Нигерия: народы и проблемы. Эдмунд Дене Морель

body to the earth—out here. The day before I left England, I heard the bells ringing out in an old cathedral city. Their note was both beautiful and sad. It was a spacious building, arched and vaulted, noble in proportions. It might easily have held seven hundred worshippers. There were many people in the streets. Yet, when the bells had ceased to ring, there were less than a dozen worshippers within.

      All is silent in the camp. The fires have gone out. Over the thatched roofs the bombax towers upwards to the majestic heavens. The whole countryside is flooded with a soft, delicate effulgence, and the Great White Road appears as a broad ribbon of intenser light, winding away, away into the infinite beyond.

      It is eleven o’clock. One wonders if London is looking quite so spiritual just now, with its flaming lights, its emptying theatres, its streets thronged with jostling, restless crowds.

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      CHAPTER VI

      A RAGOÛT OF THINGS SEEN AND FELT

      Some things detach themselves, as it were, from the general background, rooting themselves in memory. Such, the rise in the road beyond which the first of the great Mohammedan towns of the north lay concealed. Bida, the capital of the Nupes, the centre of an active trade, known for its handsomely embossed, if unsubstantial, brassware; known, too, for its rough glass bangles of black or dull blue, made out of nothing more romantic than old bottles melted in native furnaces kept going by the blowers who, when the stuff is sufficiently liquid, twirl it round a stick until the desired shape is attained; known, too, for its special species of kola—the labozhi, highly esteemed throughout Nigeria, requiring shade and a rich, deep loamy soil to bring it to perfection. Until the British occupation the cultivation and sale of the labozhi kola were the prerogative of the ruler, the Emir, who must now be content with a tenth of the crop, and let his subjects have a chance. Past a Fulani cattle encampment; past flat country covered with rice fields; past rustling fields of guinea corn ready for the cutter, with heads towering eleven feet in height; past clumps and dotted specimens of shea butter trees, in the branches of many of which are fixed calabashes for the bees; past the weird red clay monuments of the white ants dotting the plain; along the rough pitted, red dusty road, and so on until the rise. And then, between us and the rambling city, with its decaying walls, its wide central avenue, and its umbrageous trees, its masses of blue robed men and women with their henna-dyed teeth and picturesque head-dress, a cloud of dust, and borne down the wind blowing towards us the blare of trumpets and the rattle of drums.

      The great Mamodu himself, once a notorious slave raider and the perpetrator of innumerable infamies, has elected to ride out and meet us. Surrounded by two or three dozen notables and officers of his household, by a scarlet and green robed bodyguard, by four mounted drummers and two mounted trumpeters; ambling gently beneath a large umbrella of many colours held over his head by an attendant, and clad from head to foot in green-grey robes, with a turban of the same colour, Mamodu’s tall, powerful figure and olive complexion—a Nupe with Fulani blood—emerges from the crowd. Trumpets—long thin trumpets blown lustily and not inharmoniously—blare, drums beat, horses curvet and try to bite one another’s necks. Mamodu and his escort dismount and do their gaisua (salutation). We dismount also, advance, shake hands, and become the target for a hundred pairs of dark pupils in bloodshot, whitish-yellow balls, which glare at us over the lower part of dark blue turbans swathed across chin and mouth and nose, while the introduction formally proceeds to the accompaniment of many a guttural “Ah! Um, Um, Um!” At a word from the stalwart gentleman in grey we could be cut down in a couple of minutes with these long, fierce, leather-sheathed swords which hang at every hip. In point of fact, we are a great deal safer on this African road than we should be crossing Trafalgar Square. Presently we shall see the process, here conducted by one Englishman—trusted, and even liked for his own sake, by the people—aided by an assistant, of turning ci-devant slavers and warriors into administrators. In his work this Englishman relies for the pomp and panoply of power upon three policemen, one of whom is old and decrepit. The Bida division covers 5,000 square miles, and Bida itself counts 35,000 souls. The facts suggest a thought or two.

      A long, broad stretch of golden sands. Winding through them the clear green water of the reduced Kaduna. Several dug-outs, manned by Nupes, magnificent specimens of muscular development, cross backwards and forwards with men, women, and children conveying wares to market. Small mites, naked and tubby, splash and rollick about on the water’s edge. Lower down stream fishermen are getting out their nets, and, at a shallow ford, shepherds are piloting a flock of sheep across, from whose scattered ranks a chorus of loud bleating arises. A file of pack donkeys stream across the sands to the village on the opposite bank. We watch the sight from the foot of a great tree, from which hang sundry charms, and as we sit there—it is a rendezvous, it seems, and a small market-place in its way—several young women stroll towards us bearing wares in grass platters which they spread close to us on the ground, conversing in low tones broken now and again by the jolly African laughter—the mirth of the child of nature with few cares and fewer responsibilities. The winding river, the golden sands, the blue sky, the two villages—one on either side of the crossing—with their conical thatched roofs, the green of the trees and of the water, the peaceful, quiet human life, combine to make as pretty and as harmonious a picture as you would wish to see.

      Tramp, tramp, tramp! The stamping of innumerable feet. The murmur of innumerable voices. The waving of arms, the jangle of iron anklets, and the rising cloud of dust beneath the trampling of bare toes. The dancers range themselves in a wide circle, which slowly revolves in the light of the moon, now lighting up this part, anon the other part, giving a grey and ghostly look to the naked shoulders and close-cropped heads. Aah! Aah! Aah! The chant rises and falls, monotonous, barbaric. Bracelets and anklets, amulets and charms clash and clang again as the wearers thereof bend this way and that, crouching, stooping, flinging the upper part of their bodies backwards, raising high the knee and bringing down the leg with thunderous stamp, shaking themselves from head to foot like a dog emerging from his bath. Naked bodies, but for a strip of jagged leather falling athwart the hips; naked, lithe bodies on which the moon sheds her beams. Aah! Aah! Aah!

      And with it the sound of the drum, the everlasting drum; stimulus to labour, spirit of the dance, dirge at the death-bed, call to the feast, frenzy-lasher at the religious ceremonial, medium of converse, warner of peril, bearer of news, telephone and telegraph in one. Go where you will, you cannot escape the drum—where human life is. The everlasting drum which heralds the setting sun, which ushers in the morn, which troubles your sleep and haunts your dreams. Borne across the silent waters, booming through the sombre forest, rising from the murmuring town, cheering on the railway cutters—the fascinating, tedious, mysterious, maddening, attractive, symbolic, inevitable, everlasting African drum.

      I suppose they must be thirsty like every other living thing in the glare of the sun and the heat of the sky and the dust of the track, for they crowd thick and fast about the kurimi, the narrow belt of vegetation (a blessed sight in the “dries”) where the stream cuts the road. Pieridæ with white and yellow wings; Lycaenæ shot with amethyst and azure; Theklas, too, or what I take for such, with long, fragile, waving extremities, infinitely beautiful. Now and then a black and green Papilio, flashing silver from his under wing, harbinger of spring. Or some majestic, swift-flying Charaxes with broad and white band on a centre of russet brown—not the castor, alas! nor yet the pollux—I have yet to live to see them afloat ’neath the African sun. Narrow veins of muddy ooze trickle from the well-nigh dried-up bed. And here they congregate in swarms, proboscis thrust into the nectar, pumping, pumping up the liquid, fluttering and jostling one another for preferential places even as you may see the moths do on the “treacles” at home. The butterfly world is much like the human world after all in its egotism.

      But if you want to see it at its best, plunge into the cool forest glades before the sun has attained his maximum (when even the butterflies rest) and watch the green and gold Euphædra dodging in and about the broad green leaves or tangled creepers. See him spread his glorious panoply where that fitful sunbeam has somehow managed to pierce the vault. A sight for the dear gods, I tell you—is the Euphædra sunning himself on a Niger forest path. Men and politics become as small fry. The right perspective asserts itself. You almost forget the beastly, clogging, mentally muddling helmet (how the Almighty has blessed the African by granting him a thick skull which he can carry on his neck, shaved—shaved,