CONTINUED RESIDENCE IN GHAT.
Parallels between The Desert and The East.--The Divine Warranty
for carrying on the Slave Trade discussed.--Visit from Aheer and
Soudanese Merchants, and present state of Soudan.--Form of the
Cross on Touarick Arms.--Boy taught to curse The
Christian.--Medina Shereef's opinion on my giving Presents.--A
Negress begs in the name of Ouweek.--Visit to the Governor and
Hateetah.--Streams of Water and Corn-Fields in the Fabled Region
of Saharan Desolation.--Kandarka will recommend me to his
Sultan.--Parallel things between Africa and Asia.--Atkee turns
out a Scamp.--Visit from Berka.--Arabic is the Language of
Heaven.--Khanouhen ridicules Hateetah to his face.--Hospitality
of the Governor towards me, and interesting Conversations with
him.--Moorish reckoning of Time clashes with mine.--Medina
Shereef turns Beggar like the rest.--Meet The Giant begging at
Haj Ibrahim's.--Affecting Case of the cruelty of one Slave to
another, and compared to the Jews of Morocco.--Chorus Singing of
the Slaves.--Mode in which Ostriches are Hunted.--Arrival of
Senna and Ivory from Aheer.--Christians are not Liars.--Farewell
Visit from Jabour.--Quick Route to Timbuctoo from Ghat.--Kandarka
turns Comedian, and satirizes the Touaricks of Ghat.--Mercantile
Transactions of the Governor.--Want of a strong Government in The
Desert.--Assemblage of the Sheikhs, and preparations for War.
_19th._--DID not go out to-day, but amused myself with noting down in the
journal several parallel things between The Desert and The East, which
are mentioned in The Scriptures.
"And she said, As the Lord thy God liveth, I have not a cake, but an
handful of meal in a barrel, and a little oil in a cruse: and, behold, I
am gathering two sticks, that I may go and dress it for me and my son,
that we may eat it, and die." (1 Kings xvii. 12.) We have in Sahara
parallel ideas to all and every part of this simple and affecting
discourse. The widow speaks with an oath. When anything particular and
extraordinary is to be said or done, the people of Sahara must use an
oath. The meal is the barley-meal of our people; the oil is used to cook
it as we cook our bazeen. The sticks are gathered from The Desert every
day to dress our food. The blank and absolute resignation of the woman is
the same with every one here, not excepting those of immoral lives.
"And lo in her mouth, was an olive-leaf plucked off," (Gen. viii. 11.)
"And Noah began to be a husbandman, and he planted a vineyard," (Gen. ix.
20.) The olive and the vine are still the choice fruit-trees in North
Africa, and were the Mussulmans a wine-drinking people, the country would
be covered with vineyards. In the beautiful parable of Jotham, (Judges
ix. 8-15,) the third, and the three choicest trees of North Africa are
separately mentioned, the olive, the fig-tree, and the vine. These are
the only fruits valued or cultivated by Tripoline Arabs in their
mountains. The jennah or "paradise" of the Koran is also planted with
"palm trees and vines."
"And Asahel was as light of foot as a wild roe." (2 Sam. ii. 18.) In this
way Arabs speak of one another. Every person who is conversant with
Eastern pictures and scenes in Arabic has met with a scrap of poetry of
some sort or other, in which the Arab woos his mistress, by comparing her
loved eyes to the fine dark full eye of the gazelle. An Arab also, like
us Europeans, calls a cunning fellow "an old fox," and stupid fellow "a
donkey."
"And it came to pass, in an evening tide, that David arose from off his
bed, and walked upon the roof of the king's house; and from the roof he
saw a woman washing herself, and the woman was very beautiful to look
upon." (2 Sam. xi. 2.) Everybody now knows, or ought to know, that the
roofs of Barbary and Saharan houses are flat, where the people walk and
enjoy "the cool of the evening," or "the evening tide" after getting up
from their naps or siestas. Here the women gossip and the men pray, but
the latter are often disturbed in their devotions by the intruding
glimpses of some Desert beauty. Love-matches and intrigues are equally
concerted here on house-tops. The flat-roofed house-top, as before
observed, is the Ghadamsee woman's entire world; here she lives, and
moves, and has her being.
"Woe to thee, O land," &c., "And thy princes eat in the morning."
(Eccles. xi. 16.) The principal meal is in the evening, and no people of
these countries think of eating a hearty meal "in the morning" like what
Europeans are accustomed to eat in the morning. To eat a hearty meal in
the morning would be an act of downright gluttony. Here, then, is
strikingly brought out the sense of this passage of the Preacher's
wisdom.
"We will not drink of the waters of the well." (Numbers xxi. 22.) The
Israelites being a numerous host, were obliged to make this promise, for
if all had drank, they would soon have emptied the wells, and left the
people of the country without water, and their flocks and cattle to die
of thirst. The caravans now returning to Ghadames are obliged to go in
very small numbers, that they may not exhaust the wells. Having many
slaves with them more water is required, which they cannot in any way
dispense with. The Israelites renewed their promises about the drinking
of the water to other people, through whose country they had to pass.
"He saith among the trumpets, Ha, ha!" (Job xxxix. 25.) It is very odd
that the horsemen of Morocco, when they gallop to the charge, always cry
"Ha, ha!" So the Arabian poet of The Book of Job puts the wild cry of the
rider into the mouth of the horse whom he rides. This I frequently
witnessed on the parade of Mogador. The wild cavalry of Morocco is the
boldest idea transmitted to us of the ancient Numidian horse. In Morocco
the horse is both the sacred animal and the bulwark of the empire; for
this reason it is the Emperor prohibits the exportation of horses. Even
the barley, on which the horses are generally fed, is not allowed to be
exported for the same reasons.
ויאמר ארור כנען עבד עבדים לאחיו
"And he said, Cursed be Canaan; a servant of servants shall he be to his
brethren," (Gen. ix. 25.) This portion of Scripture will occur naturally
enough to the mind of a biblical reader, who takes up his residence for
some weeks at a slave-mart, and is seeing slaves bought and sold every
day. It is the famous and much abused text of the slave dealers of the
last three centuries, and is now continually quoted in the pulpits of the
United States parsons, who, like the devil himself, quote Scripture to
support the wickedness of themselves and their slave-holding and
man-selling countrymen. The most approved commentators properly apply the
text to the Canaanites, whom Providence afterwards dispossessed of their
territories in Palestine, and gave them to the children of Shem, and so
the Canaanites became the slaves of the Shemites for a limited period.
But to prove that it does not refer to the Negroes of North and Central
Africa, I may be allowed to produce the following reasons:--
1st. Of all the children of Ham, Canaan only is mentioned.
2nd. The prophecy was fulfilled in the descendants of Canaan, and there
is no occasion to extend it beyond the early history of the Jews, when
they took possession of the land of Canaan, and reduced its people to
servitude.
3rd. The descendants of Canaan were all white people, and the Negroes I
need not say are black. But if it be a question of colour, there are red
Indians and black Indians, who have been from unknown ages the sons of
freedom, and who, when discovered, would not and could not be reduced to
slavery. I guess the Yankees have not reduced the Indians to slavery,
(although, after robbing them of their hunting-grounds, they have in the
most Christian spirit exterminated many,) on the contrary, they are
equally free men with the Yankees, and have the same privilege of
reducing free men to slavery with their Republican neighbours. The Black
Indians, following the precept and example of the White Republicans, have
now an immense number of slaves; and in this case, it is not the more
civilized who holds his fellow man in bondage, but the less civilized,
indeed, savages. So the world is improving and progressing in the
Western Hemisphere! The Southern Ocean is peopled with many tribes as
black as Negroes. But to return to the Canaanites, they at length mixed
with the Israelites and became one people, and the relations of master
and slave were lost in equality.
4th. Many of the descendants also of Cush were white people, for he was
the father of Nimrod, who founded Babylon, and became the father of all
the Babylonians. Were the Babylonians Negroes?
5th. None of the children of Ham, but Canaan, became servants or rather
slaves to the rest of the human race in any remarkable degree, during the
early period of the Mosaic world. For,
Cush was the alleged father of the Babylonians and the Ethiopians, (the
people of Upper Egypt,) but neither of these nations were slaves to
conquerors more than any other people of that period of the world;
whilst, on the other hand, the Babylonians were great conquerors in their
day, and the Ethiopians had princes of their own even down to the days of
Solomon. If now the Abyssinians are to be considered the descendants of
the Ethiopians, we all know they are not slaves, but like the Yankee
States themselves, slave-dealers and slave-holders. The Abyssinians,
moreover, enjoyed advantages of civilization when a great portion of
Europe was overwhelmed with barbarism. So much for the Cushites and
Ethiopians, the lineal descendants of the accursed Ham!
Mizraim was the father of the Egyptians. These ancient and celebrated
people, whose country was the cradle of civilization, cannot surely be
branded as the slaves of the human race! This was also the lineal
descendant of the accursed Ham!
6th. But even the Canaanites, so far from remaining slaves, after the
alleged curse was fulfilled in them, recovered from their degradation and
rose into consequence, filling the world with their fame. The children of
Canaan were undoubtedly the founders of Tyre, whose bold navigators,
braving the ocean and the tempest, scoured and ploughed up the waters of
the Mediterranean, planting colonies everywhere, and founded Carthage!
The Carthaginians, their more renowned sons, passed the Straits of the
columns of Hercules, doubled Cape Spartel, and, some say, coasted the
entire continent of Africa, returning by the Red Sea. It is monstrous to
call such people slaves, branded by the hereditary curse of the
inebriated patriarch of mankind. In truth, of all the people of
antiquity, the accursed and enslaved race of Ham were the most free-born,
enlightened, and enterprising! Never was such a perversion of Scripture
interpretation to palliate and bolster up the systems of wickedness of
this and former days! Shall we compare the Model Republic and the
miserable and degraded nations of Brazils, Spain, and Portugal, the
present enslavers of the alleged posterity of Ham, with the once mighty
Egyptians and Carthaginians?
7th. But it may be said that Central Africa was peopled from Cush or
Ethiopia, and that this Cush, who peopled that portion of the Continent,
was the son of Ham. To this I have already replied, that the curse was
pronounced not on Cush, but on Canaan his brother, and it is arguing in a
circle to extend the subject. After all, we are not sure that Central
Africa, and the western coast, the theatre of the principal trade, was
peopled from Ethiopia. Where is the proof? And besides, Central Africa,
the _bonâ fide_ Negroland, possesses states and powerful confederacies,
whom no power in Europe or America has yet been able to subjugate to
slavery.
8th. The Africo-European slave-trade is only of extremely modern date. It
is too late to look for the fulfilment of this prophecy amongst the
European transactions of the last three or four centuries, in this and
any particular reference to Africa. But finally, up to a late period,
slavery was co-extensive with the human race, in all times, ages, and
countries. All classes and races of men were made slaves alike, without
any relation to Africa and Africans. The Greeks and Romans, if they made
slaves of Africans, did not so enslave them because they were Africans,
for these ancient people made slaves of all, and even of their own
countrymen, it being a constituent element of their society.
I have omitted purposely to question the Divine commission of the Yankee
parsons to uphold slavery as the basis of their Republic. But it is
difficult not to question the right of an incensed father, awakening from
a drunken debauch, to condemn an innocent grandson (for what we know) to
everlasting slavery and degradation.
With regard to the word Δοῦλος, _Doulos_, used in the Greek
Testament to denote either a slave or a servant, there can be no
doubt of the application of the term to both these relations of
ancient society. The word corresponds to עבד in the Hebrew, and
عبد in the Arabic, both being the same consonants, which terms are
used, according to their application, to denote both slaves and
servants. Slavery existed amongst the Jews as amongst the Greeks
and Romans, in the beginning of the Christian era; so we have
allusions to "the bond and the free," as well as "the Greeks and the
Barbarians," the former phrase distinguishing slaves and free men,
the latter, nations of arts and science from those of uncivilized or
semi-civilized people. The question is not, then, the meaning of the
term _Doulos_, or its application to slavery at the period of the
promulgation of the Christian religion; but, whether, because
slavery was not then reprobated by the teachers of Christianity, it
was not therefore a very great evil. First of all, there are many
things of ancient society not reproved or reprobated by the founders
of Christianity, which are inconvenient to, and inconsistent with,
our moral sense, and which would violate the laws of modern society.
Such are the laws and customs of usury and polygamy. No man in his
senses would attempt to establish polygamy in modern society,
because it is not prohibited and condemned by the writers of the New
Testament. To argue, therefore, that slavery is congenial with the
spirit of the Christian religion because it is not condemned by its
apostles and evangelists, is an utterly fallacious system of
reasoning. But even supposing the apostles themselves practised
slavery, and received into their communion slave-holders,
men-dealers and men-stealers, it does not therefore follow that we
should imitate them, and become men-stealers likewise. What, was
good or right for them and their state of society, may not be good
or right for us and our society. The liberties of mankind require to
be guarded in these our days by the most intense hatred, and the
broadest and clearest denunciations of slavery, in every shape and
mode of its developement. But let any people imbibe the spirit of
Christianity, and slavery cannot exist amongst them; let all nations
imbibe the spirit of Christianity, and slavery would become
immediately extinguished throughout the world.
_20th._--A fine morning; the Desert around is fair and bright, save where
the Black Mountains are casting their mysterious shades. Visited by some
Succatou merchants, amongst whom were several Touaricks of Aheer. The
Housa people and Aheer Touaricks both speak the Housa language, these
Touaricks having abandoned their Berber dialect so far as I can learn. It
is also difficult to distinguish the one people from the other when they
wear the litham. One is nearly as dark as the other, but the features of
the Touaricks are much more, and often quite in the style of Europeans. A
few of the Aheer merchants are also, I have observed, tolerably fair. How
different are the airs and consequence of these merchants, and some of
them pure Housa Negroes, from the slaves which they lead into captivity;
they talk, and laugh, and feel themselves on a level with us, whilst
their slaves are moody and silent, without confidence, and slink away
from observation. Such is the impress of slavery on men in whose veins
runs the same blood as our own. The Soudanese merchants gave me some
account of the reigning Sultans. Ali is the Sultan of Succatou, and
succeeded the famous Bello, to whom Clapperton was dispatched in his last
mission. Daboo is the Sultan of Kanou, and Ghareema, Sultan of Kashna,
but both subjected to the Succatou Sultan. Besides these cities, the
districts of Beetschee, Kaferda, Kasada, Sabongharee, Ghouber, Dell,
Yakoba and Noufee, besides other provinces, including a vast extent of
territory, are subjected to the Fullan dynasty of Succatou. But it is
extremely difficult to get correct information from these Soudanese
merchants, though dealing and travelling through all the Housa and
neighbouring countries; as to the names of the princes, they could not
recollect them. There are also frequent dethronements of the petty
princes.
_21st._--I do not go out much now, except in the evening; I grow weary of
the place. A young Aheer Touarick called. I never refuse admittance to
Aheer merchants because they are so well behaved, and apparently not
fanatical. He offered me a straight broad sword for five small dollars;
it is quite new, having the handle made in the form of a cross and of
hard wood, with a leathern scabbard. The blade was made in Europe. The
Touarick dagger hilts are also made in the shape of a cross. There is
besides a Malta cross usually cut on the bullocks-hide shields. The cross
appears to be an usual ornament of Soudan and Aheer arms. It has been
thought there is in this device of arms some vestige of the now extinct
Christianity of North Africa. The subject is curious, but we have no
means to arrive at its solution. My Aheer friend pretended his sword was
worth two slaves in Soudan; this is an exaggeration. Abdullah, the Souf
Arab, called. His brothers have brought thirty slaves from Soudan, which
are destined for the market of Constantina. One of the Governor's sons
goes to Soudan with the return of the caravan, a lad not more than ten
years of age; he is to bring back merchandize as a regular trader. A
little urchin of a Touarick, not more than nine years, came up to-day
with his mother and asked me, "Why I did not know Mahomet?" but without
waiting for a reply, set on cursing me. It is amazing how well these
youngsters have learnt this lesson, and how soon! for they never before
saw, or perhaps heard of, a Christian. The zealous mother had probably
put up her son to this pious cursing of The Christian.
[Illustration]
_22nd._--Made the tour of the oasis, and sketched a view of the town,
which is annexed. Weather extremely warm to-day--nay, hot, and in the
midst of January. What must it be in August! But the weather is far more
changeable and uncertain in Sahara than it is commonly thought to be.
Several visits from the Touaricks of Aheer. Gave one a small lock and
key, which is esteemed a great curiosity in this country. It gladdened
his heart so much, that I believe he would now go through fire and water
for me. He wanted to take me to Soudan by main force. He went away, and
returned with some hard cheese made at Aheer, little squares somewhat
smaller than Dutch tiles, which he presented in acknowledgment. I have
had but few returns for the great variety of things I have given away in
Ghat. The Medina Shereef, Khanouhen's son-in-law, scolded me:--"Ah,
Yâkob, you have done wrong to give away so much. You'll get nothing back.
This is a country of extortioners and extortion from strangers. You ought
to have come here, said a few words, and left us." This is fine talk for
the Shereef. He knows as well as I know, that this wouldn't do. A courier
arrived from Ghadames, by which I received two kind letters from Malta.
It seems a thousand years since I received a letter from a friend.
A Negress had the hardihood to call on me, begging, in the name of
Ouweek, thinking thereby to intimidate me. The bandit, however, sent a
person two or three days ago to beg of me a little tobacco. I should
certainly have sent some, had I had any left. Hateetah called, wondering
what had become of me, as I had not called on him for a few days. Gave
him another dollar, but it is the last. The Consul says there is a great
deal of fever about amongst the merchants and people, but I don't see it.
I was somewhat surprised, for I thought the town enjoyed good health. I
have reason to be thankful that it does not attack me. Apparently I'm
fever proof. In all my life I never recollect to have caught an epidemic
fever.
_23rd._--Called upon the Governor. His Excellency displayed his
hospitality by giving me zumeeta made with dates and sour milk. Took the
opportunity of asking him about the origin of the Touaricks. He pretends
they are of Arab extraction. On inquiring how they lost their language,
whilst all the Arabian tribes retained theirs, his Excellency replied,
"They have learnt Touarghee as you have learnt Arabic." This is extremely
unsatisfactory, for he could not explain from whom they learnt Touarghee.
About the history of Ghat his Excellency knows nothing. He says only, "It
is a more ancient place than Ghadames," which, however, I do not believe.
His Excellency said the news had arrived from Algeria, that the Emperor
of Morocco had united with Abdel Kader against the French, and four
districts had elected the Emir for their chief. Called on Hateetah.
Whilst there, an old lady of eighty years of age came in and got up to
dance before me in the indecorous Barbary style, and then begged money.
Seeing she had outlived her wits and took a great fancy for one of my
buttons, I cut it off and gave it her to the annoyance of Hateetah, the
Consul scolding me for my condescension.
The Governor tells me there is a mountain of considerable altitude about
two days from Ghat, in the route of Touat, from the base of which gush
out some twelve large streams. The rain this year has fallen plentifully
on these heights, and wheat and barley have been sown on the banks of the
streams. This is fact of importance in Saharan geography, more especially
as the mountain is situate in that central part of the Great Desert which
is represented on the maps as an ocean of sand, the scene of eternal
desolation! . . . . . .
Evening, whilst visiting Haj Ibrahim, who continues unusually kind to me,
came in our funny friend, the famous Aheer camel-driver, Kandarka. This
Kylouy is a great favourite with all, the Governor excepted. People
praise his undaunted courage and say, "If a troop of fifty robbers were
to attack Kandarka alone, he would still resist them." He has shown
himself very friendly to me, and says, "Write a letter to Aheer, my
Sultan, and I will take it. When you return bring me one thing--a sword,
and I will take you safely over all Soudan." He has great influence with
En-Nour, Sultan of Aheer, and any one travelling under Kandarka's
protection is sure of a good reception from En-Nour.
_24th._--A fine day, but hot. Our departure is now delayed till next
month. What a dreadful loss of time is this! I'm weary to death. I wish I
had arranged to continue to Soudan. Grown disgusted with Ghat, I am
reading what few books I have with me. Noticed more parallel customs
between Africa and the East.
"And Isaac digged again the wells of water, which they had digged in the
days of Abraham his father; for the Philistines had stopped them after
the death of Abraham: and he called their names after the names by which
his father had called them." (Gen. xxvi. 18.) The object of stopping up
the wells was to prevent the children of Abraham making use of them and
so occupying the country. The same thing is done in Sahara. When an enemy
is to be exterminated, or robbers repulsed from a particular district,
the wells are stopped up. Wells are also named by the digger of them. A
man who goes to the expense of digging out a well, if peradventure he
finds water, has the privilege of giving to it his own name. There is one
on the route from Mourzuk to Tripoli called _Mukni_ or _Beer-Mukni_, from
the great merchant who dug the well. So the name of the city of Timbuctoo
is said by some to be derived from the Berber Word _teen_, "well", and
_Buktu_, the name of the person who on its present site dug a well for
the rendezvous or casual supply of passing caravans. But this derivation
is merely conjectural.
"Take heed that thou _speak_ not to Jacob, good or bad." (Gen. xxi.
24.) The verb _speak_ (תְּדַבֵּר) is used for the verb to
_do_. The same idiom prevails amongst the Touaricks. The friendly
Touaricks always address me, "Don't be afraid, no person will _say_
(or speak) either good or bad to you." So Jabour's slave brought me
word from the Sheikh; "No person is to say anything (_do_ anything)
to you."
Dr. Wolff says, in his travels of Central Asia, the people of a strange
place always apply to his servant for information about himself. So the
Saharans apply to my Negro servant for news or information about me.
"And David sat between the two gates . . . . . and the king said, If he
be _alone_ then is tidings in his mouth . . . . . . tidings." (2 Sam.
xviii. 24, 25, 26.) All couriers in this country are sent _alone_. When
they travel through Sahara they have a camel to ride, but if there be
abundant water on the road they go on foot. Merchants pay each so much to
the courier according to their means. A courier sent from this to
Tripoli, who also returns and brings answers to the letters, will receive
altogether fifteen dollars. Touarghee couriers between this and Ghadames
go for half the sum.--"And the watchman went up to the roof over the gate
unto the wall and lifted up his eyes," &c. (part of the verses above
cited). When a spy was sent from Ghadames to watch the Shânbah and their
approaches round the country, on the eve of my departure from that
place, people went up a ruined tower, situated on a high ground, and
apparently built specially for the purpose, _to watch_ the return of the
spy. I have seen several of these watch towers in the oases of Sahara.
"And they took Absalom and cast him into a great pit in the wood, and
laid a very great heap of stones upon him." (2 Sam. xviii. 17.) When one
dies in open desert, the people lay a heap of stones over the grave, the
heap being smaller or larger according to the rank and consequence of the
individual. The mention of "a very great heap," in the words cited,
evidently denotes the royal rank of the deceased.
_25th._--My young Targhee called today as usual. Asked him abruptly,
"What he did? What was his occupation? And how the Touaricks employed
themselves?" With great simplicity, "When the _nagah_ (she-camel) is with
young and gives no milk, we come to Ghat, and eat dates and ghusub and
bread, if we can get them. When the nagah gives milk we return and drink
milk and lie down on the road side. This is all which Touaricks do." The
Touaricks are determined to feel as little of the primeval curse,--"In
the sweat of thy face shalt thou eat bread,"--as any people. The Targhee
then gave me spontaneously a bit of knowledge which I had not before
heard. He proceeded, "When I return to my house _on the road_ (or by the
caravan route), and to my wife, I don't uncover my face and go up to her
and stare boldly at my wife. No, I cover my face all over, and sit down
gently by her side, waiting till she speaks with all patience. When she
speaks, I speak, because I know then that she is willing to speak. It is
very indecent to go to your wife with your face uncovered." In fact,
generally amongst the Touaricks, the men have their faces covered and the
women their faces uncovered. The reverse of what we find in other
Mahometan countries. But also the reverse of what the native modesty of
the human mind dictates.
Atkee, the Ghadamsee Arab, who was to have been my companion to Soudan,
went off, returning to Ghadames, without paying the money which I
committed to his care for the owner of the camel's flesh, which we ate on
the route of Ghat. Atkee besides neglected to bring the money for the
half of the skin of the sheep which I purchased with him, according to
promise. These things are merest trifles, but merest trifles develop the
character of men. It is such actions of dishonesty which make one afraid
of travelling in Africa, lest we are sacrificed to the designing villany
of those who pretend most and exhibit the most officious marks of
friendship. In such a way poor Laing was entrapped and murdered. This
very Atkee, I considered the first man of the ghafalah. Zaleâ now tells
me that Atkee wished to lay on two more dollars for the things given to
Ouweek. But the Arabs, like the Cretans of old, are "all liars," and I
don't wish to make Atkee worse than he was. I am sufficiently
disappointed with him.
The Medina Shereef called, who is the most learned person in Ghat. I
showed him the Arabic Bible, which amazed and confounded him, as he
turned over its well-printed pages. He sighed, nay, literally
groaned, at the profanity of having our infidel religion translated
into the holy Arabic language. The Shereef told me Arabic would be
the language of heaven. The Jews tell us it will be _Hebrew_, (or
לשן הקדש). The Latin Church has its holy Latin, and a
_trilingual_ bible of "_Hebrew, Latin, Greek_," was said by pious
fathers of that Church, to represent "Christ crucified between two
thieves." The Hindoos have their sacred Sanscrit, and so of the
rest. The benumbed and frozen mind of the Esquimaux, amidst the fat
seals, blubber, and seas of oil in which it revels and swims, when
anticipating the joys of the polar heaven, makes the tongue
involuntarily speak in genuine Esquimauxan gibberish. It is,
however, not surprising that the language in which a people first
receives the rudiments of its religion should be greatly venerated
and acquire a peculiar sacredness. The Shereef asked me to show him
the passage where Mahomet was spoken of under the title of
Parakleit; but he kept off religious discussion, having more
delicacy than his neighbours of Ghat. Ignorance is bliss to a
Shereef of these countries. Were the Shereef to see the wonders of
Christian civilization, he would be stung to death with envy. A
gentleman once told me as the result of his experience in Barbary,
that a Mussulman who had not seen Europe was more friendly to
Christians than one who had, accounting for it on the principle of a
despicable envy.
_26th._--The weather continues warm and fine; little wind. Objects at
fifty miles' distance seem close upon you, so clear and rarefied is the
air. Berka came this morning ostensibly for eye-powders, but really for a
bit more sugar for his little grandson, the well-beloved son of his old
age.
_Sheikh Berka._--"Sala-a-a-m!"
_The writer._--"Good morning, Berka."
_Sheikh Berka._--"Medicine for my eyes."
_The writer._--"Here is some powder, you must mix it with a bowl of
water; but take care, it's poisonous."
_Sheikh Berka._--"Good God, Christian! take it back, my little son will
eat it for sugar. He gets everything and eats."
_The writer._--"Here's some sugar for him."
_Sheikh Berka._--"God Almighty bless you."
_The writer._--"How old are you, Berka?"
_Sheikh Berka._--"My mother knows, but she's gone. She's gone to God!"
Essnousee came in for eye-powders to make a solution, and fever-powders
to take with him to Soudan. Have only two or three of the latter which I
keep for myself. Gave him the last I had. He said, "You don't see the
fever, you don't visit enough, there's plenty of it in the houses."
Apparently it is common intermittent fever with some climatic variety; I
think Tertian ague.
People are more civil in the streets to-day, and the rabble has lost its
curiosity or fancy for running after us. Negroes and slaves are still
impudent, not recognizing in the Kafer their secret friend. Saw Khanouhen
in the Esh-Shelly, who called after me to come to him. Hateetah was with
him. The Prince began his satires on the Consul:--"Yâkob, who is the best
man, I or Hateetah? Have you written[92] this fellow Hateetah? All about
him? Is this the English Consul? Does your Sultan own him?" Khanouhen
pressed him so hard, that I ran off to save Hateetah's feelings, all the
people roaring with laughter, and calling me back.
Afternoon saw the Governor. His Excellency lavished his hospitality on
me. He gave me coffee, dried Soudan beef cut up into shreds, and some of
the Soudan almonds. These almonds are not fine flavoured like those of
the north, but are viscid, rancid, and bitter. Nor are they of the same
beautiful filbert-form, but of clumsy oval and double-oval shapes. The
shell is soft, and can be broken easily with the fingers. The kernel is
mostly double, and when slightly rubbed splits into halves or rather two
kernels. The dried beef is very pleasant eating, but rather too dry, the
fat and moisture being all consumed. We have heard of beef cooked in the
sun on the bastions of Malta, but this is really beef cooked in the sun.
It is an excellent provision for long journeys over The Desert. People
chew it as tobacco is chewed. Our Governor-Marabout got very familiar
this morning, and talked about his family. He called a little boy and
said to me, "Look at my little son, he's as white as you are white." The
child was indeed very fair for a young Saharan. He asked me as tabeeb, if
Christian women had more children than one, and if they went longer than
a year, which he had heard. He pretended his was a small family, and he
should like to have fifty children, which, he added, "all Sultans ought
to have;" but, for money he did not care, he wished all his children were
poor but pious marabouts. His preaching is quite contrary to his
practice. A more money-getting ambitious fellow I have not found in The
Desert. The report which I heard of the Governor of Ghat being changed
whilst at Ghadames, was a sham abdication on his part. From domestic
matters he proceeded to talk of politics. His Excellency is always
anxious to give an immense idea of the fighting qualities and numbers of
the Touaricks. He wishes me to make a favourable report of them, and his
position at Ghat, and country. He declares the warriors to muster 15,000
strong, which would give too numerous a population for the Azgher section
of Touaricks. The Haghar, and especially the Kylouy Touaricks, have an
infinitely larger population than those of Ghat. The Marabout pretends
there are some Touaricks who never saw corn or tasted bread, and others
who dress only in skins. Indeed, I saw a Touarghee from the country, as
well as The Touarick Prophet, dressed entirely in skins and tanned
leather.
His Excellency then introduced his favourite subject of the battles
between Moslems and Nazarenes for the possession of Constantinople, in
which his ancestors so valiantly fought. He said, the sword of one of his
grandfathers was laid up in the armoury of Stamboul, and submitted to me
if I thought the Turks would give it to him if he were to make the
demand. I told him to apply to the British Ambassador at the Porte,
making the thing of the consequence suited to the Marabout's taste. "No,"
he replied, "I shall go myself one day and fetch it." His Excellency then
began to extol the military forces and powers of the princes of
Africa:--"The Sultan of Timbuctoo has 100,000 fighting men! Wadai has
100,000 warriors! The Sultans of Soudan have innumerable hosts, as the
sand-grains of The Desert are innumerable!" He then asked silly questions
as to whether the Turks could beat the Christians in fighting. I told him
plainly, the Turks now learnt the art of war from the Christians, and the
latter were not only superior to them, but to all Mohammedans whatever,
Arabs or Touaricks, Kabyles, or what not, recommending his Excellency not
to credit the absurd reports propagated by foolish dervishes of The
Desert, as to how the Emperor of Morocco was conquering all the French
and other Christians. Indeed, I'm obliged to be school-master, and
geographer, and admonisher, to Sheikhs, marabouts, merchants, to all and
every body. The subject of religion was now introduced, and I found the
Governor, though a Marabout, of the first water, did not know that the
Christians read and studied the sacred books of the Jews. I told his
Excellency, Christian Marabouts must read and study the sacred books of
all religions, and Christian talebs frequently read the Koran to acquire
a knowledge of classic Arabic. This information greatly amazed the
Governor. I cannot, however, report more of his conversation, which would
be endless. I sent him on my return the Arabic Bible, which the Shereef
had told him I had with me.
Spent the evening with Haj Ibrahim. The Haj surprised me by saying, "All
my slaves, even the youngest of not more than four or five years' old,
must walk to Tripoli as they have walked from Kanou to Ghat." I found
Kandarka with him. The camel-driver is a right-jolly fellow, quite a new
species of being from the Touaricks of Ghat. A great deal of merry
laughing and grinning Negro feeling is in his composition. But, with all
his fun, he is a most determined man. He is about to convey some of the
Haj's merchandize to Kanou, as being the bravest and most trust-worthy of
all the Aheer camel-drivers.
_27th._--I'm out of my reckonings with the Moors by some mistake or
other, of them or me, for I'm Monday, and they're Tuesday. Their month
and our month, like our respective religions, is also in continual
collision, their month being lunar, not solar. The weather is very warm.
Am exceedingly tired of remaining in Ghat; always regretting I did not
determine to go to Soudan. Merchants are daily leaving in small caravans,
not large caravans, which is a proof of the security of the routes, and
the word of the Touarghee Sheikh is "one" word; "The routes are all in
peace," they say. Walked out with a very large stick, which frightened
the Ghatee boys, who all thought it was for them, on account of their
former sauciness. Was surprised at the Medina Shereef asking me to lend
(give) him fifteen dollars to go to Tripoli. I promised very foolishly to
give him his provisions to Tripoli, in the event of his proceeding with
our caravan. What people for begging are these! The Shereef had just been
scolding me for giving so much to these importunates. Although their
houses are full of stores and money, they will still beg, and beg, and
beg . . . . beg . . . beg. . . But this evening, at Haj Ibrahim's, we had
a transcendant specimen of begging. The beggar was no less a personage
than The Giant. I may remind the reader, The Giant is the son of Berka's
sister, and is head of the tribe at Berka's death. The Giant therefore
came to demand backsheesh, as being the lineal successor of Berka, who
was Haj Ibrahim's protector. Haj Ibrahim observed:--"I have given Berka
twenty dollars, and some other presents, and I cannot give any thing to
his oulad ('sons.')" The Giant would hear none of this, insisted upon a
present for himself, and swore by all the sacred names of the Deity,
frequently using his favourite oath, "Allah Akbar!" After an hour's
debating, it was agreed that, for the future, Berka, if he lived till
another year, (for the aged chieftain is "tottering o'er the grave,")
should have a smaller present, and the portion subtracted should be given
to The Giant. But this is cutting the blanket at one end, to sew the
piece on the other, for the sons and nephews of Berka now share the
presents amongst them. His Giantship was very condescending to me, though
savage enough with the merchant. He laughed and joked, and "grinned a
ghastly smile," and asked me, why I did not go into the public square and
see all the people, thinking my not going out more showed a want of
confidence in the Touaricks. Want of confidence in a Touarick is the most
serious insult you can offer to him. So Dr. Oudney properly records of
Hateetah, and says, "he was indignant at the feelings which the people of
Mourzuk had against the Touaricks--the Touaricks who pride themselves in
having one word, and performing what they promise." But Hateetah has
since become an old man, and, with the usual prudence of age, recommends
me not to go much about amongst the people. "Something unpleasant might
happen," he says, "for which all the Sheikhs would be sorry." The Giant
said to me, "Come, you Christian, I shall sell you a wife of the Shânbah
women. Stop here till I come back."
A most affecting incident was related to me by Mustapha. Two of his
slaves quarrelled, and last night, whilst one was fast asleep, the other
went stealthily and fetched a shovelful of burning wood ashes, and poured
them over the sleeping slave's face, tongue, and neck! He is suffering
sadly, and Mustapha has called for medicine. So act these poor
creatures, the victims of a common misfortune. How cruel is man to his
brother! In all situations, man is his own enemy! This incident reminds
me of what Colonel Keatinge relates of the unfortunate Jews in Morocco.
Although the Jews are very badly treated in that empire, and all suffer
great indignities, yet, to increase their own misfortunes, and by their
own hands, one Jew has actually been known to purchase from the Sultan
the right, the privilege of torturing another Jew. The speculation, adds
the Colonel, was considered "a good one," because, if no pecuniary
advantage followed, the pleasure of inflicting the torture was certain.
The privilege of bidding for himself, or buying himself from the torture,
was the only one allowed the victim on such horrible occasions! Some
people have pretended that there is a limit to human degradation; but
there is always a lower depth--and a still lower depth. Not death itself
limits this sort of degradation--the tomb of the unfortunate Morocco Jew
is defiled--and his name and faith furnishes, unendingly, the "by-words"
of the curse of the Moor! On the late massacre of the Jews at Mogador,
neither the Earl of Aberdeen nor Monsieur Guizot, condescended to
remonstrate to the Moorish Emperor; nor did their co-religionists of
France and England attempt (that I have heard of) to excite their
Governments on behalf of the plundered and houseless Maroquine Jews . . .
How long are these things to last? . . . Till doomsday? . . . But did not
Jupiter give Pandora the box with hope at the bottom? . . . To be
serious, would not a million or two of the Rothschilds be well spent in
buying the freedom of the Morocco Jews? Could a patriotic Jew do any
thing which, in the last moment of his life, would produce more and such
satisfactory reflections? It is to be hoped that the patriotic Jews of
Europe are not like some foolish Christians who wish to continue the
oppression of the Jews in order to fulfil the prophecies, as if God could
not take care of his own veracity! But these sottish Christians had
better mind what they are about, in contributing to the continued
oppression of the Jews, and preventing their emancipation, because,
whatever may be the duration of the prophetic curse upon the Jews, God
will not, cannot hold the contributors to their oppression guiltless, no
more than he did the Babylonian princes who first carried away the Jews
into captivity.
_28th._--Distributed to the Soudanese merchants solution for the eyes.
This evening Haj Ibrahim's slaves sung and played together in the
court-yard. They consist of girls and boys, and young women. They sung in
choruses, one first repeating a line or a verse in the style of the
ancient Greeks. Their voices are not very melodious, and they remind me
of the responses of a charity school at church. Still it is grateful to
one's feelings to witness how pitying is God to these poor things, in
giving them such happy hearts in the early days of their bondage!
Kandarka was here, the same merry-hearted fellow as before. Providence
has compensated Africa for the wrongs inflicted by her enemies, in giving
her children a happy and contented disposition.
_29th._--A fine morning; weather warm, cold seems to have left us
altogether. I have discussed the "vexed question," with the Soudanese and
Saharan merchants, as to how the ostrich is hunted and caught. In Soudan
the ostrich is snared by small cords, the bird getting its legs into the
nooses. The trap is a quantity of herbage laid over the cordage. Here the
Negro waits for his rich feathery booty, and draws the cordage as soon as
their feet are in the noose. Others throw stones, sticks, and lances, at
the ostrich; others shoot them. But in Sahara, and in what is called the
edge of The Desert, the ostrich is simply ridden down by the mounted Arab
during the great heats of summer. The ostrich, though a tenant of the
burning Sahara, cannot run well for any length of time during the summer,
and so becomes the prey of the Arab, whose horse bears heat better. In
and about Wadnoun, ostriches are hunted with what is called the Desert
horse, which is a horse living chiefly on milk, and which has a power of
endurance the most extraordinary. This agrees with Porret, who says, "the
ostriches can only be taken by tiring them down." But he does not mention
the summer. Riley says the ostrich is driven before the wind, and Jackson
against the wind, in being hunted. Captain Lyon says, "it is during the
breeding season the greatest number of ostriches are caught, the Arabs
shooting the old ones on their nests." The Sahara is a world of itself,
peopled with a variety of hunters, who will each hunt in the manner he
likes best. I may add, as I have often alluded to Biblical matters, the
story of the ostrich forsaking her eggs, and leaving them to be hatched
in the sun, is not correct. Merchants often questioned me as to what we
did with ostrich feathers, people making no particular use of them in
Sahara. When I told them our ladies adorned their heads with ostrich
feathers, they laughed heartily, adding, "How ridiculous!" We laugh at
their sable beauties adorning their necks and bosoms with trumpery
glass-beads, and they laugh at our red and white beauties adorning their
heads with ostrich feathers. The Chinese have their peacock's feather as
a set-off against our button-hole ribbon; "Ainsi va le monde." One of the
Aheer Touaricks, who, unlike my Ghat friends, return presents, brought me
to-day a damaged ostrich skin and feathers. Being quite out of pens, and
not able to persuade the Tripolines to send me up a few quills, I cut out
several ostrich quills, and had the pleasure, for the first time in my
life, of writing with an ostrich pen. I cut several, and amused and
satirized myself by writing in my journal with one quill, "James
Richardson has much to learn;" with another quill, "Richardson, James,
must take care of his health," &c., "Yâkob Richardson was an egregious
ass to come into The Desert," &c., &c. These quills are very firm, if not
fine and flexible, and it is a good substitute in The Desert for "the
grey goose quill." I was so delighted with this unexpected supply of
pens, that I offered the Touarghee of Aheer another present, but he
resolutely refused it, adding, "I wish to show you that a Touarick of
Aheer can be grateful, and do a kindness to a stranger, without eating
him up." This was a tall man, of fair complexion, but pitted with the
small-pox, of middle age, and called Mohammed. He was one of the best
specimens of Aheer Touaricks, and always said to me, "Come to our
country. You will walk about the streets without being molested by any
one. We never saw a Christian in our country, and we wish to see one."
Evening, a ghafalah from Aheer has arrived, bringing sixty camel-loads of
senna, and ten of elephants' teeth. A courier is also come from Touat,
with the intelligence that the Shânbah, instead of fleeing away from the
threatened attack of the Touaricks, had boldly appeared on the Touarick
territory, in the route of Touat and Ghadames, having a force of 1200
mounted men. The Touaricks are at last alarmed, and dispatching
messengers through all their districts, to give intelligence of the
arrival of the enemy. I'm afraid the Touaricks have been making too sure
of their approaching success. A messenger has been sent after the last
Ghadamsee ghafalah which left here. Great excitement prevails in the
town, and Jabour and Khanouhen are preparing to leave for their
districts, where the levies of troops are collecting. A portion of the
Tripoline ghafalah is stopped a few hours from this, on account of three
of the camels running away during the night. The camel is by no means so
stupid as it looks, and knows exactly when it is about to commence a long
journey over The Desert. The three camels could not withstand the
temptation of the herbage in the wady, and started off, and will not be
found for days. Fulness of food as well as hunger makes animals savage.
One of our camels whilst grazing bit a slave, and has nearly killed him.
This, however, rarely happens; the camel is generally docile, if not
harmless.
The Touaricks belonging to Berka have just paid Christians a very high
compliment, but at my expense. I promised some more sugar to Berka if I
could get any from Haj Ibrahim. The Sheikh sent twice for the sugar, and
yesterday, when some of his people visited the merchant, they said to
him, "Where is the sugar of The Christian? It is not right for Yâkob to
treat us thus. Christians never lie." A Christian tourist must never
follow the example of a Mahometan in this country, that is, of always
promising and never refusing, because it is disagreeable to refuse. In
the above case, however, my promise was quite conditional, on Haj
Ibrahim's having sugar. Nevertheless, there is happily an opinion
prevalent in North Africa, that Christians, and especially English
Christians, have but "one word." Let all of us British tourists try to
keep up this high character.
_30th._--A little colder this morning, and foggy. The senna ghafalah
will detain us three days more. Our camels are come up from the
grazing districts; my nagah looks much better. Jabour called this
morning to bid me farewell, before departing to his country house.
The Sheikh leaves this evening. Ashamed of the small present I made
him on my arrival, I apologized, and begged him to accept of the
only razor I had, which being quite new, and very large and
fine-looking, exceedingly pleased the Sheikh. We had together a good
deal of the most friendly conversation. Jabour promises, on my
return, to conduct me _en route_ for Timbuctoo, and confide me to
the care of some of his trustworthy followers. He will conduct me by
the south-western route, which is stated to be forty-five days'
journey on M. Carette's map. But the Sheikh tells me it is only
thirty days, or less. This route is intersected by many mountains,
the height of which is so great, that the valleys are, for Sahara,
perceptibly cold. These heights attract the clouds and condense them
into rain, and the rocky region is full of beautiful springs and
foaming cascades, of eternal freshness. There is, however, the
dreaded plain of _Tenezrouft_ (تنزروفت) to be traversed, eight
days without water for man, or herbage for camels. This is the
grand difficulty in getting to Timbuctoo from the north. The Sheikh
went so far as to insure my safety to Timbuctoo and back. He then
observed, "All the people from Tripoli are under my protection, all
Christians who come that way. Tell your countrymen they have nothing
to fear in that route; tell them to come in peace." He continued,
"Why, I observe you writing Arabic, why don't you believe in our
books?" I answered, "We have our prophet, who is Jesus; but all
Christians believe that 'God is one,' that 'God is the most
merciful,' (ربّ واحد--الله الرحمان الرحيم)" citing this Arabic.
He then shook hands most cordially with me, and we parted (for
ever?). I always looked upon this good and just man as the _bonâ
fide_ friend, not only of me and Christians, but of all strangers,
visiting Ghat, whatsoever. A little while after he sent me, by one
of his people, a small present of a Touarghee travelling bag, made
of coarse-dressed leather. This is my first present from a Touarghee
Sheikh, and I shall keep it as long as I can.
As soon as Jabour left, Hateetah came in, but in a very different mood.
Somebody had told him I had given the razor to Jabour, and he was also
annoyed at seeing the present from Jabour, of whom he is, as of all the
other Sheikhs, very jealous. Hateetah now vented his rage against Haj
Ibrahim, for only giving him a turban-band. He swore solemnly he would
cut the merchant's throat on the road if he did not give him five or ten
dollars. I laughed at this petulant sally, and said, "Yes, cut his
throat; you will do better than Ouweek." This was too much for Hateetah,
who was trying, but apparently unable, to work himself up into a
passion, and he couldn't help breaking down; so taking me by the hand, he
said, "Do you believe me?" He was in hopes I would go and report this
mock-furious speech to Haj Ibrahim, but I was determined I would not
interfere. He then abused the route of Fezzan, and said it was full of
banditti. Of this also I took no notice.
One of my most curious acquaintances is an old Touatee, established in
Ghat as a trader many years. He comes frequently to barter with me,
bringing bits of cheese and dried meat. He will never let go his wares
until he gets the equivalent fast in his hands. But he has no prejudice
against Christians. He often recommends to me the sable beauties of Ghat,
but I always reply, "This is prohibited to Christians." He is very much
puzzled to know what I write about, and says, "Don't write anything
against me."
Spent the evening with Haj Ibrahim. The senna, which was formerly only
four and a half dollars the cantar, is now six, at which price the
merchant bought twenty camel-loads to-day. Kandarka came in, and this
funny fellow, on seeing me, immediately cried out, "Saif zain," "wahad,"
which, being interpreted literally, means, "A fine sword!" "one!" but
with a more enlarged interpretation and paraphrase, means, "Bring me a
fine sword when you come back, a sword which will kill a man with one
stroke." After repeating this twenty times and suiting the action to the
word, the Aheer camel-driver set to and caricatured the Touaricks of Ghat
in general, and the Sultan Shafou in particular. His topic was the
Shânbah war, the everlasting theme now in Ghat. The camel-driver mimicked
and satirized the aged Sultan by taking up a walking-stick and walking
in a stooping posture, leaning on the staff, begging from door to door,
knocking at the door of the room in which we were sitting, slipping down
the wrapper from his mouth, which the Touaricks do when they attempt to
speak in earnest, and was to show the importunity of the begging Sultan.
This drama was performed to denote the general poverty of the Ghat
Touaricks, as compared with the rich Touaricks of Aheer. The Aheer
comedian then caricatured all the Touaricks together, by shaking his
hands and body as if a tremor was passing through his limbs; he then fell
at full length on the floor, as if dead. In this way the comic
camel-driver ridiculed the poverty and pusillanimity of Ghat Touaricks.
He convulsed all the Moors and Arabs with laughter. In fact, he hit off
the objects of his satire as well as some of our best comedians. And from
what I can learn in town, it would appear the pride of Khanouhen is
humbled before the threatening aspect of the war. Made Kandarka a present
of a razor which I purchased of Haj Ibrahim. He took it up and exclaimed,
"Saif zain, wahad, I'll unman all the Touaricks with this. Who's
Khanouhen? (raising himself up in a boasting position.) Who's
Jabour?--only a Marabout. Who's Hateetah?--a whimpering slave-girl! What
is Berka?--soon to be coffined? Shafou! Come, I'll give thee, poor
Sultan, a little bit of bread. As to that tall fellow (the Giant),
there's no camel big enough to carry him. He'll fall down on the road and
rot like a dog." This is amply sufficient to show that satire is not an
European monopoly, but grows indigenous to The Desert. I asked the
Governor what he should do if the Shânbah should come up against Ghat,
recommending him to secure his doors well and prepare for defence. He
replied, "I'm a Marabout." But this character would not screen him from
the shot of the Shânbah matchlocks. Of course, there's not a bit of
ordnance in The Sahara. I don't recollect seeing a single piece of cannon
at the Turkish fortified places of Mourzuk, or Sockna, or Bonjem.
_31st._--Took a walk to see the Governor. He was very civil, and I
begin to think more of his talent. His Excellency was very busy in
weighing gold. He divided it into halves, into thirds, into
quarters, and weighed it all ways, and separately, with much skill.
This gold was brought yesterday from Touat by some Touateen,
originally brought from Timbuctoo, there being no gold or precious
metals in this part of Sahara. People pretend, however, there is
coal in the route between Ghat and Touat. But were it found there
ever so plentifully, it would not pay the carriage to the coast. The
Marabout merchant next unpacked two camels, laden with heiks or
barracans, with presents of tobacco and shoes (Morocco), for himself
and his family. These were sent from his relatives in Ain Salah. On
one of the packages was written in Arabic, "To our brother, the
Marabout, God bless him." In this unpacking, all his family were
employed for a couple of hours as busy as bees. The Governor
afterwards gave us coffee, and asked me to examine the head of one
of his children. He had heard from the merchants of Ghadames how I
had examined the heads of the servants of Rais Mustapha. This child
could not walk, having no strength in his limbs. The brain was
pushed backwards and forwards, very flat on the sides, and sharp at
the top of the head, leaving a very miserable portion in the
central regions. The entire nervous system was evidently deranged.
The Governor had no difficulty in crediting my power of divination
through phrenology, believing, like other Moors, that we Christians
have familiar conversation with the Devil, by which we acquire our
superiority of knowledge over them, the Faithful. His Excellency, on
taking leave, gave me some Touat dates, which are hard but extremely
sweet. This species is called _Tenakor_. The dates of Warklah and
Souf are also very sweet. One of the Touatee asked me, if I would go
to Timbuctoo. I replied, "I'm afraid." "You are right," he said,
"for there's no Sultan there, everybody does as he likes, all men
are equal." Certainly a powerful Sultan would be of advantage in The
Sahara, for a traveller would then have but one master to
conciliate, now he has ten thousand masters to propitiate. People in
quarrelling say, "You must not do this (or that), for you are in a
_Blad Sheikh_" (a country where there is a constituted authority).
Liberty is a good thing, nothing is better; but there must be with
it morality. Without morality, liberty is only liberty to do
mischief. On my return home, Hateetah called. The first word he
uttered was, "I'm at war with Haj Ibrahim." "Ah," I replied, "you
must cut his throat, he's a great rascal." Hateetah dropped his
complaint at once, and observed, "Patience; all the Touaricks leave
here to-morrow to go against the Shânbah, I only shall remain to go
with you." He informed me the place of rendezvous is Dēdā, or Dēdē,
three or four days westward from Ghat. Shafou and Khanouhen are
there, and an immense congregation of all the tribes is sitting in
council and debate. Shafou has sent a message to allow Hateetah to
go with me to Fezzan. All the mahrys are in urgent request for the
war, and Khanouhen has prohibited the Touaricks from engaging their
camels for the carriage of merchandize. After all it appears there
is a strong government in The Desert. One of the questions debated
is, "Whether they shall attack the Haghar tribes, subjected to the
Sultan Bassa, if they (the Haghar) give an asylum to the Shânbah."
The Touat people wish the Azgher and Haghar tribes to unite for the
extermination of the robbers, who injure the commerce of all this
part of Sahara. In the evening saw Haj Ibrahim. Kandarka came in:
"Saif zain, wahad," he bawled out as usual. He entered into a minute
description of the kind of sword he wished, one that would bend and
was as elastic as a cane.
FOOTNOTES:
[92] When you make a drawing, they say "Write" a drawing, or
"Write" a man, instead of draw a man.