Part 12

Excepting amongst the Mandingos and the Suzees, few of the kings belong to the countries which they govern, but are almost always foreigners, that is, from different nations of the continent. The reigning prince may chuse himself a lieutenant, who at his death succeeds to his honours and governs in his name, as long as he may be suffered to retain his situation; and if he be clever and powerful he never fails to get possession of the hereditary property of the deceased, which he keeps till the election of a new king; and it is not rare to see the lieutenant either invested with the royal dignity, or continue to exercise it all his life, under the modest title with which he assumed it.

In 1787 the chief of Sierra Leone had no other title than the one last mentioned. He, however, reigned more than ten years: his subjects, who loved him, wished to proclaim him king; but the wise Negro refused that honour, and contented himself with power without ostentation.

The revenues of such a king consist in certain duties and in presents, which he receives from all who apply to him on subjects that come under his authority. These presents are proportionate to the means of the supplicant and the importance of the affair: the poor man gives but little; when, however, the subject is serious, a rich individual must not offer less than the value of a slave. His income also consists in the customs which foreigners pay for permission to trade, and these are often considerable.

The marks and attributes of royalty are elephants’ tails, carried before the sovereigns, who generally walk with gold or silver-headed canes, and gold-laced hats, which they procure from the Europeans.

The executive power and the right of passing a final judgment are vested in the king; nevertheless the chief of each village considers himself as its master and only magistrate. The king merely invites these chiefs together, and decides in full council on such points as have been separately determined.

The parents of a deceased king or chief do not enjoy the privilege of being distinguished from their countrymen. Each of them exercises his own profession; and it is not rare to see the son of a king reduced, after the death of his father, to hire himself to Europeans as a common sailor, in order to procure the means of subsistence.

The Negroes have no other claim to the lands than present possession. When a cultivator quits any spot, the first comer establishes himself upon it; his only qualification being, that he belongs to the same tribe. This is a point of which they are extremely jealous, as they will not suffer a stranger to settle amongst them without their consent. Their laws, which are transmitted merely by tradition, are nothing but the ancient customs of the country, and differ slightly in various states. The king, assisted by the chiefs, decides on every thing in a _Burree_, or public audience, which is attended by people called _palaver-talkers_, who act as counsellors, and discuss the claims of the parties.

Their debates are in general determined equitably, according to the proofs which are brought forward; particularly when the case is between persons of equal station. But here, as elsewhere, the weaker is often the victim of the stronger party; and he who loses the cause pays the expences, for which he gives security before leaving the council.

Their rules of justice are not, however, so particularly observed in their intercourse with the Whites. It is of no use for the latter to gain the cause, as they never derive any advantage from their success; for they never grant them their expences whether they be in the right or wrong. On asking them their motives for such conduct, they answer, “the white men gain plenty of money, and therefore cannot want it.”

A capital crime is punished either by death or slavery, though the former mode is scarcely at all resorted to, except by the Mandingos, who follow the Mussulman laws, and whose proceedings are very short. Murder, however, is an exception.—The punishment for sorcery is slavery; but for adultery or any other crime, a pecuniary recompence is sufficient.

The manner of causing debts to be paid, is founded on the earliest notions of equity. Debts are ordinarily contracted for a certain time; if, when it has expired, the debtor hesitate or refuse to pay it, the creditor has recourse to the king or chief, who tells the defaulter to perform his promise; but if the advice be not followed, the king permits the creditor to seize the debtor or some of his slaves; and if he live in another town, so that this measure cannot be resorted to, then the creditor arrests the first countryman of the debtor with whom he meets, and detains him till the debt is discharged; an act which the debtor is soon obliged to perform by the inhabitants of the town. The person who has been so detained never fails to obtain damages for his imprisonment.

A law peculiar to Sherbro, and known through all the country by the name of _Purrah_, is the most singular of all the laws established in Africa: this wise and politic institution took its origin from a view to terminate the incessant wars which arose amongst the inhabitants, from their pride, jealousy, and irritability. Every free man thirty years of age, may become a member of the purrah: at the time of his admission he undergoes various ceremonies, conformably to the secret law; and on this point they are as scrupulous as are the Free-masons of Europe, with regard to their mysteries. Both these institutions have indeed many instances of resemblance, such in particular, as the ordination of a grand master, and the exclusion of women. It is only at the last extremity that this institution is resorted to; but it has the right of punishing murderers and magicians.

When two nations, which are at war, become tired of hostilities and wish for peace, though each party be too proud to ask it of the other, they apply to a neighbouring king to get him to act as mediator. When he consents, and he seldom refuses, he informs the two parties that he is about to become their arbiter; that he cannot longer see friends destroy one another; and that if they refuse his interference, he will send the purrah to them. If the combatants do not accept this invitation, the dreadful purrah is solemnly ordained.

As soon as the institution is assembled, and until it has broken up, there must be no more blood spilt, and all the enemies may return, without alarm, to their ordinary occupations. If it should happen that, notwithstanding this decree of terror, the Negro, thirsting for vengeance, avails himself of an opportunity to take it, the purrah, on the news of this event, breaks up, and a body of forty or fifty warriors, armed and disguised, go in search of the aggressors. Every man, whatever may be his station, flees from their presence; and if any one be rash enough to look at them outside his house, they cut him to pieces, and disperse the fragments in every direction. The same fate is reserved for those who have transgressed the decrees of the purrahs, wherever they are met with.

It is impossible to describe the alarm with which this institution inspires the great mass of the people, who believe that its members are influenced by devils, and that they can do all the ill they wish, without receiving any injury in return. They carry off provisions or whatever takes their fancy, without meeting the least resistance. In every part, and amongst all nations, terror is known to produce the same effect. Amongst the Africans it is justified by powerful motives, namely, the re-establishment of peace, and the preservation of man. When the former takes place, the institution breaks up, and each man retires to his home.

A thirst after vengeance, that sovereign passion of the Africans, is the principal cause of their frequent wars. When the nation decrees them, they are general, and each member of a horde sees an enemy in every individual of the other. When they are private, the quarrel only prevails between the two towns, and the expeditions of each are confined to plunder; the highest of their ambition being to surprise and burn a few villages, and take some prisoners.

The inhabitants of the coast have abandoned their national arms for the sabre and musket; but those of the inland parts make use of lances, darts, and poisoned arrows. It is evident the commerce with the Europeans has had a great influence on the morals of the Negroes; it has given them a relish for society, industry, the arts, and domestic virtues. Those who live far inland, are still savages. It is remarked that the inhabitants of the coast or neighbouring isles, are much more vigorous, better shaped, braver, more active, and less superstitious than those of the country parts: this difference must be attributed to their connection with Europeans, to their food, and the salubrious air which they respire.

The Bulams, Tommanies, and Bagos are strong, of a good countenance, and of a fine black colour; their limbs are strait and muscular, their features agreeable, and they are above the middle size. The Tommanies in particular have an open and ingenuous physiognomy, and the women are generally handsome. The Suzees have a yellow complexion; their shape and height are inferior to those of the Tommanies, and they have thick lips and pug noses. The Mandingos seem to be, and in fact are, a separate race: they are tall, but thin, and of a dull black colour; their eyes are small, and they wear their beards like the Jews of Europe. The Bulams, Suzees, and several others shave themselves when they are young; and when they begin to turn grey, they let their beards grow, as they consider white hair to be indicative of wisdom.

The difference of features between the free Blacks and the slaves is so striking, that an eye of the least penetration immediately distinguishes their condition. The former exhibits a noble dignity and pride in his whole person, and his looks are confident and commanding. The slave, on the contrary, depressed by his unfortunate situation, has a servile gait, and neither speaks nor walks without casting down his eyes. The slaves which are brought from the interior, are smaller, less robust, and worse shaped than the free Negroes. Those who live near the sea, are of the same size as their masters.

The language of the Suzees appears to be the mother tongue of the idioms of the other tribes: it is mild and agreeable. That of the Mandingos, like the people who speak it, is very different from the others; it is a corrupted kind of Arabic, and totally different from that which they teach in their schools, and which they call the language of prayer.

The character of the Blacks is nearly the same every where: they are indolent, except when animated by the desire of vengeance; implacable, perfidious, and dissimulating when they have received an injury, in order that they may find an opportunity of avenging it with impunity: on the other hand, they are gentle and hospitable to every one, but inclined to larceny, and remarkable for an extreme inconstancy of taste and conduct. The women behave with great propriety, and fulfil all domestic duties with the utmost attention. They never wean their children till they are capable of walking, and can bring to their mother a calabash filled with water: they lose no time in teaching them to go alone; for during the whole period of their suckling, the husbands scrupulously respect the laws of chastity to their utmost extent, and would regard an infraction of them as a crime the more serious, as it would be hurtful to the nurse and the health of the child. Barrenness is the greatest ignominy a woman can suffer, Nature has not excluded them from the pains of child-birth, but they support them with much courage, and without making any complaints. A short time after, they return to their ordinary occupations.

Their domestic amusements are every where alike, and are similar to those of our country people. In the evening the principal wife, surrounded by the other women of her husband, and the servants of the house, employs herself in spinning or carding cotton; while one of the company amuses the rest by reciting pleasant stories. The old ones tell of witches and ghosts, the young ones of their amours. There are likewise games of chance, at which the men and women play separately; but both sexes like dancing in preference to every thing, and to this exercise they devote themselves every moon-light evening, from an hour after sun-set till midnight. Besides these evenings, the birth of a child, or the visit of a friend, likewise supplies them with frequent opportunities for enjoying _Cullumgées_, by which name they distinguish their meetings for singing and dancing. When they give a cullumgée in honour of any event, the dancers appear dressed in a grotesque manner. They wear a high cap of rushes, surrounded by feathers, have the eyes, mouth, and nose painted white, and wear round their waists a small petticoat of rushes, which they display in every possible shape. On beginning to dance they take in their hands small pieces of wood, which they strike together, and by which they mark time, as do the Spaniards with the castanets.

The death of one of the family, or of a relation or friend, is a new opportunity for a dance. They celebrate the _Wha_, or mourning; and the ceremony of lamentation is of such a nature, that a stranger would suppose them to be making festivities.

On the evening of an appointed day, the relations, friends, and acquaintances of the deceased assemble before his house, where they sing in his praise, and dance to the sound of a drum: they incessantly vary the figures of their dance; sometimes they form a large circle round the music, and clap their hands on each stanza of the song; at others a single person dances in the midst of the rest, who alternately sit down and stand up; or three or four only are in

## action at once, and continue to move about till they are fatigued,

when they are replaced by others. The company all the while sing and clap their hands. This ceremony and discharges of musquetry continue without interruption from morning to evening for three successive nights. On these occasions neither tobacco nor brandy is spared.

When the person deceased is a man of importance, and his parents or friends are rich, this mourning ceremony is repeated two or three times a year for several years together. On the death of a member of a poor family, his relatives are a long time before they can procure a sufficient quantity of brandy and tobacco for the solemnity; but, whatever difficulties they may experience in amassing it, the ceremony takes place sooner or later.

This assembly, in which both sexes join, may be called a public mourning; but there is another of a domestic kind, practised principally by the women, and which is peculiar to the Bulams and the Tommanies. The performers on this occasion wear a linen or white cotton cap, which comes down as low as their eyes, so that they can see nothing but the ground. They have several rows of the grain of the country round their neck and waist. If they be married women, they wear no other clothes than the simple tuntungée. They are not permitted to eat or drink with other persons, nor even prepare their own food; but at the time of the repast, a drum is beaten, and dancing takes place before the door of the house in which the mourning is celebrated. None, except the guests, must use the vessels which are employed at this repast.

The duration of such a mourning is not fixed, but is regulated by the will or caprice of those who make it; and the chief person is generally the mother, aunt, or some other aged relative. They generally cause it to be celebrated by young girls who are of a marriageable age, as a means of securing their virtue: for while it lasts, if any connection be discovered between the two sexes, the woman would be dishonoured, and the man punished.

A woman, if she conceive herself neglected by her husband, may put the house of the latter into mourning; but, after she has made use of this privilege for a short time, the husband pacifies her by a present: it consists of a goat, some poultry, tobacco, and a bottle of brandy, towards her expences. The woman then becomes tractable, and the people reconcile her with her husband. This custom is very judicious on the part of the women, who like to avenge themselves and shew their authority: for while the mourning lasts, the husband cannot enjoy the society of his mistress.

The drum is their principal instrument of music; they have three sorts of it, which differ in size according to the purposes for which they are used. One kind is made of hard wood, hollowed within: the two ends are stopped up, and a longitudinal hole is cut in the side. They strike it with two sticks, and the strong and acute sound which it sends forth, is heard in calm weather at a great distance, and is considered as the signal of alarm. Another kind is made of light wood, hollowed like the former, but the ends of which are covered with goat or sheep-skins, dried and lightly stretched by cords. Some of these drums are six or eight feet high, by two or three in diameter; and they occasionally have at their ends rows of sharks’ teeth or pieces of copper, which produce a tolerably loud tinkling.

These people have likewise two kinds of stringed instruments, one of which is a sort of guitar, and the other resembles in shape a Welsh harp, but is only two feet high. The strings are made of the fibres of a plant combined with the hair of elephants’ tails. The women and children in their amusements produce a sound from gourds, in which they inclose some dry seeds. At Sherbro the natives reckon amongst their musical instruments a reed pipe pierced with four holes, and a trumpet made of an elephant’s tooth.

The chief food of the people is rice, which they boil after it is dried, and season it with palm-oil, or with a strong sauce made from fish or meat, or from poultry or vegetables simmered together, and to which they add spices, pepper, and palm-oil. They eat very little meat, but what they do consume, they prefer smoked or boiled: they are, however, good cooks, and prepare their aliments in a very delicate manner. The men and women do not eat together, and they drink only water; they make but two meals a day, one at ten in the morning, and the other at sunset. The men, however, who are in easy circumstances, generally add another meal very early in the morning, which has been prepared over night by their favourite woman.

There are no other professions known amongst them than those of carpenters, smiths, and makers of musical instruments. They are very

## active and clever in their labour, particularly so considering the

imperfection of their tools. In each family they spin and weave their linen, and make their own clothes; the women spin and card the cotton, and the men weave and sew.

Their dress is both simple and convenient: the boys and girls wear nothing but the _tuntungée_, which is a thin band of linen passed between the thighs. The females are distinguished by the manner in which they wear it, as they have a cord round their waist, in which they tuck the tuntungée, and leave the ends hanging down before and behind; they likewise carry round the loins a belt composed of several rows of seeds. The boys bring one of the ends of the tuntungée in front; they twist the rest round them, and let the other end hang down behind. The women quit this dress on their marriage, and then appear in a piece of cotton cloth, which hangs below the calf of the leg.

The women are passionately fond of ornaments; they wear ear-rings, necklaces, bracelets, finger-rings, chains, strings of coral, &c., and paint their faces with different colours. In short, an African lady, on coming from her toilet, is an object well worth observance. Over the ordinary dress, which is nothing but the small and short petticoat, they put another of red taffety; a silk handkerchief thrown loosely round their neck, falls down them like a child’s bib: another of the same colour is put over the head; and the ears, neck, &c. are loaded with the ornaments already mentioned. They dress their hair in curious folds, so as to form crescents or circles, paint the forehead white, and generally have five or six silver rings on each finger. A lady of this description on going out has her servants walking behind her; they are generally girls from ten to fifteen years of age, who are the handsomest that can be found, and who ornament themselves with coral and seeds; they wear a piece of taffety or fine India stuff thrown over the left shoulder.

The men’s dress is a large shirt without either collar or waist-band, but with wide sleeves, trowsers, which reach below the calf of the leg; and a hat or small cap, which sits tight on the head, and is made of the linen of the country. In other respects they generally go with the head and feet bare, the chiefs excepted, who always endeavour to imitate the Whites. The Mandingos, however, are distinguishable from the rest by always wearing red sandals and bonnets, and ornamenting their shirts and trowsers with embroidery, at which they are very clever.

The men never walk without their _belmos_, which is a large and straight knife hung in a belt at the right thigh; they in fact carry two instruments, one to eat with, and the other to defend themselves.