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.
On the 6th of July, being alone in my hut, I took the opportunity to examine my merchandise, which, unfortunately, was not under lock and key. I discovered, that some one had been meddling with my things, for the packets of glass-beads were not tied up in the manner in which I had left them; I immediately looked over carefully all my baggage, and, to my mortification, I found that I had been robbed, and that my most beautiful beads had disappeared. Fortunately I had on the eve of the festival hid my amber, my coral, and a little silver, in a small bag, containing cream of tartar and purgative salts. The thief had begun to open the bag of salts, but when he saw what it contained, he had thrown it aside, and fallen upon the glass beads: a razor, which I had lent on the preceding day to Lamfia, to cut his mustaches, and which he had often begged me to give to him, had also disappeared. This man believed me to be richer than I was. He thought that I possessed silver, gold, and a good stock of amber and coral; he frequently asked me to sell him some, but I always took care to tell him I had none. On the day of the festival, I went out to the market, and also called upon a Mandingo, who wished to accompany me to Jenné and thence to travel to Mecca. He was about thirty-five or forty years old, and, notwithstanding his zeal for religion, he could not prevail on himself to disobey his father, who was very averse to his undertaking such a journey. Disobedience in such a case might well have been excusable, since it arose from a desire to please God.
I took care to let my host know that I was aware of his having been alone in my hut: I told him this in the presence of several persons, who came to see me. He appeared to be much vexed at the loss I had sustained. He made a great noise, assuring the Mandingoes who were present, that every person had gone out to prayer on the day of the festival, and that no one remained in the house but a little girl, ten or twelve years old. Not being able to throw the blame, as he before did, on the poor Foulah of the Fouta-Dhialon, he ordered the young slave to appear, and, addressing her in a severe tone, laid hold of both her hands in one of his, and threatened to beat her, if she did not name the person who had been in the hut during our absence. The girl declared that no one had entered, and that she had not quitted the hut. Lamfia then suspended his threats, lest the girl might say something to criminate himself. He loosed her hands, and said to the by-standers, that it was impossible I could have been robbed. I was pretty sure that this theft had not been committed by strangers; for I took the precaution, previously to going to prayer, to deposit my things in the millet jar, and no one besides Lamfia saw me do so. I did not at this moment mention to him the razor, which was also missing; but he continued to make a great disturbance, and to threaten the little slave, who, however, came off at last with the fright, as I did with the loss of my glass beads. When I reflected on the kind interest which this man had evinced for me, I could not fix my suspicions on him; and I secretly accused his wives, who had often appeared to wish for my glass ornaments. As for Lamfia, he constantly repeated that I could not have known how much merchandise I had, and that I certainly had not been robbed. This excited my indignation, and I looked angrily at him. He cast down his head, being unable to face me, and, from that moment, I deemed him guilty. I no longer accused any one but him, and determined to keep a vigilant look-out for the future. In the evening, he asked me very coolly if I intended to go the mosque: I replied, that I wished very much to go, but that I was apprehensive for the safety of the rest of my things, as the thief might not perhaps be so moderate as on the former occasion. At this he again hung down his head like a criminal. However, I endeavoured not to let my just suspicions be observed, or at least, not so as to make them be talked of abroad, which might have been attended with fatal consequences to myself: but, in spite of my caution, the affair became known. Being unable to stay continually at home to watch my property, I sent for a padlock to put on my bag. Lamfia, who still wished to appear extremely complaisant, took upon himself the trouble of making this purchase. I fixed the padlock on my bag, and, when I turned the key in his presence, he said to me, “Now, you will no longer run any risk of being robbed.”—“Yes,” I replied, “but that will not bring back my glass beads. It is now too late; I should have put a lock on my baggage sooner, if I had not thought that every thing was safe with you.” He felt this reproach, and was visibly affected by it, but endeavoured to extricate himself from his embarrassment, by disputing the fact of the robbery, and observing, that a thief would not have been content with part of my goods, but have carried off the whole. This way of talking, however, served to confirm my suspicion; because, if the thief had been a stranger, he would probably have taken all, but he, fearing the consequences of detection, had pilfered only a part, in the hope that the loss would escape my notice.