Chapter IV

Beauty of Wadaï — Compliments to its Fertility — Comparison with Darfur — The two Capitals — Contracted Characters of Fadhl and Saboun — Inhabitants of Wadaï — Beautiful Women of the Koukah — The Goran — White and Black Women — Government of Wadaï — Language — Recent Civilisation of Wadaï — Punishment of Adultery — A Bornouese Army — Love of Peace — The Fasher of Warah — The Osban Guard — Gates of the Palace — The Town.

The sovereigns and the peoples of Soudan look upon the establishment of the kingdom of the descendants of Seleih, or, in other words, the kingdom of Wadaï, as a most wonderful and memorable event. Their country, indeed, seems to be a rose amidst other flowers—a large garden in which streams wander, so bountiful has Providence been to it of its blessings. On all sides pure and limpid waters of argentine transparency, and gardens filled with brilliant flowers, are to be seen. On the banks of the rivulets the arrak weaves its branches into thick hedges, where the nightingale trills its song, rejoicing the heart and charming the soul.

Wadaï is broader than Darfur, but not so long. Its territory is much more generous. There is the same difference between them as between to-day and yesterday, between the sun and the moon, between a garden and a desert, between paradise and the great fire. There are, it is true, some few places in Darfur the soil of which something resembles that of Wadaï, but the greater part of the former country is sandy, and almost deprived of water. The Forians, therefore, who inhabit these deserts are puny, thin, and have a yellow tint in their complexion; they are, so to speak, always thirsty, and are compelled to portion out water as if they were in a ship that has lost its reckoning at sea. But in Wadaï, nearly everywhere there are springs of living water; nearly everywhere there are leafy trees filled with the songs of birds. From the province of Saba on the east, to the river which forms the extreme boundary of the kingdom on the west, there is no place where it is necessary to take in a supply of water. At each village, during the twenty-two days which the Traject requires, there are wells, and streams, and trees, and fields. The country is nearly everywhere thickly peopled; and one village gives more profit than ten villages of the neighbouring country. Compared to Wadaï, Darfur may be said to be ruined. The same distance separates them as separates the Pleiades from the earth. Whoever would depreciate Wadaï would act like the legitimate wives of a harem, who look upon a beautiful concubine just introduced, and exclaim in their jealousy and bitter hatred,—“How ugly she is!”

The people of Wadaï, although less civilised than the Forians, are of a more generous nature and a more hospitable character. All the princes of Soudan admit that the administration of no country is so well organised. The capital, Warah, is wonderfully situated and laid out; it is shut in by mountains, so well disposed that there are only two approaches, one of which could be defended by ten men and the other by two. The soil of its territory is excellent, neither too hard nor too sandy, whilst that around Tendelty reminds one of the plains of Arabia, the foot of the traveller sinking in, whilst dusty whirlwinds constantly arise. At Warah the dwellings are better constructed than at Tendelty. At the latter place both enclosures and houses are made of millet-stalks, except that the Sultan has two little brick warehouses where his most precious garments and weapons are kept, to preserve them from fire. But at Warah most houses, with their enclosures, are of masonry, and the palace of the Sultan is composed of a number of pavilions with solid walls, and bow-windows with trellis-work. A kind of rampart, instead of a hedge of thorns, surrounds it, as the halo surrounds the moon.

In Darfur there are no lands that are worth those of Wadaï, except in the western provinces. But all the districts of the latter country are rich and fertile, and well-peopled. In Darfur most of the villages are nearly devastated by the violence and tyranny of the governors. The few places that are well inhabited are those whose chiefs have sufficient power to excite fear. Beyond, all is desolation. The sufferings of the people, when I was there, were extreme. Mohammed Fadhl was yet young; he passed his time in pleasure, in riding, in drinking, and with women. His governors overwhelmed the people; every one feared to possess wealth; there were no longer any ranks or classes; the lowest kind of people were promoted to the greatest honours, slaves became viziers, the most respectable and revered men became humiliated.

Meanwhile the affairs of Wadaï prospered under the hand of Sultan Mohammed Abd-el-Kerim Saboun. His justice and beneficence spread over all; under his reign no one had to complain of injustice or misery. He gave the bow to the bowman, the house to the mason, to every one his place and his duty. He maintained Divine law in honour. His equity penetrated to the most distant part of the kingdom. He was loved by all, except by the wicked, whose hearts were sick and whose souls were tainted and jealous. Wherefore did destiny transform these joys into grief and sorrow? As a dog seizes on its prey, it seized upon this prince in the full vigour of youth. Too soon was the cup of misfortune poured out for those who loved him. Everywhere had his arms triumphed. Everywhere he drenched his enemies in the bitterness of death and desolation. He subjected Bagirmeh, the dwelling of disorder and crime. He ruined Tamah, the den of vice and irreligion. He shook the joints of the Forians and their Sultan by the terror of his arms, and they feared that the time of their expulsion was come. Saboun died in the year 1226 (A.D. 1811), after reigning only eight years, having done more than other princes could have done in eighty. He lived too little for his country. If his life had been prolonged, he would have seized on Darfur and other provinces of Soudan, and have brought back to those countries the beautiful age of the youth of the universe. The days of his reign were days of smiling festival; his anger was directed against evil, and he had no joy but in goodness. Never did his subjects desire any other master than he.[35]

Let us now speak of the various inhabitants of Wadaï. The great tribes of Dar-Seleih are the Massalit, the Mimeh, the Dajo, the Kashmereh, and the Goran, or five primitive tribes; then come the Koukah, the Jenakherah, and the Birguid. Each of these people inhabits a particular country. The Massalit occupy the eastern province, and have relations of interest, family, and origin, with the Massalit of Darfur. They are of middle height and dark bronze colour, and thickly cover a large plain country.

The Wadaïans, properly so called, or primitive inhabitants of Wadaï, occupy more especially the central portion of the kingdom. It is amongst them that are chosen the viziers and the especial troops of the Sultan. The country they inhabit is hilly, and there is found Mount Absenoun. The people of this mountain consider themselves as the original source of the Wadaïans, all of whom, they say, are issued from them. Some leagues north of Senoun is Mount Melangan. The Senawans are of a dark black colour, of elevated stature, and strongly built, reminding one of the redoubtable Amalekites. The Melangans are less dark, and have something of a bronze tint.

The Kashmereh are established at four days’ distance from Warah to the south, in the Botagha, a charming, well-watered valley, where they sow a great quantity of vegetables and plants which serve as condiments, such as pepper, coriander, garlic, and onions. The tribe has its dwellings on the northern side of the valley, and is spread over a surface of four days in length and of only four hours in width. The villages are small, and extend along the crest of the hill like the pearls of the necklace of a houri. Sultan Saboun had given to my father the administration and the revenue of five of these Kashmereh villages, which certainly were more profitable than fifty Forian ones. All their stations are well peopled and full of life. From the smallest of them, if the trumpet of war were sounded, at least five hundred vigorous men would issue. I am persuaded that this tribe alone would furnish an imposing army. They are, moreover, submissive, and more easy to lead than the other Wadaïans. They live in plenty, and their families have numerous children. Their nature is simple and docile, without meanness. They are of middle stature, and of a complexion between white and black. Their language differs from that of the other Wadaïans.

The Koukah are established to the south-east of Wadaï, and form three divisions. They are esteemed by the Wadaïans on account of the slaves which are derived from them to serve as concubines. There is especially one division which supplies magnificent women, even preferable to the most attractive Abyssinians. The young slave-girls which are brought from thence are ravishingly beautiful, and endowed with grace that stirs all the emotions of the heart. Their charms trouble and torment the soul, turn the heads of the most devout ascetics, and lure them to pleasure. The Koukah tribe is numerous, and their country is well watered. According to the Wadaïans, all the inhabitants of the Dar-Seleih may be bought and sold, except the five original families.

The Goran inhabit the north of Wadaï, spread in little stations, each of which suffices for its wants. They are rich in flocks, in horses, and in camels. The people are of small stature, and of a clear brown colour, something resembling that of the Egyptians, so that they seem not to be of Soudan origin. The women that I have seen from that place appeared to me of remarkable beauty, but the Wadaïans differ in opinion. They almost dislike the colour of the Goran women, whom they consider to be too white, and they are sold at a low price. In Wadaï, the more an individual varies from the black colour the more distant does he seem from the position of a slave, but, at the same time, if there is any tendency to whiteness, they are displeased. The clear mulatto complexion of the Abyssinians is to them the type of the beautiful. A Tripoline saddler once presented to Saboun two slaves, one white and the other Abyssinian. The latter won the tenderness of the Sultan, but the former he never approached, and she remained deserted in the harem until her death.

I did not live long enough in Wadaï to be able to determine perfectly the different natures of its various people.[36] There are many other less important tribes spread here and there throughout the country. The Birguids, who correspond to the tribe of the same name in Darfur, are a treacherous, brutal people,—black, small, and slender. They occupy themselves principally in the chace, and in working in iron. I must observe, that nearly all the tribes that inhabit Darfur have corresponding or sister tribes in Wadaï.

All the frontiers of the country are surrounded with Arab tribes,—generally rich in camels, horses, flocks, slaves, silver, and coral. They are well furnished with arms, especially with excellent lances. The narrow space between Darfur and Wadaï is left unoccupied, because the Bedawins fear the extortions of the two great countries by which they would be hemmed in. As I have said, the Bidegat, though they live like Arabs, and feed principally on camels’ milk, are of negro origin.

All the peoples and tribes of Wadaï are governed by kings, to whom the title of Sultan is never given. Indeed, the Wadaïans will not admit that there exists in the whole world any other Sultan than theirs. All the other Sultans, according to them, are only Meliks. No one must say to a Wadaïan that there is a Sultan in his country, under pain of being taken severely to task; and if any one of the country were to use that expression he would most probably be insulted. Nevertheless, in conversation, the people never say Sultan, but use the word Melik, in speaking of their sovereign. The fact is, their language does not contain the word Sultan. It is a poor, hard, and rough dialect, in which the letter _k_ constantly occurs. The commonest syllable is _ak_, God is Kalak, and the same word means a young child. Karak means a pious man, and also a pumpkin. One day I heard a kabartou, or crier and public executioner, blowing his trumpet, and singing his warlike song. I asked what he was saying, and was told that his words meant “hungry bird, come and eat;” that is to say, massacre your enemies, and may the hungry birds feed to satiety upon their flesh. I did not, however, remain long enough in the country to learn the language, and, indeed, did not think it necessary to do so, many of them speaking Arabic. I only knew what was necessary for ordinary life,—the names of water, of bread, of meat, household utensils, clothes, &c.; but as for a long time I have not had occasion to use these words, I forget them. Moreover, all the tribes of Wadaï have a particular language, each totally different from the other—as different as their physical characteristics. The Wadaïans, in fact, have a large head, a long face, strong joints, and elevated stature; generally, the men are handsomer than the women. The Kashmereh have an oval face, are of middle height, with joints not prominent. The Birguid have small heads, slender bodies, short stature, and are in general very black. The Koukah are mulatto-coloured, slight, and active; the women are handsomer than the men. Each of these people, therefore, has a physiognomy so distinct that it is recognised at once. It is not long since the Wadaïans were almost savages. They have only begun to be civilised for about half a century. Before that period they were confined or shut up within their frontiers, after the manner of the Chinese, allowing no one to go out, not even strangers who came to visit them. They feared that some foreign nation might be excited to attack and conquer their country. If a stranger arrived he was well treated and fed, but could never hope to depart. This custom was persisted in until the time of Sultan Saleh, who was a man of intelligence and good sense, fearing God and loving goodness. Under his reign some merchants came to trade at Wadaï, and were allowed to depart again. From that time forth caravans began to arrive, and the movement continued until Saboun came to the throne. Then the prosperity of the country increased, and the reign of that prince was a series of blessings. He gave presents to the merchants, to incite them to return to his country. The news of his generosity spread far and wide, and traders began to fall upon Dar-Saleh like showers of fertilising rain. Ulemas and poets came from distant countries to visit the prince. His reign was beautiful as the spring, generous as the beneficent dew. The only reproach that could be made against him was, that by his hospitable treatment strangers were so fascinated that they forgot all their other friends, and even their families. Saboun, from his youth upwards, was a rigid observer of all the principles consecrated by religion. No one could reproach him with neglect of any duties. When he became Sultan he caused the law to be respected, and applied it severely to all criminals, however high placed. In no country have I seen, as in Wadaï, the punishment prescribed by the law inflicted for adultery. I have seen Saboun condemn a woman for this crime. She was buried upright, up to her breast, in the earth, and then stoned to death.[37] As for the use of wine, I have seen this crime as severely punished in other countries as in Wadaï.

The love of Saboun for science caused a great many learned men to collect around him. The most distinguished was Ahmed-el-Fasi. After him came the Imâm Nour, the great Kadi, who was an Arab belonging to one of the neighbouring tribes. The Fakih Wali of Bagirmeh was a distinguished poet, and composed several copies of verses in praise of the Sultan. Many other learned and able men were to be found among the courtiers of Saboun.

I have already mentioned the courage which distinguishes the people of Wadaï, who surpass in valour most of the neighbouring tribes. They are far more intrepid than the people of Bornou, which is a country vaster and richer than theirs. I have often been told that the Fullans, or Fellatahs, have conquered the Bornouese nearly every time they have fought with them. When my father went from Bagirmeh to Bornou, the Fellatahs had just gained a great victory over that country, and its Sultan had fled away to the province of Kanoum. Here the able vizier, Emin, received him, and, having collected a large army, succeeded in replacing him on the imperial throne.

On one occasion the Sultan of Bornou, about the time of the wars of Zaky, sent an army, under the command of one of his viziers, to meet the Fullans. There were with them some Magrebyn and Bedawin Arabs. The Bornouese, during their march, entered a vast sandy plain, which stretched farther than the eye could reach, and perceived in the distance a great black mass, covering the whole horizon. They imagined that this mass was the army of the Fellatahs. Fear seized upon them, and chilled their souls. The head of the column halted in consternation, and soon the whole warlike array came to a full stop, and then began to retrograde, the soldiers crying one to the other that it was impossible to resist so great a multitude. A Magrebyn went to the vizier in command, and said,—

“What! do your troops disband at sight of that black mass, without knowing what it really is?”

“Who,” said the Vizier, “will go and reconnoitre?”

“I will.”

So the Magrebyn rode out alone across the plain, and soon discovered that the supposed Fellatah army was nothing but an immense herd of ostriches that were flapping their wings on the horizon, and thus figured an army marching, with its banners spread. The scout wheeled round, and returned shouting, “Come back, Bornou; come back! They are only ostriches!” But the army, instead of listening, continued its flight more rapidly, and arrived in complete rout at the Birny of Kanoum, where was then the Sultan. It was found necessary, therefore, to put all the chiefs to death, and to threaten whoever again fled before the enemy should meet with the same punishment. Thus incited, the army marched out under Emin, defeated the Fullans, made a hideous massacre of them, and drove them out of the country.

I explain the conduct of the Bornouese by their long habit of easy and peaceful life. Wherever habits of repose and inertness have prevailed in a state, the citizens learn to fear the fatigues and dangers of war. They have passed their time amidst physical enjoyment, rich dishes, elegant clothing, valuable horses, beautiful women, and the desire of the constant enjoyment of luxury has become imperative. If unforeseen circumstances call upon men to abandon these delights, they naturally resist and refuse to risk their lives, and abandon their comforts, forgetting that by this conduct the ruin of the most flourishing state is brought about, and that the fear of losing some enjoyment often leads to the loss of all.[38]

I have already said that the customs of Wadaï and those of Darfur are similar in some respects. The houses in the latter are more elegant, but those in the former are more solid. Warah is a large city, surrounded by a natural rampart of mountains. The dwelling of the Sultan is entirely of masonry, but is surrounded by huts inhabited by slaves. To the west, outside of the wall, is a mosque and a great square, called the Fasher, which word, in Wadaï, is restricted entirely to this place; whilst, in Darfur, it is applied to the whole town in which the Sultan resides. Two lines of acacia-trees adorn the Fasher of Warah. In the first line is a tree especially set apart for the use of the Sultan, who sits under it every Friday on coming out of the mosque, for the ceremony of salutation, in order to review his troops and to receive the complaints of his people. A little to the west of the first range of trees is another, under which the Kadis, the Ulemas, and the Shereefs sit. There is another range of trees, a good deal farther off, which serves as the permanent tribunal of the Kamkolak.

The great gate of the palace, which opens on the Fasher, may be used by every one, great or small, rich or poor. Outside are numerous huts, principally built against the wall, and inhabited by the Osban who may be on guard. These Osban are really Turguenaks, although the latter name is more especially applied to the superior officers of the corps, who are four in number, each commanding a thousand men. The Osban form the body-guard of the prince, and are also his executioners and the instruments of his anger. On this account they wear a uniform of imposing and menacing aspect. They wear short tunics, carry heavy clubs, and have iron head-pieces. Every evening a body of one thousand comes to guard the palace, five hundred remaining without, and five hundred acting as a garrison within. They march up in four divisions, making a frightful noise with their tambourines or drums, which are formed of hollowed trunks of trees, with skins stretched over each end. They do not wait to be relieved in the morning, but march away without being replaced, for there is no guard during the day.

The tribunal where the Sultan dispenses justice is a little square building, built against the wall-enclosure within the first gate. The second gate is guarded by a number of pages, who have passed the age of puberty, and who remain within. With them also are the grooms. The third gate is called the gate of iron, and is, indeed, covered with iron plates.[39] Beyond this, to the right, is the Kasr; where the Sultan sits in the afternoon during Ramad’han to listen to the reading of the Koran. In the interval which separates the third and fourth walls live the eunuchs and the young pages who have not yet arrived at the age of puberty. These alone, with the Sultan, are allowed to pass the fourth gate, which leads to the harem.

The walls and buildings of which the palace is composed are not much higher than a man, excepting the private apartment of the Sultan, which has a story above the ground-floor, with three windows overlooking the whole city. The windows are merely square holes, with two sticks placed crosswise. The dwelling-places of the eunuchs, the pages, and the Osban, spread throughout the palace, exactly resemble in form the Forian huts, and, like them, are constructed of millet-stalks; but the houses of Warah have nearly all enclosures built of earth mixed with stones. The earth used is greasy, and, when submitted to the action of the rain, becomes covered with a white crust as hard as iron.

Within the third gate of the palace, opposite the apartment of Ramad’han, is a kind of large shed, where every day the Sultan passes some time despatching business. He is separated from those who come to him by a partition of mats, made of a kind of grass woven with wonderful delicacy. This enclosure allows the Sultan not only to hear what is said, but to see those who are present without being visible to them.

The town of Warah, which is divided into two divisions, the Tourtalou, or left division, and Toulalou, or right division, is less populated than Tendelty. The latter place, however, is chiefly filled with merchants and strangers, who come and go. Neither city has a large population. The Forians are fond of pageantry and show. Each king surrounds himself with a number of secondary kings, who form his court, and endeavour to imitate his manners. In this way the principal people, instead of, as in other countries, collecting in the capital, are dispersed throughout the various districts, and Warah may be said to be inhabited chiefly by the court of the Sultan.

The topographical position of Warah differs essentially from that of Tendelty. The latter capital is established on a vast Gauz, or sandy country, where every one constructs a dwelling of the best aspect he may. Many of the habitations of the viziers approach in appearance that of the Sultan; but at Warah, which is hemmed close in by hills, the palace takes up so much space, that the great people who live there are obliged to occupy very humble dwellings.