Through unknown Nigeria

by John R. Raphael

The carriers were ahead, out of sight, for, notwithstanding their 60 lbs. load on the head, they will swing along on an even path at 3½ miles an hour in dry weather and 3 miles an hour over wet ground, soon outdistancing a horse that is not trotting. With me there was only one of the doki boys. We were passing along a winding path flanked with a long hill on the left and high grass on the right. The noise of shouting in front reached us, which at first I thought came from some ju-ju celebration or other jollification at one of the Pagan centres. A bend of the path showed a crowd of men struggling and the angry voices conveyed unmistakably that passions were roused.

Running forward I saw a Hausa man on the ground being dragged by half-a-dozen Pagans towards their compound and houses at the side of the path, whilst eight or ten Hausa men were trying to prevent it. At the moment more Pagans, who had evidently been summoned to the scene, were hurrying up, spears in hand, though not poised ready for thrusting. I pushed my way into the middle of the struggling mass and motioned the Pagans to release their hold on the Hausa, which they did immediately. He then attempted to rise, but I promptly and none too gently pushed him down, so that adjudication could be done without giving either side the impression of favouring the other. It was better the relative positions remain.

The Hausa was one of a party, under a Headman, taking loads across country. I demanded from the Headman the reason for the disturbance. He attempted to represent the Pagans as the aggressors, but his story was easily sifted and the truth ascertained. As I expected, the Hausa was in the wrong. Some of the labourer class frequently adopt towards Pagans insolence and a sneering manner they would not dare unless for the knowledge that the British have forbidden violence and the use of weapons to vent a grievance, under any conditions. In the present case, the Pagans, noticing the Hausas approaching, had gone out with ground-nuts to sell. The man on the ground had taken a handful, eaten nearly half, and then given the remainder back, refusing to pay the penny due, on the plea that the nuts were not good. He had further exasperated these simple people by grinning at them as he proceeded to go away with his fellows. They thereupon seized, and were dragging, him into their village.

I said the Hausa man must pay the penny. He asserted he did not have one. I asked the Headman if any of the party would pay for him, and the answer given was that none had money—a palpable falsehood. Then, I announced, the blanket—a highly-valued article for use at night—belonging to the one who had eaten the nuts would be torn up. I put it on the ground, placed a foot determinedly on the edge and gripped the thing as though to rend it. I had mentally decided that, if the penny was not forthcoming at the last second, sooner than destroy the rug I would give the penny; but obviously it was infinitely better that the fellow or another of the gang paid. Just as a tug was made at the blanket the man on the ground cried “Baboo” (“Do not do it”), and asked the Headman to hand over a penny for him. The coin was offered to me, but I directed it be given to the Pagan.

I told the man to get up and ordered the Headman to lead the gang away at once, warning him against any additional provocation at villages on the way. I stayed 15 minutes to see that the Hausas got well on the road without trouble; then mounted, waved a farewell to the Pagans, who were mightily pleased at the settlement, and rode off.

The question may occur: What plan would have been followed had either party to the dispute resisted the intervention? To tell the truth, I did not have a thought on that aspect until an hour or so later. Only then, whilst jogging along on horseback, the humour of the situation presented itself. What I should have done in the event of the Hausas or Pagans showing hostility I really do not know.

As a matter of fact, the advent of the white man was welcomed by both sides: the Hausas at once realised that their brother would not be speared and the Pagans instinctively appreciated that justice was to be done. What would have befallen the man they were dragging into the compound is uncertain. Probably killed, and so would those of his gang who participated in the scuffle. A few years ago no Hausa dare venture within many days’ journey of this Hos-Karshi bush-path. The British authorities have made the Pagans understand that any attack on people passing along the main track will be severely punished, at the same time promising that their villages shall not be entered by any strangers unless they are messengers from a Resident. Warnings and cautions to that effect are issued to all who go through the area.

A few days’ later I saw the Resident at Bukuru and told him what had taken place. He approved.

A further 16 miles on the following day took me to Bukuru, whence, after the night’s rest, I struck at right-angles off the main path for South Bukuru.