_Of the Climate and Seasons. — Winds. — Vegetable Productions. —
Population. — General Observations on the Character and Disposition
of the Mandingoes; and a summary Account of their Manners and Habits
of Life, their Marriages, &c._
The whole of my route, both in going and returning, having been
confined to a tract of country bounded nearly by the 12th and 15th
parallels of latitude, the reader must imagine that I found the climate
in most places extremely hot; but no where did I feel the heat so
intense and oppressive as in the camp at Benowm, of which mention
has been made in a former place. In some parts, where the country
ascends into hills, the air is at all times comparatively cool; yet
none of the districts which I traversed, could properly be called
mountainous. About the middle of June, the hot and sultry atmosphere
is agitated by violent gusts of wind, (called _tornadoes_) accompanied
with thunder and rain. These usher in what is denominated _the rainy
season_; which continues until the month of November. During this time,
the diurnal rains are very heavy; and the prevailing winds are from the
south-west. The termination of the rainy season, is likewise attended
with violent tornadoes; after which the wind shifts to the north-east,
and continues to blow from that quarter, during the rest of the year.
When the wind sets in from the north-east, it produces a wonderful
change in the face of the country. The grass soon becomes dry and
withered; the rivers subside very rapidly, and many of the trees shed
their leaves. About this period is commonly felt the _harmattan_, a
dry and parching wind, blowing from the north-east, and accompanied
by a thick smoky haze; through which the sun appears of a dull
red colour. This wind, in passing over the great desert of Sahara,
acquires a very strong attraction for humidity, and parches up every
thing exposed to its current. It is, however, reckoned very salutary,
particularly to Europeans, who generally recover their health during
its continuance. I experienced immediate relief from sickness, both
at Dr. Laidley’s, and at Kamalia, during the harmattan. Indeed, the
air during the rainy season is so loaded with moisture, that clothes,
shoes, trunks, and every thing that is not close to the fire, become
damp and mouldy; and the inhabitants may be said to live in a sort of
vapour bath: but this dry wind braces up the solids, which were before
relaxed, gives a cheerful flow of spirits, and is even pleasant to
respiration. Its ill effects are, that it produces chaps in the lips,
and afflicts many of the natives with sore eyes.
Whenever the grass is sufficiently dry, the Negroes set it on fire; but
in Ludamar, and other Moorish countries, this practice is not allowed;
for it is upon the withered stubble that the Moors feed their cattle,
until the return of the rains. The burning the grass in Manding
exhibits a scene of terrific grandeur. In the middle of the night,
I could see the plains and mountains, as far as my eye could reach,
variegated with lines of fire; and the light reflected on the sky, made
the heavens appear in a blaze. In the day time, pillars of smoke were
seen in every direction; while the birds of prey were observed hovering
round the conflagration, and pouncing down upon the snakes, lizards,
and other reptiles, which attempted to escape from the flames. This
annual burning is soon followed by a fresh and sweet verdure, and
the country is thereby rendered more healthful and pleasant.
Of the most remarkable and important of the vegetable productions,
mention has already been made; and they are nearly the same in all
the districts through which I passed. It is observable, however,
that although many species of the edible roots, which grow in the
West-India Islands, are found in Africa, yet I never saw, in any part
of my journey, either the sugar-cane, the coffee, or the cacao tree;
nor could I learn, on inquiry, that they were known to the natives. The
pineapple, and the thousand other delicious fruits, which the industry
of civilized man (improving the bounties of nature), has brought to
so great perfection in the tropical climates of America, are here
equally unknown. I observed, indeed, a few orange and banana trees,
near the mouth of the Gambia; but whether they were indigenous, or
were formerly planted there by some of the white traders, I could not
positively learn. I suspect, that they were originally introduced by
the Portuguese.
Concerning property in the soil; it appeared to me that the lands in
native woods, were considered as belonging to the king, or (where the
government was not monarchical) to the state. When any individual
of free condition, had the means of cultivating more land than he
actually possessed, he applied to the chief man of the district, who
allowed him an extension of territory, on condition of forfeiture if
the lands were not brought into cultivation by a given period. The
condition being fulfilled, the soil became vested in the possessor;
and, for aught that appeared to me, descended to his heirs.
The population, however, considering the extent and fertility of the
soil, and the ease with which lands are obtained, is not very great,
in the countries which I visited. I found many extensive and beautiful
districts, entirely destitute of inhabitants; and in general, the
borders of the different kingdoms, were either very thinly peopled, or
entirely deserted. Many places are likewise unfavourable to population,
from being unhealthful. The swampy banks of the Gambia, the Senegal,
and other rivers towards the Coast, are of this description. Perhaps,
it is on this account chiefly, that the interior countries abound
more with inhabitants, than the maritime districts; for all the Negro
nations that fell under my observation, though divided into a number
of petty independent states, subsist chiefly by the same means, live
nearly in the same temperature, and possess a wonderful similarity of
disposition. The Mandingoes, in particular, are a very gentle race;
cheerful in their dispositions, inquisitive, credulous, simple,
and fond of flattery. Perhaps, the most prominent defect in their
character, is that insurmountable propensity, which the reader must
have observed to prevail in all classes of them, to steal from me
the few effects I was possessed of. For this part of their conduct,
no complete justification can be offered, because theft is a crime
in their own estimation; and it must be observed, that they are
not habitually and generally guilty of it towards each other. This,
however, is an important circumstance in mitigation; and, before we
pronounce them a more depraved people than any other, it were well
to consider whether the lower order of people in any part of Europe,
would have acted, under similar circumstances, with greater honesty
towards a stranger, than the Negroes acted towards me. It must not be
forgotten, that the laws of the country afforded me no protection;
that every one was at liberty to rob me with impunity; and finally,
that some part of my effects were of as great value, in the estimation
of the Negroes, as pearls and diamonds would have been in the eyes
of a European. Let us suppose, a black merchant of Hindostan to have
found his way into the centre of England, with a box of jewels at
his back; and that the laws of the kingdom afforded him no security;
in such a case, the wonder would be, not that the stranger was
robbed of any part of his riches, but that any part was left for a
second depredator. Such, on sober reflection, is the judgment I have
formed concerning the pilfering disposition of the Mandingo Negroes
towards myself. Notwithstanding I was so great a sufferer by it,
I do not consider that their natural sense of justice was perverted
or extinguished: it was overpowered only, for the moment, by the
strength of a temptation which it required no common virtue to resist.
On the other hand, as some counterbalance to this depravity in their
nature, allowing it to be such, it is impossible for me to forget
the disinterested charity, and tender solicitude, with which many of
these poor heathens (from the sovereign of Sego, to the poor women
who received me at different times into their cottages, when I was
perishing of hunger) sympathized with me in my sufferings; relieved
my distresses; and contributed to my safety. This acknowledgment,
however, is perhaps more particularly due to the female part of the
nation. Among the men, as the reader must have seen, my reception,
though generally kind, was sometimes otherwise. It varied according to
the various tempers of those to whom I made application. The hardness
of avarice in some, and the blindness of bigotry in others, had closed
up the avenues to compassion: but I do not recollect a single instance
of hard-heartedness towards me in the women. In all my wanderings
and wretchedness, I found them uniformly kind and compassionate; and
I can truly say, as my predecessor Mr. Ledyard, has eloquently said
before me; “To a woman, I never addressed myself in the language
of decency and friendship, without receiving a decent and friendly
answer. If I was hungry, or thirsty, wet, or sick, they did not
hesitate, like the men, to perform a generous action. In so free,
and so kind a manner did they contribute to my relief; that if I was
dry, I drank the sweetest draught, and if hungry, I eat the coarsest
morsel with a double relish.”
It is surely reasonable to suppose, that the soft and amiable sympathy
of nature, which was thus spontaneously manifested towards me, in my
distress, is displayed by these poor people, as occasion requires, much
more strongly towards persons of their own nation and neighbourhood,
and especially when the objects of their compassion are endeared
to them by the ties of consanguinity. Accordingly, the maternal
affection (neither suppressed by the restraints, nor diverted by the
solicitudes of civilized life) is every where conspicuous among them;
and creates a correspondent return of tenderness in the child. An
illustration of this has been given in p. 47. “Strike me,” said
my attendant, “but do not curse my mother.” The same sentiment
I found universally to prevail, and observed in all parts of Africa,
that the greatest affront which could be offered to a Negro, was to
reflect on her who gave him birth.
It is not strange, that this sense of filial duty and affection
among the Negroes, should be less ardent towards the father than
the mother. The system of polygamy, while it weakens the father’s
attachment, by dividing it among the children of different wives,
concentrates all the mother’s jealous tenderness to one point, the
protection of her own offspring. I perceived with great satisfaction
too, that the maternal solicitude extended not only to the growth
and security of the person, but also, in a certain degree, to the
improvement of the mind of the infant; for one of the first lessons,
in which the Mandingo women instruct their children, is _the practice
of truth_. The reader will probably recollect the case of the unhappy
mother, whose son was murdered by the Moorish banditti, at Funingkedy,
p. 102.—Her only consolation, in her uttermost distress, was the
reflection that the poor boy, in the course of his blameless life,
_had never told a lie_. Such testimony, from a fond mother, on such
an occasion, must have operated powerfully on the youthful part of
the surrounding spectators. It was at once a tribute of praise to
the deceased, and a lesson to the living.
The Negro women suckle their children, until they are able to walk
of themselves. Three years nursing is not uncommon; and during this
period the husband devotes his whole attention to his other wives. To
this practice it is owing, I presume, that the family of each wife is
seldom very numerous. Few women have more than five or six children. As
soon as an infant is able to walk, it is permitted to run about with
great freedom. The mother is not over solicitous to preserve it from
slight falls, and other trifling accidents. A little practice soon
enables a child to take care of itself, and experience acts the
part of a nurse. As they advance in life, the girls are taught to
spin cotton, and to beat corn, and are instructed in other domestic
duties; and the boys are employed in the labours of the field. Both
sexes, whether Bushreens or Kafirs, on attaining the age of puberty,
are circumcised. This painful operation is not considered by the
Kafirs, so much in the light of a religious ceremony, as a matter of
convenience and utility. They have, indeed, a superstitious notion that
it contributes to render the marriage state prolific. The operation is
performed upon several young people at the same time; all of whom are
exempted from every sort of labour, for two months afterwards. During
this period, they form a society called _Solimana_. They visit the
towns and villages in the neighbourhood, where they dance and sing,
and are well treated by the inhabitants. I had frequently, in the
course of my journey, observed parties of this description, but they
were all males. I had, however, an opportunity of seeing a female
_Solimana_, at Kamalia.
In the course of this celebration, it frequently happens that some of
the young women get married. If a man takes a fancy to any one of them,
it is not considered as absolutely necessary, that he should make an
overture to the girl herself. The first object is to agree with the
parents, concerning the recompence to be given them, for the loss of
the company and services of their daughter. The value of two slaves
is a common price, unless the girl is thought very handsome; in which
case, the parents will raise their demand very considerably. If the
lover is rich enough, and willing to give the sum demanded, he then
communicates his wishes to the damsel; but her consent is by no means
necessary to the match; for if the parents agree to it, and eat a few
_kolla-nuts_, which are presented by the suitor as an earnest of the
bargain, the young lady must either have the man of their choice, or
continue unmarried, for she cannot afterwards be given to another. If
the parents should attempt it, the lover is then authorized, by the
laws of the country, to seize upon the girl as his slave. When the day
for celebrating the nuptials is fixed on, a select number of people
are invited to be present at the wedding: a bullock or goat is killed,
and great plenty of victuals dressed for the occasion. As soon as it
is dark, the bride is conducted into a hut, where a company of matrons
assist in arranging the wedding dress, which is always white cotton,
and is put on in such a manner as to conceal the bride from head to
foot. Thus arrayed, she is seated upon a mat, in the middle of the
floor, and the old women place themselves in a circle round her. They
then give her a series of instructions, and point out, with great
propriety, what ought to be her future conduct in life. This scene of
instruction, however, is frequently interrupted by girls, who amuse
the company with songs and dances, which are rather more remarkable
for their gaiety than delicacy. While the bride remains within the hut
with the women, the bridegroom devotes his attention to the guests of
both sexes, who assemble without doors, and by distributing among them
small presents of kolla-nuts, and seeing that every one partakes of
the good cheer which is provided, he contributes much to the general
hilarity of the evening. When supper is ended, the company spend the
remainder of the night in singing and dancing, and seldom separate
until daybreak. About midnight, the bride is privately conducted
by the women into the hut which is to be her future residence; and
the bridegroom, upon a signal given, retires from his company. The
new married couple, however, are always disturbed towards morning by
the women, who assemble to inspect the nuptial sheet, (according to
the manners of the ancient Hebrews, as recorded in Scripture,) and
dance round it. This ceremony is thought indispensably necessary;
nor is the marriage considered as valid without it.
The Negroes, as hath been frequently observed, whether Mahomedan or
Pagan, allow a plurality of wives. The Mahomedans alone, are by their
religion confined to four; and as the husband commonly pays a great
price for each, he requires from all of them the utmost deference
and submission, and treats them more like hired servants, than
companions. They have, however, the management of domestic affairs,
and each in rotation is mistress of the household, and has the care of
dressing the victuals, overlooking the female slaves, &c. But though
the African husbands are possessed of great authority over their
wives, I did not observe, that in general they treat them with cruelty;
neither did I perceive that mean jealousy in their dispositions, which
is so prevalent among the Moors. They permit their wives to partake
of all public diversions, and this indulgence is seldom abused; for
though the Negro women are very cheerful and frank in their behaviour,
they are by no means given to intrigue: I believe that instances
of conjugal infidelity are not common. When the wives quarrel among
themselves, a circumstance which, from the nature of their situation,
must frequently happen, the husband decides between them; and sometimes
finds it necessary to administer a little corporal chastisement, before
tranquillity can be restored. But if any one of the ladies complains
to the chief of the town, that her husband has unjustly punished her,
and shewn an undue partiality to some other of his wives, the affair
is brought to a public trial. In these _palavers_, however, which are
conducted chiefly by married men, I was informed that the complaint
of the wife, is not always considered in a very serious light; and the
complainant herself, is sometimes convicted of strife and contention,
and left without remedy. If she murmurs at the decision of the court,
the magic rod of _Mumbo Jumbo_ soon puts an end to the business.
The children of the Mandingoes are not always named after their
relations; but frequently in consequence of some remarkable
occurrence. Thus, my landlord at Kamalia, was called _Karfa_, a word
signifying _to replace_; because he was born shortly after the death
of one of his brothers. Other names are descriptive of good or bad
qualities; as _Modi_, “a good man;” _Fadibba_, “father of the
town,” &c.: indeed, the very names of their towns have something
descriptive in them; as _Sibidooloo_, “the town of ciboa trees;”
_Kenneyetoo_, “victuals here;” _Dosita_, “lift your spoon.”
Others appear to be given by way of reproach, as _Bammakoo_, “wash
a crocodile;” _Karrankalla_, “no cup to drink from, &c.” A
child is named, when it is seven or eight days old. The ceremony
commences by shaving the infant’s head; and a dish called _Dega_,
made of pounded corn and sour milk, is prepared for the guests. If the
parents are rich, a sheep or a goat is commonly added. This feast is
called _Ding koon lee_, “the child’s head shaving.” During my
stay at Kamalia, I was present at four different feasts of this kind,
and the ceremony was the same in each, whether the child belonged
to a Bushreen or a Kafir. The schoolmaster, who officiated as priest
on those occasions, and who is necessarily a Bushreen, first said a
long prayer over the _dega_; during which every person present took
hold of the brim of the calabash with his right hand. After this,
the schoolmaster took the child in his arms, and said a second prayer;
in which he repeatedly solicited the blessing of God upon the child,
and upon all the company. When this prayer was ended, he whispered a
few sentences in the child’s, ear, and spit three times in its face;
after which he pronounced its name aloud, and returned the infant
to the mother. This part of the ceremony being ended, the father of
the child divided the _dega_ into a number of balls, one of which
he distributed to every person present. And inquiry was then made,
if any person in the town was dangerously sick, it being usual,
in such cases, to send the party a large portion of the _dega_;
which is thought to possess great medical virtues.
Among the Negroes every individual, besides his own proper name,
has likewise a _kontong_, or surname, to denote the family or clan
to which he belongs. Some of these families are very numerous and
powerful. It is impossible to enumerate the various _kontongs_ which
are found in different parts of the country; though the knowledge of
many of them is of great service to the traveller; for as every Negro
plumes himself upon the importance, or the antiquity of his clan,
he is much flattered when he is addressed by his _kontong_.
Salutations, among the Negroes to each other, when they meet, are
always observed; but those in most general use among the Kafirs,
are _Abbe haeretto_,—_E ning seni_,—_Anawari, &c._ all of which
have nearly the same meaning, and signify, _are you well_, or to that
effect. There are likewise salutations which are used at different
times of the day, as _E ning somo_, good morning, &c. The general
answer to all salutations, is to repeat the _kontong_ of the person
who salutes, or else to repeat the salutation itself, first pronouncing
the word _marhaba_, my friend.