Life and Travels of Mungo Park in Central Africa by Mungo Park

M >> Mungo Park >> Life and Travels of Mungo Park in Central Africa

Pages:
1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33

In the meantime, many of the slatees who resided at Kamalia, having spent
all their money, and become in a great measure dependent upon Karfa's
hospitality, beheld me with an eye of envy, and invented many ridiculous
and trifling stories to lessen me in Karfa's esteem; and in the beginning
of December, a Sera-Woolli slatee, with five slaves, arrived from Sego.
This man, too, spread a number of malicious reports concerning me; but
Karfa paid no attention to them, and continued to show me the same
kindness as formerly. As I was one day conversing with the slaves which
this slatee had brought, one of them begged me to give him some victuals.
I told him I was a stranger, and had none to give. He replied, "I gave
_you_ victuals when you was hungry.--Have you forgot the man who brought
you milk at Karrankalla? But (added he, with a sigh) _the irons were not
then upon my legs!_" I immediately recollected him, and begged some
ground nuts from Karfa to give him as a return for his former kindness.
He told me that he had been taken by the Bambarrans, the day after the
battle at Joka, and sent to Sego, where he had been purchased by his
present master, who was carrying him down to Kajaaga. Three more of these
slaves were from Kaarta, and one from Wassela, all of them prisoners of
war. They stopped four days at Kamalia, and were then taken to Bala,
where they remained until the river Kokoro was fordable, and the grass
burnt.

In the beginning of December Karfa proposed to complete his purchase of
slaves; and for this purpose, collected all the debts which were owing to
him in his own country; and on the 19th, being accompanied by three
slatees, he departed for Kancaba, a large town on the banks of the Niger,
and a great slave-market. Most of the slaves, who are sold at Kancaba,
come from Bambarra; for Mansong, to avoid the expense and danger of
keeping all his prisoners at Sego, commonly sends them in small parties
to be sold at the different trading towns; and as Kancaba is much
resorted to by merchants, it is always well supplied with slaves, which
are sent thither up the Niger in canoes. When Karfa departed from
Kamalia, he proposed to return in the course of a month; and during his
absence I was left to the care of a good old Bushreen, who acted as
schoolmaster to the young people of Kamalia.

Being now left alone, and at leisure to indulge my own reflections, it
was an opportunity not to be neglected of augmenting and extending the
observations I had already made on the climate and productions of the
country; and of acquiring a more perfect knowledge of the natives, than
it was possible for me to obtain in the course of a transient and
perilous journey through the country. I endeavoured likewise to collect
all the information I could concerning those important branches of
African commerce, the trade for gold, ivory, and slaves. Such was my
employment during the remainder of my stay at Kamalia; and I shall now
proceed to lay before my readers the result of my researches and
inquiries; avoiding, as far as I can, a repetition of those circumstances
and observations, which were related, as occasion arose, in the narrative
of my journey.

CHAPTER XX.

_Of the climate and seasons.--Winds.--Vegetable
productions.--Population.--General observations on the character and
disposition of the Mandingoes; and a summary account of their manners and
habits of life; their marriages, &c._

The whole of my route, both in going and returning, having been confined
to a tract of country bounded nearly by the 12th and 15th parallels of
latitude, the reader must imagine that I found the climate in most places
extremely hot; but nowhere did I feel the heat so intense and oppressive
as in the Camp at Benowm, of which mention has been made in a former
place. In some parts, where the country ascends into hills, the air is at
all times comparatively cool; yet none of the districts which I traversed
could properly be called mountainous. About the middle of June, the hot
and sultry atmosphere is agitated by violent gusts of wind, (called
_tornadoes_,) accompanied with thunder and rain. These usher in what is
denominated the _rainy season_, which continues until the month of
November. During this time, the diurnal rains are very heavy; and the
prevailing winds are from the south-west. The termination of the rainy
season is likewise attended with violent tornadoes; after which the wind
shifts to the north-east, and continues to blow from that quarter during
the rest of the year.

When the wind sets in from the north-east it produces a wonderful change
on the face of the country. The grass soon becomes dry and withered; the
rivers subside very rapidly, and many of the trees shed their leaves.
About this period is commonly felt the _harmattan_, a dry and parching
wind, blowing from the north-east, and accompanied by a thick smoky haze,
through which the sun appears of a dull red colour. This wind, in passing
over the Great Desert of Sahara, acquires a very strong attraction for
humidity, and parches up every thing exposed to its current. It is,
however, reckoned very salutary, particularly to Europeans, who generally
recover their health during its continuance. I experienced immediate
relief from sickness, both at Dr. Laidley's and at Kamalia, during the
harmattan. Indeed, the air, during the rainy season, is so loaded with
moisture, that clothes, shoes, trunks, and every thing that is not close
to the fire, become damp and mouldy; and the inhabitants may be said to
live in a sort of vapour bath: but this dry wind braces up the solids,
which were before relaxed, gives a cheerful flow of spirits, and is even
pleasant to respiration. Its ill effects are, that it produces chaps in
the lips, and afflicts many of the natives with sore eyes.

Whenever the grass is sufficiently dry, the Negroes set it on fire; but
in Ludamar, and other Moorish countries, this practice is not allowed:
for it is upon the withered stubble that the Moors feed their cattle,
until the return of the rains. The burning the grass in Mandingo exhibits
a scene of terrific grandeur. In the middle of the night, I could see the
plains and mountains, as far as my eye could reach, variegated with lines
of fire; and the light reflected on the sky made the heavens appear in a
blaze. In the day-time, pillars of smoke were seen in every direction;
while the birds of prey were observed hovering round the conflagration,
and pouncing down upon the snakes, lizards, and other reptiles, which
attempted to escape from the flames. This annual burning is soon followed
by a fresh and sweet verdure, and the country is thereby rendered more
healthful and pleasant.

Of the most remarkable and important of the vegetable productions,
mention has already been made; and they are nearly the same in all the
districts through which I passed. It is observable, however, that
although many species of the edible roots which grow in the West India
Islands are found in Africa, yet I never saw, in any part of my journey,
either the sugar-cane, the coffee, or the cocoa-tree; nor could I learn,
on inquiry, that they were known to the natives. The pine-apple, and the
thousand other delicious fruits, which the industry of civilized man
(improving the bounties of nature) has brought to such great perfection
in the tropical climates of America, are here equally unknown. I
observed, indeed, a few orange and banana-trees, near the mouth of the
Gambia; but whether they were indigenous, or were formerly planted there
by some of the white traders, I could not positively learn. I suspect
that they were originally introduced by the Portuguese.

Concerning property in the soil, it appeared to me that the lands in
native woods were considered as belonging to the king or (where the
government was not monarchical) to the state. When any individual of free
condition had the means of cultivating more land than he actually
possessed, he applied to the chief man of the district, who allowed him
an extension of territory, on condition of forfeiture if the lands were
not brought into cultivation by a given period. The condition being
fulfilled, the soil became vested in the possessor; and for aught that
appeared to me, descended to his heirs.

The population, however, considering the extent and fertility of the
soil, and the ease with which lands are obtained, is not very great in
the countries which I visited. I found many extensive and beautiful
districts, entirely destitute of inhabitants; and in general, the borders
of the different kingdoms were either very thinly peopled or entirely
deserted. Many places are likewise unfavourable to population, from being
unhealthful. The swampy banks of the Gambia, the Senegal, and other
rivers towards the coast, are of this description. Perhaps it is on this
account chiefly that the interior countries abound more with inhabitants,
than the maritime districts, for all the Negro nations that fell under my
observation, though divided into a number of petty independent states,
subsist chiefly by the same means, live nearly in the same temperature,
and possess a wonderful similarity of disposition. The Mandingoes, in
particular, are a very gentle race, cheerful in their dispositions,
inquisitive, credulous, simple, and fond of flattery. Perhaps the most
prominent defect in their character, was that insurmountable propensity,
which the reader must have observed to prevail in all classes, of them,
to steal from me the few effects I was possessed of. For this part of
their conduct, no complete justification can be offered, because theft is
a crime in their own estimation; and it must be observed, that they are
not habitually and generally guilty of it towards each other. This,
however, is an important circumstance in mitigation; and before we
pronounce them a more depraved people than any other, it were well to
consider whether the lower order of people in any part of Europe would
have acted, under similar circumstances, with greater honesty towards a
stranger, than the Negroes acted towards me. It must not be forgotten,
that the laws of the country afforded me no protection; that every one
was at liberty to rob me with impunity; and, finally, that some part of
my effects were of as great value, in the estimation of the Negroes, as
pearls and diamonds would have been in the eyes of a European. Let us
suppose a black merchant of Hindostan to have found his way into the
centre of England, with a box of jewels at his back; and that the laws of
the kingdom afforded him no security, in such a case, the wonder would
be, not that the stranger was robbed of any part of his riches, but that
any part was left for a second depredator. Such, on sober reflection, is
the judgment I have formed concerning the pilfering disposition of the
Mandingo Negroes towards myself. Notwithstanding I was so great a
sufferer by it, I do not consider that their natural sense of justice was
perverted or extinguished; it was overpowered only for the moment, by the
strength of a temptation which it required no common virtue to resist.

On the other hand, as some counterbalance to this depravity in their
nature, allowing it to be such, it is impossible for me to forget the
disinterested charity, and tender solicitude, with which many of these
poor heathens (from the sovereign of Sego to the poor women who received
me at different times into their cottages, when I was perishing of
hunger) sympathised with me in my sufferings, relieved my distresses, and
contributed to my safety. This acknowledgment, however, is perhaps more
particularly due to the female part of the nation. Among the men, as the
reader must have seen, my reception, though generally kind, was sometimes
otherwise. It varied according to the various tempers of those to whom I
made application. The hardness of avarice in some, and the blindness of
bigotry in others, had closed up the avenues to compassion; but I do not
recollect a single instance of hard-heartedness towards me in the women.
In all my wanderings and wretchedness I found them uniformly kind and
compassionate; and I can truly say, as my predecessor Mr. Ledyard has
eloquently said before me, "To a woman, I never addressed myself in the
language of decency and friendship, without receiving a decent and
friendly answer. If I was hungry or thirsty, wet or sick, they did not
hesitate, like the men, to perform a generous action. In so free and so
kind a manner did they contribute to my relief, that if I was dry, I
drank the sweetest draught, and if hungry, I ate the coarsest morsel with
a double relish."

It is surely reasonable to suppose, that the soft and amiable sympathy of
nature, which was thus spontaneously manifested towards me, in my
distress, is displayed by these poor people as occasion requires, much
more strongly towards persons of their own nation and neighbourhood, and
especially when the objects of their compassion are endeared to them by
the ties of consanguinity. Accordingly, the maternal affection (neither
suppressed by the restraints, nor diverted by the solicitudes of
civilized life) is every where conspicuous among them; and creates a
correspondent return of tenderness in the child. An illustration of this
has been given in p. 39. "Strike me," said my attendant, "but do not
curse my mother." The same sentiment I found universally to prevail, and
observed in all parts of Africa, that the greatest affront which could be
offered to a Negro, was to reflect on her who gave him birth.

It is not strange, that this sense of filial duty and affection among the
Negroes should be less ardent towards the father than the mother. The
system of polygamy, while it weakens the father's attachment, by dividing
it among the children of different wives, concentrates all the mother's
jealous tenderness to one point, the protection of her own offspring. I
perceived with great satisfaction, too, that the maternal solicitude
extended not only to the growth and security of the person, but also, in
a certain degree, to the improvement of the mind of the infant; for one
of the first lessons in which the Mandingo women instruct their children,
is _the practice of truth_. The reader will probably recollect the case
of the unhappy mother, whose son was murdered by the Moorish banditti, at
Funingkedy, p. 86.--Her only consolation, in her uttermost distress, was
the reflection that the poor boy, in the course of his blameless life,
_had never told a lie_. Such testimony, from a fond mother on such an
occasion, must have operated powerfully on the youthful part of the
surrounding spectators. It was at once a tribute of praise to the
deceased, and a lesson to the living.

The Negro women suckle their children until they are able to walk of
themselves. Three years nursing is not uncommon; and during this period
the husband devotes his whole attention to his other wives. To this
practice it is owing, I presume, that the family of each wife is seldom
very numerous. Few women have more than five or six children. As soon as
an infant is able to walk, it is permitted to run about with great
freedom. The mother is not over solicitous to preserve it from slight
falls and other trifling accidents. A little practice soon enables the
child to take care of itself, and experience acts the part of a nurse. As
they advance in life, the girls are taught to spin cotton, and to beat
corn, and are instructed in other domestic duties; and the boys are
employed in the labours of the field. Both sexes, whether Bushreens or
Kafirs, on attaining the age of puberty, are circumcised. This painful
operation is not considered by the Kafirs so much in the light of a
religious ceremony, as a matter of convenience and utility. They have,
indeed, a superstitious notion that it contributes to render the marriage
state prolific. The operation is performed upon several young people at
the same time; all of whom are exempted from every sort of labour for two
months afterwards. During this period, they form a society called
_Solimanu_. They visit the towns and villages in the neighbourhood, where
they dance and sing, and are well treated by the inhabitants, I had
frequently, in the course of my journey, observed parties of this
description, but they were all males. I had, however, an opportunity of
seeing a female _Solimana_ at Kamalia.

In the course of the celebration, it frequently happens that some of the
young women get married. If a man takes a fancy to any one of them, it is
not considered as absolutely necessary that he should make an overture to
the girl herself. The first object is to agree with the parents,
concerning the recompence to be given them for the loss of the company
and services of their daughter. The value of two slaves is a common
price, unless the girl is thought very handsome; in which case, the
parents will raise their demand very considerably. If the lover is rich
enough, and willing to give the sum demanded, he then communicates his
wishes to the damsel; but her consent is by no means necessary to the
match; for if the parents agree to it, and eat a few _kolla-nuts_, which
are presented by the suitor as an earnest of the bargain, the young lady
must either have the man of their choice, or continue unmarried, for she
cannot afterwards be given to another. If the parents should attempt it,
the lover is then authorised, by the laws of the country, to seize upon
the girl as his slave. When the day for celebrating the nuptials is fixed
on, a select number of people are invited to be present at the wedding; a
bullock or goat is killed, and great plenty of victuals dressed for the
occasion. As soon as it is dark, the bride is conducted into a hut, where
a company of matrons assist in arranging the wedding dress, which is
always white cotton, and is put on in such a manner as to conceal the
bride from head to foot. Thus arrayed, she is seated upon a mat, in the
middle of the floor, and the old women place themselves in a circle round
her. They then give her a series of instructions, and point out, with
great propriety, what ought to be her future conduct in life. This scene
of instruction, however, is frequently interrupted by girls, who amuse
the company with songs and dances, which are rather more remarkable for
their gaiety than delicacy. While the bride remains within the hut with
the women, the bridegroom devotes his attention to the guests of both
sexes, who assemble without doors, and by distributing among them small
presents of kolla-nuts, and seeing that every one partakes of the good
cheer which is provided, he contributes much to the general hilarity of
the evening. When supper is ended, the company spend the remainder of the
night in singing and dancing, and seldom separate until daybreak. About
midnight, the bride is privately conducted by the women into the hut
which is to be her future residence; and the bridegroom, upon a signal
given, retires from his company. The new married couple, however, are
always disturbed towards morning by the women, who assemble to inspect
the nuptial sheet, (according to the manners of the ancient Hebrews, as
recorded in scripture,) and dance round it. This ceremony is thought
indispensably necessary, nor is the marriage considered as valid without
it.

The Negroes, as hath been frequently observed, whether Mahomedan or
Pagan, allow a plurality of wives. The Mahomedans alone are by their
religion confined to four; and as the husband commonly pays a great price
for each, he requires from all of them the utmost deference and
submission, and treats them more like hired servants than companions.
They have, however, the management of domestic affairs, and each in
rotation is mistress of the household, and has the care of dressing the
victuals, overlooking the female slaves, &c. But though the African
husbands are possessed of great authority over their wives, I did not
observe that in general they treat them with cruelty; neither did I
perceive that mean jealousy in their dispositions which is so prevalent
among the Moors. They permit their wives to partake of all public
diversions, and this indulgence is seldom abused; for though the Negro
women are very cheerful and frank in their behaviour, they are by no
means given to intrigue: I believe that instances of conjugal infidelity
are not common. When the wives quarrel among themselves, a circumstance
which, from the nature of their situation, must frequently happen, the
husband decides between them; and sometimes finds it necessary to
administer a little corporal chastisement, before tranquillity can be
restored. But if any one of the ladies complains to the chief of the
town, that her husband has unjustly punished her, and shown an undue
partiality to some other of his wives, the affair is brought to a public
trial. In these _palavers_, however, which are conducted chiefly by
married men, I was informed, that the complaint of the wife is not always
considered in a very serious light; and the complainant herself is
sometimes convicted of strife and contention, and left without remedy. If
she murmurs at the decision of the court, the magic rod of _Mumbo Jumbo_
soon puts an end to the business.

The children of the Mandingoes are not always named after their
relations; but frequently in consequence of some remarkable occurrence.
Thus, my landlord at Kamalia was called _Karfa_, a word signifying _to
replace_; because he was born shortly after the death of one of his
brothers. Other names are descriptive of good or bad qualities; as
_Modi_, "a good man;" _Fadibba_, "father of the town," &c. Indeed, the
very names of their towns have something descriptive in them; as
_Sibidooloo_, "the town of ciboa trees;" _Kenneyeto_, "victuals here;"
_Dosita_, "lift your spoon." Others seem to be given by way of reproach,
as _Bammakoo_, "wash a crocodile;" _Korankalla_, "no cup to drink from,"
&c. A child is named when it is seven or eight days old. The ceremony
commences by shaving the infant's head; and a dish called _Dega_, made of
pounded corn and sour milk, is prepared for the guests. If the parents
are rich, a sheep or a goat is commonly added. The feast is called _Ding
koon lee_, "the child's head shaving." During my stay at Kamalia, I was
present at four different feasts of this kind, and the ceremony was the
same in each, whether the child belonged to a Bushreen or a Kafir. The
schoolmaster who officiated as priest on these occasions, and who is
necessarily a Bushreen, first said a long prayer over the _dega_; during
which every person present took hold of the brim of the calabash with his
right hand. After this, the schoolmaster took the child in his arms, and
said a second prayer, in which he repeatedly solicited the blessing of
God upon the child and upon all the company. When this prayer was ended,
he whispered a few sentences in the child's ear, and spit three times in
its face; after which he pronounced its name aloud, and returned the
infant to the mother. This part of the ceremony being ended, the father
of the child divided the _dega_ into a number of balls, one of which he
distributed to every person present. And inquiry was then made if any
person in the town was dangerously sick, it being usual in such cases to
send the party a large portion of the _dega_, which is thought to possess
great medical virtues.[16]

[16] Soon after baptism, the children are marked in different parts
of the skin, in a manner resembling what is called tattowing in the
South Sea Islands.

Among the Negroes, every individual, besides his own proper name, has
likewise a _kontong_, or surname, to denote the family or clan to which
he belongs. Some of these families are very numerous and powerful. It is
impossible to enumerate the various _kontongs_ which are found in
different parts of the country; though the knowledge of many of them is
of great service to the traveller; for as every Negro plumes himself upon
the importance, or the antiquity of his clan, he is much flattered when
he is addressed by his _kontong_.

Salutations among the Negroes to each other when they meet are always
observed; but those in most general use among the Kafirs are _Abbe
haeretto--E ning seni--Anawari, &c._, all of which have nearly the same
meaning, and signify _are you well?_ or to that effect. There are
likewise salutations which are used at different times of the day, as _E
ning somo_, good morning, &c. The general answer to all salutations is to
repeat the _kontong_ of the person who salutes, or else to repeat the
salutation itself, first pronouncing the word _marhaba_, my friend.

CHAPTER XXI.

_The account of the Mandingoes continued.--Their notions in respect of
the planetary bodies, and the figure of the earth.--Their religious
opinions, and belief in a future state.--Their diseases and methods of
treatment.--Their funeral ceremonies, amusements, occupations, diet,
arts, manufactures, &c._

Pages:
1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33