Chapter IV (1)

Articles of Commerce between Fezzan and the Interior, as well as to Egypt, Bornou, and Waday — Gonja — Description of Ghadams — Benewaleed and Benewazeed — Reports of a Successor to Mukni — His Illness — Gardens — Costumes of the Natives — Their Amusements — Visits to the Sultan’s Family — Celebration of the Feast of Aid el Kebire — Sickness and Sufferings of the Author and his Companions — Education of the Children of Morzouk — Revenues of the Sultan of Fezzan — Illness and lamented Death of Mr. Ritchie — His Funeral — Determination of the Author to penetrate to the Southward of Morzouk.

THE ARTICLES OF COMMERCE CARRIED FROM FEZZAN TO SOUDAN, BORNOU,
AND WADAY, ARE—

_Beads._ The following kinds are at present in fashion: Mjeddrah el Baida (white smallpox); of white china, having raised spots on them. Erwandadi; transparent, oval, and dark blue. Koontombali; red, transparent, having white streaks and figures, of an oval form. Khorz el Adi; small beads of opaque glass, all colours. Menjura; large octagonal beads of red, white, and green. The white are at present preferred: a fowl is purchased for a bead of this kind. Khabba Jedeeda; black oval beads, having white or light blue rings on them. Guttuf; the smallest size, of all colours, mixed. Dhab el Mesquin (or poor man’s gold); black china beads, having yellow spots raised on them. Bandeaus of beads and necklaces ready made. I have been thus particular for the information of future travellers, as the beads we took with us were unsaleable, and the above are always to be purchased at Tripoli.

_Coral._ Morgian Teddoo, small coral in strings, in beads, in the rough, and in necklaces.

_Needles._ Four of which purchase a fine fowl.

_Silks._ Damask, and all light silks of a gaudy colour: if they have flowers worked on them, they sell much better; _sewing silk_, or raw silk, and ribbons of various colours.

_Red cloth_, of a coarse kind, and brings an equally high price with the kerseymere we had with us. Salisbury flannels would sell very well.

_Red shawls._ As turbans, and a few having fine borders, which are sold to the chiefs. Our imitation shawls would be highly prized: the more red they had in them, the better.

_Copper pots and kettles_, tinned inside.

_Brass basin._ If a little ornamented, so much the better. Flat ones are preferred.

_Looking-glasses._ In stamped brass and other gaudy frames; and a small kind in little brass boxes called Lamma in Tripoli, are much admired.

_Swords._ Very long, straight, and double edged; bought greedily by the Tuarick.

_Guns and pistols._ Seldom taken, as they are not easily carried in bales.

_Morgoom._ Which is the long striped carpet, made by the Arabs near Tripoli, and at Mesurāta on the sea-coast.

_Turkey carpets or rugs_, of about six or eight feet in length and three in breadth, called Sejaada.

_Kaftans_, of silk and cotton in stripes, or red cloth, as gaudy and cheap as possible: these meet with a ready sale.

_Caps_, of the manufactory of Tunis, long, and having large tassels hanging from the crown.

_Bornoose._ Large red mantles, some ornamented with silk or gold lace.

_Horses_, which, if tall, will sell very readily for fifteen, or even in some places twenty negresses. Though the purchasers take the trouble to look at their teeth, they scarcely know a colt from an old horse. All animals of an imposing appearance, and long legs, are eagerly purchased.

_Glass armlets_, of black and blue, made at Venice.

_Powder_, flints, and lead in bullets, sell quickly.

_Muslins._ For the chiefs to make shirts or turbans.

_Bales of linen._ Thread, and gold thread, which the natives sometimes spin, mixing it with their cotton cloths.

_Sundries._ Such as files, chisels, and hammers; a few perfumes, little boxes, and toys; all of which can be procured in Europe for a mere trifle.

Nearly the whole of these articles are brought from Tripoli or Egypt, and are very dear even in Morzouk. We had none of these goods, which alone are objects of trade in the interior.

_In Exchange for which the Traders bring from Soudan,_

_Slaves._ Chiefly females, the males not being worth so much money by nearly one-third, or sometimes one-half; are the principal goods brought by the dealers.

_Zebed_ (civet.) Obtained from the cats which are kept in cages, and are at stated periods irritated to such a degree, that a profuse perspiration takes place, and the perfume is secreted in some folds under the tail; which, by securing the animal, they scrape off, and preserve in small boxes made of hide. A savage old cat will produce ten or twelve dollars’ worth in three heats. Their price is enormous, some being sold for three or four slaves.

_Zeneh._ A striped cotton petticoat, worn as a wrapper by all the women: the patterns are various; some are very handsome, both in the arrangement of the colours and in the workmanship.

_Cottons._ Dark blue, called Turkedi, striped blue and white, red and blue, and in fact of many patterns; amongst others, chequered like the sailors’ shirts. All these cloths are woven in webs about three or four inches in breadth; they are sewed very neatly together, and are excessively strong.

_Tobe_, or large shirts, much varied in colours and prices; the best are called Samia, of blue cotton and white silk woven in stripes. A female slave is considered a fair exchange for one of these shirts; others are at seven or eight dollars each. White ones are also made, but not considered equal to the blue. The names of those most commonly brought are, Massaquari, Sharia, Shāta, Shinni, Freezy, and Abiad, or white.

_Aba._ Of cotton: it is a large shawl or wrapper, used and worn nearly as the barracans or abas of the Arabs and Moors. These wrappers are always striped, and generally very handsome: they are called Melhaffi Zaberma.

_Gold._ In dust, and small bars or rings. This precious metal is not brought openly, owing to the avarice of the Sultan; and the amount is very small in comparison with the commerce in the time of the last Sultan. It is valued at about one dollar and a half the Mitgal, or about the seventh part of an ounce.

_Leather._ Hides of sheep and goats, dyed and prepared extremely well, of yellow, red, or black; they are even glazed in the same way as morocco leather. The skins of bullocks prepared with grease (of which water buckets and sandals are generally made), and quite pliable. Many ornamental articles in leather are also brought; amongst others the _Mokhadda_, or pillows, which are beautifully made. They are mostly of red or yellow, with figures and ornaments dyed in black or blue, and tassels hanging at the ends.

_Medaas._ Ornamental sandals of exquisite workmanship, for men and women.

_Kelābo._ These are the ox hides just mentioned, and are sold in Fezzan for five or six dollars each.

_Gerbas._ Or water skins, made of goats’ hides; they are considered the best in Africa, are very large and tight, and are worth three dollars each.

_El Khaaf._ The blue wrappers which form part of the head-dress of the Tuarick.

_Ostrich skins_ with the feathers on.

_Honey._ Yellow and white, and very good.

_Goor_, _Kolla_, or _Gooroo nuts._ They are brought fresh inclosed in a particular leaf, which retains its moisture for several days; if occasionally dipped in water, the nut will remain fresh for months. The taste is an agreeable bitter; and water drank after chewing a piece of one appears quite sweet, resembling the flavour of an artichoke. In Morzouk this luxury sells at the rate of four nuts for a dollar. They are about the size of a walnut, and shaped like a large bean. It is said, that in certain years when the nut has been scarce, people in Soudan have given a slave for one of them. They are the produce of Dagomba, Ashantee, and several countries west of Tembuctoo: I conceive they may be the Kolla nut of Park. When in a dry state, much of their bitterness ceases, and they resemble a dry chesnut; they are then less valuable, and are called Kowda. These dainties are offered to visitors as coffee is on the coast of Barbary: many people call them the negro’s coffee.

_Pepper._ Red, of two kinds; and three or four sorts of black, one of which resembles the pod of a vetch or tare.

_Tammerat el filfil._ A large pod, in shape resembling a walnut, and containing many small seeds of a very pungent taste, equal to Cayenne pepper.

_Zoogoo._ A kind of cotton cloth of great strength and thickness.

_Elephants’ teeth._ Not often brought.

_Leather jars._ For containing oil, butter, or grease of any description. Honey is also brought in them: they are called Butta.

_Leather bags._ Capable of containing about a sack of corn; made of the hide of the black buffalo.

_Bowls_, called Kaffala, highly carved and ornamented, made of gourds; others are of wood; and wooden spoons.

_Mortars_, called Karroo, made of any hard wood, and used for pounding corn.

Leather, and skin ornaments, ivory armlets and finger rings, little fancy baskets, and many other trifles, complete the list, and serve to supply the deficiency of a camel’s load. Blue parrots are brought from Noofy, and sell at astonishing prices, some as high as twenty dollars. They are carried by the negresses, who soon teach them to speak. They are not found east of Noofy. A sweet cake, called Aaoud el Kagh (or cough wood) made of spice and honey, is another article of commerce. Occasionally they bring a few sheep and goats, as presents to the Sultan, or to the families of the traders; lions’ skins, and sometimes those of tiger cats.

_To Egypt the Fezzan Merchants carry_

_Slaves_, chiefly female.

_Gold_, procured from the interior.

_Red pepper_, native produce.

_Trona_, or soda, which is procured in the Wadey Shiati, and is chewed with tobacco.

_Ostrich feathers._

_Tiger cat and lions’ skins._

_Majiggri_, or long-tailed sheep of Soudan, which are bought in Egypt as high as thirty dollars each.

_Parrots_, procured from Soudan.

_Dates_, which they obtain at Siwah, half-way on the road to Alexandria.

_Leather_ of Soudan.

_Dark blue Soudan cloths_ in pieces, &c. &c.

In return, the Egyptian traders, who are generally natives of Augela, a midway town, bring

_Muslin turbans_, which are only worn by great and rich people.

_Silk_, in stuffs, raw, and in thread.

_Gold_, thread and lace.

_Striped stuffs_ of silk and cotton woven together, much worn by the merchants in the interior.

_Cashmere shawls_, which are not often brought, are generally bought up by the Morocco traders.

_Striped silk stuffs_ for women’s under garments, and ready made up shirts.

_Silk and cotton_, sewed together in ribbons; also for shirts.

_Cotton shirts_, with coloured stripes for women.

_Silk handkerchiefs_ for women.

_Copper pots and basins_, tinned inside and out.

_Plates_, cups, and bowls, of earthen ware.

_Glasses_ for lamps, and brass and tin lamps.

_Carpets of cotton_, in coloured stripes.

_Green leather_, called Zengarr.

_Gilt leather_, called Smanto, which the women cut into small stripes, and plait with their hair.

_Spices_ of several kinds.

_Woollen cloth_ of the most brilliant colours, but of the coarsest and worst quality.

_Kaftans_, ready made and lined, of the above cloth.

_Beads_ of various kinds and colours.

_Agates_ and cornelians roughly cut in the form of hearts.

_Armlets_ of glass, of various colours.

Brass anklets, armlets, and ear-rings; blunderbusses, pistols, swords, powder, and daggers; gilt stirrups, tents, soap of an inferior quality, musk, sugar, brown and white, in loaves, attar of roses, and jasmin; rosewater, aloes wood and camphor for perfuming the dead, zebed (or civet) of Mecca, and several other perfumes; silver ornaments for women; horses occasionally; bottles, ornamented boxes, tobacco and bowls for pipes; bead headbands for female slaves; sheet tin, and tin articles; red caps, Luban, a gum tasting much like resin, which people chew, and gum mastic; Habsia; handsome girls from Abyssinia, educated in Mecca or Egypt. They are now but seldom brought, the Fezzanners not being rich enough to purchase them as formerly.

_From Bornou the Tibboo bring_

Slaves, wooden bowls, kaffala, or gourd bowls; a few tobes or shirts; sheep, goats, and a little honey. Lion’s skins were once brought, but they are not now to be had, owing to the Sultan of Bornou buying them all up for his negresses to sleep on, to prevent their bearing children, as he has already a large family. It is implicitly believed that a woman who sleeps on a lion’s skin never can become pregnant.

_From Tuat the Tuarick bring_

Gold procured from Tembuctoo in dust and bars; now, however, rarely and in small quantities.

_Silk and gold belts_, with cases to hang the books in.

_Tinned copper pots_, basins, &c.

_Light jereeds_, or abas, of wool or cotton.

_Horses_, hair sacks, red, black, and yellow leather, ornamental bridles.

_Korans_, and other religious books, elegantly written, and often illuminated with letters of gold or rich colours.

_Kohol._ The black powder used for the eyelids.

_Aaoud el Kagh._ A sweetmeat made of honey.

_Atria._ A perfumed powder of cloves, wild lavender, and other sweet herbs, with which the Fezzan women powder their hair: the smell is by no means unpleasant.

Trifles and toys are also brought in great quantities.

* * * * *

In Soudan the people ride on Maherries.

Half-way between Nooffy and Ashantee is a country of great extent, called Gonja. It is said that the people have the power of taming the elephants, which there, as in Soudan, are found in great numbers. This country is traversed by the traders in their way to the Gold Coast.

The mountains of Kong, near Dagomba, are said actually to exist, but I know not whether under the same name. Beyond Dagomba the country is low and marshy, and at certain seasons is overflowed. All the people, who are not Moslems, in Soudan, Bornou, or indeed over the greater part of the interior, are called Kerdi, which means Kaffir, or “unbeliever,” and is considered as a term of reproach; but no distinct tribe called by that name exists.

The women of the whole of the interior have no hand-mills to grind their corn, but pound it in large wooden mortars, enlivening their labour by songs. The want of salt is much felt. The Tuarick of Aghades and Asben, of the tribes of Kelliwe and Atesin, trade to great advantage in that article, which they bring from the salt lakes of Agram (Doomboo of the maps), on the Desert of Bilma, the position of which I shall mention when speaking of the country of the Tibboo.

_Drawn from Life by G. F. Lyon._

_On Stone by M. Gauci._

COSTUME OF SOUDAN.

_London. Published by J. Murray Albemarle St. Feb.1.1821._

_C. Hullmandel’s Lithography._]

The women of Soudan are much famed for their singing. They accompany themselves on a little instrument made of a gourd, with a skin stretched over it like a drum, having a handle and one string, which is played by a bow made with horse-hair. This instrument is called Erbab. Their other instruments are drums, bagpipes, rude cymbals, and a long gourd called Zantoo, which has a hole at each end, and is beaten against the calf of the leg, and stopped quickly by the hand.

The women of Bornou have not so many attractions as those of Soudan. They are neither so handsome, well formed, clean, nor good-tempered; and, in consequence, the slaves from the latter country bring much higher prices. The costume of the women of both these places is very remarkable, particularly in the manner of dressing their hair; those of Soudan stretching it over a high pad raised like a helmet, and the Bornou girls plaiting it in some instances close to the head, and in others letting it hang down like little bobbins. They wear a large shirt of cotton, or striped silk, and a wrapper in the form of a petticoat, called Zeneh. Their silver ear-rings, bracelets, and anklets, form a very pretty contrast with their jetty skins. In their own countries they wear no shirts, but a long wrapper tied over the breasts and under the arms.

Ghadams. I have frequently had occasion to speak of this place, which is situated on the Desert, fifteen days south-west of Tripoli. It is there that merchants going to Tembuctoo or Tuat assemble before starting for their long journey. This place was once independent, but a few years since was taken by the son of the Bashaw of Tripoli, and has ever since remained tributary. The natives are constantly trading to Tembuctoo, and there are few of them who do not speak the language of that country, and of the Tuarick also. It is a singular fact, that two tribes live in Ghadams without having any communication with each other. From a person who had often traded there I obtained the following account, and he drew on the sand the small plan here shown.

A large circular wall is divided in the middle by another broad one, which separates the two towns. It has a gate through the centre, which is shut during any disturbance. The inhabitants of both towns were always at war with each other, and have even now occasionally very dangerous quarrels. Outside the towns are the gardens and date groves. The streets are all covered in, and are so dark in consequence, that at sunset a person is unable to find his way without a lamp. The houses are good, formed of mud, and of one story. The natives are Arabs. Those who reside in the two towns seldom see, and are as perfect strangers to each other, as if living many miles apart. No intermarriages or civilities exist between them, and a chance visitor from one town seldom escapes insult from the people of the other. In Benewazeed is a spring sufficiently large to supply both these places, as well as their gardens. There are five channels from it, by which the water is distributed in equal shares, at a certain allowance, in proportion to the houses or gardens to be watered. When the allowance for one place is poured into its proper channel, it is then dammed up, and another is supplied. There are people regularly appointed from each town to attend the distribution. The water is said to be rather warm and quite fresh, and runs in a channel communicating with the Mosque, through which it passes. There are many small rooms, into which those who wish to bathe in performing their ablutions may retire. The mouadden, or minaret of this Mosque is very high, and may be seen at the distance of a day’s journey. Each town has a Sheikh, and the two are under the command of a Kaid appointed by the Bashaw. There are no manufactories, but it is well supplied by the constant concourse of traders who pass through it. Many ostriches are caught in the neighbouring desert, and the feathers form an extensive article of commerce with Tripoli. In the southern half of the walls is a tribe of Arabs living by themselves, called Oulad Belail. From Ghadams to Iddri, in the Wadey Shirghi of Fezzan, is eight days; and to Ghraat, twenty days short journeys, or fifteen summer days.

September.—All the people were this month busily employed in getting in their soft dates, which were in great plenty, and became their chief support. There are two harvests of this fruit; one while the dates are soft, the other the latter end of October and beginning of November, when they are dried and candied.

Reports were brought from Tripoli that it was the intention of the Bashaw to send out another Sultan to supersede Mukni, and that a larger tribute was expected than had ever been paid. These reports, corroborated by one or two private letters, very much alarmed the Sultan, and caused him to fall sick and take to his bed. He began, for the first time in his life, to pray at the regular hours ordered by the law; he ceased to swear, talked much of Paradise, and of the superiority of the other world to this. Mr. Ritchie was at this time very weak, and began again to be indisposed, but he constantly visited Mukni, and at last succeeded in restoring him to health; thus returning by kindness the ill treatment we had received from him. We both went frequently to the Castle, and learnt by degrees that some strong expressions of Mukni’s had come to the ears of the Bashaw, whose emissaries he expected would be sent to strangle him, and take all his wealth. Never was a haughty tyrant so completely humbled by his fears as this man: he sat constantly in a dark room, would receive only one or two visitors, and was nursed by negresses day and night; always speaking in a low voice, and, in his terror, betraying all his secrets.

Affairs were in this state when he determined on sending his chief man, Aboo bekr boo Khalloum, to Tripoli, that he might endeavour to mediate for him with the Bashaw. Presents of negresses and perfumes were to be sent as a propitiation. Ten fine girls of the Sultan’s household were intended for the Bashaw, with about one hundred dollars’ worth of civet, and three negresses for the bey, the heir apparent; two for his brothers, and one for each of the principal people about the Bashaw. I took this opportunity of sending my bill to the Consul, and Aboo bekr was to bring me back the money, Mr. Ritchie having written to state our distressed situation. Soon after the man’s departure we received a present of a sheep, and two loaves of Egyptian sugar, from Mukni, who now began to feel a little more at ease; but at the same time made secret preparations for flight (of which we, however, were informed), by getting several of his horses shod at night, and causing all his women to grind corn and to make provision for a long and sudden journey. We were well aware, that should he be under the necessity of flying, he would not go empty handed; and it was pretty generally supposed that he would first revenge himself on the Mamlukes, whom he suspected of informing the Bashaw of his evil doings, and then take possession of our effects, which by his artful schemes had remained so long on our hands unpurchased. Our friends Yussuf and the old Hadje stole to our house several nights to give us an account of what was going forward, and, in consequence, we held consultations for our general safety. It was some satisfaction to know that all the Mamlukes, to the number of about ten, would have flocked to our house in the event of any disturbance; and our arms and ammunition being very superior to those of the Sultan, we should have stood a good siege had we been attacked.

Mukni’s treacherous intentions were, in the meantime, too apparent to allow of our feeling quite at ease, though he frequently came to visit us, and still professed the same friendship for us as before. One of our amusements on these occasions was to fire pistols at a mark at the end of the room. He was very fond of this kind of practice, and appeared to understand our arms; but we happily always succeeded in firing much better than himself or his followers; a circumstance of which, at this time, we were glad to have an opportunity of convincing him. I had some very small pistols, which he much admired, and he had given me frequent hints of his desire to purchase them, even many months prior to this period, but I did not choose to understand him. Mr. Ritchie agreed in the propriety of keeping our arms loaded and ready, and we frequently went into our yard to practise at a mark.

Mukni was at this time even more courteous and civil than usual; indeed so much so, that he overshot his mark, and confirmed us in our determination to be prepared for him. One of his Eunuchs who came to ask for medicine for a woman of the castle who wanted to bear children, hinted to us, that Mukni was preparing for a sudden escape, and that much mischief was apprehended before he turned his back on Morzouk. We could not be indifferent to this caution, and therefore lay all night with our pistols under our heads, and our other arms in readiness, conceiving we might soon be called upon to make use of them.

In this state we continued for some days, Mr. Ritchie lying on one side of the large room, I on the other, and Belford in a small room adjoining.—One night, at about 12 o’clock, I was awakened by Mr. Ritchie’s crying out in Arabic, “Who are you?” “Lyon, there is a man on the house top.” We all instantly started up; and I, being the most active of our emaciated party, was pushed up to the roof, while Mr. Ritchie and Belford ran to our yard, to cut off the retreat of the intruder. I saw no one, however, and though I ran along the tops of some neighbouring houses, could make no discovery. Our old Mamluke was sleeping on the top of his house, and rose instantly with his gun in his hand, to assist in the search. Meanwhile we all shouted to our neighbours, begging their assistance to look for any strangers who might endeavour to get on their terraces. In an instant all our friends were up, and on the look out; but, after the strictest examination, no person could be found.

Mr. Ritchie said, that as he was lying in bed, awake, he heard a slight noise overhead, when, in looking up, he saw a man stooping over our sky-light, or opening in the roof, as if for the purpose of examining into the room. After ascertaining where Mr. Ritchie slept, he knelt down, hanging his head as far over as he could, to observe where I lay. Mr. Ritchie moved very gently, so as to reach his pistol, when the intruder disappeared, and he instantly called out to me. He stated, that he saw as low down as the man’s waist, that his body appeared naked, and that he had a white cap on his head.

The buildings here being covered with a mixture of sand and clay which easily receives the impression of feet, I endeavoured to trace on the top of ours the tracks of our visitor, and succeeded in finding one long print of a foot, exactly in the direction in which Mr. Ritchie had first observed this man. The impression did not resemble the shape of any of our feet; but was longer, and entirely flat, like those of most Negroes. Little doubt, therefore, could remain that a stranger had been there, evidently with no good intentions.

The next morning we waited on Mukni, informing him of what had occurred, when he affected to think Mr. Ritchie must have been delirious, and laughed very much at our alarm. Old Hadje Mahmoud was firmly persuaded it was Iblis, who had haunted our house ever since a man was murdered in it. The foot-mark, however, staggered him a good deal, and he offered to bring a Marāboot, who would by smelling it, and reciting a few prayers, tell us who had imprinted it. The more rational people agreed in our opinion, that it was a spy, but this was only ventured in private; in public they pretended to treat the matter as lightly as the Sultan did.

The preparations we had made, and our being observed to start up ready armed, perhaps secured us from any farther visits of the kind, and we took especial care to announce openly, that we would shoot the first person we saw even looking into our back yard. We never could positively ascertain why such a mysterious visit was made to us, but we strongly suspected Mukni to be the sole instigator of it. He soon after again fell sick, and constantly professed his great regard for us.

After Boo Khalloum’s departure, some Arab Sheikhs were established as inmates of the castle, and Mukni frequently walked hand in hand with one of them, who was Chief of the tribe Barooda. This man was considered as being better acquainted with all the roads of the desert, than any other person in Fezzan. His own tribe were, at this time, near Egypt; and many suspected, that Mukni intended, with his assistance, to go off in that direction. But whatever might have been his destination, every route would have been equally dangerous for him, since he was detested by all the Arabs, and liable to be tortured and put to death by the Negroes, should he fall into their power.

For the present, however, leaving him confined in his castle, I shall speak more of the people of Morzouk. The ablest person of our sick party always went to the gardens to shoot pigeons, which had been numerous, but which now had emigrated to the countries to the southward. These visits to the date groves gave us many opportunities of observing the manner of cultivating the grain and esculents. The wells are generally about 20 or 30 feet in depth, and more resemble large deep ponds than what we call wells. The water lies on a stratum of grayish clay, is salt, and generally smells very badly: it is raised by means of sheers made of date trees, lashed together, and placed slopingly over the centre of the pit. One or two asses, according to the number of buckets used, are attached by a light harness and run down a steep bank, which renders their work less laborious. The men who attend also draw with them, and quicken their pace by pricking them on the flanks, with their small reaping hooks, in so rude a manner, that many of the poor animals are quite scarified. The water runs into small channels, which are formed round the garden, while the women and children, with scoops, distribute it as it may be wanted.

In some places where it is intended to allow the ground to “drink,” the embankments are opened, and the garden is completely flooded; thus the labour is very great, and absolutely necessary, as rain is unknown, and no dews ever fall. The people who attend the gardens, live in little huts constructed of palm branches, and about six feet in height. The dates, when quite dry, are buried in square holes, dug in the sand, and are afterwards covered over with it. Corn is made into little sheaves, and laid out until wanted: it is then beaten with long date-sticks, and asses are made to run over it. The ground on which these operations take place is a circle firmly clayed and quite clean: much sand is, however, unavoidably mixed with their corn. Pomegranate and fig-trees form an agreeable shade near some of the wells; they are so planted, as to stand in the centre of the water channels. The gardens are, as I have before stated, very small; yet it sometimes happens, that one alone produces all the vegetables and fruits peculiar to the country.

Near our house was the principal Mosque, to which the Sultan and ourselves went every Friday, as a matter of course; and every other day, we found it necessary to appear there once or twice. It is a low building, having a shed projecting over the door, which, being raised on a platform, is entered by a few steps. A small turret, intended to be square and perpendicular, is erected for the Mouadden to call the people to prayers. One of the great lounges is on the seats in front of the Mosque; and every morning and evening, they are full of idle people, who converse on the state of the markets, and on their own private affairs; or, in a fearful whisper, canvass the Sultan’s conduct.

The men of Morzouk, of the better sort, dress nearly like the people of Tripoli; the lower orders wear a large shirt of white or blue cotton with long loose sleeves, trowsers of the same, and sandals of camels’ hide: the shirts being long, many wear no other covering. When leaving their houses, and walking to the market or gardens, a Jereed or Aba is thrown round them, and a red cap, or a neatly quilted white cotton one, completes the dress: on Fridays they perhaps add a turban, and appear in yellow slippers. In the gardens, men and women wear large broad-brimmed straw hats to defend their eyes from the sun, and sandals made from the leaves and fibres of the palm-tree. Very young children go entirely naked; those who are older have a shirt: many are quite bare-headed, and in that state exposed all day to the sun and flies. The men have but little beard, which they keep closely clipped. The dress of the women here differs materially from that of the Moorish females, and their appearance and smell are far from being agreeable: they plait their hair in thick bobbins, which hang over their foreheads, nearly as low down as the eyebrows, and are there joined at the bottom, as far round to each side as the temples.

The hair is so profusely oiled, that it drops down over the face and clothes; this is dried up by sprinkling it with plenty of a preparation made of a plant resembling wild lavender, cloves, and one or two more species, pounded into powder and called Atrïa: it forms a brown, dirty looking paste, and, combined with perspiration and the flying sand, becomes in a few days far from savoury in appearance or odour. The back hair is less disgusting, as it is plaited into a long tress on each side, and is brought to hang over the shoulders; from these tresses, ornaments of silver or coral are suspended. Black wool is frequently worked in with these back locks, to make them appear longer. In the centre of the forehead, an ornament of coral or beads is placed, hanging down to the depth of an inch or two. A woollen handkerchief is fastened on the back of the head; it falls over behind, and is tied by a leather strap under the chin. Each ear is perforated for as many rings as the woman possesses, some wear even six on one side; the largest, which is about five inches in diameter, hanging lowest, supported by a string from the head. Round the neck, a tight flat collar of beads, arranged in fancy patterns, is worn with coral necklaces, and sometimes a broad gold plate immediately in front. A large blue shirt is generally worn, the collar and breast ornamented with needle-work: the women also wear white shirts, and striped silk ones called Shāmi, which are brought from Egypt;—a Jereed and red slippers complete their dress.

They generally have those wrappers of a darker colour than those of the men. Some of the better class of women wear trowsers, not fuller in the leg than those worn in Europe; they are very prettily embroidered with silk at the bottom of the leg, and form a handsome contrast to the black skin of the wearer. Cornelians or Agates, roughly shaped in the form of hearts, are much worn as necklaces, and they have a variety of rings for the thumbs and fingers. A band of silk cord hanging round the body from one shoulder is generally filled with pendent leather or cloth bags containing charms. Round the wrists and above the elbows, Armlets of silver, gold, glass, horn, or ivory, are worn according to the ability of the wearer to purchase them; and on the ankles they have silver, brass, copper, or iron shackles. I have seen a pair of silver ones, which weighed 128 ounces; but these ponderous ornaments produce a callous lump on the leg, and entirely deform the ankle. The poorest people have only the Jereed and sandals. Both men and women have a singular custom of stuffing their nostrils with a twisted leaf of onions or clover, which has a very disgusting appearance. The men, not using oil, are much cleaner than the women; but the whole race of them, high and low, apparently clean or otherwise, are abominably lousy; and they make no secret of it. I have frequently observed the Sultan, when detecting an interloper, moisten his thumb to prevent its escape, and then demolish it with great composure and dignity. Some of the neighbours whom we visited, whilst reposing on their carpets, would send for a slave to hunt for these tormentors on their shirts; and it is a great recommendation to a female slave, on sale, to say that she is well skilled in this art, and in that of shampooing.

About the 20th of September, Mr. Ritchie again became ill, and was confined to his bed; and though Belford had, in some degree, recovered his health, he was completely deaf. We hired a woman to cook for us, at a dollar a month; but she was only required to come once a day to bake our bread, or to make our cusscussou, as we were now on an allowance. It often happened, that when she had stolen half our pittance, we were obliged to fast until the morrow. In all our troubles, however, I struggled to keep up my spirits; and, in the evenings when Mr. Ritchie had composed himself to sleep, I sometimes accompanied Mohammed (who was civil to me on account of some tobacco I possessed) to the parties of the natives, where I joined them in dancing, and drinking Lackbi and Booza. The latter is a liquor resembling in taste bad thick beer, and is made of dates, the flour of Gussub, and water; it ferments in the course of a night, and on becoming sour, is fit for drinking: it is preferred when thick, and it soon intoxicates.

As these meetings were not very select, I was obliged to promise secresy; for, had it been known that Mohammed or myself ever tasted such unlawful beverage, we should have been looked on as downright kaffirs. The people who formed these parties were generally of the lower class, although I once detected amongst them the religious old Kadi himself, in a state very far from sober, and listening to a woman playing the Erbab; but I found, by occasionally mixing with them, that I became better acquainted with their language and customs, which I knew would be of essential advantage as I proceeded southward. I also acquired many friends who, as far as their power extended, were of much assistance to me. Mohammed condescended to join in the dances, becoming always very much intoxicated, and I frequently remained the only sober person amongst them; so that I was able to make observations, and to be much amused by my companions. As on all these occasions we were with closed doors, in an open court, the women played to us on the Erbab, and really produced a very pleasing, though a wild melody: their songs were pretty and plaintive, and generally in the Soudan language, which is very musical.

At some of our parties, a woman sang a song, which she said was much admired by the brother of the last Sultan, whose name was Sidi Montesor; and from certain expressions in it, I discovered that it was the same mentioned by Horneman; and what was singular enough, it was sung by the same woman: she recollected that traveller, as having often been at the castle when she performed there. Some of these songs abound with poetical images;—for example, a lover will compare his mistress to a young date just ripened; the jetty hue of her skin, to the wing of a raven; her teeth to pearls; her eyes to the sun; and her breath to the attar of roses; her words to musk; her voice to the erbab; and her kisses to honey, or the sugar brought from Egypt. The Arab songs are also very pretty, and generally in the same style. A young man once took much pains to teach me one; composed, as he said, by a relation of his own. He sang it, as is the Arab custom, in a voice low and monotonous, though far from disagreeable. The hero of the piece is one of the Waled Suliman; he is riding to see a girl whom he admires, but who belongs to another tribe.—As nearly as I can recollect, the words ran thus:

“Here I am, well mounted, on a horse whose ears are like pens, who runs like an antelope, and knows none but his master. My new red cap becomes me well; my sword is sharp, my pistols well cleaned, and my belt shines in the sun. As the heart of a pigeon beats when she finds she is robbed of her young, so will my love’s heart beat when she sees me. She will not allow the dog to bark, and she will leave the tent as if in search of wood. Should her kinsmen see her with me, she shall not fall under their displeasure. I will lift her on my horse, and fly with her; for my steed has ears like pens, he runs like an antelope, and knows none but his master. My new tagaïa becomes me well; my sword is sharp, my pistols clean, and my belt shines in the sun.”

The natives have a variety of dances, of which two or three are peculiar to the country. The parties assemble on the sands, in the dusk of the evening, when a number of young men and women range themselves side by side, and dance to the sound of drums, to which they keep very good time. The men have a rude kind of iron cymbal in each hand, which opens and shuts: this they beat in the manner of castanets; both sexes singing at the same time in chorus. The movements consist in stepping forward, the whole line at once, at a particular turn of the tune, as if to catch something with their two hands, which they hold out; they balance themselves a short time on the advanced foot, and then step back, turning half round, first to one side and then the other. The whole line then moves slowly, in a circle, round the musicians who form the centre, and who all join in the dance.

There is nothing improper or immodest in this exhibition; but on the contrary, from its slowness and the regularity of its movements, it is extremely pleasing and elegant. Another dance is performed by women only, who form a circle round the drummers, and occasionally sing a lively chorus; one advances, and with her arms extended, foots it to and from the drummers, two or three times, until a change of tune, when she runs quickly backwards, and falls flat down. The women behind are ready to receive her, and by a jerk of their arms, throw her again upright; on which she once more turns round, and resumes her place, leaving the one next in succession to her to go through the same movements, all of which are performed in the most just time; the whole party occasionally enlivening the music, by their shrill and extraordinary cry of joy. The dancing in the houses is not quite so pleasing as that in public, and as for decency it is quite out of the question; no man or woman standing up, unless to throw themselves into a variety of indelicate postures. The male slaves have many dances, in which great activity and exertion are requisite. One consists in dancing in a circle, each man armed with a stick; they all move, first half and then quite round, striking, as they turn, the sticks of those on each side of them, and then jumping off the ground as high as they can. Another is performed by boys, and they have no drum, but keep chorus, by singing in a particular manner, La illa il ’Alla لاالله الاالله. “There is no God but God.”

The Sultan had frequently requested Mr. Ritchie to visit his children, and some of his negresses, when they were indisposed, and he had, in consequence, frequently attended them; but now being himself confined by illness, I was allowed to prescribe for them, and had, therefore, frequent opportunities of observing the interior of his family, which would not otherwise have been afforded me. I was much struck with the appearance of his daughters, one of three, the other of one year and a half old, who were dressed in the highest style of barbarian magnificence, and were absolutely laden with gold. From their necks were suspended large ornaments of the manufacture of Tembuctoo, and they had massive gold armlets and anklets of two inches in breadth, and half an inch in thickness, which, from their immense weight, had produced callous rings round the legs and arms of the poor infants. They wore silk shirts, composed of ribbons sewed together in stripes of various colours, which hung down over silk trowsers. An embroidered waistcoat and cap completed this overwhelming costume. Their nails, the tips of their fingers, the palms of their hands, and the soles of their feet, were dyed dark brown with henna. I had viewed with amazement and pity the dress of these poor little girls, borne down as they were by finery; but that of the youngest boy, a stupid-looking child of four years old, was even more preposterous than that of his sisters. In addition to the ornaments worn by them, he was loaded with a number of charms, enclosed in gold cases, slung round his body; in his cap were numerous jewels, heavily set in gold in the form of open hands, to keep off the effects of the “Evil Eye.” These talismans were sewn on the front of his cap, which they entirely covered. His clothes were highly embroidered, and consisted of three waistcoats, a shirt of white silk, the women only wearing coloured ones, and loose cloth, silk, or muslin trowsers.

The costume of the Sultan’s court, or hangers on, is strictly Tripoline, and as fine as lace or presents of cast off clothes can make them. It is the custom with Mukni, in imitation of the Bashaw, to bestow occasionally on his principal people some article of dress. These presents are made with much affected dignity, by throwing the garment to the person intended to be honoured, and saying, “wear that;” the dress is immediately put on in his presence, and the receiver kneels and kisses his hand in token of gratitude. I once saw the old Kadi, who is very corpulent, receive as a gift, a Kaftan, which was so small for him, that when he had squeezed himself into it, he was unable to move his arms, and was in that condition obliged to walk home.

Each of the Sultan’s sons has a large troop of slaves, who attend him wherever he goes; they are generally about the same age as their master, and are his playmates, though they are obliged to receive from him many hearty cuffs without daring to complain. The suite of the youngest boy in particular forms a very amusing group, few of them exceeding five years of age. One bears his master’s Bornouse, another holds one shoe, walking next to the boy who carries its fellow. Some are in fine cast off clothes with tarnished embroidery, whilst others are quite, or nearly naked, without even a cap on their heads; and the procession is closed by a boy tottering under the weight of his master’s state gun, which is never allowed to be fired off.

In Morzouk the luxuries of life are very limited, the people subsisting principally on dates. Many do not, for months together, taste corn, and when obtained, they make it into a paste called Aseeda اسيد, which is a softer kind of Bazeen. Fowls have now almost disappeared in the country, owing to the Sultan’s having appropriated all he could find for the consumption of his own family.

The sheep and goats are driven from the mountains near Benioleed, a distance of four hundred miles; they pass over one desert, which, at their rate of travelling, occupies five days, without food or water. Numbers, therefore, die, which of course raises the price of the survivors. They are valued at three or four dollars each when they arrive quite skeletons, and are as high as ten or twelve when fatted. Bread is badly made, and baked in ovens formed of clay in holes in the earth, and heated by burning wood; the loaves, or rather flat cakes, are stuck into the side, and are thus baked by the heat which rises from the embers. Cusscussou, Dweeda, and Mogatta, are the best food they have.

The mills are of the same description as the hand-mills of the Arabs. The corn, when ground, is tolerably fine; but the unavoidable friction of the stones causes much grit to mingle with it. In all their food, those who can afford it mix as much grease and red pepper as possible. A quart of butter is sometimes poured over the doughy mess for one man, who generally manages to finish it. This butter is brought in goats’ skins from the Syrtis, and other parts of the sea-coast; is very rancid, and from having been boiled previously to putting it in skins, is as liquid as oil: it is considered a great dainty, and is very dear. Shahm, or salt boiled suet, is brought by the same people who trade in butter. Oil is the produce of Benioleed, Mesurāta, and the Gharian Mountains. All the animals live on dates. Horses and asses are fed on the fruit; camels, sheep, and goats, on the stones, which the women break up by hammering them on some hard substance. This is the general occupation of females, who are not employed to work in the gardens.

October 1st.—This was the great feast called Aid el Kebire, which is to commemorate the meeting of the pilgrims at Mecca, and their offering sacrifices on holy ground. On this occasion each master of a family feeds his wives, children, and slaves on meat, and it is considered meritorious in him to kill, with his own hands, any animals he may purchase. By chance the Sultan recollected us at this festival, and sent us a lamb, which was a treat we little expected. Mr. Ritchie being weak and nervous, I, as in duty bound, became the butcher, and performed my task with great alacrity. Animal food was such a novelty to us, that we actually were tempted to eat too much, and in consequence the next day we all fell ill.

No good Moslem will eat of an animal which has not had its throat cut in a particular way, and “In the name of God.” We had never offered meat, having, indeed, none to offer but such as was killed in the markets; but on this occasion we found the most scrupulous ready to accept, and perfectly satisfied with the lawfulness of the food, although when we first came into the country they would not eat pigeons, which were killed by us, fancying that in cutting their throats we had omitted the prescribed ceremonies.

At this period the Sultan became a little better, and began to give Belford a great deal of trouble, by employing him to repair his three field-pieces, the wheels and carriages of which were much out of order. There was great difficulty in explaining to the blacksmiths how to make large nails, or to bend the iron for the wheels, and, in Belford’s weak state, he found it a very laborious task to overlook and instruct them. He, however, was rewarded with wholesome food, with which we could not have supplied him at home, the Sultan daily sending him some rice and meat whilst at his work. The poor fellow often thought of us, and wished we could have partaken of his good fare. This job being at last finished, I was consulted by Mukni respecting the construction of a coach, and I promised him that if he could manage to procure good wood for the purpose, Belford should make it, provided Mr. Ritchie did not object, and that I would train four horses to run in it.

I anticipated much pleasure and amusement in this new occupation, as I had at the time nothing to interest or divert me. Mukni sometimes, in high good humour, sent us a few fresh dates of a peculiar kind, of which Mr. Ritchie was very fond, and even extended his generosity so far as to allow of our cutting two palm-trees out of a million and a half, for Lackbi.