Chapter XII: Part 12

Lips Shendouk Shendouga

Teeth Nelky Nyta

Mustachios Sharibyk, A. Sharibka

Ears Oluk Okiga

Throat Goski Gooska

Beard Samēk Sameyga

Neck Eyik Eega

Arm Yg Eddiga

Back Djerk Dijrka

Posteriors Boungy Osyrka

Fingers Sebag, A. Sebakiga, A.

Stomach Toug Touga

Breasts Ertyg Dougoussiga

Pudenda viri Sorat Koffyga

Pudenda mulieris Osutti Kissiga, A.

Foot Ossi Öyga

Hair Seerki Shygertyga

Blood Gerki Beeska

Heart Aagy Ayka

Skin or leather Adjeng Nowakka

Bone Keet Kesyrga

House Kagy Noka

Door or gate Babki, A. Babka

Key Meftahky, A. Kusherka

Wall Katreg Sobeyga

Chamber Kerryg Kerryga

Bed Fershki, A. Bereshka, A.

Mat Hasyrk, A. Hasyrka, A.

Large water jar Barrat Gottiga

Water pot Ibryk, A. Ibrikka, A.

Large earthen vessel Gosseyg Shounaga

Hand mill Djouk Djaouga

Earthen plate Kissibk Faleka

Thin iron plate, upon which
bread is baked Dābky Dabga

Boiler Deltig, A. Dystega, A.

Oven Taboungy Tabounga

Lamp Seraky, A. Seraka, A.

Ox Nowt Allatta

Water wheel Koleyg Askaleyga

Cords Irygy Allega

Sword Siouty Fareynga

{ Shag
Lance { Shartega
{ Selotyeg

Knife Kandyg Kandyga

Target Karoug Gunyega

Gun Bunduky, A. Baroudki, A.

Large stick covered with iron
at both extremities Naboutdjy, A. Nabouta, A.

A small stick Wudjerg Galeyga

A cloak or shirt Kadeyg Kittiga

Egyptian Mellaye Foutek, A. Foutaga

Trowsers Sherwalky, A. Lebaska, A.

Turban Kasirk Kaserga

Red cap Tarboshki, A. Tarboshka, A.

Linnen bonnet Tarkya, A. Takyaga, A.

Ring Khatim, A. Khatimja, A.

Ear-ring Zummamki, A. Zummamka

Nose-ring Zorouski Korsyga

Bracelet Zouarki, A. Zouarga, A.

Amulet Sōrki Shoka

Shoes Koresk Dirka

Girdle Amadjerdyk Mergirka

Needle Entillagy Entellea

Rosary Soubhaki, A. Soubhaga

Book Sourky Shouka

Paper Gartaski, A. Waraka, A.

Pen Kalamki, A. Kalamga, A.

Gold Dongougy Shongyrka

Silver Foddaki, A. Foddaga, A.

Iron Shartyg Feressyga

Copper Nehasgy, A. Nehasga, A.

Money Dongougy Shonger

Steel Zenadki, A. Zenadka, A.

Tinder Soufanki, A. Taamga, A.

Water skin Gyrbaggy, A. Gyrbeya, A.

Wooden spoon Malgagy, A. Malgaga, A.

Camel’s saddle Hawiegy, A. Hawiega, A.

Loom Nesadjaky Nesydja

Leather provision sack Bousouky Doukyga

Wax Shemagy, A. Shemaga, A.

One Warum Werka

Two Owum Oūogha

Three Tosk Toskoga

Four Kemsou Kemsoga

Five Didjou Didja

Six Gordjou Gordjoga

Seven Kolodou Kolodga

Eight Idou Idouoga

Nine Iskodou Oskoda

Ten Dimnou Dimaga

Eleven Dimindewaru Dimewera

Twelve Dimindiowum Dimeroua

Thirteen Dimindtoskou Dimetosko

Twenty Ariema Aro

Thirty Thelathyna, A. Thelatyno, A

Forty Erbayne, A. Erbayno, A.

Fifty Kamsyno, A. Kamsyno, A.

One hundred Imilwaro Imilwera

Two hundred Imlowum Imloūo

Three hundred Imiltosk Imiltosko

One thousand Dololwaro Dorewera

Two thousand Dololowum Doreoūa

One half Bagatto Fagatwera

One third Toskere Tuskitwera

One fourth Kemsere Kemmiswēra

The whole Kamelou, A. Malālgy

Friend Sahabky, A. Sahabga, A.

Enemy Adouom, A. Adouga, A.

Marriage Erkeneyg Balyga

Bridegroom Erkenegolg Nokodoga

Spouse Idem Idem

Companion Awryk Thafyga, A.

Thief Magasky Amargatta

War Katalki, A. Dyngyga

Peace Gendoss Gyngysha

Victory Nasrtakoss, A. Nasraga, A.

Tomb Teyk Torbaga, A.

Law Shera, A. Hagyga, A.

Fear or cowardice Serkou Djakyr

Bravery Okdjom Ogdja

Love Dolly Dolli

Hate Tissery Mony

Generous Dokhom Dokh

Avaricious Neȳino Bakhyla, A.

Rich Sereym Shey-ykoua

Poor Meskyn, A. Fogra, A.

Just Adeleybou, A. Massoda

Unjust Thalebou, A. Thalem, A.

Wise man Erykatto Onyketta

Fool Dooshun Doosha

Peasant Nobky Noppa

Merchant Kawadjaki, A. Saffery, A.

Governor Hakemki, A. Hakemga, A.

Divorce Talygabou, A. Talek, A.

Handsome Tongilou Massa or Ashrya

Ugly Sawalou Ouza

Old Shaybki, A. Shaybga, A.

An old man Samelk Daoura

An old woman Dorougy Douga

Young Afygi Kodou

Old (ancient) Korselk Farka

New Eyrk Meryka

Strong Shedydon, A. Shedyd, A.

Weak Oddy or Odda
Teliebou

Big Dorom Kulma

Thin Essey Oloa

Wide Bodjo Bodjoa

Narrow Takarou Takara

Far Wareem Weera

Near Aft Mola

Many Degreem Deea

Few Gabylou, A. Galyla, A.

Good Sereyma Massa

Bad Milli Birsa

Hungry Oryboo Fannyr

Thirsty Esigoryboo Amanga djokyr

Satiated Boērbou Kosafyr

Long Nassom Nassyga

Short Ortunam Oradaka

High Aaly, A. Aalya, A.

Low Waty, A. Waty, A.

Clean Nadifou, A. Nadifa, A.

Dirty Erimmam Sawa

Without Bedjer Shado

Within Arer Awo

Above Dogoro Doro

Below Togorum Taoūa

Green Dessem Dessyga

Red Geylem Geyla

Black Romma Oroma

White Yellow Arom Korgosou Nolloa Korgosa

Blue Romma Oroma

To kill Beyry Fayr̈o

To bring forth Oskousou Annoso

To speak Baȳn Baÿn

To be silent Kittoss Hesso

To sow Ywer Nankerja

To reap Djorou Gor

To wash Eywos Djello

To cook Kudjer Netto

To swim Bowetta Kodja

To walk Tale Djo

To run Bot Myro

To ride Egyr Doko

To beat Djom Oshyng

To sound Shogoss Shagoso

To throw Lefoss Weyrky

To open Kuso Gosso

To shut Koboss Keffo

To tie Dygross Dekeyro

To unloosen Kuss Gosso

To break Tokoss Korydjo

To eat Kalou Kap

To drink Ny Ny

To sleep Torboss Ner

To dream Oontyg Nasryga

To rise Omboloss Ketto

To pray Saletta, A. Salaka, A.

To fetch Wadir Tebbay

To sit down Tawoss Tyko

To laugh Oussou Djagdja

To cry Oyng Ogny

To sing O Kar

To lye Morso Merdjaga

To swear Bedjodry Djoro

To cohabit Bedanjery Ydandannefy

To descend Kutoss Sukko

To ascend Darross Keyro

To travel Safeross Saferoso

To buy }
} Djan Djan
To sell }

To hear Gydjer Oker

To smell Sunne Sonna

To see An̄ale Nell

To taste Gaynale Tefaddagay

To burn Djugoss Djogedjy

To exclaim Djahde Djaleka

I love you Ayek dolli Ayeka doller

Thou lovest me — Areka dolli

He loves me — Idem

We love each other — Werweronga
dollero

I loved you — Ayeka
dolligossy

I shall love you — Ayeka dollil

I Aygy Ay

Thou Ek Ery

He Tek Tary

We Argogy A-ny

You Ergy Oury

They Tirky Tery

Mine Andou Annyga

Thine Endeky or Endou Ennega

His Teneky or Tennega
Tendou

Ours Tindoma —

Yours — —

Theirs Tirgundo —

My son An toti Au gaga

Thy son En toti En gaga

His son Ten toti Tan gaga

Where do you come from? Say tonta Seddo tony
keyra

Where are you going? Say boudjoun Seddo djo

Will you come with me? Erygodom Eydan djoana
bodjouna

Have you got some milk? Enna idjy dana Elougo soo dana

No, I have no cattle Anna orty Damou, Orty
dāmnou gomo

Who gave you the bread? Nyeh kalk Nay kattyro
gaterum kabaka

I do not like his son Entoti dolmini Tangaga doloumo

What’s your name? En nera Ekka nayna

I understand Gydjressy Oukeross

I do not understand Gydjorkom Oukerkomo

Do not give him Tirmem Tytta

Give him two piastres Gersh owe tirou Gersh owo tedj

What does it cost? Mogot yre Temen syk ylyro

I bought it for ten measures Mashe diming Mashe dimlou
djanessy djanesy

They cheated you Ek ghalboss Dosy kergo

It is only worth eight Mash idou koby —

Is your father at home? Ambab kak ero —

Yes he is at home Neros, kak ero

How are you? Taveb re

Tree Djaoug Djollaga

Trees Djowokyg Djolkiga

Camel Kamk Kamikka

Camels Kamryg Kamryga

Dog Welk Mokka

Dogs Welyg Mokryga

Boy Toti Tota

Boys Tonyg Tonyga

The comparative is formed by
putting to the positive the
word More Andogor Eylleky

VOCABULARY
OF THE
DIALECT OF THE ARABS BISHARYE.

* * * * *

Heaven Otryk

Day Toÿ

Night Afa

Sun Toyn

Moon Ondjim

Wind Beram

Rain Ōbra

Winter Odarak

Hot Tola

Cold Omokera

Morning Tokroum

North Obha

South Oma

West Oghar

East Osherk, A.

Sea or river Obhar

Water Ayam

Stone Awey

Mountain Orbay

Trees Hindy

Fire Toneyt

Spring or source Tory

Camel Okam

She-camel Terabie

Cow Osha

Horse Hatay

Ass Omeyg

Sheep Tonay

Lamb Ouna

Dog Oyas

Gazelle Ogana

Hare Tembylhoy

Hyena Keray

Bird Kilay

Ostrich Odlym, A.

Date-tree or dates Tomlok

Senna shrub Temerara

Large trees in the
mountain called Odada

and Sellam

Salt Omous

Butter Ola

Milk Tea

Bread or Dhourra Otam

Meat Tosha

Wool Ehamo

Skin or leather Osar

Dung Tahdo

Blood Oboy

Bone Timita

A man Otak

A woman Tataket

A boy Or

Girl Toro

Head Ogourma

Eyes Tilyly

Nose Togenouf

Mouth Oyaf

Teeth Tougrek

Lips Tamboroy

Ears Tongy

Beard Hamoy

Arm or hand Oya

Foot Ragad

Fingers Titibala

Stomach Ofy

Pudend. viri Omyd

— fœminae Wat

Testiculi Olla

Father Babo

Mother Tonde

Brother Assanok

Sister Tukato

Cousin Durao

Male slave Kosha

Female slave Tokasha

Death I-ya

Disease Lehabou

Tent Egowa

Mat Hassyr, A.

Handmill Merhaka, A

Earthen boiler Borma, A.

Cords Oloul

Sword Umadded

Lance Tosna

Knife Wodrar

Linen gown Oskak

Shoes Omadda

Shield Ogbe

Gold Demourary

Water-skin Osar

One Engaro

Two Molobo

Three Mehay

Four Fadyg

Five Ey-yb

Six Essagour

Seven Essarama

Eight Essamhay

Nine Ogamhay

Ten Togaserama

Twenty Tagougo

Thirty Tagomolob

Friend Ouraok

Enemy Ogry

Wife Tegato

Thief Gohara

Tomb Ohaffyr, A.

Fear Morkay

Bravery Enjemabo

Good Onor

Handsome Nowadenybo

Ugly Shingyrato

Old Wadha

Young Fabalo

Strong Akrabo

Weak Teliebou

Avaricious Afram

Hungry Hargabo

Thirsty Eweybo

Satiated Gababo

Long Serarabo

Short Nakashabo

Far Sagybou

Near Dalou

Many Godab

Few Shlyko

Red Adarob

White Aray

Black or blue Haddal

To kill Dera

To speak Hadydo, A.

To be silent Semaka

To walk Saka

To run Daba

To ride Ama

To beat Ta

To throw Tefsa

To eat Tama

To drink Goa

To sleep Doa

To rise Bāra

To sit down Saa

To laugh Saÿda

To cry Wawa

To buy and sell Djelabat, A

To lye Gosreybo

To hear Temsyra

To see Shebabo

To cohabit Osour

To bury Besatayn

Good morning Shobau

Good evening Ketyman

How are you? Daban

Have you got
some milk Tyahiho

There is Aha

No Kahero

Camel Okam

Camels Akam

Dog Oyas

Dogs Ayas

Girl Tor

Girls Tar

_To face page 163_

Map _of the_ COURSE OF THE NILE _and ADJACENT COUNTRIES, for Burckhardt’s Travels in_ NUBIA. _By W. M. Leake._

_POSITION of the COUNTRIES_ of NORTH EASTERN AFRICA from the information of BROWNE, HORNEMAN _and BURCKHARDT._

_Published as the Act directs, 1st Decr, 1819, by John Murray Albemarle Street London._

_J. Walker Sculpt._]

DESCRIPTION OF A JOURNEY
FROM
UPPER EGYPT THROUGH THE DESERTS OF NUBIA
TO
BERBER AND SUAKIN, AND FROM THENCE TO DJIDDA
IN ARABIA.

PERFORMED IN THE YEAR 1814.

* * * * *

After my return from a journey along the banks of the Nile towards Dóngola, in the spring of the year 1813, I remained in Upper Egypt, waiting for an opportunity to start with a caravan of slave traders, towards the interior parts of Nubia in a more easterly direction. A numerous caravan had set out from the neighbourhood of Assouan, only a few days before my return there from Mahass; and it was the last which performed that journey in the year 1813.

About this time, a robber named Naÿm, Shikh of the Arabs Rebatat, who inhabit the country of Mograt, (نعيم شيخ عرب الرباطات المقمين في بلاد مقرات) on the banks of the Nile, three days N. W. from Goz, had begun to infest the caravan route; several parties of traders had already been plundered by him, and the above-mentioned caravan shared the same fate on its return to Egypt in October 1813. Naÿm was killed in December by a numerous armed caravan from Sennaar; and the roads then became safe. The traders, however, still delayed their departure. They were apprized that the southern countries on the borders of the Nile, were severely suffering from famine; the crops of Dhourra had failed from a scanty inundation, and such was said to be the effect of famine, that the poor Negroes had killed each other, for a few measures of Dhourra. The merchants foresaw that the expense to be incurred in feeding their slaves would eat up all their profits, and therefore determined to wait till the next harvest.

During this time I had established my principal quarters at Esne, which is three days journey from Daraou, the place from whence the caravan takes its departure. Not wishing to be much known, I kept as little company as possible, dressed myself in the poorest dress of an inhabitant of Egypt, and spent as little money as I possibly could, the daily expense, of myself, servant, dromedary, and ass, being about one shilling and sixpence; my horse cost me sixteen-pence per month. Yet, with all this I could not help creating some suspicion of my being a rich man, or of my having had the good luck to find a treasure. I was fearful of engaging in any traffic because it would have obliged me to mix with the merchants, and my person would then have become generally known. But in Egypt, there is no such condition as that of a man who lives upon his income without employment. Every body is either a cultivator or a merchant, or in some public service; and to be able to live without begging, and without belonging to any of those classes appears very strange, and exposes the individual to the suspicion of having chests full of dollars.

I had been several times at Daraou to look after the caravan, and to become acquainted with the leading people. About the middle of February my correspondent at that place sent a messenger to Esne, to acquaint me that every thing was ready for departure. I went there, but the traders still delayed; and it was not until a fortnight afterwards that the signal of departure from Daraou was given.

Daraou is a considerable village, about ten hours north of Assouan, on the east bank of the Nile. Its inhabitants are partly Fellahs of Egypt, and partly Arabs Ababde, many of whom have become settlers in the villages south of Goft, as far as Assouan; but who still keep a part of their families in the mountains; living there like Bedouins, during the season, when their agricultural pursuits do not require their attendance on the banks of the Nile, and during the remainder of the year inhabiting villages like the peasants of Egypt.

The two principal chiefs have their settlements, one at Kolétt (قُليِط), about four hours north of Daraou, on the east bank of the river, and the other at the latter place.

From time immemorial the Ababde have been the guides of the caravans through the Nubian desert; many of them are great speculators in the slave trade, and their chiefs exact a tribute upon every slave, and upon every loaded camel passing through the desert, which does not belong to one of their own tribes.

The other part of the inhabitants of Daraou, are Fellahs, intermarried with Ababde women, who for the greater part, likewise engage in the same trade. These I have found, from sad experience, to be a worthless set of vagabonds; notwithstanding the profits arising from that traffic, they are all poor; spending their gains in drunkenness and debauchery.

I had equipped myself at Esne for my journey: but soon found on my arrival at Daraou the necessity of making some alteration in my plans. I had brought with me a camel and an ass; the former I had intended to load with baggage, provisions, and water: the latter to mount myself, according to the custom of the Nubian traders; who generally perform their travels towards the Negro countries on these animals, which they sell there and return on their camels. I had no servant. The Fellah who had faithfully served me during my whole stay in Upper Egypt I had sent, on my departure from Esne, with a packet of letters to Cairo; for I was determined to try my luck in this country alone, unaccompanied by any servant. Experience had taught me that in difficult and dangerous travels, those who have no other motive in performing them, but that of gaining their monthly pay, are averse to incur any perils, and stagger at the smallest difficulties; thus they become more troublesome than serviceable to their master: whom moreover their imprudence or treachery may expose to danger. I was in full health, and therefore not afraid of undertaking the additional fatigue, which otherwise would have been borne by my servant. Arrived at Daraou, I had an opportunity of seeing the preparations of my fellow travellers, and of observing that mine were not regulated by that strict economy which served as a rule to the others. My baggage and provisions weighed about two hundred weight. The camel however was capable of carrying six hundred weight. The water for my use on the road was to be contained in two small skins slung across the saddle of the ass. My camel therefore could carry four hundred weight more, the freight of which at five dollars per hundred weight, was worth twenty dollars. Had I slighted such a sum, I might have exposed myself to the animadversions of my companions, who would probably have thought me possessed of great wealth. I soon had an offer of a freight of four hundred weight, to convey across the desert as far as Goz, at the above price: but I considered that the loading and unloading of the camel would occasion me a great deal of trouble: I therefore thought it best to sell him, and soon found a purchaser at twenty-five dollars in ready money, camels being at that time very scarce in Upper Egypt; it was part of the bargain, that the purchaser should carry my baggage across the Desert.

I appeared at Daraou in the garb of a poor trader, the only character in which I believe I could possibly have succeeded. It may not be superfluous that I should inform the reader in detail of the contents of my baggage, and of my provisions: at least, it had always been, with me, a great desideratum in reading books of travels, to collect such information for my own use.

I was dressed in a brown loose woollen cloak, such as is worn by the peasants of Upper Egypt, called Thabout, with a coarse white linen shirt and trowsers, a Lebde, or white woollen cap, tied round with a common handkerchief, as a turban, and with sandals on my feet. I carried in the pocket of my Thabout, a small journal-book, a pencil, pocket-compass, pen-knife, tobacco purse, and a steel for striking a light. The provisions I took with me were as follows: forty pounds of flour, twenty of biscuit, fifteen of dates, ten of lentils, six of butter, five of salt, three of rice, two of coffee beans, four of tobacco, one of pepper, some onions, and eighty pounds of Dhourra for my ass. Besides these I had a copper boiler, a copper plate, a coffee roaster, an earthen mortar to pound the coffee beans, two coffee cups, a knife and spoon, a wooden bowl for drinking and for filling the water-skins, an axe, ten yards of rope, needles and thread, a large packing needle (مسلهّ), one spare shirt, a comb, a coarse carpet, a woollen cloth (Heram) of Mogrebin manufactory for a night covering, a small parcel of medicines, and three spare water skins.

I had also a small pocket Coran, bought at Damascus, which I lost afterwards on the day of the pilgrimage, 10th of November 1814, among the crowds of Mount Arafat,—a spare journal book and an inkstand, together with some loose sheets of paper, for writing amulets for the Negroes. My watch had been broken in Upper Egypt, where I had no means of getting another. The hours of march noted down in the journal, are therefore merely by computation, and by observing the course of the sun.

The little merchandize I took with me consisted of twenty pounds of sugar, fifteen of soap, two of nutmegs, twelve razors, twelve steels, two red caps, and several dozen of wooden beads, which are an excellent substitute for coin in the southern countries. I had a gun, with three dozen of cartridges and some small shot, a pistol, and a large stick, called nabbout, strengthened with iron at either end, and serving either as a weapon, or to pound the coffee beans, and which, according to the custom of the country, was my constant companion. My purse, worn in a girdle under the Thabout, contained fifty Spanish dollars, including the twenty-five, the price of my camel, and I had besides sewed a couple of sequins in a small leathern amulet, tied round my elbow, thinking this to be the safest place for secreting them. Had my departure from Egypt not been too long delayed, I should have carried a larger sum of money with me: although I much doubt, after the experience I have since had, whether I should have been the better for it. I had originally destined two hundred dollars for this purpose, which I had carried with me from Siout to Esne, in September 1813, expecting to be able to start immediately with the caravan: I was afterwards obliged to encroach upon that sum, to defray my daily expenses, to purchase my camel, &c. &c.; and a fresh supply of money which I had written for, had not arrived when the caravan started.

Having already waited so long, I was unwilling to give up so eligible an opportunity, merely on account of the low state of my funds: and the information I had collected on the state of the Negro countries, made me think it probable that if I did not make a prolonged stay there, I might succeed in my journey, even with the trifling sum then at my command. Besides I was ready to supply the want of money by an increase of bodily privations and exertions, to elude which is the principal motive for spending money in travels of this sort.

All my baggage and provisions were packed up in five leather bags, or djerab, much in use among the slave traders; those articles of which I stood in daily need, I put up in a small saddle bag on my ass.

The most substantial merchants of our caravan were fitted out in the same style as to provisions for the journey: the only dainties which some of them carried, were dried flesh, honey, and cheese; the latter, although certainly agreeable in travelling, is not a proper article of food in the desert: where the traveller should abstain from whatever excites thirst. Several of our people had among their camels she-camels in full milk, which gave them a daily supply of this agreeable beverage.

On the 1st of March, all the traders had assembled at Daraou, and early in the morning of the 2d the different goods, for loading the camels, were carried to a public place, in front of the village called Barzet el Gellabe (برزت الجلابه).

At noon, the camels were watered,[1] and knelt down by the side of their respective loads. Just before the lading commenced, the Ababde women appeared with earthen vessels in their hands, filled with burning coals. They set them before the several loads, and threw salt upon them. At the rising of the bluish flame, produced by the burning of the salt, they exclaimed, “may you be blessed in going and in coming.” The devil and every evil genius are thus, they say, removed.

We were accompanied for about half an hour beyond the village by all the women and children. My principal friend at Daraou, Hadji Hosseyn el Aloüan (الحاج حسين العلوان), at whose house I had lived, and who had obtained from me a variety of presents, in making me believe that he intended to undertake the journey in person, in which case he might have proved to me a most useful companion on the road, had declared the day before, that he should remain at Daraou; but his brother and his son Aly joined the caravan, and their party formed the largest and most wealthy party of the Fellah traders among us. The old man followed us with his women to a distance from the village, and at parting, recommended me to his relations; “he is your brother,” he said to his son, “and there,” opening his son’s waistcoat, and putting his hand upon his bosom, “there let him be placed:” a way of recommendation much in use in the Arabian desert likewise, where it has some meaning, but among these miserable Egyptians it has become a mere form of speech. We then proceeded upon a sandy plain, in great disorder, as it always happens upon the first setting out of a journey. Many loads were badly laid on, several were thrown off by the camels who had for some time been unused to them, and we were obliged to encamp for the night in a small valley, with shrubs in it, about two hours and a half to the S. S. E. of Daraou, where we feasted upon the dainties which had been prepared by the ladies of Daraou; large fires were lighted, and the whole night was passed in singing and noise.

_3d March._ We departed early from our resting place, and entered Wady Om Rokbe (وادي اُم رُكبه), a broad valley with good pasture, which we followed for upwards of two hours; we then ascended a steep hill, and after several ascents and descents, encamped in a valley near the source of water called Abou Kebeyr (ابو كبير), having proceeded to day about six hours, very slow march There are a few trees in this valley; and water is found every where by digging pits in the sand. The source of Abou Kebeyr which yields a very scanty supply, had attracted some Ababde Bedouins from whom we bought some sheep. The mountains we had traversed to day, were all composed of flint.

_4th. March._ Our route this morning lay through sandy valleys until we arrived, after about four hours march, at a steep ascent, or Akaba, where the sand and flint hills terminate. After crossing over the Akaba which is composed of granite schistus, we arrived, at the end of six hours, at a fine natural reservoir of rain water, among the granite rocks called Abou Adjadj (ابو عجاج); our route was in a S. S. W. direction. From hence to Assouan the distance is six hours. Just beyond the bason of rain water, begins a narrow pass among the rocks, where loaded camels proceed with difficulty. In here turning round a corner of the mountain we found our advanced men, loudly quarreling with a strong party of armed Bedouins, and before I could inform myself of the particulars, the Ababde belonging to our caravan had armed themselves, and proceeded to attack the enemy. The latter were likewise Ababde, but of a different tribe. Having been informed of our departure from Daraou, they had left their homes at Khattar (خطّار), a village near Assouan, to way-lay us in this narrow pass, and to levy a contribution upon us as passage money. They were about thirty, and our Ababdes as many. The individuals of both parties were naked, for it is a rule among them never to fight with any incumbrance upon their bodies, and merely to wrap a rag or napkin round their waists.[2] They were armed with long two-edged swords, and short lances and targets, which latter were particularly useful to them in warding off the shower of stones with which the attack commenced. When I saw them thus attack each other, and then under the most horrible clamour come to close action with swords believing that we were attacked by robbers, I was about to join our people, and had already levelled my musquet at the principal man of the assailants, when one of our Ababdes cried out to me, for God’s sake not to fire, as he hoped there should be no blood between them. By the advice of our guides, the Egyptian merchants, who were armed with swords, (for nobody had a gun but myself, and few had pistols) willingly took charge of the defence of our baggage in the rear, for the Ababde were anxious to fight out the quarrel amongst themselves. After about twenty minutes’ rather shy fighting, the battle ceased by the interference of the chiefs on both sides, and both parties claimed the victory. The whole damage amounted to three men slightly wounded and one shield cleft in two. Our people however gained their point, for we passed without paying any tribute, and I was somewhat gratified in seeing how far our Arabs might be depended upon in any future attack in the course of the journey. As for the Egyptians they had given evident proofs of the most cowardly disposition, notwithstanding their boasting language. Several Shikhs of the Ababde have a right to claim a tribute from the caravan. Others set up unfounded pretensions of the same kind, and it is the duty of the guides (Khobara plur. of Khabir, خَبير) to protect the caravan from such extortions. No caravan can cross the desert in safety without being accompanied by some of the Ababde, and although many of the Fellah merchants perfectly know the road, they never venture to perform it alone.

Our assailants retreated after a long parley, which succeeded the fight; and although we had at first intended to remain at Abou Adjadj for the night, our guides now thought it adviseable to push further on, because they were afraid that the opposite party might send during the night for a reinforcement of men from their village. We therefore rode three hours farther over a rocky ground until we arrived in a wide valley called Wady Houd (وادي هود), where we halted. During the whole of this afternoon’s march we had observed among the barren granite rocks, great quantities of locusts.

_March 5th._ Wady Houd is a broad valley full of shrubs and pasturage, bordered on both sides by rocks of fine granite, similar to those of Assouan and the Cataract. We pursued our road for two hours along the valley; and at the end of three hours march came to sandrocks intersected by layers of quartz. We then ascended a slightly sloping plain, and at the end of four hours entered a wide sandy valley, in which we continued in a direction, S. W. by S. for several hours, until we reached, after about seven hours march, a narrow Wady called Om el Hebal (اُم الحبال), or the mother of ropes; so called from its numerous windings. Here we halted after a day’s march of about seven hours and a half. The Wady is full of thorny trees of the acacia species, the dark-green leaves of which are in singular unison with the surrounding granite rocks, the surface of which is smooth and shining, and of the deepest black. The valley is in few places more than sixty yards across; the highest summits of the rocks, which are every where steep cliffs, may be about two or three hundred feet above the level ground. This evening we lighted our fires with the dried dung of the camels that had rested here before; indeed we seldom halted in the evening without finding fuel of this kind, for the traders rarely go out of the accustomed track, nor can they choose their resting places at random, being fixed to those spots where there is some pasturage of herbs and shrubs, or at least some acacia trees, upon the leaves and branches of which their camels may feed for a few hours in the evening. I found much less order at the encamping of this caravan, than I had observed among other caravans in the Eastern Desert. Our party consisted of thirty nine loaded camels, thirty five asses, and about eighty men, and it was divided into a dozen different families or messes, each of which on the halting ground formed a separate _bivouac_. We had two men from Assouan, the others were from Daraou, Klit, and Esne, and a few from Gous, and Farshiout. People from Siout seldom travel this road. Although the chief of the Ababde was the acknowledged head of the caravan, yet the Fellah merchants generally followed their own humour in moving and halting;[3] and there was every evening some quarrelling about the place of halting. None of the traders had any tent; we all slept in the open air, but none ever shut his eyes without placing his baggage in such a manner as to render it difficult for thieves to attempt it without awaking him. We were not afraid of robbers from without, but it was too well known that many of our own people were of a pilfering disposition, and notwithstanding every precaution, they repeatedly indulged themselves in it in the course of the journey.

_6th March._ We continued in Wady el Hebal for about three hours, when we stopped near an inlet in the western chain of hills, where we found among the rocks a large natural reservoir of rain water, delightfully clear, sweet, and cool. The place is called Damhit (دمحيت), and is much praised by the Arabs, because the water is very seldom dried up. It is situated in a cleft of the mountain, which has the appearance of having been rent asunder by a violent earthquake. Large blocks of granite are heaped up at the entrance; these masses increase in quantity, in ascending through the cliff, and rise to a considerable height, among them are two other reservoirs of water of equal size with the lower, but of difficult access. The Wady itself is not without its natural beauties. It is about forty yards across, overgrown with acacia or (سنط) _Sant_ trees, and bordered on both sides by steep shattered granite cliffs, of grotesque shapes. During heavy rains, which often happen here, the water descending from the western chain collects in a large torrent, which, as I was informed, empties itself into the Nile, near the village of Dehmyt, eight hours south of Assouan. About four hours distant from Damhit, in a S. W. direction, is a spring of good water called El Moeleh (الموِيلَح); it is resorted to by the caravans, which set out from Assouan. We remained here the whole day, for it is a general rule among caravans in the east, to make slow marches during the three or four first days of a long journey, in order to accustom the cattle, which are generally allowed several months of rest before the journey, to fatigue by degrees; and this is particularly the case when the ground affords good pasturage. Loss of time is seldom taken into consideration by eastern merchants, and least of all by Arabs, and thus I have heard it related at Damascus that the caravans from thence to Bagdad are, in the spring, sometimes three months in crossing the desert. We again met great numbers of locusts. These rapacious insects had spread sometimes in such quantities over the mountain as to eat up every green vegetable: the cattle of the Bedouins are some times reduced by these animals to the greatest distress.

_7th March._ After two hours we issued from the Wady and met several Bisharein Arabs. These Bedouins, whom I have already mentioned in my journey towards Dóngola, remain in winter time in the mountains near the Red Sea, where the rains produce plenty of pasture; but there being very few wells and springs in that quarter, they are obliged to approach in summer nearer to the Nile, where wells are more numerous. We were now upon an open sandy plain, without any vegetation, bordered on the east by high mountains, and towards the west, at a shorter distance, by lower hills. The whole valley of Om el Hebal is of granite, but here in the plain I again found sandstone with quartz. We were about five hours in crossing this plain, which bears the name of Birket Zokhan (بركت زُخان), and then after seven hours slow march (in the direction S. 1° ½ E.) we stopped at the entrance of a chain of low mountains, where we found very luxuriant pasture. The herb called Towyle (طويله) grows here in abundance, and is an excellent food for the camels. From my first setting out from Daraou, I had been involved in continual disputes with the man, to whom I had sold my camel, and who carried my baggage. He had undertaken to take more baggage than the camel was able to bear, and in order to lighten it, he was constantly endeavouring to transfer my baggage, for the carriage of which I paid him, to my ass. This evening the camel broke down, when he accused me of having cheated him, in selling him an unsound animal, insisting at the same time upon having his money returned, a demand which was however soon over-ruled. According to justice, and to the customs even of the traders themselves, he would have been obliged to pay the further freight of my baggage out of his own pocket; but he was so loud in his oaths and lamentations, exclaiming that he was a ruined man, and besmearing his face with dirt and dust, in sign of excessive grief, that he brought the chiefs of the caravan all over to his side, and I was obliged to contract a second time for the freight of my goods and provisions, with one of the Bedouins Ababde. As we had already been six days on our journey, our provisions were considerably diminished, and the camel’s load became every day lighter. Upon this the traders always reckon, never taking any spare camels from Egypt with them, as other desert caravans usually do, and if camels break down, their loads are distributed among the others, and the carriage is paid for according to a fair calculation. No man can ever refuse to charge his camel with part of such load, if necessity demands it, and his own camel is strong enough. We again set out after sunset, and marched about three hours farther, through several vallies, until we came to the low mountains called Om Hereyzel (اُم حُريذَل), where we stopped.

_8th March._ The mountain of Om Hereyzel is of a dark gray granite. We passed it, and then crossed a deep sandy plain entirely barren, direction S. 1° ½ E. The road was strewn with carcases and bones of camels. Few caravans perform the journey without loosing some of their beasts, and this happens more frequently in rocky districts, of difficult passage, or in the neighbourhood of wells, where the already weakened camels surfeit themselves with water, which has the effect of rendering them incapable of resisting fatigue, and the weight of their loads. We passed many low insulated granite hillocks, and granite blocks in the midst of the sands. We halted about mid-day at the entrance of a chain of mountains, running S. E. and N. W., called Djebel Heyzorba (جبل هِزُربه). It is a custom with caravans always to rest during the mid-day hours, when they dine, and sleep afterwards for a couple of hours. At the return from the black countries, when camels are always plentiful, and every body is mounted, the caravan travels in forced marches; but two-thirds of our people were at present on foot. Towards two o’clock we usually set out again, and alighted just before sunset. In the afternoon of this day we passed Heyzorba, and continuing in the same direction as before, halted near some rocks called Beiban (بيبان); a day’s march of about nine hours. I had seen neither trees nor verdure during the whole day. The rocks where we rested, were of granite mixed with large masses of feldspath.

_9th March._ Being in want of water, we set out soon after midnight, and reached, after five hours march, the Wady Nakeyb (نقيب), with wells of the same name. The Wady is full of Sant trees, and has near its extremity two deep wells of tolerable water.

From the first day of our departure from Daraou, my companions had treated me with neglect, and even contempt; they certainly had no idea of my being a Frank, but they took me to be of Turkish origin, either from European Turkey or Asia Minor, an opinion sufficient of itself to excite the ill treatment of Arabs, who all bear the most inveterate hatred to the Osmanlis. I had with me a Firman of Ibrahim Pasha, son of Mohammed Aly Pasha, and governor of Upper Egypt, together with a letter of recommendation from him, addressed to all the black kings on the Sennaar route, and wherein I was called Hadji, or Shikh Ibrahim el Shamy, or the Syrian. For obvious reasons I had never let this be known amongst my companions, and all that I gave them to understand was, that I was by birth an Aleppine; they knew that I was much befriended by Hassan Beg, the Governor of Esne, under whose jurisdiction Daraou is included, as well as by the great commercial house El Habater of Esne, who had recommended me to his correspondent at Daraou. Seeing that I had brought a very small quantity of goods with me, they thought I had been forced to leave Egypt on account of debts, but I gave out that I was in search of a lost cousin, who several years ago had departed from Siout to Darfour, and Sennaar, upon a mercantile expedition, in which my whole property had been engaged. This was a pretext for my undertaking, quite suited to the notions of these people. The smallness of my adventure in goods would hardly have justified any man in his senses in attempting such a journey with mere commercial views, for after paying all the passage duties in the road, the most sanguine person could not hope for any greater success, than that of returning with the full capital. I was obliged therefore to allege some reasons for undertaking the journey. I often repeated my hopes of finding my lost cousin, and at all events of conducting my expenses in such a manner as not to be a loser on my return. My companions were not disinclined to believe my story, and thought it not at all improbable, that I might also be avoiding my creditors; but I could easily perceive at the same time that they could not divest themselves of some commercial jealousy, thinking it not improbable that I might find the means of attempting a second expedition into these countries with a large capital, in case I should return from the present with a conviction of the profitable nature of the trade. It was probably for this reason that they thought it necessary to ill treat me, in order to prevent my making any further attempt. Several Turks from Asia Minor or from European Turkey had within the last ten years endeavoured to engage in the trade, but the Daraou people had always found means to disgust them so much, as to make them abandon any second enterprize. When in addition to other motives for ill treating me, the traders saw in me every appearance of a poor man, that I cut wood, and cooked for myself, and filled my own water-skins, they thought me hardly upon an equality with the servants who are hired by the merchants, at the rate of ten dollars for the journey from Daraou to Guz, or Shendy, and back again. I had always endeavoured to keep upon good terms with the family of Alowein, who were the principal Fellah merchants, and whose good offices I thought might be useful to me in the black countries; but when they saw that I was so poor that they could have but little hopes of obtaining much from me in presents, they soon forgot what I had already given them before we set out, and no longer observed the least civility in their behaviour towards me. They began by using opprobrious language in speaking of Hassan Beg, of Esne, observing that now we were in the desert, they cared little for all the Begs and Pashas in the world; seeing that this did not seriously affect me, they began to address me in the most vulgar and contemptuous language, never calling me any thing better than Weled, “boy.” Though they became every day more insulting, I restrained my anger, and never proceeded to that retaliation to which they evidently wished to provoke me, in order to have sufficient reasons for coming to blows with me. In the beginning of the journey I had joined the party of the Alowein in our evening encampment, although I always cooked by myself; I was soon, however, driven away from them, and obliged to remain alone, the people of Daraou giving out that several things had been purloined from their baggage, and that they suspected me of having taken them. Not to enter into any further details, it is sufficient to say, that not an hour passed without my receiving some insult, even from the meanest servants of these people, who very soon imitated and surpassed their masters. When we arrived at the well of Nakeyb, and the camels and asses went to be watered, and the water-skins were carried to be filled, some people of the caravan descended according to custom into the wells to fill the Delou or leather bucket, while others drew up the water. Having no friend to go down for me, I was obliged to wait near the well the whole afternoon, until near sunset, to the great amusement of my companions, and I should have remained unsupplied had not one of the guides at last assisted in drawing up the water from above, while I descended into the well to fill the Delou.

We were joined at Nakeyb by a small party of traders, who being in great haste to depart, had left Daraou three days before us, but afterwards thinking it imprudent to venture alone through the desert, had been waiting here for us, for several days.

_10th March._ After a march of three hours, over a rocky and mountainous country, along a road thickly covered with loose stones, we arrived at El Haimar (حيمَر), a collection of wells of great repute in this desert. Just before we reached it we passed by the tomb of a distinguished person belonging to the Mamelouks, who died on this spot. His companions having inclosed the naked corpse within low walls of loose stones, had covered it over with a large block. The dryness of the air had preserved the corpse in the most perfect state. Looking at it through the interstices of the stones which enveloped it, it appeared to me a more perfect mummy than any I had seen in Egypt. The mouth was wide open, and our guide related that the man had died for want of water, although so near the wells. When the remnant of the Mamelouks under the command of Ibrahim Beg el Kebír, and Osman Beg Hassan, left the shores of the Nile, near Ibrim, in the year 1810, to escape from the eager pursuit of the Pasha’s troops, they retired to these mountains, and claimed the hospitality of the Ababde Bedouins, who received them in their encampments, but left no means untried of getting possession of all the property they had brought with them. Provisions were sold to them at enormous prices, and as one well or source could not afford water to so large a party for any length of time, the Mamelouks were obliged to trust to their Ababde guides to carry them from one watering place to another. During these wanderings the Ababde often carried their guests through circuitous routes in order to create a momentary distress for water, and sell their skins of water (which they secretly filled at some neighbouring spring), at the most exorbitant prices. It was a want of water, caused by these contrivances, that proved fatal to the above mentioned Mamelouk, and to others, who lie buried in the neighbourhood. Their whole corps remained several weeks at Haimar, and it was from thence that they ordered all their unnecessary servants and followers to depart: among these were several dashing Egyptian dancing girls, the price of whose charms had increased in the mountains, in the same proportion as other commodities, and who had thus been enabled to acquire large sums of money in a very short time. The dismissed followers of the Mamelouk camp formed a caravan, which was proceeding towards Assouan under the guidance of several Ababde, when, the night before they expected to reach the Nile, their guides absconded, and the next morning they found themselves attacked by a large body of Ababde, by whom they were robbed and stripped naked, and in this condition permitted to pursue their journey towards Egypt. The Ababde, as an excuse for their abominable treachery upon this and other occasions when many of the Mamelouk stragglers were robbed and killed by them, allege that the Mamelouks were the first to prove themselves unworthy of good faith and the rights of hospitality, by slaughtering the cattle of the Bedouins, and taking liberties with their women. Some such instances may have happened, but they were certainly not sufficient to exculpate the Ababde, whose treacherous character is too well known. The wells of Haimar are formed in a small sandy plain, in the midst of craggy hills. In one or two of them the water is drinkable, but in the greater part, it is of a bitterish and very disagreeable taste, though in great plenty. A nitrous crust is seen on the borders of the wells: the ground around them was still covered with the dung of camels and horses which had remained there since the time of the Mamelouk encampment. Old boots and shoes, with rags of tents and clothing covered the ground. The plain of Haimar is often frequented by large encampments of Bisharein Bedouins, who pasture here their cattle, but as the wells are within the dominion of the Ababde, they are obliged to pay a certain yearly tribute to the Ababde chiefs. This is often the cause of wars, but at present the Ababde have become more formidable than the Bisharein, and their intercourse with Egypt renders them much the wealthier of the two. It is only the northern Bisharein, who ever come in contact with the Ababde. We found only a few families of Bisharein encamped at Haimar, and passed through the plain without stopping, having filled our water skins with the comparatively sweet water of the Nakeyb. Beyond Haimar begins a wild, stony district, through which our camels had difficulty in passing. We ascended amidst granite and sand-stone rocks, for about one hour, and then descended again into the plain, about five hours and a half after our setting out in the morning. Our direction was S. 1° E. The mountains we passed are called Akabet Haimar (عَقَبِة حيمَِر) and are visible at a considerable distance. The plain beyond the Akabe is sandy, with many insulated granite rocks. I could see no where any regular strata, but the rocks were all in shattered, sharp-edged masses, bearing the marks of some violent commotion of the earth. In one hour we entered a fine valley called Wady Nehdyr, or Ghedeyr (the Arabic name in my journal is not quite clear (غَدير or نَحدير), with plenty of acacia trees. We had hoped to find some rain water here, in a large basin formed by nature, but it was dry, and the quantity of camel’s dung round it, proved that it had lately been exhausted by an Arab encampment. We therefore rode on, and alighted, after eight hours and a half, at the extremity of the Wady.