G#MI4

ll\l

EEMINISCENGES

OF THE FOUNDING OF

A CHRISTIAN MISSION

THE GAMBIA

REV. JOHN MORGAN.

LONDON :

WESLEYAN MISSION HOUSE,

BISHOPSQATE STREET WITHIN.

SOLD ALSO AT 66, PATEENOSTEE EOW.

1864.

LONDON

PRINTED BY WILLIAM NICHOLS, 46, HOXTON SQUARE.

PREFACE.

During the celebration of the Jubilee of the Wesleyan Methodist Missionary Society, so much fresh interest has been thrown around the earlier records of its great enterprise, that no apology will be needed for publishing the following Reminis- cences of an old Missionary, to whom was given the honour of first breaking ground in a part of Western Africa, where there has since been raised a rich harvest, and whence much ripe increase has been gathered into the garner of God.

March y 1864.

REMINISCENCES

OF THE FOUKHING OF

A cheistia:^" mission

IN THE ISLAND OE ST. MARY.

The Island of St. Mary is a narrow strip of land near the moutli of the Gambia^ forming part of the southern shore of that magnificent river, which is here full fourteen miles across, and for five hundred miles further up is navigable by vessels of average burden. St. Mary’s, upon which the prosperous town of Bathurst stands, is separated from the mainland by a narrow creek, along which the shore of the island is low and swampy, and densely covered with mangroves, breeding plentifully the terrible intermit- tent fever, vrhich Europeans have so much cause to dread.

In the year 1814, the Island was purchased of the King of Combo by the British Government, v/ith a view to the suppression of the slave trade, and the promotion of legiti- . mate commerce with the natives on the continent. It was chosen on account of its advantages, both for trade, and as a military position commanding the river.

The prospect of lucrative dealings in gold, ivory, bees- wax, hides, &c., induced several merchants from Senegal, Goree, and England, to settle there. Some of these have become so far seasoned as to siirmoitnt, to a great extent, the unhealthiness of the climate, and have built respectable establishments, so that there has groivn an important colony under a civil Governor. The native name of the-

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REMINISCEIfCES OP A MISSION

Island was Ben-joiil, or Pen-joul, a similar word to wliich in the Welsh language signifies ‘‘ the devil’s head.” A tribe not far from it are called Joulahs, the like word in Welsh meaning — what these people really are — “devil worshippers.”

The native inhabitants, having lost all hope of further gain by the slave trade, as soon as the Island was ceded to the English, removed to Cape St. Maiy, and built them- selves a town, which they call Bak-ko, in a position which is considered to be more healthful, and better adapted to agricultural purposes. The Negroes now inhabiting St. Mary’s are a mixed multitude, — domestic slaves of native merchants; liberated Afiicans, or slaves recaptured by Briti#j. cruisers, from American, French, Spanish, and other European slave traders, and freed by the British Government ; superannuated Negro soldiers ; and free emigrants from various and distant parts, speaking so many different languages that it would require another Pentecost for each, one to hear in his own tongue “the wonderful works of God ; ” but fortunately most of them soon acquire that odd jargon which they call English, and which is the common medium of communication through- out the Island.

The |)eople on the continent along the river are thinly scattered in small towns, generally reduced to a most wretched condition by the slave trade. Though the luxuri- ant growth of the natural vegetation proves the soil in many places to be most fruitful, and capable of yielding an abundant reward for cultivation ; though the people are providentially supplied with various kinds of grain of all others the most suitable to their soil and climate, and are surrounded by thousands of acres of land free for all ; yet they are annually subject to famine several weeks before the ripening of their first crops. In their conversation they talk of the hungry season as being quite as much a matter of course as the wtjt and dry seasons which are periodical.

m THE ISLAND OF ST. MAHY.

3

At times tlie land is infested v/itli locusts, wliicli three days of east wind will frequently bring in swarms dense enough to hide the sun. If they pitch on the land, every trace of vegetation disappears, and, the people having no stores, a famine ensues. But by a kind providence they are more commonly driven over that narrow land into the Atlantic Ocean, where, met by an opposite wind, they drop into the sea, and become food for fish.

Over a great part of this region of darkness and cruelty plenty is as much to be dreaded as dearth ; for |)lGnty would almost certainly excite the avarice of marauding warriors, carrying with them war, death, famine, and slavery; therefore, until Christianity shall have changed the principles and habits of the inhabitants, there is but little hope of improving their condition to any great extent. Thus poor Africa, notwithstanding the fertility of her soil, the luxuriant growth of her vegetation, and the golden treasures of her mines, presents an aspect of wretchedness, repulsive to all who are accustomed to the comforts of civilized life in a temperate clime. Yet there have been found many who were ready to endure the hardships, and brave the dangers and diseases, of Western Africa, for the sake of commercial gain, or scientific research. And, unsurpassed by any, the Christian Missionary has never been wanting in carrying out the nobler enterprise of planting in Africans deserts the tree of life, proclaiming among her warriors the Prince of peace, and making known to her bondsmen the freedom of the Gospel through faith in Jesus Christ.

On the third day of February, 1821, the Bev. John Morgan landed in the Island of St. Mary, where, according to the arrangement of the Wesleyan Missionary Society, he expected to meet the Bev. John Baker, who had laboured as a Missionary the two preceding years in Sierra Leone among the liberated Africans recaptured by British cruisers. But in that expectation he was disappointed ; for, B 2

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REMINISCENCES OF A MISSION

Mr. Baker being detained at Sierra Leone bj affliction, lie bad to wait several weeks for bis arrival.

Tbe land, on near approach, presented to the young Mis- sionary an inviting aspect ; clothed with green brush-wood,, beneath the shadow of huge trees, above which, again, rose the shafts of stately palms, waving far aloft their crests of wondrous foliage, it was enough to make the uninitiated believe that he had reached some earthly paradise. How soon and how miserably did the bright imagination fail before a little knowledge ! A short acquaintance served to convince the stranger that the land was the glorious home of a degraded people, the splendid cover for venomous reptiles and ferocious beasts.

When Mr. Morgan first jumped out of the boat and landed on the shore of Africa, the almost naked savages thronged around him, (attracted by his ruddy countenance, a perfect contrast to the meagre, sallow, fever -worn faces of the specimens of Englishmen trading on that coast,) very desirous of near approach, while he was anxious for respectful distance. Some of them had nothing by way of clothing but a coarse cotton cloth wound round the waist, reaching to the knees, and a cap of the same material; their skin smeared vdth oil or rancid butter, emitting, when warm, an odour unpleasantly like that of a fox. Their black complexion, fierce black eyes, flat noses, thick lips, and the gigantic stature of several of them, rendered them ofiensive to every sense. The first interview with the natives was to the young Missionary as frightful as it was strange, and led him to say inwardly, “ Are these the people among whom I am come to live and die, to whom I am sent to preach the Gospel, believing that to them it will prove the power of God to salvation, through faith in J esiis Christ ? The Lord help me ! ” Never having seen human beings in savage life before, doubts of their descent from Adam at once assailed him, and fears respecting their capa.bility of benefiting by his labour. With such depressing thoughts he for several days walked

m THE ISLAND OF ST. MARY.

5

aboiit among them, in the Island of St. Mary, with his heart in his shoes. Through a letter of introduction to a merchant, he gained a hospitable accommodation until his colleague arrived; but although his sympathies were quickened by daily witnessing the wretchedness and igno- rance of the blacks, he was as little able to make them understand his language, as he was to comprehend their barbarous INegro -English.

Captain Stepney, of the Second West India Regiment, the Commandant, who was a generous and friendly man, received the Missionary respectfully, promised to render him all the assistance in his povfer, and offered him the use of the largest room in his house — the officers’ mess-room — wherein to hold Divine service on the next Sunday, which he thankfully accepted. On Sunday morn- ing the soldiers were marched from the barracks, and stood in the piazza, with a number of the natives, attracted by love of the marvellous, the Gospel having never been preached there before, nor in any place near it. The •officers and merchants found space within the room, and paid respectful attention to the whole service, conducted in the simplest Methodist way. The text was : For I determined not to know anything among you, save Jesus Christ, and Him crucified.” (1 Cor. ii, 2.) The gentlemen expressed their apiirobation of the discourse; but the Preacher discovered no improvement as its result, — neither a tear nor an inquiry.

During the sermon the report of guns announced the approach of a ship to the harbour ; and, just as the service was closed, the Captain, according to custom, came up with his passengers to report themselves to the Com- mandant. Among the passengers was a Chaplain sent by the British Government to that colony. Finding that the Chaplain had come from Sierra Leone, where he had been a considerable time, the Missionary was much disap- pointed in that he could not, or would not, give him any information respecting his expected colleague further

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REMmiSCENCES OF A MISSION

tlian, “I liave lieard tliat sucli a person is tliere, but know nothing about him.” Perhaps he regarded it as an honour to be the first that preached the Gospel in any part of the heathen world, and was vexed to find himself deprived of that honour there by a Methodist Missionary. It soon appeared that High Church notions were the cause of his ignorance respecting the Missionary at Sierra Leone. However, his time was short. A little more than six months ended his ministry and his life. He kindly visited Mr. Morgan while he lay in the hospital ; but before his recovery the Chaplain’s wife was dead, and the Chaplain himself, before Mr. Morgan was strong enough to visit him, was buried by her side.

The Chaplain’s arrival precluded further labour by the Missionary among the merchants and military ; but he continued his fruitless efforts among the Negroes until his colleague arrived. He had no difficulty in getting a con- gregation, as often as he made it known that he desired to hold a palaver with the black people. Having but little employment, they would follow him, with their beds (native mats rolled up) on their shoulders, to the shade of a large tree near their huts. On their mats they would prostrate themselves, and, resting their heads on their hands, and their elbows on the mat, would listen to him in that attitude as long as he might desire ; but ignorant all the while as much of the Preacher’s object in assembling them, as of the subject of his preaching. Soon, however, they caught the idea that he was a messenger from King George lY., whom they regarded as their great friend. They called him the King’s messenger, grieving that they could not understand the message. Of King Jesus they knew nothing. When they found out that his prayers and addresses related to another world, many of them sought private interviews with him, as they were accustomed to do with Mohammedan Missionaries, who interpreted their dreams, and supplied them with greegrees. Thus, as he afterwards learned, his patience

IN THE ISLAND OF ST. MARY.

7

was exercised by listening to long and impressive state- ments of dreams and visions. However, it was not all labour lost, as it helped the Missionary to understand their jargon.

As soon as Mr. Baker arrived, the Missionaries were to proceed a hundred miles np the river to Tentabar, the place chosen by the Committee in London, on the recom- mendation of Sir Charles Macarthy, Governor of Sierra Leone, to be the first Mission station.

In the mean time, Mr. Morgan, wishing to see the natives under their own government, visited Cape St. Mary, where there is a Mandingo town. The tovrn in the distance appeared like a number of stacks of clover, with the thatch turned black by long exposure to the atmosphere ; but on entering it, he found these stacks swarming, not with rats or mice, but with men, women, and naked children, blacker than their habitations : neither men nor women were better clad than those v/ho sur- rounded the Missionary on his landing. In the middle of the huts, in an open space, sat the Chief or Head-man, called there the Alcaid, teaching a number of boys the Arabic alphabet, the characters being burnt on a board. The old Chief rose at the approach of the white men, bowed politely, and cordially shook hands with them. Such politeness among naked savages surprised the stranger. He learnt that it came to them from an Arabian source with the Mohammedan religion. The natives were fond of personal compliments, w^hich were considered the more flattering, the more they referred to great physical dimensions. To say to one of those gentlemen, “You are like a bull or an elephant, Sir,” would be highly gratifying ; and Mr. Morgan never knew a man to whom such a compliment could be paid with less injury to truth than the old Moham- medan Chief he then saw. In bulk and shape he appeared almost as much like a bull as an ordinary man. The Misr sionary spent the night in a hut assigned him by the Chief.

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EEMmiSGENCES OF A MISSIOK

It was badly furnisbed for a man fresb from England, but served as a pretty good seasoning for a young Missionary. For bis bed there was nothing but a rack of sticks laid across each other, resting on four forked stakes. He lay all night sleepless, longing for the morning, troubled with thoughts of the gloomiest kind ; for all he had seen in the old Chief and the people served to increase rather than diminish his doubts of the Hegro’s identity with the human race ; and these doubts tended to weaken his faith when praying for success in his Mission. As soon as the daylight returned, he walked forth from his hut to the edge of a cliff, where he saw the river, and the brig at anchor from which he had lately landed. While looking at the vessel, his doubts and fears respecting the natives induced a feeling of deep regret that he could not, consistently with his duty to those who sent him there, return immediately to the ship, and back to England.

Before eight O’clock he received a message from the kind old Chief to breakfast with him, and a nice-looking bowl of boiled white rice, with a boiled fowl upon it, was placed on the ground to be eaten ; but neither knife, fork, nor spoon appeared, nor had he anything of the kind 'with him. But the Chief soon showed the white man the most simple and expeditious way of using the food, by thrusting his hand into the rice, and raising it fully charged to his mouth, inviting his guest to follow his example by saying, “ Come, tohauh,'’ white man,”) eat.” A sharp appetite helped the Englishman to overcome his European objec- tions ill this particular ; but a greater difiiculty remained.

How is the fowl to be divided .P” His friend, however, soon enlightened him on this point also, by laying hold of one leg, and directing him to seize the other, when a gentle pull gave each one a leg for his own mouth. Having done justice to this, each got a wing by the same process. Then, using both hands, the host divided the body with equal ease. The delicacy of the Missionary’s stomach v/as somewhat

IN THE ISLAND OF ST. MARY.

relieved by having observed that the Mohammedans care- fully wash their hands before they eat.

The morning after he returned to St. Mary's, the mer- chant by whom he was entertained gave him an oppor- tunity of witnessing the most refined method of eating practised by the natives in that part of the count).y. The merchant’s lady, a native Signora, entertained a company of mixed-breed ladies of her own class, at a breakfast on coos-coos, — the most delicate preparation of native corn- food used there. It is made of the smallest kind of grain brayed in a mortar, and, in some way mysterious to strangers, re-formed into very small globules, and dried in the sun. Broth of meat, or hot water, is poured over it in a bowl, and the dish is complete. The bowl was placed in the middle of the floor. The ladies, having carefully washed their hands, arranged themselves in a circle round the bowl, sitting on their heels. Mr. Morgan was directed to walk to and fro, and, as the ladies were anxious, as far as possible, to conceal their habits from European gentlemen, to glance into the room, without turning his head. Each lady helped herself, by thrusting her hand into that part of the bowl nearest her ; and, taking a small por- tion of its contents, pressed the fluid from it, and rolled it into a ball, about the size of a nutmeg; then, extending her arm at full length, with surprising dexterity conveyed it into her mouth with her finger and thumb, as a boy propels a marble : not one that he saw missed her aim. To put the hand near the mouth when eating is considered a mark of vulgarity. These ladies were natives of Senegal and Goree, (formerly British colonies, now occupied by the French,) brought to St. Mary’s by merchants amd gentlelnen in the service of Government as temporary wives. Their pro- perty consisted of jewels and slaves, which they brought with them. Their slaves were hired out as labourers. Of jewels some of them have a profusion, which they are fond of exhibiting. They seldom burden themselves by carry- ing them ; but a female slave sometimes walks before her

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REMmiSCENCES OE A MISSION

mistress heavily laden with rings of gold on her arms and legs, others stretching her ears, with chains and various trinkets hanging to her neck and other parts of her per- son. These they have received as the reward of service to former husbands, or inherited from their mothers, who have generally lived in the same way. Some of them, having advanced towards the white in three or four gene- rations, have but little besides their fine black eyes and beautiful teeth to indicate their I^^egro descent or mixture.

The English gentlemen on the Island generally treated the Missionaries with much kindness and personal respect, yet had but very small expectations of benefit from their mission, either to themselves or the natives. Some thought that, going beyond British protection, the Mission- aries would soon fall victims to Mohammedan prejudices. Others thought the Negro incapable of receiving their instruction. One gentleman, an agent of Government, treated their design with a sneer of affected philosophy, declaring he saw in the Negro’s form proof of his identity with the monkey race. This was a gross libel on their appearance ; for, in respect to stature, bulk, proportion, and erect attitude, they were altogether manly, with no greater variety than appears among ourselves. In many of the gentlemen the Missionaries soon discovered enough to enable them to silence that kind of reproach ; seeing that, whatever they may say of Negro men, they dare not deny the humanity of Negro women, without reproach to them- selves and their children. This circumstance, considered in connexion with the barrier placed by Providence against the amalgamation of species, originally distinct, operated powerfully on Mr. Morgan’s mind, against his doubt of the Negro’s descent from Adam ; and the instances of spiritual conversion which he soon saw among them entirely removed it ; demonstrating that they were comprehended in the covenant of grace.

At length Mr. Baker arrived, but, unfortn nately , he was so emaciated by fever, as to be incapable of proceeding to

m THE ISLAND OP ST. MARY. It

Tentabar for several weeks ; yetj ardently devoted to kis^- workj lie immediately commenced preaching to the natives.. The news of his arrival spreading a,moiig the Negroes, attracted to him several emigrants from Sierra Leone, who- had, in some measure, been benefited by his ministry there. They, at his request, prepared, with branches of ' trees, a booth near their huts, in which he preached on the following Sunday. Having been preaching in what they ■called English the two preceding years, he not only reached their understandings, hiit their hearts also. In several, anxious care for salvation was awakened, and expressed... .in words familiar to all Christians : “ What must”

I do to he saved ? ” Preaching was continued, and the nnmher of anxions inquirers iiicre,ased. The thouglit occurred to the Missionaries that such success might indi- cate the will of G-od respecting the place of their settle- ment more clearly than the recommendation of S^r Charles Macarthy, hy which the Committee at home was iiidnced to fix on Tentahar. They could not remove an impression that duty required them to remain where they were, and, for a while at least, follow up the good work begun there ; hut their orders lefo them hut little room for exercising their' own discretion. The great distance of Tentahar from the seat of the British Government, would expose them to much more personal danger than remaining at St. Marj^s. They imagined that their friends at home would ascribe their settling under English protection to cowardice ; and they therefore decided upon going to Tentahar. It will appear presently that they would have done better hy remaining at St. Mary^s.

As Mr. Baker's weakness continued, it was determined,, that as soon as a passage up the river could he procured, Mr. Morgan should proceed to Tentahar alone, to judge of the eligibility of _that neighbourhood for a missionary establishment, and to have an interview with the King of the country. In a few days the desired opportunity occur- red ; a small sloop laden with salt, proceeding far up the-

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REMINISCENCES OF A MISSION

river, liad to toiicli at Tentabar. Tbe Captain, a man of •colour, witb a savage crew, three men and a woman, kindly gave him a passage. In tbe afternoon lie went on board, and by evening reached as far as Jillifree, a trading port on the north side of the river. There, at a cool stream, a rare thing in those parts, they took in excellent fresh water; a great luxury, the water at St. Mary’s being brackish. Mght came on befor-e' the tide favoured their progress. The deck of the vessel was very small for four persons besides the Missionary ; and as there was no cabm, Mr. Morgan thought he was beginning to taste a little of the hardship which must be encountered by those who commence a Mis- sion among barbarians. Einding himself much in the way of the sailors’ managing the ropes and srdls, he asked the Captain for a hole into which he could stow himself during the night. The Captain drew out some ropes and sails from between the salt cargo and the deck, which opened a space about a foot and a half deep, and directed him to draw himself in there. Having a thin mattress which he took with him for his bed, he thrust it in on the salt and stretched himself upon it, in hope of getting a little sleep during the night, but was sadly disappointed ; for he had not long been there before he was visited with cockroaches ■^crawling over hands and face, and covering him from head to feet. He wrapped his face in a silk handkerchief, and lay longing for the morning, glad to slide out and hail the earliest dawn of approaching day. The wind being fair, they reached Tentabar the next day soon after noon.

Tentabar is a small trading port in the kingdom of Queenella, on the south bank of the river. Having been informed that a trader named Ainsley resided there, who entertained Mungo Park years before, further up the • country, when on his way into the interior in search for the Niger, Mr. Morgan promised himself the same kind of hospitality for a da}^ or two at his house. He soon found his house ; but his hope of hospitality was delusive. He was a black man, dressed like an English tradesman, and.

IN THE ISLAND OE ST. MARY. 13

liaving some knowledge of tlie EnglisL. language, claimed tlie respect due to an Englisb. mercliant, being very fond of tbeir calling bim tobauh white man ’’). Mr. Morgan told who and wliat be was ; be very coolly admitted bim. into bis bouse, and said, “ Wbat do you want of me ? ” Tbe principal fawour I ask of you is to procure me a man to be my interpreter and guide to your King.” “ Well,” be said, “ I can find tbe man, if you will pay bim.” Be so kind as to make a reasonable bargain witb bim, and we will start immediately.” Tbe guide soon appeared, a gigantic savage, almost naked, and nearer seven tban six feet bigb. Tbe Missionary looked at bim witb some degree of apprebension, having to walk witb bim alone six or seven miles through a jungle. His thoughts were, “ If this fellow be faithful, I need not fear a lion ; but woe betide me if be should turn out to be my enemy.” Tbe savdge took a sword proportioned to bis own length, and tbe Mis- sionary shouldered bis umbrella. They trudged on about half way to tbe King’s Town, when tbe great fellow' turned abruptly toward bis companion, as witb tbe intent to frighten bim, saying, “White man, bow much do you intend to give me for going with you ? ” “ Exactly wbat

you agreed witb Ainsley to go for.” “ I expect five times as much as that.” “ Keturn, then, without anything, and I ’ll try to. find my way alone.” Finding bis companion not quite so timid as be seemed to expect, be turned bis face in tbe right direction, saying, “ Come on.” Proiiipti^ tude and determination are the best measures to avoid imposition, either among savage or civilized attendants.

On arriving at tbe King’s Town, they found it like the town already described. Tbe chief distinction between the royal residence and tbe huts of tbe people, was a sentinel standing armed at tbe entrance, who, on tbeir approach,, demanded, “Wbat do you want?” Being informed that tbe white man bad come over tbe great sea, from a country far away, and bad great business to do wdtb tbe King, be retired, and made it known to the King ; and returned to

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EEMi:^"ISCENCES OF A MISSIOIT

inquire if tlie white man had attended to the custom of the country. The white man replied, that, as a perfect stranger, he did not know their customs, but was ready to conform to them. ‘‘ Then,” said the sentinel, ‘‘ you must go and pay your respects to each of the Chiefs in the town before you can see the King.” His guide then led him forth to perform this irksome act of politeness. They had not advanced far between the huts, when they came upon a naked fellow lying asleep on a cowskin at his door., Here,” said the guide, “ this is one of them I” “ It is not to such fellows as that, I am to pay my respects, is it?” “Yes; he is a Chief.” ‘‘Then rouse him up, and tell him I am come to pay my respects to him ; and make haste and show me the others;” so he soon got through the tedious ceremony, and returned to the King’s house. The King being informed that he had complied with the custom, permission to approach the royal presence was granted. The outer wail of the royal residence was of hard wrought earth, three feet and a half high, enclosing a circle about twenty feet in diameter ; in the centre of that was another circular wall, about six feet high : a roof of bamboo canes tapering to a cone, and thatched with long grass, rested on these walls. The eaves extended over the wall at least a foot and a half, to keep it dry in the rainy season. A hole under the eaves answered the double purpose of doorway and chimney. To enter, the visitor had to creep ; in the centre he could stand erect. Here was the chief sleeping room, which had in it a con- stant fire, kept alight chiefly to supply smoke to drive away mosquitoes. Conducted through the centre, the white man was led to the outer circle, where the King sat on the earth floor, reclining against the inner wall. Some of his Chiefs were seated with him. The principal mark of dis- tinction between the King and those about him, was a piece of dirty scarlet cloth on his head. As a mark of respect, his Majesty ordered a log of wood to be placed by his side, as a seat for the white stranger ; and politely, in

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15

their way, held out his hand, and gave that of the white man a hearty shake. The Missionary then laid his present at the King’s feet, which was thankfully received. The following conversation ensued.

“ I am glad to see you,” said the King : I wvant to see a plenty of v/hite-men in my country.”

Missionaby. — I am not come to your country to trade, hut am sent hy good men in my country, to whom the great Creator of the world has given a hook which makes known His will concerning them, and you, and all men in every part of the world. That hook tells us that all men, hlack and white, are brothers. It also informs us of the only way to he happy in this life, and of an ever- lasting life after death. The same hook tells us that it is our duty to make that way known to all mankind. To make it known to you, I am come to learn your language, and to give you that hook in your own language, that you and your children may he wise and happy as we are.”

Kino. — “ That is very good ; hut don’t you want gold, slaves, wax, nor hides ?”

Missionasy. — I wrmt nothing of that at all : I only want the King to give a place to huild my house, that myself and my brother, a Banjoul, might live among you, and teach you and your children that good way.”

King. — “ That is very good, — too good : take the land, as much as you want, and where you please ; hut I advise you to build your house near the river, that if my people attempt to injure you, you may jump into a canoe and get out of their reach. Some of my people have been trading, and have got rich, and I cannot govern them.” (This certainly was kind on the King’s part, hut not very comforting to the Missionary.)

Missionary. — “ I do not know how grants of land are secured among you. The King’s word will doubtless he sufficient during his life ; hut the next King may deny the white man’s claim to the land.” At this the whole com- pany hurst into a roar of laughter, ‘^What are they

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EEMIISriSCEK'CES OF A MISSION

laughing at ? ” said tlie Missionary. “ They are laughing at you/’ said the interpreter. “You must not mention death in the j)resence of the King. The King never dies. He will be pleased if you say you hope he will live a thousand years.” The white, man and stranger obtained an excuse for a great breach of court etiquette, which would have subjected a native to a broken head.

The introduction of agriculture being an important object in the plan of Christian Missions, Mr. Morgan took careful notice of the land about Tentabar, but concluded that it offered no great inducements to cultivation, and thus lacked one valuable attraction as a Mission Station.

On his way back Mr. Morgan had considerable misgiving as to how or where he should spend the night, in case there should be no trading vessel in which he might embark. The frigid friendship of Ainsley forbade his troubling him any further. His selfish guide was soon dismissed. One hundred miles from a friend, without a house, among savages whose language he did not understand, he was in no comfortable position. Information at the port, that a trader was expected to xiass down to St. Mary’s, inspired him with hope ; on the strength of which he spread his little mattress on the beach and laid himself down, intending to spend the evening and night there, should no trader appear. The sun was declining westward, and the duskiness which follows hard upon his disappearing appeared in the east, forbidding the expectation of the long twilight of an English summer’s evening. While reclining on his mattress, he saw in the jungle several native women watching him, and manifesting a desire to draw near, but seeming to be afraid. He raised himself, and by signs encouraged them to approach. They were savages, in their natural state. By slow degrees, with much timidity, they came within a few yards of him, and with inquisitive eyes stood silently gazing at the stranger. See- ing him take out his watch and look at it, greatly increased their curiosity : he made signs to them to take the watch

TN THE ISLAND OF ST. MARY.

17

into their hands, being careful to hold the chain in his own. The boldest of them, with much hesitancy, received it with extended arm on the palm of her hand ; but as soon as she felt the vibration of the watch, or heard its beating, she violently withdrew her hand, crying out, Jouhanibah ahbejee! Jouhanibah ahbejee !” which, the Missionary after- wards learnt, means, “ The devil is there.” Doubtless they thought the white man was a wizard.

The bowsprit of a large trading vessel, now peering round the bend of the river, at once relieved the forlorn traveller from all his forebodings about the gloomy night. Mr. Joiner, a native merchant, kindly undertook to convey him to the British settlement. While on board, he learnt that his lodging on the beach would have been more perilous than he expected. On the other side of the river, just oppo- site the place where he thought of spending the night, was the haunt of a large old crocodile, which would doubt- less have scented him, and, likely enough, have devoured him while he slept. Thanks be to God for the escape! Having to trade at every port, they did not reach the set- tlement for several days. The next day, while at anchor opposite a trading port, an English brig came up the river with a cargo. The Captain and Supercargo came on board while the Master was on shore. The Missionary was engaged in entering some Mandingo nouns and verbs into his vocabulary. His countrymen seated themselves by him, and remained until some natives, who were Moham- medans, came on board : these, being told that a white Marrabo was there,— -a strange thing to them, — were very desirous of seeing and conversing with him. The native sailors on board had expressed equal surprise at seeing the Missionary at prayer in the cabin, and declared him to be a Marrabo, — the only name they had for a religious man, — and the Captain had reported the same on shore. These Moham- medans were laden with greegrees, — amulets for personal preservation. To the white Marrabo they boasted much of their security through these lying vanities. One declared

18 ItEMmiSCEE'CES OE A MISSION

that it was impossible to shoot him, as he had a greegree which shielded him from shot of every kind. To prove the virtue of his incantation, and to test his faith, the Mission- ary called to a boy in the cabin to bring him up a loaded gun ; and, having convinced him it was loaded, he desired the boaster to stand on the other side of the vessel. At once it occurred to the man’s memory that his greegree was not made for protection on water, but on land. “ If you will come on shore to-morrow morning,” said he, I will put my foot in the sun and defy you,” Another defied him to penetrate his skin with a sword or knife. Having a sharp- pointed silver tooth-pick in his pocket, the Missionary desired him to extend his naked arm, which he did with per- fect confidence. By a sharp puncture of a vein, the blood spirted out, to his utter dismay, causing him speedily to depart, followed by his companions. Soon after their de- parture, the white man found himself minus his pocket-book, containing all the words he had gathered up on his voyage, and money worth twenty shillings, which he perfectly remembered putting in his pocket-book when the English officers sat by him. He at once accused the Mohammedans, and sent on shore, desiring the Master of the vessel to see to it, being himself a native, Mr. Morgan thought he might easily regain it. The Master, coming on board, de- clared himself confident that the superstitions of the natives would deter them, through fear of witchcraft, from possess- ing themselves of anything belonging to a white man on which there was writing. Having previously known the Supercargo of the English brig before-named, he declared him to be the pickpocket. The brig was then far out of sight.

The next morning, sailing by a point of land which stretched from the north bank into the river, the Mission- aiy and the Captain being at breakfast together in the cabin, a voice from the deck reached them, saying, “ Massa, what you give de dible (devil) this time ” which startled the Missionary, and vexed the Captain. No answer was

m THE ISLAND OF ST. MAHY. 19

given to it but, “ Hold your tongue !” The Missionary was surprised by the strangeness of the question. Until then he had no idea of the natives worshipping or propitiating the devil. Devil priests, temples, &c., had most likely been abolished in that neighbourhood by Mohammedanism. The Captain, though as superstitious as his slaves, dressed like an Englishman ; and, proud of being called tohaub, was evidently mortified by such an exposure of his super- stition in the presence of a Christian Minister, to whose preaching he had several times listened with apparent attention and professed respect. He no doubt intended the offering to be made secretly on that occasion. Finding the Captain unwilling to communicate information respect- ing the grounds of the strange question above, the Mis- sionary went on deck, and had the following conversation with the men : —

Where does the devil live ? ” ‘‘ On that point.” ‘‘ What is the name of that point?” ‘‘ Johanibah-Nung-o.” (In English, “ The Devil’s Hose.”) “What is your custom?” “ When we pass that point we make the devil a present.” “ What will be the consequence if we pass by without making the present?” “Bad luck will follow us. We shall have foul wind, or the vessel will run aground.” “ What is the most acceptable present you offer ?” “ Some

tobacco.” “I have none: what is the next acceptable?” “Some gunpowder.” “How do you send it to him?” “ Throw it overboard, and he has a long arm to catch it.” “ Can you point out to me the spot where he sits ?” “ Yes ; under that tree nearest the water.” “ Does he like a little shot with the powder?” The Missionary then called to a boy in the cabin to bring up a loaded gun, which he pre- sented and fired off toward the stock of the tree. They all were astonished at his temerity, which they expressed by- putting their hands to their mouths. He reasoned with them on their folly in worshipping the devil, and urged them to pray to God, who was greater than the devil. Their answer was, “ Our fathers always did this.” Tenacious c 2

20

REMINISCENCES OF A MISSION

attacliment to tlie customs of tlieir fathers is the greatest obstacle to their improvement both in civilization and religion.

On Mr. Morgan’s return to the British settlement, the result of consultation with Mr. Baker and some friendly merchants was a determination to seek some more favour- able settlement for their Mission than Tentabar promised to be ; somewhere not so far as to prevent their visiting the people in St. Mary’s, already benefited by their ministry.

That they had been providentially directed in declining Tentabar, was made clear by subsequent events, especially a violent rupture which soon after occurred between the Commandant at St. Mary’s and the people of Ten- tabar, against whom a British trader had lodged a com- plaint. The Commandant threatened them with war, and sent sixty armed soldiers in a vessel to anchor opposite the town, thinking, without landing the troops, to intimidate them into submission ; but in this he was perfectly disap- pointed. It excited the population to arms, causing them to put on their greegrees, and assume a bold attitude of defence ; and, as soon as the troops were withdrawn, they sought revenge for what they called an insult, by laying violent hands on a black man in their town, who was a British subject, dragging him by the heels, and chopping him with cutlasses, regardless of his entrea-^ies that, to end his torture, they would kill him outright. The Lord cer- tainly could and might have preserved His servants from such treatment; but it is certain that the infuriated Mohammedan warriors would have regarded a white Christian teacher as a more satisfying victim than a poor heathen black man.

The kingdom of Kombo, which from Cape St. Mary extended sixty miles on the south bank of the Gambia, was thought most desirable for the Missionary residence, affording opportunity to visit the little church at St. Mary’s by water. Cape St. Mary was thought the more eligible locality, on the supposition that its exposure to sea breezes

IN THE ISLAND OF ST. MARY.

21

made it more healtliy. This, however, as they afterwards discovered, was a great error. The coast, in the length of it, in addition to indigenons fever, was exposed to epidemics, which seldom reached fifty miles inland. The Commandant and several merchants kindly accompanied the Missionaries, who hoped to gain permission to settle at Cape St. Mary’s, to hold an interview with the King in the woods, about half way between his town and the Island, where he had engaged to meet them. Mr. Morgan, having observed that the King of Quinella (of whose kingdom Tentabar was the port) was distinguished from his Chiefs by a piece of scarlet cloth on his head, concluded that cloth of that colour was highly prized by the Kings in general ; he therefore bought a small horse of a native trader, and of a merchant a large piece of coarse scarlet cloth, which covered the horse from head to tail, and led it through the woods as a blazing present to the King. When they came to the place appointed, they found the King, through mistaking the time, had been there and returned ; so they proceeded direct to his town ; and, under the shade of a large tree, where all public business is transacted, (such a tree is found in all their principal towns,) waited for His Majesty’s appear- ance. When they entered the town, the King was unfor- tunately in his dishabille, which caused him at once to disappear. In. the course of an hour, however, he made his appearance, advancing with slow, majestic steps, followed by several of his Chiefs. His dress resembled the uniform of a British Admiral, as far as his native habiliments, on which it was drawn, and his black naked legs, would admit. Under his once fine cornered and looped-up hat appeared a dirty red worsted or cotton cap ; under his once beautiful blue and richly gold-laced surtout coat he wore a huge roll of country garments round his waist ; and, over all these, he had, fastened to a suitable belt, what a few years before was a highly burnished sword, — the whole having been presented by the British Government. His great statur^e and huge double lips, with a more than ordinarily flat nose,

22

REMINISCEISrCES OP A MISSION

liis sandalled feet, and gaunt, black, uncovered legs, ren- dered bis appearance frightfully grotesque. Before the King a man carried an English chair; another held an umbrella over his head. Having taken his seat, without a word or look toward any person or thing, the great man remained in silence with his eyes fixed on the ground, until the merchants presented their gifts, tobacco, beads, &c., laying them at his feet. Then one observed his fixed countenance relax into a smile. Yet he continued motionless, until the people who were standing around rushed forward, scrambling for the presents, and bore them away. This, no doubt, was pre-arranged to elevate the King’s dignity, and to make him appear as having no regard for such paltry things. This past, the Commandant and merchants in succession addressed the King with much politeness and pretended respect for his person and government, &c., which called forth a gracious reply, expressing extraordinary regard for white men, and desire to see very many of them residing in the kingdom. Ail this, of course, was communicated through interpreters.

The Missionaries then addressed the King, making known as far as possible their object in coming to his coun- try, with a request to be allowed to take land for their set- tlement at the Cape. It appeared, however, that the people at the Cape had anticipated their request, and forwarded strong objections to it to the King. From their knowledge of white men, they considered the settlement at St. Mary’s as near to them as was desirable. The King said he should be glad to see them settle in his kingdom, and that he had power to grant them land at the Cape, though the people were opposed to it ; so that he would rather they chose another locality. With respect to their teaching a new religion, he said he left everything of that nature to his elder brother, his grand vizier, or chief coun- cillor, (called the King’s wise man,) and sent for him. In the mean time he graciously accepted their present, the horse and scarlet cloth before named. The King’s name

IN THE ISLAND OE ST. MART.

23

was Oalipb., pronounced by tbem Galipb-ab, His brother’s name was Martin-jabber. Tbe King was a Pagan, bis brother a Mohammedan, and could not be expected to favour Christian instruction. He soon came and entered into conversation with the Missionaries, but preferred speaking of the benefits of trade with white men, rather than of the benefits of their religious instruction. In part, no doubt, to prevent the explanation of the principles of their religion, he asked, through his own interpreter, if the Missionary’s interpreter spoke good English. Being informed he did not, he replied, “ Neither does he speak good Mandingo ; therefore you had better decline saying more about religion, until you have learnt our language. By that time we shall see whether you are good or bad men.”

As the shades of evening were now drawing on, the Eng- lish gentlemen returned to their settlement. The Mission- aries remained in the King’s Town during the night. An empty hut was assigned them for their lodging-place, and, having supped on food taken with them, they retired into it for the night, sitting or lying, sleeping or waking, as they best could ; for the heat and closeness of the apartment, together with the swarms of vermin, gave them, notwith- standing their fatigue, but little chance of sleep. In the morning, they were glad to rise early, and breakfasted on then* own food. Then, as advised by the King, under the guidance of a slave appointed by his Majesty, they proceeded several miles through the woods to a place near the sea, to fix on a settlement there. After about seven miles’ walk, the Atlantic opened before them. On a high cliff, overhanging the shore, they found a village, open as the Cape to the sea-breezes, with not more than ten houses and thirty peo- ple. Through their guide, they made known to the people the object of their visit, which at once alarmed them, and led them to express determined opposition. The Mission- aries said, We have come to teach you, and do you good in various ways, of which you know nothing. Tour King

24

EEMINISCE^rCES OP A MISSION

has authorized us to take land, and huild a house here to live in.” Their reply was, We have heard that white men have sweet tongues ; hut it is to take our wives and our childi-en for slaves you wish to come. If our King settles you here, we will all leave ; we will not live where white men are.”^

The opposition of the villagers, and the lack of popula- tion, made the Missionaries think that locality was not their place ; so they returned to the King, and told him the result of their journey. He then directed their atten- tion to a site in the opposite direction, called Mandinaree, on the south hank of the Hiver Gambia, hy water about nine miles from St. Maiy’s. Guided hy the same slave, they started for the place, and reached it at the close of the day, exhausted hy fatigue and thirst. Having learned that an old Kegro, whose name was Mouji, resided there, who was known to several merchants in the British settle- ment, they, hy inquiry, found him, and got his permission to lie down for the night at his door ; hut neither pity nor money could procure a draught of water. Their wells were the eighth part of a mile from the town, and they had no water in any of their houses. Great compensation was offered, if they would go to the well and get some ; or to the palm trees, (from which hy night a fluid is extracted, called hy Englishmen “ palm wine,”) and bring them some wine. In reply, they shook their heads, in token of their dread of such undertakings. To inquiry as to the cause of their fear, the reply was, “It is dark, and the devil is there ! ” One of the Missionaries offered to accompany them, assuring them that he was not afraid of the devil, and that if he found him there he would drive him away. This only excited their surprise at his temerity. He was told that among themselves it was said they were not cer- tain that he was not himself the devil. It seems to have

* The Missionaries were informed that, some little time before, a white man who came on shore there was killed by these people, in attempting to climb up the cliff.

IN THE ISLAND OF ST. MARY.

25

been a settled point with them that the devil is a white man. After a while^ old Monji procured in a calabash a little waterj of the colour and consistency of milk^ which they thankfully drank. Mr. Baker lay in the door- way, which, as the only ventilation for their houses, is always open. Mr. Morgan made his bed of palm leaves a short distance from the door ; a boy that accompanied them as servant, and the King^s slave, lay opposite him. There, also, though worn out with tiring walks from morning till night, the stinging of mosquitoes, the roaring, barking, and snarling of wolves, and other beasts, which sometimes pursued their prey nearly to the stockade fence of the town, denied the white men sleep. About midnight, Mr. Morgan heard a scampering chase of panting animals between the huts, and suddenly they dashed between him and the boy. It was too dark to see anything; but the boy cried aloud, ‘^Massa! Massal bokey live here ! He live here ! ’’ Supposing it to be a dog, he endeavoured to pacify the boy. When daylight returned, he inquired more fully as to the cause of his alarm, when he repeated his declaration that “ bokey came there. Bokey ” is a term used by the natives, to

describe wild beasts in general. The King’s slave con- firmed the boy’s testimony, declaring he put his hand on the “ bokey ’s ” back. When Mouji came out, he said it was false ; as bokey ” never came within the stockade : but, going out of the town, Mr. Morgan found a poor dog with its head half bitten off, and its blood sucked, — which proved bokey ” to have been a hysena. The dog sought refuge in Mouji’s hut, but was obstructed by the white man in the doorway. The hy^na, panicstruck by finding him- self in the midst of such beings, paused awhile, and then pursued its victim, and soon overtook it. From that night the beast continued his visits to the town, to the great annoyance of the people, obliging them to protect their goats and other domesticated animals.

rinding that the people in Mandinaree were generally

26

EEMINISCEl^-CES OF A MISSION

Moliammedans, the Missionaries were discouraged, and anticipated opposition in settling among them. But the rainy season was near, and they had neither house nor home ; they therefore determined to fix upon the first eligible spot idiey could find, and begin building without consulting the people. About one third of a mile from the town was an elevated site, on which they determined to set to work m soon as possible, and where they hoped to escape the malaria from the low land by the river ; but in this they were mistaken. Having agreed with Mouji to occupy, while building their house, as much of his hut as he could spare for storehouse and sleeping-place, for two dollars per week, (a high price for such lodgings ! — the best they could procure,) they hasted to St. Mary’s, and fetched all the tools and building materials which Mr. Morgan had brought from England, and stowed them as well as they could in Mouji’s hut ; then, having slung their cots to the smoky bamboo rafters of their gloomy dormitory, they proceeded with their axes to the site selected for the house, pulled off their coats and waistcoats, and set to work like men, — thankful that they had been accustomed to labour at home. They brought with them from St. Mary’s three men and their wives, attached members of their congregation; the men to assist in labour, the women to cook, wash, and attend to domestic matters.

The Mandingo natives at once came to them in deter- mined opposition, declaring they had no right to touch the trees or take the land without their consent. They replied, ‘'We have the King’s authority; that is all we want.” Their black assistants understood the people’s language, and said the Mandingoes were cursing them, and threatening violence from day to day. The labourers were directed to continue their work, and not to answer them. On returning from their labour in the evening, they found the chief men of the town seated round the door of Mouji’s hut, prepared to hold what they called “ a palaver,” which the Missionaries declined, saying, “ They

m THE ISLAK-.D OF ST. MAE,Y.

27

iiad the King’s permission, and had no proposals to make or to receive.” The Chiefs demanded a large present, as an acknowledgment of their right to the land, declaring that their being free men, born on the land, established their right to it. This demand the Missionaries refused, on the ground that the King would expect an annual custom from them for the land. Such visits were several times repeated, but with the same results.

The natives then carried their complaints to the King, declaring that two white men had come to settle among them, in opposition to their wishes, and that the strangers were ruining the neighbourhood by cutting down trees of great value, and by various depredations. For a while, the King disregarded their complaints ; but repeated remonstrances, exaggerations, and falsehoods, led him at last to resolve on visiting the place, to see what were the facts of the case. One morning, the King’s drum was heard a little distance from the building, summoning the Chiefs and free men to a council, or rather a discussion ; and a messenger was sent to call the white men. Mr. Baker being ill, Mr. Morgan attended with an interpreter. Under a large tree he found the King, sitting on his heels, with about twenty principal men of the town in the same position, forming a circle. The “ palaver ” had commenced, and a clamorous one it was. Mr, Morgan instructed his interpreter to tell him, as far as possible, all they said. He replied, “ They are disputing the King’s right to settle strangers near them without their consent, and declaring their determination to drive them away ; that they were born free men on the land, therefore the land is theirs ; that the white men are cutting down trees which supplied them with food in the hungry season,^ and have no other motive incoming there than to take their wives and children for slaves.” The King replied, “You are fools, and don’t know what is good for your-

* The trees are acacias, bearing seed pods, containing a sweet powder, which is good food, coming in as a valuable supply during the annual scarcity which foUows after the grain is consumed.

28

REMINISCENCES OE A MISSION

selves. Have you forgotten that, before the English settled at Benjoul,” (St. Mary’s,) ‘‘ yon were without a gar- ment? You used to carry your baskets of oranges to Jilifree, and exchange them for a few heads of tobacco. Then you thought yourselves rich; but now you carry them to Benjoul, and bring back your fine clothes, and dress like gentlemen. White men settling among us will bring more trade to our country. The white men come near you are but two : cannot you any day drive them into the river ? ”

The reply was, “ They are but two now ; but next week two more will come, then two more, until they are enough to drive us into the bush, and take our land, wives, and children. That is the way white men manage.” Then Mr. Morgan rose and addressed the King, saying, Mausee, (Sire,) you say your Chiefs are fools, and I will prove it. They must know that if white men wanted to take their land, they have no need to act deceitfully about it. Their King could easily send a great ship into your river, with men enough to take their land, their King, and all the people, and the King of Burrah,^ and his country, in one day. They ought to know, by our coming as we do, that our only object is to do you and them good. The King of England and good English people have stopped the slave trade, and thus proved themselves the friends of black men.” The Chiefs then clamorously protested against allowing the white man to speak. The dispute, they said, was between them and the King. The King then spoke with authority, saying, “ Well, go then, drive them into Idle river ; and I T1 tell you what I ’ll then do. To-morrow morning, I ’ll come over with my warriors, and cut the throat of each man of you, and burn down your town.” In such company and circumstances, the Missionary thought a rough Mend much better than none. Having but a poor interpreter, he could only know partially what they said ; but

* The King of Burrah, more powerful than Komho, reigned on the other side of the river.

IN THE ISLAND OP ST. MARY.

29

their looks and gestures were very expressive. In a little time after the King’s threat, Mr. Morgan observed an alteration in the actions and tones of his opponents. They then simultaneously commenced praying for the King. In the mean time, his Majesty crossed his arms over his breast, and, clapping his naked shoulders with his hands, at the end of every petition, said with a loud voice, “ AWmin, A¥min ; ” the same nearly in sound, and entirely in signification, as our “ Amen.” At the close of prayer the King rose, advanced to the Missionary, and graciously said, “ Kow, white man, you may let your heart sit down : I have settled the dispute, and the people will trouble you no more.” The Missionary heartily thanked him; but soon learned that something more substantial than thanks was expected. Go,” said he, “ cut down what trees you want, and build your house ; but now I expect a present from you.” “ Has the King forgotten that the white men have already made him a great pre- sent, a horse covered with scarlet cloth ? ” was the reply. Tour present was a good one,” said his Majesty : “ I have not forgotten it ; but as you intend to dwell among us, I waiit you to know the customs of our country. Kow our custom is, that a man who gives a horse must give a saddle and bridle also.” “ If I had these things, I would willingly comply with your custom,” said Mr. Morgan ; “ but I have nothing of the kind, therefore the King must excuse me.” With manifest disappointment the King rejoined, ‘‘ You can get them, if you have them not.” “ In my own country I never could make such things ; therefore, I must not be expected to make them here ; and so far away from my home I cannot send for them.” “ Well, then, you must give me a tal-lang.’’ “ A tal-lang I ” said the Missionary, ‘‘I know nothing by that name.” His interpreter had no other name for it ; hence he inquired what use the King intended to make of it. “ Have you not given me a horse ? I want the tal- lang to tie to it when I ride, that when the horse gallops

/

30

EEMmiSCEK-CES OE A MISSIOUT

it may go tal-lang, tal-lang.^^ O, I see,” said tlie white man : it is a bell to fasten to bis horse’s head or tail, that the King may have music in his rides.” Unfortunately, the Missionaries had not a bell with them. This request of the King was refused on the same ground as the former one. The King seemed to be angry as well as disap- pointed. Mr. Morgan told him that he never made pro- mises which he had no prospect of fulfilling; therefore begged the King to excuse his not promising the tal-lmig also. The King, disappointed, returned to his town, hnd the Missionary to his building.

As the Missionaries were obliged to build their house themselves, it was fortunate that Mr. Baker had been accustomed to the use of edge-tools ; in the use of which, except the axe and the saw, his colleague could render him but little assistance; and not less providential that his colleague, previous to his seasoning fever, was blessed with a good measure of bodily strength. But for the first advantage their house would have been a rough one ; and without the second they would have had no house at all. The house was built entirely of wood, and there were but two kinds within reach of texture sufficiently hard to resist the destructive powers of a small white ant, which speedily consumes almost all kinds of wood let into the earth. The tall palmira tree, cut into two or three lengths, and split with maul and wedges, supplied them with upright supports for the roof. For other purposes, they had to procure mangrove trees from the swamps by the river. The mangrove will not grow away from salt water. The white man and his black ’ assistants had to wade through mud above their knees, in order to cut and drag out the mangrove trees ; and then had to carry them on their shoulders a mile and a half to their build- ing. The blacks, not being accustomed to such heavy work, were sometimes a hindrance, rather than a help. To induce them to caiTy one tree, the white man had to take up two ; and to hear the black men’s complaint of the

m THE ISLAND OF ST. MARY.

31

herd of tlie sim, tlie weight on their shoulders, and their fatigue, and to stand waiting while they rested at every fifty or sixty yards, tried his patience more severely than carrying the trees on his own shoulders taxed his strength. In vain he urged them to make haste, hecaiise the rainy season was near, and the white men had no house,* neither entreaty nor threatening could induce them to alter their pace. Sometimes, when patience failed, he would start without them, hut to no profit. Once his impatience was practically reproved. Setting off under great excitement, he took the wrong footpath, and advanced so far into the woods before he discovered his error, that he could not retrace his steps. Having carried his trees so far, and hoping to find himself near the build- ing, he was unwilling to drop even one of them ; so he trudged on until too weary to carry them further. As the evening was advancing, he began to think of the danger of a lion crossing his track, and following on the scent of his footsteps. He then climbed a high tree, in hope of seeing the river, or something whereby to ascertain his whereabouts. Before he reached the upper branches he was beset by large yellow ants, with which the tree abounded. Their bite was something like the sting of a wasp, which caused him speedily to descend from the tree, and strip off all his clothing to pick off the ants, which had got inside his shirt. The black men reached home, and were much concerned at not finding Mr. Morgan there. Mr. Baker sent the men into the woods with guns, hoping the wanderer would hear the report of the firing; but he was too far away. Provi- dentially, he saw between the trees, in the distance, the legs of a black man, by whose guidance he reached the building before night.

The form of the house was an oblong, about forty feet by fifteen, which was divided into three apartments, — at each end a bedroom with a large chamber in the middle for ordinary purposes. The walls were formed of perpendi- cular posts, sunk deep in the ground ; and on these was nailed wattled bamboo cane, plastered with oyster- shell

REMINISCENCES OF A MISSION

lime. Tlie floor was a compound of lime and sand. The roof was thatched with grass ; and the whole was wind and water tight. Hanging, nnglazed shutters served for windows, which were as needful for the admission of air as for the entrance of light : these, except while the tornadoes were passing, were kept open night and day. Candles were manufactured with bees’ wax and cotton wicks : but much inconvenience was experienced from the wind and insects, for want of glass candle shades. The insects fluttered round the candles, burnt their wings, dropped down, and covered the table.

Animal food was chiefly supplied by the gun ; partridges, and especially pigeons, were generally within reach. Pheasants and guinea fowl required more experienced marksmen than the Missionaries. A stock of goats and native fowls was soon obtained, which lessened their dependence on the gun. The cooking apparatus was set in a shed near the house, and consisted of three large stones, between which a wood fire was kindled, and on which they rested their iron-pot, frying-pan, gridiron, and tea kettle the only cooking utensils they had. Bread, in the form of biscuit and flour, was procured at St. Mary’s. On the whole, they fared as well as Missionaries forming a new settlement among barbarians could expect, and had no cause for complaint.

They continued to lodge in Mouji’s hut until the roof of their own building was thatched ; then they swung their cots to the rafters, and, notwithstanding the sides of the house were open, slept comfortably : out of the reach of wolves, leopards, and lions, which howled and growled round their dwelling ; out of the reach also of the hopping and crawling insects, which, but for their daily fatigue, would, while in Mouji’s hut, have rendered their nights sleepless ; and away also from a still greater annoyance, occasioned by the curiosity of the women of the town, whc would sit round them while at supper, and continually annoy them by their shameless curiosity.

On the last morning of their continuance with Mouji,

IN THE ISLAND OF ST. MARY.

33

they told him of their intention to remove themselves and their goods in the afternoon. From the native habit of long talking before acting in any change of importance, Monji scarcely noticed it : he expected to hear the removal frequently mentioned before it took place. Therefore, both he and his neighbours pressed their hands to their mouths, expressing astonishment, when the white men and their assistants returned early in the afternoon, and commenced loading themselves with trunks, beds, boxes, &c. “ This is

white men’s fashion, — speak and do immediately. No thinh, no talk, but say and doJ^ They were astonished as much by their daring presumption as by their promptitude. All the natives considered the elevated site of the building one of the nightly walks of the devil : to go there and spend the night without a Mohammedan incantation or greegree, was almost enough to prove the white men devils them- selves.

Though in their new lodgings the annoyances before named did not exist, yet they were not without incon- veniences. Their luggage was piled up in the centre of the house, and the frail walls left them no trust but in Divine Providence to secure them from bushrangers, from whom that neighbourhood was not quite free. Through mercy their goods were kept in safety. The grass thatch preserved them from the heavy nightly dews, and a fire burning near the house kept the lions and wild beasts of the forest at a distance. The presence of white men fortified the minds of their Negro assistants against the dread of the devil and evil spirits in general. But mosquitoes were tormenting to both white and black men. It appears that these little tormentors generally fiy near the ground. As soon as the goods were stowed away, the Negroes set to work to prepare themselves bedsteads. For each family they sank four posts into the earth, supporting, at a height of twelve or fourteen feet, a wattled bamboo hurdle, on which they spread their mats, and stretched themselves, sleeping D

34

E-EMIISriSCENCES OF A MISSION

securely from tlie reach and sting of mosquitoes, and fi’ee fr’om the fear of wild beasts, surprising the white men that they never rolled off in their sleep. For the same reason, an adjoining tribe, called Joulahs, or Deoulahs, generally sleep and take their food in the trees.

Mr. Baker continued subject to attacks of ague ; but the energy of his mind, and the vigorous remains of a constitu- tion naturally robust, enabled him to bear up against it for ten months after his arrival from Sierra Leone. While planing or sawing under the shade of a tree, he would call out, “Brother Morgan, the ague is come;” lie down under the tree; shake sometimes for half-an-hom* ; then burn in the fever another half-hour ; after this, lie in pro- fuse perspiration from twenty minutes to half-an-hour : then call to his boy to bring him a dry shirt and some food, and immediately resume his work.

Before the house was finished, Mr. Morgan was attacked with fever. Mr. Baker’s experience at once enabled him to discover the symptoms of the disease so fatal to Europeans. Having but lately lost a colleague by it at Sierra Leone, he became alarmed ; and the next day, finding that the disease made rapid progress, he hurried his companion away to St. Mary’s, presuming he would gain free admittance to the Grovernment hospital; but in this he was much disap- pointed. The Staff surgeon objected, saying, the hospital vfas not designed for any but soldiers and natives. His being a Missionary was thought to be the ground of this objection. As but few houses were finished on the Island, it was not easy to find lodgings for a sick and, as was expected, a dying man. Mr. Baker, subject to an attack of cholera, could not accompany him ; and he was too ill to make application for himself. The men took him out of the boat, but what to do with him they knew not. A Frenchman, who lived about a mile from the hospital, said, “ Bring him to my house ; I’ll take him in.” The Staff surgeon said, “ He will have no attendance from me at that distance.” A benevolent Scotchman, who was

IN THE ISLAND OE ST. MARY. 35

building a bouse for a mercbant, having one apartment finished in which he lived himself, and another just plas- tered, kindly made a bed for him in the newly plastered room, and placed him there for the night. Being alone, and probably delirious, he got into a large vat of water which was in the room for the use of the plasterers. How he got there, he knew not, but there he found himself with his head just above the water. As a means under God, he ascribed his recovery to this ; for the fever was quelled for the remainder of the night, and he had several hours’ sleep. The fever raged again with intermission during ten weeks, but not with such extreme violence. For several days and nights, his friend the Scotchman attended to him with brotherly care. The name of this Samaritan was Mr. Charles Grant. In about a week, his friend was informed that the Staff surgeon had taken the house he was buildingfor his own residence, and that the sick Missionary must be removed immediately^ as he intended to occupy it as soon as two rooms could be finished : the plea on behalf of the sick man, that no lodgings could be obtained, availed nothing with his medical attendant. Poor Mr. Grant was distressed with care for the object of his benevolence, running hither and thither, seeking in vain for a suitable shelter for him ; and at last he was obliged, with the assistance of a strong man, to carry him to the second story of a Government house which he was building. No staircase being erected, they carried him up on sloping planks with ledges of wood nailed across them. Owing to a Government arrangement, in a few days he had to be removed from there also. A military officer, having vacated a hut designed as a temporary accommoda- tion until apartments were ready for him in the barracks, kindly allowed him to be put in there. The next day, Mr. Baker came down from the Continent to see him, and to do what he could to save his life, of which there was then but little hope. About eight o’clock that evening, the second Staff surgeon, (too much intoxicated to walk in a D 2

36

REMINISCENCES OF A MISSION

straight line,) in company with the officer who owned the hut, waited upon him. It appeared that the case of the sick Missionary had been favourably considered at the mess table, and the Chief of the Medical Staff had been prevailed upon to admit him into the hospital. “ How is Mr. Morgan ? ” said the medical gentleman. ‘‘ I am come by order of Dr. Grant, to have him removed immedi- ately into the hospital.” “ Surely,” said Mr. Baker, “ you cannot think of removing a man on the verge of death in such weather as this ! ” Yes, I shall send down two men with a hospital stretcher, and they shall take him in to- night.” But for Mr. Baker’s determined opposition, which afterwards produced unkindly feeling, to the sick man’s disadvantage, he would have had to endure part of the tor- nado. The next morning he was removed. The surgeon of the third grade, residing in the hospital, benevolently gave up his bed to him, and, so far, he was comfortably provided for. Mr. Baker appointed a black boy to attend upon him. There he continued about two months in a deplorable condition, all hope of his recovery being given up. The only thing that revived hope in himself was information from his black boy, that the two principal sur- geons who had the care of him were dead. Their intem- perance, and other misconduct, denied him the smallest confidence in their treatment. Afterwards, he was entirely under the care of the third, whose compassionate kindness supplied him with a comfortable bed. Mr. Morgan records these things, not to give prominence to his own hardships, but as a memorial of that gracious Providence which pre- served and sustained him through such trying circum- stances. The rainy season that year was particularly unhealthy. Mr. Morgan was one of eleven young men, civilians and military, who landed there from England about three months before the rains commenced, eight of whom were carried by the hospital to the burying ground before he could leave his bed. The rest narrowly escaped death. As soon as, with assistance, he could walk to the

IN THE ISLAND OF ST. MARY.

37

river side, lie returned in a boat to Mandinaree. Passing the house of the Chaplain, who landed there from Sierra Leone while Mr. Morgan was preaching on the first Sunday, he was informed that the Chaplain’s wife was dead, and that the Chaplain was dying. The next day he died.

On arriving at Mandinaree, Mr. Morgan found that, not- withstanding Mr. Baker’s affliction, he had finished the house. When returning strength enabled them, they held Divine service under the shade of a tree near Mandinaree ; and a few of the townspeople, with their assistants, assem- bled. They preached to the Mandingoes through an inter- preter ; but soon found that unless he was soundly converted, they were likely, with the best interpreter they could find, to do more harm than good. Having acquired a smattering of the native language, they repeatedly detected errors in his translations. On one occasion, when the Missionary had been holding forth the superior benefits of Christianity as compared with Mohammedanism, the interpreter, in his zeal for the Missionary’s cause, added to what was given him to communicate, by saying, ‘‘ Besides that, if you have white man’s religion, you may drink rum ; ” as much as to say, “ You may get drunk.” The Missionary interposed, saying, “ What ! did you say Christians may get drunk?” ‘‘ Yes,” he replied ; ‘‘ we see plenty of white men drunk.” Too true, no doubt.^ Prom this time, until a young man was converted to God, they declined preaching through an interpreter.

The little church at St. Mary’s was visited weekly, the members continued steadfast, and proved themselves to be sincere in their professed love for the truth ; yet none of them, until Mr. Morgan’s first visit after he left the hospital, professed to enjoy the witness of the Holy Spirit to their adoption as children of God. One Saturday evening, a poor woman came to his lodgings in great

* As the Mohammedans totally abstain from all intoxicating drinks, nothing is more disgusting to them than drunkenness.

38

EEMINISCEIl^CES OF A MISSIOE-

anxiety, saying, ‘‘Massa, what me go do to be saved? That word Mr. Baker preach last Sunday cut my heart like one knife. Me big sinner pass every sinner in the world. What me go do, Massa ?” After pointing her to the Saviour, he advised her to go home and pray until her trouble was taken away. The next morning, at seven o’clock, when he met the whole church together, she appeared with a cheerful countenance, showing that she had prayed in faith. When asked the state of her mind, she replied, “ O, Massa, that time me left you last night, me go into the bush, (the jungle,) me put my knees on the ground, and pray, pray long time, till all my trouble go away ; and me glad too much.” What makes you so glad, Mary?” “Massa Jesus pardon my sins!” “How do you know that? Did any one tell you so?” “Me don’t know whether He speak or no ; ” but, putting her hand upon her heart, she said, “ It make so here ; I feel em now.” “ What did you do then ?” “ Me can’t pray no more, hut me praise, thanh Massa Jesus for pardon’^ “ Have you not prayed since ? ” “ O yes ; me pray for pardon for my husband ; ” and her husband soon became a regular member of the congregation. This was regarded as the first fruit of the Missionaries’ labour, and was highly encou- raging to them both. It proved a great stimulus to others to seek the same blessing. Had not the doubts which troubled Mr. Morgan at the commencement of his Mission respect- ing the identity of the Negro with the human race been previously removed, this would have proved a complete cure for him. Mr. Baker had already witnessed many such occurrences at Sierra Leone.

His hard labour in building the house, together with repeated attacks of fever, made it very desirable that Mr. Baker should be removed to a more salubrious climate to save his life. Communications to this effect were forwarded to the Committee in London.

As Mr. Morgan was now almost useless, he was recom- mended to spend a few weeks at Goree, a French settle-

IN THE ISLAND OF ST. MARY.

39

ment, about ninety miles north from St. Mary’s, for the recovery of bis health. He availed himself of the first opportunity, and proceeded thither ; but, as it turned out, for no benefit. Too weak to do anything for himself, he had to trust for everything to his black servant boy. Eor his sea-s^tock of food, he directed the boy to kill a young goat, and make a large, well- seasoned pie. When about half way on his voyage, he opened his pie, and, to his great disappointment, found it was baked without either pepper or salt, — a most unsuitable sea or land stock in a tropical climate. With a fair wind, he hoped in a few hours to find in a French colony delicate food in variety and abundance suited to his squeamish appetite. But, on landing, his disappointment in this respect exceeded that at the opening of the pie. Food for an Englishman in health was a scarce commodity there. The Homish Priest, a man of colour, accommodated him with furnished apart- ments, and sent a naked boy, one of his slaves, as a cook ; but food such as he could eat was exceedingly scarce. His cold pie, as long as it lasted, was the best he could get. On leaving St. Mary’s, he had been obliged to trust to his boy to put on board the various articles that had been packed up for the voyage. When he applied for his books and medicine, he learned that both were left behind, which added much to his discomfort. The next day he went to the military hospital, and begged the resident surgeon to favour him with a little medicine. “Ho medicine here, Englishman,” was the reply. “We don’t use medicine. Give medicine to the dogs, Englishman!” This was no joke, as he afterwards proved. In the worst cases of fever they only directed the dietary. The patient was kept on boiled rice-water, until the fever was starved out ; then the medical gentlemen daily directed the cook in preparing soup and other nutritious food. They were more successful in their treatment than those who prescribed calomel freely.

As soon as possible Mr. Morgan, as a matter of course.

40

REMINISCENCES OP A MISSION

went to report himself and pay his respects to the Governor. His Excellency’s knowledge of the English language was almost as defective as his visitor’s of French; hut the stranger was received with many expressions of respect. The Governor pressed his hand between both of his own, declaring that nothing gratified him so highly as the sight of an Englishman. “ Now, Sir,” said his Excellency, ‘‘ I must have a promise from you before you leave my house, that you will come and take a bit of beef with me before you leave this Island ! ” The reply, of course, was, “ I shall feel much pleasure in waiting upon your Excellency.” It was not the first mark of French respect that Mr. Morgan had known ; otherwise he might have looked for the Governor to name a day. This, however, experience had taught him not to expect.

Goree is a mountainous island rock, a small distance from the main land, and from two to three miles in circum- ference. A garrison, hospital, and Popish chapel were the only public buildings on it. A few merchant ships, and sometimes a ship of war or two, lie in the roadstead. The European inhabitants and a considerable number of coloured ladies have decent habitations. European gentlemen of lax morals, both French and English, mercantile and mili- tary, while residing on that coast, find at Goree and Senegal temporary wives. The female offspring follow their mother’s mode of life, and inherit their property, which consists of slaves and jewellery. Being heathens, they seemed to be unconscious of sin from such intercourse with Europeans. Some of these Signoras have complexions nearly as fair as Europeans. Besides the military, the European inhabit- ants were very few. Goree and Senegal were taken by the English during the French war, and restored to the French at the peace. The place seemed to be of no com- mercial importance ; and, except as a depot and nursery for slaves, it is difficult to imagine of what value it could be to France.

The Missionary witnessed no exportation of slaves, but

IN THE ISLAND OF ST. MARY.

41

lie saw wliat was most distressing to Immanity ; namely^ groups of poor hungry creatures sauntering about, some- times watching at the doors of the white men to scramble for a bone that might be thrown out after dinner. When some of them were asked how they were provided for, their reply was, When we get work, master or mistress give us half of our hire to get rice for ourselves, wives, and children ; when we have no work, master give us nothing/^ You can get but little employment here; and when you have no work, how do you get rice ? ” We thieve and beg.” I do not see anything you can steal on this island.” “ The natives on the mainland bring wood, and lay it on the sand in heaps for sale, and we go by night, steal some sticks, and sell them for a little rice.” Some of them had been taughb handicrafts, as masons’ and carpenters’ work, and were occasionally employed off the island, at Senegal and St. Mary’s. Nothing but distress in the owner would send such men to the slave mart. The Negroes on the neighbour- ing continent were the Jaloof tribe ; and the vernacular tongue of the coloured inhabitants of Goree was Jaloof, a rough guttural language like the Welsh. Some of the natives as well as some of the French could talk English.

Soon after he landed, Mr. Morgan met a Signora who had heard him preach at St. Mary’s, and now offered him the use of her parlour for Divine service, and promised to get a congregation. He, on his part, promised to try his strength on the following Sunday, and made known his intention to the Mayor and others. Several gentlemen, who were as polite as the Governor, promised to attend ; but only three besides Signoras were present. On Saturday he desired the lady of the house to try if she could borrow him a Bible ; for, through the negligence of his black boy, his books were left at St. Mary’s. Having traversed the island, she brought what she declared was the only Bible to be found ; and this proved to be a Latin Prayer Book. Not willing to appear before a congregation without something like a

42 BEMmiSCENCES . OF A MISSION

Bible, be placed tbe Prayer Book before Mm, and applied to bis memory for a text, and partly so for bis sermon. About seventeen . composed bis congregation. Preaching and prajdng witbont a book was a new idea there : it gave rise to many conversations. On tbe promenade tbe next day be overheard two gentlemen talking of bis praying and preaching witbont a book. One said be bad no book. I suppose no book could be found large enough for him ! He then said, accosting tbe Missionary, Tour mode of teaching is not likely to take effect here, Sir. You cannot interest tbe people by talking or preaching to them, you must exhibit something for them to look at.” Tbe reply was, I do not aim at proselyting from one class of notions, nor one system of ceremonies, to another : my appeal is to tbe conscience, to convince men that they are guilty, depraved, and condemned before God ; to lead them through repentance direct to Christ for salvation.” All this seemed to be as strange to them as preaching and, praying without a book, Mr. Morgan’s strength being unequal to preaching, the attempt was not repeated. Ignorance in some, and prejudice in others, rendered his first efforts abortive ; and, as far as he could judge, the Prenchmen there were deistical.

Through want of suitable food, finding himself getting worse rather than better, Mr. Morgan, after a fortnight spent in Goree, became desirous of returning ; but no con- veyance appeared, so that he was detained about a fortnight longer. The Priest, knowing his wants, offered, at a high price, to board and lodge him in his own residence. There he found an improvement in diet, chiefly through better cookery; but no improvement in health resulted. The number of black women in the habitation soon convinced the lodger that the master of the house did not approve of the celibate ; indeed, he rather advocated polygamy, on the ground that there were more women than men. His not knowing the French language kept the Mission- ary in ignorance of the Priest’s theology, and much

m THE ISLAND OE ST. MART.

43

else lie desired to learn from him. That he was not quite sound in the faith was evident from the fact, that in the hole of a wall in his store-house he kept a serpent of the boa kind, from a persuasion that the soul of his uncle , occupied its body. The first time he saw the serpent, it lay coiled up on the floor ; the fierce glance of its eye when it awoke indelibly impressed the Priest’s mind that the look was his uncle’s, his uncle having previously died at variance with him. A slave was appointed to carry it a lump of flesh as often as was required. The snake and the slave were on very good terms ; it was said they generally met in the middle of the room. The snake would take the flesh out of the woman’s hand, and retire very peaceably to its hole. To the dogmas of the Papal faith, so far as he received them, he added that of transmigration of souls. Notwithstanding his disregard of celibacy, he professed strong faith in the doctrine of purgatory. He called the Missionary “ Parson,” and himself the “ old Parson,” from a desire prevalent among Negroes to be thought aged. One morning at the breakfast table he said, “ Parson, will you go to church to-day ? ” “ What is to be done at church

to-day. Priest ?” “ O, this is to be a great day; all the officers in the garrison are coming down, and those in the ships are coming ashore.” On entering the church, there appeared a coffin in the middle aisle, covered with black cloth, with a white cross on it. The service was performed in Latin, with apparent solemnity. On returning home, the following conversation took place ; “ My knowledge of Latin has not proved sufficient to inform me of the object of the service you have performed. Priest.” ‘‘ O, I thought you knew all about it. Did you not hear at St. Mary’s of an officer on board a frigate who lay here dying about a month or five weeks ago ?” Yes.” “ Well, they have been teas- ing me ever since to pray him out of purgatory, and I thought I might as well do it to-day.” “ Are you sure he is out now ?” “ O yes, he is out, safe enough.” If he had

felt but a fiftieth part of the care for the poor soul in pur-

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EEMINISCENCES OF A MISSIOH

gatory tliat lie manifested for Ms serpentized uncle, lie would have released him much sooner.

After waiting many days with much desire to return to St. Mary’s, the Captain of a French vessel passing down the Gramhia took Mr. Morgan on board, and treated him with great kindness. On landing among his friends, he found himself weaker than when he left them, with but little hope of ever regaining his strength. But, conscious of being in the service of God, the expectation of death was without terror. He could say, Living or dying, I am the Lord’s.’’

After resting a day or two with his good friend, Mr. 0- Grant, and visiting the people, he went on to Mandinaree, where he found Mr. Baker in a very weak state, waiting for authority from home to remove elsewhere for the benefit of his health. Soon after Mr. Morgan’s return, Mr. Baker availed himself of an opportunity to visit one of the Cape Yerd Islands. After a few days he" came back, scarcely benefitted by the change. In due time, Mr. William Bell, a young man, arrived from England, to release Mr. Baker, who was to proceed to Sierra Leone, to take ship for the West Indies. By the next packet he did so ; and Mr. Bell became Mr. Morgan’s assistant.

It had been reported in London that Mr. Morgan had ruined his health by imprudent labour and personal ex^ posure; therefore Mr. Bell was overladen with cautions from the Committee against following Mr. Morgan’s ex- ample, which were carefully attended to. But despite the most prudent care, he had not been three weeks on shore before the fever seized him violently ; and in about eight weeks from the time of landing he was carried to his grave. The greater part of the time during his affliction, delirium rendered him incapable of reflection and conversation. At a lucid interval or two he expressed confidence in the great Atonement, and desired that his trust might be made known to his friends in England. As there was not a vessel going to the West Indies, the news of Mr. Bell’s death reached Sierra Leone before Mr. Baker left. The

IN THE ISLAND OF ST. MARY.

45

knowledge of Mr. Morgan’s continued weakness caused Mr. Huddlestone, tke senior Missionary at Sierra Leone, and Mr. Baker, to send Mr. George L^ne to supply Mr. Bell’s place. He kad not long arrived before the fever laid hold on him ; and, after lingering without hope, he returned to Sierra Leone and died. The next packet brought Mr. Mor- gan information of his death ; and the following packet the painful intelligence of Mr. Baker’s departure to the West Indies, and also of Mr. Huddlestone’s decease. Thus the numerous church at Sierra Leone was without a Minister, and the little church in the Gambia almost as badly pro- vided for ; having but a solitary Minister, and he, by pro- tracted affliction, rendered almost incapable of labour.

At Mandinaree, Mr. Morgan for several months was almost entirely confined to the house; spending a great part of his time by day as well as by night in bed ; loath- ing the best kind of meat that could there be procured for him, as well as the foul water he had to drink ; longing for English food and English society. His company con- sisted of a native boy servant and a mulatto schoolboy. How and then the monotony was broken by an old Mohammedan, who, when passing through the forest, would stop at his bed-room window, and, looking in, would use the common salutation, ‘‘ Wbdhardda Tohauh 0.^” (“ Are you in health, white man? ”) “ Is sah’ lah ma¥ lah^

cuvih” (“ Let there be peace.”) The reply was, “ Mali’ lah’ cumb’ sah’ lah um’.” (‘^ There is peace.”) Sometimes these polite inquiries in Arabic would be extended in the following manner : ‘‘Is your brother well ? Is your father well ? Is your mother well ? Is your servant well ? Are all your family all well P Is the King of your country well ? Is your Queen well P Are all the people well ? ” To each question a separate answer was expected. Then he would close with an inquiry comprehending them all : “ Are they all well ? ” “ Jm hah.” (“ I have done.”)

Then, according to Mohammedan politeness, the other party must repeat the same.

46 REMINISCENCES OE A MISSION

During six montlis tlie churcli at St. Mary’s was from necessity mucli neglected; the visits of the Minis- ter were few and far between.” Before Mr. Baker’s departure, the Missionaries had discovered their error in leaving the British settlement. The fear of being misjudged in England had led them to resist the convic- tion that they ought to remain at St. Mary’s. Eor this they had been severely taxed by hard labour and many privations. Erom sickness and death St. Mary’s afforded no protection, the whole coast being alike exposed to fever; but much that aggravated their afflictions would have been avoided. As to benefitting their neighbours on the continent, in this they were quite disappointed. The Mohammedans seemed to be shielded against Christianity as perfectly as the crocodiles in the river were against the spear and the bullet. Preaching and school-teaching were alike unsuccessful. The young men manifested great apti- tude for learning; and persons further advanced in life readily attended; but in a few days they inquired how much thej were to be paid for attendance. When in- formed that they had put the boot on the wrong leg, and that they should rather have asked how much they were expected to pay, — though nothing was desired of them,— they at once broke up the school. To the preaching they generally refused to listen, unless the Missionaries would say, Mohammed is good.”

On Mr. Morgan’s return from St. Mary’s he found that the boys to whose care he was obliged to leave his house had, through fear, abandoned it in his absence, to spend the night in the town, (Mandinaree,) and that the house had been robbed of several articles, the principal table was broken, and the boards carried off. A native in the town, named Ansomani, who, though a Mohammedan, had repeatedly proved himself the Missionary’s friend, having heard of the robbery, was soon on the track of the robber, and, by an extraordinary quickness of vision peculiar to the savage, discovered his footsteps, where European eyes

IN THE ISLAND OP ST. MAHY.

47

could see no impression, tracked tlie tkief to liis own house, and found the boards with him. The man was a Mohammedan, sojourning in Mandinaree for religious instruction.

Having endured several annoyances of the same kind, Mr. Morgan was led into what he has ever since regarded as an error. He appealed unto Osesar, when beyond 083sar’s jurisdiction. He desired the Commandant at St. Mary’s to let the natives see that, notwithstanding he was residing much beyond the limits of the British Govern- ment, yet the British authorities were interested in his personal safety. The Commandant very kindly and promptly invested an old superannuated soldier with the authority and staff of a constable, and sent him and his boatmen with the Missionary to arrest the burglar, and bring him to the magistrates at St. Mary’s. On aniving at the town they found that Mo- J ob (this was the bur- glar’s name) was in his corn-field. There he was arrested, and told he must be taken to the magistrates. He begged to be allowed to go to his house for a garment, which was granted him.

When the town was reached, the Alcaid and other offi- cials were assembled in council, and had determined that he should not be taken away. During the discussion, Ansomani came forward, and declared that he had tracked him by his footsteps from the Missionary’s house to his own. When he mentioned his footstep, all pleading in his favour ceased. The natives go without shoes, and the footstep of every man in the town is known to his neigh- bour. The officials then said, White man, take him away.” So they took him, but had not gone far, before the officials came running after them, crying, “ Stop, stop, he shall not go.” Mr. Morgan directed the men not to stop; but the officials ran before them, and the Alcaid laid hold on the man, and thrust him violently against the white man. The old sergeant, who, in addition to his staff of office as constable, had a sword girded on him, which

48

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was designed more for ornament tlian nsCj seeing tlie white man surrounded and insulted, ran to be bis protector, and gave one great fellow a bard blow on tbe bead witb bis staff, tben drew bis sword, and aimed a stroke witb its edge across tbe Alcaid’s naked stomach ; tbe white man caught tbe top of bis sword before it fell, and thus prevented tbe stroke which otberw^ise might have been fatal. The Mandingoes tben considered war fully declared; and ran back to their bouses to take swords, spears, and war-greegrees. It would have been perfect folly on tbe part of tbe white man to attempt to fight, as there were but four men in bis company, and only one armed. Tbe Missionary was ashamed to run ; but when be saw tbe infariated Mandingoes armed and advancing, each man uttering tbe peculiar war-cry which they raise when rush- ing on tbe enemy, — a noise like that of an enraged bear,— be felt that bis only hope of protection was in tbe Prince of Peace. Mr. Morgan advanced toward tbe Alcaid, and, as well as be could, addressed him in tbe native language, and by a fortunate blunder in words, which be regarded as providential, checked their violence. He reminded tbe Alcaid that be settled there by tbe authority of tbe King, and that be bad expended much money among them, Tbe old warrior suddenly made signs to bis men to stop, and was promptly obeyed. As soon as tbe rage subsided a little, tbe Alcaid approached tbe Missionary, saying, How much money are you going to give me ?” “ For what

For stopping tbe fighting.” “ Hot any,” was tbe reply.

Did you not say if I would stop tbe people you would give me plenty of money ?” Hot I ! so take your thief back witb you, I wonT have him.” And before tbe rage was rekindled be marched off, and bid bis men follow him, which they suddenly did. Tbe old serjeant, however, seemed desmous of having a scratch with them, and continued to call after them as long as they were within reach of bis voice, reminding them that be was one of King Gleorge’s men, (George lY.,) and declaring be would return to war

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witli them. Mr. Morgan and his party had not gone more than a mile towards the boat, before a voice reached them through the forest, saying, “ Tobaiih, tohauh’’ (white man,) “ stop, take him away.” Thus the robber was given up without assigning a reason for it. The Magistrates sub- jected him to a short imprisonment, and twenty-four stripes. The man was an old transgressor both of British and native law. A Mohammedan said that he had been tried by a Jaloof ordeal, and escaped punishment, though he was afterwards proved to have been guilty. The test of innocence through which he passed, was the application of a red-hot iron to his naked arm, after it had been lubri- cated with palm oil, while his hand continued in a calabash of oil. If the skin be wounded by the iron, the suspected person is declared guilty ; if the arm remain uninjured, he is innocent. Mo-Job was tried under suspicion of having stolen some country garments, and escaped by ingeniously prescribing the form of his oath, and appointing the place to administer it. He concealed the stolen goods in a pit under the sand floor of his hut, took off his own garments and laid them on the sand that covered the stolen ones, sat upon them, and then solemnly affirmed, “ I have no garments in the world but these I sit upon.” To prove the truth or falsehood of this, the hot iron was applied, and with his arm unscathed he was declared innocent. Thus, under a mask of truth, deception was practised, and a Mohammedan oracle protected thievery.

A little after the above robbery, Mr. Morgan, being detained at St. Mary’s by fever, received a letter from his servant boy on the Continent, requesting him to return immediately, as he had learned from the native boys that a plan was formed to rob the house the following night. Though too ill to take the journey, yet for the sake of the boys he was obliged to proceed by water to Mandinaree in the best way he could, and reached the place just before night. On retiring to rest he lighted a candle, and, though unable to defend himself, laid a cutlass by his

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pillow, intending, if the robbers came, to catch it up and brandish it, to frighten them. A sleepless night was spent, and several times the rustling of the trees in the wind caused the cutlass to be grasped, and a defen- sive attitude to be assumed ; but providentially the day- light came without the anticipated disturbers making their appearance. The fatigue of the preceding day, and the anxiety throughout the night, caused the fever to rage violently : all the water that could be procured was thrown or poured on the sick man’s naked body as he lay on the ground. On the second morning, he was obliged to be taken back to the doctor at St. Mary’s : longer delay would have rendered him incapable of proceeding at all. When a week had elapsed, another letter was received from his boy, stating that the house had been broken into, and robbed of everything valuable in it,* which obliged him again to return. He found that by the side of the door a hole had been made in the bamboo and plaster, through which the thieves entered. Everything eatable was gone ; and all the small valuable articles, including the late Mr. Bell’s watch. By attempting to sell the watch the robbers were detected. The Missionary’s friend, Ansomani, sent him the watch, and made known the whereabouts of the fellows. They proved to be superannuated black soldiers who had taken up their abode on the continent, and employed themselves in making bricks, which they sold in the British settlement. The Commandant again sent the constable with the Missionary ; and as the culprits were British subjects, they were arrested and brought before the magistrates without opposition fr'om the natives, yet not without danger from another quarter. The boat had been anchored when the tide was low : now it was very high, and the distance to it considerable, with a strong ripple on the water ; and, having nothing but a small canoe in which to take five men to the boat, before they reached it, the canoe filled with water and turned over, sending honest men and thieves sprawling into the water. Never-

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theless, they all reached the boat somehow, and scrambled into it. After four hours’ rowing against wind and tide, they landed at St. Mary’s, and subjected the robbers to month’s imprisonment.

Sitting so long drenched in the wet brought back the fever and ague as bad as ever ; but before a week had ex- pired, information reached him from his boys, that they had learned from the boys of Mandinaree, that another party had conspired to rob the house ; and begging him, if possi- ble, to return immediately. Fearing for the lives of his boys, he set out, under a burning fever, and reached home before night. Commending himself and household to the care of the Lord, he acted as heretofore when placed in the same -circumstances, having the same intentions, apprehensions, und excitements, as before described. As on the former occasion, the robbers never came. In the morning, as the fever raged so dreadfully, the only hope of sustaining life was by having all the water at hand throv/n over his naked body, and returning again to the Doctor at St. Mary’s as soon as possible. He sent for his friend Ansomani, and agreed with him for a dollar per day to take care of his boys and the house during his absence ; and, having com- mitted a musket, cutlass, and house-dog to his keeping, proceeded at once to the river on horseback. 'No water- men capable of plying an oar were to be found : but such as could be obtained were directed to raise a lug- sail ; and with this the boat glided on to the middle of the river, when both wind and tide turned against them. The boat drifted rapidly towards the King of Barrah’s dominions, which, from ignorance of the coast and some apprehension from the people, Mr. Morgan was anxious to avoid. The men tried their skill in the use of the oars, and utterly failed; necessity then compelled the Missionary to resist fever and inclination, and to ply with all his might one of the oars whilst two men worked the other. With strenu- ous and long continued effort the drifting of the boat was stayed. At first he hoped that the merchants at St.

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Mary’s would see tlieir distress and send lielp ; but was disappointed ; for, while striving with the oar, Mr. Mor- gan’s bat blew into the river and could not be recovered. He then tied up bis bead in a bandkercbief, wbicb so dis- guised bim, tbat tbougb tbe merchants narrowly watched the movements of tbe boat, yet they could not identify tbe crew, and wondered whence they came. Wlien they reached tbe Island, tbe merchants, knowing Mr. Morgan’s state of health, assured bim tbat bis violent labour would prove suicidal ; and so be himself thought, and retired to bed in tbe bouse of bis good friend Grant, to await tbe issue. To bis ovm surprise and tbe astonishment of bis friends, be rose, tbe next morning, perfectly free from fever, and able at once to return to tbe continent. Tbe rationale of this was tbat tbe violent exertion in tbe boat brought on perspiration wbicb overpowered the fever. Then be remembered tbe advice given by tbe negro, who piloted tbe brig tbat brought bim from London into tbe river, who bad said, tbat violent resistance would drive away an insulting black man or tbe most terrible fever, while timid submission would cause both to tyrannize.

Tbe robbers at Mandinaree only waited for Mr. Morgan’s departure ; and, seeing bim go, went tbe same night and robbed tbe bouse, v/bile Ansomani, tbe boys, and tbe dog lay asleep on tbe boor. A note from bis boy soon brought bim this information, wbicb necessitated an immediate return. He found tbat all tbat could be eaten or drunk, or disposed of among tbe natives, with tbe gun, cutlass, writing paper, and large hair trunk, containing clothes, table linen, and other things, was carried clean off. Seeing tbat all these things, in order to be carried out of tbe bouse, bad to be taken through tbe room in wbicb Ansomani and tbe boys lay on tbe floor, be could not help suspecting bis supposed staunch friend of complicity in tbe robbery. He therefore sent for tbe old Chiefs of tbe town, stated all tbe facts of tbe case, and desired them to judge between bim and their townsman. After duly considering tber

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matter, they unanimously came to the following conclusion : that either he must have heard and seen the thieves, and, through fear of being hurt, pretended to be asleep; or else he must have been confederate with them. Ansomani was present, and when Mr. Morgan told him that he con- curred in this judgment, the poor ifellow was deeply wounded ; and as he could not exculpate himself by words, he determined to do so by deeds. He at once desired Mr. Morgan to lend him a s vf or d- stick, which he kept to defend himself against the insolent monkeys, which lived in families on the tamarind trees beside his house. He then girded on a sword, and tramped off alone through the forest ; no one knew where he was gone ; but on a Sunday, about ten days afterwards, while Mr. Morgan was at St. Mary’s, he brought the robbers down there to him. He had travelled into a neighbouring kingdom, where he learned that a white man’s gun had been sold; and> by this, he soon found out the men ^ who had sold it. There also he found a storehouse which these fellows had for stolen goods; among other things, it contained a quantity of clarified bees-wax, which had been stolen from the British Settlement some weeks before. At his request the King of the country sent several slaves with him, to bind and conduct the robbers to the white men.

As the wax robbery was considered the chief delinquency, Mr. Morgan was happily released from persecuting. The robbers were committed to jail, to await the judgment of the Governor on his next visit. The thieves proved to be disbanded soldiers of the Second West India Regiment, who had taken up a kind of brigand life on the continent near the British Settlement. They readily acknowledged having robbed the Mission-house, and acquitted Ansomani of all complicity therein. They said he lay sound asleep on the floor, the boys by his side, and the dog at his head, while they carried the goods to the door without waking any of them. Two hundred dollars had been offered as a reward for detecting the wax stealers : Mr. Morgan urged

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Ansomani to , make application for it, knt could hj no means induce Mm to do so, because, as lie said, Ms King" would soon bear of bis having tbe money and take it from Mm. Three or four dollars were all be would take. Mr, Morgan afterwards found tbe hair trunk among tbe trees,, not far from his bouse ; having all its contents turned out, but nothing taken away. Tbe thieves expected to find money in tbe trunk, but were disappointed. White man^s; clothes, bed and table linen, were useless to them, as they could not offer them for sale to Europeans, without incur- ring great risk of detection.

Afr^er two years’ labour among the Mohammedans, without any sign of success, the Missionary thought his duty to- God, the Church, and himself, imperatively called on him to return to St. Mary’s, Besides the discouragement from the absence of all signs of success, there were many things;- offensive and injurious. After much personal labour in sinking wells, the best water he could get to drink was so- bad as to leave him no hope of reooverin g his health. When taken fr'om the well, it was of the colom* and consistency of milk ; when boiled, it looked like coffee ; and only by adding a little brandy could he retain it on his stomach.

The constant annoyance of beggars was wearisome. An aged man who has already three wives, has the fourth, betrothed, and the time is come to take her home. He has to procure a present for her parents proportioned to- their dignity : in general his only resource is begging ; and the white man must not be passed over. When in reply to such applications the white man has said, “ I’ll give you a job of work,” it has been resented as infra dig. What ? A Marraboo work! To beg comported well with their dignity, but to work was degrading.

The big beggar man was their king ! His requests were- large, and but for firm resistance in the beginning would, have been very frequent. On one occasion, he sent two- men with a large stone jar, which had been taken fr’om a ye^sel wrecked on the coast, and would contain seven

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or eiglit gallons, requesting tlie white man to return it filled with rum. It was sent back with the white man’s respects to the King, informing him that he did not drink rum, nor use anything of the kind, but as medicine. The answer was not satisfactory ; therefore the men were sent the second time with the jar, saying, the King did not suppose that the white man, who was a Marraboo, (religious man,) drank rum, but that was no reason for his not sending rum to him : — if he had it not, he could easily procure it. The empty jar was sent back a second time, with a deter- mined refusal. Another time, the King came himself, with thirty of his wives following him, expecting a present of beads, coral, or amber, for each of them. And again he was disappointed. When Mr. Morgan expressed surprise at the number of the King’s wives, saying, “ Are all these yours, Mansa ” ( “ King.”) All these ? ” said he, “ why, I have twenty more at home ! ” The royal ladies entered the Mission-house, and squatted themselves on the ground, reclining against the wall ; and, having their mouths full of tobacco, continued spitting on the floor. A chair was provided for the King, which for his personal ease he drew near to the wall, and placed his feet almost perpendicular against it. Reclining against the back of the chair, he amused himself, while resting, by spitting as high as he could against the plastering, and watching the tobacco juice trickle down the wall. In royal personages such improprieties must pass without check or reproof. It would be um’easonable to expect anything better from such people.

For a considerable time after the Missionaries took up their residence outside of the town, they were but little troubled by visits either from men or women; but the natives having become satisfied, as they said, of the unselfish designs and character of the Missionaries, an intimacy began which proved worse than the previous distance and reserve. The repeated visits of the women were especially annoying. They wore very little covering, and their skins were plenti-

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fully greased with, rancid butter or foetid vegetable oil. In this condition they would frequently visit the Mission house, and behave themselves like the King’s wives just mentioned, shocking and disgusting the sick white man. Though no sign of spiritual benefit appeared from the residence of the Missionary among them, yet, when he said he thought of leaving them, they all seemed grieved, especially the young men.

Having received no reply from the Committee in London to his letter, asking for directions respecting his removal, Mr. Morgan wrote again, saying that from their long silence he inferred that they left him to his own discretion, and that he intended to remove to St. Mary’s as soon as possible. The few things the robbers left in the house, with doors, window-frames, and all that could be carried away, he took down to the Island. Until he could procure a house for himself, he again became a lodger with his friend Grant ; and, with the little strength he had, applied him- self more regularly to the only sphere of usefulness then open.

Notwithstanding the spiritual privations which the little Church had endured fr’om sickness and death among the Missionaries, the members had been united and faith- ' ful ; endeavouring to supply the lack of ministerial labour by prayer-meetings among themselves. The frail structure, which up to this time had been occupied for worship, now began to totter, and soon fell under a tornado. The best accommodation to be had was an empty house in another part of the town, which was taken, and for a few weeks answered, for a place of worship and school-room. A school for adults and children was opened. Several black women, who had been benefitted by preaching, mani- fested a desire to learn to read; but soon became dis- couraged, and ceased to attend. The juvenile department was composed of boys fr’om nine to thirteen years of age. Two of the boys understood Negro-English ; the others required an interpreter. In their aptitude for learning.

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they not only refuted the philosophic sneer of an English ■gentleman^ who derided the notion of educating “ heings more nearly allied to the monkey than the human race^” but surprised the Missionary also. In six months from the commencement each boy could read a chapter in the New Testament j and write a legible hand. Soon the number of boys increased to forty^ which^ in conse- quence of the annual mortality caused by the indi- genous feYcr of the Island, was nearly all that were there. Want of elementary books was a great hindrance to progress in the school,' — a want not anticipated in the Missionary’s equipment in London, He sent to Sierra Leone, and begged a few of Bell’s Alphabet Cards, and a email number of Lancaster’s sheets ; these, to make them last as long as possible, were pasted upon the walls of the school-room. Of slates he had none, until a long-felt want was met by a supply from London. Heading, writing, and arithmetic, with the elements of English grammar, were all the Missionary had the means of teaching. Six hours a day were devoted to the boys’ school. The room was opened in the evenings for the young men who were slaves. These the Missionary left to the instruction of his servant boy, while he went to preach in the jungle. Upon his retnrn he taught them himself. In six months several of these slaves could read the plainest parts of sacred Scripture. To such the room was open on Sundays as well as week-nights; and they made good use of it by mutual instruction. The intel- lectual inferiority of the Negro race, so much spoken of in Europe, Mr. Morgan could not discover, either in the school or out of it ; but was satisfied that the difference between them and Europeans, hoth in body and mind, was entirely owing to accidental circumstances. The result of less than four years’ teaching and preaching, subject to the interruptions before described, places this beyond dis- pute. In two years and a' half from the commencement of the school, a native hoy, between twelve and fourteen years

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of age, could read as well as most English lads of the same age, who are favoured with the best instruction ; — could write so as to set copies, as v^rell as his teacher, for the other boys ; — ^could teach arithmetic, as far as Practice, and also the elements of English grammar. When a Chaplain was sent out to the Colony, and not a native man could be found who was competent to be his clerk, this boy was appointed to the office. The only difficulty he experienced arose from want of physical strength to lift and turn over the large folio Bible. Gentle- men, civil and military, were perfectly satisfied with the manner in which he executed his duties. Another boy in less time became a merchant’s clerk. It is true these were the best of the school, but others made creditable progress. Some of the merchants complained that the boys would become too much like gentlemen.

The result of preaching was a Church of thirty-five Negroes, many of whom were soundly converted. One of them, a man of respectable talent, became a Local Preacher. A Sunday school, composed of the eldest boys and young men who were slaves, was established. The instruction was mutual and scriptural. The love these slaves manifested for the Scriptures, was a high source of encouragement to the Missionary. Their masters often hired them out to merchants to go on the Continent to fell timber ; and their employers told the Missionary that;, when hundreds of miles from him, it had gratified them to see these Bible-loving slaves, as soon as their (^aily labour was ended, separate themselves from others, and retire under the shade of a tree to read the Bible together and to pray. When making up their kit for these journeys, the- Missionary saw with satisfaction, that they were as careful to pack up their Bibles, as to carry their axes.

On returning from preaching, one Sunday morning in the rainy season, the fioods overfiowed a great part of the Island, which kept the Missionary in his house during the after -part of the day. Providentially, a learned Moham-

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medan^ with, two slaves^ and others, were shut in with him, and endeavouring to read the Scripture lesson which was pasted against the wall. He resolved to try what he could do that afternoon for the spiritual good of the Moham- medan. Happily for his purpose, "besides the "before- mentioned slaves, there were present two young men who, through faith in Jesus Christ, had just before found peace with God. He requested them to describe, in the presence of the Mohammedan, the convictions wrought on their' mind by the Holy Spirit, which led them to Christ ; and: their consciousness of pardon. This they did; and the devotee of the false prophet attentively listened and was- surprised at the narration. When asked if he knew of any of his own faith who had experienced the like, he said, Ho : he had seen many perfectly reformed in their morals, but he had heard nothing like that before. This brought forward the superiority of Christianity, which changes the heart as well as reforms the morals. The two young men, reading the Scripture lessons against the wall, listened with much attention to the discussion. Ho proof' appeared of the Mohammedan being benefitted thereby ; but the next day one of the young men who had heard the discussion in his own language (Jaloof) came to the Mis- sionary in deep anxiety, saying, I want to learn to pray.”’

What is the matter with yon ? ” “ I heard what you

said to that Marraboo yesterday : it come into my heart, and make me feel that me be big sinner.” Through proper scriptural instruction he became an established Christian, and died some years afterwards in the faith, while engaged as an Assistant Missionary. In a few days, after, the other young man came, saying, Massa, plenty trouble come now.” “ What is the matter with you^ Lahtee ? ” “ Me want to be a Christian, but my father (a. Mohammedan) makes me trouble. He say, If I believe" what the white man say, and read the white man^s book, I shall go into the fire when I die, because it be all lies.”'

What did you say to your father, Lahtee ? ” “ Me say^

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Eather, that time you used to teach me Mohammedan fashion, if any one ask me, ‘ Is that true what you learn ? ’ I should say, ‘ My father say it true : ’ hut suppose somebody ask me if the Missionary’s book be true, I say, He tell me Yv^hat live in my own heart, — nobody can’t make fool of me there ! [“ He that believeth hath the witness in himself.”] Me get more trouble than that ; me can’t read the Bible only little, and now my mistress call me to come home to Goree ; no good white man then to teach me to read that Bible.” “You are free here, Lahtee ; slaves don’t live on King George’s land. Your master can’t make you leave this Island, if you wish to stay.” “I know that,” he replied, “ and I have thought of refusing to go : but I am afraid, because my master has been good to me, and he get no slave but me. Me only want to read the Bible well, then me willing to be slave always.” Poor fellow, he returned to Goree, and his friend heard no more of him, but hopes to meet him in heaven.

The number of church members might have been greatly increased, had not the Missionaries acted upon the determination that not the smallest compromise should be made with the evil customs or superstitions of the natives. Neither men nor women were received into the Church, while living in a state of polygamy or cohabiting without Christian marriage. No boy was admitted to the school with greegrees upon him. In some cases, the Missionaries had to do violence to their own feelings ; as when a man came desiring to be admitted to the Church, and at the same time was, by his master’s appointment, living with a woman in the country custom. To hear him say in reply to a refusal, “ Now, massa, that be very hard ; me never wanted that woman : my master make me take her : — sup- pose me marry her Christian fashion, next week, perhaps, master will send her to Goree or Senegal, and sell her ; I shall then see her no more ; then white man’s law say, I must not marry another, while she is alive.” This appeal to the feelings was strong, and was felt as such ; but the

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only reply was, ‘‘We will do yon all tlie good we can ont of tlie Clinrcli, but for example’s sake we cannot receive

you.”

Had Mr. Morgan, wbo was now alone, believed in baptismal regeneration, be might have increased the num- ber of communicants upon a large scale: for among the negro inhabitants of the Island the desire for baptism became very general. On examining the applicants he found that in most of them the chief motive was that they might be considered to be of white man’s religion. If, after three month’s trial, signs of repentance and faith were manifest, he baptized them, and then the children in the faith of their parents. Children of unmarried parents,, whether black or white, he baptized not, until they had been instructed, and were old enough to answer for themselves.

The ignorance, superstition, and licentious impurity from which the little Church had been gathered, made the Missionary sometimes fear lest, beneath their new profes- sion, they yet retained much of their old laxity of moral principle. From this fear, however, with respect to nearly the whole of them, he was delivered by an occurrence of an otherwise painful and discouraging kind. Having no one competent for the office of Class-leader, he met the whole Society together, at seven o’clock on Sunday mornings. One morning, he found them all seated in solemn silence, with their faces towards the floor; thus indicating that something was wrong. As soon as he had taken up the hymn-book, Mary, the first convert, rose and advanced to his desk, and, with a deep sigh, said, “ Bad palaver is come now, Massa ! ” “ What now, Mary P ” “ How, Massa,.

none of we sisters and brothers say we good : God knovv” we all bad enough : we all live devil-fashion before the Gospel come! We no say we good now; — but, massa, it no fit for one sister and one brother to say they live Jesus Christ’s fashion, and come here and take bread and v/ine for Jesus Christ, and go home and live devil-fashion the

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same as before.” “ That is very true, Mary ; but pray tell me who and wbat it is.” “ Well, massa, mind we no say we all good ; for, before tlie Gospel come, we all do tbe same. One sister wbat come here for Christ, get one husband and one sweetheart.” “ Who is that sister ? ” Pointing to Lucy, she said, “ Him : and then to the man, 1 she said, “ Him.” “ Can you prove that they have done vdckedly ? ” The evidence was most conclusive. A torrent of recrimination was fully expected ; but Mr. Morgan v/as surprised as well as delighted to find no attempt to impeach the morality of the accusers, for all concurred in the charge. The accused denied the charge, declaring it to be a great lie. But there were more than “two or three witnesses ; ” therefore they were expelled. Painful as it was to expel the guilty, the evidence afforded that all the rest were innocent, and prudent in their general con- duct, was a great comfort to the Missionary’s mind. In them he saw a triumph of grace far exceeding his hopes.

The prevalence of gross superstition in England, where Christianity has been professed more than a thousand years, somewhat prepared the Missionary for a mixture of ; superstition with professions of piety, among new converts from devil-worship ; yet discoveries of it, which are common, are very discouraging. Yisiting a small town of Joulahs, most of whom professed to be Christians, he was vexed to find at one end of a street of huts a post erected, with the horns of a goat fastened on its top ; and something of the .same kind at the other end of the street ; the work, he knew, of a Mohammedan. He called as many of the people together as he could, and with some difficulty found out that a Marraboo had put these things up. At one end of the street it was to keep the witch out, and at the other to keep the thief from entering the town. He then inquired the expense of it, but the people were asha^med to tell.

I’ll be bound for it,” he said, “ that it cost you the value of a goat,” (a dollar.) One of them said, “ And pretty much more.” “ I have visited and preached to you, and

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tauglit your cliildren iu my school, and never received anything from you, because you are poor; yet you can generously pay a wicked man to keep up devil-fashion among you ! I have always told you that Jesus Christ will have iio mixture with the devil. Now choose : which will you serve, Christ or the devil ? If Christ, then go imme- •diately and break down those things. If not, then take devil-fashion altogether; and 111 come to you no more.” An inward struggle ensued ; the Missionary waited a while to see the issue. After a few minutes the men ran and broke down the posts, and threw away the horns. Divine worship then commenced, and, for anything that appeared after, this proceeding cured the evil.

When Mr. Morgan settled at St. Mary’s, he found the heathen population enslaved by dread of the magical powers <of Mohammedan Priests, as they are improperly called. They lived among the people by selling greegrees, by virtue of which they professed to have power to do them what good or evil they pleased : and the people believed them. ^Seeing a number of the magicians together, and many of 'their dupes at hand, Mr. Morgan endeavoured to deliver 'the people, by exposing the falsehood of their pretensions, openly defying the whole of them in the presence of the ■people. Through his interpreter he called upon the people to hear what he was about to say to the Marraboos. He then charged them with wickedly deceiving the people; first declaring, The Koran of Mohammed knows nothingof gree- grees.” This surprised the Marraboos, who had no idea that the Missionary had read the Koran. “ If,” said he “you have the power you profess to have, prove it by making a greegree to kill me.” The people expressed their astonishment at this boldness by pressing their hands to their mouths, thinking no man would dare to defy the Marraboos. As a ■consequence, they fully expected soon to hear of his death ; but day after day they saw him anfong themselves. With ^surprise they would say, “ There goes that white man ! 'They have not killed him yet ! ” By and bye they inquired

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of their deceivers, how it was that they could not kill that white man. They replied, He has a greegree brought from his own country, inside his shirt, with the name of Moses’ mother written on it, which was too strong for any greegree we could make ; but if we could only get that name, we would soon stop his palaver.”

A great change to the disadvantage of the greegree* makers soon appeared. The chief of the Marraboos was obliged to have recourse to a lying artifice, to procure the needful to take home his fourth wife. Early one morning, before the British authorities of the Island were up, he had it proclaimed through the town that he had a message from heaven to be made known to all the Mohammedans on that Island ; and requested them to come to his house. When they came, he told them that the angel Gabriel had appeared to him, and directed him to require of them country garments, beads, &c., as much as was needful to enable him to bring home his ‘‘kinswoman.” It is noi known how far he succeeded ; but the poverty of the great man’s dress indicated the change in the profits of his trade.

Soon after Mr. Morgan opened his school, a dignified Marraboo, just then arrived on the Island, came to the- school-room to dispute v/ith him in favour of Mohammedan- ism : but his arguments, like those of his brethren, were not worth recording. He was regarded as a kind of metro- politan among the “ faithful,” and strutted about with a fine, turban on his head, and long muslin robes, which when worn out could not be replaced; so that afterwards he appeared as a plain man. The most learned of them told the Missionary that before he set up his school, he had perfect command over the persons and property of the Negroes : if man or woman refused his request, he had only to turn from them and say, “ I am going home, where I have pen, ink, and paper ; ” — ^a broad hint respecting an evil greegree, which they understood and dreaded ; so much so^ that he was certain of being speedily followed and having his request promptly complied with. “ But now,” said he.

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the people almost generally disregard ns, and the school- boys laugh at us.^’

Yet in many instances converting grace seemed to fail of curing superstition of another kind. The Missionary had to speak sharply to some of the most devout of his church members to stop them from teasing him with wonderful dreams and visions, which he was expected to interpret. This was owing perhaps to the novelty of Scripture ideas, which deeply impressed their minds, and confased their intellects.

One evening a young man came to his lodgings and seated himself in silence outside of the* door : seeing him a long time there, he went out to him, when he very modestly said, “ Massa, me want to speak to you ; only you white gentleman and me black slave.” Well, young man, you know I am the black man’s friend, and you can always speak freely to me.” “You remember when you preach under that tree over there ? ” “ Yes.” “ Me live there that time and hear what you say ; now my heart can’t sit down till me tell you what G-od do for my soul.” “ Say on, young man : that is what I want to hear above all things.” “ Me hear jou speak of great blessing what Massa Jesus can give to sinners what believe. Me hungry for that blessing : but me can’t catch him. Me go again in the evening, perhaps me catch him then; but can’t catch him. Then me say, me sinner too big for that blessing : me better go back and live devil-fashion again. That time you go home, you go into my master’s house ; then me say, you can pray before you leave, and |)erhaps me catch him then. Me go and sit down at the door long time ; but when my Massa call me, I no there ; when I come back, the door was shut : then me say, all over now, me go back to country fashion. But then me say, me pray all night first ; and if I no get him before morning, me then go back. Me go in the yard and kneel down on the sand, and pray till garrison clock strike two ; then come light all round me, and somebody say, ‘ My son, thy sins be forgiven ; ’

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and me glad too mncli ! ” But wliat made yon gdad ?

Because my sins forgiven/^ Are you sure that some one spoke to you ? ’’ “Not surej— but,” putting Ms band upon bis heart, “ it make so here, I know Massa Jesus- pardoned my sin.” When bis master was told that be made this profession, be said, “ I can rely on anything be says.” In this young man there was not the least tendency to super- stition. The French at Goree bad given him the name of Ciipidon, and the Missionary baptized him John Cupidon, In this Jaloof was found the long wanted and much desired convert, to be an interpreter to the Jaloofs, of which a large part of the Negro, population consisted, though but few of them knew the Negro English, in which alone, until then, the Gospel had been there preached. Oupidon was quite willing to undertake this office. As soon as it was proposed to him, he said, “ Me do anything me can for that good cause.” The Missionary and his interpreter were both proficient in the jargon which the natives called English : and Oupidon^s experience had taught him more in sacred theology than many ministers have learnt by a university training. It was soon found that he had been preaching to his countrymen, before he made known his conversion to the Missionary, Preaching through an interpreter who felt the truth, proved highly profitable to the Jaloof tribe, several of whom were soon enlightened* When in the open air, two congregations were addressed at once ; for the minister and his interpreter stood back to back. Before the minister sat those who understood English, before the interpreter gathered the Jaloofs. At first a half sentence only was given for translation, which was readily done. In a little time a whole sentence was managed with equal ease. By a smattering of the language attained by the minister, he found the interpreter anticipa- ting his thoughts . and going before him ; energetically enforcing what he said by stamping his foot and other gestures which indicated the interest he felt in the good work. These were hopeful indications to the mind of the

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Missionary^ that Ciipidon would soon preach without an outward prompter; and in this he was not disappointed. At the night school he learned to read the Scriptures and to write ; and "being favoured with profitable employment' by the Missionary's friend, Mr, Grant, he laid by money to purchase his freedom, which he ultimately accomplished. In him the voluntary principle, by which Methodism has risen and been sustained, was fully developed. When the Missionary left the country, he was an accredited local preacher, and had acted as an interpreter two years and a' half, translating two or three sermons every week, besides visiting the sick and attending to other Christian duties ; and all this in connexion with his daily labour. On leaving, Mr. Morgan said, “ Now, Cupidon, I must make you some compensation for helping me all this time.” I will never be paid for that,” was his reply. The good I have got hy the Gospel is worth more than all I can do to make^ it known.” Considering his circumstances, one cannot help saying, this was a fine manifestation of Christian principle. Being duly recommended, he was taken into the Mission service as a teacher and preacher, and continued as such until his reason became impaired.

Soon after Cupidon^s conversion, a similar instance- occurred in a young man of the same tribe, but of very different mental temperament. The conversion proved' equally sound, yet was accompanied with much mental delusion. One morning he came to the school in great distress of mind, saying, “ My heart can^t sit down, till me tell you, Massa Jesus pardon my sin. Last Sunday night,- that time you preach by the grog-shop, me live there, that' word make me feel me big sinner ; all you say belong to me 1 Me see my country people pass along as though it- no belong to them: that make me trouble too much.- When me go home to my hut, me want to pray loud, but plenty people live round ; me canT pray loud there. Me get up in the night, and go hy myself down to the end of the island, and kneel down by an old canoe, and pray-'

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very long time ; then light come all over me, and some- hody tell me my sins forgiven, all my trouble go away one time. Then he say, ‘ You go to that missionary man, and tell him he must not stop preaching out -door yet ; he must preach five times more’” (at several places named) : “ ' then if the people of this island don’t repent, God is going to burn the island with fire.’” He soon regained the balance of his mind, became a sober, earnest Christian, was baptized by the name of John Asa, and for many years was a pious Class Leader.

Physical manifestations of religious feeling would some- times affect nearly the whole congregation, especially the women. This was a great trouble to the solitary Mission- ary, and his labour in preaching was for a while suspended by it. Some of the people would come into the chapel, kneel by the benches to pray, begin to shake, and, with spasmodic action in the arms and legs, would throw down the benches, and roll over them and each other. Others would catch the infection, and fall on the floor. The minister would desire two or three men who kept on their feet, to drag them out of the house and let them roll on the sand, hoping to have a few sober ones remain, so that he might proceed with the worship ; but all was in vain. The affected ones would roll on the sand, and, if not restrained, would beat their heads against posts or stones. In this state many of them would remain until midnight. The next day, when called together and individually ques- tioned respecting the cause of such strange conduct, no satisfactory answer could be obtained. One said, “ It all the same as though somebody take a knife and cut my heart : ” another, “ I fear my husband will go to hell.” Hot the least good, at any time, resulted from it. To the Missionary it seemed to be the work of an evil spirit.

The entire renunciation of country fashion urged on the people, was of the same import as the renunciation of the world enforced in Holy Scripture on all Christian people ; and by them it was fully understood, and practised more

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tlLoroHglily than hj many professors of piety in Britain. With their immoralities, all heathenish sports and pas- times were renounced. On the approach of a great annual revel, nothing was said directly to restrain them from attending it ; but, wishful to see the elfect of Christian instruction, and the strength of Divine grace in their hearts, the Missionary left them to themselves, and watched for the result. The day came ; the whole negro population seemed to he in motion ; all kinds of athletic sports among the men, dancing among the women, and drinking and gallantry everywhere prevailed. In the height of it, the Missionary sent his hoy to see how many of those under his instructions he could find in the revel. Meanwhile, he himself went on the roof of the school- room, and with his telescope surveyed the whole scene. Only one appeared, a youth about sixteen years old ; and he was seated on a hank, at a little distance from the revelry, seemingly afraid to take any part in it, or to go among the people. When the hoy returned, he said, I only saw one, Jack Bogamy, sitting on that hank over there.” These converts, being the first fruits of the Gos- pel, and free from the evil influence exerted by backsliders and merely nominal Christians, and having constantly pre- sented to their observation the chastity, temperance, bene- volence, and devotion of the Missionaries, were kept from thinking that the profanity and drunkenness of ungodly soldiers, sailors, and traders, were tolerated by Christianity.

The general practice of the slave trade by Christian nations produced on the minds of many of the converts a painful impression; but the determined efforts of our Government to suppress the slave trade, and the care taken of recaptured slaves, destroyed every such impression as far as England was concerned. Ear inland, as well as on the coast, among the negroes, ‘‘King George” and “ English ” were household words. Many a poor recaptured slave, becoming Christian, would have his son baptized by the name “ King George.”

If anything worthy of the name of religion existed

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among tiie lieatlien population in that part of Africa, it was a confused jumble of superstition, having the devil for the chief object of veneration, which was manifested in propitiatory offerings on important undertakings in trade, war, or marriage. The established system of devil worship with priests and temples, which still exists farther down the coast, had, in that locality, probably been broken up by the spread of Mohammedanism. The natives generally designate their old habits, in contrast with Christianity, as “ devil fashion ” and Christ’s fashion.” In travelling through the country, as in England, you meet with places named with distinct reference to the devil, as The Devil’s Nose, and The Devil’s Dock. Offerings presented at these places vary. The Devil’s Nose, where the trader offered tobacco or gunpowder, has been noticed.

One could not but be struck by the similarity of many African superstitions to some such observances in Eng- land. Their amulets or greegrees, though the instruments of Mohammedan imposition, were of heathen origin ; as are the charms to cure diseases, and the ceremonies to prevent evil attendant upon bringing a corpse from a house for interment, which, with a multitude of other things of the same kind, were common in the south of Devon in the writer’s early days. Certain practices of the Mandingoes led him to suppose that they had long ago had some acquaintance with mesmeric phenomena.

Walking, one moonlight night, with a learned Moham- medan, he asked if their learned men could account for the dark parts of the moon. “ O, yes,” he replied, the women’s tongues did that.” You cannot mean that ? ” “ I do, though,” was his emphatic and very grave reply. “ How could the women’s tongues affect the moon ? ”

When the moon came out first, it was beautiful all over ; not a spot in it. Out ran the women, looking up and say- ing, ‘It is a fine moon ! it is a fine moon ! ’ until they spoiled it by those dark spots appearing.” Not more than two hundred years ago, it was the custom of women of this country to seek good luck on the first sight of the new

IN THE ISLAND OF ST. MARY. 71

moon, by climbing the first gate in the way, looking iip and saying, “ It is a fine moon, God bless her !”

Funeral wakes, as they are obseired in Ireland, have, with a considerable addition of follies, their counterpart among a tribe of Joulahs. The character of the dead is extolled by the relatives and friends, followed by reproof for leaving them, and questions as to where he expected to find a better country, &c., &c. To this, the Joulahs add bodily flogging. On the death of a Chief, the corpse is placed in a sitting posture, with the lower parts buried in the ground. During the wake, his naked back is repeat- edly beaten with withs, accompanied with reproaches for having gone away. “ Where can you find a better coun- try ? Don’t you know the white men are come to trade with us ? ” &c., &c. Were not a great part of these super- stitions practised in Christendom, it would be hard to believe, without doubting their connexion with the human family, that barbarians could be such fools.

Devenge is regarded by all classes as a moral principle. Children think themselves bound to avenge injuries done to their ancestors of several generations past : this keeps up constant warfare, as the satisfying of one party arouses the hostility of the other.

A considerable number of the tribes have embraced Hohammedanism. Among the Jaloofs it has long been established. Next to the Moors they are the best Arabic scholars, and better acquainted with the Koran than others. The Mandingoes were but • novices in Moham- medanism, and but comparatively few of them had embraced it : but, through the zeal of the Missionaries, it was spreading among them. In several respects, it was profitable to those who embraced it. Drunkenness it abhors : the use of all intoxicating drinks it forbids : a drunken Mohammedan is never seen there : delicacy and cleanliness are greatly promoted : foul language and inde- cent actions are abominable to them. To avoid such sights and sounds, disgustingly common in heathen towns.

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tke Moliaminedans, among tlie MandingoeSj separate themselves, dwelling together in towns, from which all drinkers of any thing that intoxicates are exclnded. The Koran restricts them to four wives : and to avoid the reproach of being thought poor, the men are generally anxious to complete the licensed number. There are no religious instructions as to the number of concubines^ Their devotional forms seem to consist of ascriptions of praise and adoration to God and Mohammed ; when chanted, or loudly expressed, the name of Mohammed was often heard. Nothing like the fervour of Christian devo- tion was observable in these exercises; yet they were punctually and frequently performed. At five o’clock in the morning, before daylight, a man appointed would go through the town and call the worshippers to the mosque. It was said that a naked sword was laid before them, as the first part of their devotion, signifying, that by the sword their religion should be propagated. Four times a day, prayer is individually offered, either in the house or in the- open air, in the field or in the street. When the hour- comes, no company, place, or engagement prevents the- religious exercise. The bead-roll is always carried by the- worshipper, lest any part should be omitted.

Notwithstanding the cleanliness and sobriety of the Mohammedans, they remain, as to civilization, in all respects on a level with the heathen. In the common arts of social life, they are below them ; and have not the least improvement in houses or furniture. Among the heathen, handicraftsmen, such as weavers, smiths, workers in iron and gold, are sometimes found, as relics of a better” state of social and civilized life. The absence of such; things among the Mohammedans results from the opinion that every kind of labour is degrading.

In dealing among themselves, honesty, above- all other things, is rigidly enforced and practised ; but, unfortunately for their neighbours, it is confined to themselves. Residing among them, the Missionary soon learned, by painful

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experiencej tliat the universal honesty ascribed to them by some travellers was not observed by the most ardent devotees of the mosque in Mandinaree. While confined to •his bed by fever, he sent for the Mohammedan teacher, the chief man of the mosque, and by his bedside made a bar- gain with him for a number of bundles of fodder for his horse, directing him to carry it where the horse was kept, and come again to be paid for it. In the evening, he returned, saying, “ I have taken the foil number of bun- dles:” whereupon the stipulated price was paid. Next morning, by a hint from Ansomani, the Missionary learned ■that the fellow had retained half of the number of bundles for his own use ; and he sent his boy to inform him that he had discovered the cheat, and that he required him to carry the remainder immediately. He impudently replied. Go home and tell the white man that I have carried half the bundles ; and if he will prove himself a stronger man than I am, he will get the rest ; but if I am stronger than he, he will never have them as long as he lives.” He was the chief magistrate, as well as the religions teacher ; and as the Missionary was too ill to go to the King, redress was hopeless. About the same time, the Missionary's canoe was lost from its mooring. Thinking it might have been drifted by the tide, he sent to various river-ports inquiring for it, but to no purpose. After a while, Anso- mani informed him that another Ansomani, of Mandi- naree, a great Mohammedan, had stolen it. As soon as his strength would enable him, he rode to a Frenchman, who, for the purpose of distilling palm wine, had taken up a temporary residence near the Missionary's house. By the Frenchman's hut, he found the thief ; and, on account of bodily weakness, begged the Frenchmto to undertake the charge on his behalf. The Frenchman had been a soldier in the great Napoleon^s army. He at once charged the pious thief with the robbery, and, with threats, declared that if the canoe were not promptly returned, he would proceed immediately to the King. With the strongest

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asseverations, the thief denied all knowledge of th^ canoe, which he continued to repeat, until, looking at the sun, he .saw that his time for devotion was come, when he abruptly retired from the discussion, spread a skin upon the earth, und prostrated himself, rubbing his forehead in the soil, und singing in a loud voice, ‘‘ Oh Maliomidi, Mahomidi,^^ &c. After going through his bead-roll, which occupied U;bout twenty minutes, he returned to his accusers, repeat- ing his solemn protestations of innocence, vowing that he knew nothing of the canoe. The old soldier, with asseve- rations equally strong, threatened to proceed immediately to the King. Convinced that the Frenchman was in earnest, the thief suddenly turned to his slave, saying. Go and show the Frenchman where the canoe is.” The slave led him to the river, and pointed out the canoe dragged between the mangrove trees, in perfect conceal- ment.

Some of the Jaloofs wrote Arabic in beautiful characters ; could read the Arabic Bible well, and, as they read, translate into their own tongue. They possess much more knowledge of the writings of Moses and the prophets, than from the destitution of books one would expect. The Koran in Arabic is the only book in that neighbourhood. Copies of this were scarce and sold at a high price, as Bibles were in England before the printing-press was used. Christ was acknowledged as a greater prophet than Moses, but inferior to Mohammed. Some of the people had heard of the crucifixion, but regarded it as a cheat on the part of Christ. One of them, having heard the Missionary speak of the great atoning sacrifice, said, ‘'That was a clever trick, was it not “A trick ! what do you mean by that ?” “Why, you know Jesus was never crucified.” “Who was it then ? ” “ Babmag.” “ Who was Babmag ? ” “ A man who stood behind the cross; and when Jesus was being dragged to the cross, he stepped forward, and Jesus ;slipped away : so the soldiers crucified Babniag, thinking it was Jesus. Afterwards Jesus came forward again, and

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said lie was risen from the dead.” It is not surprising tliat our Lord, whose foreknowledge was perfect, should so care- fully demonstrate his personal identity to his disciples, showing the wound in his side, and the prints of the nails in his hands and feet. Of the history of the human race, as it is taught in the Bible, comprehending the fall of Adam, and the transmission of guilt and depravity to the whole of his descendants, much is known : but of the Divine remedy for the cure of sin nothing is known. This appears from the following dialogue between the Missionary and a learned Marraboo. Missionary. — “ Do you know how we all became subject to affliction and death?” Marraboo, — “ Yes. It is the consequence of Adam’s fall,” Miss. — What was the nature of that fall ?” Marr. — “ He ate an orange which God had forbidden him, and became guilty and depraved : all his posterity are like him. He and his wife were driven out of the garden called Paradise, to live and die.” Miss. — “ Do you hope to return to God after this life ? ” “Yes.” Miss. — “You believe that all are guilty and depraved, and on that account banished from the presence of God ? ” “'Yes.” Miss. — “Do you believe that God is unchangeable ? ” “Yes; perfectly so.” Miss. — “Don’t you think you must be delivered from guilt and depravity before you can be permitted to dwell with God ? ” “ Yes.” Miss.^ — “ What means does your religion provide for such deliverance ? ” Marr. — “ We are delivered from the guilt of our own trans- gression as soon as we believe in Mohammed. We are cleansed from depravity by carefully washing with water those parts of our bodies which were most active in gather- ing and eating the orange. We think it likely that the orange was ripe, and that Adam’s first temptation was from the scent of it ; therefore, when we go to prayer, we wash our noses. He saw the fruit ; therefore we wash our eyes : he walked to the tree ; therefore we wash our feet and legs : very likely the branches of the tree hung lowj which required him to stoop to get at the fruit ; therefore we wash the back of our necks. The hands and arms v/ere

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employed in plucking it ; therefore we wash them : the month masticated it ; we therefore wash onr months : and so we cleanse onrselves of the defilement of original sin.’’^ Miss. — ‘‘ Don’t yon think the heart had something to do in the matter ? ” Mare.^ — “ Donhtless the heart desired the frnit.” Miss. — “ How do yon wash that ? ” Maee. — We cannot wash onr hearts ; hnt we are content with doing the best we can.” Miss. — “ This may do for the paradise of sensnality, which Mohammed promises, hnt not to dwell in the presence of God, who ‘ is of pnrer eyes than to behold iniquity,’ and in the company of angels who have never sinned.” Of snch things, and the fonntain opened for sin and nncleanness, he had no desire to hear.

It was only when meeting with one alone, or two or three together from a distant country, that the Missionary could gain a hearing from Mohammedans at all. A few gold merchants from the far east, attracted by the singing, and not knowing the character of the place, have sometimes entered the chapel and remained during the service. When through an interpreter a sermon has been delivered in their own language, they have been astonished to hear drunken- ness and other vices condemned, and have given expression to their religious feelings by crying out in the midst of the sermon, “Oh Maliomidi! Mahomidil” and have been surprised when told that only the names of Allah and Jesus were allowed to be spoken there. One said, “This cannot be white man’s religion : ” as he always understood that white man had no other religion than to get money and drink rum.

When the Missionary has gone to the residences of Mohammedans and desired their attention, so that he might talk to them of God and the way to heaven, they would consent only on one condition,^ — that he would answer the question, “Is Mohammed good.^” All attempts to evade the question by saying, “ I am not come to speak to you about Mohammed, but concerning something of which you have never heard,” were vain. “ First say Mohammed

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is good, and then we will sit down and hear yon.” The endeavour to address a few pointed words caused them to «top their ears. Should the sting of a mosquito move the stopper from any one of them, and a word enter, he would hasten to the water to wash out the defilement caused by a Christian’s word. On Macarthy’s Island Mr. Morgan succeeded in gaining the attention of a company of Mohammedans, and in leading them to declare the superi- ority of Christ to Mohammed, by the use of a parable. At first they made the old condition, Say Mohammed is good,” the only ground of hearing; but knowing them to be -exceedingly fond of news from a distant country, and that they were aware that each of the Kings in the river who traded with the English had been supplied by our Government with a silver-headed cane entwined with a silver chain, designed to be the credentials of a messenger sent by the King to the British Governor ; he made this circumstance the groundwork of his parable. ‘‘ If you will hear me of nothing else, will you sit down and hearken to news about something that took place in white man’s country a long time ago ? ” To this they readily consented, and listened with deep attention while he spoke to them of a great King, who had some distant subjects in a state of rebellion against his government. The King had power to kill them all at once.; but he was a good King, and very desirous to save them all. Therefore, he sent messengers one after another, to entreat them to lay down their arms, and to declare on what terms he would be reconciled to them. All the great messengers carried a staff, which proved that the King had sent them. After a long time, the King sent a messenger greater than all the rest : it was his own son. When the messenger came, he told the rebels that his father, their King, had sent him to give them another offer of pardon, if they would submit to the proposals he had to make ; if the offer was refused, he would next send an army of warriors to destroy them. The people said, ‘ How shall we know that jroii .are a true messenger, or that our King

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has sent yon ?’ He then showed them the staff. ‘Well/' they said, ‘ that is the staff which the King’s messengers have brought before, but we don’t like the message.’ Soon after another came with other proposals, and said,, ‘ I am your King’s greatest and last messenger : hear what I have to say.’ The people replied, ‘ If yon are truly sent by our King, show ns the staff.’ He said, ‘ I have not brought the staff, but I have brought a sword, and have an army close at hand ; and if you don’t receive my message, all of you shall be put to death immediately.’ Through fear of the army many submitted. But which do you think was the true messenger ? ” They all replied^ “ He that brought the staff.” “ You are perfectly right. Kow I will tell you the true messenger’s name, and the kind of staff he brought. His name was J esus ; the staff consisted of miracles, such as stopping the tornado, curing sick people, making the blind to see, and raising the dead.” Without mentioning the name of Mohammed, they saw that he was the second or false messenger ; and knew that — ■ instead of miracles as wrought by Moses, the Prophets, and Jesus — Mohammed and themselves, hisfollowers, present the Koran as God’s message, and the sword as proof of their Divine commission; for, notwithstanding the fabulous legends circulated, they know that Mohammed made no pretension to miracles. They were at once enraged, and the more so from having virtually condemned Mohammed by declaring Jesus to be the true messenger. “Toucan say that here,” said they, “ because the King is a Kaffir, (an infidel ; ) but let us catch you a little farther off in the forest.” Then drawing their finger across their throats to explain their intention, they said, “ We ivill” On such occasions the interpreter, being a native, required to be urged to do his duty. “ You had better not say these words,” he would remark. “You don’t know these men ; but I knov/ them, they will kill you.” When anything that condemned Mohammed was spoken, if his name was not mentioned, the Marraboos with most indignant looks and

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gestures would cry aloud, Here is a man tliat cursetli Mohammed ! ”

In the absence of Christianity, Mohammedanism, viewed as to its moralizing effects, appears the best of the religious> systems that could have been spread among the Africans^ but, contemplating its determined opposition to Christian-* ity, it is manifestly the worst in the world. The only thing that can be paralleled with it, is the opposition of Popery to: the simplicity of the Gospel. The resemblance between Islamism and Popery in laborious and spiritless devotional exercises, in propagating zeal, in proselyting, and in religious coercion, is striking. In the absurdity of legendary lore^ Papists and Islamites are on a level. The Missionary once asked a Marraboo if it did not seem strange to him that the cocks in every part of the country should wake and crow at the same hour, and before daylight. He replied,

“ ’Tis not strange to us, because we knovf that a great cock in heaven crows and wakes them all at the same time.”

“ How do you know that ‘‘ Mohammed saw it when he went to heaven. Its feet he found on the first heaven, but did not come to its head until he reached the third heaven.” “Pray what did' he say was that distance?”

“ As far as a man could travel in two thousand years.”

“ A large cock indeed ! ” This is commonly believed among them. He asked another — indeed, several, in parts very distant from each other — the ground of their objection to eat swine’s flesh. The reply was, “ Because Mohammed blessed the pig which saved Mohammed’s life.” The follow- ing tale was recited- “ The prophet was at war and in danger of perishing from want of water : traversing the - forest, he met a guinea-fowl, and addressed the bird thus :

‘ Guinea-fowl, can you tell me where I can find water P ’

‘ No,’ replied the bird ; ‘ my own head is parched for want of ' water.’ Then he met a pig, and said, ‘ Pig, can you tell me where I can find water ? ’ ‘ Yes,’ replied the pig ;

‘ follow the drippings from my bristles on the ground, and it will lead you to water in which I have just washed^

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myself.’ In return, the prophet blessed the pig, and on this account the faithful never eat swine’s flesh.” Hundreds of miles apart the same answer was given to the inquiry, even from men of intelligence and some learning. Compare this with the legends of Papal saints, preaching to sheep ;and birds, and converting them.

The Marraboos shrank from questions respecting Moham- med’s death, evidently distressed to learn that the Christians knew anything at all about it. When the troublesome v/hite man begged to be informed how they accounted for the fact, that the prophet who conversed with a guinea- fowl, and gained information from a pig, which saved his life, was not informed that the cook had put poison in the shoulder of lamb; they declared that the lamb spoke to him, and told him the poison was there, after he had eaten it : but why it did not speak in time to save his life, they did not know.

The Mohammedans are, of course, most thorough fatalists. God is the doer of all things ; of which the follow- ing is an example. When leaving Mandinaree, Mr. Morgan left for a season a little mare and colt in the care of a Mohammedan. After several days he returned for them. In answer to the question, ‘‘ Where is my pony ? ” the predestinarian said, “ She is dead ! ” “ Dead ? ” What killed her ? ” “ Allah.” “ Where is the colt ?” In here.”

Drive her out.” After a while the poor animal staggered forth, not having strength to walk, and evidently famished. “You cruel man, you have famished both the mare and •colt. How can you say God killed the mare ? ” “ If God had not killed her, she could not have died,” was his reply. It was said that he tied the mare up, and gave her no food. This he did not deny; yet contended that she could not have died, if God had not killed her. This notion prevents all rational exertions for the improvement of commerce among them. There is a time unalterably fixed for all things, and no exertions of men can expedite them. The writer was present when the British Commandant held

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the following conversation with a great King of the interior of the continent, and his wise man, or chief councillor. “ Why don’t you strive to get the gum Arabic brought to your country, that the traders on this river might bring it to our settlement ? This would be much more to your advantage than selling your people for slaves.” “ That will be done in the proper time, which is not yet come, nor will anything we can do hasten it. We know that the slave trade was not the first trade in this river, therefore it cannot last always ; for what has been must, in its proper time, come again, and that which is must give place to it. You Englishmen can wait for nothing, you want everything at once.” “ But why do you cultivate your land, and sow your corn ? According ta yorm principle, you would have your crops in season just the same as if you were to do nothing to promote them.” This,” they said, “ was quite another thing.” Their idea of Providence is that of a fixed wheel constantly turning, the same things continually recurring in regular succession ; consequently no improve- ment is attempted or expected.

Macarthy’s Island is situated about two hundred and fifty miles up the river Gambia. It is a rich tract of land, having a sm'face of about nine square miles, and separated j5:om the continent by a branch of the Gambia. Its eleva- tion is not sufficient to prevent partial inundations in the rainy season ; yet in comparison with the coast it is said to be healthy. It was called by the natives Jan^ -Jam’ -bray, derived, according to a tradition which the writer learned from an intelligent Mandingo, from the circumstance of two men living and dying there called Jan and Jam, (John and James.) Bray, in the Mandingo, or language of the country, signifies, divided or scattered, and denotes the insular position of the land. J ohn and J ames were probably deserters from Port J ames. The river between St. Mary’s G

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and Macarthy’s Island is grand, and in many parts Ibeantiful ; varying in breadth from four miles to two hundred and fifty yards. Its course is from east to west, forming an irregular serpentine, and for about one hundred and fifty miles thickly fenced on both sides with mangrove trees of several species ; the most common of which is^xei^ singular in its growth. As it advances in height, it throws out three or four rings of lateral shoots downward, which take root in the mud round the original stock : in descending, these shoots intersect similar shoots from other trees of the same kind, and, by inarching (or natural grafting) with them, form an impenetrable living trellis, in some places a hundred and fifty feet deep. The first ring of shoots forms the basis of the tree : above which the stock, standing on seven or eight legs, swells several feet in girth, and forms above the descending shoots a top of beautifully spreading branches from thirty to forty feet high. Its mode of self- propagation is similar : instead of seeds in the forms of nuts or berries, it throws out, at the end of a tendril, a woody substance, in the shape of a small candle pointed at the large end, which hangs downwards. As the tendril dies, it is detached by its weight, sinks through the water into the mud, takes root, and forms another tree. Sailing between two such enclosures in a zigzag course, which closes behind as it opens before, you appear to be continually moving in a beautiful basin or lake, surrounded by splendid magnolias, whose deep verdure, by relieving the eyes from the glare of light reflected by the glassy surface of the river, compensates in some measure for contracting the view, and obstructing the grateful sea breezes. Another benefit afforded by the mangrove trees is, a supply of oysters, with which the under branches are laden : one such branch is quite an acquisition to the cabin table.

As the mangroves l^ecome stunted in consequence of the decline of the salt water, without which they will not grow, the romantic forest is thrown open ; then, by ascending one of the hills which here and there stand on the banks

IN THE ISLAND OF ST. MASY. 83

of tlie river, tlie admirer of the picturesque may realize a Tich treat. From the north hank of the river the land is mountainous, and about two hundred miles from the ocean the abrupt termination of a mountainous ridge appears. The ridge stretches eastward, as though it had been the boundary of an ancient ocean, and resembles the chalk mountains running through England. Generally, on both .sides of the river, the land is undulating. By annually burning the grass, which grows from twelve to twenty feet high, the brushwood is kept down ; except in dense jun- gles, or under the shade of large trees, where the grass 43annot grow. Hence the land over considerable spaces is -clear. In connexion with the clear and partially cleared land, the thickets appear like extensive plantations of ever- green ; and deciduous forest trees, skirting the park-like land, richly studded with detached clumps running out into single trees, give all the variety of foliage with which we are familiar in this country.

In the low land skirting the river, the traveller may fancy that he sees extensive watered meadows, exceeding in verdure the richest pasture-land in England. But on approaching these imagined beauties, he finds that instead cf the fir-tree there is come up the thorn, and instead of the myrtlei-tree there is the brier; and, instead of the comfortable habitation of man, he finds it chiefly occupied by doleful creatures, ferocious beasts, and venomous reptiles. These verdant scenes, which in the mind of an ^Englishman are associated with ideas of rural wealth, are in reality swamps, overspread with reeds twenty feet high, -and inhabited by hippopotami, crocodiles, and water -serpents.

This part of the African continent affords but little that is gratifying. The sky during seven months of the year is bright and cloudless ; but the heat by day is intolerable. By night the temperature is pleasant, but you are tormented by mosquitoes and other insects ; and your rest is disturbed by the noise of ferocious beasts, ranging the woods in a 2

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searcli of tlieir prey. Tlie roaring of tlie lion, tlie snarling of the leopard, the screaming of the hysena, the barking of the wolf, make the traveller sometimes doubt the safety of his resting-place ; but if a fire is kept burning near the spot, there is not much danger to be apprehended, except from large serpents. These will not scruple silently to creep into the hut. The writer was once in a doorless Negro’s hut, endeavouring to sleep on a bundle of grasSj, having his feet uncovered and on the floor. In the middle of the night, he heard nothing, but felt that some reptile took his great toe. into its mouth, and drew its teeth softly over the skin, which caused him to start up ; but, as it was dark, he saw nothing. But about the same hour of the next night, a black sentinel saw by moonlight a large serpent, thirteen feet long, close by the doorway of the hut,, and killed it with the butt-end of his musket. By day the cooling stream under the shade of a tree presents a strong temptation to the lover of a bath ; but let him take care that a crocodile, from twenty to thirty feet long, be not watching to devour him. On the river, your right to advance is disputed by monkeys occupying the trees bordering the stream, and grouped together in families at a distance from each other. Sometimes they become out- rageous ; climbing the trees nearest the intruders, chatter- ing in the most menacing tones, breaking off sticks and throwing them with all theii- might, bending the extreme' branches and shaking them at their enemies ; thus broadly intimating what they would do, if the water did not prevent their near approach.

The trees of the forest are many of them majestic in growth, beautifully varied in foliage, and splendid in- bloom ; but with the exception of a clematis, which spreads over the high trees, scenting the forest with an odour too* strong to be pleasant, a sweet-scented tree or flower is rarely found. The branches of these beautiful trees are oftentimes the lurking-places of large serpents; where, suspended by the tail, they drop on the prey when it comes

IN THE ISLAND OP ST, MARY. 85

witliin reacli. The forest abounds with useful trees^ such ■as rosewood, mahogany, and teak. One tree grows hy the river side which the writer can neither name nor classify : this he regrets, because of its extraordinary qualities. Some idea of it may be formed by the following graphic ^character given of it in broken English by a native Efegro :

Him tree no good Massa, him child burn him Mamme.” The wood is of the same wiry substance as the palm or palmira ; it grows from ten to twelve feet high, and ■ has a few branches round the centre ; except at the extremities, not a leaf appears either in stock or branch ; but at the ■ends of these there is a tuft of long narrow leaves, like a pine- apple plant, from which, after many years’ growth, ■proceeds the seed-pod or cone, a very hard substance, much resembling the pine- apple without its crown. When ripe, this bursts, scatters the seed, and emits a fluid ivhich by an invisible fire burns the stock downward to perfect char- coal.

Indigenous edible fruits of various kinds may be found ; but, except there he strong hunger or thirst, none are palatable. The seed-pods of an acacia tree which abounds ■‘there, contain, when in season, a dry yellow powder very nutritious, called by the natives locust ; which, mixed with wild honey, oftentimes to be had on the same tree, makes food for the native or the hungry traveller. The water- melon, which by absorbing the dews grows to a large size, is often a great relief to thirsty man and beast. Several acid fruits seem provided to meet the necessities of man ; but nothing of the character of luxuries can be found.

■ A distant view of the most extensive landscape presents nothing like human habitations ; not that the country is without population, but because the principal towns are ;generally built beside a thicket, and oftentimes almost surrounded by it. This is done for the sake of the cover it ■affords in war time. Besides this, the houses are so low, that yon must be near in order to see them. In travelling OTer-land, yon will often come to a little cluster of wicker-

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work huts thatched with grass, occupied by families, most likely Foulahs, who have escaped a late war, and, with a few of their cattle, have located themselves. Again, you will come to what is there considered an important town,, containing fifty or sixty huts and three or four hundred j people, enclosed with a strong stockade, having narrow entrances to impede the approach of enemies. This will j most likely be the residence of a military Chief or King,, with from fifty to a hundred wives around him. Some thirty or forty miles thence, you may find a young Prince who is not likely to succeed his father as King, raising a | town and gathering people around him; hoping by and I bye, by the good fortune of war, to supplant another, and i to establish himself at the head of a kingdom of his own^ These are called Jillawars.

Here and there, resting under the shade of a tree, by the side of the foot-path, you may see a company of traders from the east, travelling under the guidance of an officer,, sent by their own King to the coast with gold, which they generally have tied about their persons in strips of cotton cloth. The writer remembers sitting down with such a company in the kingdom of Whoolly, when seeking for a missionary settlement there, and being astonished by the thoughtful shrewdness and humane candour of the old guide. Plaving heard rather an unfavourable character of’ the selfishness of the King, he asked the guide through his- interpreter, whether he thought an unprotected stranger like himself could dwell in his King’s dominions. The old man cast a significant look toward the white man, then a glance toward the traders, which the white man under- stood to mean, “ Wait.” By and bye all the traders were interested in a conversation between themselves ; when the old man turned his head to the interpreter and said, “ Tell * the white man to attend to what I am going to say» White man, I suppose you know that with a large bone in your hand you may draw near to a great surly dog ? and you know also that you must take care, while you are feed-

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ing it j that it does not bite your band ? ” He left the wbite man to apply it, and resumed his conversation with the traders. To the white man it spoke a volume, which the subsequent conduct of the King proved to be true.

In almost every kingdom, in some sequestered spot, may be found a town of Mohammedans ; who, from their aversion to intoxicating drinks, and for the sake of practising their devotions without interruption, have separated from their countrymen. But for the numerous wives and concubines kept among them, these places might be called the monasteries of Africa. The men spend their time chiefly in learning to read the Koran, in which the Mandingoes seem to be novices. Devotional prostrations, adorations, and prayers, are generally practised five times a day. They seldom engage in war further than giving counsel, and making greegrees for the protection of the warriors in battle : by the sale of these, and the labour of their wives in growing rice and va^rious esculents, they get their living.

In the year 1823, Major Grant, then Commandant in the Island of St. Mary, sailed up the river as far as Cantalicund, near the falls of Barracund, for the purpose of selecting a new mercantile settlement ; and at the same time of visiting the military Chiefs near the river, in order to promote good feeling and understanding between them and the traders. The Wesleyan Missionary then at Sfc. Mary’s accompanied the Major with a view to the exten- sion of his Mission. About two hundred miles up the river, the King of Yannimaroo, by whose dominions they were passing, came on board the schooner, and informed the Major that he had just returned from the camp of the King of Cattabah, who was at war with a young Chief called Kemmingtang. Kemmingtang was seeking to avenge the death of his father, who had been slain by the King of Cattabah’s father. The war had been of long con- tinuance, and Cattabah’s country was ruined by it. The Major determined to do what he could to stop the war, — anchored opposite the camp, and sent Mr. Morgan oijl

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sBore to endeavour to prevail upon tlie King of Cattabah to go on board, to have a friendly interview with tbe wMte man’s King, as tbe Major was there called. The camp was enclosed by a low miid wall abont five feet high ; and the King, seated on a fallen tree, was smoking and spitting as elegantly as the most refined English devotees of the precious weed. The bowl of his pipe, made of the root of a bamboo, was capable of holding as much as a large tea-cup, and rested on the ground ; the smoke was sent up in large puffs. A small number of armed men were within the wall ; the rest, it was thought, were above the hill. Mr. Morgan approached him as respectfully as he could ; but it required some consideration how to honour such a rough- looking King. He told him the object of his visit, and respectfully invited him to go and see his brother King. He had learned that the King of Yannimaroo was on board, which induced him to declme the invitation. When pressed to go, he sternly replied, How can I go there ? Is not the King of Yannimaroo there ? ” ‘‘ Yes,” v/as the reply, “ but there is plenty of room for you both.” “ You know I cannot look him in the face!”^ The interpreter, who was a native, explained this by saying, ‘ ‘ Two African Kings, while friends, never look each other in the face ; if so, they must fight, or one of them will soon die.” This obstacle was removed, by promising to hang a sail across the deck between them, which was done. He inquired if the King of Yannimaroo had not visited the King of Cattabah that morning. “ Yes,” was the answer, ‘‘ he came on business with Cattabah.” Did they not look each other in the face .^” “ No ! the King of Yannimaroo sat with his back against one side of the tree in the camp,

* One cannot help thinking of the challenge sent hy Amaziah to Joash, 2 Chronicles xxv. 17. Doubtless, this was the form of a challenge of more ancient date. Dr. Wolfe and others might think the Mandingoes part of the lost Ten Tribes, particularly if informed of the dread the people have of being numbered, lest they should all die in consequence ; with many other things among them like Jewish customs.

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and tlie King of Oattabah sat witb. bis back against tbe other side of it; so tbey conversed witbont seeing eacb other.” When on board, tbe Major told him of bis desire to end tbe war. “ I want to get you and Kemmingtang together.” At this tbe old King rose in high indignation, or affected to do so. You and Kemmingtang 1 I will never submit to have my name mentioned witb that of Kemmingtang. I am a King ! He is nothing but a King’s son ; be shall never be spoken of in my presence as my equal. You and Kemmingtang 1 Kor will I ever make any offer of peace to him.” After a storm of affected majesty, valour, and glory, two old Chiefs rose and put an extinguisher on tbe blaze, by snubbing tbe King to bis face, as though be was but a slave. “ Take not the least notice of what tbe King has said ; it is nothing but wind : if you can put an end to the war any way, do it ; for our country is ruined, our land is not cultivated, and we and our people are starving. We entreat you to do what you can for us.”

About thirty miles further up, an island in tbe river, nine or ten square miles in extent, in Oattabab’s domi- nions, bad been recommended to tbe Major, as a new centre of commerce. Tbe King was asked if be would cede it to tbe British Government, if judged suitable for tbe purpose. He and bis chiefs were quite willing at once to strike a bargain for it ; but this and other places bad to be inspected, before a settlement could be made. Tbe two Kings went on shore, proceeded to tbe island, and anchored there for tbe night. Kext morning, tbe Major and Mis- sionary went on shore, hoping to buy some fresh meat, — • fwls, or young goats. Tbe interpreter being absent, tbey made known by signs, that tbey wanted to buy something to eat. Some of tbe young men scampered off in great baste, and in less than half an hour returned witb several large serpents having their beads cut off. Whether tbey ivere accustomed to eat such things themselves, was not

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known; but eYidently tbey thougM it suitable food’ for' wMte men. Tbe island was^ in many respects^ adapted for a trading establishment ; but as a locality two hundred miles further from St. Mary’s was preferable, if it could be obtained, they sailed on to the kingdom of Cantalicund, stopping as they advanced, and holding interviews with several Kings and Chiefs on both sides of the river. To each of the Kings, not before supplied, the Major presented a surtout coat and an Admiral’s hat, both richly gold- laced; also,, a long silver-headed.- cane, entwined with a silver chain. All the Kings, from selfish motives, were desirous that a suitable place for the Major’s settlement might be found on their land. Each endeavoured to per- suade him that he could not proceed further up the river without danger of being shot with poisoned arrows by the natives, who would lurk in the bushes on the banks of the stream. The people beyond them, they said, were all wicked and dangerous to approach. The schooner, in, j which they sailed, being larger than the usual trading-, craft of the river, with the fact that several black soldiers were on board, had excited the apprehension that war was the object of the white men’s visit. This notion travelled' | faster than the schooner. They found the King and people of Cantalicund greatly excited, standing in small groups, partly concealed among the trees. The governor of the port, probably from the apprehension just men- tioned, travelled overland to meet them at a port fifty miles down the river ; he was prevailed on to go on boards but fear deterred him from going below the deck.. He- returned home, and rather confirmed, than removed, the- general fear. He said, the white men treated him kindly^, and the soldiers visible were but few ; but he hadi. been told, that they had things below the deck, that, thoughi | they had no life, yet would run over the land,, without- | being drawn by horses, and fight. In addition to- all thi's> the day before the white men arrived, the town took fire- , and was burnt down; which the natives, regarded! as a ^

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fearful omen. Their alarm, therefore, was not to be won- dered at. Where the idea of a locomotive engine had been obtained, the white men conld not imagine; having thenr- selves, at that time, never seen or heard of such a thing..

Advaneing towards the king’s residence, Mr. Morgan’&> attention was engaged by a number of boys, in a singular costume, running and bawling in the woods, each having a bamboo cane, twenty feet long, in his hand, with a cow’s tail fastened to the end of it. He inquired of the inter- preter what they were, and was informed they were school- boys. School ! who is the teacher ? ” Mumajumba,”' was the answer. Mumajumba was a name which, in his boyhood, he had heard given to any frightful nondescript but was surprised to hear it there. On further inquiry, he learned that the women and children were taught to regard Mumajumba as a mysterious person residing in the jungle near the town, ready at all times to attend the call of the Chief. Between the age of twelve and fourteen, the sons of the free men are required to spend three months under his discipline, which alone entitles them, when of' age, to take part in the civil government or town councils. He teaches them to dance, to run with a log of wood tied to their heels, to endure Hogging without crying, and to thieve. During the three months of discipline, they are allowed nothing to eat but what they steal. If detected in thieving, they are reproached; if clever at stealing, they are commended. Out of office, Mumajumba is doubtless an ordinary man : but, when in office, he is concealed by a dress made of small branches of trees, like that in which our chimney-sweeps dance on May Day. In the same dress, he is sometimes called from his obscure abode as an. officer of peace. The heathen Kings have generally many wives, lidng in separate huts within one enclosure : some have as many as a hundred. Among them clamorous contentions sometimes arise ; too high, indeed, to be sup- pressed by the husband’s authority. A private messenger is then dispatched for Mumajumba. In a few minutes, a

'’:92 REMINISCENCES OF A MISSION

moving bush, unobserved by the contending x^arties, advances to tbe scene of strife, when a band tbrust from between tbe osiers, with a bard blow from a club, brings one of tbe combatants to tbe ground, accompanied by tbe mandate of peace. Tbe clamour at once ceases, and eacb lady flies to ber apartment.

It appeared that a white man bad not previously visited tbe tov>7n ; for, as tbe Missionary drew near, all tbe women -and children fled from him, except one young woman, who distinguished herself by running to tbe well for a bowl of water, which she x^resented to him on her knees. He iibougbt this bumble attitude was a singular mark of respect for tbe white stranger ; but soon learned that such deportment was exacted from tbe women by their savage Jiusbands. Before leaving, be saw one, at the bidding of .her husband, bring a calabash of water. Perhaps, tbe pre- ^^ence of tbe white man induced ber to present it to him .-standing. He looked at ber, and said, ‘"Why don’t you .:^ive it to me in a proper manner ? ” She at once dropped >on ber knees, and held it up to bis sable lordship.

They were conducted through tbe ashes of tbe town to tbe King, who waited for them under tbe shade of a large tree. He was sitting on bis heels and reclining agamst the tree. A considerable number of bis Chiefs v/ere seated in tbe same manner, forming a circle, tbe oldest nearest tbe King, tbe youngest farthest away. After tbe common salutation, tbe Major and tbe Missiona.ry stood outside tbe ofrcle, but opposite tbe King, having their own interpreter on one side, and tbe King’s on tbe other. Eacb of tbe Chiefs seemed tenacious of tbe honour to which bis birth or office entitled him ; and, by an extensive ramification of ceremony, maintained bis dignity. Tbe white men’s inter- preter bad first to make known to them tbe form required by the etiquette of these nude dignitaries. Tbe white men must fii’st, in short paragraphs, communicate what they have to say to their interpreter ; be must communicate it to tbe .King’s interpreter ; he to the youngest man in tbe circle ;

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lie to tlie next in age ; and so on tLrongli tlie wliole of them to the oldest Chief, and he to the King. Hearing this, the white men said one to the other, “ If we submit tO' this method of procedure, we have nearly a fortnight’s employment before us.” The Major interrupted, and told the interpreter to say to the King directly, that he had not time to comply with their form, and must leave imme- diately, unless it was set aside. The King then directed" that the white men should speak to their interpreter, and he to the King’s interpreter, and he direct to the King; Thus he required the chiefs to be satisfied with hearing every word repeated twice in their own language, and once in English. There was not much to be said on the part of the white men. The Major made known that the object of his visit was to promote and maintain friendly feelings with the- Chiefs and people, and to advance commerce among theml The Missionary said, that his business related to a future state of existence ; that he wanted a settlement, that he or some other person might make known to them what they had been taught by God for the good of all men. Thus they proceeded for about an hour ; when an old Chief rose, and said with indignation, “ I have heard, by the bye, that two white men have visited our country ; I have also heard that they are great men ; therefore, I suppose, they have great business : but nobody has told me a word they have spoken. Am I* anything here or nothing at all? I will never submit to be regarded as nothing.” The King commanded him to sit down, and said, “Do you know that the white men’s King and the great Minister are present ? the two greatest men in the world 1 Such an honour your father, or his father, or his grandfather’s grandfather, never dreamt of.” The hope of commercial, establishment in their country was highly pleasing to = themr To promote it, they not only declared their readi- ness to cede the land required, but also, like those before visited, asserted that, owing to the wickedness of the Xoeople, and the badness of the land, there was no suitable "

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place 'beyond them. In the Missionary’s object they expressed no interest. The palaver ended. The King, though blind, seemed to look expectingly for presents proportioned to the dignity /of his visitants. The coat, hat, sword, and staff, presented by the Major, supple- mented with a small cask of rum, met his expectations : but though the Missionary had said that he had nothing l| to do with commerce, and that his business was to do them spiritual good; yet, when he gave him a farewell shake by his right hand, without presenting gold, coral, or amber, His Majesty complained, with an affected smile, |

that Foady’s (the Minister’s) hand was very soft. j

The annual inundations rendered the adjacent neigh- | bourhood unsuitable for the Major’s purpose; and being near the fall of Barracunda, which is occasioned by a sunken reef of rocks, they proceeded no further, but returned to the King of Whooley’s dominions, and anchored at his port, to await the King’s arrival; the Major