_December_ 6.—Early in the morning I went to the king a second time, to learn if the guide was ready. I found his Majesty seated upon a bullock’s hide, warming himself before a large fire, for the Africans are sensible of the smallest variation in the temperature of the air, and frequently complain of cold when a European is oppressed with heat. He received me with a benevolent countenance, and tenderly entreated me to desist from my purpose of travelling into the interior, telling me that Major Houghton had been killed in his route, and that if I followed his footsteps I should probably meet with his fate. He said that I must not judge of the people of the eastern country by those of Woolli: that the latter were acquainted with white men, and respected them, whereas the people of the east had never seen a white man, and would certainly destroy me. I thanked the king for his affectionate solicitude, but told him that I had considered the matter, and was determined, notwithstanding all dangers, to proceed. The king shook his head, but desisted from further persuasion, and told me the guide should be ready in the afternoon. About two o’clock, the guide appearing, I went and took my last farewell of the good old king, and in three hours reached Konjour, a small village, where we determined to rest for the night. Here I purchased a fine sheep for some beads, and my Serawoolli attendants killed it with all the ceremonies prescribed by their religion. Part of it was dressed for supper, after which a dispute arose between one of the Serawoolli negroes, and Johnson, my interpreter, about the sheep’s horns. The former claimed the horns as his perquisite, for having acted the part of our butcher, and Johnson contested the claim. I settled the matter by giving a horn to each of them. This trifling incident is mentioned as introductory to what follows, for it appeared on inquiry that these horns were highly valued, as being easily convertible into portable sheaths, or cases, for containing and keeping secure certain charms or amulets called _saphies_, which the negroes constantly wear about them. These saphies are prayers, or rather sentences, from the Koran, which the Mohammedan priests write on scraps of paper, and sell to the simple natives, who consider them to possess very extraordinary virtues. Some of the negroes wear them to guard themselves against the bite of snakes or alligators; and on this occasion the saphie is commonly enclosed in a snake’s or alligator’s skin, and tied round the ankle. Others have recourse to them in time of war, to protect their persons against hostile weapons; but the common use to which these amulets are applied is to prevent or cure bodily diseases—to preserve from hunger and thirst—and generally to conciliate the favour of superior powers, under all the circumstances and occurrences of life. {41}