Chapter XXXVIII: Rainy Season in Kúkawa (12)

It had been my custom, when a thunderstorm was gathering, to look out, in order to see from what quarter it was proceeding, which is a question of great interest in these regions; but the absurd superstition of these people so alarmed me, that I scarcely dared to do so again. With regard to the superstition of the natives I must here mention a case which happened to my friend Sámbo. One day while I was engaged in earnest talk with him respecting the many sects of Islám, our conversation was suddenly interrupted by one of the daughters of the sultan entering abruptly, and accusing my friend, in the most offensive terms, of having abstracted from her, by his witchcraft, one of her slaves. But it was rather astonishing that a man with so vast an amount of learning was allowed to live at all, in the midst of such barbarians as these, without being continually suspected of sorcery and witchcraft. I shall not forget the day when I went to call on my friend, and found the unfortunate blind old man, sitting in his courtyard, in the midst of a heap of manuscripts which he could then only enjoy by touching them with his hands. Involuntarily I was reminded of a saying of Jackson’s, that the time would come when the texts of the classics would be emendated from manuscripts brought from the interior of Negroland.[42] From the very beginning, when I became aware of the character of these people, I had taken the greatest precautions; and hearing that the privilege of using a carpet was restricted to certain officers, I had stowed my old carpet away, although my couch, being on the bare ground, was not very soft.

The market, or “kaskú,”[43] occupied a great deal of my time and of my thoughts during my monotonous stay in this place, not so much on account of its importance as of my own poverty, as I was compelled to become a retail dealer on the smallest scale; for, hardly possessing anything except a small quantity of needles, I was obliged to send one of my servants daily to the market, in order to endeavour, by means of that very trifling article of European industry, to obtain the currency of the country. The currency of Bagírmi consists in strips of cotton, or fárda, like those which I have described on my journey to Ádamáwa—of very irregular measures, longer or shorter, in general of two “drʿa” length, and a hand in width—but of very different quality. Larger articles are bought and sold with shirts, “khalag (_pl._ kholgán”), as they are called by the Arabs, “bol,” as they are called by the natives, the value of which, according to their size and quality, varies from 70 to 150 fárda. I obtained a fárda for one large English darning-needle, or for four common German needles; but afterwards I doubled the price. Besides these I had very little left, with the exception of a few looking-glasses of that round kind which are sold in Lyons for one _sou_ each, and which I sold here for the high price of one shirt or “khalag,” while a better sort of looking-glass, bought in London for eightpence, brought four khalag or kholgán, which are worth about a dollar. As for shells, called here “kemé-kemé,” they have no currency in the market, but form a merchandise by themselves, as an article of export into the pagan countries—at least those of larger size, which are in great request with the inhabitants of those countries as well as with the Welád Ráshid, it being said that 2,000 will fetch a young slave of the kind called “khomási,” and 3,000 a “sedási;” for those simple people not only wear these shells as ornaments, especially the women, who are said to cover their hinder parts with them, but they make also caps of them, with which they adorn the heads of their deceased relations, while the Welád Ráshid adorn principally the heads of their camels and horses with the favourite kemé-kemé, or “kémti,” as they are called in Wádáy.

Formerly there had been a market held only every Thursday; but a short time previous to my arrival the people had found it advantageous to have a market every day, so that there was a daily market from eight in the morning till eleven in the forenoon, and from three in the afternoon till sunset. Of course it was not very well supplied, and was confined to the mere necessaries of life, the greatest luxury it contained consisting of onions, an article which is not to be procured in every part of Central Africa. At first they were very cheap, eight being sold for a fárda; but with the approach of the rainy season they increased in price, and I thought it prudent to lay in a supply, as I found this article extremely conducive to my health. And I would advise every traveller in these regions to be always provided with this vegetable; for they may be either used for seasoning food, or cut in slices and mixed with tamarinds, making, as I have stated, a cool and refreshing drink. But the black natives, as I have already mentioned on another occasion, do not in general make use of onions for seasoning their food, their cultivation having been introduced into the country by the Arabs from the north, together with wheat. But the native Arabs, or Shíwa, and the Arabs from the coast, or Wáselí, use this vegetable to a great extent, as well for seasoning their food as for medicine, especially in case of fever, small-pox, and obstruction of urine, from which latter inconvenience they suffer very much, in consequence of their marching during the heat of the day.

Besides the articles above-mentioned, the commodity most plentiful in the market was grain, especially Guinea grain or _Pennisetum typhoïdeum_, the dealers in which had a special place assigned to them in the northern part of the market, under a fine tamarind-tree, or “más,”—the oldest part of the town,—which is even said to have given origin to the name Más-eñá, as I shall have occasion to describe further on. Besides beans (“mónjo”), and ground-nuts, called here “wúli” or “búli,” salt too (“kása”), owing to the presence of the Jelába from Wádáy, some of whom I had met on my road, was very plentiful; but it was only sold in very small portions. The same people also sold natron (“ngíllu”), which is brought by the Tebu from the border of the desert. Milk (“sí”) and butter (“búgu”) were dear, but sour milk (“sí chále”) in abundance—it is principally brought into the town by the daughters of the Bení Hassan. Honey (“téji”), which in many countries is so plentiful, is scarcely to be got at all. There were always a few head of sheep and cattle, and sometimes a few fowls were to be seen; occasionally also a horse of indifferent description made its appearance. Cotton (“ñyíre”) was rather scarce; and I did not see any indigo, “alíni.” Red pepper (“shíta”) formed a peculiar article of commerce, which was retailed in small parcels by the Bórnu traders.

The most important and almost only article of European produce (“ngásan Zaila”) consisted of beads, called “múnjo,” especially the small red ones, which are sold here in great quantities, and exported to the pagan countries. I also sold a few of the large species, called “nejúm,” of which the Shúwa are very fond. Calico, called here “shóter,” is a great rarity, and rather sold privately to the great men of the country. Kanó manufactures, called here “kálkobángri” or “ngásan degó,” form a prominent feature in the statistics of this market, especially túrkedí (“bolné”), while the Kanó and Nyffi tobes, called “bol godáni,” can only with difficulty compete with the native manufacture, the Bórnu people, or rather the Mákarí or Kótokó, having introduced into the country the art of dyeing. No slaves (“béli”) were brought into the market, all being sold in the houses, a circumstance which seemed to indicate a certain feeling of decency; but at a later period this article was by no means wanting in the market.

Ivory is not brought into the market, but the little which is sold is disposed of in the houses; but sometimes the Arabs who visit this country do a very profitable business in this article. The price of horses in general is estimated by slaves; and the value of the latter is very low in this country, as may be inferred from what I have said above respecting the small sum paid for them in the countries towards the south: but slaves exported from here are not esteemed, as they are said to be more subject to disease than those from other countries, and generally die in a very short time. Female slaves certainly, natives of the country of Bagírmi, are highly esteemed; but as almost all the inhabitants of the country, at least outwardly, profess Islám, very few are at present sold into slavery, while formerly they were scattered all over the north of Africa, in consequence of the great slave-hunting expeditions of the Bashá of Fezzán. The Shúwa or Shíwa generally effect their purchases with cows.

Although my means when I undertook this journey were extremely small, nevertheless I had not thought it impossible that I might succeed in penetrating into Wádáy, or even in reaching the lands of the Nile; and I often indulged in the pleasure of counting over my small stock of goods, and conceived the idea how, by giving away everything I possessed, I might accomplish such an enterprise; but I soon found that I was compelled to give up all such plans, and although I think that a traveller with sufficient means, and a great deal of patience and endurance, might succeed in entering Wádáy from this side, I am sure that the ruler of that country would certainly keep him back for a whole year. I therefore only aspired at visiting some places in the neighbourhood; and I was particularly anxious to obtain a sight of that small branch of the river which, having separated from the principal trunk near the town of Miltú, approaches to within about nine miles of the capital. But the lieutenant-governor would not allow me to leave the place, neither would he suffer me to visit Ábú-Gher, which is situated at about the same distance in a N.N.W. direction, and where a considerable market is held every Saturday, although I told him that it was essential for me to go, in order to procure there my necessary supplies; and I was therefore obliged to content myself with sending my servants.

They found the market of Ábú-Gher of about the same importance as the little market or durríya in Kúkawa, with this exception, that cattle were more numerous in Ábú-Gher; and they counted about a hundred head of large beasts, and about the same number of sheep. There was a great deal of sorghum and cotton, but little Guinea corn or millet. Besides tobes, hoes for field-labour, cowries, and natron from the Bahr el Ghazál form the principal commodities. As a sort of curiosity, my servants mentioned a kind of bread or tiggra made of the fruit of the hájilíj or _Balanites Ægyptiaca_ (the “bíto” of the Kanúri), and called “sírne.” As a specimen of the great diversity of individual manners which prevails in these regions, I will here mention that the fárda in Ábú-Gher, which is the standard currency of the market, is different from that used in Más-eñá, measuring three drʿa in length and one hand in width. The village of Ábú-Gher consists of two separate groups divided by a vale or depression, where the market is held, and containing a considerable proportion of Fúlbe or Felláta inhabitants, who were the founders of the village.

Finding that I was not allowed to stir from the place where I was, I resigned myself in patience, and tried to take occasionally a little exercise round the town, when roving about, sometimes on foot, sometimes on horseback, I made by degrees a general survey of the town, which I have incorporated into the accompanying ground-plan, which, though very imperfect, and not pretending in any way to absolute accuracy, will nevertheless serve to give the reader a fair idea of the place.

[Footnote 41: I will here remark that I think this form, Felláta, which is usual in Bórnu and the neighbouring countries, is in its origin a plural, though it is continually employed also for the singular.]

[Footnote 42: Jackson’s Account of Morocco, p. 100.]

[Footnote 43: We have here an evident proof that a certain degree of civilization spread from Bórnu over the countries to the east. Kaskú is a slight variation of the Kanúri word “kásukú.”]

CHAP. L.

DESCRIPTION OF THE TOWN. — ARRIVAL OF THE SULTAN. — FINAL DEPARTURE.

The town of Más-eñá extends over a considerable area, the circumference of which measures about seven miles; but only about half of this area is inhabited, the principal quarter being formed in the midst of the town on the north and west sides of the palace of the sultan, while a few detached quarters and isolated yards lie straggling about as outposts. The most characteristic feature of the place consists in a deep trough- like depression or bottom, stretching out to a great length, and intersecting the town from east to west, in the same manner as the town of Kanó is intersected by the Jákara; for this hollow of the capital of Bagírmi, after the rainy season, is filled with water, and on this account is called “bedá” by the natives, and “el bahr” by the Arabs, while during part of the dry season it is clothed with the richest verdure. It is remarkable that not only in this respect the town of Más- eñá resembles that of Kanó, but, like the great market-place of Háusa, its surface is also broken by many other hollows, which contain the wells, and during the rainy season are changed into deep ponds, which, by accumulating all the refuse of the town, cause a great deal of insalubrity; but in general the soil, consisting of sand, dries very quickly after a fall of rain.

PLAN OF THE TOWN OF MÁS-EÑA.

1. The house where I lodged, represented here also on a larger scale.

2. The palace of the sultan, surrounded by a strong wall 18 feet high, and 10 feet thick, built of baked bricks, but at present in decay.

_a._ Public hall of audience.

_b._ Hut of kadamánge.

_c._ Entrance-hall, or hut used as a parlour.

_d._ Court-yard in which I had an audience with the king, while he himself was in room _e_.

3. House of the fácha.

4. Mosque.

5. Open square in front of the palace, planted with trees.

6. House of zérma.

7. House of the fáki Sámbo.

8. House of the chiróma.

9. House of the máina Beládemí.

10. Market-place.

11. Tomb of ʿAlí Fenjár, the great chief of Miltú, who two years previous to my visit to the place died here at an advanced age and much respected. The tomb is well shaded by a kúrna-tree.

12. A large deep hollow with wells, but in the rainy season full of water.

13. A seat or diván of clay—“dágalí” in Kanúri, “teláng” in tar Bágrimma.

14. Huts for common strangers and pilgrims.

15. Hut of Fáki Íbrahím and his companion.

16. House of female patient.

17. Kitchen-gardens.]

The principal quarter of the town lies on the south side of the great hollow or bedá; but even this very central quarter is far from being densely inhabited, and was less so during the first month of my residence, owing to the absence of the sultan. The central point of this quarter, at least in regard to its importance, if not to its position, is the palace of the sultan, the whole arrangement of which is in general similar to the residences of the chiefs in other towns, consisting of irregular clusters of clay buildings and huts. But there is a remarkable feature in this palace, which distinguishes it in a very conspicuous manner from all other buildings of the kind in these countries. This difference consists in the wall which surrounds the whole building being built, not of sun-dried, but of baked bricks. I have had an opportunity of describing, on my journey from Kanó to Kúkawa, the ruins of the town of Ghámbarú, which is built of the same material; and I shall further on describe those of Bírni or Ghasréggomo, the old capital of Bórnu, constructed in the same manner. But at present the traveller looks in vain for such solid buildings in any of the towns of Negroland; and I was therefore not a little surprised at finding it here, in a place where one might least expect to see it.[44]

It was not, however, a building of recent date, but built at least fifty, or perhaps a hundred years ago, or probably more, and was at present in a considerable state of decay. It forms a quadrangle of a somewhat oblong shape, the front looking towards the N.W., and measures from 1500 to 1600 yards in circumference. It must once have been a very strong building, the walls measuring about ten feet at the base, and from fifteen to twenty feet in height, and the entrance-gate being formed by thick wooden planks bound with iron. Upon entering, we first got into an open courtyard, in the eastern part of which there was a large oblong building or hall built of clay, which formed the public place of audience. Adjoining this there was a hut, wherein the kadamánge, or zérma—for he had lately risen in the service—who had been installed as lieutenant-governor, had his official residence, while further westward another hut formed the entrance-hall into the inner or private apartments of the sultan, which I shall notice on the occasion of my audience with the sovereign.

The whole south-eastern part of the palace, being inclosed by a separate wall, is entirely devoted to the female portion of the royal household, and is full of huts, the number of which, of course, I am not able to tell, having had no access to this sacred and most secluded part of the residence. According to report, at least, the sultan is said to have from 300 to 400 wives. The huts are of various sizes and descriptions, in conformity with the character of the tenant of each. In front of the palace a spacious area or square is laid out, ornamented with six karáge-trees, besides a fine tamarind-tree which grows a little on one side of the entrance to the palace. Adjacent to the royal residence, on the west side, is the large house of the fácha, or commander-in-chief, and towards the east a mosque, of small dimensions, with a minaret at the north-west corner. The other sides are occupied by the residences of some of the principal courtiers, such as the mánja, the zérma, and the bárma. The principal street of the town joins this area in the north- west corner; and along it lie the dwellings of some of the other principal men. At the spot where this road passes by the north side of the deep hollow or concavity above described (12), it is crossed by another principal street, which, in a straight line, proceeds from the gate leading to Ábú-Gher, and intersects the market-place.

My own residence was situated at the south-western angle of the inhabited quarter; and while it had the advantage of being in an open and airy situation, it had also the disadvantage of being visible from almost every part of the town, so that I could not step out of my room without being seen by all the people around.

Dilapidated as was the appearance of the whole town, it had a rather varied aspect, as all the open grounds were enlivened with fresh pasture; but there is no appearance of industry, and the whole has the character of a mere artificial residence of the people immediately connected with the court. The market-place is rather small, and not provided with a single stall, the people being obliged to protect themselves as well as they can, by forming a new temporary shed every market-day. The most interesting aspect is afforded by the bedá, or bahr, which is bordered on the south-west side by a few picturesque groups of dúm-palms and other trees of fine foliage, while at the western end, near the market-place, there is a large extent of kitchen- gardens, as well as near the south-eastern extremity. In consequence of the peculiar nature of the bedá, the direct communication between the northern and southern quarters, which during the dry season is kept up by a good path, seems to be occasionally interrupted during the rains.

The construction of the houses in general is good, and the thatchwork of the roofs formed with great care, and even with neatness; but the clay is of rather a bad description for building, and the clay houses afford so little security during the rainy season, that most people prefer residing during that part of the year in the huts of reeds and straw: and I myself had sufficient opportunity of becoming acquainted with the frail character of these structures. There are, however, some pretty- looking houses on the road to Ábú-Gher.

The walls of the town, in most places, are in a state of great decay, so that the gates in reality have lost all importance; nevertheless there are still nine gates, or rather openings, in use. Most of them lie on the south side, while there is not a single gate towards the north, this quarter of the town being so deserted that it is even overgrown with dense underwood. All around the place, as well on the south side, where a large pond is formed in the rainy season, as on the other sides, there are villages inhabited by Shúwa or Shíwa (native Arabs), principally of the tribe of the Bení Hassan, who supply the town with milk and butter.

Besides studying, roving about, paying now an official visit to the lieutenant-governor, then a more interesting private one to my friend Sámbo, much of my time was also occupied with giving medicine to the people,—especially during the early period of my stay; for the small stock of medicines which I brought with me was soon exhausted. But even if I had possessed a much larger supply, I might perhaps have been tempted to withhold occasionally the little aid I could afford, on account of the inhospitable treatment which I received; and in the beginning I was greatly pestered by the lieutenant, who sent me to some decrepit old women, who had broken their limbs and in every respect were quite fit for the grave. I then protested officially against being sent in future to patients at least of the other sex, beyond a certain age.

But sometimes the patients proved rather interesting, particularly the females; and I was greatly amused one morning when a handsome and well- grown young person arrived with a servant of the lieutenant-governor, and entreated me to call and see her mother, who was suffering from a sore in her right ear. Thinking that her house was not far off, I followed her on foot, but had to traverse the whole town, as she was living near the gate leading to Ábú-Gher; and it caused some merriment to my friends to see me strutting along with this young lady. But afterwards, when I visited my patient, I used to mount my horse; and the daughter was always greatly delighted when I came, and frequently put some very pertinent questions to me, as to how I was going on with my household, as I was staying quite alone. She was a very handsome person, and would even have been regarded so in Europe, with the exception of her skin, the glossy black of which I thought very becoming at the time, and almost essential to female beauty.

The princesses also, or the daughters of the absent king, who in this country too bear the title of “mairam” or “méram,” called upon me occasionally, under the pretext of wanting some medicines. Amongst others, there came one day a buxom young maiden, of very graceful but rather coquettish demeanour, accompanied by an elder sister, of graver manners and fuller proportions, and complained to me that she was suffering from a sore in her eyes, begging me to see what it was; but when, upon approaching her very gravely, and inspecting her eyes rather attentively without being able to discover the least defect, I told her that all was right, and that her eyes were sound and beautiful, she burst out into a roar of laughter, and repeated, in a coquettish and flippant manner, “beautiful eyes, beautiful eyes.”

There is a great difference between the Kanúri and Bagírmi females, the advantage being entirely with the latter, who certainly rank among the finest women in Negroland, and may well compete with the Fúlbe or Felláta; for if they are excelled by them in slenderness of form and lightness of colour, they far surpass them in their majestic growth and their symmetrical and finely-shaped limbs, while the lustre and blackness of their eyes are celebrated all over Negroland. Of their domestic virtues, however, I cannot speak, as I had not sufficient opportunity to enable me to give an opinion upon so difficult a question. I will only say that on this subject I have heard much to their disadvantage; and I must own that I think it was not all slander. Divorce is very frequent among them as inclination changes. Indeed I think that the Bagírmi people are more given to intrigues than their neighbours; and among the young men sanguinary encounters in love affairs are of frequent occurrence. The son of the lieutenant-governor himself was at that time in prison on account of a severe wound which he had inflicted upon one of his rivals. In this respect the Bágrimma very nearly approach the character of the people of Wádáy, who are famous on account of the furious quarrels in which they often become involved in matters of love.

Occasionally there occurred some petty private affairs of my friends which caused some little interruption in the uniform course of my life. Now it was my old friend Bú-Bakr, from Bákadá, who complained of his wife, who resided here in Más-eñá, and who did not keep his house as well and economically as he desired, and, when he occasionally came into the town, did not treat him so kindly as he thought she ought to do, so that he came to the serious conclusion of divorcing her. Another time my restless friend was in pursuit of a runaway slave, who had tried to escape beyond the Báchikám.

Then it was my friend Háj Áhmed, who complained to me of his disappointment, and how he had been overreached by his enemies and rivals. He was certainly in an awkward position in this country; and I could never get quite at the bottom of his story. For, as I have mentioned above, he had been sent from Medína in order to obtain from the king of Bagírmi a present of eunuchs; but now, after he had been residing here about a year and a half, having been continually delayed by the ruler of the country, another messenger had arrived, who, it seemed, was to reap the fruits of my friend’s labours. Háj Áhmed had accompanied the sultan on his expedition the previous year; but he had almost lost his life, having received a severe wound in the head, from one of those iron hand-bills which form the chief weapon of the pagan tribes towards the south. He therefore thought it better this time to remain behind; but he made no end of complaints, on account of the miserly and inhospitable treatment of the lieutenant-governor. The situation of my friend became the more lamentable when his female slave, the only one he had at the time, managed to make her escape, having thrown down her mistress, who had gone outside the town with her.

Scenes like these happened daily; and I had frequent opportunities of demonstrating to my friends, how the vigour and strength of the Christian empires of Europe were principally based upon their capability of continually renewing their vitality from free native elements, and by totally abstaining from slavery. And I further demonstrated to them that slavery had been the principal cause of the speedy overthrow of all the Mohammedan dynasties and empires that had ever flourished.

Another time it was my friend Slímán, who, besides topics of a more serious nature, used to entertain me with stories from his domestic life; for, being of a roving disposition, ever changing, and of rather desultory habits, he was accustomed to contract temporary matches for a month, which of course gave him a great insight into the habits of the females of the countries which he traversed on his peregrinations.

At another time some natural phenomena gave me some occupation. Amongst the nuisances with which the country of Bagírmi abounds, the large black ant called “kingíbbu” and “kangífu” in Kanúri, “kíssino” in tar Bágrimma (the language of Bagírmi)—_termes mordax_,—is one of the most troublesome; and besides some smaller skirmishes with this insect, I had to sustain, one day, a very desperate encounter with a numerous host of these voracious little creatures, that were attacking my residence with a stubborn pertinacity which would have been extremely amusing if it had not too intimately affected my whole existence. In a thick uninterrupted line, about an inch broad, they one morning suddenly came marching over the wall of my court-yard, and entering the hall which formed my residence by day and night, they made straight for my store-room; but unfortunately, my couch being in their way, they attacked my own person most fiercely, and soon obliged me to decamp. We then fell upon them, killing those that were straggling about and foraging, and burning the chief body of the army as it came marching along the path; but fresh legions came up, and it took us at least two hours before we could fairly break the lines and put the remainder of the hostile army to flight.

On this occasion the insects seemed to have been attracted entirely by the store of corn which I had laid in from Bákadá. In general their hostile attacks have also a beneficial effect, for, as they invade the huts of the natives, they destroy all sorts of vermin, mice included. But while in some respects these black ants may be called the “scavengers of the houses,” in many parts of Negroland they often become also very useful by their very greediness in gathering what man wants entirely for himself; for they lay in such a considerable store of corn, that I have very often observed the poor natives, not only in these regions, but even along the shores of the Niger, digging out their holes, in order to possess themselves of their supplies.

Besides these large black ants, the small red ant, called in Bórnu “kítta-kítta,” and in Bagírmi “kíssasé,” is found in great numbers, and becomes often very troublesome by its very smallness, as it gets so easily into all sorts of dresses without being observed. I was once greatly amused in witnessing a battle between this small red ant and the white ant, called “kanám” in Bórnu, and here “nyó” (_termes fatalis_), when the latter were very soon vanquished by the warriors of the former species, who, notwithstanding their smaller size, were carrying them off with great speed and alacrity to their holes; for the white ant is powerless as soon as it gets out of its subterranean passages, which impart to them strength, as the earth did to Antæus.

The rains, which at first had set in with considerable violence, had afterwards almost ceased, so that the herbage on the open uncultivated grounds in the town became quite withered, and many of the people, who upon the first appearance of rain had been induced to trust their seeds to the soil, were sadly disappointed; and I have already had occasion to relate that the natives, including their chief, attributed this state of the weather to my malignant influence. However, I was delighted when I sometimes made a little excursion on horseback in the environs of the capital, to see that the open country was less dry than the inside of the town, although even there as yet little cultivation was to be seen. It seemed very remarkable to me that here, as well as in the other parts of the country, especially Bákadá, the corn was generally cultivated in deep furrows and ridges or “derába,” a mode of tillage which I had not observed in any other country of Negroland through which I had travelled. The people, however, were very suspicious whenever I mounted on horseback; and the first time they saw me galloping off, they thought I was going to make my escape, and were therefore all on the look-out.

All this time the sultan or “bánga” was absent, and the false news which was repeatedly told of his whereabouts kept up a continual excitement. When I first arrived in the country, he had gone a considerable distance towards the south-east, and was besieging a place called Gógomi, which was strongly fortified by nature, and made a long resistance, so that the besieging army lost a great many of their best men, and among them an Arab sheríf who had joined the expedition. But at length the place was taken, and the courtiers prevailed upon the prince to retrace his steps homewards, as they were suffering a great deal from famine; so much so that the greatest part of the army were obliged to live upon the fruit of the deléb-palm (_Borassus flabelliformis?_), which seems to be the predominant tree in many of the southern provinces of Bagírmi.

[Sidenote: July 3rd.]

After false reports of the sultan’s approach had been spread repeatedly, he at length really arrived. Of course, the excitement of the whole population was very great, almost all the fighting men having been absent from home for more than six months.

It was about nine o’clock in the morning when the army approached the south side of the town, displaying a great deal of gorgeous pomp and barbaric magnificence, although it was not very numerous, being reduced to the mere number of the inhabitants of the capital, the remainder having already dispersed in all directions, and returned to their respective homes. Thus there were not more than from 700 to 800 horsemen, or “malásínda;” but my friend the sheríf Slimán (who, exasperated at the bad treatment of the lieutenant-governor, had left the capital to join the expedition, and who, as far as I had an opportunity of trying him, was not inclined to exaggerate) assured me that, even on their return, the army mustered at least 2000 horsemen.

At the head of the troop, as having supplied the place of his master during his absence, in his character of lieutenant-governor, rode the kadamánge, surrounded by a troop of horsemen. Then followed the bárma, behind whom was carried a long spear of peculiar make, which in the history of this country forms a very conspicuous object, being meant originally to represent an idol, which is said to have been transplanted from the parent state Kénga Matáya, and evidently bore a great resemblance to the “féte” of the Marghí and Músgu. Just in front of the sultan rode the fácha, or commander-in-chief, who is the second person in the kingdom, similar to the keghámma in the old empire of Bórnu, and who in former times possessed extraordinary power. The sultan himself wore a yellow bernús, and was mounted upon a grey charger, the excellence of which was scarcely to be distinguished, it being dressed in war-cloth, or líbbedí, of various-coloured stripes, such as I have described on my expedition to Músgu. Even the head of the sultan himself was scarcely to be seen, not only on account of the horsemen riding in front and around him, but more particularly owing to two umbrellas, the one of green and the other of red colour, which a couple of slaves carried on each side of him.

Six slaves, their right arm clad in iron, were fanning him with ostrich feathers attached to long poles; and round about him rode five chieftains, while on his right were seen the ghelétma and other principal men of the country. This whole group round the prince formed such a motley array, that it was impossible to distinguish all the particular features with accuracy; but, as far as I was able to make out from the description of the natives, there were about thirty individuals clad in bernúses, while the others wore nothing but black or blue- coloured shirts, and had their heads mostly uncovered. Close behind this group followed the war-camel, upon which was mounted the drummer, “kodgánga,” who was exerting his skill upon two kettle-drums which were fastened on each side of the animal; and near him rode three musicians, two of whom carried a bukí, “kája,” or small horn, and the third a jójo or “zózo,” a sort of double derabúka.

However grotesque the appearance of the royal cavalcade, that part of the procession which followed was more characteristic of the barbaric magnificence, and whole manner of living, of these African courts. It consisted of a long uniform train of forty-five favourite female slaves, or concubines, “habbabát,” of the sultan, mounted on horseback, and dressed from top to toe in black native cloth, each having a slave on either side. The procession terminated in a train of eleven camels carrying the luggage. The number of the infantry or “malajá” was also limited, as most of them had returned to their respective homes. But, on the other hand, almost all the people of the town had come out to see the victorious army on their return.

This day, however, the sultan did not enter the capital, but, in conformity with the sacred custom of the kings of this country on their return from an expedition, was obliged to encamp among the ruins of the oldest quarter on the west side of the town; and it was not until Sunday the 4th day of July, about noon, that he made his solemn entry. This time, however, the “habbabát” did not form part of the procession, having entered the town early in the morning; but their absence was atoned for by the presence of a greater number of horsemen, and behind the drummer on camel’s back followed an interesting warlike train, consisting of fifteen fiery chargers, all clad in líbbedí, and better adapted, it would seem, to the serious game of Mars, than the train of lovely damsels.

On this occasion, the bánga led in his triumphant procession seven pagan chiefs, amongst whom that of Gógomi was the most conspicuous person, and the greatest ornament of the triumph, being not less remarkable for his tall, stately figure than on account of his having been the ruler of a considerable pagan state, with a capital in an almost inaccessible position. He excited the interest of the savage and witty Bagírmi people, by submitting with a great deal of good humour to his fate, which was certainly not very enviable, as it is the custom in this country either to kill or to emasculate these princely prisoners, after having conducted them for some time through all the court-yards of the palace, while allowing the wives and female slaves of the sultan to indulge their capricious and wanton dispositions in all sorts of fun with them. The horrible custom of castration is perhaps in no country of Central Negroland practised to such an extent as in Bagírmi.

The booty in slaves did not seem to have been very considerable, although the prince had been absent from home for six months; and the whole share of the sultan himself seemed to consist of about four hundred individuals. The sultan passed slowly through the town, along the principal road from the western gate, and, proceeding along the “déndal,” or “bokó,” entered his palace amid the acclamations of the people and the clapping of hands (the “kabéllo” or “tófaji,” as it is here called) of the women.

M. & N. Hanhart, lith. et impt.

MÁS-EÑA.

return of the Sultan from the expedition.July 4th. 1852.]

Although I had not yet paid my compliments to the bánga, he sent two messengers in the afternoon to bid me welcome. These messengers were the brother and son of one of the chief men of the country, with the title or name “Máina Beládemí,” who was a sort of consul of Bórnu, and was represented to me by all the people as one of the most intelligent men in the country. However, he had returned in a bad state of health, and, unfortunately for me, succumbed in a few days.

I informed the messengers of the prince how badly I had been treated, when they assured me that the sultan did not know anything about it, and that as soon as he had received the news of my arrival he had forwarded orders to the lieutenant-governor to provide me with a milch-cow. The messengers then went away, and soon returned with a sheep, some butter, and a large supply of kréb, the seed of a sort of grass of which I have spoken on former occasions.

The next morning I went to pay a visit to Máina, being accompanied by my old runaway guide Gréma ʿAbdú, who, after having left me to my own fate in Bákadá had gone to join the sultan in the expedition. However, the place where the sick man was lying was so dark that, convinced as I was of the seriousness of his illness, I found a pretext for not giving him any medicine; and this was very lucky for me, as his death, which took place a few days afterwards, would certainly have been attributed by these savage people to my remedies.

The same evening I was informed that an express messenger had come from Kúkawa with despatches for me, the caravan from Fezzán having at length arrived. But having been repeatedly disappointed by similar reports, I did not give myself up to vain expectation, and passed a very tranquil night.

Thus arrived the 6th of July, one of the most lucky days of my life; for having been more than a year without any means whatever, and struggling with my fate, in the endeavour to do as much as possible before I returned home, I suddenly found myself authorized to carry out the objects of this expedition on a more extensive scale, and found sufficient means placed at my disposal for attaining that object. The messenger, however, managed his business very cleverly; for having two large parcels of letters for me, one only containing despatches from the Foreign Office, and the other containing a large amount of private correspondence, he brought me first the former, which had been very carefully packed up in Kúkawa, in a long strip of fine cotton (gábagá), and then sewn in red and yellow leather, without saying a word about the other parcel; but when I had read at my leisure the despatches which honoured me with the confidence of Her Britannic Majesty’s government, and had rewarded his zeal with a new shirt, he went away, and soon returned with the second parcel, and a packet containing ten túrkedí, native cotton cloth, from Kanó, which at Mr. Overweg’s request the vizier of Bórnu had sent me, and three of which I immediately presented to the messenger and his two companions.

The number of private letters from England, as well as from Germany, was very considerable; and all of them contained the acknowledgment of what I had done, the greatest recompense which a traveller in these regions can ever aspire to. No doubt the responsibility also thus thrown upon me was very great, and the conclusion at which I had arrived from former experience, that I should not be able to fulfil the many exaggerated expectations which were entertained of my future proceedings, was oppressive; for, in almost all the letters from private individuals, there was expressed the persuasion that I and my companion should be able, without any great exertion, and in a short space of time, to cross the whole of the unknown region of equatorial Africa, and reach the south-eastern coast,—an undertaking the idea of which certainly I myself had originated, but which, I had become convinced in the course of my travels, was utterly impossible, except at the sacrifice of a great number of years, for which I found the state of my health entirely insufficient, besides a body of trustworthy and sincerely attached men, and a considerable supply of means. Moreover I found, to my surprise and regret, that the sum of 800_l._ placed at my disposal by Lord Palmerston remained a dead letter, none of the money having been forwarded from Tripoli,—a sum of about fifteen hundred dollars, which had been previously sent, being regarded as sufficient.

In this perplexity, produced by nothing but goodwill and a superabundance of friendly feeling, I was delighted to find that Her Majesty’s government, and Lord Palmerston in particular[45], held out a more practicable project by inviting me to endeavour to reach Timbúktu. To this plan, therefore, I turned my full attention, and in my imagination dwelt with delight upon the thought of succeeding in the field of the glorious career of Mungo Park.

For the present, however, I was still in Bagírmi, that is to say, in a country where, under the veil of Islám, a greater amount of superstitious ideas prevail than in many of the pagan countries; and I was revelling in the midst of my literary treasures, which had just carried me back to the political and scientific domains of Europe, and all the letters from those distant regions were lying scattered on my simple couch, when all of a sudden one of my servants came running into my room, and hastily informed me that a numerous _cortége_ of messengers had just arrived from court.

I had scarcely time to conceal my treasure under my mat when the courtiers arrived; and in a few moments my room was filled with black people and black tobes. The messengers who had brought me the letters, had likewise been the bearers of a letter addressed by the ruler of Bórnu to the bánga of Bagírmi, who in a certain respect was tributary to him, requesting him to allow me to return without delay to his country, in the company of the messengers. There were some twenty persons, besides the lieutenant-governor or kadamánge, and the two relations of Máina; and the manner in which they behaved was so remarkable, that I was almost afraid lest I should be made prisoner a second time. There could be no doubt that they had heard of the large correspondence which I had received. But there had been moreover a great deal of suspicion, from my first arrival, that I was a Turkish spy. There was even a pilgrim who, from his scanty stock of geographical and ethnological knowledge, endeavoured to persuade the people that I was an “Arnaut,” who, he said, were the only people in the world that wore stockings. Be this as it may, the courtiers were afraid of coming forward abruptly with the real object of their visit, and at first pretended they wished to see the presents that I had brought for the sultan. These consisted of a caftan of red cloth, of good quality, which I had bought in Tripoli for nine dollars; a repeater watch, from Nuremberg, bought for ten dollars, with a twisted silk guard of Tripolitan workmanship; a shawl, with silk border; an English knife and pair of scissors; cloves, and a few other things. The watch, of course, created the greatest astonishment, as it was in good repair at the time, although it was a pity that we had not been provided with good English manufactures, but had been left to pick up what articles we might think suitable to our purpose.

Having also asked to see my telescope, which of course could only increase their surprise and astonishment, they then, after a great deal of beckoning and whispering among each other, which made me feel rather uneasy, requested to see the book in which I wrote down everything I saw and heard. Without hesitation I took out my memorandum-book and showed it to them; but I had first to assert its identity. In order to allay their suspicions, I spontaneously read to them several passages from it which referred to the geography and ethnography of the country; and I succeeded in making them laugh and become merry, so that they even added some names where my lists were deficient. They then begged me to allow them to take the book to the sultan; and I granted their request without hesitation.

This frankness of mine completely baffled the intrigues of my enemies, and allayed the suspicions of the natives; for they felt sure that, if I had any evil intention in writing down an account of the country, I should endeavour to do all in my power to conceal what I had written.

Thus they departed, carrying with them my journal; and I was informed afterwards that the sultan had then sent for all the learned men in the town, in order to hear their opinion upon my book. And it was perhaps fortunate for me that the principal among them was my friend Sámbo, who, being well acquainted with my scientific pursuits, represented my notes as a very innocent and merely scientific matter. My journal, which no one was able to read, was consequently returned to me uninjured. In the afternoon my friend Sámbo called upon me, and related to me the whole story: he also informed me that the only reason why I had not obtained an audience with the sultan this day was the above-mentioned letter of the sheikh of Bórnu, which had in a certain degree offended their feelings of independence; and in fact I did not obtain an audience until the 8th.

[Sidenote: July 8th.]

I had just sent word to Sámbo, begging him to hasten my departure, and had received a visit from some friends of mine, when Gréma ʿAbdú came, with a servant of the sultan, in order to conduct me into his presence, whereupon I sent to Sámbo, as well as to my host Bú-Bakr of Bákadá, who was just then present in the town, inviting them to accompany me to the prince. On arriving at the palace, I was led into an inner courtyard, marked _d_ in the ground-plan, where the courtiers were sitting on either side of a door which led into an inner apartment, the opening or doorway of which was covered by a “kasár” or, as it is called here, “párpara,” made of a fine species of reed, as I have mentioned in my description of the capital of Logón. In front of the door, between the two lines of the courtiers, I was desired to sit down, together with my companions.