The Devil That Danced on the Water: A Daughter’s Memoir. Aminatta Forna

and force open the trade routes to the Bumpe and Ribi rivers. Gbanka was born of a Mende mother and a Temne father. When he realised he had been cheated he went to his mother’s people, whom he had just defeated, and allied himself to them. There he swore a bloody revenge upon the Temne people and over the coming years he captured town after town in Temneland.

      My great-grandfather Pa Morlai was a Loko and a warrior from Bombali. At the time Loko fighters were amongst the most skilled in the land. They had long-standing connections to the Mende people and an interest in the lucrative trade with the Europeans who sailed their ships far up the rivers into the interior looking for gold and ivory. When the Temnes fought back against Gbanka’s war boys, the Loko were drawn into battle on the side of the Mendes.

      Pa Morlai captured and became commander in charge of the town of Mamunta, in Tonkolili, deep inside Temneland. When finally Gbanka was captured and imprisoned by the British, who soon tired when the fighting began to disrupt trading, Pa Morlai left Mamunta to return to his village. Matoko was on the other side of the Katabai Hills and when Pa Morlai entered the home of his birth he was a wealthy man, bearing the spoils of his war, including a sizeable retinue of slaves.

      Among those wearing the round wooden collar of the enslaved was a young girl of twelve or thirteen called Beyas. Pa Morlai presented Beyas as a gift to his mother Ya Yalie to raise – a companion who would help her around the house and in the fields.

      Beyas was the daughter of Masamunta Akaik, literally Chief Big Beard, of the Kamaras, one of the ruling families of Mamunta. As a slave with an aristocratic bloodline she was a trophy. And as she went about her tasks she impressed Ya Yalie with the delicacy of her demeanour: one day, when Beyas was about fifteen and was maturing into womanhood, the older woman went to her son and suggested that he take Beyas as one of his wives.

      Beyas and Pa Morlai had four children together: three sons and one daughter. The years passed but Beyas, now called Ya Beyas by everyone in recognition of her status as a mother, never grew accustomed to her life. For all that she was married to a big man, she was still a slave.

      One day, more than twenty years after Ya Beyas arrived in Matoko, a trader appeared at the marketplace selling round baskets of different sizes. They were woven out of coloured raffia and known as shuku, which people used to store clothes or pack their belongings for journeys. At the sight of him Ya Beyas became distraught and none of her children, who had accompanied her that day, could fathom what had upset her so much. Ya Beyas waved them away; refused their solicitations. She wanted to talk to the basket weaver alone. For a few minutes the two conferred, then Ya Beyas, seemingly much recovered, returned home and did not speak of the matter again. In time the incident was completely forgotten – by everyone that is, except Ya Beyas.

      The weavers of Mamunta are renowned for their basketry. Ya Beyas recognised the intricate weave, the bands of turquoise and mauve that made up the design, which came from her home. Secretly she had sent a message with the trader to take to her brothers (she was certain that by now Masamunta Akaik was dead), telling them she was enslaved in Matoko. She begged them to find her and redeem her.

      It took a whole year for the basket seller to complete his travels and return to Matoko. When she began to expect him back Ya Beyas invented every kind of excuse to go to the market by herself. Eventually one morning she saw the man sitting behind his huge pile of shuku and her heart lifted. But the trader had failed in his task. He had nothing to say for himself except that he had somehow forgotten.

      Not one of my elderly aunts, who recounted the story of Ya Beyas to me, could tell me how or why he should do so. But they were clear: he had forgotten. He had not been waylaid or confused, found her family had disappeared or never returned to Mamunta. He forgot. Perhaps, I thought to myself as I listened, he drank too much omole.

      Again Ya Beyas begged him to take a message and the trader promised that this time it would get there. In the meantime she resigned herself to twelve more months in Matoko.

      The trader was true to his word. Some months later two of Ya Beyas’s brothers, Pa Santigi Kamara and Pa Yambas Sana, arrived in Mamunta, splendidly attired in gold-embroidered robes as befitted their status, followed by retainers carrying everything required to formally redeem their stolen sister: a barrel of palm oil, a sack of rice, a cow, a sack of pure salt, a tie of tobacco leaves, one woven country cloth and four silver shillings. These gifts they presented in the barrie before the paramount chief, the elders and Pa Morlai. When the ceremony was over Ya Beyas was a free woman.

      Ya Beyas wanted nothing more than to go back to Mamunta to see her family, but Pa Morlai was loath to allow her to leave. She might no longer be a slave, but as his wife she had to obey her husband. A sore on her foot had turned septic, and Pa Morlai insisted that she stay under the care of his healer until she could walk properly.

      The seasons had run through twice more by the time Ya Beyas wore her husband down. He seemed to find an unlimited number of new reasons why she should stay in Bombali and he obliged her to do his bidding. At last he relented and agreed to the journey. Ya Beyas wanted her daughter Hawa to accompany her, but Pa Morlai imposed his will one last time and refused to allow it, for the young woman was betrothed to a youth in Matoko. He suggested she travel with their second son Saidu instead.

      Pa Morlai waited in his house in Matoko for Ya Beyas to return, but the rains came and went and there was no sign of her. Unlike his wife, who had learned patience, Pa Morlai was not born with a great deal and his small store soon ran out. One morning he rose, walked to the door of his house, snapped his fingers to summon his retainers and ordered them to begin preparations for a journey. Within a short time he and his entourage were ready and they set out, back across the Katabai Hills to Temneland, carrying with them a large calabash.

      In Mamunta Pa Morlai stood before Pa Santigi’s house, knocked and waited. After a few moments he knocked again. The third time the door was answered and he entered.

      In front of him walked a delicate girl, his youngest niece, who carried the tremendous calabash on her head. Under the weight of it her neck swayed like a pawpaw tree overburdened by fruit. The room within was full of people. Trembling, the girl laid the calabash at the feet of Pa Santigi, who sat cross-legged on a low stool. He looked inside and helped himself to a few of the cola nuts before passing the rest around the assembled company. After a few moments he looked expectantly at Pa Morlai, the conqueror now turned supplicant, who cleared his throat and announced his business.

      ‘I have seen a flower,’ he said, using the customary words of a prospective bridegroom in the house of his beloved. ‘And that flower is growing here, in the house of the Kamaras.’

      Pa Santigi gave a signal and three girls were brought forth. The first one advanced and stood before Pa Morlai. Her face was covered by a cloth and he carefully raised it. No – he shook his head. Each woman was presented and each time, even though they were fresh and lovely, he looked at the woman he had been offered, declined and waited.

      The three young women left through the door and stood outside, where their muffled giggles could be heard in the stately silence of the room. A fourth figure appeared at the door: rings of age thickened her waist and her neck; as she moved she dragged her foot slightly. Pa Morlai had no need to raise the cloth that covered her face. He nodded. ‘Here is my flower.’

      In front of her gathered family – elders, brothers, uncles, aunts, cousins, nephews and nieces – Ya Beyas paused; then she bent and picked up the calabash. With that gesture she accepted Pa Morlai as her husband, not as a slave, but as a free woman. She sat on the floor next to her elder brother with the calabash containing her dowry on her lap.

      Inside Ya Beyas’s wedding calabash were cola nuts, a symbol of friendship; bitter cola nuts to represent hardship; a prayer mat; a head of tobacco for the elders who would counsel the couple through the highs and lows of married life; atara alligator pepper which, if the seeds were kept in the pod, would for ever bring peace to a union; and a needle and thread, to remind the bride of her wifely duty. And finally, at the bottom of the pot, in gold, silver and precious stones was the measure of her worth as a woman.

      A few days after the ceremony Pa Morlai prepared to leave Mamunta for Matoko. He went to Ya Beyas