POSITION OF THE KINGDOM OF BORNU — APPEARANCE OF THE PEOPLE — MODE OF DRESSING THE HAIR — A RECEPTION BY THE SULTAN — COURT DRESS — THE SHEIKH OF BORNU — HIS PALACE AND ATTENDANTS — HIS NOBLE AND ENERGETIC CHARACTER — RECEPTION BY THE GUARDS — THEIR WEAPONS AND DISCIPLINE — THE KANEMBOO INFANTRY — JUSTICE OF THE SHEIKH — HIS POLICY AND TACT — REPUTED POWER OF CHARM WRITING — HIS ZEAL FOR RELIGION — A TERRIBLE PUNISHMENT — BORNU ARCHITECTURE — CURIOUS MODES OF FISHING AND HUNTING — HABITS AND CUSTOMS OF THE KANEMBOOS.
On the western side of Lake Tchad, between 10° and 15° N. and 12° and 18° E., is situated the large kingdom of Bornu, which embraces a considerable number of tribes, and is of sufficient importance to demand a notice. There are about twelve or thirteen great cities in Bornu, and at least ten different dialects are spoken in the country, some having been due to the presence of the Shooas, who themselves speak nearly pure Arabic.
The pure Bornu people, or Kanowry, as they call themselves, are not handsome, having large, flat, and rather unmeaning faces, with flattish noses, and large mouths. The lips, however, are not those of the negro, and the forehead is high, betokening a greater amount of intellect than falls to the lot of the real negro.
As a rule, the Bornuese are not a wealthy people, and they are but indifferently clad, wearing a kind of shirt stained of an indigo blue by themselves, and, if they are tolerably well off, wearing two or even three such garments, according to their means. The head is kept closely shaven, and the better class wear a cap of dark blue, the scarlet caps being appropriated to the sultan and his court. When they walk they always carry a heavy stick with an enormous knob at the top, like a drum-major’s bâton, and march much after the manner of that important functionary.
The women are remarkable for the mode in which they dress their hair. It is divided into three longitudinal rolls, thick in the middle and diminishing toward the ends. One of these rolls passes over the top of the head, and the others lie over the ears, the three points uniting on the forehead, and being held firmly in their places by a thick plastering of beeswax and indigo. The other ends of the rolls are plaited very finely, and then turned up like the curled feathers of a drake’s tail.
Sometimes a slight variation is made in the hair, five rolls being used instead of three. The women are so fond of indigo that they dye their eyebrows, hands, arms, feet, and legs with it, using the ruddy henna for the palms of the hands and the nails of the toes and fingers, and black antimony for the eyelashes. Beads, bracelets, and other ornaments are profusely worn, mostly of horn or brass. Silver and ivory mark the woman of rank. The dress is primarily composed of a sort of blue, white, or striped sheet called toorkadee, which is wrapped round the body under the arms, and falls as low as the knees. This is the usual costume, but if a woman be well off, she adds a second toorkadee, which she wears like a mantilla, over her head and shoulders.
Like other African tribes, though they belong to the Mahometan religion, they use the tattoo profusely. Twenty cuts are made on each side of the face, converging in the corners of the mouth, from the angle of the lower jaw and the cheek-bones, while a single cut runs down the centre of the forehead. Six cuts are made on each arm, six more on the thighs, and the same number on the legs, while four are on each breast, and nine on each side just above the hip-bone. These are made while they are infants, and the poor little things undergo frightful torments, not only from the pain of the wounds, but from the countless flies which settle on the hundred and three cuts with which their bodies are marked.
The Bornuese are governed, at least nominally, by a head chief or sultan, who holds his court with most quaint ceremony. When the travellers Denham and Clapperton went to pay their respects to him, they were visited on the previous evening by one of the royal chamberlains, who displayed the enormous staff, like a drum-major’s bâton, wore eight or ten shirts in order to exhibit his wealth, and had on his head a turban of huge dimensions. By his orders a tent was pitched for the white visitors, and around it was drawn a linen screen, which had the double effect of keeping out the sun and the people, and of admitting the air. A royal banquet, consisting of seventy or eighty dishes, was sent for their refection, each dish large enough to suffice for six persons, and, lest the white men should not like the native cookery, the sultan, with much thoughtfulness, sent also a number of live fowls, which they might cook for themselves.
Next morning, soon after daylight, they were summoned to attend the sultan, who was sitting in a sort of cage, as if he had been a wild beast. No one was allowed to come within a considerable distance, and the etiquette of the court was, that each person rode on horseback past the cage, and then dismounted and prostrated himself before the sultan. The oddest part of the ceremony is, that as soon as the courtier has made his obeisance, he seats himself on the ground with his back toward his monarch. Nearly three hundred of the courtiers thus take their places, and nothing could be more ludicrous than the appearance which they presented, their bodies being puffed out by successive robes, their heads swathed in turbans of the most preposterous size, and their thin legs, appearing under the voluminous garments, showing that the size of the head and body was merely artificial.
In fact, the whole business is a sham, the sultan being the chief sham, and the others matching their sovereign. The sultan has no real authority, the true power being lodged in the hands of the sheikh, who commands the army. Those who serve the court of Bornu are, by ancient etiquette, obliged to have very large heads and stomachs, and, as such gifts of nature are not very common, an artificial enlargement of both regions is held to be a sufficient compliance with custom. Consequently, the courtiers pad themselves with wadding to such an extent that as they sit on horseback their abdomens seem to protrude over the pommel of the saddle, while the eight or ten shirts which they wear, one over the other, aid in exaggerating the outline, and reducing the human body to a shapeless lump.
Their heads are treated in a similar fashion, being enveloped in great folds of linen or muslin of different colors, white, however, predominating; and those who are most careful in their dress fold their huge turbans so as to make their heads appear to be one-sided, and as unlike their original shape as possible. Besides all these robes and shirts and padding, they wear a vast number of charms, made up in red leather parcels, and hung all over the body. The sultan is always accompanied by his trumpeters, who blow hideous blasts on long wooden trumpets called frum-frums, and also by his dwarfs, and other grotesque favorites.
In war, as in peace, the sultan is nominally the commander, and in reality a mere nonentity. He accompanies the sheikh, but never gives orders, nor even carries arms, active fighting being supposed to be below his dignity. One of the sultans lost his life in consequence of this rule. According to custom he had accompanied the sheikh in a war against the great enemy of Bornu, the Sultan of Begharmi, and, contrary to the usual result of these battles, the engagement had gone against him, and he was obliged to take refuge in flight. Unfortunately for him, though he was qualified by nature for royalty, being large-bodied and of enormous weight, yet his horse could not carry him fast enough. He fled to Angala, one of his chief towns, and if he could have entered it would have been safe. But his enormous weight had distressed his horse so much that the animal suddenly stopped close to the gate, and could not be induced to stir.
The sultan, true to the principle of noblesse oblige, accepted the position at once. He dismounted from his horse, wrapped his face in the shawl which covered his head, seated himself under a tree, and died as became his rank. Twelve of his attendants refused to leave their master, and nobly shared his death.
Around the sultan are his inevitable musicians, continually blowing their frum-frums or trumpets, which are sometimes ten or twelve feet in length, and in front goes his ensign, bearing his standard, which is a long pole hung round at the top with strips of colored leather and silk. At either side are two officers, carrying enormous spears, with which they are supposed to defend their monarch. This, however, is as much a sham as the rest of the proceedings; for, in the first place, the spearmen are so fat and their weapons so unwieldy that they could not do the least execution, and, as if to render the spears still more harmless, they are covered with charms from the head to the butt.
It has been mentioned that the real power of Bornu rests, not with the sultan, but with the sheikh. This potentate was found to be of simple personal habits, yet surrounded with state equal to that of the sultan, though differing in degree. Dressed in a plain blue robe and a shawl turban, he preferred to sit quietly in a small and dark room, attended by two of his favorite negroes armed with pistols, and having a brace of pistols lying on a carpet in front of him.
But the approaches to this chamber were rigorously guarded. Sentinels stood at the gate, and intercepted those who wished to enter, and would not allow them to mount the staircase which led to the sheikh’s apartment until they were satisfied. At the top of the staircase were negro guards armed with spears, which they crossed in front of the visitor, and again questioned him. Then the passages leading to the sheikh’s chamber were lined with rows of squatting attendants, who snatched off the slippers of the visitors, and continually impeded their progress by seizing their ankles, lest they should infringe etiquette by walking too fast. Indeed, had not the passages been densely crowded, the guests would have been several times flung on their faces by the zeal of these courtiers.
At last they gained admission, and found this dread potentate a singularly quiet and unassuming man, well-disposed toward the travellers, and very grateful to them for the double-barrelled gun and pistols which they presented to him. In return, he fed them liberally, sending them fish by the camel load, and other provisions in like quantity.
According to his warlike disposition, his conversation chiefly turned on military affairs, and especially on the best mode of attacking walled towns. The account of breaching batteries had a great effect upon him, and the exhibition of a couple of rockets confirmed him in his respect for the wisdom of the English. Being a thoughtful man, he asked to see some rockets fired, because there were in the town a number of the hostile Shooas. The rockets were fired accordingly, and had the desired effect, frightening not only the Shooas, but all the inhabitants of the town, out of their senses, and even the steady nerves of the sheikh himself were much shaken.
The sheikh was a great disciplinarian, and managed his wild cavalry with singular skill, as is shown by the account of Major Denham. “Our accounts had been so contradictory of the state of the country that no opinion could be formed as to the real condition and the number of its inhabitants. We had been told that the sheikh’s soldiers were a few ragged negroes armed with spears, who lived upon the plunder of the black Kaffir countries by which he was surrounded, and which he was able to subdue by the assistance of a few Arabs who were in his service; and, again, we had been assured that his forces were not only numerous, but to a degree regularly trained. The degree of credit which might be attached to these reports was nearly balanced in the scales of probability, and we advanced toward the town of Kouka in a most interesting state of uncertainty whether we should find its chief at the head of thousands, or be received by him under a tree, surrounded by a few naked slaves.
“These doubts, however, were quickly removed. I had ridden on a short distance in front of Boo-Khaloom, with his train of Arabs all mounted and dressed out in their best apparel, and, from the thickness of the trees, now lost sight of them. Fancying that the road could not be mistaken I rode still onward, and, approaching a spot less thickly planted, was surprised to see in front of me a body of several thousand cavalry drawn up in line, and extending right and left as far as I could see. Checking my horse I awaited the arrival of my party under the shade of a wide-spreading acacia. The Bornu troops remained quite steady, without noise or confusion; and a few horsemen, who were moving about in front, giving directions, were the only persons out of the ranks.
“On the Arabs appearing in sight, a shout or yell was given by the sheikh’s people, which rent the air; a blast was blown from their rude instruments of music equally loud, and they moved on to meet Boo-Khaloom and his Arabs. There was an appearance of tact and management in their movements, which astonished me. Three separate bodies from the centre of each flank kept charging rapidly toward us, within a few feet of our horses’ heads, without checking the speed of their own until the moment of their halt, while the whole body moved onward.
“These parties were mounted on small but very perfect horses, who stopped and wheeled from their utmost speed with the greatest precision and expertness, shaking their spears over their heads, and exclaiming, ‘Blessing! blessing! Sons of your country! Sons of your country!’ and returning quickly to the front of the body in order to repeat the charge. While all this was going on, they closed in their right and left flanks, and surrounded the little body of Arabs so completely as to give the compliment of welcoming them very much the appearance of a declaration of their contempt for their weakness.
“I was quite sure this was premeditated; we were all so closely pressed as to be nearly smothered, and in some danger from the crowding of the horses and clashing of the spears. Moving on was impossible, and we therefore came to a full stop. Our chief was much enraged, but it was all to no purpose: he was only answered by shrieks of ‘Welcome!’ and spears most unpleasantly rattled over our heads expressive of the same feeling.
“This annoyance was not, however, of long duration. Barca Gana, the sheikh’s first general, a negro of noble aspect, clothed in a figured silk robe, and mounted upon a beautiful Mandara horse, made his appearance, and after a little delay the rear was cleared of those who had pressed in upon us, and we moved forward, although but very slowly, from the frequent impediments thrown in our way by these wild warriors.
“The sheikh’s negroes, as they were called, meaning the black chiefs and generals, all raised to that rank by some deed of bravery, were habited in coats of mail composed of iron chain, which covered them from the throat to the knees, dividing behind, and coming on each side of the horse. Some of them had helmets, or rather skull-caps, of the same metal, with chin-pieces, all sufficiently strong to ward off the shock of a spear. Their horses’ heads were also defended by plates of iron, brass, and silver, just leaving sufficient room for the eyes of the animal.”
In my collection there is one of the remarkable spears carried by these horsemen. In total length it is nearly six feet long, of which the long, slender, leaf-like blade occupies twenty inches. The shaft is five-eighths of an inch in diameter at the thickest part, but diminishes toward the head and butt. The material of the shaft is some hard, dark wood, which takes a high polish, and is of a rich brown color. The head is secured to the shaft by means of a rather long socket, and at the butt there is a sort of iron spud, also furnished with a socket, so that the length of the wooden portion of the spear is only thirty-two inches. It is a light, well-balanced, and apparently serviceable weapon.
Besides these weapons, there are several others, offensive and defensive. The chiefs wear a really well-formed cuirass made of iron plates, and having an ingenious addition of a kind of steel upright collar attached to the back piece of the cuirass, and protecting the nape of the neck. The cuirass is made of five plates of steel, laid horizontally and riveted to each other, and of as many similar plates attached to them perpendicularly, and forming the back piece and shoulder straps. It is made to open at one side to admit of being put on and off, and the two halves are kept together by loops and links, which take the place of straps and buckles.
The chief’s horses are also distinguished by the quantity of armor with which they are protected, an iron chamfron covering the whole of the forehead, and extending as far as the nostrils.
By the saddle-bow hangs a battle-axe, shaped exactly like those axes with which we have been so familiar in Southern and Central Africa, but being distinguished from them by the fact that an iron chain is passed through a hole in that part of the head which passes through the knob at the end of the handle, the other end of the chain being attached to a ring that slides freely up and down the handle. This arrangement enables the warrior to secure and replace the head of the axe if it should be struck out of the handle in the heat of battle. A long double-edged dagger, shaped almost exactly like the spear head, is fastened to the left arm by a strap, and is carried with the hilt downward.
The infantry carry, together with other weapons, an iron axe, shaped like a sickle, and closely resembling the weapon which has been mentioned as used by the Neam-Nam and Fan tribes. This is called the “hunga-munga,” and is used for throwing at a retreating enemy. The infantry are mostly Kanemboo negroes. They are a tall, muscular race, and, being also courageous, have well deserved the estimation in which they are held by their master. Unlike the horsemen, they are almost completely naked, their only clothing being a rather fantastical belt, or “sporran” of goat-skin, with the hair still remaining on the skin, and a few strips of cloth, called “gubkas,” tied round their heads, and brought under the nose. These gubkas are the currency of the country, so that a soldier carries his wealth on his head.
Their principal weapons are the spear and shield. The former is a very horrible weapon, seven feet or so in length, and armed with a number of hook-shaped barbs. The shield is made from the wood of the fogo, a tree which grows in the shallow waters of Lake Tchad, and which is so light that, although the shield is large enough to protect the whole body and upper part of the legs, it only weighs a few pounds. The pieces of wood of which it is made are bound together by strips of raw bullock’s hide, on which the hair is suffered to remain as an ornament, and which, after doing their duty, are carried along the outer edge of the shield in a vandyked pattern. The shield is slightly convex. Besides the spear and shield, the Kanemboo soldier mostly carries on his left arm a dagger like that which has already been described, but not so neatly made. The Kanemboos will be presently described.
At least nine thousand of these black soldiers are under the command of the sheikh, and are divided into regiments of a thousand or so strong. It may be imagined that they are really formidable troops, especially under the command of such a leader, who, as will be seen by Major Denham’s description of a review, had introduced strict discipline and a rough-and-ready sort of tactics. The sheikh had ordered out the Kanemboo soldiers, and galloped toward them on his favorite horse, accompanied by four sultans who were under his command. His staff were gaily adorned with scarlet bernouses decorated with gold lace, while he himself preserved his usual simplicity of dress, his robes being white, and a Cashmere shawl forming his turban. As soon as he gave the signal, the Kanemboos raised a deafening shout, and began their manœuvres, their officers being distinguished by wearing a dark blue robe and turban.
“On nearing the spot where the sheikh had placed himself, they quickened their pace, and after striking their spears against their shields for some minutes, which had an extremely grand and stunning effect, they filed off to the outside of the circle, where they again formed and awaited their companions, who succeeded them in the same order. There appeared to be a great deal of affection between these troops and the sheikh. He spurred his horse onward into the midst of some of the tribes as they came up, and spoke to them, while the men crowded round him, kissing his feet and the stirrups of his saddle. It was a most pleasing sight. He seemed to feel how much his present elevation was owing to their exertions, while they displayed a devotion and attachment deserving and denoting the greatest confidence.
“I confess I was considerably disappointed at not seeing these troops engage, although more than compensated by the reflection of the slaughter that had been prevented by that disappointment.”
It seems rather curious that this leader, so military in all his thoughts, should take women with him into the field, especially when he had to fight against the terrible Munga archers, whose poisoned arrows are certain death to all who are wounded by them. Yet, whenever he takes the field, he is accompanied by three of his favorite wives, who are mounted on trained horses, each being led by a boy, and their whole figures and faces so wrapped in their wide robes that the human form is scarcely distinguishable. The sultan, as becomes his superior rank, takes with him an unlimited number of wives, accompanied by a small court of palace officers. Nine, however, is the usual number allotted to the sultan, and there are nearly a hundred non-combatants to wait upon them.
The army, well ordered as it is, shows little signs of its discipline until it is near the enemy, the troops marching much as they like, and beguiling the journey with songs and tales. As soon, however, as they come within dangerous ground, the sheikh gives the word, and they all fall into their places, and become steady and well-disciplined troops.
The sheikh’s place is one of no ordinary peril, for, besides having the responsibility of command, and the practical care of the sultan’s unwieldy person, he is the object at which the enemy all aim, knowing well that, if they can only kill the sheikh, their victory is assured. This particular sheikh entirely disregarded all notion of personal danger, and was the most conspicuous personage in the army. He marches in front of his soldiers, and before him are borne five flags—two green, two striped, and one red—upon which are written in letters of gold extracts from the Koran. Behind him rides his favorite attendant, bearing his master’s shield, mail coat, and helmet, and beside him is the bearer of his drum which is considered as almost equivalent to himself in value. The Begharmis say of this sheikh, that it is useless to attack him, because he has the power of rendering himself invisible; and that on one occasion, when they routed his army, and pursued the sheikh himself, they could not see either him or his drum, though the instrument was continually sounding.
Before passing to another branch of this subject, we will finish our account of this sheikh. His name was Alameen Ben Mohammed el Kanemy, and, according to Major Denham’s portrait, he was a man of mark, his boldly-cut features expressing his energetic character even under the folds of the turban and tobe in which he habitually enveloped himself. Being the virtual ruler of the kingdom, he administered justice as well as waged war, and did so with stern impartiality.
On one occasion, when a slave had offended against the law, and was condemned to death, his master petitioned the sheikh against the capital punishment, saying that, as the slave was his property, the real punishment fell upon him, who was not even cognizant of his slave’s offence. The sheikh admitted the validity of the plea, but said that public justice could not be expected to yield to private interests. So he ordered the delinquent for execution, but paid his price to the owner out of his own purse.
He was equally judicious in enforcing his own authority. His favorite officer was Barca Gana, who has already been mentioned. El Kanemy had an especial liking for this man, and had committed to his care the government of six districts, besides enriching him with numbers of slaves, horses, and other valuable property. It happened that on one occasion El Kanemy had sent him a horse which he had inadvertently promised to another person, and which, accordingly, Barca Gana had to give up. Being enraged by this proceeding, he sent back to the sheikh all the animals he had presented, saying that in future he would ride his own animals.
El Kanemy was not a man to suffer such an insolent message to be given with impunity. He sent for Barca Gana, stripped him on the spot of all his gorgeous clothing, substituted the slave’s leathern girdle for his robes, and ordered him to be sold as a slave to the Tibboos. Humbled to the dust, the disgraced general acknowledged the justice of the sentence, and only begged that his master’s displeasure might not fall on his wives and children. Next day, as Barca Gana was about to be led away to the Tibboos, the negro body guards, who seem to have respected their general for his courage in spite of his haughty and somewhat overbearing manner, came before the sheikh, and begged him to pardon their commander. Just at that moment the disgraced chief came before his offended master, to take leave before going off with the Tibboos to whom he had been sold.
El Kanemy was quite overcome by the sight, flung himself back on his carpet, wept like a child, allowed Barca Gana to embrace his knees, and gave his free pardon. “In the evening there was great and general rejoicing. The timbrels beat, the Kanemboos yelled and struck their shields; everything bespoke joy, and Barca Gana, in new robes and a rich bernouse, rode round the camp, followed by all the chiefs of the army.”
Even in war, El Kanemy permitted policy and tact to overcome the national feeling of revenge. For example, the formidable Munga tribe, of whom we shall presently treat, had proved themselves exceedingly troublesome, and the sheikh threatened to exterminate them—a threat which he could certainly have carried out, though with much loss of life. He did not, however, intend to fulfil the threat, but tried, by working on their fears and their interests, to conciliate them, and to make them his allies rather than his foes. He did not only frighten them by his splendidly-appointed troops, but awed them by his accomplishments as a writer, copying out a vast number of charmed sentences for three successive nights. The illiterate Mungas thought that such a proceeding was a proof of supernatural power, and yielded to his wisdom what they would not have yielded to his veritable power. They said it was useless to fight against a man who had such terrible powers. Night after night, as he wrote the potent words, their arrows were blunted in their quivers. Their spears snapped asunder, and their weapons were removed out of their huts, so that some of the chiefs absolutely became ill with terror, and all agreed that they had better conclude peace at once. The performance of Major Denham’s rockets had also reached their ears, and had added much to the general consternation.
He carried his zeal for religion to the extreme of fanaticism, constituting himself the guardian of public morals, and visiting offences with the severest penalties. He was especially hard on the women, over whom he kept a vigilant watch by means of his spies. On one occasion, two young girls of seventeen were found guilty, and condemned to be hanged. Great remonstrances were made. The lover of one of the girls, who had previously offered to marry her, threatened to kill any one who placed a rope round her neck, and a general excitement pervaded the place. For a long time the sheikh remained inexorable, but at last compounded the affair by having their heads shaved publicly in the market-place—a disgrace scarcely less endurable than death.
On another occasion the delinquents had exaggerated their offence by committing it during the fast of the Rhamadan. The man was sentenced to four hundred stripes, and the woman to half that number. The punishment was immediate. The woman was stripped of her ornaments and all her garments, except a cloth round the middle, and her head shaved. She was then suspended by the cloth, and the punishment inflicted.
Her partner was treated far worse. The whip was a terrible weapon, made of the skin of the hippopotamus, and having a metal knob on the end. Each blow was struck on the back, so that the lash curled round the body, and the heavy knob came with terrible violence on the breast and stomach. Before half the lashes were inflicted, blood flowed profusely from his mouth, and, a short time after the culprit was taken down, he was dead. Strange to say, he acknowledged the justice of the sentence, kissed the weapon, joined in the profession of faith which was said before the punishment began, and never uttered a cry.
Fierce in war, and, as we have seen, a savage fanatic in religion, the sheikh was no stranger to the softer emotions. Major Denham showed him a curious musical snuff-box, the sweetness of which entranced him. He sat with his head in his hands, as if in a dream; and when one of his courtiers spoke, he struck the man a violent blow for interrupting the sweet sounds.
His punishment for theft was usually a severe flogging and a heavy fine. But, in cases of a first offence of a young delinquent, the offender was buried in the ground up to his shoulders, and his head and neck smeared with honey. The swarms of flies that settled on the poor wretch’s head made his existence miserable during the time that he was thus buried, and no one who had undergone such a punishment once would be likely to run the risk of suffering it again, even though it did no permanent injury, like the whip. Beheading is also a punishment reserved for Mahometans, while “Kaffirs” are either impaled or crucified, sometimes living for several days in torments.
The slaves of the Bornuese are treated with great kindness, and are almost considered as belonging to their master’s family, their condition being very like that of the slaves or servants, as they are called, of the patriarchal ages. Much of the marketing is done by female slaves, who take to market whole strings of oxen laden with goods or cowries, and conduct the transaction with perfect honesty. The market, by the way, in which these women buy and sell, is really a remarkable place. It is regulated in the strictest manner, and is divided into districts, in each of which different articles are sold. It is governed by a sheikh, who regulates all the prices, and gets his living by a small commission of about a half per cent. on every purchase that exceeds four dollars. He is aided by dylalas, or brokers, who write their private mark inside every parcel.
The whole place is filled with rows of stalls, in which are to be found everything that a Bornuese can want, and one great convenience of the place is, that a parcel need never be examined in order to discover whether any fraud has been perpetrated. Should a parcel, when opened at home, be defective, the buyer sends it back to the dylala, who is bound to find out the seller, and to force him to take back the parcel and refund the money. As an example of the strange things which are sold in this market, Major Denham mentions that a young lion was offered to him. It was perfectly tame, and was led about by a cord round his neck, walking among the people without displaying any ferocity. Tame lions seem to be fashionable in Bornu, as the sheikh afterward sent Major Denham another lion equally tame.
The architecture of the Bornuese is superior to that of Dahome. “The towns,” writes Major Denham, “are generally large, and well built: they have walls thirty-five and forty feet in height, and nearly twenty feet in thickness. They have four entrances, with three gates to each, made of solid planks eight or ten inches thick, and fastened together with heavy clamps of iron. The houses consist of several courtyards between four walls, with apartments leading out of them for slaves, then a passage and an inner court leading into habitations of the different wives, which have each a square space to themselves, enclosed by walls, and a handsome thatched hut. From thence also you ascend a wide staircase of five or six steps, leading to the apartments of the owner, which consist of two buildings like towers or turrets, with a terrace of communication between them, looking into the street, with a castellated window. The walls are made of reddish clay, as smooth as stones, and the roofs are most tastefully arched on the inside with branches, and thatched on the outside with a grass known in Bombay by the name of lidther.
“The horns of the gazelle and antelope serve as a substitute for nails or pegs. These are fixed in different parts of the walls, and on them hang the quivers, bows, spears, and shields of the chief. A man of consequence will sometimes have four of these terraces and eight turrets, forming the faces of his mansion or domain, with all the apartments of his women within the space below. Horses and other animals are usually allowed an enclosure near one of the courtyards forming the entrance,”
Such houses as these belong only to the wealthy, and those of the poor are of a much simpler description, being built of straw, reeds, or mats, the latter being the favorite material.
As is mostly the case in polygamous Africa, each wife has her own special house, or rather hut, which is usually of the kind called “coosie,” i. e. one that is built entirely of sticks and straw. The wives are obliged to be very humble in presence of their husbands, whom they always approach on their knees, and they are not allowed to speak to any of the male sex except kneeling, and with their heads and faces covered. Marriage is later in Bornu than in many parts of Africa, the girls scarcely ever marrying until they are full fifteen, and mostly being a year or two older.
Weddings are conducted in a ceremonious and noisy manner. The bride is perched on the back of an ox, and rides to the bridegroom’s house attended by her mother and friends, and followed by other oxen carrying her dowry, which mostly consists of toorkadees and other raiment. All her male friends are mounted, and dash up to her at full gallop, this being the recognized salute on such occasions. The bridegroom is in the mean time parading the streets with a shouting mob after him, or sitting in his house with the same shouting mob in front of him, yelling out vociferous congratulations, blowing horns, beating drums, and, in fact, letting their African nature have its full sway.
In this country, the people have a very ingenious method of counteracting the effects of the rain storms, which come on suddenly, discharge the water as if it were poured from buckets, and then pass on. On account of the high temperature, the rain soon evaporates, so that even after one of these showers, though the surface of the ground is for the time converted into a marsh intersected with rivulets of running water, the sandy ground is quite dry at the depth of two feet or so.
As soon as the Bornuese perceive one of these storms approaching, they take off all their clothes, dig holes in the ground, bury the clothes, and cover them up carefully. The rain falls, and is simply a shower-bath over their naked bodies, and, as soon as the storm has passed over, they reopen the hole, and put on their dry clothes. When they are preparing a resting-place at night, they take a similar precaution, digging deep holes until they come to the dry sand, on which they make their beds.
If the reader will refer to the illustration on page 612, he will see that by the side of the Kanemboo warrior is his wife. The women are, like their husbands, dark and well-shaped. They are lively and brisk in their manners, and seem always ready for a laugh. Their clothing is nearly as limited as that of their husbands, but they take great pains in plaiting their hair into numerous little strings, which reach as far as the neck. The head is generally ornamented with a flat piece of tin or silver hanging from the hair. This custom is prevalent throughout the kingdom, and, indeed, the principal mode of detecting the particular tribe to which a woman belongs is to note the color and pattern of her scanty dress. Most of the Kanemboo women have a string of brass beads or of silver rings hanging upon each side of the face. In the latter case they mostly have also a flat circular piece of silver on their foreheads.
The architecture of the Kanemboos is very similar to that of the Kaffirs of Southern Africa, the huts more resembling those of the Bechuanas than the Zulu, Kosa, or Ponda tribes. They are compared to haystacks in appearance, and are made of reeds. Each house is situated in a neat enclosure made of the same reed, within which a goat or two, a cow, and some fowls are usually kept. The hut is divided into two portions, one being for the master and the other for the women. His bed is supported on a wooden framework and covered with the skins of wild animals. There is no window, and the place of a door is taken by a mat.
In this country, they subsist generally on fish, which they obtain from the great Lake Tchad in a very ingenious manner. The fisherman takes two large gourds, and connects them with a stout bamboo, just long enough to allow his body to pass easily between them. He then takes his nets, to the upper part of which are fastened floats made of cane, and to the lower edge are attached simple weights of sand tied up in leathern bags.
He launches the gourds, and, as he does so, sits astride the bamboo, so that one gourd is in front of him and the other behind. Having shot his nets, he makes a circuit round them, splashing the water so as to drive the fish against the meshes. When he thinks that a sufficiency of fish has got into his net, he draws it up gently with one hand, while the other hand holds a short club, with which he kills each fish as its head is lifted above the water. The dead fish is then disengaged from the net, and flung into one of the gourds; and when they are so full that they can hold no more without running the risk of admitting water, the fisherman paddles to shore, lands his cargo, and goes off for another haul. He has no paddles but his hands, but they are efficient instruments, and propel him quite as fast as he cares to go.
The women have a very ingenious mode of catching fish, constituting themselves into a sort of net. Thirty or forty at a time go into the water, and wade up to their breasts. They then form in single file, and move gradually toward the muddy shore, which slopes very gradually, stamping and beating the water so as to make as much disturbance as possible. The terrified fishes retire before this formidable line, and at last are forced into water so shallow, that they can be scooped out by the hands and flung ashore.
The fish are cooked in a very simple manner. A fire is lighted; and when it has burnt up properly, each fish has a stick thrust down its throat. The other end of the stick is fixed into the ground close to the fire, and in a short time the fire is surrounded with a circle of fish, all with their heads downward and their tails in the air as if they were diving. They can be easily turned on the sticks, the tail affording all excellent leverage, and in a very short time they are thoroughly roasted.
The Kanemboos catch the large animals in pitfalls called “blaquas.” These blaquas are laboriously and ingeniously made, and are often used to protect towns against the Tuaricks and other invaders, as well as to catch wild animals. The pits are very deep, and at the bottom are fixed six or seven perpendicular stakes, with sharpened points, and hardened by being partially charred. So formidable are they, that a Tuarick horse and his rider have been known to fall into one of them, and both to have been found dead, pierced through the body with the stakes.