and assisted in the retail of foreign merchandise, for rice, ivory, palm-oil, and domestic provisions. The purchase of slaves and gold was conducted exclusively by the Mongo, who did not consider me sufficiently initiated in native character and tricks to receive so delicate a trust.
Long and dreary were the days and nights of the apparently interminable “wet season.” Rain in a city, rain in the country, rain in a village, rain at sea, are sufficiently wearying, even to those whose mental activity is amused or occupied by books or the concerns of life; but who can comprehend the insufferable lassitude and despondency that overwhelm an African resident, as he lies on his mat-covered arm-chest, and listens to the endless deluge pouring for days, weeks, months, upon his leaky thatch?
At last, however, the season of rain passed by, and the “dry season” set in. This was the epoch for the arrival of caravans from the interior; so that we were not surprised when our runners appeared, with news that Ahmah-de-Bellah, son of a noted Fullah chief, was about to visit the Rio Pongo with an imposing train of followers and merchandise. The only means of communication with the interior of Africa are, for short distances, by rivers, and, for longer ones, by “paths” or “trails” leading through the dense forest and among the hills, to innumerable “towns” that stud this prolific land. Stephenson and McAdam have not been to Africa, and there are neither turnpikes nor railways. Now, when the coast-traders of the west are apprised that caravans are threading their way towards the Atlantic shores, it is always thought advisable to make suitable preparations for the chiefs, and especially to greet them by messages, before their arrival at the beach. Accordingly, “barkers” are sent forth on the forest “paths” to welcome the visitors with gifts of tobacco and powder. “Barkers” are colored gentlemen, with fluent tongues and flexible consciences, always in the train of factories on the coast, who hasten to the wilderness at the first signal of a caravan’s approach, and magnify the prosperity and merchandise of their patrons with as much zeal and veracity as the “drummers” of more Christian lands.
A few days after our band of travelling agents had departed on their mission, the crack of fire-arms was heard from the hills in our rear, signifying that the Mongo’s “barkers” had been successful with the caravan in tow. A prompt response to the joyous signal was made by our cannons; so that, after half an hour’s firing, Ahmah-de-Bellah and his party emerged from the smoke, marshalled by our band of singers, who preceded him, chanting with loud voices the praise of the youthful chieftain. Behind the master came the principal traders and their slaves laden with produce, and followed by forty captive negroes, secured by bamboo withes. These were succeeded by three-score bullocks, a large flock of sheep or goats, and the females of the party; while the procession was closed by the demure tread of a tame and stately Ostrich!
It was the first time I had seen so odd an assemblage of beasts and humanity. Indeed, had the troupe been accompanied by a bevy of ourang-outangs, I confess I might, at times, have had difficulty in deciding the grade of animal life to which the object in front of me belonged.
Mr. Ormond, when put upon his mettle, was one of the ablest traders in Africa, and received the Mahometan strangers with becoming state. He awaited Ahmah-de-Bellah and his committee of head-traders on the piazza of his receiving-house, which was a rather stately edifice, one hundred and fifty feet in length, built to be fire-proof for the protection of our stores. When each Fullah stranger was presented, he shook hands and “snapped fingers” with the Mongo several times; and, as every petty peddler in the train wanted to salaam, the “white man for good luck,” the process of presentation occupied at least an hour.
According to coast custom, as soon as these compliments were over, the caravan’s merchandise was deposited within our walls, not only for security, but in order that we might gauge the value of the welcome the owners were entitled to receive. This precaution, though ungallant, is extremely necessary, inasmuch as many of the interior dealers were in the habit of declaring, on arrival, the value of their gold and ivory to be much greater than it was in fact, in order to receive a more liberal “present.” Even savages instinctively acquire the tricks of trade!
When the goods were stored, a couple of fat bullocks, with an abundant supply of rice, were given to the visitors, and the chiefs of the caravan were billeted upon our townspeople. The canaille built temporary huts for themselves in the outskirts; while Ahmah-de-Bellah, a strict Mahometan, accompanied by two of his wives, was furnished with a pair of neat houses that had been hastily fitted up with new and elegant mats.1
While the merchandise of these large caravans is unpaid for, their owners, by the custom of the country, remain a costly burden upon the factories. We were naturally anxious to be free from this expense as soon as possible, and gave notice next morning that “trade would begin forthwith.” Ahmah-de-Bellah, the chiefs of the caravans, and Mr. Ormond, at once entered into negotiations, so that by nightfall a bargain had been struck, not only for their presents, but for the price of merchandise, and the percentage to be retained as “native duty.” Such a preliminary liquidation with the heads of a caravan is ever indispensable, for, without their assistance, it would be out of the question to traffic with the ragamuffins who hang on the skirts of opulent chieftains.
Each morning, at daylight, a crier went through the town, announcing the character of the specific trade which would be carried on during hours of business. One day it was in hides; another, rice; another, cattle. When these were disposed of, a time was specially appointed for the exchange of gold, ivory and slaves; and, at the agreed hour, Mr. Ormond, Ahmah-de-Bellah, and myself, locked the doors of the warehouse, and traded through a window, while our “barkers” distributed the goods to the Africans, often using their whips to keep the chattering and disputatious scamps in order. Ahmah-de-Bellah pretended to inspect the measurement of cloth, powder and tobacco, to insure justice to his compatriots; but, in reality, like a true tax-gatherer, he was busy ascertaining his lawful percentage on the sale, in return for the protection from robbery he gave the petty traders on their pilgrimage to the coast.
At length the market was cleared of sellers and merchandise — except the ostrich, which, when all was over, reached the Mongo’s hands as a royal gift from the Ali-Mami of Footha-Yallon, the pious father of Ahmah-de-Bellah. The bird, it is true, was presented as a free offering; yet it was hinted that the worthy Ali stood in need of reliable muskets, which his son would take charge of on the journey home. As twenty of those warlike instruments were dispatched by Ahmah-de-Bellah, the ostrich became rather a costly as well as characteristic gift. Each of the traders, moreover, expected a “bungee” or “dash” of some sort, in token of good will, and in proportion to his sales; so that we hastened to comply with all the common-law customs of the country, in order to liberate Bangalang from the annoying crowd. They dropped off rapidly as they were paid; and in a short time Ahmah-de-Bellah, his wives, and immediate followers, were all that remained of the seven hundred Fullahs.
Ahmah-de-Bellah was a fine specimen of what may be considered “Young Africa,” though he can hardly be classed among the progressives or revolutionary propagandists of the age. In person he was tall, graceful, and commanding. As the son of an important chief, he had been free from those menial toils which, in that climate, soon obliterate all intellectual characteristics. His face was well formed for an African’s. His high and broad brow arched over a straight nose, while his lips had nothing of that vulgar grossness which gives so sensual an expression to his countrymen. Ahmah’s manners to strangers or superiors were refined and courteous in a remarkable degree; but to the mob of the coast and inferiors generally, he manifested that harsh and peremptory tone which is common among the savages of a fiery clime.
Ahmah-de-Bellah was second son of the Ali-Mami, or King of Footha-Yallon, who allowed him to exercise the prerogative of leading for the first time, a caravan to the seaboard, in honor of attaining the discreet age of “twenty four rainy seasons.” The privilege however, was not granted without a view to profit by the courage of his own blood; for the Ali-Mami was never known to suffer a son or relative to depart
