Chapter IX (1)

Description of Baléya. — Arrival on the banks of the Dhioliba. — Courouassa. — Sambarala. — Bouré, a mountainous country, rich in gold. — Crossing the Dhioliba. — The river Yendan. — Kankan. — Description of the town. — The market. — Gold of Bouré. — A religious festival. — Ordeal of fire. — Critical situation of the traveller. — Diseases of the country.

The soil of Baléya is an argillaceous sand, compact, but extremely fertile, producing all the necessaries of life in abundance. It is bounded on the west by the Fouta; on the south by Sangaran, through which runs the Dhioliba; on the east by the little country of Amana; and on the north by forests. All the villages in this part are surrounded with a double wall of mud, surmounted by battlements. These walls are from ten to twelve feet high. The villages contain each from a hundred to a hundred and twenty-five huts, made of straw.

The inhabitants of Baléya were subjected to the laws of the Prophet by the Foulahs, since which they annually present some cattle to the almamy of the Fouta. They are warriors and husbandmen, and have abundance of the necessaries of life, which they obtain by the cultivation of the earth, while their cattle supply them with butter and milk. They manufacture white cloth, which they exchange with their neighbours for salt. Earthenware is made in almost every village. The people of Baléya are Dhialonkés. Though Mahometans, they are, by no means, so zealous as the Foulahs, and drink in private a sort of beer made of millet and honey. Lamfia told me that formerly they possessed Fouta-Dhialon. The women are lively, pretty, and coquettish, and bestow much attention on dressing their hair, which is arranged in two tufts, one on each side of the head: many have four tufts. They ornament their heads with coloured glass beads, tastefully disposed; they wear necklaces of small black glass beads, interspersed with a few gilt glass ornaments. The necklaces, which are about three inches broad, encircle the neck like a cravat. The head-dress of these women would be becoming, if their hair was not covered with a layer of butter, with which they also grease their bodies: it renders their skin glossy, but gives them an unpleasant smell. Most of the females have no other dress than a piece of cloth, five feet long and two wide, which they fasten round their waists. On holidays they throw another piece of cloth over their shoulders, and cover their bosoms: they also wear sandals. This is nearly the general costume of the women of Negroland. Their dispositions are gentle and cheerful; their colour is very black; their features handsome, with curly hair, noses slightly aquiline, thin lips, and large eyes. They do all the household work, and are obedient to their husbands.

On the 11th of June, after taking leave of the chief, to whom I presented three leaves of tobacco, which seemed to please him, we proceeded in a S.E. direction. The saracolet merchants, who had asses to carry their merchandise, went on first, having to pass several streams which would retard their progress. The heat was excessive, and a storm came on. The atmosphere was heavy and obscured by clouds. I was attacked with a fever on the journey, and, notwithstanding the heat, I had shivering fits, from which I suffered greatly. After crossing the streams, where the water was knee-deep, we overtook the saracolets. They had bargained with some Mandingoes to carry a part of their baggage, for they were heavily laden. I observed that the country sloped towards the east. We continued in the same direction. The eldest saracolet, having traced some Arabic characters on the ground, and muttered some prayers, assured us that we might pursue our journey without apprehension, as no misfortune would happen to us. The country is a little wooded. The nédé and the cé grow here in abundance. Our road was gravelly. About two in the afternoon we arrived at Courouassa, a village of Amana, situated on the left bank of the Dhioliba. Shortly before our arrival a storm arose. My umbrella and some trees, beneath which we sought shelter, protected me a little. We had travelled fourteen miles in a S.E. direction, and were all much fatigued. Lamfia took me to lodge with the chief, who gave us a kind reception. He provided us with a good hut, and offered us a hide to sleep upon. I bought a fowl for two charges of gunpowder, and we had it cooked for supper. The fever had left me, and I now suffered only from a severe head-ache. I hastened to take a view of the Dhioliba, which had so long been the object of my curiosity. I observed that it flowed from S.W. ¼ S. proceeding slowly to the E.N.E. for the distance of some miles, and then turns due east. A little to the north of the village I saw a sand-bank lying very near the left shore of the river. The channel for canoes is near the right bank. I seated myself for a moment to contemplate this mysterious river, respecting which the learned of Europe are so anxious to gain information.

On the left bank, and pretty near the northern part of the village, there are hills between one hundred and fifty and two hundred feet high, covered with young trees. The soil appeared to be red, and of the same kind as that of Sierra-Leone. Some smiths have established themselves near these hills: they smelt and work up the iron which is found there in great quantities. These hills extend in a N.E. direction. There are some also on the right bank, but they are not so high. The air became cool, and I returned to my hut. During the night it rained a great deal.

We remained at Courouassa during the 12th. A storm came on accompanied by an east wind, which occasioned a suffocating heat. The rain poured in torrents. When it ceased I again visited the banks of the river. I watched its current, which flowed at the rate of about two miles and a half or three miles an hour. At this period it was about nine feet deep. This I calculated by the long pole which the boatmen used to push along the canoes.[50] In this part it appeared as broad as the Senegal at Podor. The right bank is lower than the left, on which the village is situated at an elevation of nearly a twentieth part of a mile above the water. I observed in the village many large bamboos, under the shade of which the old men assemble and spend part of the day in conversation. These people use much snuff; but they do not take it as we do in Europe, with the fingers; some use a small brush, and others a little iron spoon like an ear-pick. The negroes told me that the river begins to overflow in July, and that then they can go three miles over the plain in canoes. A great quantity of rice is grown on this plain. The sand-bank which I had seen plainly on the preceding evening was now no longer visible.

Courouassa is a neat village, surrounded by a mud wall, from ten to twelve feet high and from eight to ten inches thick. It contains between four and five hundred inhabitants. I observed that thousands of swallows, of the same kind as those seen in Europe, had built their nests in this wall. They were collected in flocks upon the trees, and I concluded that they were preparing to depart.

Courouassa is entered by several low and narrow openings which are closed by a thick plank made of a single tree. The town is shaded by bombaces and baobabs, and it is the principal of five small villages situated on the banks of the Dhioliba. This country is called Amana; the inhabitants are called Dhialonkés, and are chiefly idolaters. They do not travel, but occupy themselves peaceably in the cultivation of their little fields, which are fertilised by the inundations of the river. They catch many fish with hooks, which they obtain from travellers coming from our settlements on the coast. They likewise fish with the fouène, an instrument consisting of three branches with darts having teeth like a saw. A large piece of wood forms the handle of this instrument, which the natives use with great address. I saw a species of fish with a number of small bones like the carp. The people dry and smoke this fish, and sell it to their neighbours and the traders who pass through their country.

Bouré is situated at the distance of a five days’ passage down the river, in a canoe. The voyage is thus divided: from Courouassa to Cabarala one day; from Cabarala to Balatou one day; from Balatou to the village of Dhioliba one day; from Dhioliba to Boun-Bouriman, one day; from Boun-Bouriman to Bouré, proceeding a little way up the Tankisso, one day.

Bouré is a mountainous country, containing a number of rich gold mines, according to the account given to me by the natives. I shall speak of it more at length in the proper place. I went, accompanied by my guide, to pay a visit to the chief, who I was told, was a great warrior and dreaded by his neighbours. We found him alone in his hut employed in fastening a point to an arrow. A number of bows, arrows, and quivers, were hung up in various parts of the hut. He asked us to sit down on a bullock’s hide, and Lamfia conversed with him. The conversation turned on me. He promised that we should cross the river next day. Travellers are rowed across by his slaves. He levies duties which are paid in European merchandise, such as gunpowder, tobacco, knives, scissors, &c. He also receives salt in payment of these duties, which render him tolerably rich. He told me that, out of respect to my rank of sherif, he would allow me to pass duty free. The chief was a man about fifty years of age, five feet and some inches high. His countenance was mild, nay even pleasing.

On returning to our hut, we bought some fresh fish for supper. It was of the kind resembling the carp, which I have already mentioned. It measures about eight inches long and four or five broad, and is very bony. The general food of the inhabitants is boiled rice without salt, but seasoned with a sauce made of dry fish minced. They also eat fresh fish. With the foigné they make a sort of thick pudding, which they call _tau_. This is the sangleh of the Senegal. They eat this tau with a sauce made of herbs or pistachio-nuts; the latter they cultivate very abundantly. As salt is beginning to be dear, they use it on festivals and rejoicing days only. They gather the fruit of the cé and nédé, from which they obtain butter. I saw some heaps of the seeds of these trees freshly gathered and exposed to the rain. They were already beginning to germinate.

On the 13th of June, we crossed the river in canoes, twenty-five feet long, three wide, and one deep. A great number of people were going across, and they were all disputing, some about the fare that was demanded, others about who should go first. They all talked at once and made a most terrible uproar. The saracolets had a great deal of trouble in getting their asses on board the canoes, and the parties who had crossed fired muskets in token of rejoicing, which augmented the tumult created by the disputes of the negroes. I was obliged to remain exposed to the sun the whole morning; for the banks of the river are very open. Along the left bank but one tree was visible. This was a large bombax, under which so many people had crowded for shade that I could not find room. I saw a number of women and girls bathing in the river. They were quite naked, but they seemed to care very little about the presence of the men. Having finished their ablutions, they returned to the village, with pagnes round their waists and calabashes on their heads. There were only four canoes for conveying between two hundred and fifty and three hundred persons, besides luggage. We were not all landed on the right bank until near eleven o’clock. The excessive heat had brought on me a severe head-ache accompanied with fever. We proceeded onwards to the S.E. over good land, leaving behind us a few merchants who had not yet crossed the river. I was so ill that I experienced great difficulty in walking. The heat was intense, and I opened my umbrella to shelter me from the scorching rays of the sun; but some of my travelling companions advised me to shut it on approaching the villages, lest, as they said, it should excite the cupidity of the Kafirs (infidels). We proceeded eastward. The road was flooded, and in several places the water was ancle-deep. We passed Sambarala, a village situated on the bank of the river and surrounded by nédés and cés. We next pursued our course over a sandy soil, clothed with beautiful vegetation, among which I observed tamarind-trees. About three o’clock we arrived at Counancodo, where I saw some fine orange-trees. We had travelled nine miles in the course of the day.

I told Lamfia that I wished to procure a few tamarinds, as I was very feverish. He immediately sent his brother to gather some in the neighbouring wood; but the brother, not understanding what I meant, brought the leaves instead of the fruit. We could procure no milk, for the saracolets had gone before us and bought all that the village afforded. My fever had continued without intermission the whole of the way. For a little powder I bought a fowl, in order to recruit my strength. Our caravan consisted of sixty or eighty men, some carrying loads, others leading asses, and very few walking free from all encumbrance. One of our companions had a slave, whom he said he had procured at Sierra-Leone. He feared that he intended to desert, and begged me to write an amulet to prevent him. The man was very earnest in his request, and offered immediately to furnish me with ink and paper. However, as I did not wish to write European characters, for fear of exciting suspicion, I observed that having left my country very young I did not know how to make grigris, and I begged him to apply to some one more learned than I. Next day I saw the poor slave bearing on his head a burthen which he could scarcely carry, fastened to a rope the other end of which was tied round his leg, so that it was out of his power to run away; for his prudent and suspicious master took care that he should not have a knife to cut the rope.

Our host sent us a good supper of rice, which I added to my fowl. All the evening, and indeed till night was pretty well advanced, the young negroes and negresses amused themselves by dancing to the sound of the tomtom. Their dancing was more decorous than that of the Wolof negroes in the neighbourhood of the Senegal.

On the 14th of June, at seven in the morning, our caravan proceeded onward in the direction of E.S.E. After travelling three miles, we passed near the river, and advanced six miles eastward. We then turned half a mile to the north, to reach the village of Fessadougou, where we halted about noon. This village, which contains a population of about three or four hundred, is situated on the bank of a river, about half the width of the Dhioliba at Courouassa. I at first conjectured that it was a branch of that river; but I observed that the direction of its current, which flowed at the rate of about three miles and a half an hour, was from south to north. The Mandingoes informed me that it falls into the Dhioliba, not far from this place. The river is called the Yendan; its banks are for the most part low and open, but, about six miles from the village, there are, on both sides, some little hills. Fessadougou is a part of the Sangaran.

Our road, during the day, was partly sandy, and partly covered with red porous stones. The country is thickly overgrown with large trees, which renders it exceedingly pleasant. In the neighbourhood of Fessadougou, the cé and the nédé are very abundant; indeed, they are the only trees reared by cultivation, and they are highly useful to the inhabitants. In the vicinity of the village I saw tilled land in very good order. Our host sent us a supper.

On the 15th of June, after paying our reckoning in a little tobacco and salt, as we had done all along the road from Cambaya, we crossed the river in canoes. It was near ten o’clock when we reached the right bank. We then proceeded four miles to the S.E., over a gravelly soil. I had not yet got rid of the fever, but I had enjoyed a little rest during the night.

The heat was excessive, and my guide insisted on my using my umbrella to shade me from the scorching rays of the sun: he himself took the precaution of letting it down, whenever we approached any inhabited place. It was near half-past eleven when we halted at Farancou-Manbata, a village containing between three and four hundred inhabitants. Our road, next day, lay through a tract of country, in which we should have to travel a considerable distance without coming to any villages. A storm arose soon after we entered Farancou-Manbata, and it rained heavily.

At seven, on the morning of the 15th of June, we resumed our journey, travelling twenty-two miles in the same direction, and crossing several little streams. The surface of the ground was covered with red stones and gravel. The country was generally level, but some hills were visible to the east and west.

About half-past four in the afternoon we stopped to rest in some huts, made of branches of trees, covered with straw. We had travelled at a great rate during the day: indeed, we might be said to have run rather than walked, for we were anxious to reach Kankan next day. On the road we met many Mandingo merchants going to the Fouta-Dhialon. They looked at me with great astonishment, but did not inquire whether I was a Moor, or a christian. The saracolets travelled even faster than we: they were going to the ourondé (slave village) of Kankan. On my expressing a wish to go thither also, my guide observed that it was too distant: it is true, we were greatly fatigued by our forced march. I had now the good fortune to be free from fever. In the evening it thundered and lightened, but without rain. We ate our supper with a good appetite, and, though our bed consisted only of a little straw scattered over the stones, we enjoyed a good night’s rest.

At half-past five in the morning of the 17th of June, we proceeded southward, and after travelling three miles and a half, we halted near the ourondé, and joined the saracolets, who were going to Kankan. I saw some well cultivated fields of yams, pistachios, and maize. The foigné was already in a pretty advanced state. We next entered a fine plain. I saw in the distance some little hillocks, and I remarked that the ground sloped gently to E.N.E. Many negroes ran after us to see the caravan. We had gone four miles and a half S.S.E. In some places the soil was red, mixed with gravel, and very fertile. The country is covered with cés and nédés. We crossed a little stream, and about ten o’clock arrived at the town, which is the capital of Kankan. My guide insisted upon my opening my umbrella, to make my entrance into his native place. On the road we had met some Mandingoes on horseback, very neatly dressed, and wearing large straw hats, made in the country, and of a round form, like those worn by the French peasantry. I was told that these Mandingoes were going to the fields to superintend their slaves. Lamfia lodged me in one of his huts, with a Foulah, who travelled with us, and had come to Kankan to exchange cloth for salt. On Lamfia’s arrival, all his family ran to greet him, for he had been absent a considerable time. He called for milk, some of which he gave to me. During the whole of the evening, people thronged to Lamfia’s yard to see the Arab sherif. I was visited by several Mandingoes of rank, and by a good old Moor, who had been settled in the place for some time. I did not go out of my hut for three days, as I wished to recover from my fatigue. I also took some doses of sulphate of quinine.

On the 10th, I went, accompanied by Lamfia and some old men, to wait upon the chief, whom the Mandingoes of this part of Africa call Dougou-tigui. He had already been informed of my arrival. He received me kindly, and made me sit down on a bullock’s hide. I solicited his permission to pass through his country on my way to Jenné, and he replied that he would order me to be conducted thither on the first occasion. I allowed Lamfia to speak for me, for I could only express myself very imperfectly in the language of the country, and he related very circumstantially the stories I had circulated respecting the way in which I had been taken by the christians. The old chief, whose name was Mamadi-Sanici, was the father of the Mandingo who had so kindly helped me out of my scrape with the Bondouké at Sancougnan. After taking leave of the chief we returned home. My guide had ordered a bull’s hide to be laid down in my hut. This served for my bed, and, besides a jar containing foigné, it was the only furniture in the place. When any suspicious persons in the village asserted that I was a christian, and that I was not at all like a Moor, Lamfia warmly took my part, and became very angry with those who sought to injure me. He was particularly kind to me. We ate our meals together, and twice a day we were served with a good mess of rice, with a sauce composed of pistachio-nuts, and a good quantity of onions, which thrive well here. Every evening Lamfia ordered a fire to be lighted in my hut, a custom which is very general throughout all the country. The negroes, indeed, burn fires at all seasons of the year, and keep them up the whole night. On the day of my arrival I made my guide a present, as a reward for his attention to me on my journey. This present consisted of a yard of blue Guinea cloth, which he had expressed a wish to have, three yards of printed calico, and six sheets of paper. He seemed much pleased, thanked me gratefully, and promised to conduct me to the Wassoulo, where I subsequently learned that he had to go on business of his own. He passed part of the day with me in my hut, because he said he did not wish to leave me alone with the strangers who came to see me. He employed himself in sewing together pieces of cloth of the country.

On the market day, the chief of Kankan sent for me. I obeyed the summons, accompanied by my guide. On entering the hut of Mamadi-Sanici, I found assembled a number of old men all well dressed. I must confess that I felt no small degree of uneasiness and anxiety to learn what decision they would pronounce on the fate of an Arab, whom several among them declared to be a christian. First of all a short prayer was said. My guide was questioned as to the way in which he had become acquainted with me. Lamfia spoke a great deal, and said that the chief of Cambaya had directed him to conduct me to Mamadi-Sanici, at Kankan; that I wished to go to Jenné, with the intention of proceeding to Mecca, my native country. He particularly dwelt on the circumstance that Mr. Macaulay, the king of the whites at Sierra Leone, for so the negroes style him, had wished to establish me in trade at that place; but that I had repelled the odious idea of remaining among infidels. I was then asked the names of my parents; whether they were still living; whether I had any other relations, and whether I should know them again on my arrival in my native country. I replied that having left Egypt very young, I was quite ignorant of the condition of my parents, if, indeed, they were still living. After this examination, the old men deliberated together for a short time and then dismissed me, telling me that I must remain with Lamfia, to whose care the chief, Mamadi-Sanici, had recommended me. On leaving the assembly, I asked my guide what decision had been formed relative to my journey. He told me it had been determined that it would be better for me to go by the way of Wassoulo instead of Bouré, as the latter place was then at war with Kankan, and that one of their men had already been killed on that road. He added, that I was to be conducted by the first opportunity to the Wassoulo, whence I might proceed to Jenné, either by way of Ségo, or Sambatikila, whichever I preferred. I was very well pleased with this decision, and returned to my hut to get a few glass ornaments, with which I went to the market to buy some milk.

On the 22nd of June, I went to the mosque accompanied by my guide. The mosque is a square building of earth, with doors on three of its sides looking west, north, and south. It contains several avenues formed by large posts, or pillars, which support the roof. It is not near so neatly built as the straw mosques of the Fouta-Dhialon. The prayers were very short; but the almamy, or spiritual chief, read some passages of the Koran. All the people present were very clean in their dress. The women have a mosque to themselves, for they are not permitted to enter the men’s place of worship. The women’s mosque was not much frequented. Our religious service being ended, I saw some well-dressed old men proceed to the women’s mosque, which is built of straw, and very airy. Thither I was summoned, together with my guide, and we were both desired to sit down in the middle of the assembly. Lamfia was again questioned respecting the circumstances which had induced me to travel through the country. The answers of my guide were repeated aloud by a crier, in order that they might be heard by those who were outside. When his examination was ended, one of the old men asked me whether I had any more to say, or whether all that Lamfia had said was true. I replied that it was. The saracolet, who spoke Arabic, and had travelled with us from Baléya, was then called in; I repeated in Arabic all that my guide had first stated. The saracolet was desired to put many questions to me; but he got rid of this task by saying that the Arabic spoken in my country, was not at all like that which he understood. Lamfia was then praised for the manner in which he had treated me, and the whole assembly unanimously agreed that I was a true Musulman. The meeting had only been held to make all the inhabitants acquainted with my journey through the country, and the circumstances which occasioned it. Thus, I had nothing to fear from those who might take me for a European. The assembly consisted of between a thousand and twelve hundred persons, all very well dressed, and there were many more outside than in the mosque, which is very large. We were informed that we might retire, and we did not wait to be told so a second time. After this examination, I regularly attended the mosque in order to lull suspicion, and when any one entered my hut, I took care to be holding in my hand a leaf of the Koran. I frequently saw the saracolet, to whom I gave the pair of scissors, which I had promised him on the road. He professed a regard for me, and wished to take me with him to Ségo. I thought he wished to extort further presents from me; but, perhaps, I was somewhat prejudiced against him. He and his comrade rested for some days at Kankan. I did not wish to go by the way of Ségo, being apprehensive of detection there, and, besides, had I gone thither, I must, on account of the continual war between the two countries, have renounced all intention of visiting Jenné, whither I wished to go. I must confess too, that I did not like the assiduous attention of the saracolet. His officious kindness appeared to me suspicious, and I determined not to put his honesty to the test, feeling pretty certain that if I did, I should have reason to repent it. I, therefore, allowed him to depart for Kankari, where he was to embark on a river which flows into the Dhioliba, and on landing, to take the road to Ségo. Following the advice I had received from the good old Moor Mohammed, who was perfectly acquainted with the country, I resolved to go by way of Sambatikila, whence I could proceed to Jenné in greater security. I was assured that those who performed the pilgrimage to Mecca always took that road, and that a Foulah of the Fouta-Toro had even crossed the Bondou, a part of the Fouta-Dhialon, Baléya, and Kankan, to reach Jenné, by the way of Sambatikila, rather than go by Kaarta and Ségo. I had, therefore, only to wait for a guide, and a favourable opportunity of availing myself of his services.

On the 23rd of June, my friend, the saracolet, came to inquire after my health. He asked me why I did not call to see him in his hut. He seated himself beside me on a sheep-skin, and after the usual compliments he gave me a small piece of paper, on which there was some writing in Arabic characters. This was a grigri, and he assured me that as long as I kept it about me, I might travel in safety and without fear of illness. I gratefully accepted this precious talisman in return for which I gave a few charges of gunpowder.

On the 24th of June, the saracolet again paid me a visit. He begged me to write him a charm which would make him as rich as the whites. I told him that, having left my country very young, I did not understand the art of writing charms; but if I did I should of course employ my skill for my own advantage. However, I told him that I could give him a piece of advice, and if he followed it he would certainly grow rich. I reminded him that he had often spoken to me of the gold mines of Kankari. “Now,” said I, “when you get there, make your slaves dig up the ore, and when you have got a certain quantity of gold, take it to the christians, and with that talisman you can obtain whatever you want.” He laughed and said he knew of that talisman before, but that it was a piece of advice which it would be very difficult to follow. I thus got rid of this troublesome fellow, and also took my revenge for the falsehood he had trumped up with the view of tempting me to go to Kankari with him; for I was assured that there was no such thing as a gold mine in that place.

On the 25th of June, I inspected my baggage, which I did not keep fastened up. I found that I had been robbed of part of my paper. Lamfia continued to show me so much kindness, that I could not possibly suspect him. When I mentioned the circumstance to him, he seemed greatly astonished and protested that he was not the thief. He went and fetched the things which I had given him, and desired a negro, who was in my hut, to return them to me. But I refused to accept them, observing that I placed too much confidence in him to suspect that he had robbed me. He then told me that he had seen the Foulah, who was my fellow-lodger in the hut, rummaging among my things; for which he (Lamfia) had been very angry with him, and desired him never again to touch the Arab’s property. The poor Foulah, whom he thus accused, had been gone three days on his return to his own country. I passed over this little dishonesty in silence. In the evening I went with Lamfia to see a negro just arrived from Jenné: this man’s hair was indescribably filthy, but in spite of this disadvantage he had an air of pretension about him and appeared perfectly self-satisfied. He moved his head from one side to another, and shook his dirty hair, which was long and platted. I and my guide sat down beside him, and he began to scrutinize me with great curiosity, appearing to doubt whether I was an Arab. He was told whence I came and that I wished to go to Jenné. I inquired of him the distance from that town to Kankan, and begged him to inform me what sort of people I should meet with on the road. He assured me positively that it was a journey of three months and ten days, and when I remarked that it would consequently be necessary to rest by the way, he told me that, on the contrary, the caravans travelled every day. He said that most of the tribes between Kankan and Jenné were idolaters, and that there were very few Musulmans among them. He assured me that I should have many difficulties to encounter; that the negroes would take me for a white; and that they had no great liking for people of my colour. As for the difficulties, which he spoke of, I had made up my mind to meet and to surmount them, but I was somewhat startled by the length of the journey which I should be obliged to perform on foot; I soon bethought myself, indeed, that the negroes never count the time which their journeys take and that this man could not know for certain how long he had been on his. I was desirous of setting off as soon as possible, before the rains became heavier, but I wanted a guide, and I could not find one willing to accompany me to Sambatikila, though I promised a handsome present as a reward. I was therefore persuaded to wait for an opportunity, which would, I was told, soon occur; and I was glad to hear, that there were numerous communications between Kankan and the country to which I was bound.

On the 29th of June, the saracolets and some Mandingoes prepared to set out on their journey through the woods which separate Kankan from the Wassoulo. My saracolet friend came to see me, and asked me if I was ready to go with him, observing that I should not, for some time, meet with so favourable an opportunity for traversing the woods of the Wassoulo, which were infested with robbers. I informed him of my resolution of going to Sambatikila, and thence to Jenné. After inquiring of some Mandingoes, whether that road, with which he was not acquainted, would answer my views, he bade me adieu. I confess I was heartily glad to be rid of him. Perhaps, as I have said before, I was prejudiced against the saracolets, in consequence of what I had seen of their conduct at Sierra-Leone. This man certainly appeared to be very obliging, and possibly might not have been as great a rogue as the rest; yet I could not prevail upon myself to trust him.

Being resolved to take advantage of the first opportunity for departing, I disposed of part of my merchandise, in order to lighten my baggage, and sold a flask of powder, and a piece of Guinea cloth; the rest of my property, consisting of silks, glass trinkets, amber, and coral, I kept to carry with me. I sold the gunpowder and cloth at a profit of sixty per cent.; for I would take nothing in payment but gold, which had became extremely scarce in the country since the communications between Bouré and Kankan had been interrupted by the war. I did not speak the Mandingo language sufficiently well to dispose of the things myself, and I commissioned Lamfia to transact the business for me. He told me that, to make sure of a good sale for his commodities, he was in the habit of writing a grigri on a board such as school-boys learn to write on; then washing off the writing, he sprinkled with the water the articles he wished to dispose of: by this method he said he was sure of a good profit. I believe, however, that an understanding existed between him and the persons who bought my powder and Guinea cloth, and that he gained some little advantage himself by the transaction. He expressed a desire to purchase my tobacco for some trumpery glass trinkets, which he could not otherwise dispose of. To persuade me to strike the bargain, he assured me that, in the countries through which I was about to pass, tobacco would obtain no price, but that glass ornaments, on the contrary, had a very ready sale. In order to get rid of his importunity, I made the exchange, and I observed that he cheated me, setting a very low value on the tobacco. I made a similar exchange with another Mandingo, who treated me better. I was told that there was at Wassoulo a saracolet merchant, going to Sambatikila, who must set off in a few days. It was determined that Lamfia and I should go and join him, and that I should travel the rest of the way with him. We agreed to set out after the festival of the Salam, which would take place in a few days; but it was ordained otherwise as will be seen presently.

I went several times to the market, which is held twice a week in the town of Kankan. I observed in it several people from the Wassoulo, Sangaran, and Toron, who come to trade in this place. They bring cloth, honey, wax, which is carried to our establishments on the coast, cotton, cattle, and gold. The inhabitants of Toron are distinguished by their dress. It consists of a short yellow coussabe, wide trowsers of the same colour, and exceedingly dirty, a large round straw hat, and occasionally sandals. They are all armed with sabres, which they procure from the Mandingo merchants. They have also bows and quivers filled with arrows, and they carry lances in their hand. A linen band is passed round their waists, to fasten the coussabe, which is very short and narrow. They wear beards like the Musulmans, but pay so little attention to cleanliness, that their faces appear covered with filth. They use great quantities of snuff, and smoke still more; habits which increase their natural dirtiness. They do not smoke while travelling, but when they halt they make amends for their self-denial. I was told that they meet and pass whole days under the shade of large trees, in smoking and conversing with one another. They are idolaters. All whom I saw were tall, well made men, and of a warlike appearance. They are as black as the Mandingoes, whom, however, they do not resemble in features. Their faces are rather round, their noses short, though not flat, and their lips thin. I never saw any women of that nation, but I presume that their dress is neither more elegant nor cleaner than that of the men, consisting, I suppose, of a piece of their own cotton cloth fastened round their waists. These people have woolly hair, and wear it platted. The custom of the country allows a man to take as many wives as he can support, but the obligation of giving a large present to the bride’s mother deters them from taking so many wives as they would otherwise do. This custom prevails generally among all idolatrous nations. Toron is subject to numerous petty chiefs, all independent of each other, and possessing despotic authority. The dignity of chief is hereditary. The people rear large herds of oxen and sheep, and keep a great quantity of fowls. Their mountainous country furnishes them with honey, of which they are extremely fond, and which they bring for sale to the market of Kankan. Their fertile soil produces all the necessaries of life; and I was told that they bestow great care on its cultivation. They grow rice, yams, cassava, pistachio-nuts, foigné, maize, and millet. They manufacture a great deal of cotton stuff, not more than five inches broad. I have seen them wear poniards of their own making, and they also make their agricultural implements, but where they get the iron I did not learn. The inhabitants of Toron are often at war with the people of Kankan, who wish to make them embrace the religion of the Prophet. They are naturally brave, and vigorously repel the attacks of the Musulmans, who are not sufficiently strong to keep up a continual warfare.

But to return to the market. It is always well stocked with European goods, brought from the coast by Mandingo merchants, consisting of muskets, powder, printed calico, blue and white Guinea cloth, amber, coral, glass beads, and hardware. I also saw a good deal of white cloth, manufactured in the Wassoulo; earthen pots made in the country; all kinds of provisions, such as rice, foigné, yams, cassava, &c. Fowls, sheep, oxen, and horses, are brought by the inhabitants of other countries. Fire-wood is also sold in this market by slaves, who by this traffic procure for themselves a little salt, which is very dear, but is the principal article of barter. I observed that several merchants had gold, but they attached great value to it, and exchanged it for none but the choicest articles. All the dealers are provided with small scales made in the country, and which appeared to be tolerably accurate. The seeds of a tree which grows in the Fouta-Dhialon, the name of which I have forgotten, are used for weights. These seeds are black and of the size and shape of corossol seeds, but rather heavier. A piece of gold of the weight of two of these seeds is worth six francs. The dealers are never deceived by their weights, which are as accurate as ours. The gold, which I saw in the Kankan, and which I was told came from the mines of Bouré, was made into ear-rings of the value of six gourdes. There are also some worth twenty-five gourdes. I saw likewise gold in small grains, of the size of shot, and even less. These grains were usually kept in quills. Lamfia told me in confidence that the merchants, who possess gold, conceal it in grigris covered with tanned hide, which they fasten round their necks or arms, by a leather thong. They adopt this precaution for fear of being robbed on their journeys. Since the theft which had been committed on me, I had become suspicious, and I never went out without adopting some precaution for the security of what I left behind me. Still I went twice a day to the mosque, that I might appear extremely pious, for I saw the necessity of blinding the negroes, some of whom were not well disposed towards me, and declared that I was a white. The Mandingoes are certainly not fond of the whites, and they hold the name of a christian in abhorrence; and yet they do not despise Europeans. It is religious fanaticism alone that makes them view us unfavourably, and even if they had discovered who I was, it is possible that they would not have ill-treated me, though they would very probably have robbed me, and prevented me from continuing my journey. I found the inhabitants of Kankan as troublesome, and as much addicted to begging, as those of Cambaya, and not more generous. I received only a few colat-nuts from them; but the chief certainly made me a present of a bit of meat, at the solicitation of Mohammed, a Moor who was settled here. I had not asked Mohammed to make this request, but he reckoned on getting his share of the feast; and accordingly he and I made a good supper of the chief’s present.

The 5th of July was the festival of the Salam, which is always celebrated with great pomp by the Musulmans. Lamfia had on the preceding day asked me whether I intended to buy any meat to celebrate the festival. I told him, that as I had a long journey to perform, with but little to defray my expences, it behoved me to be economical, if I did not wish to be left on the road: he made no reply, but did not appear well pleased. I was present at the festival in company with my guide. It was held on an extensive plain east of the village, not far from the Milo. In passing through the streets, I observed several venerable old men, clothed in short scarlet mantles, the edges of which were trimmed with a yellow sprigged cotton, in imitation of gold lace. They walked separately, and were followed by a numerous train. As they proceeded along, they chanted _Allah-akbar, Allah-akbar, la illa il-Allah, Allah-akbar_, &c.; these words were repeated by their retinue, which increased in number every minute. In their right hands they held lances, and they wore red caps on their heads. On arriving at the plain, I saw a numerous concourse of people attired in a motley variety of costumes. The greater part wore the dress of the country, consisting of a coussabe, trowsers, a pointed cap, and sandals. Several of them were bedecked in old scarlet coats of the English soldiers, which they had procured at Sierra-Leone, or the Gambia: others were wrapped in old European cloaks, of various colours, and had European hats on their heads. In short, they had bedizened themselves in all the rags and tatters they could collect; and no doubt every one had put on his complete full-dress suit, in honour of the important occasion. All the men were armed with guns, lances, bows, and arrows, which, during prayer, they laid on the ground. The old men in the red cloaks arrived, followed by crowds of people. The chief soon appeared on horseback, escorted by two or three hundred Mandingoes, forming a file on each side of him; these Mandingoes were all armed with muskets. A flag of rose-coloured taffeta was borne before the chief. The almamy, or spiritual chief, followed Mamadi-Sanici, who may be called the chief magistrate: both were escorted by a guard, carrying white silk flags, which had in the centre a small piece of red, in the form of a heart. Mamadi-Sanici was dressed simply, but neatly. The almamy, however, was magnificently attired; he wore a fine scarlet mantle, trimmed with gold-lace and fringe, which had been presented to him by Major Peddie, during his stay at Kakondy, on the Rio Nuñez; for, when the Major was setting out to explore the interior of Africa, he sent presents to the different chiefs, in order to conciliate their favour.

The old men who wore the red mantles had evidently taken a pattern from the almamy’s. The music of the festival consisted of two large drums, exactly resembling those used at Cambaya, which I have already described. The almamy repeated the prayer with an air of sincere devotion. It was a solemn spectacle to behold so numerous an assembly all kneeling in adoration of their God. The prayer being ended, the old men in the red cloaks formed a canopy with some white pagnes; beneath the canopy a seat was placed for the almamy, who, having taken his allotted station, read a long prayer in Arabic, of which, certainly, none of his auditory understood a word. After this prayer, the chief, Mamadi-Sanici, harangued the people, and a man standing by his side repeated in a loud voice what he said, that every one might hear. I was told that he exhorted his subjects to transfer their trade to the Wassoulo, Baléya, and the Fouta-Dhialon, adding that the road to Bouré was so extremely dangerous, that all dealings in that quarter must be suspended until further orders. After this short harangue, the crowd hastily retired. So rapid was their movement, that the gates were not large enough to allow the people to pass; men and horses mingled together in the rush. Women attended the festival, but they kept at a respectful distance from the men. They likewise joined in prayer. As soon as the ceremony was over, the paschal lamb was slaughtered, and the people regaled themselves during the rest of the day: feasting is indeed the greatest enjoyment of the negroes. Lamfia attended the festival arrayed in my woollen wrapper, and, being determined on making a grand display, he held my umbrella over his head the whole time, under the pretence of shading himself from the sun. Before we left his home, he had asked me to attire myself in this manner, but I declined it, and told him that he might have the use of the umbrella for the occasion. This was market day, and I did not perceive that it was more thinly attended on account of the festival. I went thither to get a little cassava for my guide, who began to be less attentive than heretofore; probably because I had no more fine presents to make him, he had given me no breakfast. By way of excuse for this neglect, he told me, that as it was a festival, and market-day, his women were busy; but we had two who had nothing else to do but to prepare the food of the family, and they were supplied with wood by the slaves, who pick it up in the fields.

The rest of the day passed off without any further rejoicing. At supper, which was later than usual, the women assembled to take their repast together, and they made themselves very merry; but their games are far from being so lively as those of the idolatrous negroes of Baléya and Amana. They leaped and danced about the hut and the yard, holding a piece of meat in their hand, and biting at it in a disgusting manner. Music and dancing are forbidden among the Musulmans, and consequently their amusements are far from equalling in frolic and gaiety those which prevail among the pagans. After supper I was visited by an old marabout, who had come from Ségo: he looked at me with an expression of great curiosity, and could not help laughing at the length of my nose, assuring me that he had never seen any thing like it; he lavished benedictions upon me, as well as Lamfia, whose behaviour to me he praised highly. Lamfia greatly commended my religious zeal. This marabout confirmed the news which I had heard of a war between Ségo and Jenné, and he advised me to go by the way of Sambatikila. My host cut off two or three ells of the cloth of native manufacture, as a present for the marabout, who took care to give him a good dose of flattery. As soon as he had received the present, he went off, loading Lamfia with fresh benedictions, and praising his generosity.