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

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As, however, it must unavoidably happen, that according to the plenty or
scarcity of goods at market, in proportion to the demand, the relative
value would be subject to continual fluctuation, greater precision has
been found necessary; and at this time the current value of a single bar
of any kind is fixed by the whites at two shillings sterling. Thus a
slave, whose price is L. 15, is said to be worth 150 bars.

In transactions of this nature, it is obvious that the white trader has
infinitely the advantage over the African, whom, therefore, it is
difficult to satisfy; for, conscious of his own ignorance, he naturally
becomes exceedingly suspicious and wavering; and, indeed, so very
unsettled and jealous are the Negroes in their dealings with the whites,
that a bargain is never considered by the European as concluded until the
purchase money is paid, and the party has taken leave.

Having now brought together such general observations on the country and
its inhabitants, as occurred to me during my residence in the vicinage of
the Gambia, I shall detain the reader no longer with introductory matter,
but proceed, in the next chapter, to a regular detail of the incidents
which happened, and the reflections which arose in my mind, in the course
of my painful and perilous journey, from its commencement until my return
to the Gambia.

CHAPTER III.

_The Author sets out from Pisania--his attendants--reaches Jindy.--Story
related by a Mandingo Negro.--Proceeds to Medina, the capital of
Woolli.--Interview with the king--Saphies or charms.--Proceeds to
Kolor.--Description of Mumbo Jumbo--arrives at Koojar--wrestling
match--crosses the wilderness, and arrives at Tallika, in the Kingdom of
Bondou._

On the 2d of December 1795, I took my departure from the hospitable
mansion of Dr. Laidley. I was fortunately provided with a Negro servant,
who spoke both the English and Mandingo tongues. His name was _Johnson_.
He was a native of this part of Africa; and having in his youth been
convoyed to Jamaica as a slave, he had been made free, and taken to
England by his master, where he had resided many years; and at length
found his way back to his native country. As he was known to Dr. Laidley,
the Doctor recommended him to me, and I hired him as my interpreter, at
the rate of ten bars monthly, to be paid to himself, and five bars a
month to be paid to his wife during his absence. Dr. Laidley furthermore
provided me with a Negro boy of his own, named Demba; a sprightly youth,
who, besides Mandingo, spoke the language of the Serawoollies, an inland
people (of whom mention will hereafter be made) residing on the banks of
the Senegal; and to induce him to behave well, the Doctor promised him
his freedom on his return, in case I should report favourably of his
fidelity and services. I was furnished with a horse for myself, (a small,
but very hardy and spirited beast, which cost me to the value of L.7,
10s.,) and two asses for my interpreter and servant. My baggage was
light, consisting chiefly of provisions for two days; a small assortment
of beads, amber, and tobacco, for the purchase of a fresh supply, as I
proceeded; a few changes of linen and other necessary apparel, an
umbrella, a pocket sextant, a magnetic compass, and a thermometer;
together with two fowling-pieces, two pair of pistols, and some other
small articles.

A freeman (a Bushreen or Mahomedan) named Madiboo, who was travelling to
the kingdom of Bambarra, and, two Slatees, or slave-merchants, of the
Serawoolli nation, and of the same sect, who were going to Bondou,
offered their services as far as they intended respectively to proceed;
as did likewise a Negro named Tami, (also a Mahomedan,) a native of
Kasson, who had been employed some years by Dr. Laidley as a blacksmith,
and was returning to his native country with the savings of his labours.
All these men travelled on foot, driving their asses before them. Thus I
had no less than six attendants, all of whom had been taught to regard me
with great respect, and to consider that their safe return hereafter, to
the countries on the Gambia, would depend on my preservation.

Dr. Laidley himself, and Messrs Ainsley, with a number of their domestics,
kindly determined to accompany me the two first days; and I believe they
secretly thought they should never see me afterwards.

We reached Jindey the same day, having crossed the Walli creek, a branch
of the Gambia, and rested at the house of a black woman, who had formerly
been the _chere amie_ of a white trader named Hewett; and who, in
consequence thereof, was called, by way of distinction, _Seniora_. In the
evening we walked out to see an adjoining village, belonging to a Slatee
named Jemafoo Mamadoo, the richest of all the Gambia traders. We found
him at home; and he thought so highly of the honour done him by this
visit, that he presented us with a fine bullock, which was immediately
killed, and part of it dressed for our evening's repast. The Negroes do
not go to supper till late, and in order to amuse ourselves while our
beef was preparing, a Mandingo was desired to relate some diverting
stories; in listening to which, and smoking tobacco, we spent three
hours. These stories bear some resemblance to those in the Arabian Nights
Entertainments; but, in general, are of a more ludicrous cast. I shall
here abridge one of them for the reader's amusement. "Many years ago,
(said the relator,) the people of Doomasansa (a town on the Gambia) were
much annoyed by a lion, that came every night, and took away some of
their cattle. By continuing his depredations, the people were at length
so much enraged, that a party of them resolved to go and hunt the
monster. They accordingly proceeded in search of the common enemy, which
they found concealed in a thicket; and immediately firing at him, were
lucky enough to wound him in such a manner, that, in springing from the
thicket towards the people, he fell down among the grass, and was unable
to rise. The animal, however, manifested such appearance of vigour, that
nobody cared to approach him singly; and a consultation was held,
concerning the properest means of taking him alive; a circumstance, it
was said, which, while it furnished undeniable proof of their prowess,
would turn out to great advantage, it being resolved to convey him to the
coast, and sell him to the Europeans. While some persons proposed one
plan, and some another, an old man offered a scheme. This was, to strip
the roof of a house of its thatch, and to carry the bamboo frame, (the
pieces of which are well secured together by thongs,) and throw it over
the lion. If, in approaching him, he should attempt to spring upon them,
they had nothing to do but to let down the roof upon themselves, and fire
at the lion through the rafters.

"This proposition was approved and adopted. The thatch was taken from the
roof of a hut, and the lion hunters, supporting the fabric, marched
courageously to the field of battle; each person carrying a gun in one
hand, and bearing his share of the roof on the opposite shoulder. In this
manner they approached the enemy; but the beast had by this time
recovered his strength; and such was the fierceness of his countenance,
that the hunters, instead of proceeding any further, thought it prudent
to provide for their own safety, by covering themselves with the roof.
Unfortunately, the lion was too nimble for them; for, making a spring
while the roof was setting down, both the beast and his pursuers were
caught in the same cage, and the lion devoured them at his leisure, to
the great astonishment and mortification of the people of Doomasansa; at
which place it is dangerous even at this day to tell the story; for it is
become the subject of laughter and derision in the neighbouring
countries, and nothing will enrage an inhabitant of that town so much as
desiring him to catch a lion alive."

About one o'clock in the afternoon of the 3d of December, I took my leave
of Dr. Laidley and Messrs Ainsley, and rode slowly into the woods. I had
now before me a boundless forest, and a country, the inhabitants of which
were strangers to civilized life, and to most of whom a white man was the
object of curiosity or plunder. I reflected that I had parted from the
last European I might probably behold, and perhaps quitted for ever the
comforts of Christian society. Thoughts like these would necessarily cast
a gloom over the mind, and I rode musing along for about three miles,
when I was awakened from my reverie by a body of people, who came running
up and stopped the asses, giving me to understand that I must go with
them to Peckaba, to present myself to the King of Walli, or pay customs
to them. I endeavoured to make them comprehend that the object of my
journey not being traffic. I ought not to be subjected to a tax like the
Slatees, and other merchants who travel for gain; but I reasoned to no
purpose. They said it was usual for travellers of all descriptions to
make a present to the King of Walli, and without doing so I could not be
permitted to proceed. As they were more numerous than my attendants, and
withal very noisy, I thought it prudent to comply with their demand, and
having presented them with four bars of tobacco, for the king's use, I
was permitted to continue my journey, and at sunset reached a village
near Kootacunda, where we rested for the night.

In the morning of December 4th, I passed Kootacunda, the last town of
Walli, and stopped about an hour at a small adjoining village to pay
customs to an officer of the King of Woolli; we rested the ensuing night
at a village called Tabajang; and at noon the next day, (December 5th,)
we reached Medina, the capital of the King of Woolli's dominions.

The kingdom of Woolli is bounded by Walli on the west, by the Gambia on
the south, by the small river Walli on the north-west, by Bondou on the
north-east, and on the east by the Simbani wilderness.

The country every where rises into gentle acclivities, which are
generally covered with extensive woods, and the towns are situated in the
intermediate valleys. Each town is surrounded by a tract of cultivated
land, the produce of which, I presume, is found sufficient to supply the
wants of the inhabitants; for the soil appeared to me to be every where
fertile, except near the tops of the ridges, where the red iron stone and
stunted shrubs sufficiently marked the boundaries between fertility and
barrenness. The chief productions are cotton, tobacco, and esculent
vegetables; all which are raised in the valleys, the rising grounds being
appropriated to different sorts of corn.

The inhabitants are Mandingoes; and, like most of the Mandingo nations,
are divided into two great sects, the Mahomedans, who are called
_Bushreens_, and the Pagans, who are called indiscriminately _Kafirs_,
(unbelievers,) and _Sonakies_, (_i. e._ men who drink strong liquors.)
The Pagan natives are by far the most numerous, and the government of the
country is in their hands; for though the most respectable among the
Bushreens are frequently consulted in affairs of importance, yet they are
never permitted to take any share in the executive government, which
rests solely in the hands of the _Mansa_, or sovereign, and great
officers of the state. Of these, the first in point of rank is the
presumptive heir of the crown, who is called the _Farbanna_; next to him
are the _Alkaids_, or provincial governors, who are more frequently
called _Keamos_. Then follow the two grand divisions of freemen and
slaves:[3] of the former, the Slatees, so frequently mentioned in the
preceding pages, are considered as the principal; but in all classes
great respect is paid to the authority of aged men. On the death of the
reigning monarch, his eldest son (if he has attained the age of manhood)
succeeds to the regal authority. If there is no son, or if the son is
under the age of discretion, a meeting of the great men is held, and the
late monarch's nearest relation (commonly his brother) is called to the
government, not as regent, or guardian to the infant son, but in full
right, and to the exclusion of the minor. The charges of the government
are defrayed by occasional tributes from the people, and by duties on
goods transported across the country. Travellers, on going from the
Gambia towards the interior, pay customs in European merchandize. On
returning they pay in iron and _shea-toulou_: these taxes are paid at
every town.

[3] The term which signifies a man of free condition is _Horia_; that
of a slave, _Jong_.

Medina,[4] the capital of the kingdom, at which I was now arrived, is a
place of considerable extent; and may contain from eight hundred to one
thousand houses. It is fortified in the common African manner, by a
surrounding high wall built of clay, and an outward fence of pointed
stakes and prickly bushes; but the walls are neglected, and the outward
fence has suffered considerably from the active hands of busy housewives,
who pluck up the stakes for firewood. I obtained a lodging at one of the
king's near relations, who apprized me, that at my introduction to the
king, I must not presume _to shake hands with him_. It was not usual, he
said, to allow this liberty to strangers. Thus instructed, I went in the
afternoon to pay my respects to the sovereign; and ask permission to pass
through his territories to Bondou. The king's name was _Jatta_. He was
the same venerable old man of whom so favourable an account was
transmitted by Major Houghton. I found him seated upon a mat before the
door of his hut: a number of men and women were arranged on each side,
who were singing and clapping their hands. I saluted him respectfully,
and informed him of the purport of my visit. The king graciously replied,
that he not only gave me leave to pass through his country, but would
offer up his prayers for my safety. On this, one of my attendants,
seemingly in return for the king's condescension, began to sing, or
rather to roar, an Arabic song; at every pause of which, the king
himself, and all the people present, struck their hands against their
forehead, and exclaimed, with devout and affecting solemnity, _Amen!
Amen!_[5] The king told me furthermore, that I should have a guide the
day following, who would conduct me safely to the frontier of his
kingdom. I then took my leave, and in the evening sent the king an order
upon Dr. Laidley for three gallons of rum, and received in return great
store of provisions.

[4] Medina in the Arabic signifies a city. The name is not uncommon
among the Negroes, and has probably been burrowed from the
Mohamedans.

[5] It may seem from hence that the king was a Mahomedan; but I was
assured to the contrary. He joined in prayer on this occasion
probably from the mere dictates of his benevolent mind, considering
perhaps that prayers to the Almighty, offered up with true devotion
and sincerity, were equally acceptable, whether from Bushreen or
Pagan.

December 6th, early in the morning, I went to the king a second time, to
learn if the guide was ready. I found his majesty sitting upon a
bullock's hide, warming himself before a large fire; for the Africans are
sensible of the smallest variation in the temperature of the air, and
frequently complain of cold when a European is oppressed with heat. He
received me with a benevolent countenance, and tenderly entreated me to
desist from my purpose of travelling into the interior; telling me that
Major Houghton had been killed in his route, and that if I followed his
footsteps, I should probably meet with his fate. He said that I must not
judge of the people of the eastern country by those of Woolli: that the
latter were acquainted with white men, and respected them; whereas the
people of the east had never seen a white man, and would certainly
destroy me. I thanked the king for his affectionate solicitude, but told
him that I had considered the matter, and was determined, notwithstanding
all dangers, to proceed. The king shook his head, but desisted from
further persuasion; and told me the guide should be ready in the
afternoon.

About two o'clock, the guide appearing, I went and took my last farewell
of the good old king, and in three hours reached Konjour, a small
village, where we determined to rest for the night. Here I purchased a
fine sheep for some beads, and my Serawoolli attendants killed it with
all the ceremonies prescribed by their religion: part of it was dressed
for supper: after which a dispute arose between one of the Serawoolli
Negroes and Johnson, my interpreter, about the sheep's horns. The former
claimed the horns as his perquisite, for having acted the part of our
butcher, and Johnson contested the claim. I settled the matter by giving
a horn to each of them. This trifling incident is mentioned as
introductory to what follows; for it appeared on inquiry that these horns
were highly valued, as being easily convertible into portable sheaths, or
cases, for containing and keeping secure certain charms or amulets called
_saphies_, which the Negroes constantly wear about them. These saphies
are prayers, or rather sentences, from the Koran, which the Mahomedan
priests write on scraps of paper, and sell to the simple natives, who
consider them to possess very extraordinary virtues. Some of the Negroes
wear them to guard themselves against the bite of snakes or alligators;
and on this occasion the saphie is commonly enclosed in a snake's or
alligator's skin, and tied round the ancle. Others have recourse to them
in time of war, to protect their persons against hostile weapons; but the
common use to which these amulets are applied is to prevent or cure
bodily diseases; to preserve from hunger and thirst; and generally to
conciliate the favour of superior powers under all the circumstances and
occurrences of life.[6]

[6] I believe that similar charms or amulets, under the names of
_domini, grigri, fetich_ &c. &c. are common in all parts of Africa.

In this case it is impossible not to admire the wonderful contagion of
superstition; for, notwithstanding that the majority of the Negroes are
Pagans, and absolutely reject the doctrines of Mahomet. I did not meet
with a man, whether a Bushreen or Kafir, who was not fully persuaded of
the powerful efficacy of these amulets. The truth is, that all the
natives of this part of Africa consider the art of writing as bordering
on magic; and it is not in the doctrines of the prophet, but in the arts
of the magician, that their confidence is placed. It will hereafter be
seen that I was myself lucky enough, in circumstances of distress, to
turn the popular credulity in this respect to good account.

On the 7th I departed from Konjour, and slept at a village called Malla,
(or Mallaing;) and on the 8th about noon I arrived at Kolor, a
considerable town; near the entrance into which I observed, hanging upon
a tree, a sort of masquerade habit, made of the bark of trees, which I
was told on inquiry belonged to MUMBO JUMBO. This is a strange bugbear,
common to all the Mandingo towns, and much employed by the Pagan natives
in keeping their women in subjection; for as the Kafirs are not
restricted in the number of their wives, every one marries as many as he
can conveniently maintain; and as it frequently happens that the ladies
disagree among themselves, family quarrels sometimes rise to such a
height, that the authority of the husband can no longer preserve peace in
his household. In such cases, the interposition of Mumbo Jumbo is called
in, and is always decisive.

This strange minister of justice, (who is supposed to be either the
husband himself, or some person instructed by him,) disguised in the
dress that has been mentioned, and armed with the rod of public
authority, announces his coming (whenever his services are required) by
loud and dismal screams in the woods near the town. He begins the
pantomime at the approach of night; and as soon as it is dark he enters
the town, and proceeds to the Bentang, at which all the inhabitants
immediately assemble.

It may easily be supposed that this exhibition is not much relished by
the women; for, as the person in disguise is entirely unknown to them,
every married female suspects that the visit may possibly be intended for
herself; but they dare not refuse to appear when they are summoned; and
the ceremony commences with songs and dances, which continue till
midnight, about which time Mumbo fixes on the offender. This unfortunate
victim being thereupon immediately seized, is stripped naked, tied to a
post, and severely scourged, with Mumbo's rod, amidst the shouts and
derision of the whole assembly; and it is remarkable, that the rest of
the women are the loudest in their exclamations on this occasion against
their unhappy sister. Daylight puts an end to this indecent and unmanly
revel.

December 9th. As there was no water to be procured on the road, we
travelled with great expedition until we reached Tambacunda; and
departing from thence early the next morning, the 10th, we reached in the
evening Kooniakary, a town of nearly the same magnitude as Kolor. About
noon on the 11th we arrived at Koojar, the frontier town of Woolli,
towards Bondou, from which it is separated by an intervening wilderness
of two days' journey.

The guide appointed by the King of Woolli being now to return, I
presented him with some amber for his trouble; and having been informed
that it was not possible at all times to procure water in the wilderness,
I made inquiry for men who would serve both as guides and water-bearers
during my journey across it. Three Negroes, elephant-hunters, offered
their services for these purposes, which I accepted, and paid them three
bars each in advance, and the day being far spent, I determined to pass
the night in my present quarters.

The inhabitants of Koojar, though not wholly unaccustomed to the sight of
Europeans, (most of them having occasionally visited the countries on the
Gambia,) beheld me with a mixture of curiosity and reverence, and in the
evening invited me to see a _neobering_, or wrestling match at the
Bentang. This is an exhibition very common in all the Mandingo countries.
The spectators arranged themselves in a circle, leaving the intermediate
space for the wrestlers, who were strong active young men, full of
emulation, and accustomed, I suppose, from their infancy to this sort of
exertion. Being stripped of their clothing, except a short pair of
drawers, and having their skin anointed with oil, or _shea_ butter, the
combatants approached each other on all-fours, parrying with, and
occasionally extending a hand for some time, till at length one of them
sprang forward, and caught his rival by the knee. Great dexterity and
judgment were now displayed; but the contest was decided by superior
strength; and I think that few Europeans would have been able to cope
with the conqueror. It must not be unobserved, that the combatants were
animated by the music of a drum, by which their actions were in some
measure regulated.

The wrestling was succeeded by a dance, in which many performers
assisted, all of whom were provided with little bells, which were
fastened to their legs and arms; and here too the drum regulated their
motions. It was beaten with a crooked stick, which the drummer held in
his right hand, occasionally using his left to deaden the sound, and thus
vary the music. The drum is likewise applied on these occasions to keep
order among the spectators, by imitating the sound of certain Mandingo
sentences: for example, when the wrestling match is about to begin, the
drummer strikes what is understood to signify _ali bae see_,--sit all
down; upon which the spectators immediately seat themselves; and when the
combatants are to begin, he strikes _amuta amuta_,--take hold, take hold.

In the course of the evening I was presented, by way of refreshment, with
a liquor which tasted so much like the strong beer of my native country,
(and very good beer too,) as to induce me to inquire into its
composition; and I learned, with some degree of surprise, that it was
actually made from corn which had been previously malted, much in the
same manner as barley is malted in Great Britain: a root yielding a
grateful bitter was used in lieu of hops, the name of which I have
forgot; but the corn which yields the wort is the _holcus spicatus_ of
botanists.

Early in the morning, (the 12th,) I found that one of the
elephant-hunters had absconded with the money he had received from me in
part of wages; and in order to prevent the other two from following his
example, I made them instantly fill their calabashes (or gourds) with
water, and as the sun rose I entered the wilderness that separates the
kingdoms of Woolli and Bondou.

We had not travelled more than a mile before my attendants insisted on
stopping that they might prepare a saphie, or charm, to ensure us a safe
journey. This was done by muttering a few sentences, and spitting upon a
stone, which was thrown before us on the road. The same ceremony was
repeated three times, after which the Negroes proceeded with the greatest
confidence; every one being firmly persuaded that the stone (like the
scape-goat) had carried with it every thing that could induce superior
powers to visit us with misfortune.

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