The Golden Pool : a Story of a Forgotten Mine
Copyright© 2024 by R. Austin Freeman
I Form an Absurd Resolution
The day following that on which I met with the narrative of Almeida in the old log-book was one of more than usual activity, for a large consignment of produce had just been acquired on our behalf by Olympio from no less a person than Mr. David Annan. The “scholar man” had, in fact, rather effectually tapped our source of supply by intercepting the little caravans of “bush people” and clearing them out before they could reach the coast. In consequence, I spent the greater part of the day seated upon a pile of gin-cases, tally-sheet in hand, watching Olympio and his myrmidons weigh out the kernels and rubber, and measure the palm oil.
It was while I was engaged in this fascinating occupation that Mr. Annan himself made his appearance. He seated himself with native grace upon the gin-cases by my side and genially entered into conversation respecting the merits of the produce he had sold us, which he declared to be quite exceptional.
“Look dat rubber now,” he exclaimed, as Olympio slapped a parcel of it on to the scales, “good sound rubber dat is; no grit, no dirt, no water, rubber all de way trou! Take my word, Mr. Englefield, s’pose you want good rubber, you buy him from de native merchant, not from bush people.”
“Why is that?” I asked.
“Because,” he answered, “black man sabby black man fashion. S’pose dem bush people bring me black rubber all grit and stones, I tell um ‘dis no good for me. Take um for de white man factory, he fit to buy um.’ Huh! huh!” He guffawed with great enjoyment and continued. “Look dem monkey skins; where you fit to buy skins like dat from de bush people?”
There was not a little truth in this, for the skins in the particular parcel that he had sold us were in excellent condition, whereas the few purchased from the “bush” natives at Quittáh were riddled with slug holes and half bald besides.
“Where do you get your monkey skins?” I inquired.
“I buy um mostly from de hunters in de far bush,” he replied; adding, with great discretion, “de business of de native merchant is to sabby where to get what he want. No one fit to get good monkey skins widout he sabby de hunters which catch de monkey, and dem hunters live for far bush. Dey never come dis country.”
At this moment there appeared round the corner of the shed in which we were sitting a figure so remarkable that my attention was instantly diverted alike from Annan’s conversation and the produce on the scales. The newcomer was evidently a Fulah, for he was dressed in the picturesque costume worn by the Fulahs and Hausas; and that he was not of the latter nationality his fair complexion made manifest. His clothing was sombre in colour—unlike that of the negroes—and consisted of a blue-grey surplice-like “riga” with wide bell sleeves, richly embroidered with narrow braid-like stitching; wide drawers or “wondo” of similar material embroidered with green; slippers of yellow leather ornamented with a tooled pattern, and a turban of dark indigo blue, the coils of which were continued downwards to form a face-cloth or “litham,” which completely concealed the face, leaving only a narrow space through which a strip of fair skin and a pair of piercing dark eyes were visible. As a finish to this costume, he carried a handsome brass-hilted sword slung from his shoulder by a thick tasselled cord of scarlet worsted. Approaching with the dignified carriage of his race he bowed gravely to me and Annan, murmuring a comprehensive “sanu,” and held out his hand to my companion, who shook it as though it had been a refractory pump-handle.
“ ’Scuse me, Mr. Englefield,” said Annan, “dis man have some business to talk wid me.” He motioned to the Fulah to take a seat beside him on the gin cases, and when his guest had seated himself—drawing up his legs and squatting tailor-wise—he fished out from his pocket a fresh kola-nut and presented it to his client as a preliminary to business.
The Fulah accepted the gift with a gracious nod and drew out a small dagger, with which he cut off a piece of the nut; then pulling his face-cloth down below his chin, popped the piece of kola into his mouth and began to chew solemnly.
The preliminary arrangements being thus complete, Annan opened the negotiations with a voluble address in the Hausa language. I had not intended to play the part of eavesdropper, but in the first sentence I caught the words “Fatunan birare” (monkey skins), and surmising that I had before me one of those native hunters who “live for far bush and never come for dis country,” I grinned silently and pricked up my ears.
And as I listened and watched the Fulah merchant solemnly munching his kola and spitting out the orange-red juice upon the ground before him, there were one or two things that caused me no little surprise. In the first place there was the man himself, the very antithesis of one’s conception of an African; gravely self-possessed, quiet of speech, taciturn yet courteous and suave, with his long oval face, his thin aquiline nose, his delicate mouth, his olive skin—several shades fairer than my own sun-tanned hide—his black eyes, full of passion and sadness, he might have sat for a portrait of Dante or Savonarola, so ascetic and lofty did he seem beside the monkey-faced, jabbering Annan.
Then there was his speech. I have mentioned that in listening to the talk of the Hausa soldiers, I found it difficult to follow them, that their accent and pronunciation were widely different from that given by Schön and Barth in their vocabularies of the Hausa language; and I had naturally thought that the traveller and missionary were at fault. But as I listened to this man with his clear-cut European-like accent, never confusing the l sounds with the r, as the others did, I realised that what I had heard hitherto was but a debased patois, and that this was the real Hausa language.
But more than this. I was astonished to find how much progress I had made with the language, for now, when for the first time I heard it properly spoken, I was able to follow it with hardly a failure, although I could scarcely make out a word of Annan’s jabber. Indeed, I felt confident that I could have conversed quite fluently with this stranger; but I refrained from the experiment, remembering my resolution to keep my knowledge of the language to myself for the present.
At length the Fulah, having concluded his business palaver, slid down from the gin cases, bringing his feet most adroitly into his slippers as he descended, and with another comprehensive salaam, departed, leaving his host silent and thoughtful.
The subject of Annan’s cogitations being evidently monkey skins, I led the suspended conversation back to this absorbing topic.
“How do you manage to communicate with the hunters,” I asked, “if they live for far bush and never come here?”
Annan gave me a quick glance full of suspicion and cunning, and then replied suavely—
“Sometimes I send my clerk with some of my boys for far bush to buy de skins, sometimes I go myself. Perhaps I go dis year when de small rains finish.”
“Do you have to make a long journey?” I inquired.
“Oh, long, long way. T’rou ‘Shanti bush past Kumási to a country called Tánosu.”
“Tánosu!” I exclaimed, with suddenly increasing interest.
“Yaas, Tánosu,” he replied. “Bad country dat, bad people, but plenty black monkey live in de bush.”
“Why is it a bad country?” I asked.
Annan spat on the ground in the expressive African fashion and replied, “Tánosu people no good. Too much f’tish palaver. Dem f’tish people dey wait in de bush, and when stranger men come along dey catch um. Den dey make f’tish custom”—here Annan drew his forefinger quickly across his throat and snapped his finger and thumb in the air—a pantomime that needed no explanation.
“I have often thought,” I said musingly, “that I should very much like to see the far bush. It is very different from the coast, isn’t it?”
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