Travels through Central Africa to Timbuctoo; and across the Great Desert, to Morocco, performed in the years 1824-1828, Vol. 1 (of 2)

Popoco. — Granite mountains. — We cross the Bâ-fing (the principal tributary of the Senegal) near its source. — Great cataract. — Fouta-Dhialon. — Langoué. — Couroufi. — Schools. — Albinos. — Industry of the inhabitants. — The traveller obliged to turn physician.

The 2nd of May was employed in procuring carriers for our luggage, as those who had come with us from Kakondy would not proceed any further. About three in the afternoon some of our fellow-travellers left us, and amongst the number was my young interpreter. I confessed that I was sorry to part with him, for his conversation sometimes helped to while away the weariness of the journey. He talked of his country, to which he appeared fondly attached. He was sorry, he said, to see it desolated by the civil war which had existed since it had had two sovereigns, each supported by a formidable party. I shall treat of this subject more at length hereafter.

We escorted our companions out of the village. As we could not procure porters, we were obliged to stay there the whole of the 3rd of May. The inhabitants, having learned who I was from my guide, Ibrahim, thronged to see me, and our hut was all day full of visiters. They overwhelmed me with troublesome questions, and some of them made me little presents. I sent to buy some cassava with glass beads; but the people who sold it would not take payment. The news of the arrival of an Arab, a countryman of the prophet’s, spread through all the neighbouring villages. I was visited by several great marabouts, or priests, who in that country receive the name of Tierno. The chief of Tiéléri, a village two miles north of Popoco, sent me a present of some milk, and a colat-nut, a mark of very high respect. The women in this country have an unusual share of curiosity. They came to see me, and gave me cassava. Some of them knelt down when they presented it to me.

Popoco is situated in a fertile plain. The soil is a kind of black sand. The village is large, containing between one hundred and fifty and two hundred slaves, who are employed in agriculture. I saw cassava, yams, and pistachios, thriving well. The inhabitants also grow a considerable quantity of rice and millet. At a little distance from the village there are some orange-trees.

I learned here that the Fouta-Dhialon had been divided by two parties since the death of the almamy Gadry, whose reign had been tranquil. Tierno-Boubacar, and Tierno-Yayaye, each claimed the right of succeeding him, and they were at war. Yayaye, whose party was at first the stronger, withdrew for some time to wage war against the infidels. This hazardous expedition proved very unfortunate for him, as it afforded his adversary time to ingratiate himself with the people. When Yayaye returned from his expedition, in which he sustained some loss, circular letters were distributed throughout the country, proclaiming the elevation of Boubacar to the dignity of chief of the state. Yayaye retired, but without renouncing his pretensions, and still retaining a very formidable party.

Damasisya is situated to the north. We proceeded four miles E.S.E. over a gravelly soil, and at two in the afternoon halted at Dité, where we changed our carriers. I met with a very kind reception in this little village, where I found a negro who had seen me at Kakondy; he eagerly related to the inhabitants the story which I had invented, and which produced a good effect, and was of great advantage to me. Timbo, the capital of the Fouta, is two days’ journey S.E. ¼ S. of this village, which is surrounded by a quick-set hedge.

On the 5th of May, at five in the morning some new milk was brought for my breakfast; I drank it, and was soon seized with a violent retching and pains in my stomach, which continued during a great part of the day. This illness obliged me to stop in the village with my guide. I must confess, that I entertained some apprehension of having been poisoned; but the conduct of the Foulahs, who came to inquire after me, and who appeared greatly concerned for my illness, removed this suspicion. One of them made me a present of a large fowl, which was eaten by my guide and his slaves; for my part, I could not touch food. The caravan set off, leaving me behind; but, about three in the afternoon, finding myself better, we started with the intention of overtaking it. Proceeding over a gravelly tract in a S.S.E. direction, we passed Foucouba, a village containing a population of five or six hundred. We next reached the village of Digui, containing three or four hundred inhabitants. Here we halted a little before sun-set, and went to visit a friend of my guide’s, who gave us a very kind reception. The chief invited me and Ibrahim to his hut, and asked us to partake of his supper of rice and sour milk. I ate a little of it; but this sort of food was not calculated to restore my disordered stomach. The chief proposed that I should go and see the almamy, who, he said, would receive me well, and make me handsome presents. I was not inclined to put his generosity to the test, being fearful that he might detain me. My guide answered for me, and observed, that when we should arrive at Kankan-Fodéa, his country, he would conduct me to the chief of Timbo. Our host sent us a supper of rice with roasted pistachio-nuts.

The morning of the 6th was rainy. I was visited by several women, who brought me little presents of milk, rice, oranges, &c. A shoemaker gave me a pair of sandals, which were very acceptable, mine being out of repair. About nine o’clock, the rain having ceased, we departed. Several of the inhabitants escorted us out of the village. Our course was E.S.E. The rain had purified and refreshed the air. We passed Courou, a village situated at the foot of a hill, twenty-five or thirty fathoms high. We passed through a fertile and picturesque plain, thickly bespangled with small white flowers. I saw a number of slaves employed in preparing the ground for sowing rice and various kinds of grain. After crossing a little stream, we arrived near Bady, a village agreeably situated on the banks of a rivulet which we forded, the water being nearly as high as our waists. This village contains a population of three hundred and fifty, or four hundred; it is situated in a plain, and overlooked by a hill. I saw in the neighbourhood some good plantations of a small species of tobacco.

At five o’clock in the afternoon we arrived at Doudé, a village of the same size as Bady, and about a mile and a half to the E.S.E. of it. The chief came to receive us at the entrance of the palisade, by which his grounds were surrounded. I remarked some cotton very badly cultivated. They sow it broad-cast, as we do corn, so that it grows too close, which prevents its thriving. I saw a young negress gathering the cotton, which appeared to me to be of inferior quality. We were lodged in a large and handsome hut with two doors, situated on the left of our route. Our host felt highly honoured in having beneath his roof a countryman of the prophet’s; for my guide had related to him the pretended events of my youth. He came up close to me, stroked my head with his hands, and then rubbed his own face, as if this contact with a countryman of the prophet’s had in it something holy or salutary. We performed our devotions together. The old man had collected near an orange-tree a great number of small flints, on which, in the spirit of penitence, he knelt to prayer. This greatly annoyed me; for I was obliged to follow his example. He afterwards presented to me a child of four or five years of age, who had sore eyes, and begged me to cure him if I could. I was much embarrassed, and told him that I had no remedy for the disorder; but my guide had assured him of the contrary, and the old man, supposing there was a want of inclination on my part, offered to pay me. I told him that my baggage had been sent forward, and that I could not overtake it till next day. He was silent, but appeared not to be best pleased with my answer. In all my life I never saw such a disease as that under which this child laboured. It suffered no pain, but it was almost deprived of sight. I have since thought that it might be a kind of cataract. The marabouts, who officiate as doctors in this country, had ineffectually exhausted all their skill in grigris, or amulets, for the patient. They could do nothing more, and the child was abandoned to its fate. I advised the parents to wash its eyes with a decoction of baobab leaves, which might serve as a substitute for mallows, and to take the child to Sierra-Leone for medical assistance; but they shrunk with horror from the idea of placing it in the hands of christians.

Our host gave us rice and sour milk for supper, which we ate seated under an orange tree.

At seven o’clock in the morning of the 7th of May, we prepared for departure. On going out I observed that the goats had been put for the night into a loft, ten or twelve feet high. We set out in an E.S.E. direction, and proceeded four miles down hill, by a very stony road, which brought us to Couraco, a village situated near a hill, at the foot of which flows a pretty stream. We seated ourselves on the margin of this stream to take our breakfast of rice, which we had saved from the preceding evening. Our repast being ended, we proceeded gaily on our way, in the same direction, over a very good sandy soil. We passed near Coulinco, a village containing from five to six hundred inhabitants, and surrounded by a quick-set hedge. Farther on we came to Cagnola, a fine village, situated near a hill, below which runs a stream, that we had to cross. After we had ascended the hill, the road was covered with ferruginous stones. We found ourselves on an elevated plain, whence we could perceive a chain of very high mountains, extending further than the eye could reach, from N.E. ¼ E. to S.W. They appeared to be covered with fine vegetation. The Bâ-fing has its source there; and there are likewise numerous ponds of beautiful limpid water. These mountains give rise to several large rivers and streams, which fertilize this fine country and clothe it with a verdure, that is incessantly renewed. On the slope there are to be seen many small slave villages, surrounded with plantations of cotton and the fruits which are to be found in our colonies. These charming and picturesque spots delight the eye and help to relieve the monotony of the journey. Rice and many other articles are cultivated here.

A violent storm came on from the east. We rapidly descended by a declivity, covered with large blocks of black granite, and red sand mixed with stones of the same colour. We proceeded three miles E.S.E. over a stony road. I observed some ferruginous rocks, and numerous springs issuing from among them. The storm approached, and we were overtaken by the rain, which fell in torrents. I used my umbrella, but it was of little service. On every side the rain water came pouring down the hills, and swelled the streams. We hurried forward to some huts, situated near a little hill, and there we halted. This hamlet is called Bâfila, a name probably derived from its vicinity to the Bâ-fing (black river). We entered the hut of an old woman, who cheerfully afforded us hospitality. She gazed earnestly at me, and told me that she had never till then seen a Moor. Her little dwelling was surrounded with cassavas, caribbee cabbages, giraumons, pistachios, and gombos. I likewise observed many kinds of herbs, with which I was unacquainted. As soon as the rain ceased, I went out to walk round the garden. The sun was not visible, and the clouds which had gathered upon the tops of the mountains, rendered the atmosphere gloomy and damp. I saw, at some distance in the plain, a stream running over a bed of pebbles, and producing a soft murmur. I might almost have fancied myself in some romantic region of fairy-land. I returned to the humble habitation of the old woman: she was gathering herbs for the supper of her little family, which consisted of two lads, who, she told me, were working in the fields. I went back to our hut and roasted in the ashes some pieces of cassava, which the old woman had given me. Shortly afterwards the two young negroes entered. They had no clothing except a small piece of cloth fastened round their middle. As soon as they learned that a Moor proceeding to Mecca had become their guest, they came to me, and asked me how I was, in a very kind tone. They invited me to their hut, which was much larger than ours; and they fetched a large mat to cover me. The rain, which had begun again, continued all night, accompanied with dreadful claps of thunder and flashes of lightning, in quick succession. When I entered their hut, the kind negroes seated me near the fire upon a sheep-skin, and offered me a little sour milk, which probably they had intended for their own supper; but I should have offended them by refusing it. The mother cooked a little foigné, which grows in abundance in these mountains, for the family’s supper. She placed a small pot on the fire, by the side of a large one, for boiling the herbs which she had gathered that evening. I recognized among them the calabash, the giraumon, allspice, brette, sesamum, and many others;—to these she added a little gombo. The foigné, when cooked, was placed in calabashes to be eaten. I now perceived two little girls, whom I had not before remarked. They ate their supper apart, and the old woman reserved her own portion in the pot. Ibrahim sent me my supper of rice and milk which the negroes had given me. They would not partake of it although I pressed them. They invited me to take some of theirs, which I at first declined; but, as they urged me, I took a handful and withdrew. I really wondered how the poor creatures could eat this rice; for it was without either salt or butter. They did not like to touch my supper because they were slaves. We said prayers together, and lay down upon mats; but I was kept awake all night by the thunder.

On the 8th of May, at six in the morning, after eating a piece of the cassava which was cooked the evening before we took leave of our hostess; for the lads were already gone to the fields. We proceeded eastward; then turning into the mountains, we were obliged to climb from rock to rock. There is, however, some very good soil. We arrived on the banks of the Bâ-fing (the black river) so called because its bed consists of enormous rocks of black granite. Some of these rocks are pointed and very sharp, so that they often cut the feet of the negroes in crossing the river. The Bâ-fing is the principal tributary of the Senegal: it runs from south to north among the mountains. The masses of granite, of which its bed is composed, form several islets. Its current is astonishingly rapid and white with foam, which I supposed to be occasioned by some cataract. I questioned the negroes on the subject and their answers verified my conjecture. They told me they had seen the cataract in going to Timbo, and assured me that it fell from a great height with a loud noise. We were very near the source of the river, which in this part might be about a hundred feet wide and a foot or eighteen inches deep; but its depth varies. We crossed it not without some difficulty and with the assistance of poles. I saw with some alarm a poor negro tottering beneath his load; however, we all reached the left bank without any serious accident. Several of our party had their feet cut by the sharp rocks, and although I had nothing to carry I did not escape unhurt. A great number of persons were assembled at the place where we crossed. They took no notice of me, supposing me to be a Moor.

On the right bank of the river I observed some wretched huts occupied by smiths. We continued our route to E.S.E. The soil consisted of very good red mould covered with the finest vegetation. We arrived at Langoué, a village containing between three and four hundred inhabitants. It is situated on a somewhat elevated plain, whence high mountains are to be seen in every direction. Here a storm overtook us. The inhabitants gave us a hut and sheep-skins to sit on. We made a good fire, for the atmosphere was damp. The Foulahs soon came to visit us. Not having observed me enter the place, they were much surprised to see me and took me at first for a white. They asked my guide in the Mandingo language whither I has going, and what was the object of my journey. Ibrahim very promptly informed them how I had been taken by the Europeans. The Foulahs congratulated me on my zeal and my attachment to my religion. They presented me with some rice, milk, cassava, and a fowl. They urged me to go to Timbo, assuring me that the almamy would be very happy to see me, and that he would most willingly give me a horse and a guide to take me into my own country, because, as they said, he held the countrymen of the prophet in high estimation. They added that the almamy had at that moment gone to make war against Firga, an idolatrous country, but that doubtless he would soon return to Timbo.

Seated round the fire we made a cheerful breakfast on what the Foulahs gave me. The storm having ceased, we left them, and about nine o’clock proceeded to the S.E. The sun was obscured by clouds, and the atmosphere gloomy and cool. The country, refreshed by the morning’s rain, presented a most beautiful prospect. I perceived in the distance some pretty hamlets, watered by a multitude of small clear streams, flowing over beds of pebbles. They wind among the small hillocks, and seem to quit those enchanting scenes with regret. The hamlets are inhabited by agricultural slaves.

We entered the passes of the mountains, which are five or six hundred feet high, and covered with large trees, among which I observed the nédé and the caura, or plum-tree of this country. The soil is composed of very rich grey sand, mixed with gravel. I remarked likewise some blocks of white quartz. My attention was arrested alternately by the cries of large red monkeys from two feet to two feet and a half in height, and the warbling of a multitude of birds whose plumage exhibits an endless variety of colours. We descended into a plain composed of very productive black mould, watered by a little stream, which, I was told, after many windings empties itself into the Senegal. The natives call it the Telonco. It takes its rise in the neighbourhood of a high mountain, which we had much trouble in ascending. Having crossed it, we arrived at Bougnetery, a slave village where we rested a short time, having proceeded four miles and a half to the S.E.

Continuing our journey, we turned a little mountain composed of beautiful black granite, and destitute of any kind of vegetation. A little to the E.S.E. we saw some villages in the distance: the country was covered with pasturage, which being watered by small streams grows luxuriantly. These streamlets flow on into the valleys amongst blocks of beautiful black granite. We met a Moor, with whom I conversed for a short time. He asked me some questions respecting the whites, and congratulated me on my determination to return to the religion of my fathers. We descended into a plain and proceeded three miles to the E.S.E. The country still presented the same aspect. At half past four in the afternoon, we arrived very much fatigued at Foudédia. We passed the night at the village and there found the people of our caravan who had gone on before. The chief gave us a good hut and sent us a supper of rice and milk. Several men belonging to the village, who had formed part of the expedition of the almamy Yayaye against Firga, arrived. They said that the almamy had received a check and had lost some of his troops in battle; and that one of the inhabitants of Foudédia was among the number of the slain. This intelligence occasioned great grief. The wives of the deceased, accompanied by many of his relations and friends, paraded the village, singing in a shrill tone and alternately clapping their hands and striking their foreheads. Having continued this ceremony some time, they returned to their huts, followed by a crowd of women imitating their gestures. Their cries seemed to augment their grief: they rolled on the ground striking their bodies and uttering dreadful groans. The children shed sincere tears, but the women merely made a noise; deep as their affliction seemed to be it lasted only half an hour. They then appeared clothed in white; they had a calm and resigned air, and immediately resumed their usual occupations. The men were assembled round the mosque, and seated on the ground. They appeared really afflicted at the death of their comrade, and loudly censured the conduct of their sovereign.

On the 9th of May, at six o’clock in the morning, we pursued our route in an E.S.E. direction. We went two miles, over a soil at first rather stony but which afterwards changed to black sand covered with gravel, till we came to some rocks of white quartz, and crossed a little stream the waters of which reached up to our knees. It flowed to the north over a sandy bed. Its banks were thickly wooded. I observed many tamarind-trees. The soil continued level and covered with gravel. We met many persons going to the market of Labé, to sell calabashes and earthen pots manufactured in the country. These pots appeared to be of good materials and of much better workmanship than those made on the banks of the Senegal. I even saw some that were very well glazed. We proceeded three miles towards the east, crossing very deep ravines. Along all the road I saw troops of monkeys, which leaped from tree to tree, and barked after us like dogs. We arrived at Dimayara, the first village of the Fouta-Dhialon, inhabited by Mandingoes. It contains a population of from seven to eight hundred. It is situated at the foot of a chain of mountains extending from N. to S.S.E. These mountains are not very high. They are composed of granite, and are destitute of vegetation. The village of Faramansa is a little to the left of Dimayara. We proceeded for three miles to the east among the gorges of the mountains. Near the village of Sela I saw many Mandingoes engaged in tanning hides. Pursuing the same route, we arrived near an ourondé, or slave-village, where I bought some pistachios. At the distance of two miles and a half from Sela, we descended a hill covered with large rocks of granite. We sat down for a moment, to wait for some of our comrades who had lagged behind. We afterwards proceeded over a level soil, composed of very hard sand. I passed near an enormous rock of black granite, from a hundred to a hundred and twenty-five fathoms in height, without any kind of vegetation, except upon the summit, where I saw some slender bamboos. This rock rises in the midst of a plain of very fertile grey sand, producing rice, maize, millet, pistachios, yams, onions, and giraumons. We passed near Kouroufi, which has its name from the rock that I have just described. It is a large village, containing between five and six hundred inhabitants, Foulahs and Mandingoes. This village forms part of Kankan-Fodéa, a little province of Fouta-Dhialon. At five o’clock in the evening we arrived at Sanguessa, a little village, five miles from the place where I had bought the pistachios. We had constantly travelled over a very level soil composed of grey sand, in a S.E. direction. Two of our companions were natives of Sanguessa. They were moreover friends of my guide’s, which procured us the advantage of becoming the guests of the chief. He gave us a good hut, and ordered a number of mats to be spread in his court-yard, on which we seated ourselves to converse till supper time. The conversation turned chiefly on me, and afterwards various questions were asked respecting the journey of the Mandingoes to Kakondy. About ten at night, our two friends sent us some supper, at which I played my part, for I had eaten nothing all day, excepting some pistachios and a little of the fruit of the nédé steeped in water. The chief also sent us a supper of rice and sour milk, to which he added by way of luxury a little butter. During the evening Mamadi, one of our companions, introduced me to his wife, and brought all his little children to see me. The neighbours were also admitted. They crowded round me and gazed at me with curiosity. Mamadi, being acquainted with the story which I had invented, took pleasure in relating it to them, and added that I was a Souloca-tigui (a real Arab.) He then showed me over his little habitation. In the garden I observed some feet of ground planted with tobacco and gombo, which his wife had cultivated in his absence. This little village contains from three to four hundred inhabitants.

The whole of the morning of the 10th of May was occupied in paying visits to the friends of my guide. About ten o’clock I was sent for by the elders of the village: I was taken in front of the mosque, where I saw a great assemblage of Mandingoes; they were seated on the ground around two large calabashes, filled with little cakes, or handfuls of bruised rice, moistened with water, and covered with red and white colat-nuts. I seated myself on a sheep-skin which was offered me. I thought, at first, that the generous Mandingoes intended to make me a present; but I was egregiously mistaken. The conversation turned on my residence among the christians, concerning whom they entertained very erroneous ideas; they overwhelmed me with troublesome questions, and wandered widely from their subject. At length a marabout pronounced some prayers over the little cakes, which were thus converted into a sort of holy bread; they were then distributed among all present, and even the absent were not forgotten, their share being sent to them; two pieces were given to me, which, however, I did not eat. I knew not what was the occasion of this kind of treat, but conjectured that it was to celebrate the safe arrival of the traders who belonged to the place: on inquiry, I learned that it was in honour of two boys whose heads had been shaved for the first time. After the ceremony, a good breakfast was sent to us. About eleven in the forenoon we took leave of our companions, who promised to come and see me at Cambaya, where I intended to stop for some days. I was indebted for this mark of attention to the promise which I had made to give them a pair of scissors. We continued our route to the S.E., over the mountains of granite, which extend in that direction, and amongst which there are some very fine plains of sand. We arrived near the Tankisso, a large stream which flows from W.S.W., and runs to the east, making a thousand windings amongst the mountains. The Mandingo negroes, who had made many journeys to Timbo, told me that this stream issued from the Bâ-fing, a little below that capital; that it emptied itself into the Dhioliba; and that Bouré, a country rich in gold, is situated on the left bank of the Tankisso, about half or three-quarters of a day’s journey from the Dhioliba. My companions bathed whilst waiting for Ibrahim, who had stopped behind. Continuing our route, we descended a little mountain of pale pink quartz, the strata of which are eighteen or twenty inches thick. This road brought us into a beautiful extensive plain of firm sand, completely surrounded by high mountains, apparently of granite. In this plain was situated the village to which Ibrahim, my guide, belonged. We proceeded three miles to the east. In some places the soil consisted of grey clayey mould, mixed with small gravel. The Tankisso, after flowing among the mountains, falls in a cascade, and winds through the plain, which it fertilizes by its inundations. We advanced slowly, waiting for night to make our entrance into the village. We recrossed the Tankisso, the water of which was up to our waists. A little after sun-set we stopped to offer up our prayers; my companions then prepared to announce their arrival by a discharge of musketry, which they fired as they entered the village, about three miles eastward of our last station. When we entered the court of my guide’s hut, we were greeted by a second discharge of musketry. Joy was painted in every face; the negroes embraced their children, taking them up in their arms, and inquiring after their health and that of their friends. The women also appeared equally pleased at the return of their husbands, but they did not give way to that natural and sincere joy which would be manifested on similar occasions in Europe: they approached their husbands with an air of timidity, and lowered the knee to the earth, in token of salutation, but without asking any questions. The neighbours ran in crowds to congratulate their friends on the happy termination of their journey; bullocks’ hides were spread in the court-yard, and we sat down upon them in a circle, while the moon shone brightly above our heads. Much conversation took place respecting the circumstances of the journey, and the price of different commodities, especially salt. No notice had as yet been taken of me, but, as soon as I was observed, every one looked at me with astonishment, and the question, “Who is this man?” was repeated from mouth to mouth. Ibrahim was glad of the opportunity to relate my whole history, as I had told it to him; which rendered me still more an object of curiosity: I was importuned with questions, to which my guide had the kindness to reply for me. The court-yard was filled the whole evening, and about nine o’clock, a supper, consisting of rice and meat very well cooked, was brought to us: two of our travelling companions added theirs, and our party consisted of about twenty, for many of Ibrahim’s relations remained without waiting for the ceremony of an invitation. All ate with great avidity, and yet no one seemed satisfied. When the company had retired, my guide sent for me to partake of some couscous, made of very good cow’s milk, and then invited me to retire to rest on a bullock’s hide, which he had ordered to be prepared for me in the hut of one of his wives. Although the weather was very hot, a fire had been lighted in the hut, and I found myself very much annoyed by the heat, and particularly by the smoke, which had no vent but through the straw-covered roof. My guide’s wife lay in the middle of the hut, surrounded by her children.

On the 11th of May, at eight in the morning, Ibrahim came to pay his respects to me, and asked me to go and see his father, the chief of the village of Cambaya. He was an old blind man, and we found him lying in his hut, on a kind of platform of earth, raised six inches from the ground. It was three feet broad and six and a half or seven feet long, and was covered with a mat. At one end of this couch, a smooth plank was fixed, and above that was laid another piece of wood six inches thick, intended to raise the head and serve the purpose of a pillow. The old man appeared to be at least eighty years old. He had been informed of my arrival on the preceding evening, and his son introduced me, saying that I had come to salute him. He raised himself with some difficulty from his couch, and stretched out his hand to me, with the usual salutation, Salam alekoum. He passed his hand over the whole of my person, saying el-arab, el-arab acagnie (Arab, thou art good). He appeared to regret that he could not see me, and asked me if I was quite determined to return to my country, promising me a safe escort thither, and every now and then asking me in a jocose manner to remain among the Mandingoes. He treated me with great kindness, and made me a present of two colat-nuts which Ibrahim ate, for they were too bitter for me. My guide introduced me to several of his friends, who received me kindly. My hut was all day filled with people who came to visit me out of curiosity, and who asked me a thousand questions. Several of them informed me that they had been at Sierra-Leone, where they had seen many whites; adding that I was very like them, and that they did not believe I was an Arab. They said to each other Lo forto, forto, (he is a European). Some said this merely in jest; but others sincerely believed it. However, Ibrahim manfully took my part, asserting that I was a souloca-tigui, tigui (a real Arab) and that a christian would never perform the salam and study the Koran.

In the course of the day Ibrahim desired one of his wives to prepare a warm bath for me. He lodged me in company with an old marabout of Bondou, who had come to this part of the country to officiate as a school-master. He taught the children of the village the Koran. The method of teaching adopted among all the Musulmans of the interior of Africa is to write on small boards verses of the Koran, which are chanted by the scholars as they sit round a large fire. The lesson is written by the master himself, until the scholars are sufficiently advanced to write it themselves. At Cambaya this sort of public school is very well managed: the master maintains the most rigid discipline. The school is attended by girls as well as boys; but the education of females is much neglected. It is thought enough if they know the first verses of the Koran: boys, on the other hand, are required to learn it all by heart, after which a more able master is found for them, and he explains to them the most difficult passages of the sacred book. The scholars, are, in some respects, the servants of their master. They fetch wood and water for him, clean his hut, cultivate his field, and gather in his harvest. The parents of the children make the tutor some little presents of cloth, tabacco, and seed to sow in his garden. The schoolmaster of Cambaya had a high reputation for piety. He was poor and took his meals at the house of the chief, who also sent for me to partake of all their repasts. In the hut of the Bondouké (man of Bondou) I slept on the ground, upon which was spread a mat which Ibrahim had given me. The old marabout every night kindled a fire in his hut, the smoke of which I found exceedingly unpleasant. His religious zeal led him to rouse me every morning at three o’clock, to go to the mosque and return thanks to God; for the old man exercised the two-fold functions of priest and schoolmaster. The Mandingoes were far from being so very devout. They said their prayers in their huts at five or six o’clock. We were often the only persons in the mosque, though the old man used every endeavour to summon the faithful. He complained that the Mandingoes were not sufficiently attentive to prayer. On returning to our hut, I lay down on my mat to rest; but my companion, instead of following my example, spent the rest of the morning at his prayers. The good old man was very kind to me. Ibrahim was not the only person who invited him to eat with him. Many others did the same, and thus, though the old man was poor, he lived very well. I found myself extremely comfortable in the village. The people had become accustomed to my person, and my assiduity in fulfilling my religious duties, banished every suspicion of me. There was, however, one man who persisted in asserting that I was a white. He pretended to speak Arabic, of which he only knew a few words, and those he pronounced so ill that it was with difficulty I could understand him. This vexed me a little, though nobody paid much attention to what he said.

On the 13th, I was sitting at the door of my hut, holding in my hand a small board and some leaves of the Koran which I had brought with me. I was going to write down a souriat, or charm, which I wished to learn by heart, when I saw this Mandingo, who always seemed ill-disposed towards me. I beckoned to him, and, having invited him to sit down beside me, I asked him to write the souriat which I wished to learn. He was flattered by this mark of my confidence, and immediately did what I wished. From that time he became my best friend, and proclaimed through the village that there was no doubt of my being an Arab. When about to take my departure, I went to see him accompanied by my guide. He gave me a grigri, which he said would preserve me from all danger. I accepted the precious talisman with warm expressions of gratitude.

A white infant, the offspring of a negro and negress, was brought to me. The child was about eighteen or twenty months old. Its mother placed it in my arms and I examined it attentively. Its hair was curly and white, and its eye-lashes and eye-brows of a light flaxen colour. The forehead, nose, cheeks, and chin, were slightly tinged with red, and the rest of the skin was white. The eyes were light blue; but the pupil was of a red flame colour. The lips were of a rather dark red. I remarked that the child had very defective sight. I endeavoured to make it look up by drawing its attention to my beads; but it appeared to suffer pain, cried, and held down its head. It was just beginning to cut its teeth. Its lips were rather thick, and, indeed, it had altogether the Mandingo physiognomy. The infant appeared to be in good health. The negroes have no dislike to a white skin; they merely consider it as a disease. I was informed that the children of parents of this kind, that is to say, Albinos, are black.

On the night of the 13th, a gale, blowing from the east, brought us rather a violent storm. We had no rain, but a great deal of thunder and lightning. Next day the sister of the almamy Yayaye came to see Ibrahim’s wife. She informed me that a French christian, named Lesno, had come to Timbo, whither he had been sent by the chief of the Senegal. She spoke highly of the generosity of the stranger, and told me that he had solicited the almamy’s permission to visit the sources of the Dhioliba. This permission, however, was not granted, and, indeed, he was not allowed to go further than Timbo, and had, in consequence, returned to the Senegal. This was said to have happened about a month before I heard of it;—no doubt the name had been corrupted, but I have not yet ascertained who was the traveller alluded to.

On the morning of the 14th of May, Ibrahim fired several musket-shots, as a signal for his friends to come and receive some little presents of tobacco which he destined for them. The court was soon crowded with old men, and as the portions had been made up on the preceding day, there was nothing to do but to distribute them; he also gave some blue Guinea cloth to each of his three wives for their dresses. After this distribution, Ibrahim was overwhelmed with benedictions. The women danced, and sang his praises, and the men offered up prayers for his prosperity. The good old schoolmaster was not forgotten. After our breakfast, which was always equally frugal, Ibrahim and I walked to the ourondé to see the slaves employed in preparing the ground for sowing. The poor slaves work entirely naked, exposed to the heat of a burning sun. The presence of their master intimidates them, and the fear of punishment expedites the work; but they make themselves amends in his absence. The women, who had very little clothing, had their children tied to their backs. They were employed in collecting the dry grass, which, being burnt, forms a kind of manure, indeed, the only kind they use.

Ibrahim assured me that rice in these fields grows to the height of four feet. The soil, which is composed of a very hard grey sand, is fertilized by the inundations of the Tankisso. The uplands, which the inundations do not reach, are planted with yams, cassava, maize, small millet, and foigné, which is much cultivated here. The foigné is sown in the course of May, and gathered in the month of July, at which time the rice is no more than four inches above the ground. Two harvests of foigné may be gathered during the year. But for the foigné, which grows very rapidly, this country would frequently be subject to famine, for the people are accustomed to sow no more rice than what they absolutely need, and very often less; in which latter case they have recourse to the foigné. I sat down for a moment under the shade of a tree, to watch the slaves work. They appeared to perform their tasks much better than the negroes employed by the Europeans on the western coast. They use but one agricultural implement, which is a hoe, made in the country, six inches long by four broad; the handle from eighteen to twenty inches long, is very much bent. Previously to sowing their rice the ground is broken up to the depth of about a foot, but the same preparation is not made for sowing the foigné. They merely cut the grass, and sow the seed broad-cast, before the ground is properly prepared, then draw the grass over the seed, which thus becomes covered. It is the business of the women to perform this simple operation. When the foigné rises above the ground, no pains are taken to remove the weeds which impede its growth. Greater attention however, is bestowed on the rice; the ground in which it grows is carefully cleared of noxious weeds. In the Fouta, I observed that the Foulahs spread burnt dung over the ground which they intend to sow: they also burn all kinds of roots and grass for the same purpose. I approached the Tankisso, the banks of which are well covered with trees: indeed, I saw the branches of several extend across the river, the navigation of which could only be attempted in the rainy season. I bathed, and found the water up to my arm-pits. The banks of the river, I observed, are composed of grey argillaceous earth, mixed with fine sand.

I rejoined Ibrahim, and we went together to see the huts of the slaves. An old woman was employed in preparing the dinner of the husbandmen, who provide their own food. Behind their huts there are small plantations of caribbee cabbage, which the women cultivate. As we were sitting near the labourers, the old woman gave her master a portion of the dinner, which she had just prepared; consisting of a calabash of foigné boiled without salt, with the addition of a sauce of different herbs and gombo, which the want of butter and salt rendered very unpalatable. I ate about a handful of it; but my guide, a little more dainty than I, refused to take any; the poor slaves, however, seemed to relish it. I was informed that, in the Fouta-Dhialon, the negroes are allowed two days in the week to work in their own fields, that is to say, the ground which furnishes their subsistence. One of Ibrahim’s women brought for our dinner a calabash full of rice and milk, which she had carried on her head. We did not return to the village until a short time before day-break. My guide behaved very kindly to me, and in the evening, sitting with him in his court-yard, I amused myself by playing with his children. However, at my departure, I thought to penetrate to the east, and learned, with regret, that Ibrahim would not accompany me to Bouré, according to his promise. He alleged that he was prevented from going with me by the necessity of attending to his plantations; but that if I would wait for him, he would fulfil his promise. This proposition was far from being satisfactory to me, for I was very anxious to see myself to the east of the Fouta. I was afraid of being discovered by the Foulahs, and wished to reach Kankan before the rains, which already began to be very frequent, should have fairly set in.

On the 17th of May, I went with Ibrahim to the village, to see a drum made, which is used by these people in time of war. There were twenty Mandingoes employed in making it. The drum consisted of a large bowl, formed of the trunk of a tree, three or four feet in circumference, and from six to eight inches deep, covered with a piece of untanned bullock’s hide. At the bottom of the drum were pasted a great many bits of paper, inscribed with Arabic characters. These were amulets, to preserve them from their enemies. They were employed a whole day at this work, which they regarded as an amusement.

The day was hot and stormy, and the sun was several times obscured by dark and thick clouds. In the evening a violent south wind rose, followed by thunder and lightning. Thick black clouds gathered on the summit of the mountains, surrounding the beautiful plain of Kankan-Fodéa. About eight in the evening, a heavy rain set in, and lasted all night. I could not sleep, and passed the time in reflecting on the difficulties which I should have to surmount, in crossing a country intersected by rivers and large streams, which in this season overflow their banks. I travelled on foot, for the appearance of humility which I had imposed upon myself during this journey did not allow me to purchase an animal to ride on, which would have awakened the cupidity of the various tribes that I had to visit; thoroughly persuaded that the success of my undertaking depended on this appearance of poverty.

The old schoolmaster fell ill, and I became his physician. He had a fever, and I gave him some doses of sulphate of quinine, and, afterwards, a dose of salts as a purgative; I then advised him to buy a fowl to make broth, seasoned with brettes, a sort of herb which grows in that country, but the poor old man had not the means of buying a fowl. I begged Ibrahim to make him a present of one, but he replied coldly that he had none, though I saw twenty running about in his yard. I gave the old man five tobacco leaves, to purchase a fowl, which Ibrahim found for that price; he gave it to one of his women to cook, and the schoolmaster speedily recovered. I had given Ibrahim some doses of jalap, which he had asked me for, and though nothing ailed him, he took a dose of it, with the view of having a claim on some of the broth, which he saw preparing for my patient. It was rumoured among the inhabitants that I possessed medicines for all sorts of disorders, and I was much importuned and harassed for them. Some had ulcers on the arms or legs, others, fever and bowel complaint; I was teazed all day long by demands for medicine. To cure the ulcers, I washed them with a caustic, and then dressed them with lint; and to those suffering from fever I administered a few doses of quinine, and directed a regimen, which did not always please my patients. To act up to the character of doctor, I sometimes grew angry, and threatened to abandon to their fate those who did not follow my directions. The only medicines I had were those few with which the English doctors of Sierra-Leone had been kind enough to furnish me, and I was anxious to keep them for myself, presuming that I might need them; but the Mandingoes imagined that my stock was inexhaustible, and that it might be beneficially employed in all kinds of distempers. They were continually asking me for physic, and though I was obliged to refuse them, yet they continually renewed their applications, observing that they were Musulmans as well as I, and that no Musulman ought to withhold a service which he can perform. Wearied by their importunity, I sometimes left them in an ill humour, and went to lie down. They then cried out “He is a christian! See how he behaves to us! He has medicine, and will not give any to us Musulmans.” In these dilemmas, I was always much indebted to Ibrahim, who told his countrymen that I had been brought up among christians, and had learned their manners. But they constantly renewed their entreaties, and, in the end, succeeded in getting what they wanted. During the whole period of my residence at Cambaya, I was teazed in this way by the inhabitants, who were not satisfied with obtaining my medicines for nothing, but also expected tobacco, scissors, and Guinea cloth, to make coussabes. Several children used to come into the yard and ask me to dress their sores. At length, after innumerable importunities of this kind, which I omit to mention, these Mandingoes, more selfish and ignorant than deliberately wicked, began to accommodate themselves to my character, and ceased to regard me as a white. In fact, they never could conceive it possible that a European should undertake so long a journey on foot, and alone, merely from philanthropic motives. As they live in a state of ignorance and simplicity, similar to that of our first parents, unacquainted with wealth and luxury, the existence of learned societies in Europe, formed for the purpose of meliorating their condition and extending to them the advantages of knowledge and all the benefits of civilization, is to them a thing quite incomprehensible.

Ibrahim was not more sagacious than the other negroes. He did not solicit me directly, but pretended that he wished to purchase every thing; he coveted in particular, my baggage. He had brought a quantity of Guinea cloth and tobacco from Kakondy, but that did not prevent him from continually proposing to buy what I had. He alleged that my Guinea cloth was finer than his, and that the flavour of my tobacco was superior, though they were both of precisely the same quality. Sometimes he hinted to me that he was without trowsers, or that his coussabe was quite worn out; and in this way he suggested the necessity of purchasing what he wanted from me, in the hope that I should make him a present of it. While we were at Popoco, he took a fancy to a fine piece of muslin, which served me for a turban. He begged that I would sell it to him when we arrived at his village. I made him a present of it, and in return, he overwhelmed me with endless thanks.

I shall here relate an anecdote relative to my character of physician, which the Mandingoes made me assume in spite of myself.

On the 17th, I gave to a man, who had long solicited me, a dose of jalap for his wife, who he said, had the colic. He begged me to call and see her; I visited her and found her really in great pain. I made the husband promise to kill a fowl and make a refreshing broth of it, which she was to take after the jalap had operated. He came to me next day and told me that the medicine had operated very well, but that his wife still suffered from swelling of the abdomen, and begged me to give her a second dose. I supposed that this distension of the abdomen was the effect of irritation, in consequence of the jalap having been given in too great a quantity, and I told him that a second dose would probably do her a great deal of harm, and that it was necessary to let the patient have rest, and to give her the broth as I had directed. But I could not convince him. He alleged that there was a want of good-will on my part, and reiterated his request so earnestly that, for the sake of peace, I was obliged to substitute for the jalap a dose of cream of tartar, which I knew could do no harm; but the Mandingo perceived the difference, and would have jalap, insisting that it was better. Being unable to convince him, I again visited my patient. I was uneasy about the consequences of my jalap. However I diluted the cream of tartar, which she drank, and I ordered a mess of gruel to be made for her. Thus I became a physician, without having had for a moment the idea of assuming that character.

I was extremely desirous to set out as soon as possible for the country of Kankan, as I feared that I should be obliged to go to Timbo, to visit the almamy, and that I might there be discovered and arrested. It is true my skin had became so swarthy, by exposure to the sun, that I might very easily have passed for a Moor; I was nevertheless not disposed to incur the risk. My guide was employed in his husbandry labours, which were likely to detain him a month or two, and I by no means wished to wait for him so long. I therefore resolved to take advantage of the first opportunity which might occur for crossing the country which separates Fouta-Dhialon from the Kankan.

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.