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.