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

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.

CHAPTER X.

The season was advancing. It was now the middle of July, and in August it becomes almost impossible to travel, the country being then entirely flooded: I was beginning to be very uneasy, when, fortunately, an opportunity occurred of starting for Sambatikila. I bargained with a Poulh[53] of the Fouta-Dhialon, who agreed to carry my luggage as far as the Wassoulo, for three heads of tobacco, worth about ten or twelve sous. My new guide, whose name was Arafanba, had a high reputation for piety; he appeared very obliging, and I was indebted to Mamadi-Sanici for recommending him. Our departure was fixed for the 16th of July; but before quitting Kankan I will give some further description of the place.

Kankan, the capital of a district of the same name, is a small town, situated at the distance of two gunshots from the left bank of the Milo, a fine river, flowing from the south, and fertilizing the country of Kissi, where it has its source. It runs to the N.E.: and discharges itself into the Dhioliba, two or three days’ journey from Kankan. It is broad, deep, and fit for the navigation of canoes, drawing six or seven feet water. In the month of August it overflows, and fertilizes the neighbouring country. The following are the names of the villages which, as I was informed, are dependent on Kankan: Carfamoudeya, Diocana, Boucalan, Nafadi, Bacouco, Foussé, Sofino, Dio-Samana, and Kiémorou. The town is surrounded by fine thick quickset hedges, which protect it much better than a mud or earth wall. It has two entrances, one on the west, and the other on the east. The population does not amount to more than six thousand; it is situated in a fertile plain of grey sand. None but very small hills are visible in the distance. In every direction there are small villages, or ourondés, for the slaves. These villages are ornaments to the country, for they are surrounded by fine plantations, where yams, maize, rice, foigné, onions, pistachio-nuts, and gombo are grown in abundance.

The inhabitants of Kankan are governed by a chief, called the Dougou-tigui, who never pronounces any decision without first convoking the council of elders, which usually meets in the mosque, and at which I was often present. The greatest silence prevails at these meetings; and, contrary to the usual practice of the negroes, each speaks in his turn, and those that do not conduct themselves properly are turned out. They are always very cautious in coming to a decision: they are afraid of committing an error, and therefore, deliberate leisurely. They are all Mahometans, and entertain a mortal hatred of pagans or infidels.

A market is held at Kankan three times a week, and, as I have before observed, all sorts of merchandise and necessaries of life are sold there. The Mandingoes are all traders, and travel a great deal. They go on foot to Sierra-Leone, Kakondy, Gambia, Senegal, and even to Jenné. Many of them spoke to me of M. Potin, a merchant at Senegal, and of M. Joffret, who belongs to the French factory at Albréda, on the Gambia. Their proximity to Bouré renders the people very rich, for they bring large quantities of gold from that country. In time of peace the women of Kankan go to Bouré to sell rice, millet, and various other articles of food, which they barter for gold. The men go to Kissi, where they procure handsome slaves, who are purchased each at the price of a cask of gunpowder, (containing twenty-five pounds) a bad musket (worth five gourdes) and four yards of pink silk. A Mandingo who possesses a dozen slaves may live at his ease without travelling, merely by taking the trouble to superintend them.

A brisk trade is carried on between the Kankan and the neighbouring countries, and it receives from the Wassoulo white cloth of native manufacture, which is highly valued in commerce; the inhabitants possess some hairy sheep, goats and abundance of horned cattle. These last are not so large as ours, and have a hump on the back, like those belonging to the Moors who inhabit the banks of the Senegal. The country also furnishes handsome horses, which, however, are far from attaining the excellence of the Arabians. I saw at the alkali’s a mare which cost five slaves and two oxen; it was the finest animal I had met with throughout this part of Africa. The people rear a great quantity of poultry, and their cattle supply them with plenty of milk.

In their household affairs they are particularly neat and clean, and they are always dressed in very white cloth. They manufacture fine calico from the cotton which the women spin; they seldom sell it, but use it for their own garments. Each habitation is surrounded by a fence of straw or a thorn hedge. Within this enclosure are the huts, and on the outside of it is a small garden, in which the women and children cultivate maize and some tobacco. The streets are broad and clean, and the town is shaded by numerous date-trees, papaws, bombaces, and baobabs.

At the distance of three days’ journey south of Kankan is situated the first village of the Sangaran, the name of which I have forgotten. Six days’ journey further on, across the Sangaran, lies the beautiful country of Kissi, which must not be confounded with Kissi-kissi, in the neighbourhood of Sierra-Leone. Lamfia, who made several journeys thither for the purpose of buying slaves, told me that the country is interspersed with mountains, and watered by numerous streams. The soil is very fertile, and the inhabitants cultivate a great quantity of rice, yams, foigné, and every necessary of life. They are all idolaters, and, like the Bambaras, they make incisions on their faces and other parts of their bodies. I saw several of them at Kankan, and I remarked that they all had very sharp and white teeth. Their hair, like that of the Mandingoes, is woolly, but they are lighter in colour; their noses are rather aquiline, their lips thin, and their faces nearly oval. The country is divided into several small states, which are governed by independent chiefs, who often wage war against one another for the sake of slaves, whom they sell at a high price. Some of these barbarians make it a business to lurk behind bushes, in order to surprise the unfortunate negro husbandmen in their fields, and mercilessly carry them off for immediate sale.

At the distance of a day and a half to the S.S.E. of Kankan is Toron, inhabited by idolatrous negroes, of whom I have before spoken. At two days’ journey to the east, is the beautiful country of Wassoulo inhabited by Foulahs. At four days’ (or perhaps five) to the N. ¼ N.E. of this city, descending the Milo, you perceive, the country of Bouré three quarters of a day’s journey distant, up the Tankisso, upon the right bank of which it is situated. I will give in a few words the information obtained from the negroes respecting this country. The city of Bouré is the chief town of the country bearing the same name. Tintigyan, Bougoreya, Fataya, Setiguia, and Docadila, are dependencies of it. These villages are not far distant from the Tankisso; for I was assured that the slaves carried thither upon their heads the goods brought by vessels, and make several trips in a day. The country of Bouré, the Mandingoes told me and they had visited it, is covered by hills, in which are many very abundant gold mines. The natives, who daily work them, are ignorant of the extent of these riches. Slaves are continually occupied in raising the earth; they employ for this purpose, baskets made of the branches of trees: the women wash this earth in calabashes; they use a great deal of water, and after shaking it well, they pour it off; thus, after several washings, the particles of gold are deposited at the bottom of the calabash, and are collected with great care: this gold is melted and formed into rings or ingots. By this imperfect process, it may be supposed that a considerable quantity of gold remains in the washed earth; but they are not acquainted with the means of extracting it. Although the soil of Bouré is very fertile, no cultivation whatever is carried on: the inhabitants buy every thing of their neighbours; rice, millet, pistachio-nuts, pimento, every thing is bought with gold: they have horned cattle, and they breed some poultry. Before the war, Kankan furnished them largely with provisions, but, the communication being interrupted, no more are brought.

Bouré has a considerable commerce with Bamako, which is six or eight days’ journey distant, down the Dhioliba. The Moors carry to this country large quantities of salt and other merchandise which they exchange. The gold of Bouré circulates throughout the whole interior, and finds its way to the French and English settlements on the coasts; while Jenné, which was formerly considered as the country most plentifully supplied with this precious metal, has none excepting what is brought from this rich tract: Sansanding, Yamina, and Ségo, are similarly circumstanced. Opposite to Bamako, it is said, there is a cataract which the Mandingoes call Fada; but, according to the accounts I have received, it is not very high, as the canoes can descend and ascend by a tow-line without even discharging their cargoes: this is the case during the swelling of the waters, when the cataract must be entirely covered.

The Mandingoes of Sansanding and Yamina and many saracolets carry to Bouré salt and European merchandise. A well supplied market is held every day. This country is inhabited by Dhialonkés, who are partly idolaters; they have an absolute chief, who has the reputation of being a great warrior: he has many slaves employed in working the mines; and, besides the large quantity of gold that his labourers procure for him, each proprietor who digs for ore is obliged to give him half the produce of the day’s work. This chief was at this time making war upon the large villages situated on the banks of the river. Sansando, a considerable place, and capital of several smaller ones, held him in check; this village is almost opposite to Bouré, upon the right bank of the Dhioliba; it is also inhabited by idolatrous Dhialonkés. This war, or rather this pillage, did much injury to commerce. The canoes, which arrived loaded with merchandise, were often plundered by the inhabitants of Sansando, who are extremely envious of the wealth of Bouré. Boucary is the name of the chief of this rich country: although not a zealous Musulman, he treats with respect all persons of that religion, particularly the marabouts or priests. He has the utmost confidence in grigris, and never travels without having his clothes covered with them. Naturally very suspicious, he has several dwellings, and never sleeps twice in succession at the same: he has a great number of wives. At the gate of his court yard there is a triple guard, and, before any one can reach his presence, he must pass through five or six more houses equally well guarded. At this moment he was also at war with the village of Damsa, inhabited by pagans and situated upon the Milo, between Kankan and Bouré, which intercepted the communication between the two districts. It is desirable that attempts should be made to establish a factory at Bamako; this post would command the commerce of the interior, by attracting the produce of the gold mines, which is exported in part to Kakondy, the Gambia, and Sierra-Leone. Senegal, on account of its distance, cannot participate in this traffic, because the Mandingo merchants would be obliged to traverse Kankan, Baléya, Fouta-Dhialon, Bondou, Fouta-Toro, and part of Cayor or of the Wâlo country, to arrive there. It would, in the first instance, be requisite to ascertain the distance between Bamako and the point of the Senegal to which vessels can ascend—I mean above the rock of Felou. After having established a factory near this cataract, another should be formed where the river ceases to be navigable. It is to be presumed that from this second station at Bamako it would not be more than eight or ten days’ journey; and from this important point the caravans of salt and of European commodities would proceed to Bamako. It is perhaps to be feared, that the natives would oppose this plan; but they might soon be brought to think more favourably, by shewing them the great advantages to be derived from the arrangement, and by paying them annual duties: the conduct of these people will always be governed by interest. The Moors, who carry on the greater part of this commerce which enriches them, would oppose to the utmost of their power this project of an establishment; but the duties that would be paid to the negro king would smooth away all difficulties; for the Moors pay no tribute whatever.

On the 16th of July, about nine in the morning, after having made a slight breakfast of rice, we prepared to set off; I presented to my host a little tin drinking mug, which he seemed to wish for, and with which he was very much delighted. After having escorted me to the end of the village, he left me with his benediction. I was accompanied by old Mohammed, who had shown me much kindness during my residence at Kankan; he had often told me that if he and his son were alone he would come with me to Jenné. We travelled about a mile to the east, across a plain, where we saw many little ourondés, surrounded by flourishing fields of maize. We arrived on the banks of the Milo, which I found very rapid, and as broad again as when I saw it before. We crossed it, with our baggage, in a canoe about fifty feet long and exceedingly narrow; it was formed of two trunks of trees, united lengthwise and fastened together with cords; it was about eleven o’clock when we reached the right bank. The good Moor testified great regret at parting and after having broken in two a colat-nut, which we ate together, he left me with good wishes for the success of my journey; when he was a little way from the bank, he turned his head towards me, bade me adieu once more, and wished me a speedy return to my country.

We left the banks of the river, and directed our course to the east for a couple of miles, through a well cultivated country. In some places I perceived, on a level with the ground, red and porous rocks, which appeared to be of the same nature as those at Sierra-Leone. We crossed a large rivulet on a very tottering bridge, which was rather dangerous to the merchants, who were all laden; one of them, having happily arrived at the further end of the bridge, could not keep his balance any longer, and fell into the water; but received no injury: this stream falls into the Milo. We halted at Sofino, a village dependent upon Kankan, and inhabited by Wassoulo Foulahs; the country is for the most part covered with nédés and cés; the land round the village is well cultivated, and more attention is paid to agriculture than at Kankan. We took up our abode in a hut, the inside walls of which appeared to have been whitewashed, whether with lime or not I could not tell, but it looked like it. We roasted some pistachio-nuts, which we ate while we were waiting till it should be time to set off; we were to travel by night through the woods, which are said to be infested by robbers. Our little caravan was composed of fourteen persons, Foulahs, Mandingoes, and saracolets. It might be about half past one when we set off, and the weather was cool, dark, and foggy. We proceeded eastward, walking at a great rate, and in perfect silence, lest we should be overheard by robbers, who would infallibly have stripped us. We penetrated into the woods, and journeyed on through herbage of such height as to be above our heads. We came to the dwellings of a few Foulahs, whose appearance was not prepossessing, either as to countenance or dress; their clothes were hanging in rags, and, though they were almost a quarter of an inch thick in filth, we could still perceive that they had once been yellow. Their faces were adorned with a bushy beard, which was likewise very filthy, and their noses were disgustingly full of snuff. These are detached families, engaged in cultivating rice, yams, foigné, and pistachios: the soil is black and fertile; I never met with any at Kankan which was equally productive. We bought of these Foulahs a few yams for supper, for which we gave them tobacco and some glass ware. They looked at me with some curiosity, and when we left them they told us to beware of the caffres (infidels), who were very numerous in the woods. At nightfall we were overtaken by rain, which rendered our journey much more fatiguing and troublesome than it had been. To complete our discomfort, it became very dark, and we walked without knowing where we were setting our feet; towards eight o’clock we had lost our road, and were forced to stop. We sat down under the trees, with the rain pouring upon our backs, and not daring to cough or clear our throats for fear we should bring robbers upon us; we were silent and sad. A little before night we had seen three men without baggage and armed; they were sitting on the ground and held their guns on their knees; this attitude, and the expression of their countenances had rendered us a little suspicious of their intentions, but our number no doubt deterred them, and they were afraid that they should not be strong enough. At Kankan, I had been told that robbers continually attack the Mandingoes who traverse these woods, but never the caravans of saracolets, because they know that the latter carry guns, and that the Mandingoes are unarmed: the saracolets, when they cross the forest, always make it resound with numerous discharges of musquetry.

When the rain was over we contrived to light a fire, though not without some trouble; one of my companions tore off a bit of his pagne, laid powder upon it, and then putting it under the lock of his gun, contrived to set fire to it. We cut off a few branches of trees, to make a sort of hut to shelter us for the rest of the night; the rain had no sooner ceased, than we were beset by swarms of mosquitoes, which gave us no rest. Two of our companions, armed with poniards and lances, went in search of water, with a vessel which we had brought for that purpose; when our fire was lighted, we cooked upon the embers four yams and a few pistachios for supper, and, after this frugal repast, we stretched ourselves on wet leaves round the fire. As nearly as I can calculate, we had then travelled twelve miles from Sofino, in an easterly direction, over a good, but rather gravelly soil. The rain prevented me from using my sandals, and I was forced to walk barefoot over the gravel which gave me great pain. While I was lying by the fire, I could not help reflecting upon the suffering and fatigues I should have to endure, if I continued my journey during the season when the rain is perpetual; I thought also of the danger there would have been in venturing through these woods with no companion but Lamfia, who had proposed that I should do so, and would very likely have plundered me without mercy. I had time, in the silence of this vast wilderness, to indulge my melancholy reflexions, which were interrupted only by the notes of some night birds, and by the croaking of frogs. This was a dreadful night; I got no sleep, and I thought that it would never be morning.

On the 17th of July, day-light at last appeared, dissipating the vapours of the atmosphere, and reviving all nature. We ate some of the roasted yams, which we had over from the preceding night, and after this light meal we set off towards the east, and crossed a large rivulet by a bridge that was nearly in ruins; every moment we were in danger of falling into the water, but we got over in safety; it was constructed on the same principle as that at Cambaya. The inundation of this stream, the banks of which are well-wooded, covered all the neighbouring country; the water was up to our knees, and we walked with great pain, on account of the gravel which cut our feet.

In the course of the day we crossed eight large streams, which are all tributaries to the Dhioliba. The soil is every where much the same, but the country was rather less wooded than what we had seen the evening before. We found plenty of nédés and cés, and I also remarked some ferruginous stones. We travelled at a very quick pace, and only halted when our porters were exhausted; we then ate a few raw pistachio-nuts to refresh us. I had great difficulty to keep up to this speed; fortunately, however, it did not rain that day. The road was still so covered with water from yesterday’s rain, that I could not wear my sandals; I suffered sadly from the gravel, and my left heel was quite raw. At six in the evening we arrived thoroughly fatigued at Diécoura, the first village of Wassoulo, surrounded with a wall eight or ten feet high, and containing eight or nine hundred inhabitants.

We had travelled twenty-four miles, in an easterly direction, since morning; and, finding ourselves in the Wassoulo territory, we bore to the E.S.E. for six miles more, over a good soil, capable of producing excellent crops. When we arrived at Diécoura, I sat down upon an ox-hide, which had been spread under an orange-tree in front of our hut. The inhabitants assembled in crowds to see me; they looked at me with great curiosity, but did not teaze me with troublesome questions, as the Mandingoes had done. They seemed to agree with the description of them given by the inhabitants of Kankan, that is to say, to be exceedingly mild in their manners. They are pagans. The men use large pipes, with a tube as thick as a man’s little finger, and three feet long; they are of earthenware, of a grey colour, and very well glazed; the bowl is as big as a coffee-cup, and the designs upon them were so well executed that I could scarcely believe that they had been made in the country; the evidence was so strong, however, that I was at last convinced. The inhabitants were very inquisitive, and wanted to know who I was, and whither I was going; but they did not teaze me. They are naturally lively, and amuse themselves under the great bombaces, where I saw all the young people assembled; they had a band of music, such as I had not before met with; twenty musicians were performing at once, upon separate instruments, several of which were made of wood, hollowed, and covered with sheep-skin. Mungo Park found a similar musical instrument amongst the Mandingoes to the north of the Dhioliba, which he describes as being made of an elephant’s tusk; these, however, were of wood; they are twelve to fourteen inches long, and in the shape of a very straight horn; at the narrow end there is a hole on one side to blow into; and they produce very harmonious tones with this instrument. They have also a great drum and a tambourine, made of a small calabash, covered with sheep-skin, with iron rings round the rim, which make an agreeable jingling. Two little negroes, gaily dressed, with plumes on their heads, were jumping in cadence, and accompanied the music by striking two pieces of iron together; they were dressed almost like the little French tumblers.

The leaders of the band of musicians wore cloaks adorned with Guinea fowl’s feathers, and they had ostrich plumes on their heads; many of them were shaking, in cadence, a round calabash, with a handle six inches long, and covered with net-work, containing some large beans, which, in spite of the rattle they made, accompanied the music very well. The musicians walked in a file, playing and moving in time; the women and children followed, dancing and clapping their hands. I was greatly amused with watching them, and their dance was free from all indecency. They passed part of the night in this diversion; and the two great drums produced a good effect. Since I had left the coast I had met with nothing that pleased me so much as this scene; I was never tired of their music, which seemed to me harmonious, although it had in it something wild: it is worthy of the traveller’s attention. Our host gave us a supper of boiled foigné, which was accompanied with herbs, but rather unpalatable for want of salt and butter; we ate our portion however with a very good appetite, for we had taken nothing that day but a bit of yam and some pistachio-nuts. The saracolets bought milk, and cooked their rice, which they invited me to share with them.

Four days’ journey to the east of Diécoura is Morila, a village surrounded with walls, where a market is held; and to the E.N.E. of Morila is the town of Kankary, situated on a river, which runs to the south and falls into the Dhioliba. This town belongs to the Bambaras of Ségo, and has a considerable market. I obtained the above information from the natives of the country.

My goods had gone forward with my guide, who went to Kimba to one of his acquaintance, but I was so fatigued that I preferred sleeping in the village to going any farther; we were to rejoin him the next day: the absence of my baggage preventing me from paying my host, one of the saracolets was so obliging as to discharge the debt with a few trinkets of glass, and he would never afterwards allow me to reimburse him.

On the 18th of July, we took leave of our hosts at six in the morning, and directed our course E.S.E. for about a mile. We crossed the Lin in a canoe, so ill-contrived, that we thought it would have upset; it was made of a crooked trunk of a tree, and was very narrow and leaky; every time we stirred, it inclined so much that the water came in over the gunwale. The Lin is a large stream from the south; its current is rapid, and it falls into the Dhioliba. We travelled another mile in the same direction, over a well-cultivated plain, and I saw many labourers all around, who were hoeing the ground, and seemed to break it up as thoroughly as our French vine-dressers; they were not like the negro slaves of the Mandingoes, who just scratch up the surface of the soil two or three inches deep, to clear it of weeds: these men laboured in good earnest for a rich and plentiful crop. They are well rewarded, for their rice, and every thing else they cultivate, grows quicker and produces more abundantly than in Kankan. I have seen them harvesting the foigné; it is cut with a sickle, and, in many parts, they leave it on the ground exposed to the rain; they commonly drive two rows of stakes into the ground, and arrange the crop very skilfully between them, so that it has the appearance of a palisade; straw is laid on the top to keep off the rain, and they fetch the foigné from this store as they want it: nobody ever thinks of plundering a magazine of this kind.

I have seen the negroes tilling the field from which a crop had just been gathered in, to sow it afresh with another grain. The women were occupied in clearing away the grass, and in weeding the beautiful fields of rice with which the country is covered. The people are industrious; they do not travel, but devote themselves to the labours of the field, and I was astonished to find agriculture in such a state of advancement in the interior of Africa: their land is as carefully cultivated as ours, whether under the plough or not, according as the position of the soil permits inundation. We arrived at the little hamlet where my guide had rested; he gave me a very kind reception, and said that he had been unhappy at my delay, and that he expected me sooner; he had given his friend notice of my coming and of the circumstances that occasioned my passage through their country. These good negroes came to see me every day; they sat by me and looked at me with curiosity; they were all very dirty and covered with rags, but there was great sweetness in their countenances. They were not annoying like the Mandingoes, but contented themselves with staring at me, and saying to one another: “He is a white! what a good-looking man he is!” One of them, the head of a family, made me a present of a sheep, and in the course of the day, of a large calabash of new milk, in which he had put some dégué, and which I thought delicious. I offered to share it with my companions, who would not taste it, till I had finished my meal; I did not expect so much delicacy from the Mandingoes, for my guide was one.

I walked about in the neighbourhood of our habitation, and was delighted with the good cultivation; the natives raise little mounds of earth, in which they plant their pistachios and yams; and these mounds are arranged with some taste, all of the same height and in rows. Rice and millet are sown in trenches; as soon as the rainy season commences they put in their seed around their habitations, and when the maize is in flower they plant cotton between the rows. The maize is ripe very early and they then pull it up to make room for the other crop. If they do not plant cotton, they turn up the ground after the maize is got in, and transplant the millet into it; a practice which I never remarked in Kankan. I was surprised to see these good people so laborious and careful; on every side, in the country, I saw men and women weeding the fields. They grow two crops a year on the same land; I have seen rice in ear, and other rice by its side scarcely above the ground. The country is for the most part very open; the only trees which are preserved by the husbandmen are the cé and the nédé; these are very common and very useful to the inhabitants. I never saw, as I have done in Fouta and Baléya, trees cut off four or five feet from the ground; the Foulahs of Wassoulo are careful to take up the roots, and leave nothing in their fields that can be injurious. In short, as I said before, they are as careful in their husbandry as our own farmers. I had many visiters all day long; the weather was stormy, and in the evening there was much lightning in the south, and a high wind from the S.W.; rain fell in torrents during part of the night, and the thunder was tremendously loud. In the evening my companions fell to work to kill the sheep which had been given to me, and we had a pretty good supper. Many of the Foulahs took leave of us to go to the market at Morila.

On the 19th of July, at nine in the morning, we left Kimba; our host’s son served us as a guide. We travelled a mile to the south, and crossed a wide river, which was running from west to east, at the rate of two knots and a half an hour; in this place it was eight or nine feet deep; its banks which are rather high and barren, are composed of grey argillaceous earth, and in some parts of red earth mixed with small gravel. I inquired the name of this river, and nobody could inform me what it was; at last an old woman told me that it was the Sarano, and that is the same which passes by Kankary. We crossed in a very long and very narrow canoe, which leaked as if it had been a basket; I was not particularly well pleased to find myself in the middle of the river in this frail bark, from which we were continually baling out the water with a calabash: my guide Arafanba stood up in the boat and sang prayers out of the Koran with a loud voice; he was no doubt praying that God would grant us a safe passage. About eleven o’clock we reached the right bank, without any other damage than getting some of our things wet. We continued our route to the south, over a grey sand full of gravel. The surrounding country, which is very well cultivated, is inundated and covered with nédés and cés; we saw the rice in flag with its head just above the water. After proceeding for four miles in this direction, mid-leg in water, we halted at a neat village, where, for a few strings of beads, we bought milk and nédé flour which we mixed with it for our dinner; after which we proceeded two miles further to the south. We came again to the Sarano, which we had just crossed; at some little distance from its right bank is a range of hills of no great height, formed of earth and red porous rock. In this part the width of the river is considerable, and its course from south to north. We continued in the same direction for four miles. I perceived some fine fields of rice in ear, and a number of young herdsmen tending their cattle; they had flageolets of bamboo, with which they produced very harmonious sounds. Proceeding along the bank of the river, we reached Mauracé a little before sun-set; a hut was assigned to us, and the hospitable chief sent up a supper of foigné, with an unpleasant dish of herbs without salt.

On the 20th of July, at eight in the morning, we bade adieu to our host; we travelled eleven miles to the S.E. Throughout the whole country, which is very open, are small hamlets of ten or twelve houses, shaded by nédés and cés; the surrounding land is well cultivated, and I saw some fine fields of cotton; upon the whole, less attention is paid to the cultivation of that article in these parts, than to any other; they sow broad-cast, and the plants stand so close together, that they have not room to grow. About half past one, we halted under the shade of some nédés, near a hamlet, the inhabitants of which came to sell us milk and the fruit of the nédé, which we ate in haste, and then continued our route to the S.S.E. for three miles, over a gravelly soil, on which it was very painful walking, for my feet were extremely sore. We proceeded through a plain diversified by a few hillocks and rising grounds, which have no general influence upon the uniformity of the soil, and crossed a large rivulet, where I saw some bombaces and baobabs, intermingled with the nédé and the cé. The day was stormy; we halted at Kandiba, a neat little hamlet overshadowed by nédés. A hut was allotted to me and my guide, and another to the rest of my companions; in our’s we had some foigné straw, which served us for a bed. All the inhabitants of the village and neighbourhood came to see me in the course of the evening, and lighted wisps of straw to have a better view of me; they formed a circle round me, were quite delighted to see me, and paid me many compliments, which my modesty will not permit me to repeat; they appeared very gentle and sprightly. The chief sent us a supper.

On the 21st of July, at nine in the morning, we continued our journey, towards the east, for twelve miles, over a gravelly soil, in some parts varied by a very productive red earth. We crossed a stream on the most incommodious bridge I had yet seen, for it was only a tree, the branches of which hung over the rivulet; my companions, who had loads on their heads, tottered every instant, but we had the good fortune to cross without any mishap. At two in the afternoon, we halted at Sigala, a little village where the prince of Wassoulo resides; my guide introduced me to his presence; a man went before to announce us, and we were permitted to enter his hut, where we found him lying by the side of his dog: the animal, which was of a long-eared species, with a sharp nose, and red hair, did not seem pleased with our visit, for he growled much when we approached him; his master pacified him, and we took our seat near the prince, on his ox-hide. My guide told him that I had been taken prisoner by the christians, and that I was returning to my native land; that I had been very well received in all Fouta, and that the prince of Kankan recommended me to his care. Baramisa seemed very well disposed towards me; he appeared very lively, and addressed many questions to Arafanba, who said, in order to please him, that though I did not know him, I often asked about him on the way, and wanted to see him, with which he seemed flattered. I remarked in his hut a tin tea-pot, a copper dish, and many other vessels of the same metal. From the antique form of these vessels, I guessed that they might be Portuguese. The tea-pot was oval, and supported upon a circular rim at the foot; the handle, which projected a good deal, rose higher than the lid and the lid itself was crowned with a knob, which ended in a point at the top. The dishes were round, like those of pewter, used in Europe; a copper bowl, with a handle and a round pedestal, served to keep his colat-nuts cool. Baramisa had a large gold ear-ring in his right ear, and none in his left; he takes snuff, and smokes, like his subjects, and is not a whit more cleanly; his hut was hung round with bows, arrows, quivers, and lances, two horse saddles, and a great straw hat. I did not perceive any gun. Our visit was short; we returned to the hut allotted to us, and the prince soon afterwards sent a calabash of milk and dégué, which he begged me to accept: I dispatched it with my companions. Baramisa sent for me again, and I went with my guide; he received me in his stable, where he was sitting upon an ox-hide, near a beautiful horse; he made us sit down by his side, and gave me some colat-nuts, which he had put into a copper vessel, with a little water. In our presence he distributed among some of his women a quantity of yams, which had just been dug up. This prince of Wassoulo is reckoned to be very rich in gold and slaves; his subjects often present him with cattle: his wives are numerous, and they have their separate huts, which form together a little village. Before you reach the residence of the prince, you have to pass through several large courts, surrounded with mud walls, and kept very clean. His dwelling is as simple as that of any of his subjects; consisting only of a few round huts, with mud walls; on the outside of these walls, a few stakes are driven into the ground to support the timber work, which is like a pigeon house, and covered with straw; the ground-plot of these huts may be fifty or fifty-five feet in circumference, and they are twelve or fourteen feet high. The environs of this little village are well cultivated, and abounding in pistachios, rice, yams, maize, and a thousand other useful productions. I saw, for the first time since I left the coast, a few specimens of the rhamnus lotus, mentioned by Mungo Park. The prince sent us a pretty good supper of rice, cooked with sour milk, and added a little salt, by way of a luxury; we had rain all the evening, and the air was damp and cool.

On the 22nd of July, about nine in the morning, we took leave of Baramisa, making him a present of a little gunpowder, and a few glass trinkets for his women. We travelled to the S.E.; the soil, though full of small gravel, is well cultivated; cés and nédés we saw in abundance. After we had proceeded about thirteen miles, we crossed a large stream, upon a tottering bridge; the country is for the most part very open, and, from time to time, I saw a few small hills of porous red stone. We halted, at five in the afternoon, at Fila-Dougon, which is the last village of the Wassoulo territory, towards the east. The kind inhabitants gave us their own suppers, for we had eaten nothing that day. The Foulahs came in great numbers to see us; I showed them my umbrella, which they thought little less than miraculous, not understanding how it was possible that I could open and shut it at pleasure. Our fore-court was not clear all the evening, and many of them even came late at night, with wisps of lighted straw, which amused me extremely; they all exclaimed, with a smile when they saw me, “How white he is!” and then they repeated the compliments I had received over-night, adding, “We never yet saw so white a man.” They inquired of my guide, whether the colour of my skin was natural; for these simple and quiet creatures, who never travel, have no idea of white men, beyond what they may happen to pick up from the Mandingo traders, who traverse their country. They are so frank, inoffensive, and hospitably generous to strangers, that, I think a christian might travel undisguised among them without encountering the slightest difficulty.

CHAPTER XI.