along which you cannot proceed mounted, and if weak, you will in
vain attempt to walk.[13] These mountains are the strong holds
of the Noubas, and among them the inhabitants of the districts
bordering on the Moslim country take refuge. A few date trees,
and some poor fields are found on the islands. The principal food
of the inhabitants is fish, with the fat of which they anoint
their bodies. The district belongs to the territory of Merys;
and is governed by the Lord of the Mountain. The garrison in the
Upper Maks is so rigorously governed by an officer named by the
great chief of Nouba, that when the great chief himself passes that
way, the governor stands by his side, and prevents the people from
applying to him, until they have recourse to his son, or his vizier,
or inferior officers.[14]
No money or dinars are here current: these are only used in
traffic with the Moslims below the cataracts; above them they are
unacquainted with buying or selling. Their trade is limited to mutual
exchanges of cattle, slaves, camels, iron and grain. No one passes
onward without the king’s permission; disobedience to this order
is punished with death. On account of this system of prohibition,
no intelligence is ever communicated of their movements, and the
soldiers attack the Bedouins of the country and others without any
previous alarm. In this part of the Nile is found the Sembad,[15]
which is used in cutting precious stones. The natives dive for it,
and easily distinguish it from other stones; but in case of doubt
they blow upon it, and the genuine Sembad is immediately covered
with moisture.
Between this post and the city of Say, are some cataracts. Say is the
last place where they are found. It is the residence of a Bishop,
and it contains an ancient ruin.[16] Then follows the district of
_Saklouda_, which means “The Seven Governors.”[17] The soil
resembles that of the district bordering upon the Muslim country,
in its alternate width and contraction: as well as in its producing
dates and grapes of different sorts, and the tree _Mokel_. There
are likewise some cotton trees, from the produce of which they make
coarse shirts—and some olive trees. The governor of this district
is subjected to the great chief, and has some minor chiefs under
him. Here lies the castle of _Astanoun_, where the third cataract
begins. This is the most difficult and longest of them all, because
the mountain on the east projects far into the river. The water is
here precipitated through three gates or passes, and when the water
is low, through two. It makes a powerful noise, and the spectator is
astonished at seeing it curl down from the top of the mountain. To
the south of it is a bed of stones in the river, three baryd[18] in
length as far as the city of Yosto,[19] which is the last of Merys,
and the beginning of the country of Mokra. From this place to the
frontiers of the Moslim country, the inhabitants speak the Merysy
language; and this is the best district belonging to their king.
Then follows the district of Bakou,[20] which means “The Wonder,”
and derives its name from its beauty. I have seen no where on
the Nile more extended banks: the river flows from east to west;
the country is nearly five days journey in breadth; there are many
islands, between which flow the branches of the river through a
fertile soil where are cities, touching each other, consisting of
fine buildings. Here also are pigeon-houses.[21] Plenty of cattle and
flocks are found here, which form the principal stock of provisions
for the towns of Nouba. Among the birds of this country are the
Taghtit, the Nouby[22] parrots, and others of equal beauty. The great
chief makes this province his principal residence. “I was once,”
says Selim el Assouany, “in company with this chief, and we passed
along narrow canals shaded by trees growing on both banks. It is
said that crocodiles never hurt people in this country, and I have
seen persons swim across many of the branches of the river.”[23]
Next follows Sefdykal,[24] a district of narrow banks, similar
to the lower end of the country. Here are fine islands, and at
the distance of less than two days journey, about thirty cities,
containing good buildings, with churches and monasteries. Here grow
dates and vines; there are gardens and fields, with large meadows,
in which live camels of a reddish colour and noble race. The
great chief frequently comes here, because, on the south, this
district borders upon Dóngola, their (principal) city and seat of
government. From Dóngola to Assouan are fifty days journey.[25]
Ibn Selim then continues to describe Dóngola, and says, that they
make the ceilings of their sitting rooms of the wood of the Sant and
Sadj trees,[26] the latter of which are brought down by the Nile in
large smoothed beams, but nobody knows from whence they come. “I
have myself,” says Selim, “seen traces of an Arabic origin[27]
on several of them.” The distance from Dóngola to the nearest
limits of Aloa, is greater than that from Dóngola to Assouan.[28]
The number of cities, and villages, and islands, and cattle, and
date-trees, and Mokel trees, and fields, and vine plantations, met
with in this district, is double of what is on the side towards
the Moslim dominions. In these parts are large islands, several
days in length, mountains inhabited by wild beasts and lions, and
tracts where the traveller is liable to suffer from thirst. The Nile
takes a turn for many days in the direction from sun rise to sun
set, and the person who ascends travels in the same direction as
the one who descends the river.[29] It is in these quarters that
the turnings of the Nile lead towards the mines called Shenka,
at a place named Shenkyr,[30] from whence issued El Aoury, who
conquered these countries, till he met his ultimate fate. Many
hippopotami are found here. From these parts are roads leading to
Souakin, and Nadha,[31] and Dahlak, and the islands of the sea,
whither those of Beni Omeya who escaped, fled, and thence crossed
over into Nubia.[32] People of Bedja, also called Zenafedj, dwell
here, who emigrated in ancient times into the country of Nouba,
and settled there. They pasture alone by themselves, have their own
language, and do not intermix with the Noubas, nor do they live in
their villages; but they have a chief appointed by the Noubas.
_Description by Selim el Assouany of the Branches of the Nile
in the Country of Aloa, and of the People who live on their Banks._
It is to be noticed that the Noubas and the Mokras are two different
races, with two different languages,[33] and both living on the
Nile. The Noubas are the Merys who border on the Moslemin country,
and from their frontier to Assouan is a distance of five miles.[34]
It is said that Salha, the forefather of the Noubas, and Mokry,
the forefather of the Mokras, were natives of Yemen; and likewise,
that the Noubas and Mokry are descended from Hemyar. The greater
part of the genealogists state them to be the descendants of Ham,
the son of Noah. Before the Christian creed, the Noubas and Mokras
were often at war with each other. The first place of Mokra[35]
is the city of Tafa,[36] one day’s journey from Assouan, and the
city of their king is Bedjrash, less than ten days journey from
Assouan. It is said that Moses (may God’s mercy be with him!) made
a hostile incursion into this country, before he received the call
as a prophet in the time of Pharao, and destroyed Tafa. They were
then Sabeans, adoring stars, to which they had erected idols. After
this all the Noubas and Mokras became Christians, and the city of
Dóngola is (or became) the seat of their government.
The first place of the country of Aloa is Aboale,[37] a city on
the eastern shore of the Nile. The governor who presides over this
district is called Rahwah, and is dependant on the chief of Aloa.
In these parts the Nile has seven branches; one of them is a river
coming from the east, the water of which is muddy, and it dries up in
summer-time, so that its bed is inhabited; but at the period of the
rising of the Nile, the water again rises out of it; the tanks are
replenished; the rains and torrents spread over the whole country,
and the Nile then reaches its utmost height.[38] It is reported,
that the upper end of this river is a very large spring coming from
the mountain.
The Nubian historian[39] then says, “Semyoun (i. e. Simon), the
reigning chief of Aloa, told me that a fish is found in the bed of
this river without scales, and of a species that is not seen in the
Nile. They dig to the depth of three or four feet, in order to take
it.[40] On this river dwells a race of mixed origin, of Aloa and
of Bedja, called Deyhyoun, and another race called Nara,[41] from
whom the species of pigeons called Narein[42] are obtained. Further
the country of Habesh begins.
A second branch of the Nile is the White Nile (Nil el Abyadh),
a river coming from the western parts, of a deep white colour like
milk. “I have enquired,” continues Selym, “of Moggrebyns, who
have travelled in Soudan, respecting the Nile of their country, and
its colour, and they stated, that it rises in mountains of sand,
and that it collects in Soudan into large seas;[43] that it is
unknown where it afterwards flows to; and that its colour is not
white. Both sides of the Nil el Abyadh are inhabited.
Another branch of the Nile is the Green Nile (Nil el Akhdar),
a river coming from the south, somewhat towards the east.[44] Its
waters are of a deep green colour, and so clear that the fish can
be seen at the bottom of it. The taste of its water is different
from that of the Nile, and he who drinks of it soon becomes thirsty
again. The fish in the two rivers are the same, but their taste is
different. In the time of high water, the Green Nile carries down
the woods Sadj, and Bekam,[45] and Kena,[46] and a wood, the smell
of which resembles incense, and large beams of wood of which helms
of ships are made. This last mentioned wood grows likewise on the
banks of this river, and it is said that the aloe wood is also met
with there. I have myself, says Selim el Assouany, seen signs of
Arabic origin on several beams of Sadj, floated down in the time
of high water. These two rivers, the White and the Green, unite at
the capital of Aloa, and retain their respective colours for nearly
one day’s journey, after which their waters mix, and their waves
furiously combat with each other.” “I was informed,” adds
Selim, “by some body who had taken (water from) the White river,
and emptied it into the Green river, that it fell like milk, and
that it was an hour before the waters mixed.
An island is inclosed between these two rivers, the upper end of
which is unknown, as is likewise the upper extremity of these two
rivers, on account of the fear which the inhabitants entertain of
each other; for there are many powerful nations in the island. I
was told that some chief of Aloa once travelled for the purpose of
finding the extremity of the island, but after several years could
not reach it; and that on its southern side dwells a people who
live, together with their cattle, in the day time in houses under
the earth, like cellars or caverns,[47] on account of the sun’s
heat, and who go out to pasture by night-time; and that there are
likewise people going entirely naked.[48]
The other _four rivers_ come likewise from the southwards, somewhat
towards the east, all at the same time,[49] nor is their extremity
known. They are less broad than the White and Green rivers, and
have fewer side channels and islands.[50] All the four rivers empty
themselves into the Green river, as does also the first mentioned,
after which they unite with the White river.[51] They (i. e. their
banks) are all inhabited and cultivated; they are navigated by ships
and other vessels. One of them in its passage, comes from the country
of Habesh. I made many enquiries concerning these rivers,” adds
Selym, “and traced them from nation to nation; but I found no
person who could say that he had reached their extremity, and the
final information of those who spoke on the authority of others,
shewed that there were desert countries (on the extremity of them)
and that the rivers floated down, in the time of high water, wrecks
of ships, and doors, and other similar things, which appears to
afford a proof, that there are cultivated districts beyond these
deserted countries. As to the rise of the Nile, it is agreed by
all, that it is occasioned by rains; and that in all the countries
forming Egypt, and the two Sayds, and Assouan, and Nouba, and Aloa,
and the countries above, the rise happens at the same time. I
observed, however, that the river rose at Assouan before it rose
at Kous. If the rains are copious in the upper countries, and the
torrents descend, it then becomes known that it will be a year of
good inundation; and if, on the contrary, the rains are partial,
a season of drought ensues.”[52]
Selym adds, “persons who have travelled to the country of
Zendj,[53] informed me of the route in the Indian sea to the
northern Zendj: they keep along the coast on the eastern side
of the island of Egypt (i. e. of Africa), until they arrive at a
place called Ras Hofra,[54] which they hold to be the extremity of
the island of Egypt;[55] they wait there for the appearance of a
constellation, by which to direct their course, and then take their
course westward,[56] after which they again turn northward,[57]
so as to have the north in their face, until they reach a tribe
of Zendj, where lies the town of their chief. From thence they
turn towards Djidda in their prayers. Some of these four rivers,
says Selym, come from the country of Zendj, because the Zendj wood
is floated down by them.
Souba[58] is the residence of the chief of Aloa;[59] it lies to the
east of the great island, on its northern side, and between the White
and the Green rivers, near their confluence. Eastwards of that city
is the river which dries up, and whose bed is then inhabited. The
city contains handsome edifices and extensive dwellings, and churches
full of gold, and gardens, and inns,[60] where Moslims live. The
chief of Aloa is a greater person than the chief of Mokra; he has
a stronger army than the latter, and his country is more extensive
and more fertile. Date trees and vineyards are scarce there; the
most common grain is the white Dhourra, which is like rice, and of
it they make their bread and their Mozer.[61] Flesh they have in
great plenty from the quantity of cattle and the excellence of the
meadows, which are of such extent, that several days journeys are
required to reach the mountains.[62] Their horses are of a noble
race, and their camels are the reddish coloured species of Arabia;
their religion is that of the Jacobite Christians, and their Bishops
are named by the chief of Alexandria, as are those of the Noubas.[63]
Their books (i. e. their sacred books) are in the Greek tongue,
which they translate into their own language. The understanding
of these people is inferior to that of the Noubas.[64] Their king
reduces to slavery whomsoever he chooses of his subjects, whether
they have committed a crime or not; nor do they object to this
practice; on the contrary, they prostrate themselves before him,
in submission, and never oppose any of the hateful orders with which
they are oppressed; but exclaim “Long live the king, and may his
will be done!” The king wears a crown of gold, for there is plenty
of gold in his dominions.[65] One of the curiosities of his country
is, that in the great island between the two rivers, lives a nation
of the name of Koroma,[66] or Kersa, possessing a wide district
which is cultivated by means of the Nile and the rains. When the
time of sowing arrives, every one of these people issues into the
fields with seed for sowing. He draws lines proportionate in size
to the quantity of his seed, and sows a little in each of the four
corners, placing the principal seed in the midst of the square,
and by its side some Mozer (or Bouza), and then retires. The next
morning he finds that the seed he had heaped up has been sown all
over the square, and that the Mozer has been drank. At harvest time
he cuts a little of the corn, and carries it to the place in which
he wishes to deposit it, again placing some Mozer by its side,
and goes away: he afterwards finds the whole harvest completed,
and the corn heaped up in its proper place. If he wants to thrash
and to winnow the corn, the same thing is done. If any one wishing
to clear in like manner the field of wild herbs makes a mistake,
and pulls out some of the good seed, he finds, on the following
morning, the whole of the seed pulled out. In the parts where this
practice prevails are large and extensive provinces, of two months
travelling in length and breadth; every where the time of sowing
is the same. The supply of corn for the city of Aloa, and for their
chief, comes from these parts; they send their ships to load there,
and sometimes war breaks out between them. Selym affirms that the
above story is true, and publicly known amongst the people of Aloa
and Nouba, and that the Moslim merchants who travel through this
country never entertain the least doubt of it. Were it not, he adds,
for the celebrity and notoriety of this fact, which it would be wrong
to condescend to imitate, I should never have mentioned any thing
about it, on account of its filthiness. The neighbouring people
believe that it is done by demons, who appear to some of them,
and serve them, by means of stones that ensure their obedience, and
that the clouds and rain are at their command. The Nouba governor
of Mokra told me also, that when it rains in the mountains, they
gather fish on the ground; and when I asked him about their species,
he answered, that they were small, with red tails.
I have seen, continues Selym, many different races of the people
above mentioned, the greater part of whom acknowledge the existence
of the Almighty God, but associate with him the sun, moon, and
stars. Others do not know God, and adore the sun and fire, and
others adore whatever they hold particularly beautiful of trees
or of animals. Selym adds, that he had seen a man in the audience
chamber of the chief of Mokra, and had asked him about his country;
he replied, that it was three months journey from the Nile. When
questioned about his religion, he said, “My God, and thy God,
and the God of the universe, and of men, is all one.” When asked
where God lived, he answered, “in heaven;” and again declared
the unity of the Almighty. He related, that when the rains tarried,
or plagues and pestilence visited them or their cattle, they ascended
the mountain to pray to the Almighty, who forthwith granted their
prayers, and fulfilled their demands before they descended. Selym
then asked the man whether God had ever sent them a prophet, and was
answered in the negative; whereupon he related to him the missions
of Moses, and Jesus, and Mohammed (God’s mercy and peace be with
them!) and the miracles which they were permitted to perform. The
man then replied, “if they have really done this, truth is with
them; and if they have done these miracles,” he afterwards said,
“I believe in them.”
The author (Makrizi) having given these copious extracts from
Selym el Assouany, now resumes his own narrative, and says: The
sons of Kenz el Doula conquered Nouba, and took possession of it
in the year ———;[67] and in Dóngola they built a mosque,
where strangers might dwell.
We shall add here, continues Makrizi, that on the borders of the Nile
lies also Kanem, the king of which is a Mohammedan. It is at a very
great distance from the country of Maly. The residence of the king is
in the town called Heymy. The first town on the side towards Egypt is
called Zela,[68] and the last, reckoning lengthways, is called Kaka,
about three months journey distant from the other. The people of
this country go veiled;[69] their king is hidden behind curtains,
and sees nobody excepting on the two feast-days, in the morning,
at the time of the Aszer.[70] During the whole of the year nobody
speaks to him, except behind a curtain. Their main food is rice,
which grows there without being sown;[71] they have wheat, Dhourra,
figs, lemons, Badendjams, turnips, and dates. Their currency is
cotton stuffs, woven in the country, and called Dandy;[72] every
piece is ten peeks in length, and they make purchases with pieces of
it of one-fourth, and more.[73] They use also as a currency shells
(i. e. cowries) glass-beads, broken copper, and paper, all of which
have their fixed value in the cotton stuffs. To the south of them
are forests and deserts, inhabited by wild creatures, like demons,
approaching to the figure of man, whom a horseman cannot overtake,
and who hurt people. In the night there appears something like
fire; it shines, and when any one goes towards it to take it,
it retires to a distance from him, so that should he even run,
he never can come up with it; but it always keeps before him,
and if he throws a stone at it and hits it, sparks fly from
it. The gourds grow to a large size; they make ships of them,
upon which they cross the Nile.[74] These countries lie between
Africa and Barka, and extend to the south as far as the limits of
the middle Gharb. It is a country of dearth, productive of little,
and with a bad climate. The first who there divulged the Islam,
was El Hady el Othmany, who is said to be descended from the son of
Othman Ibn Affan. It became afterwards subjected to the Zeznyein,
of the Beni Seyf Zy Yezen; they are of the sect of the Imam Malek
Ibn Anes. Justice is upheld among them; they are very rigorous in
religious matters, and show no indulgence. They built at Cairo a
Medrese of the Malekites, known by the name of Medreset Ibn Rashyk,
in A. H. 640, where their travellers alight. It is said that they
are descended from the Berbers.
_Description of El Bedja._