In order to employ my leisure hours, I looked about for information respecting the country we had just entered, and was fortunate enough to collect some valuable data.
The Músgu, or Músekú, are a division of the great nation of the Mása, which comprises the Kótoko, or Mákari, the people of Logón, or Lógone, the Mándará, or Úr Wándalá, with the Gámerghú, and the large tribe of the Bátta, and probably even that of the Mbána. Of these tribes the most intimately related to the Músgu are the people of Logón, who, as we shall soon have occasion to show, are nothing but a section which has quite recently separated from the parent stock, and constituted itself as a distinct community, owing to its higher state of civilization. Amongst the various divisions of the Kótoko, Ngála and Klésem seem to be most nearly related to the Músgu.
However insignificant the tribe of the Músgu may appear in the eyes of the European, the dialects of the various communities into which it is split, owing to the hostile manner in which they are opposed to one another, and their entire want of friendly intercourse, differ so much that, as I was assured the people of Lúggoy have great difficulty in understanding those of Wúliya and Démmo. Unfortunately I had no opportunity of collecting specimens of the other dialects besides that spoken by the people of Lúggoy. Their principal “sáfi,” or fetish, consists in a long spear-like pole, similar to that of the Marghí; but nevertheless there seems to be a considerable difference in their superstitious worship, for, while with the Marghí the pole appears to be rather a symbol than an image of the deity, and the real worship is attached to the sacred locality, with the Músgu tribes I did not see a single specimen of a sacred grove. The Músgu call their fetish “kefé.”
In the afternoon I attended some time at the vizier’s, and here made the acquaintance of an interesting and adventurous old man of the name of Mállem Jémme, or Jýmma, who took the principal part in the conversation. The history of this man is highly characteristic, as showing what a large field is open to the ambition of enterprising Mohammedans in the pagan states to the south. Threatened with capital punishment by the old sheikh, that is to say, Mohammed el Amín el Kánemi, on account of his disobedience, this Shúwa chieftain had fled to the pagans, and had there succeeded in establishing gradually, by his own energy and mental superiority, a small principality; but at present, for some reason or other, he had been expelled and had recourse to the vizier of Bórnu for assistance to recover his former power. His great knowledge of the country and the different tribes which inhabited it, made him a welcome guest; but as for himself, he did not succeed in his ambitious projects. In reference to my expedition to Ádamáwa, I have already made use of the authority of this man, in giving an account of the route which connects the southernmost point on our expedition to Músgu with the places fixed by me along the river Bénuwé.
The mállem was not very communicative; and unfortunately I had no handsome present to make him, or else I might have learned from him an immense deal with regard to the geography and character of these countries, which I have no doubt, not long hence, will become of considerable importance to Europeans. For while these regions, situated between the rivers Bénuwé and Shári, seem to be extremely rich and fertile, and capable—on account of the uniform level of their unbroken plains—of the highest state of cultivation, they are the most accessible on account of the extensive water-communication, which, rendered available by the application of a very small degree of art and industry, will open an easy access into the heart of Central Africa. Of course, after the rainy season, when all these countless watercourses, which intersect the country in every direction, and, without any apparent inclination, inundate the country, the climate in the plains cannot be very healthy; but isolated mountains and hills are scattered by the hand of nature through these luxuriant plains, capable of affording more healthy localities for settlements.
Owing to the presence of the adventurer just mentioned, the conversation that evening was very animated, till at length the courtiers, or “kokanáwa,” withdrew behind the curtains of the vizier’s tent, in order to take a little refreshment. I then took my leave; but I had only gone a short distance when I was called back, being informed that it would no doubt be interesting to me to witness an audience of Ádishén, the Músgu chief, who was just about to pay his respects to the commander-in-chief. I therefore returned to the vizier’s tent, where the courtiers had again taken their post, according to their rank and station, on each side of their leader.
After a short time the Músgu chief arrived, accompanied by his three brothers, mounted, as is their custom, upon horses without saddle or bridle. Great numbers of people had collected in front of the tent, and saluted him with scoffs and importunities; but the pagan chief did not allow himself to be put out of countenance by the insolence of the slaves, but preserved his princely dignity. At length the curtains of the spacious tent were drawn back, and in came the native prince. He was of a short stout figure, and rather mild, but not very prepossessing features, and apparently between fifty and sixty years of age. He wore a black tobe, but no trousers, and was bare-headed. Kneeling on the ground, and clapping his hands, while he repeated the complimentary words, “Alla ngúbberu degá!” (“God give you long life”), according to the custom of the “katí gótsin,” he took up sand and sprinkled it upon his head; but as soon as he had gone through this form of abject submission, he assumed his character as a native chief. Thus, at once he complained of his western neighbours, the Fúlbe or Felláta, or, as the Músgu people call them, Chógchogo; for they, he said, had anticipated the vizier of Bórnu, carrying off cattle and other things from his territory. The Bórnu chief assured him that for the future he should not be exposed to such injustice, but that he was entirely under the protection of Bórnu. He then made a sign, and some parcels were opened, and Ádishén was officially installed as a vassal and officer of Bórnu. First, he was dressed in an elephant-shirt—the large black shirt from Núfe,—over which a rich silk tobe was thrown, and over all an Egyptian shawl, while the self-conceited courtiers, in their proud consciousness of a higher state of civilization, treated him with contempt and scorn. My cheerful old friend Kashélla Belál, who had decked him out in this finery, paid him the usual compliments, exclaiming “Ngúbberu degá maína, ngúbberu degá maína,” maína being the title of the governor of a province.
Thus this petty pagan chief had become, in an official style, a kind of officer of Bórnu, and in this manner was alone capable of preserving his unenviable existence, at what sacrifices we shall soon see. The Músgu nation is situated so unfavourably, surrounded by enemies on all sides, that, even if they were linked together by the strictest unity, they would scarcely be able to preserve their independence. How, then, should they be able to withstand their enemies, separated as they are into numerous petty dominions, and having no further object than to enslave and pillage their neighbours and kinsmen? Nothing but the number of swampy watercourses which intersect the country in all directions, and during the greater part of the year render it impassable for hostile armies, while even during the remaining part the principal rivers afford natural lines of defence, behind which the inhabitants may seek refuge, can explain how the country is so well peopled as it is, although the intervening tracts have been already laid waste.
Towards the north there are the Kanúri, powerful by their numerous cavalry and the advantage of firearms; towards the west and south-west the restless Fúlbe continually advancing; towards the north-east the people of Logón, originally their near kinsmen, but at present opposed to them by difference of religion; towards the east, the wild Bágrimma people, proud of their supposed pre-eminence in religion, and eager for the profits of the slave-trade. All these people hunting them down from every quarter, and carrying away yearly hundreds, nay even thousands of slaves, must in the course of time exterminate this unfortunate tribe.
To-day was Christmas-day; and my companion and I, in conformity with a custom of our native town, tried in vain to procure some fish for a more luxurious entertainment in the evening. The meat of giraffes, which formed the greatest of our African luxuries, was not to be obtained; and as for elephant’s flesh, which we were able to get, although we both liked it, we had too sadly experienced its bad effect upon the weak state of our bowels to try it again. Hence, in order to celebrate the evening, we were reduced to coffee and milk, with which we regaled ourselves. We remained here the following day, under the pretext that the Fúlbe, who had joined us, had not yet had an audience; but although the effeminate courtiers were averse to any great exertion, the bulk of the army, who had neither pay, nor were allowed to plunder in order to obtain their necessary supplies, were not very well pleased with this delay, and caused a great uproar while marching in battle-order before the tents of their chiefs, and giving vent to their feelings by shaking and beating their shields. On former expeditions the light troops of the Shúwa and Kánembú had always been allowed to march some distance in advance of the army in order to supply their wants; but on this occasion a strict order had been issued that no one should go in advance.