themselves in a circle round her. They then give her a series of instructions, and point out, with great propriety, what ought to be her future conduct in life. This scene of instruction, however, is frequently interrupted by girls, who amuse the company with songs and dances, which are rather more remarkable for their gaiety than delicacy. While the bride remains within the hut with the woman, the bridegroom devotes his attention to the guests of both sexes, who assemble without doors, and by distributing among them small presents of kollanuts, and seeing that every one partakes of the good cheer which is provided, he contributes much to the general hilarity of the evening. When supper is ended, the company spend the remainder of the night in singing and dancing, and seldom separate until daybreak. About midnight, the bride is privately conducted by the women into the hut which is to be her future residence; and the bridegroom, upon a signal given, retires from his company. The new married couple, however, are always disturbed towards morning by the women, who assemble to inspect the nuptial sheet (according to the manners of the ancient Hebrews, as recorded in Scripture), and dance round it. This ceremony is thought indispensibly necessary, nor is the marriage considered as valid without it.

The Negroes, as hath been frequently observed, whether Mahomedan or Pagan, allow a plurality of wives. The Mahomedans alone, are by their religion confined to four; and as the husband commonly pays a great price for each, he requires from all of them the utmost deference and submission, and treats them more like hired servants, than companions. They

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

The children of the Mandingoes are not always named after their relations; but frequently in consequence of some remark

able occurrence. Thus, my landlord at Kamalia, was called Karfa, a word signifying to replace; because he was born shortly after the death of one of his brothers. Other names are descriptive of good or bad qualities; as Modi, "a good man ;" Fadibba," father of the town," &c.: indeed, the very names of their towns have something descriptive in them; as Sibidooloo, "the town of ciboa trees;" Kenneyetoo, " victuals here;" Dosita, "lift your spoon." Others appear to be given by way of reproach, as Bammakoo, "wash a crocodile;" Karrankalla, “no cup to drink from, &c." A child is named, when it is seven or eight days old. The ceremony commences by shaving the infant's head; and a dish called Dega, made of pounded corn and sour milk, is prepared for the guests. If the parents are rich, a sheep or a goat is commonly added. This feast is called Ding koon lee," the child's head shaving." During my stay at Kamalia, I was present at four different feasts of this kind, and the ceremony was the same in each, whether the child belonged to a Bushreen or a Kafir. The schoolmaster, who officiated as priest on those ocassions, and who is necessarily a Bushreen, first said a long prayer over the dega; during which every person présent took hold of the brim of the calabash with his right hand. After this, the schoolmaster took the child in his arms, and

"

said a second prayer;

in which he repeatedly solicited the blessing of God upon the child, and upon all the company. When this prayer was ended, he whispered a few sentences in the child's ear, and spit three time in its face; after which he pronounced its name aloud, and returned the infant to the mother. This

part of the ceremony being ended, the father of the child divided the dega into a number of balls, one of which he distributed to every person present. And inquiry was then made, if any person in the town was dangerously sick, it being usual, in such cases, to send the party a large portion of the dega; which is thought to possess great medical virtues.*

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

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

Soon after baptism, the children are marked in different parts of the skin, in a manner resembling what is called tatowing in the South-sea Islands..

CHAPTER XXI

The Account of the Mandingoes continued.-Their Notions in respect of the Planetary Bodies, and the Figure of the Earth.

-Their religious Opinions, and Belief in a Future State.Their Diseases and Methods of Treatment.-Their Funeral Ceremonies, Amusements, Occupations, Diet, Arts, Manufactures, &c.

THE

HE Mandingoes, and I believe the Negroes în general, have no artificial method of dividing time. They calculate the years by the number of rainy seasons. They portion the year into moons, and reckon the days by so many suns. The day, they divide into morning, mid-day, and evening; and further subdivide it, when necessary, by pointing to the sun's place in the Heavens. I frequently inquired of some of them, what became of the sun during the night, and whether we should see the same sun, or a different one, in the morning: but I found that they considered the question as very childish. The subject appeared to them, as placed beyond the reach of human investigation: they had never indulged a conjecture, nor formed any hypothesis about the matter. The moon, by varying her form, has more attracted their attention. On the first appearance of the new moon, which they look upon to be newly