These Matches Entail On Their Offspring The Negro Feature, And A Mulatto-Like Complexion, But Darker.

In all cases of intermarriage between different tribes or classes, the woman is considered to pass over to the tribe of her husband.

Besides the Moors, the population of the towns is considerably increased by the negro slaves, who are in general prolific, and whose numbers are continually increasing by fresh arrivals from the countries of Soudan.

There are but few of the African travellers, who, in their descriptions of the different characters, which may be said to constitute the various branches of African society, do not frequently make mention of a class of men known by the name of Marabouts, who may be regarded as the diviners or astrologers of the ancients, and of whose manners and imposition a slight sketch may not be thought in this place inexpedient nor useless.

In order to belong to the privileged class of the marabouts, it is requisite to have only one wife, to drink no wine nor spirits, and to know how to read the Koran, no matter however ill the task may be performed. In a country where incontinence and intemperance are so prevalent, and literature is so entirely unknown, it is not surprising that these men should easily gain credit with the public, but this credit is much augmented if the marabout be skilled in such tricks as are calculated to impose upon the vulgar. The least crafty amongst them will continue shaking their heads and arms so violently during several hours, that they frequently fall down in a swoon; others remain perfectly motionless, in attitudes the most whimsical and painful, and many of these impostors have the talent of captivating the confidence and good opinion of the multitude, by pretending to perform miracles in the public streets. This trade descends from father to son; and is so lucrative, that the most fertile parts of the country swarm with these knavish hypocrites. When they die, the neighbouring tribes erect a sort of mausoleum to their memory, consisting of a square tower, surmounted by a cupola of the most fantastical architecture. To these tombs, called likewise marabouts, the devout repair in crowds, and are accosted by the deceased through the organs of his surviving representatives, who dwell within the walls of the tower, and artfully contrive to increase the holy reputation of their predecessor, as well as their own profits. The walls of their tombs are covered with votive tablets and offerings to the deceased, consisting of fire-arms, saddles, bridles, stirrups and baskets of fruit, which no profane hand is allowed to touch, because the departed saint may choose to appropriate the contents to his own use, and by emptying the basket, acquire fresh claims to the veneration of the credulous. Some of these jugglers generally accompany the armies, when they take the field, feeding the commanders with promises of victory, making the camp the scene of their mummeries and impostures, and dealing in amulets, containing mystic words, written in characters, which none but the marabout who disposes of them can decipher. According to the price of these amulets, they have respectively the power of shielding the wearer from a poniard, a musket shot and cannon ball, and there is scarcely a man in the army, who does not wear one or more of them round his neck, as well as hang them round that of his horse or camel. Miraculous indeed is said to be the efficacy of their written characters in cases of sickness, but the presence of the marabout himself is necessary, in order that the writing may suit the nature of the disorder. When the disease is dangerous, the writing is administered internally, for which purpose they scrawl some words in large characters, with thick streaks of ink round the inside of a cup, dissolve the ink with broth, and with many devout ceremonies pour the liquor down the sick man's throat. These impostors have always free access to the beys and other high dignitaries of the state; and with regard to the former, in public audiences they never kiss his hand, but his shoulder, a token of distinction and confidence granted only to relations and persons of importance.

In their religion, the Africans labour under the disadvantage of being left to unassisted reason, and that too very little enlightened. Man has, perhaps, an instinctive sentiment, that his own fate and that of the universe are ruled by some supreme and invisible power, yet he sees this only through the medium of his wishes and imagination. He seeks for some object of veneration and means of protection, which may assume an outward and tangible shape. Thus the African reposes his faith in the doctrine of charms, which presents a substance stamped with a supernatural character, capable of being attached to himself individually, and of affording a feeling of security amid the many evils that environ him. In all the moorish borders where writing is known, it forms the basis of Fetisherie, and its productions enclosed in golden or ornamented cases, are hung round the person as guardian influences. Absurd, however, as are the observances of the negro, he is a stranger to the bigotry of his moslem neighbours. He neither persecutes nor brands as impious those whose religious views differ from his own. There is only one point, on which his faith assumes a savage character, and displays darker than inquisitorial horrors. The despot, the object of boundless homage on earth, seeks to transport all his pomp and the crowd of his attendants to his place in the future world. His death must be celebrated by the corresponding sacrifice of a numerous band of slaves, of wives and of courtiers; their blood must moisten his grave, and the sword of the rude warrior once drawn, does not readily stop; a general massacre often takes place, and the capitals of these barbarian chiefs are seen to stream with blood.

CHAPTER XV.

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