Chapter XIII: Section V: Further journey—and arrival at Mourzouk

We left the hospitable _Zuila_ the ensuing morning, and having passed through a grove of date trees, came to an extensive and open plain over which we marched seven hours, and then arrived at _Hemara_; a small village, thin in people, and wretched in appearance, though the country round is most fertile. Here for the first time I was regaled with the great Fezzan dainty of locusts or grass-hoppers, and a drink called _lugibi_. The latter is composed of the juice of date trees, and when fresh is sweet and agreeable enough to the taste, but is apt to produce flatulencies and diarrhœa. At first I did not relish the dried locusts, but when accustomed, grew fond of them: when eaten, the legs and wings are broken off and the inner part is scooped out, and what remains has a flavour similar to that of red herrings, but more delicious.

The succeeding day we were on march before sunrise; our road crossed a plain, with date trees to the south, among which I descried several small villages. I was till noon separated from my usual party, the Sultan’s Sheik of Zuila being pleased to select me as his particular companion. His ordinary clothes were very much worn, and even ragged; he had a cloak, the badge of his high office; he chose to ride with me (as he said) because he deemed it dishonour to ride with the merchants. When permitted to quit him and rejoin my old comrades, I found them in great glee and spirits, at being so near the place where they had houses and families; their gladness, however, soon received alloy, for the officers of the Sultan met us to take account of the bales and merchandize, which had not being usually done till arrival at the gates of Mourzouk; and the merchants had been in the habit of previously disposing of at least a third of their goods, in order to evade the duties. Some however, had contrived to intermingle their baggage with that of the pilgrims, who pay no duties. Rather out of humour with what had passed, our traders of the caravan agreed with a proposal of the Sheik to make a forced march to _Tragen_, where we arrived at sunset.

At this place we reposed the whole of the ensuing day, employed in preparation for honourable appearance before the Sultan, who usually rides out to meet the caravan, in pious respect to the pilgrims returning from Mecca. The Sultan sent forward some camels laden with meat and bread, which were here distributed. The next morning we proceeded, and after eight hours march, pitched our camp near to the chapel and tomb of _Sidibischir_, a holy man of great renown in ancient times, and from whom the village near is likewise named _Sidibischir_. The following day was to be that of our interview with the Sultan. On that day, the _17th of November_, we finished our long and perilous journey, arriving, after a three hours march, in the immediate vicinities of Mourzouk.

The Sultan had posted himself on a rising ground, attended by a numerous court, and a multitude of his subjects.

Our caravan halted, and every person of the caravan, of any importance, dismounted to salute him. With others I approached, and found the sultan seated on an old-fashioned elbow chair, covered with a cloth striped red and green, and placed at extremity of an oval area, round which soldiers were drawn up, of but mean appearance. The sultan himself wore the Tripolitan vest, and over it a shirt or frock, embroidered with silver, in the Soudan manner. Close to him, on each side, were white Mamelukes and Negro slaves, with drawn sabres; behind these were six banners, and black and half-naked slaves, holding lances and halberds, of a fashion as old perhaps, as the times of Saladin. We entered the circle by an opening left facing the sultan, and about the middle of the area: according to the ceremonial of his court, we pulled off our slippers, and approached barefoot to kiss his imperial hand. Each having paid his compliment, alternately passed to right or left, and seated himself behind the sultan: the merchants being thus ranged in two equal groups on either side the throne; lastly entered the Sheik of the pilgrims, with his sabre drawn, and kettle-drum, and green flag of Mecca borne before him. The pilgrims followed, chaunting praises to God, who had so far conducted them in safety; and continued their hymns until the Sultan was pleased to dismiss their leader, with a gracious promise of sending his royal present of dates and meat to every tent. This ceremony of audience being over, the Sultan remounted his horse and rode back to the city of Mourzouk, preceded by kettle-drums and banners, and amidst his lance-men and halberdiers; whilst his courtiers, joined by the Arabs of our caravan, pranced and curvetted their horses on each flank of the procession.

FOOTNOTES:

[Footnote 11: Vide Strabo, p. 49, 50; edit. Casaub.]

=CHAPTER III.=

* * * * *

_Some Account of Fezzan._

The greatest length of the _cultivated part_ of the kingdom of Fezzan, is about 300 English miles from north to south, and the greatest width 200 miles from east to west; but the mountainous region of _Harutsch_ to the east, and other deserts to the south and west, are reckoned within its territory.

The borderers on the north are Arabs, nominally dependant on Tripoly, but their obedience is merely nominal, and they take each opportunity of public weakness or commotion to throw off the yoke. Fezzan to the east is bounded by the _Harutsch_, and line of deserts. To the south and south-east is the country of the Tibboes. To the south-west that of the Nomadic Tuaricks. On the west are Arabs.

The kingdom contains a hundred and one towns and villages, of which Mourzouk is the capital. The principal towns next in order to the imperial residence are _Sockna_, _Sibha_, _Hun_, and _Wadon_ to the north; _Gatron_ to the south; _Yerma_ to the west; and _Zuila_ to the east.

The climate of Fezzan is at no season temperate or agreeable. During the summer the heat is intense; and when the wind blows from the south is scarcely supportable, even by the natives. The winter might be moderate were it not for the prevalence of a bleak and penetrating north wind during that season of the year, and which chilled and drove to the fire not only the people of the place, but even myself, the native of a northern country.

It rains at Fezzan seldom, and then but little in quantity. From November 1798 to June 1799, there was not a single thunder storm; the 31st of January, 1799, there were some faint lightnings without thunder. Tempests of wind are however frequent, both from the north and the south, whirling up the sand and dust, so as to tinge the very atmosphere yellow. There is no river, nor indeed a rivulet deserving note throughout the whole country. The soil is a deep sand covering calcareous rock or earth, and sometimes a stratum of argillaceous substance.

Dates may be termed the natural and staple produce of Fezzan. In the western parts of the kingdom some senna is grown, and of a quality superior to that imported from the country of the Tibboes. Pot-herbs, and generally vegetables of the garden, are plentiful. Wheat and barley are suited to the soil and climate, but from inexpertness or difficulties attending the mode of tillage, and generally from indolence of the people and oppressions of the government, corn is not raised sufficient for the inhabitants, and they rely for subsistence on importations from the Arab countries bordering Fezzan to the north.

Very little attention is bestowed on the rearing of beasts. Horned cattle are to be found only in the most fertile districts; and are even there but few in number; they are employed in drawing water from the wells, and are slaughtered only in cases of extreme necessity. The ordinary domestic animal is the goat. Sheep are bred in the southern parts of the kingdom; but the general supply is furnished by the bordering Arabs. The wool is manufactured into _abbes_, or coarse woollen cloths, the general clothing throughout the country; with the meat the very skins are roasted, whilst fresh, and eaten. The horses are but few: asses are the beasts of general use, whether for burthen, draught, or carriage. Camels are excessively dear, and only kept by the chief people, or richer merchants. All these animals are fed with dates or date kernels.

The commerce of Fezzan is considerable, but consists merely of foreign merchandize. From October to February, Mourzouk is the great market and place of resort for various caravans from Cairo, Bengasi, Tripoly, Gadames, Twat, and Soudan, and for other smaller troops of traders, such as Tibboes of Rschade, Tuaricks, and Arabs. The trade from Cairo is carried on by the merchants of _Augila_; that from Tripoly, chiefly by the inhabitants of _Sockna_, and but by few either of Fezzan or Tripoly. The commerce with Soudan, is conducted by way of the _Tuarick Kolluvi_, by the native _Agades_; the trade with Bornou is managed by the _Tibboes_ of _Bilma_. The caravans coming to Mourzouk from the south or west, bring, as articles of commerce, slaves of both sexes, ostrich feathers, zibette, tiger skins, and gold, partly in dust, partly in native grains, to be manufactured into rings and other ornaments, for the people of interior Africa. From _Bornou_ copper is imported in great quantity. Cairo sends silks, _melayes_ (striped blue and white calicoes), woollen cloths, glass, imitations of coral, beads for bracelets, and likewise an assortment of East India goods. The merchants of _Bengasi_, who, usually join the caravan from Cairo at _Augila_, import tobacco manufactured for chewing, or snuff, and sundry wares fabricated in Turkey.

The caravan from Tripoly, chiefly deals in paper, false corals, fire-arms, sabres, knives, and the cloths called _abbes_, and in red worsted caps. Those trading from _Gadames_, bring nearly the same articles. The smaller caravans of _Tuaricks_ and _Arabs_, import butter, oil, fat, and corn; and those coming from the more southern districts, bring senna, ostrich feathers, and camels for the slaughterhouse.

Fezzan is governed by a sultan, descendant from the family of the Shereefs. The tradition is, that the ancestors of the reigning prince, coming from western Africa, invaded and conquered Fezzan about 500 years past. The sultan reigns over his dominions with unlimited power, but he holds them tributary to the Bashaw of Tripoly: the amount of tribute was formerly 6000 dollars, it is now reduced to 4000; and an officer of the bashaw comes annually to Mourzouk, to receive this sum, or its value in gold, senna, or slaves. This officer, whilst in commission, is called _Bey-el-nobe_. On his departure from Tripoly, which is every year in November, he takes all travelling merchants under his protection; and returning from Tripoly to Mourzouk, I shall avail myself of the opportunity.

The present sultan assumes the title “Sultan Muhammed-ben Sultan Mansur;” and this title is engraved on a large seal, which he applies to acts of authority or correspondence within his realm, but when writing to the bashaw of Tripoly, he uses a smaller seal, on which, instead of the name _Sultan_, that of _Sheik_ only, is engraved.

The throne of Fezzan is hereditary: the crown, however, descends not in all cases, directly from father to son: it is the eldest prince of the royal family, who succeeds; and such may be a nephew, in preference to a son who is younger. This custom frequently occasions bloodshed: the son of the deceased sultan may be of sufficient age to govern, though younger than the collateral heir; and having interest and adherents formed by his past high connections and situation, will often be ready to controvert the law of succession, as inapplicable in principle to the case of himself and competitor, equally arrived at the age of manhood and discretion: the question of right is then decided by the sword.

The Sultan’s palace (or house) is situate within the circumvallation of the castle or fortress of Mourzouk: he lives there retired, and with no other inmate but the eunuchs, who wait upon him. His Harem is contiguous; he never enters it, but the female whom he at any time wishes to see, is conducted to his apartment. The Harem consists of a Sultana, who, by rules of the empire, must be of the family of the Shereefs of _Wadan_ or _Zuila_, and of about forty slaves. These last are often sold and replaced by others, if they do not bear children to the sultan, or do not otherwise endear themselves to him by superior charms and accomplishments.

There is a place set apart within the precincts of the castle, for those who attend on public business, from which a long narrow vestibule leads to a door which opens into the principal apartment of the sultan. The opening of that door is announced by the beating of kettle-drums, as a signal of audience. The door of audience is opened three times in each day. Those who on account of respect or business, attend for introduction, are conducted by the long narrow passage between slaves, who incessantly repeat, “May God prolong the life of the sultan!” On coming to the door, the sultan appears opposite, seated on an old fashioned elbow chair raised some steps, and forming his throne. The person introduced, approaches, kisses the hand of the sultan, raises it so as to touch his forehead, then quits it, and kneels before him. He is permitted to state his case, and address the sultan in ordinary and plain language, but particular attention must be given, that the expressions, “God prolong thy life;” “God protect thy country, &c.” be frequently intermingled; and at each presentation, it is customary to offer a small present. It is only on Fridays, or on some solemn festival, that the sultan appears without the castle walls, and then he is attended by his whole court. He goes on Fridays to the great mosque, on horseback: on other days of solemnity or public occasion, he rides on a plain without the town, where his courtiers prance and run their horses round him, and exhibit their skill in equestrian exercises, and in the art of shooting.

The sultan’s court or official attendants are, the _kaledyma_, or first minister; the _keijumma_, or second minister, and the general of his forces; a number of black slaves, and a few white slaves, who are by the Mahometans termed Mamelukes. The _kaledyma_ and _keijumma_ must both be free-born men; whatever their nominal rank, they at present have but little influence. All the interest and power rests with the Mamelukes, who are mostly Europeans, Greeks, Genoese, or their immediate descendants. The black slaves, are purchased whilst yet boys, and are educated for the court according to their dispositions and talents; some of these too have gained great ascendancy with the sultan.

The apparel of the sultan, on days of state and ceremony, consists of a large white frock or shirt, made in the Soudan manner, of stuff, and brocaded with silver and gold, or of satin interwoven with silver. Under this frock, he wears the ordinary dress of the Tripolitans; but the most remarkable appearance is that of his turban, which, from the fore to the hinder part, extends a full yard, and is not less than two thirds of a yard in breadth.

The revenues of the sultan are produced from certain assessments of tax on all gardens and cultivated lands, and from arbitrary fines and requisitions. The slaves employed in collecting these imposts, are most exorbitant and oppressive, if not bribed. The sultan derives further income from duties on foreign trade, paid by the several caravans. That from Cairo pays from six to eight dollars for each camel load. The caravans from Bornou and Soudan pay two _matkals_, for each slave on sale. He further possesses a territorial revenue, collected from domains of the crown; from salt-pools; from the natron lakes; and from the royal gardens and woods. The present sultan has made great addition to his treasures by predatory expeditions, which he occasionally directs against the _Tibboes_ of the tribe of _Burgu_.

The public expenditure consists chiefly in maintenance of the sultan, his court, and palace. The cadi and department of justice, those of the religious order, and the great officers of government, are severally supported from the produce of date-tree woods and gardens, granted as _usufruct_ to those holding the respective offices. The princes of the royal family are supported from the proceeds of appropriate territory, and by certain proportions of corn delivered weekly from the sultan’s stores, and from occasional exactions on the people, levied by their personal authority, and by means of their slaves. Such oppression is a natural result of the powers of collection, and means of enforcement, and adjudication of right, being vested in each occasional lord of the domain.

Justice is administered by an officer, termed the cadi: his decisions are directed by the Mahometan law, old customs, and established practice; with exception to criminal cases, in which judgment is arbitrary, or referred to the sultan. In the absence of the cadi, his secretary or scribe, performs the office.

The dignity of a cadi, or chief judge, is hereditary in a certain family, ever since the present race of sultans was established on the throne. The sultan, in each instance of demise or vacancy, selects from this family, such individual to fill the office of cadi, as is noted for learning; or in other words, _who can best read and write_.

Besides the cadi, all the princes of the sultan’s family, claim a right of jurisdiction, and even of imposing corporal punishments.

The cadi is, at the same time, chief of the clergy, and possesses great influence and authority with the people; the next to him in rank, is the _iman kbir_, or great Iman.

The population of Fezzan is not easily determined. On loose estimate, I should state the inhabitants throughout, at about 70, or 75,000 souls. All of them, without exception, profess the Mahometan religion. The colour or complexion of the people varies; those of the northern parts of the country, for the most part, have a complexion and features, similar to those of the Arabs. In the southern districts, they have mixed with the natives of the great nations bordering on that quarter, and bear a resemblance to the Tibboes and to the Tuaricks. The genuine or indigenous race of Fezzans, may be described as a people of but ordinary stature, and their limbs by no means muscular or strong, their colour a deep brown, their hair black and short, their form of face such as, in Europe, we should term regular, and their nose less flattened than that of the negro.

The mein, the walk, and every motion and gesture of the people of Fezzan, denote a want of energy, either of mind or body. The tyrannic government, the general poverty of the country, and their only food consisting of dates, or a kind of farinaceous pap, with no meat, and rarely with even a little rancid oil or fat, contribute at once to weakness of frame, and dejection of spirit. Even in those parts, where the race may be supposed to be ameliorated by a mixture with the Arabs, there is no energy of character, no industry. Arts and manufactures, will of course supply but a poor and scanty chapter, exhibiting few articles, and no ingenuity: throughout Mourzouk, I could not find one single skilful artificer in any trade or work; indeed, there are no other tradesmen, but shoemakers and smiths. The latter work every metal without distinction; and the same man who forges shoes for the sultan’s horse, makes rings for his princesses. The women, indeed, fabricate coarse woollen cloths, called _abbes_; but for the goodness or value of their manufacture the reader may form his own estimate, when told, that the weaver’s shuttle is unknown, and that the woof is inserted into the warp thread by thread, and the whole worked solely by hand.

The dress of the people of Fezzan consists of a shirt or frock, made of a coarse linen or cotton cloth, brought from Cairo, and the _abbe_ so often mentioned. The middling classes wear frocks made at Soudan, of dyed blue cloth. The richer people and the Mamelukes of the sultan are clothed in the Tripolitan habit, over which they wear a Soudan shirt of variegated pattern and colours, and likewise the _abbe_. The ornamental distinctions of dress are chiefly confined to the head-dress, and to rings on the arms and legs. The lady of a chief or wealthy man of Fezzan divides her hair into seven long curls or tresses; one of these is interbraided with long slips of gilt leather, terminating in a bow; the other six tresses are bound round by a gilt leather strop, and at the end of each is a trinket, which a sketch will best describe.

No. 1. A long stick of coral.

2, 2. Small pieces of amber.

3, 3, 3. Little silver bells.

4, 4. Silver or brass wire.

In addition to these ornaments, the Fezzan woman fastens to the top of her head silken cords, on which are strung a number of silver rings, and which hang on each side pendant to her shoulder. The ears of ladies of rank are bored in two places, and in each hole is fixed a thick silver ring. In ordinary dress they wear nine or ten rings of horn or glass on each arm, four or five of which are taken off on all great occasions, to make room for a silver armillary of four inches breadth. They wear at the same time strong rings of brass or silver just above the ankle bones. The necklace consists of a silk riband, to which are fixed ten or twelve pieces of agate, and in front a round silver plate. The meaner women wear merely a string of glass beads, and curl their hair above the forehead into large ringlets, into which severally is stuffed a paste made of lavender, carraway-seeds, cloves, pepper, mastick, and laurel leaves, mixed up with oil.

The women of Fezzan generally have a great fondness for dancing and every amusement, and the wanton manners and public freedoms which, although Mahometans, they are permitted, astonishes the Mahometan traveller. They dance publicly in the open places of the town, not only in the day-time, but even after sunset. Two or three men stand together with their tambourines; the women immediately form a circle round; the men beat a tune, and those in the circle accompany it with singing and clapping of hands; a girl then advances dancing towards the drummers; the men, as she approaches near, join in the dance and press towards her; on which she makes some steps backwards, and then falls on her back with her body and limbs stiff and perfectly straight, when the women behind catch her in the fall, a few spans from the ground, and toss her in the air, whence she descends on her feet. The men then resume their station in the centre, and a second female dancer repeats the sport, which is successively engaged in by each brisk damsel of the circle.

The men of Fezzan are much addicted to drunkenness. Their beverage is the fresh juice of the date tree, called _lugibi_, or a drink called _busa_, which is prepared from the dates, and is very intoxicating. When friends assemble in the evening, the ordinary amusement is mere drinking; but sometimes a singing girl, or _kadanka_, is sent for: _kadanka_ is a Soudan word, and answers to the term _almé_ used at Cairo.

The song of these Fezzan girls is Soudanic. Their musical instrument is called _rhababe_: it is an excavated hemisphere, made from a shell of the gourd kind, and covered with leather; to this a long handle is fixed, on which is stretched a string of horse hairs longitudinally closed and compact as one cord, about the thickness of a quill. This is played upon with a bow. I was once of a party with _Sidi Mintesser_, the brother of the sultan, at a small house, some distance from the palace, when he ordered a _Kadanka_ to be brought, and with whom he soon after withdrew. On her return to the company, she was asked with a significant smile where she had been. She immediately took up her instrument, played upon it, and sung, in the Arabian language, “Sweet is Sidi Mintesser, as the waters of the Nile, but yet sweeter is he in his embraces; how could I resist?” As a natural consequence of the great freedoms allowed to the sex in Mourzouk, there are more women of a certain description to be found in that capital, than in any other of the same extent and population; and the general character of improvidence, and consequent misery and distress, belong as fully to the frail sisterhood of this place, as of any other.

There are various sorts of venereal disorders prevalent in Fezzan; that imported from Soudan is the worst. The common lues venerea brought from Tripoly and Cairo, is called _franzi_, or the _frank_ evil. For the cure of either species they use salts, and the fruit _handal_, (colycinth), as powerful cathartics; and the sores, if any, are at the same time washed with natron water, or dissolved soda. These remedies seldom fail, unless the disease has taken a very deep root.

The other maladies prevalent here are hæmorrhoides, no doubt greatly increased by the immoderate use of red pepper; and a fever and ague, which is particularly dangerous to foreigners. In these disorders there is no remedy whatever known or used but amulets, consisting of certain sentences, transcribed from the Koran, on a slip of paper, which the patient wears about his neck, and in bad cases is made to swallow. Phlebotomy is unknown; but blood is occasionally drawn by means of cupping. As to surgery, I heard there were people at Mourzouk who had sufficient ability to cure a simple fracture.

The houses of the Fezzans are miserably built; they are constructed with stones or bricks made of a calcareous earth mixed with clay, and dried in the sun. No other tools are used in the building but the hands of the labourer. When the walls are completely raised, the friends of the proprietor assemble, and assist him to incrust and cover them with a mortar made with a white calcareous earth. This work too is done only by the hand. The houses are all extremely low, and the light enters by the door only.

As to diet, I never knew a more abstemious people than those of Fezzan. Meat indeed is a food they can at no time abstain from when set before them; but meat is not an article of food with the people in general: to indicate _a rich man_, at Mourzouk, the usual expression is, “_that he eats bread and meat every day_.”

POSTSCRIPT.

The particulars above communicated may give some general idea of Mourzouk, and of the people and kingdom of Fezzan. Proposing shortly to return into that country, I may have an opportunity of gaining more satisfactory intelligence, and of enlarging on some points, and of rectifying any mistake in others; I will then draw up for the Society a more full and amended account, having in view the means of conveyance through one of my country-friends, who is going with the caravan to Mourzouk, and proposes returning to Tripoly in May or June 1800, when he will consign my papers to the care of the British Consul.

(Signed) FREDERICK HORNEMAN.