A voyage to Senegal

by Jean Baptiste Léonard Durand

After the prayers they remain for some time squat on the ground, trace with the fingers different figures on the sand, and move their hands round their heads, as if they were anointing themselves with a holy unction. In their prayers the Moors preserve the most profound respect: the women, who only assist at those of the morning and at ten in the evening, place themselves at the entrance of their tents, and remain with their faces turned towards the rising sun. It does not appear that these people know the obligation of pilgrimages to Mecca; but they observe with the utmost scrupulousness the rhamadan, or lent.

The talbe is both the priest and schoolmaster: his scholars assemble every evening before the tent, and by the light of a large fire he teaches them some sentences of the koran, and initiates them in the principles of their religion. His greatest anxiety, however, seems to be to inspire them with an insurmountable aversion from strangers, and extreme horror at the name of a Christian. These principles, when once imbibed, are never effaced from their minds, and throughout the whole of their life they think the murder of an European no greater crime than that of a dog. The scholars write their lessons on small tablets, as paper is too scarce for common use. While they are at their daily occupations, the boys carry these tablets at their backs; and when they have learnt to read and write, and have acquired a few prayers by heart, they are considered sufficiently informed, and above the rank of children: they then look with contempt upon the unlettered Negroes, and even upon their own countrymen who have not made such progress in science as themselves.

All the Moors of the desert acknowledge the supremacy of the King of Morocco, but they pay him no tribute, and live in the greatest independence. Some of these people have abandoned the deserts, and taken up their residence in the towns, where they employ themselves in commerce, and carry on different trades; but they are looked upon by the others with contempt, and as having degenerated from the nobleness of their ancestors: others have established spots in the oases, or fields, where they devote themselves to agriculture; and even these are stigmatised as degenerate, and unworthy of the name of Arabs.

The real Arabs, indeed, are those who encamp in the desert, who live in complete liberty, and only acknowledge as their superiors the chiefs of their tribes. Those likewise are real Arabs, who live habitually in a state of war, who kill for the sake of robbing their victims, and who steal whatever comes in their way; so that the epithets of Arab and thief are synonimous.

There is in the desert and on the banks of the Senegal a race named Azounas, to whom the name of Arab properly belongs: they are neither herdsmen, merchants, nor cultivators; but are vagrants, thieves by profession, and consequently Moors or Arabs by acknowledged title. Their trade, which renders them dreaded by and odious to all their neighbours, keeps them in continual alarm at being surprised and punished by those whom they have plundered; they are therefore always on the alert, and continually changing their encampments; in consequence of which they have their tents more convenient and portable, while themselves are lightly armed and clothed, in order that they may carry off booty with greater swiftness. It is, however, the Negroes only whom they plunder; for an instance seldom occurs of other Moors being the objects of their outrage. They make frequent excursions on the other side of the river, and carry off whatever they find, whether men, women, cattle, provisions, or poultry, so that they are the greatest plague with which the Negroes are afflicted.

The Moors in general like long journies. I have observed that those of the desert do not go to Mecca; but the reason is, that this pilgrimage would be too long and unprofitable: they, however, frequently go to Galam and the more eastern kingdoms; or, in fact, to every part where they expect to find an advantageous change.

All the people of the interior want salt; the Moors therefore bring it them, as well as the linen and iron-work which they receive from the Europeans, and they get in exchange gold, elephants’ teeth, civet, and slaves. They set off in parties, like a caravan, and on their way they use the privilege which they have assumed of appropriating to themselves whatever they can find, whether belonging to their enemies or friends; who, however, cease to be the latter, if they possess what suits the purpose of the banditti. Their journey has, therefore, a double object, and they seldom fail to attain it.

On returning from the interior they generally divide, and some of them go home, while others repair to the banks of the Senegal, and several go even to Fez and Morocco. To these last-mentioned places they convey their gold, elephants’ teeth, and slaves in particular, as, from a religious principle, they are forbidden to sell the children of Mahomet to infidels. This precept, however, is not always scrupulously observed: the tribe of Azounas in particular despise it, and sell to us at Isle St. Louis a considerable number of slaves.

There is certainly a communication between the Senegal and Morocco. I knew several Moors who had performed this journey, and one of whom who came to reside at Isle at St. Louis, more than once offered to conduct to Morocco any white person with whom I might entrust him, and bring him back by the same route. This project would have been carried into execution, had my affairs allowed me to reside longer on the island. I know that these journies are difficult; but I think that their dangers are exaggerated. It is possible to open routes in Africa, even through the desert, to travel over the interior, and to procure all the information that may be required relative to this interesting part of the globe.