in my country,
was not at all like that which he understood. Lamfia was then praised
for the manner in which he had treated me, and the whole assembly
unanimously agreed that I was a true Musulman. The meeting had only
been held to make all the inhabitants acquainted with my journey
through the country, and the circumstances which occasioned it. Thus,
I had nothing to fear from those who might take me for a European. The
assembly consisted of between a thousand and twelve hundred persons,
all very well dressed, and there were many more outside than in the
mosque, which is very large. We were informed that we might retire, and
we did not wait to be told so a second time. After this examination,
I regularly attended the mosque in order to lull suspicion, and when
any one entered my hut, I took care to be holding in my hand a leaf
of the Koran. I frequently saw the saracolet, to whom I gave the pair
of scissors, which I had promised him on the road. He professed a
regard for me, and wished to take me with him to Ségo. I thought
he wished to extort further presents from me; but, perhaps, I was
somewhat prejudiced against him. He and his comrade rested for some
days at Kankan. I did not wish to go by the way of Ségo, being
apprehensive of detection there, and, besides, had I gone thither,
I must, on account of the continual war between the two countries,
have renounced all intention of visiting Jenné, whither I wished to
go. I must confess too, that I did not like the assiduous attention
of the saracolet. His officious kindness appeared to me suspicious,
and I determined not to put his honesty to the test, feeling pretty
certain that if I did, I should have reason to repent it. I, therefore,
allowed him to depart for Kankari, where he was to embark on a river
which flows into the Dhioliba, and on landing, to take the road to
Ségo. Following the advice I had received from the good old Moor
Mohammed, who was perfectly acquainted with the country, I resolved to
go by way of Sambatikila, whence I could proceed to Jenné in greater
security. I was assured that those who performed the pilgrimage to
Mecca always took that road, and that a Foulah of the Fouta-Toro
had even crossed the Bondou, a part of the Fouta-Dhialon, Baléya,
and Kankan, to reach Jenné, by the way of Sambatikila, rather than
go by Kaarta and Ségo. I had, therefore, only to wait for a guide,
and a favourable opportunity of availing myself of his services.
On the 23rd of June, my friend, the saracolet, came to inquire after my
health. He asked me why I did not call to see him in his hut. He seated
himself beside me on a sheep-skin, and after the usual compliments
he gave me a small piece of paper, on which there was some writing in
Arabic characters. This was a grigri, and he assured me that as long
as I kept it about me, I might travel in safety and without fear of
illness. I gratefully accepted this precious talisman in return for
which I gave a few charges of gunpowder.
On the 24th of June, the saracolet again paid me a visit. He begged
me to write him a charm which would make him as rich as the whites. I
told him that, having left my country very young, I did not understand
the art of writing charms; but if I did I should of course employ
my skill for my own advantage. However, I told him that I could give
him a piece of advice, and if he followed it he would certainly grow
rich. I reminded him that he had often spoken to me of the gold
mines of Kankari. “Now,” said I, “when you get there, make
your slaves dig up the ore, and when you have got a certain quantity
of gold, take it to the christians, and with that talisman you can
obtain whatever you want.” He laughed and said he knew of that
talisman before, but that it was a piece of advice which it would be
very difficult to follow. I thus got rid of this troublesome fellow,
and also took my revenge for the falsehood he had trumped up with the
view of tempting me to go to Kankari with him; for I was assured that
there was no such thing as a gold mine in that place.
On the 25th of June, I inspected my baggage, which I did not keep
fastened up. I found that I had been robbed of part of my paper. Lamfia
continued to show me so much kindness, that I could not possibly
suspect him. When I mentioned the circumstance to him, he seemed
greatly astonished and protested that he was not the thief. He went
and fetched the things which I had given him, and desired a negro,
who was in my hut, to return them to me. But I refused to accept them,
observing that I placed too much confidence in him to suspect that he
had robbed me. He then told me that he had seen the Foulah, who was
my fellow-lodger in the hut, rummaging among my things; for which he
(Lamfia) had been very angry with him, and desired him never again to
touch the Arab’s property. The poor Foulah, whom he thus accused,
had been gone three days on his return to his own country. I passed
over this little dishonesty in silence. In the evening I went with
Lamfia to see a negro just arrived from Jenné: this man’s hair was
indescribably filthy, but in spite of this disadvantage he had an air
of pretension about him and appeared perfectly self-satisfied. He
moved his head from one side to another, and shook his dirty hair,
which was long and platted. I and my guide sat down beside him,
and he began to scrutinize me with great curiosity, appearing to
doubt whether I was an Arab. He was told whence I came and that I
wished to go to Jenné. I inquired of him the distance from that
town to Kankan, and begged him to inform me what sort of people I
should meet with on the road. He assured me positively that it was
a journey of three months and ten days, and when I remarked that it
would consequently be necessary to rest by the way, he told me that,
on the contrary, the caravans travelled every day. He said that most
of the tribes between Kankan and Jenné were idolaters, and that there
were very few Musulmans among them. He assured me that I should have
many difficulties to encounter; that the negroes would take me for a
white; and that they had no great liking for people of my colour. As
for the difficulties, which he spoke of, I had made up my mind to
meet and to surmount them, but I was somewhat startled by the length
of the journey which I should be obliged to perform on foot; I soon
bethought myself, indeed, that the negroes never count the time which
their journeys take and that this man could not know for certain
how long he had been on his. I was desirous of setting off as soon
as possible, before the rains became heavier, but I wanted a guide,
and I could not find one willing to accompany me to Sambatikila,
though I promised a handsome present as a reward. I was therefore
persuaded to wait for an opportunity, which would, I was told, soon
occur; and I was glad to hear, that there were numerous communications
between Kankan and the country to which I was bound.
On the 29th of June, the saracolets and some Mandingoes prepared to
set out on their journey through the woods which separate Kankan from
the Wassoulo. My saracolet friend came to see me, and asked me if I
was ready to go with him, observing that I should not, for some time,
meet with so favourable an opportunity for traversing the woods of
the Wassoulo, which were infested with robbers. I informed him of
my resolution of going to Sambatikila, and thence to Jenné. After
inquiring of some Mandingoes, whether that road, with which he was
not acquainted, would answer my views, he bade me adieu. I confess I
was heartily glad to be rid of him. Perhaps, as I have said before,
I was prejudiced against the saracolets, in consequence of what I had
seen of their conduct at Sierra-Leone. This man certainly appeared to
be very obliging, and possibly might not have been as great a rogue
as the rest; yet I could not prevail upon myself to trust him.
Being resolved to take advantage of the first opportunity for
departing, I disposed of part of my merchandise, in order to lighten
my baggage, and sold a flask of powder, and a piece of Guinea cloth;
the rest of my property, consisting of silks, glass trinkets, amber,
and coral, I kept to carry with me. I sold the gunpowder and cloth
at a profit of sixty per cent.; for I would take nothing in payment
but gold, which had became extremely scarce in the country since
the communications between Bouré and Kankan had been interrupted by
the war. I did not speak the Mandingo language sufficiently well to
dispose of the things myself, and I commissioned Lamfia to transact
the business for me. He told me that, to make sure of a good sale for
his commodities, he was in the habit of writing a grigri on a board
such as school-boys learn to write on; then washing off the writing,
he sprinkled with the water the articles he wished to dispose of: by
this method he said he was sure of a good profit. I believe, however,
that an understanding existed between him and the persons who bought
my powder and Guinea cloth, and that he gained some little advantage
himself by the transaction. He expressed a desire to purchase my
tobacco for some trumpery glass trinkets, which he could not otherwise
dispose of. To persuade me to strike the bargain, he assured me that,
in the countries through which I was about to pass, tobacco would
obtain no price, but that glass ornaments, on the contrary, had a
very ready sale. In order to get rid of his importunity, I made the
exchange, and I observed that he cheated me, setting a very low value
on the tobacco. I made a similar exchange with another Mandingo, who
treated me better. I was told that there was at Wassoulo a saracolet
merchant, going to Sambatikila, who must set off in a few days. It
was determined that Lamfia and I should go and join him, and that
I should travel the rest of the way with him. We agreed to set out
after the festival of the Salam, which would take place in a few days;
but it was ordained otherwise as will be seen presently.
I went several times to the market, which is held twice a week in the
town of Kankan. I observed in it several people from the Wassoulo,
Sangaran, and Toron, who come to trade in this place. They bring cloth,
honey, wax, which is carried to our establishments on the coast,
cotton, cattle, and gold. The inhabitants of Toron are distinguished
by their dress. It consists of a short yellow coussabe, wide trowsers
of the same colour, and exceedingly dirty, a large round straw hat,
and occasionally sandals. They are all armed with sabres, which
they procure from the Mandingo merchants. They have also bows and
quivers filled with arrows, and they carry lances in their hand. A
linen band is passed round their waists, to fasten the coussabe,
which is very short and narrow. They wear beards like the Musulmans,
but pay so little attention to cleanliness, that their faces appear
covered with filth. They use great quantities of snuff, and smoke
still more; habits which increase their natural dirtiness. They do
not smoke while travelling, but when they halt they make amends for
their self-denial. I was told that they meet and pass whole days
under the shade of large trees, in smoking and conversing with one
another. They are idolaters. All whom I saw were tall, well made men,
and of a warlike appearance. They are as black as the Mandingoes,
whom, however, they do not resemble in features. Their faces are
rather round, their noses short, though not flat, and their lips
thin. I never saw any women of that nation, but I presume that
their dress is neither more elegant nor cleaner than that of the
men, consisting, I suppose, of a piece of their own cotton cloth
fastened round their waists. These people have woolly hair, and wear
it platted. The custom of the country allows a man to take as many
wives as he can support, but the obligation of giving a large present
to the bride’s mother deters them from taking so many wives as they
would otherwise do. This custom prevails generally among all idolatrous
nations. Toron is subject to numerous petty chiefs, all independent of
each other, and possessing despotic authority. The dignity of chief is
hereditary. The people rear large herds of oxen and sheep, and keep
a great quantity of fowls. Their mountainous country furnishes them
with honey, of which they are extremely fond, and which they bring
for sale to the market of Kankan. Their fertile soil produces all the
necessaries of life; and I was told that they bestow great care on its
cultivation. They grow rice, yams, cassava, pistachio-nuts, foigné,
maize, and millet. They manufacture a great deal of cotton stuff,
not more than five inches broad. I have seen them wear poniards of
their own making, and they also make their agricultural implements, but
where they get the iron I did not learn. The inhabitants of Toron are
often at war with the people of Kankan, who wish to make them embrace
the religion of the Prophet. They are naturally brave, and vigorously
repel the attacks of the Musulmans, who are not sufficiently strong
to keep up a continual warfare.
But to return to the market. It is always well stocked with European
goods, brought from the coast by Mandingo merchants, consisting
of muskets, powder, printed calico, blue and white Guinea cloth,
amber, coral, glass beads, and hardware. I also saw a good deal of
white cloth, manufactured in the Wassoulo; earthen pots made in the
country; all kinds of provisions, such as rice, foigné, yams, cassava,
&c. Fowls, sheep, oxen, and horses, are brought by the inhabitants
of other countries. Fire-wood is also sold in this market by slaves,
who by this traffic procure for themselves a little salt, which is
very dear, but is the principal article of barter. I observed that
several merchants had gold, but they attached great value to it, and
exchanged it for none but the choicest articles. All the dealers are
provided with small scales made in the country, and which appeared
to be tolerably accurate. The seeds of a tree which grows in the
Fouta-Dhialon, the name of which I have forgotten, are used for
weights. These seeds are black and of the size and shape of corossol
seeds, but rather heavier. A piece of gold of the weight of two of
these seeds is worth six francs. The dealers are never deceived by
their weights, which are as accurate as ours. The gold, which I saw
in the Kankan, and which I was told came from the mines of Bouré,
was made into ear-rings of the value of six gourdes. There are also
some worth twenty-five gourdes. I saw likewise gold in small grains,
of the size of shot, and even less. These grains were usually kept
in quills. Lamfia told me in confidence that the merchants, who
possess gold, conceal it in grigris covered with tanned hide, which
they fasten round their necks or arms, by a leather thong. They adopt
this precaution for fear of being robbed on their journeys. Since the
theft which had been committed on me, I had become suspicious, and
I never went out without adopting some precaution for the security
of what I left behind me. Still I went twice a day to the mosque,
that I might appear extremely pious, for I saw the necessity of
blinding the negroes, some of whom were not well disposed towards
me, and declared that I was a white. The Mandingoes are certainly
not fond of the whites, and they hold the name of a christian in
abhorrence; and yet they do not despise Europeans. It is religious
fanaticism alone that makes them view us unfavourably, and even if
they had discovered who I was, it is possible that they would not
have ill-treated me, though they would very probably have robbed me,
and prevented me from continuing my journey. I found the inhabitants
of Kankan as troublesome, and as much addicted to begging, as those
of Cambaya, and not more generous. I received only a few colat-nuts
from them; but the chief certainly made me a present of a bit of meat,
at the solicitation of Mohammed, a Moor who was settled here. I had
not asked Mohammed to make this request, but he reckoned on getting
his share of the feast; and accordingly he and I made a good supper
of the chief’s present.
The 5th of July was the festival of the Salam, which is always
celebrated with great pomp by the Musulmans. Lamfia had on the
preceding day asked me whether I intended to buy any meat to celebrate
the festival. I told him, that as I had a long journey to perform,
with but little to defray my expences, it behoved me to be economical,
if I did not wish to be left on the road: he made no reply, but did
not appear well pleased. I was present at the festival in company with
my guide. It was held on an extensive plain east of the village, not
far from the Milo. In passing through the streets, I observed several
venerable old men, clothed in short scarlet mantles, the edges of
which were trimmed with a yellow sprigged cotton, in imitation of
gold lace. They walked separately, and were followed by a numerous
train. As they proceeded along, they chanted _Allah-akbar, Allah-akbar,
la illa il-Allah, Allah-akbar_, &c.; these words were repeated by their
retinue, which increased in number every minute. In their right hands
they held lances, and they wore red caps on their heads. On arriving
at the plain, I saw a numerous concourse of people attired in a motley
variety of costumes. The greater part wore the dress of the country,
consisting of a coussabe, trowsers, a pointed cap, and sandals. Several
of them were bedecked in old scarlet coats of the English soldiers,
which they had procured at Sierra-Leone, or the Gambia: others were
wrapped in old European cloaks, of various colours, and had European
hats on their heads. In short, they had bedizened themselves in all the
rags and tatters they could collect; and no doubt every one had put on
his complete full-dress suit, in honour of the important occasion. All
the men were armed with guns, lances, bows, and arrows, which, during
prayer, they laid on the ground. The old men in the red cloaks arrived,
followed by crowds of people. The chief soon appeared on horseback,
escorted by two or three hundred Mandingoes, forming a file on each
side of him; these Mandingoes were all armed with muskets. A flag
of rose-coloured taffeta was borne before the chief. The almamy,
or spiritual chief, followed Mamadi-Sanici, who may be called the
chief magistrate: both were escorted by a guard, carrying white silk
flags, which had in the centre a small piece of red, in the form of
a heart. Mamadi-Sanici was dressed simply, but neatly. The almamy,
however, was magnificently attired; he wore a fine scarlet mantle,
trimmed with gold-lace and fringe, which had been presented to him by
Major Peddie, during his stay at Kakondy, on the Rio Nuñez; for, when
the Major was setting out to explore the interior of Africa, he sent
presents to the different chiefs, in order to conciliate their favour.
The old men who wore the red mantles had evidently taken a pattern
from the almamy’s. The music of the festival consisted of two large
drums, exactly resembling those used at Cambaya, which I have already
described. The almamy repeated the prayer with an air of sincere
devotion. It was a solemn spectacle to behold so numerous an assembly
all kneeling in adoration of their God. The prayer being ended, the
old men in the red cloaks formed a canopy with some white pagnes;
beneath the canopy a seat was placed for the almamy, who, having
taken his allotted station, read a long prayer in Arabic, of which,
certainly, none of his auditory understood a word. After this prayer,
the chief, Mamadi-Sanici, harangued the people, and a man standing by
his side repeated in a loud voice what he said, that every one might
hear. I was told that he exhorted his subjects to transfer their
trade to the Wassoulo, Baléya, and the Fouta-Dhialon, adding that
the road to Bouré was so extremely dangerous, that all dealings in
that quarter must be suspended until further orders. After this short
harangue, the crowd hastily retired. So rapid was their movement,
that the gates were not large enough to allow the people to pass; men
and horses mingled together in the rush. Women attended the festival,
but they kept at a respectful distance from the men. They likewise
joined in prayer. As soon as the ceremony was over, the paschal
lamb was slaughtered, and the people regaled themselves during the
rest of the day: feasting is indeed the greatest enjoyment of the
negroes. Lamfia attended the festival arrayed in my woollen wrapper,
and, being determined on making a grand display, he held my umbrella
over his head the whole time, under the pretence of shading himself
from the sun. Before we left his home, he had asked me to attire
myself in this manner, but I declined it, and told him that he might
have the use of the umbrella for the occasion. This was market day,
and I did not perceive that it was more thinly attended on account of
the festival. I went thither to get a little cassava for my guide, who
began to be less attentive than heretofore; probably because I had no
more fine presents to make him, he had given me no breakfast. By way
of excuse for this neglect, he told me, that as it was a festival,
and market-day, his women were busy; but we had two who had nothing
else to do but to prepare the food of the family, and they were
supplied with wood by the slaves, who pick it up in the fields.
The rest of the day passed off without any further rejoicing. At
supper, which was later than usual, the women assembled to take
their repast together, and they made themselves very merry; but
their games are far from being so lively as those of the idolatrous
negroes of Baléya and Amana. They leaped and danced about the hut
and the yard, holding a piece of meat in their hand, and biting at
it in a disgusting manner. Music and dancing are forbidden among the
Musulmans, and consequently their amusements are far from equalling
in frolic and gaiety those which prevail among the pagans. After
supper I was visited by an old marabout, who had come from Ségo:
he looked at me with an expression of great curiosity, and could not
help laughing at the length of my nose, assuring me that he had never
seen any thing like it; he lavished benedictions upon me, as well
as Lamfia, whose behaviour to me he praised highly. Lamfia greatly
commended my religious zeal. This marabout confirmed the news which I
had heard of a war between Ségo and Jenné, and he advised me to go
by the way of Sambatikila. My host cut off two or three ells of the
cloth of native manufacture, as a present for the marabout, who took
care to give him a good dose of flattery. As soon as he had received
the present, he went off, loading Lamfia with fresh benedictions,
and praising his generosity.
On the 6th of July, being alone in my hut, I took the opportunity to
examine my merchandise, which, unfortunately, was not under lock and
key. I discovered, that some one had been meddling with my things,
for the packets of glass-beads were not tied up in the manner in which
I had left them; I immediately looked over carefully all my baggage,
and, to my mortification, I found that I had been robbed, and that
my most beautiful beads had disappeared. Fortunately I had on the
eve of the festival hid my amber, my coral, and a little silver,
in a small bag, containing cream of tartar and purgative salts. The
thief had begun to open the bag of salts, but when he saw what it
contained, he had thrown it aside, and fallen upon the glass beads:
a razor, which I had lent on the preceding day to Lamfia, to cut his
mustaches, and which he had often begged me to give to him, had also
disappeared. This man believed me to be richer than I was. He thought
that I possessed silver, gold, and a good stock of amber and coral;
he frequently asked me to sell him some, but I always took care to
tell him I had none. On the day of the festival, I went out to the
market, and also called upon a Mandingo, who wished to accompany me
to Jenné and thence to travel to Mecca. He was about thirty-five or
forty years old, and, notwithstanding his zeal for religion, he could
not prevail on himself to disobey his father, who was very averse
to his undertaking such a journey. Disobedience in such a case might
well have been excusable, since it arose from a desire to please God.
I took care to let my host know that I was aware of his having been
alone in my hut: I told him this in the presence of several persons,
who came to see me. He appeared to be much vexed at the loss I had
sustained. He made a great noise, assuring the Mandingoes who were
present, that every person had gone out to prayer on the day of the
festival, and that no one remained in the house but a little girl,
ten or twelve years old. Not being able to throw the blame, as he
before did, on the poor Foulah of the Fouta-Dhialon, he ordered the
young slave to appear, and, addressing her in a severe tone, laid
hold of both her hands in one of his, and threatened to beat her,
if she did not name the person who had been in the hut during our
absence. The girl declared that no one had entered, and that she
had not quitted the hut. Lamfia then suspended his threats, lest the
girl might say something to criminate himself. He loosed her hands,
and said to the by-standers, that it was impossible I could have been
robbed. I was pretty sure that this theft had not been committed by
strangers; for I took the precaution, previously to going to prayer,
to deposit my things in the millet jar, and no one besides Lamfia saw
me do so. I did not at this moment mention to him the razor, which
was also missing; but he continued to make a great disturbance, and
to threaten the little slave, who, however, came off at last with the
fright, as I did with the loss of my glass beads. When I reflected on
the kind interest which this man had evinced for me, I could not fix
my suspicions on him; and I secretly accused his wives, who had often
appeared to wish for my glass ornaments. As for Lamfia, he constantly
repeated that I could not have known how much merchandise I had, and
that I certainly had not been robbed. This excited my indignation, and
I looked angrily at him. He cast down his head, being unable to face
me, and, from that moment, I deemed him guilty. I no longer accused
any one but him, and determined to keep a vigilant look-out for the
future. In the evening, he asked me very coolly if I intended to go
the mosque: I replied, that I wished very much to go, but that I was
apprehensive for the safety of the rest of my things, as the thief
might not perhaps be so moderate as on the former occasion. At this
he again hung down his head like a criminal. However, I endeavoured
not to let my just suspicions be observed, or at least, not so as
to make them be talked of abroad, which might have been attended
with fatal consequences to myself: but, in spite of my caution,
the affair became known. Being unable to stay continually at home
to watch my property, I sent for a padlock to put on my bag. Lamfia,
who still wished to appear extremely complaisant, took upon himself
the trouble of making this purchase. I fixed the padlock on my bag,
and, when I turned the key in his presence, he said to me, “Now, you
will no longer run any risk of being robbed.”—“Yes,” I replied,
“but that will not bring back my glass beads. It is now too late;
I should have put a lock on my baggage sooner, if I had not thought
that every thing was safe with you.” He felt this reproach, and was
visibly affected by it, but endeavoured to extricate himself from his
embarrassment, by disputing the fact of the robbery, and observing,
that a thief would not have been content with part of my goods,
but have carried off the whole. This way of talking, however, served
to confirm my suspicion; because, if the thief had been a stranger,
he would probably have taken all, but he, fearing the consequences
of detection, had pilfered only a part, in the hope that the loss
would escape my notice.
The situation became painful; he feared that, if I continued
much longer in the place, my complaints might be attended with
more disagreeable effects to himself; he was therefore anxious to
hasten our departure. In the evening I went with him to take leave
of the mansa, and, though perfectly convinced that he had robbed
me, I resolved to travel through the forest with him, rather than
take the chance of being worse served by another guide. We did not
find the chief at home, as he had gone to the ourondé to inspect
his slaves. We therefore postponed our farewell interview until the
following morning. On the same day the women and children assembled
about me in the yard, and pretended to shew me glass beads similar
to those I had lost. Lamfia affected not to notice these insults,
fearing, perhaps, a new altercation with me. I stifled my displeasure,
and waited patiently to see the end of this scene, without shewing
any anger, which I was certain would only serve to prolong it. I
had eaten nothing all day, and a little after sun-set, he gave me
some rice very well prepared. Previously to this affair, he always
took care to order his supper to be got ready early, that we might
take that meal together a little before the sun went down, because,
as he said, the Arabs do not like late suppers. Indeed, I could not
but feel grateful for the attention he had hitherto paid me. When
I fell asleep during the day in my hut, I was often surprised on
awaking, to find pistachio-nuts roasted and properly prepared, laid
down beside me. I was also indebted to him for always taking my part
against any one who wished to injure me. I was nevertheless destined
to be the dupe of his assiduities.
On the 7th of July we repaired again to the house of the mansa, to
take leave of him, but he was still absent. On our way home I said to
Lamfia, perhaps imprudently, that the thief had also taken the razor
with which he had shaved himself on the day before the festival. He
replied in a very confident manner, that he considered this impossible,
and that it was certainly in my sack.
On our return to the hut, he begged me, in the presence of the
Mandingo, to examine my baggage once more. After various useless
searches, long discussions, and many goings and comings, the razor
was at length found in the millet jar, where I am certain it had been
that moment put, in the hope of persuading me that it had not been
stolen but mislaid. Lamfia wished to restore it to me, but I would
not take it, telling him that I wished to have at the same time,
all the things I had lost. At this observation he appeared very much
disconcerted. Two old men advised me to complain to the chief, if the
thief did not immediately restore every thing he had taken. I seized
the idea, and threatened to adopt it. He was alarmed, and requested
me to wait a little. After a moment’s reflexion he observed, that
as I had been robbed under his roof, and as my person and property
had been entrusted to his care by the chief of Cambaya, I was under
his responsibility, and he therefore considered himself bound to make
good whatever I had lost. On this condition I promised silence; but,
finding that he was in no hurry to keep his word, and fearing to be
plundered a third time, I followed the advice of several old men,
who accompanied me to the chief of the district, to beg of him to
give me a lodging, until an opportunity should occur for travelling
across the forest of Wassoulo. Lamfia, who accompanied us, carried
my sack. He had already several times proposed to go to the mansa,
to submit to an ordeal, which consisted in passing a red-hot iron
across the tongue. The person accused is acquitted if the iron do not
burn him, but in that case the accuser is obliged to submit to the
same ordeal. Judgment is pronounced against the party who refuses
to undergo the operation. If it be the prosecutor, he must make
reparation by giving the accused a present; if the latter, he must
restore the value of what he is thus found guilty of stealing. This
absurd custom, which ignorance has established, prevails throughout
the whole of western Africa.
We found the chief in the midst of business. He was presiding over
the council of elders, assembled at the women’s mosque. We entered
a hut, and soon afterwards the judges arrived. A native of Kankan,
who knew something of Arabic, acted as my interpreter; I asked him
to perform this office for me, as I did not understand the Mandingo
sufficiently to make myself understood. He declared to the assembly,
in terms which appeared to me very forcible, the manner in which
I had been robbed; mentioning every particular, even the razor
scene. Lamfia maintained, with great boldness, that I had not been
robbed; he reverted once more to the loss of my paper, still accusing
the absent Foulah. My interpreter answered, and stated in my name,
that I could never sufficiently express the sense I entertained of the
kind reception I had experienced from the inhabitants of Fouta-Dhialon,
on my passage through their country; that so far from cheating me,
they had behaved to me with the most generous hospitality; that there
was no doubt that the person who had stolen my glass beads had also
taken the paper. Lamfia, to justify himself, and defend his character,
proposed to submit to the ordeal of red-hot iron, which often takes
place among the people without any appeal to the judge. The mansa,
however, ordered him to be silent. This chief, with whom I asked
leave to lodge, advised me to remain with my present host, as he was
to depart in two days, with a number of other merchants, to traverse
the forests of Wassoulo.[51] I suspected that the mansa was afraid
of being put to the expense of maintaining me, and I did not insist
further on taking up my residence with him. I replied that I would
rather return to Fouta-Dhialon than remain longer with this man,
and I requested to be permitted to live with the worthy old Moor, who
had continued to pay me amicable visits, and with whom I had always
been on good terms. To this the assembly gave a unanimous consent. I
left all my baggage under the care of the mansa, until a place should
be procured for me in which I could lock it up safely. He urged me,
with an air of kindness, to take my woollen wrapper to lay over me
at night, observing that I should probably be cold.
I returned to my old quarters to get some medicines which I had left,
because Mamadi-Sanici had desired me to prescribe for him. I took
a negro with me, as I feared I should be insulted if I went alone;
for, though most of the people took my part, and were indignant at
Lamfia’s conduct, I was apprehensive that his passion, excited by
the scene which had just passed, would lead him to some excess. My
precaution was not taken in vain, for he received me very ill, and made
a good deal of difficulty in giving me what I demanded. He would have
driven me from his hut, and even went so far as to attempt to strike
me; but several persons who were present, interfered, and condemned
his behaviour. In his fury he said, what he himself had a thousand
times contradicted, that I was a christian, who was endeavouring to
penetrate into the east, to take advantage of the Musulmans and to
overreach them.
This scene, which I had foreseen, but which I could not avoid,
vexed me exceedingly, for I was afraid it might lead to unpleasant
consequences. However, no attention was paid to Lamfia’s fury; he
was looked upon as a rogue irritated at finding himself discovered; and
I was told not to mind his accusations. I endeavoured to interest the
natives in my behalf, pointing out to them my critical situation, alone
and almost destitute in a strange country, and to crown my misfortunes,
speaking the language but imperfectly. Many appeared to pity me, and
these were the most zealous followers of the Prophet. I then went to
the humble hut of my new host, who received me in the best manner he
could. He even offered me the mat on which he was himself accustomed to
lie; but this I objected to take, being reluctant to deprive the old
man of it. He insisted however that I should have it, observing that
it became me as a stranger to yield to him, and allow him, a native
of the country, to do the honours of his little hut in his own way. I
partook of his frugal supper, consisting of a small plate of tau,
with some good gombo sauce, seasoned with salt. How happens it that,
in every country, the poor man is always the most charitable? Because,
being himself unfortunate, he measures another’s wants by his own.
On the morning of the 8th of July, the chief sent for me, and I and
the Moor Mohammed went to him. He was visiting the alkali,[52] a
Foulah of the Wassoulo, settled at Kankan. He was one of the richest
men in the town, and was also a member of the council. I found three
or four Mandingoes of rank, who accompanied Mamadi-Sanici. An account
was given to all present of the theft that had been committed upon me,
and I took notice that Lamfia’s good conduct to me, up to the time of
the discovery of the robbery, was mentioned in terms of praise. It was
decided that, as no proofs could be brought against him, he could not
be punished; a decision which I thought very just. I was informed that
the alkali was to be my host, because the sherif Mohammed was poor,
and had no rice to give me; and, it was added, that the hut which I
should occupy was protected by a lock and key; so that I need not fear
any further depredation. The persons present then expressed a desire
to examine my effects, alleging, as a reason for so doing, that in
case of my being robbed again they might know what I possessed. I was
not thankful to them for this precaution; nevertheless, though much
against my inclination, I displayed my merchandise, taking good care
to hide my notes, lest they might give rise to suspicion. Every thing
was closely examined; the glass beads were counted and the cloth was
measured. They did not however find my amber, for I had concealed it
among some cream of tartar. I opened the packet which contained it,
and shewed them the white powder, which they tasted, supposing it to
be sugar. When undeceived, they were very anxious that I should give
them some medicine: all declaring themselves to be unwell. After having
examined every thing, they allowed me to pack up my goods, and none of
them asked me for any thing except medicine. A hut was assigned to me,
and I placed my property under lock and key, in a store-house, which
was attached to my dwelling, a thing I had not before seen in the
country. I was very well attended to, and supplied with every thing
I could possibly want; but, as I did not wish to live at any one’s
expence, I proposed to buy rice, for myself at the market. This was
opposed, however, and I was told that I should want for nothing.
This new host being very devout, I took care to be exceedingly
attentive to prayers. But I impatiently looked for an opportunity to
depart; and I was induced to hope that one would shortly occur. The
rains had begun to be frequent; not a day passed over without a storm,
and I was continually tormented by the thought that the country through
which I should have to travel would be flooded. But even this was less
distressing than the idea of staying in a place, where the quarrel
which I had had with Lamfia promised me no security for the future. I
was afraid that his ill-will towards me might give rise to something
unpleasant. However, I was very comfortable with my new host, who was
very rich, and much more generous than the generality of Mandingoes. He
possessed numerous herds of oxen and cows, which supplied him with
abundance of excellent milk. He often sent me some of it, together
with a déguet, (a sort of couscous) an attention which no Mandingo
had before paid me, with the exception of a sherif of the country,
who gave me a little milk, because, as he said, we were relations. I
was a neighbour to the Moor Mohammed, and every evening we took our
supper together. He often came to bear me company, and he helped to
while away my tedious hours, by introducing me to all his friends. This
good old man, who was about sixty, was short, and had the features
of an Arab; he was inconceivably active, and talked much, and with
great rapidity. His wife, who was a negress, had borne him a son,
who was at that time between twelve and fifteen years old. The lad was
a poor looking creature, and his delicate health caused much anxiety
to his old father. The mother was extremely industrious; she cooked
all the victuals, and attended to the household concerns. Mohammed
had a slave, whom he employed in cultivating a little garden, which
surrounded his habitation. Three huts, built upon a piece of ground
which the alkali had given him, served for the dwelling of himself and
family. He had no field to cultivate, and his only resource was to go
from place to place, asking the Mandingoes for rice, foigné, salt,
meat, &c. for the maintainance of his family. In the middle of his
garden he had a beautiful orange-tree, which bore very fine fruit. He
told me he was sorry the oranges were not ripe enough for me to taste
them. His poverty, together with the disinterested hospitality which
he had extended to me, interested me exceedingly. I regretted that I
could not meliorate his condition; but I forced him to accept a few
small presents, for which he testified his gratitude in the warmest
terms. Mamadi-Sanici sent to ask me for a remedy to give to one of
his wives, who had sore eyes. I did not know what to give him, but
as it was to my interest not to refuse him any thing, I put a little
volatile alkali in water, and directed the eyes to be bathed with
it, thinking that at all events it could do no harm. My presence,
however, was required, and I went and bathed the patient’s eyes
myself. The mansa took the opportunity of asking me for an application
for a bad foot, with which he had been afflicted for some years. I
prescribed poultices of purslain, which grows spontaneously all
over the country. The diseases which I observed to prevail among the
people were ulcers on the legs, fevers, leprosy, elephantiasis, and
goitre. I also noticed that several negroes had large white marks,
of the colour of our skin, on their arms and legs, which I was told
arose from ill health. I conjectured that they were marks of leprosy.