The Shereef possesses a fair amount of women—some twenty, but only one son. I sent this evening presents of rings to the ladies.

Yusuf paid a visit to the Sultan this morning, to carry him a present on his part. He entered the interior of the building, and found it full of dirt, and bare of every species of furniture. The Sultan himself had only upon him a Soudan tobe and a white cap. All the rest of his people were bare-headed, and were covered with dirty tobes. This contempt of dress arises from the fact that the prince was a slave of the ancient Sultans of Bornou. There are, besides, other sultans en route to Kuka, of the same stamp; but he of Minyo is said to dress excessively, changing his costume five times a-day. We are to remain some days in Minyo, of which I am glad, because there we shall see the Bornouese population, in a purer state. Here it is mixed somewhat with the Kailouees and other tribes. At any rate, the manners of the people are somewhat influenced by the great number of foreigners. En-Noor and Lousou have both houses in Zinder, which the people dignify by the name of belad or "villages," but which are simply enclosures of a few huts.

I have been endeavouring to collect materials for the statistics of Zinder. The following note exhibits a partial result:—

Various persons give the population of Zinder at 25,000 or 30,000 souls. Let us take the number at 20,000.

The military force consists of cavalry and foot—two thousand cavalry having swords, spears, and shields; and eight or nine thousand bowmen, having only bows and arrows. This force is commanded by one Shroma Dan Magram, who receives the enormous pay of half the land taxes of some fifty towns and villages in the circle of the province of Zinder. The officers of the Sultan of Zinder are mostly slaves.

The principal personages are Shroma Dan Magram; the Kady, Tahir; the Bash Kateb, or Secretary, Dang Gambara; the chief of the Treasury, Nanomi; of the Custom-house, Fokana. There are four officers of the Treasury, and four of the Custom-house; and, moreover, four Viziers, the principal of whom is Mustapha Gadalina.

The Arabs do not pay any custom duties, but all the blacks and the Kailouees and Fullans pay as follows:—

A camel, laden or unladen — 5000 wadas. An ass " " — 100 " An ox " " — 100 "

There is no duty on goods, and, whether the camels are laden with rich burnouses or salt, it is all the same thing.

Camels are very cheap in this country, and the best of all will not fetch more than 40,000 wadas, or about sixteen Spanish dollars. The Shereef is to purchase ours, four of them for 120,000 wadas; they cost about three times the sum in Mourzuk. Horses are not quite so cheap; the best will fetch 100,000 wadas.[14] The exchange here is the same as in Kanou; 2500 wadas is the value of the large dollar, or douro ghaleet, as it is called amongst the Moorish and Arab merchants.

[14] See p. 216.



CHAPTER XII.

Presents from Officials—Mode of treating Camels—Prices—Cowrie Money—Shereef Interpreter—Visits—Harem—Houses—Grand Vizier—Picturesque Dances—Tuaricks at Zinder—Kohlans and Fullans—Province of Zinder—Account of its Rebellions—Trees—Details on the Slave-trade—Prices—Mode of obtaining Slaves—Abject Respect of the Sultan—Visits—Interview with the Sarkee—The Presence—Curious Mode of administering Justice—Barbarous Punishments—Hyaenas—Gurasu—Fighis—Place of Execution—Tree of Death—Hyaena Dens—Dancing.

Jan. 17th.—The Sultan this morning sent me an ox. I made him my personal friend by giving him the powder and shot, in spite of the servant of Haj Beshir from Kuka. The Shereef is excessively generous; whether at his own cost or that of Kuka I do not know. I suppose the latter, as he had orders from head-quarters to supply us with everything. He sends rice, honey, fowls, eggs, milk, tomatas, and all things in abundance. I repeat, for the third time, that the world is turned upside down, so far as the supply of provisions and hospitality is concerned. It is true that the Tuaricks are desperately poor, and their generosity must always be very limited.

Our maharees of the salt-caravan went very well, and ate little on the road, so that much time was saved in this way. The Tuarick camels are far better travellers than the Arab, which sometimes are allowed to eat all day long. The females and the young ones are the most troublesome. I was much amused to see one of the Kailouee camel-drivers overcome the obstinacy of a young camel. The fellow actually bit the loose skin which hung over the muzzle of the rebel, and in this manner dragged it to the string, and there tied it to the rest. All the male camels are gelded, whilst many breeding maharees carry no weights, but follow their burdened kind with their foals.

To-day, for the first time, I received cowrie money, viz. four cases, made of matting, each containing 30,000. This was the price of four of my camels. The Gharian brute I sold to one of the servants for 8000. It is quite a labour to count this money, but I perceive that some persons are exceedingly expert at it, and count 5000 in a few minutes. There would appear to be always some mistakes made; one case was found to have ninety-eight short. This certainly is not much out of 30,000, and when a dozen people were counting. The small and large shells are all alike, and of the same value. But I shall be able to say more of this money afterwards. Thirty thousand of these shells are many pounds in weight, and not very conveniently carried about.

I visited some of the principal personages this afternoon, with the interpreter of the Sultan. This interpreter is a Shereef, and has been a sailor, in which capacity he has seen Malta, and many European countries. He is now married to a daughter of the Sultan of Zinder, and is established here in the confidence of his father-in-law. It appears, then, that even common Moorish sailors make their way in these black countries.

The first person we visited was one of the viziers, called Mayaha, a native of Damagram, a place one day east, from whence the greater part of the population of Zinder is drawn. This personage was sufficiently polite. He gave me permission to see the interior of his house, and his harem. The harem was full of fine, handsome Haussa slaves, attending on his four wives; they were all polished, and apparently clean, lying about on the floors of the huts, and in the court-yards, in the most strenuous idleness—one cleaning, polishing, and decorating another. One was bolder than the rest, and beckoned me to come to her.

This house of this vizier contained many huts of bee-hive shape; one or two were built of sun-dried earth, but all were small. Few carpets, or even mats, were seen: these people of Zinder are most dearly fond of squatting on the naked dust.

Afterwards I visited the Grand Vizier, or Mustapha Gadalina (a title). This personage, a man of great age, was polite, but did not permit me to enter the interior of his house. We then went to see the Commander-in-chief—a funny fellow. He was very civil to us, and to all, joking with his soldiers, amidst whom he was squatting. These Zinder troops have no arms in their undress, and only wear a loose tobe, with bare heads. The General told us he would visit us in the morning.

After a climb to the summit of one of the granite rocks of Zinder to have a view of the town, I went to see and hear the drummers hammering on their kangas. There were three of them, surrounded by a group of Zinder maidens. One fellow had two long drums, very narrow, on which he laboured with all his might. The maidens approached the musicians by twos, dancing or stepping forward, and retreating with great apparent modesty. Whilst I was looking at a couple, one of them ran up to me, and struck me lightly with her hand. For this attention I was obliged to give her a present of gour-nuts, which are equally current with the cowries on such occasions. The drum is the national music of the people of Zinder, and they hammer away at it from morning to night. They say that in the palace it never ceases all day, beginning at dawn. Perhaps it may be esteemed useful in supplying the place of silly conversation.

Very few Tuaricks are to be seen in the streets of this city. They rarely show themselves, except on market-days, when they come from their houses in the suburbs. Little cordiality exists between them and the Binder people. They owe one another, like all neighbouring people, many grudges. I jocularly told the commander-in-chief to kill all the Tuaricks. He naively replied, "I would, but when I attack them they all run away!" I am informed by the Moors here the Tuaricks have a wholesome dread of the Sheikh, and are on bad terms with the Fullans. They are, however, for the most part, friendly with the ancient Kohlans, the people of Maradee and Gouber. This accounts for the fact that En-Noor always spoke in the most amiable way of these remaining kingdoms of Soudan paganism. The town of Zinder is inhabited chiefly by the blacks of the Bornouese province of Damagram, who, though speaking the same language, are not considered Bornouese. In fact, properly speaking, it is situated in that province. The Zinder folks are easily distinguished from the natives of Kuka, and those more eastern provinces, by a lighter complexion and the smaller breadth of their nostrils.

Zinder has always enjoyed much liberty as a province, though it has fallen successively under the influence of Bornou and Haussa princes. Anciently it was ruled by the former; then it lapsed to the Haussa princes and the Fullans, and finally it was again recovered by Bornou. The present prince, Ibrahim, has been sultan twenty-five years. Under his rule a rebellion took place against the Sheikh, who removed him, made him prisoner, and promoted his brother to the governorship of the province. But this new prince also rebelled; upon which the Sheikh came with a large force a year ago, and restored the former governor, placing, however, several persons here as a check on his authority. I have already mentioned the influence of the Shereef of Morocco. But no people in the world detest central government so much as the Africans, and these rebellions occur yearly and monthly.

The facts which have been mentioned to me connected with the last rebellion of Zinder, and its reduction by the Sheikh of Bornou, are interesting, as illustrative of the present condition of these out-of-the-way countries. The re-conquest proved to be no easy matter, and required three months' siege, and sixty thousand men, commanded by the Sheikh's best officers and the sultans of the neighbouring provinces. When the revolted people had notice of the approach of this force, they threw up a wall of earth round the city in the brief space of three days only. Even Africans can be energetic when compelled by necessity. The siege lasted three months, and many people were killed on either side.

Before hostilities commenced the Sheikh sent for the brother of the deposed prince, whom he had placed in power at Zinder; but the answer was refusal. "If you want money," said the rebel chieftain, "here it is; if you want slaves, here they are;—but I will not come to Kuka." Ibrahim, the former and present sultan, had meanwhile gone to the capital, and covered himself with dust in the presence of the Sheikh, and obtained his pardon and the promise of his restoration to power. His brother knew this well, and, of course, would not go to the capital. It is surprising, however, that the rebellion could hold out so long against so large a force; the people of Zinder must be framed for war. The Tuaricks during the struggle stood by and looked on. The displaced brother is now at Kuka, having there obtained the pardon of the Sheikh. He fled to the Tuaricks after the capture of the town.

There are several pretty shady trees scattered through the town of Zinder, planted mostly in the gardens of the grandees. The names of three of these are, in Bornouese, rimi, jaja, and ilbug.

I have obtained some information on the slave-trade, which I here give in its crude shape. Slaves are classed as follows:—

MALES.

1st. Garzab: those who have a beard. 2d. Morhag: those with beard beginning. 3d. Sabaai: those without beard. 4th. Sadasi: grown children. 5th. Hhamasi, or children.

FEMALES.

Ajouza, old women, not classified. 1st. Shamalia: those with the breasts hanging down. 2d. Dabukia: those with the breasts plump. 3d. Farkhah: those with little breasts. 4th. Sadasia: girls, smaller. 5th. Hhamasiah, or children.

The best of the slaves now go to Niffee, to be there shipped for America; they are mostly males, of the class 2d, 3d, 4th, and are minutely examined before departure. From all reports, there is an immense traffic of slaves that way exchanged against American goods, which are driving out of the markets all the merchandise of the north.

Prices:—I. MALES.

1st. From 10,000 to 15,000 wadas. 2d. 30,000 and under. 3d. 35,000 " 4th. 30,000 " 5th. 20,000 "

II. FEMALES.

1st. 10,000 and under. (Ajouza.) 2d. 80,000 " 3d. 100,000 " 4th. 40,000 " 5th. 30,000 " 6th. 20,000 "

The above are the prices of Kanou; there is sometimes a difference of 5,000 or 10,000 wadas. A remark suggested by this list of prices is, that the value of human merchandise is determined by its present adaptation for consumption. No allowance is made for capability of development, intellectual or physical. Slave-drivers and slave-holders believe as little in a future here as hereafter.

I give another account of the prices of slaves at the principal markets in this part of Africa, and at Smyrna and Constantinople. A good male slave is sold, at

Kanou, for 10 or 12 dollars. Zinder, the price varies little. Mourzuk, for 40 dollars. Tripoli, from 60 to 65 dollars. Smyrna, 90 to 100 dollars. Constantinople, 90 to 100 dollars.

A good female slave is sold, at

Kanou, for 32 dollars. Zinder, a little more, or the same. Mourzuk, 85 dollars. Tripoli, 100 dollars. Smyrna, 130 dollars. Constantinople, 130 dollars.

This is merely to show the difference of prices at these various places of slave traffic, and so enable the reader to form some notion of the profits of the commerce.

I am very sorry to hear of the iniquitous manner in which slaves are captured for the supply of the north at this present time. It appears that, now all these populations are Muslims, it is difficult to get up the war-cry of Kafers!—"Infidels!" What is then done? The sultan of a province foments a quarrel with a town or village belonging to himself, and then goes out and carries off all the people into slavery. Thus acts the present Sultan of Zinder, and so did his brother during his year of administration. To appease the Sheikh of Bornou they send him a portion of the spoil. Indeed, the Sheikh countenances the system, so detrimental to his interests as a sovereign, and so immoral in its character. The brother of the present sultan was accustomed to go out every month, and bring in razzias of slaves, particularly to Dura, a country which belongs half to the Sheikhs of the Fullans. The real Kerdi people are now very distant, and you must go many days' journey if you will catch genuine Kafer slaves.

On Friday, Yusuf paid his respects to the Sultan at noon, being the Sunday of the Muslims, when visits are made by true believers to the princes. He found his highness surrounded by his court, in a cloud of dust, which the people raised by throwing it in handfuls upon their heads, and thus doing homage to their prince. Yusuf and some other Moors obstinately abstained from such a grovelling mode of "rendering to Caesar the things which are Caesar's," and contented themselves with saluting his highness in the Moorish fashion. Yusuf observed, "Our religion does not teach this servility." The natives salute their Sultan by the cry of "God give you victory!" (i.e. over your enemies.) In Soudanee this phrase is "Allah shabaka nasara;" and in Bornouese, "Kabunam sherga!"

18th.—I sent letters for Government and my wife via Kuka, as caravans are expected to leave Bornou for Moursuk about this time. My rooms were full of visitors to-day. First came the commander-in-chief, Shroma. I showed him all my treasures, portable peepshow, kaleidoscope, &c. &c. He was marvellously pleased. I treated him also with sugar, but coffee he positively refused as too bitter. He brought with him some twenty of his troops and a chosen aide-de-camp. He is just the man for a negro commander, full of cunning and address, very active if necessary, and on familiar terms with his men, pleasing them by low fun and buffoonery. Afterwards came the sons of the Sultan, all of whom I treated with sugar and coffee: that is, as many as would venture to taste of it. Then followed a host of Fezzan merchants, with the son of the Kadi of Kuka—a very nice, pleasant young fellow, who writes pretty good Arabic. He is to make out for me the route from Zinder to Kuka.

I afterwards went to the Sultan himself, to show him my treasures, viz. peepshows and kaleidoscope. These barbarians are nothing but great wilful children. I also took the compass. We entered the interior of the building, where we found a number of officers, courtiers and slaves, squatted together on the sand, chatting most familiarly on all subjects. The building is all made of mud, mixed with large grains of granite. They say all the buildings of Bornou are built in the same manner, and very few of stone, on account of the rain; for the stone, not being well cemented together, falls during the great rains of the tropics.

After we had been kept waiting about half an hour his highness made his appearance, the courtiers and slaves throwing dust on their heads, prostrating themselves on the ground before him, crying, "God give you victory over your enemies!" Whilst the Sultan took his seat upon the raised mud-bench, the slaves held up two wrappers or barracans, to shield his highness from public view whilst he took his seat. All the floor of the apartment was covered with a dense mass of people, and amongst the number several Tuaricks, including the Sheikh Lousou, and Haj Abdoua, another distinguished Tuarick. Lousou is a tall thin man, of light complexion, with European features—a perfect Targhee. His manners were very mild, and indeed all this tribe are gentle enough here in a foreign country. The Sheikh shook me cordially by the hands. I then commenced business as showman to the prince and this mass of people. At first his highness was timid, and would not look through the glasses of the peepshows, but when the people began he followed, and acquired the knack of looking through in a very short time. My compass and watch and keys were then all examined, and produced great amusement. What pleased him much was the screw by which the compass was stopped. I was dreadfully frightened lest the watch should be broken as well as the compass, and indeed the former has received some damage: such machines should not be handled by these negro grandees.

Whilst this examination was going on, his highness, as if he had little time to lose, continued to administer justice. Several cases were settled whilst the worthy Sultan was looking through the peepshow and kaleidoscope. Among others, a man came forward in great agitation, and cried, "O Sultan! my wife will not live with me, and has run away to her father. I will give you three bullocks if you will fetch her back and make her live with me!" The Sultan smiled, and observed only, "Hem, your wife won't live with you! Well, what can I do?" Another man came forward and cried, "O Sultan! I am a thief, but you must pardon me. I stole this mat because I was a poor man" (holding up the mat). "I restore the mat." His highness observed, "Leave it; I will see what can be done." A collection of stolen articles was restored also by another person. Then came a man more bold, and brought a present from a neighbouring village, consisting of two large bowls of ghaseb and a bundle of wood. The man made a great clamour, holding up the present. His highness looked at him, and said, "Good, good; put them down."

I am told his highness is much feared by all the people of the provinces. He has the character of being impartial. But the way in which he carries out capital punishment is truly terrible, and beyond conception barbarous. He neither hangs nor beheads. This mode of punishment is too mild for him. No; he actually cuts open the chest, and rips out the heart! or else hangs up people by the heels, and so inflicts upon them a lingering death. I am astonished that the Sheikh of Bornou permits such barbarity, but imagine that the Sheikh is still afraid of his vassal, and shrinks from endeavouring to deprive him of this awful power. Here, then, we have a specimen of the negro character, with all its contradictions; soft and effeminate in its ordinary moods; cheerful, and pleasant, and simple, to appearance; but capable of acting, as it were without transition, the most terrible deeds of atrocity. Say what you will of the barbarism of the Tuaricks, such a mode of inflicting capital punishment is unknown amongst them. I took leave of his highness, promising to come again another day and bring other things.

This evening we were disturbed by the cries of the hyaena; a large one had come down upon the calves belonging to a drove of bullocks, and carried off one as big as itself. The brute seizes its prey by the throat, and so prevents the animal from giving intelligence to its pursuers. The place of execution is near my house, and when the Sultan executes any criminal the body is left unburied. At such times, troops of hyaenas, old and young, come down in the night, from the rocks and open country, and devour the body in a few minutes. The jackal does not visit this place, but is found in the open country. There are also many lions on the road between this and Kuka.

A very simple mode of salutation is prevalent here in Zinder, said to be the custom of Wadai—that of merely clapping the palms of the hand together; the hand being held forward flat, not edge-ways.

Gurasu is an interesting Tuarick territory, three days' journey north-east from Zinder, and two days from Minyo. This country consists of a number of small villages, scattered upon the rocks, or mountains. The inhabitants are especially those banditti who, from time to time, plunder the caravans on the route from Bornou to Mourzuk. Gurasu is seven days from Kanem, and Kanem is three days from the Bornou route. Kanem is mostly a desert country, and has now only a few inhabitants.

Gurasu and Damerghou are the only Tuarick countries adjoining the provinces of the Sheikh of Bornou, and Gurasu is the last country east in this part of Africa. There is but very slight communication between it and Zinder; and little is known of the people, except that they are Tuaricks.

19th.—I again entertained visitors, who are still numerous, of all classes; and also paid a visit to the Shereef, and took with me the kaleidoscope, as he expressed a wish to see its revolving glowing beauties.

Zinder is full of half-crazy fighis, who can just write the Arabic alphabet. They go about the streets begging piteously, with a calabash inkstand and reed-pen in their hands. I have been pestered with two or three every day since I came here. They also wander through the country parts of Damerghou. Bornou is the nursery of these silly pedagogues, in whom learning and madness are most cordially united; but, as I have already mentioned, it sends out a few instructed ones to redeem the reputation of these ignoramuses.

In the afternoon I went to see the place of execution, and found it covered with human bones, the leavings of the hyaenas, whose dens are close by. Proceeding a little further I came to the Tree of Death! a lonely tree springing out of the rocks, some forty or fifty feet in height, and of the species called here kanisa. My guide would not approach it very near, for he assured me that if any person went under its boughs, there must instantly come an order from the Sultan to put him to death, or hang him heels upwards upon its branches. "Don't you see the place is swept clean underneath its boughs? This is done every day, and by the executioner alone: no other person dare go there, for if he do he must die!" I certainly began to feel sick myself at the recital of various horrors perpetrated at this place by the executioner, and don't know whether, if any one had offered me some great reward, I would have ventured to place my feet upon this accursed spot of mother earth. Never in my life did I feel so sick at heart—so revolted at man's crimes and cruelties. The tree itself was a true picture of death—a tree of dark, impenetrable foliage, with a great head, or upper part larger than the lower one, and this head crowned with fifty filthy vultures, the ministers of the executioner, which eat the bodies of the criminals! The number of executions here performed is very great—some two or three hundred in a year. Since we have been here a man has been butchered in the night, scarcely a hundred yards from my house; so that I am in a pleasant neighbourhood, what with the executions and what with the hyaenas. The people pretend that for a small offence the Sultan inflicts capital punishments: for example, merely speaking bad language.

Turning from these disagreeable scenes, we went to see the dens of the hyaenas, which are beneath the rocks, extending far under ground. Here we saw bones and dung enough. The scavengers of Zinder are, therefore, the vultures and hyaenas: the former wing the air and dart on their prey by day, and the latter prowl the streets by night.

In the evening we refreshed our fancies by witnessing the kanga, or drums beating to the dances of the maidens of Zinder. It is always the same thing, two or three fellows thumping upon their drums, dancing round them occasionally themselves, and the maidens approaching these drummers with timid steps. To-night they had a sort of hopping-dance, on one leg, keeping time to the beating of the drums. These coy maidens soon approached, or rather ran at me, and touched me with the hand; this done, they claim the right of a present. It is considered a favour to be so distinguished.



CHAPTER XIII.

Brother of the Sultan—Trade of Zinder—Prices—The Sarkee drinks Rum—Five Cities—Houses of Zinder—Female Toilette—Another Tree of Death—Paganism—Severity of the Sultan—Lemons—Barth and Overweg—Fire—Brother of the Sarkee—Daura—Shonshona—Lousou—Slaves in Irons—Reported Razzia—Talk with the Shereef—Humble Manners—Applications for Medicines—Towns and Villages of Zinder—The great Drum—Dyers—Tuarick Visits—Rationale of Razzias—Slaves—"Like Prince like People"—French in Algiers—The Market—Old Slave—Infamous System—Plan of the great Razzia.

Jan. 20th.—I received visits as usual, and one from a younger brother of the Sultan, whom I treated with coffee; and I also gave him a cotton handkerchief and a ring, so that he went away highly satisfied. He had a numerous train, all of whom had a peep at the show and a bit of sugar. This brother of the Sultan is a pleasant-looking fellow, a very different character from the man in power. He asked for saffron to colour charms with; but I had none to give him.

Those who expect to find Zinder a great commercial depot will be much disappointed. The principal merchants here are the Sheikhs En-Noor and Lousou, and the other Tuarick of Asben, whom I have mentioned, called Haj Abdoua. Of Zinder merchants there are but two of consequence, the Morocco Shereef, Konchai, and Haj Amurmur, a Tibboo. The latter is always resident; but Abd-Effeit, or Shereef Konchai, goes abroad and trades. Both these are foreigners. There are, besides, a number of small traders, Tibboos and Fezzanees, who drive a few hard bargains with the Governor. At the present moment his highness has no money. All the specie is quickly carried off to Kuka. The Tuaricks have the goods and the money, and often make their own prices; but as they always demand ready cash, are obliged to wait long before they can dispose of their goods. Burnouses alone bring a great profit; for these are sold to sultans, who require a credit of several months. I am afraid I shall have to give a very poor account of the commerce of this portion of Africa, with reference to its being profitable to Europeans. The greater part of the goods in Kanou are cheaper than those found in the markets of Fezzan, or even Tripoli. The only way in which this commerce pays the Moorish merchants is by the purchase of slaves; and this, from casual circumstances en route, frequently turns out a loss. All the traders found on this road are mostly poor fellows, with small capitals: there is no equal to Waldee.

Here is a statement of the prices of provisions in the market of Zinder:—

An ox, 10,000 wadas (for riding).

A cow, for food, 8000.

(N.B. Cows only are eaten, bullocks being used for riding and carrying burdens.)

A sheep of the first quality, 1500 wadas.

A goat of the first quality, 1000.

A good fowl, 100.

A horse (of the best kind and condition), 1,000,000.[15]

An ass: he, 8000 wadas; she, 6000 wadas.

A zekka of ghaseb: large, 10 wadas; small, 6 wadas.

(N.B. When there is but little rain, a zekka of ghaseb consists only of two handfuls.)

A pound of samen, 40 wadas.

A pound of honey, 60 wadas.

A zekka of wheat, or one handful, 10 wadas.

A zekka of rice, or about six handfuls, is 20 wadas.

A canto of salt, of the weight of about a quarter of a cantar, is now sold for 1200, because the salt-caravan has just arrived; but after two or three months it will fetch 2500 wadas.

[15] 83l. 6s. The price mentioned in a former page, viz. 1000,000 wadas is evidently erroneous.—ED.

His highness the Sultan expressed the most ardent desire to see and make himself acquainted with the rum, and other strong drinks of the Christians, having heard from his son-in-law and interpreter, the little Shereef, that I had a supply of these liquors with me. After resisting some time, I delivered up to his highness half a bottle of mastic, with which retiring to his innermost chamber, and taking with him his son-in-law, he made himself very merry; so much so, that he was unable to make his appearance in public or justice-hall all this day.

The immediate territories of Bornou contain five large and important capitals, viz. Zinder, which belongs to Haj Beshir, the prime minister.

Mashena, belonging to Mala Ibrahim, second minister.

Minyo, belonging to Abd-Er-Rahman, brother of the Sheikh.

Yumbi, belonging to the mother of the Sultan.

These capitals are the centres of large populations and provinces.

The taxes are appropriated by the various personages to whom they are given by the Sheikh, but these personages are expected to give up to his highness the greater part of the funds which they derive from them.

21st.—I made various routes, and got a statement of the principal articles of commerce, as current in Zinder and Kanou, Mourzuk and Tripoli. I repeat, there is no chance for an English merchant in this part of Africa.

The houses of Zinder are mostly built of double matting, but a good number have mud walls and thatched roofs. Others are all built of mud. There are no nice mosques with minarets. The residence of the Sultan is a fort of mud, with walls of some height; it overlooks all the other buildings. The Shereef Kebir has also a mud house, with walls of some height. There are two principal streets, running from the south to the north; one terminating at the castle of the Governor, and the other in the market. These are of some width, there being space for a dozen camels to pass abreast. There are, besides, many little squares before the houses of the grandees, where the people lounge: the streets are always full of idle people.

Instead of suak, the women used here the calix of a flower, called furai, for staining their teeth with a deep amber colour. It is the fashion for ladies to dress their hair in solid knots, two of which fall over the temples, one over the ear, and the other at the back of the head. Some of the women have hair tolerably long. I noticed to-day the shonshonah of Daura. It consists of two thick cuts, forming an angle at the corner of the mouth, with a few small ones on the temples.

I went to see another Tree of Death, where his highness slaughters criminals in the same way as mentioned under the other tree. The space beneath the boughs is also swept clean. This tree is more spreading, and of another sort; it is crowned with the filthy vultures, which roost day and night in considerable numbers on its upper branches. Yusuf tells me the history of these trees, when the inhabitants were pagans. It was under them that the people sacrificed their oxen and sheep to the deity, who was supposed to reside in these trees. Scarcely a generation has elapsed since this was the case, so that the people may well dread to venture where, in the time of old men yet living, sacrifices, some perhaps human, were offered up.

The Sheikh is obliged to keep a tight hand over the inhabitants of Zinder, to prevent them from lapsing into paganism. His father made them Muslims, and he holds them to the profession of Islamism.

No news from Tesaoua respecting the four persons who were sent to bring Drs. Barth and Overweg first to Bornou, before they went to Soudan. I have had several patients, but ophthalmia does not prevail here as in Damerghou.

A constant succession of visitors troubled me all day long. Another son of the Sultan came this morning—quite a young man—and a dozen of boys from the palace, some sons of the Sultan, and others of his ministers. I gave them all a little piece of white sugar, and sent them off. This is the cheapest present.

I am told that all the Tuaricks are dreadfully afraid of the Sultan of Zinder, for whenever his highness catches an offender, let him be of what tribe of Tuaricks he may, he cuts off his head with as much unconcern as a poulterer of Leadenhall market does that of a goose.

I hear now that, since the dispersion of the Walad Suleiman, the route of Bornou, from Kuka to the Tibboos, is quite secure.

Some lemons have been brought to me, equal in flavour, though small, to those of the north coast. In Soudan they are marvellously cheap; ten are sold at Kanou for the fiftieth part of a penny, viz. one wada; for the same single wada forty can be had at Kashna. There are forests of lemon-trees in Soudan.

The news has arrived from the salt-caravan, that Barth says that he will not return even if they threaten to cut his throat. En-Noor is at Tesaoua, and says they should return; but the salt-caravan is distant from him, and the communication between the two places is difficult.—I had scarcely written these words when the four people sent to bring back Drs. Barth and Overweg returned without them, and brought letters from my colleagues, each one stating that he should continue his journey as previously determined. Ferajee, one of the messengers, pretends that En-Noor is going with Overweg to Maradee; which is very unlikely. Dr. Barth seems very angry, but his comrade takes matters more easily.

The Shereef Kebir is said to be the only person who has money in Zinder. This man monopolises all the power and all the money. I do not know how long this will last, but I should think it will soon make both the Sultan and the people of Zinder disaffected. As it is, all the merchants of Zinder are foreigners, and so have the disposal of all the goods most coveted by the blacks, who have only the ghaseb and the cattle.

22d.—The morning is hazy and mild, the thermometer standing at 57 deg..

A fire broke out close to us early this morning, and two or three huts were immediately consumed. However, the people quenched the flames in a very short time. I wonder half the town is not burnt down every now and then. Visitors pour in upon me as soon as I am up and dressed; and some patients likewise.

The brother of the present Sarkee of Zinder, who ruled a year in Zinder, is called Tanimu. He has a great military reputation, and is a brave man. During his administration he razzied no less than thirty countries. Daura, or Dura, was the principal theatre of his exploits. This Daura is a country consisting of about a thousand towns and villages; four hundred belonging to the Fullans, and six hundred to the Sheikh of Bornou. The Fullanee Sultan is called Mohammed Bello, and he of the Sheikh, Sofo Lukudi. The nearest place in Daura is not more than one day S.W. of Zinder. The people of the country are remarkably expert in the use of the bow and arrow; and their arrows are very strong, piercing through, as the people say, three boxes, and afterwards killing a man. The wound of these arrows is fatal, the flesh of the smitten part rising up immediately into an enormous swelling. The brother of the present Sarkee brought in hundreds of slaves from Daura, the people at the same time having risen against the authority of the Sheikh.

The blacks of Kanou—not the Fullans—do not scarify their faces like their neighbours. The form of the shonshona of Zinder and its provinces is four cuts on each side the cheek, but not drawn very near the corner of the mouth; that is, rather towards the ears. In Tumbi and Gumel, provinces of Bornou, they draw four on the left side of the cheek and five on the right side; the cuts not drawn very near either the corner of the mouth or the ears. Maradee and Kashna have six cuts on each side of the cheek, drawn from the top of the ears down to the corner of the mouth. Gouber has four small cuts close to the corner of the mouth. The people of the Sheikh of Bornou have two small cuts drawn down the face, under each eyelid, and one in the forehead, between the eyes. Even Mekka has its shonshona. One of the shereefs here in Zinder, who was born in that holy city, has three small cuts on each side his face, drawn down the fleshy part of the cheek. It is only in Mekka that the shonshona is seen. The other countries of Arabia do not use this disfigurement.[16]

[16] Many Egyptians, men and women, practise tattooing; and if I mistake not, I have seen evidences of the existence of the practice mentioned in the text in some parts of Egypt.—ED.

The Sheikh Lousou sent his slave to salute me on his part. They say, that had we been committed to his care, he would not have fleeced us like En-Noor. But I almost question if he would have been strong enough to protect us. I observe, again, that all the Tuaricks are well behaved in Zinder, and have a wholesome dread of the Sheikh.

Many of the domestic slaves in Zinder are constantly ironed, for fear they should run away to the neighbouring towns and villages. The poor people live just like convicts. It is only when they are taken to Kuka, or to a great distance, that their irons are struck off.

The report is now current in Zinder, that the Sarkee is going, in the course of seven or eight days, to razzia some neighbouring place in the direction of Daura. They say, even, that he will not scruple to razzia some of the villages of Meria if necessary; that is to say, a part of the province of Zinder. My informants observed merely, "Oh, he must have slaves to pay his debts; and as the largest fish eat the little fish, so the great people eat the small people." Thus the protection of Islamism is now come to nothing, and the cry is,—"To the razzia!" without mentioning even the name of Kafer or Kerdi. In the end this will retard the progress of Mahommedanism; for the blacks see that it is now no protection for them against their more powerful neighbours and their periodical razzias.

I visited several personages this afternoon; first, the Shereef Kebir, with whom I ate some broiled fish brought from a neighbouring lake, and some fine Bilma dates, soaked in milk. I asked him how it was that the Sheikh committed to the governors or sultans of the provinces the awful power of life and death. "Oh," replied he, "the Sheikh has given them this power that he might not be bothered with their reports about criminals. It is far better to finish quick with these people." Where there are periodical razzias the sacredness of human life is unknown, and the Shereef has been, besides, many years in the camp of Abd-el-Kader, where a good deal of sanguinary work was carried on. He thought it, therefore, quite right that the Sheikh should not fatigue his sovereign conscience by deciding on the lives of criminals and other suspected persons, and that the sooner they were hung or slaughtered the better.

From the Shereef I passed on to the brother of the Sultan, a young man of mild manners. I entered the inner part of the house, where were the women. Verily the Zinder people have a strange love of dust, dirt, and bare mud walls. In the two or three beehive huts which I explored, there was not a single article of furniture, nor a mat to lie down upon. The brother of the Sultan was sitting by his sister, and both on the dust of the ground, without a mat. I am told, however, that they sleep on mats and skins, which are, indeed, cheap enough; two or three pence, or two or three hundred wadas, would purchase a good one. The sister of the Sultan was coloured well with indigo, the dark blue of which replaces the yellow ochre of the ladies of fashion in Aheer. This Zinder lady had also the end of the tufts of her hair—I cannot call them curls—formed into clayey sticks of macerated indigo. For the rest, she had little clothing, her arms and bust being quite bare. All the other ladies with her were coloured in like fashion, and had their hair dressed in a similar manner.

Afterwards I visited an old Tripoline Mamluke, who has been up here twenty-two long years. He came alone, and has now a household of twenty-eight persons, including wives, children, and slaves. He is called Mohammed El-Wardi, knew Dr. Oudney, and even mentioned his name, recollecting it after so many years. He knew also the other travellers. Some of his family are in Kuka.

Various applications are made me for remedies to avert certain evils, and one man applied for a means to make him sell his goods quick: this was a Tibboo trader.

It would appear that some of the routes from Zinder to neighbouring places are not very safe; that from this place to Kanou, even, is somewhat dangerous for small parties, there being woods on the road, in which lurk banditti, who lie in wait for unprotected caravans. With good travelling, Kanou is only eight or ten days from Zinder, and Kashna four or five. It is not easy to get the route here by hours, for the people are ignorant of this way of reckoning the routes. By days, something may be done.

The Moorish merchants resident here pretend that the territory of Zinder contains no less than two thousand belad, or inhabited spots, towns, villages, and hamlets, and some of these are large towns—as large, or larger, than Zinder. Damagram is a populous place, more so than Zinder; but the whole of the province of Zinder has this name, the people being all Damagrama. The town of Damagram was once the capital of the province. The large towns are:—

Damagram, one day and a-half south-east. Dakusa, five hours south. Termeni, three hours south. Washa, two days and a-half west. Goshi, two days east. Bidmuni, one day east. Andera, one day east. Jegana, one day south. Jermo, one day south. Guria, one-half day west. Meria, six hours south-east. Konchai, one day and a-half west. Gorgahn, one-half hour. Mageria, two days south-west. Fatram, two days south. Dalladi, six hours north.

All these are towns, some larger than Zinder.

I expect to see the great drum brought here, and to hear it beaten. It has led the people of Zinder to the razzia during the time of twelve sultans. The drummer, when he beats the drum in leading on the people to the razzia, repeats the perpetual chorus of Jatau chi geri—"The red (Sultan) eats up the country." He is afraid to mention the name of the Sultan, and so repeats the word red, as distinguishing royalty; but whether in the same way as purple distinguished the Roman emperors, or because kings delight in blood, does not appear.

I went to see the process of indigo dyeing. The dyers bore circular pits of about fifteen or twenty feet deep, and three feet in diameter, in which they throw the things to be dyed, and leave them there. The pits are full of the dye, produced by the leaves and the seed of the plant called nila, sodden in water. They dye tobes and raw cotton, and cotton twist; the work is carried on in the open air. About thirty people were employed at the pits which I saw. They also prepare indigo in a better way than what I saw at these pits.

23d.—I have not quite done with the Tuaricks, and had many visitors of that tribe to-day; amongst the rest, our old friends and robbers, Ferajee and Deedee. I told Ferajee I had my boxes full of gold and silver, and asked him to buy. He replied, "Ah, el-Consul did not say so in Asben; he said babo (there is none)!" At this, all our visitors burst out in a roaring laugh. I rejoined, "Oh, no, Ferajee; because I was then amongst thieves and robbers." (Continued laughter.) I went to see the souk;—everybody was very civil;—no calling Kafer!—Tuaricks all as still as mice.

I called upon the Shereef Kebir, and drank with him tea and coffee, which he makes in Magrabi fashion, putting the sugar in the tea-pot. I observed, "How is this? I hear the Sultan is going soon on a razzia." Somewhat disconcerted, he replied, Allah yalem!—"God teaches!" After some time, he explained that the Sheikh left his vassals great liberty in this matter; that the Sultan of Zinder was permitted to go to Daura and eat up the Kohlans, but not the Fullans, between whom and the Sheikh there was peace: that is to say, the Fullans were not to be made slaves, but the Kohlan subjects of the Fullans might be captured. The Sheikh was not friendly to Maradee, and wished the Sultan of Zinder to attack that country; but the Sarkee was a friend of Maradee, and would not, &c. &c. So it is quite clear these Sarkees, or at any rate the one in Zinder, have great latitude of action. After hesitating still more about these razzias, the Shereef said, "Oh, you see the strong devour the weak; there are no regular governments here."

In the souk to-day, it was proved beyond all doubt that the Zinder people sell themselves into foreign slavery. Many of the slaves for sale had the Zinder scarified marks on their faces. There were also specimens from Maradee. Slaves are sent from Zinder to Niffee. Indeed, it now appears that all this part of Africa is put under contribution to supply the South American market with slaves.

Zinder is considered within the circle of Soudan, and not to be Bornou, but only a Bornouese province. The Sheikh has in this province several Tuarick subjects, i.e. Tuaricks settled in the Zinder provinces.

The souk to-day was full of people, but goods of value were wanting. Indeed, Zinder is now a poor place. Only the foreigners have any at their command. The Sarkee is at this moment desperately poor, and is going on this approaching razzia to raise money to satisfy his creditors. Verily, this is a "new way to pay old debts."

I heard a curious explanation of the reason why the people of Zinder do not use mats or skins to lie down upon in the daytime. It is said they are afraid, because the Sarkee does not use them, and they must not display a luxurious taste not practised by their prince. This is the explanation of the Shereef and the little court of Arabs and Moors by which he is surrounded. "Like people like prince" is a proverb which I think I have heard.

The Shereef told me this morning that he had made war with France, in Algeria, fourteen years, and he had been a prisoner of the French seven months. He said the French were people without religion, or faith in their words and promises, and could not be trusted. He showed me his French passport. However, he seems to have soon forgotten his troubles in Algeria, and is quiet now. He writes well, and has received a good education. His country is one day east of Tetuan, in the Rif mountains. He is likely to be very useful to the Sheikh in Zinder.

I visited the souk again in the evening, and made a few small purchases of curiosities; but there are very few things to be got in this market, and those mostly come from Kanou. What things are made here are of the rudest manufacture.

I passed the slave-market, and was greatly shocked to see a poor old woman for sale amongst the rest of human beings. She was offered for six thousand wadas, about ten shillings in English money. It is quite impossible to conjecture of what use such a poor old creature can be. The Shereef Kebir made a present of a little boy to Said of Haj Beshir this evening. The poor little fellow looked very pitiful. He was stolen from Daura. He has only one cheek marked with the shonshona, because his mother lost all the children which she bare before him; and the custom is, when a mother thus loses her children, to scarify only one cheek.

The mode of supplying the slave-markets of the north and south is truly nefarious, and perhaps surpasses all the wickedness of the Tuaricks. The Sarkee of Zinder wants gour-nuts, and has no money to purchase them; he sends his servants or officers to a neighbouring village, and they steal in open day two or three families of people, and bring them to the Sarkee. These poor wretches are immediately exchanged for the gour-nuts. A boy steals some trifling articles—a few needles; he is forthwith sold in the souk; and not only he, but "if the Sarkee wants money," his father and mother, brothers and sisters: and "if the Sarkee is very much pressed for money," his familiars search for the brothers of the father, and all their relations. Indeed, crime is a lucrative source of supply for the prince, and what his vengeance spares from the executioner is sold into foreign slavery.

In the approaching razzia, the Sarkee is expected to take the common route of Daura, and carry off the villagers subjected to the Sheikh; for, contrary to the opinion of the Shereef Kebir, the Sarkee will not attack the Kohlans, who are the subjects of the Fullan, but the bona fide subjects of the Sheikh. He will probably bring back one thousand slaves or captives. He will send two hundred to the Sheikh, with such a message as this:—"I have eaten up the Kafers of Daura; here is your offering of two hundred Kafers." Should the Sheikh receive a remonstrance from the Bornou governor of Daura, that the Sarkee of Zinder has come upon him and carried off Muslims, his subjects, he will shut his ears. In all these razzias the lesser chiefs act an important part, and each gets a share. A chief who fights under the Sarkee captures fifty slaves, and gives up to the Sarkee twenty-five or thirty, keeping the rest for himself and people.

If a single undistinguished man captures five, the Sarkee gets two of the five; another captures two, the Sarkee gets one, and the captor one. So all have a common interest in these nefarious razzias, and all start off with the utmost glee to capture their neighbours, their brethren, and to sell them into bondage. The Sarkee of Zinder will take with him about five thousand cavalry and thirty thousand foot (bowmen), drawn from these portions of the provinces against which the razzia is not now directed.



CHAPTER XIV.

Family of the Sarkee—Converted Jew—Hard Dealings—How to get rid of a Wife—Route to Tesaoua—Influence of Slavery—Prices of Aloes and Silk—Medicine for a Merchant—Departure of the Sarkee for the Razzia—Encampment—Mode of Fighting—Produce of Razzias—Story of the Tibboo—Sheikh Lousou—Gumel—Superstitions—Matting—Visit of Ladies—The Jew—Incendiaries—Hazna—Legend of Zinder Well—Kohul—Cousin of the Sheikh—Female Sheikh—State of the Country—Salutations.

Jan. 24th.—The thermometer stood last night at 74 deg. after dark. This morning it is, as usual, about 56 deg.. The weather is still hazy; but the town is remarkably healthy, and there are very few cases of fever at the present time. Zinder, by the people, is said to be always cool.

His highness the Sarkee of Zinder is a prince of true African and Asiatic calibre. He has three hundred wives, one hundred sons, and fifty daughters; but his women are not prisoners in a harem. His wives and daughters are seen about the streets walking alone, and the daughters are given in marriage to the grandees of the court. His wives, likewise, are often found with paramours outside the palace.

I went to see a Jew who has been some time resident in Zinder. This Jew is one of those three who came to Mourzuk with Abd-el-Galeel, and after his death turned Muslims, and came up to Soudan and Bornou. He is called Ibrahim. The one now in Tesaoua, and who is going with Overweg to Maradee, is Mousa; and the other is called Isaac. The Moors put no faith in the conversion of these Jews: they say, "These men are always Jews in their hearts; they turned Muslims on speculation." It is certain that they got handsome presents at Mourzuk from the credulous believers. Of others, the Moors say they became Muslims to prevent the Tuaricks from killing them. I asked Ibrahim how he passed the Tuarick countries, and was informed that the Ghatees treated him the worst. They swore he was not a Muslim, but still a Jew, and demanded one hundred dollars from him to pass. He got off with fifty; whilst to the Aheer people he paid about twenty dollars. A Christian or a Jew must never think he will be able to save his money, or, much less, his credit, by apostatising, for these Tuaricks will always swear his conversion is sham, however real it may be. He will always have to pay the same money, whether he keep his religion or sell it for the chance of saving his worthless gold and silver.

All these Jews, however, seem to have thriven in their apostasy. Ibrahim of Zinder is worth about six or seven thousand dollars, and, besides being a working-jeweller, is a merchant. I tried to exchange some of my imitation rings for his silver ones, but it was useless. He had the conscience to demand thirty of my nicely-made rings for one of his trumpery, ill-made silver ones—silver with a very bad alloy. Then he wanted a pretty cotton-print handkerchief for a miserable silver bead. With such people it is impossible to strike a bargain. These Barbary Jews are the hardest and most tricky dealers in the world. Ibrahim has been laid up with a bad leg for five months, and intends going to Kuka when he gets better. He wanted me to sell him some mastic, but I refused. He said he wished to have one jolly day, but the fellow is almost a skeleton with his ulcerous leg.

The Shereef Saghir is quite a character. He has been over the greater part of the world, and along the Indian coast—has seen the English in India, and the Christians in many ways and manners; and so is free from all sort of fanaticism. He wants now to return with me to England. He says—Soudan is batal (worthless), and that if he take his wife, the daughter of the Sarkee of Zinder, with him to the north coast, he will sell her, and so finish his connexion with the negroes! I forgot to mention that Ibrahim has brought with him a Muslim wife from Mourzuk, and has now two or three black wives, and several children.

From the courier who came from Dr. Overweg I have obtained the following account of the route from Zinder to Tesaoua:

From Zinder direct west to Tus, 1 hour; village: to Termini, 5 hours; village: to Dambidda, 1 hour; a large village: to Babul, 5 hours; village: to Gumda, 4 hours; village: to Kurnaua, 4 hours; village: to Garagumsa, 5 hours; village: to Shabari, 7 hours; village: to Maizirgi, 1 hour; large village: to Tesaoua, 5 hours.

Along this route there is abundance of herbage and trees, but no running water or wadys. There are wells of great depth. The distances between the various villages being in all, when summed up, thirty-eight hours, we must consider the whole length of the route three long and four short days' journey, as the caravans generally arrive on the fourth day.

Slavery is the curse of all these countries. My Soudan servant, Amankee, would not come with me to Zinder, on account of his longing desire to see his mother and brother and sisters; and yet, although these feelings are deep in the bosoms of all the blacks, they can see their neighbours torn away from their houses and carried off in irons with the greatest indifference. The slaves of the Sarkee of Zinder are double-ironed, like convicts, and in this condition jump through the streets, for they cannot walk. The backs of these poor slaves are all ulcerated with the strokes of the whip.

I received a visit this morning from the Jew Ibrahim. After a good deal of wrangling I exchanged three handkerchiefs for three beads of silver, but one of the beads I made him a present of. I was much surprised to hear from him that the aloe wood, aoud el-Komari, sold in Bornou for its equal weight in silver. He also stated that twelve rubtas of raw silk sold for one real in Mourzuk and Zinder, whilst fifteen could be purchased in Kauou for the same money. What will become of the goods of the Germans?

En-Noor's wife, Fatia, sent this morning for medicine to enable her to bring forth a child. I maliciously recommended to her a younger husband. A Tibboo has continued to pester me to death for a medicine to make him profit in his mercantile transactions. To get rid of him, being in a merry mood, I scribbled over a piece of paper, and he swallowed it. A great number of people come for medicines who are not sick. I generally content myself with a bare refusal, explaining that there is no necessity; but there is nothing so difficult as to convince a man that he is well when once he has persuaded himself of the contrary.

The Sarkee went out this morning to his razzia and does not return for some days, so I shall not be able to take leave of his highness. The gossips persist in saying that he is dreadfully in want of money, and must go out to bring in some slaves to pay his debts. He was attended by about one thousand cavalry, and a good number of maharees. He is gone southwards. They report that he is indeed gone to Daura, but nothing is known positively as to whether he will capture the Sheikh's subjects or those of the Fellatahs. The Sarkee, on a former occasion, captured a great many people belonging to Germal, one of the Sheikh's provinces, and an order was forthwith sent to him to restore them to their homes and lands. He was compelled to comply. Besides slaves, the Sarkee will bring in bullocks and horses; but the sheep taken are eaten by the troops of the razzia. His highness is expected to gather an army of 2000 horse, and 10,000 on foot, besides camels for provisions and water, when completed. The plan and route of the expedition are kept a profound secret, so that the army will fall upon the unsuspecting population by surprise.

After about three or four hours' ride the Sarkee usually encamps, and a souk, or market, is opened at the camp for provisions. "There are no women with the yaki (or army of razzia), the men cook and do all the work," says my informant. At night the Sultan calls round him his chosen troops, and distributes gour-nuts, and makes presents of provisions. He then sleeps a few hours, and probably starts at midnight, or as soon as the moon rises. A slave, a soldier of the Sarkee, who has been to a hundred razzias, tells me, that three years ago this Sarkee went to attack him of Daura in his capital. On arriving before the town the army of Zinder set fire to all the ghaseb stubble and the garden-trees around it. This done, they commenced a regular battle with the besieged. The fight continued till night, when the Sarkee of Daura fled. The Zinder people carried off a large booty: the share of the Sultan alone was nine hundred.

This freebooting prince does not fight himself, but sits down at a distance from his troops and overlooks their conduct and manoeuvres; his generals command and lead on the attack, whilst a body-guard surrounds the sacred person of the monarch. On the occasion referred to, this body-guard was covered with mattrass-stuffing to shield off the terrible arrows of the Daura people. The greater part of the troops of Zinder have only a spear; a few have shields and swords, but none have muskets. All the Daura people have bows and arrows. There are numbers of petty traders here waiting for the booty of this razzia, and some of the creditors of the Sarkee went this morning to wish him God speed. I am glad I did not go out to see him start on such a nefarious expedition. It appears, however, that we are not to leave for Kuka until the return of the army. They intimate that a portion of the spoil will be sent with us to the great Sheikh of Bornou: so that after all, however unwilling, we shall seem to countenance this bloody work.

26th, Sunday.—We have still to remain here another week at least, so I must make what use I can of the time of this delay, caused by the nefarious razzia, now in course of operation. In the extravagant manner that this government of Zinder conducts its affairs, it can only support itself by periodical expeditions of this kind. There is one Fez merchant here, to whom the Sarkee owes four millions of wadas, or about two thousand reals of Fezzan; and other creditors claim in a like proportion. Now, indeed, we begin to understand how the slave-markets of quasi-civilised countries are supplied by the surplus produce of these expeditions.

The route from Aghadez to the country of Sidi Hashem, now governed by his son, is three days' journey, and from the country of Sidi Hashem to Wadnoun, three days: there is also a route of five days, a little more direct; and the route direct from Aghadez to Wadnoun is four days' journey.

The story of the Tibboo is going the round of the town, and becoming the daily gossip. This story has now assumed a substantial historical shape. The facts are, as I have already intimated, that the Tibboo persecuted me to give him a medicine to enable him to trade with profit. I scribbled over a bit of paper, cut in the shape of a dollar, the number 10,000 dollars, and told him to swallow it, and afterwards to bring it me in the same state. The price for this was a fowl. He swallowed the paper, and went off to get the fowl. Not succeeding in the souk, he went to the Shereef Kebir, and requested him to give him a fowl for a sick person. The Shereef gave him what he asked, and the Tibboo brought it to me. This story since has been greatly embellished at the expense of the Tibboo, and affords infinite amusement to the Moorish and Arabic merchants of Zinder.

I have just noticed some sable ladies, with their hair all twisted into three or four great points—vain attempts at curls. The back parts are all covered with a paste of indigo. The hair is well dressed, and free from any woolly appearance.

Yesterday the Sheikh Lousou paid me a visit. I presented him with a loaf of sugar, and a cotton handkerchief. He received them with manifest pleasure, and promised to write a letter to the Queen, that, in the event of other English people or Europeans passing through the Tuarick country of Aheer, he would render them all the protection in his power. Lousou is esteemed by some persons as great a man as En-Noor in Zinder, but this estimation is exceedingly out of place. Lousou could give protection to European travellers and merchants, but not in an equal degree to En-Noor. As he is a younger man than En-Noor, however, it is desirable to secure his friendship, and, if possible, that of the Sarkee. Lousou wore the bag of camphor which I gave him, showing it to me with great satisfaction.

According to the information of a slave of the Sarkee, Gumel is a large Bornouese province, the capital of which is Tumbi: the Sultan's name is Dan-Tanoma. Gumel is one day and a-half from Zinder, but the capital is three days by horse and five days by camel travelling. Gumel has twelve great officers. Bundi is a large province of Bornou, the capital of which is Galadima: the Sultan's name is Kagami. Galadima is three days from Zinder. Aoud, a large place, is one day from Galadima. Alamaigo, also a large village or town, is half a day from Galadima. Meria, is three days from Galadima, and three from Zinder.

According to strict Muslims, it is a sin to write Jebel Mekka, "the mountain of Mekka." I have lately noticed several instances of superstition. A Moor of Fezzan, to whom I gave a small portion of camphor, showed me the paper and piece of cotton cloth in which he had wrapped it up, and swore that during the night the ginns, or evil spirits, had eaten it. Many other Moors asked me if it was possible to preserve camphor from the ginns? They said they knew a man who one evening locked up a piece of this substance in an iron box, and in the morning it was gone; the ginns had eaten it.

I went to see the manufacture of the matting which is used for making houses. There were thirty slaves at work, all belonging to one man; over these were three masters (also slaves), to keep them at their task. They certainly did not hurry themselves, and very few people hurry themselves in this country. These slaves were all Hazna, or pagans. The Sarkee of Zinder, besides Tuaricks, has many pagan subjects. Some of the blacks, I was surprised to see, had breasts as full and plump as many women. In other respects these pagans do not differ from their Muslim brethren. The matting is woven thirty or forty feet long, and eight feet broad, and is used to enclose a cluster of huts. It is all doubly-woven. I gave each of them a small looking-glass, having nothing else to dispose of.

According to a Moor here, the land revenues of Zinder are divided into three portions; one of which goes to the Sarkee, one to the Sheikh, and one to the Bashaw. This is the new arrangement. The Sarkee makes up his accounts, or fills up his exchequer by razzias.

27th.—The weather continues mild, but thick. The thermometer now stands at about 60 deg. at sunrise. The people are mostly healthy. We do not hear of cases of fever, or any other periodical complaints. As soon as up, I received a visit from a number of old ladies, who came to see the Christian, and to bring him a bowl of milk. One of them had been the nurse of the Sultan of Zinder; so that I was bound to feel duly honoured by this attention.

Everybody now says the Sarkee will return in the course of five days, and besides slaves, will bring store of cattle and horses, the spoils of the poor people. I certainly never heard of a more iniquitous expedition, for it is believed he has gone against the pacific and loyal subjects of the Sheikh—not tribes or villages under another power.

I went to visit the renegade Jew Ibrahim. I had prescribed a regimen for him, to assist in the cure of his bad foot, but yet he had done nothing. These kind of people are most eager to get prescriptions, but very lax in following them. Probably in secret they expect a magical cure, and have no confidence in any specific less expeditious than the waving of a wand. I repeated everything again to him, without expecting compliance. It is, however, cheap to express condolence in this manner.

The streets are almost deserted; only a few beggars and poor people show themselves about. There was a fire last night in the market-place, said to be the work of an incendiary. The thieves here set fire to the huts, and profit in the confusion by carrying off the goods and chattels of the alarmed; as, indeed, they do in London and other cities of Europe. The devices of roguery are marvellously monotonous.

In the forenoon I received a visit from the Iman of the mosque of Zinder. I asked about the Hazna, or pagans, thinking to get a little information; but I only learnt what I knew before, that the Hazna make their offerings, which consist, of milk and ghaseb, under trees. These Hazna are mostly peasants—little farmers; and, like Cain, they offer to their deity the fruits of the earth. The Iman said their deity was Eblis, or the Devil; an accusation commonly bandied between rival creeds. He informed me, also, that there are a good number of Hazna in both Zinder and the other towns and villages of the province. He despaired of their ever becoming Muslims, but added, "The great men amongst them must become Muslims by order of the Sheikh, whilst the poor people are left to do as they please, and so furnish a constant supply for the home and foreign slave-mart. It is not the interest of the Sarkee or the foreign merchants that they should become Muslims."

I have heard of the names of two other Tuarick tribes, viz. the Ezzaggeran, near Gouber, and the Daggera, near Minyo, belonging to the Tuarick country of Gurasu. These, apparently, are fractions of tribes.

I register the following legend, which seems to imply that Zinder, like many of the towns of this part of Africa, is of comparatively modern origin.

Twenty years ago there was a fine spring of water bubbling from under the largest granite rock of Zinder. It was this spring which first attracted a population to settle here. Suleiman, father of the present Sarkee, one day harangued the people, and told them, "This water is not necessary for us; the Sheikh of Bornou will hear of this prey, and come and take our country from us. Now let us fetch a fighi, who shall write a talisman; and we will put this talisman upon the mouth of the spring, and with it a large stone, and the water of the spring shall immediately dry." The people consented to this; the charm was written and thrown into the spring, and the stone was rolled on to its mouth; since which the spring has in reality ceased to flow.

The population of Zinder is now supplied with water from three wells, about half an hour distant from the spring, now dry. Upon the stone over this dried spring are several marks, like the footprints of camels and horses. Other people add, "the marks of a man when he kneels down to pray."

The Shereef Kebir says, that Lousou brought a piece of magnetic iron to him, which he sent to Haj Beghir in Kuka. Lousou reports that there is an abundance of magnetic iron in Aheer. Kohul is very cheap in the market of Zinder. In Kanou it can be had for ten reals (Fezzan) the cantar; and in Yakoba, whence it is brought, for three reals. There is a whole rock of kohul in Yakoba, the property of the Sultan. The Fellatahs rule Yakoba as well as Adamowa. They are still very powerful in all this part of Africa. Individual Fellatahs have as many as five thousand slaves, who work partly for their masters and partly for themselves.

I visited this evening Sidi Bou Beker Weled Haj Mohammed Sudani, cousin of the Sheikh of Bornou. He was surrounded with all the objects of Bornou luxury,—carpets, guns, pistols, swords, umbrellas, &c. &c. He was busy looking over a book containing an explanation of dreams, with a vastly-knowing malem. They both made pretensions to great learning. In other respects, the cousin of the Sheikh was very affable. He said, Bornou is the only good country hereabouts. All the rest are full of fever or bandits. "There were two English," he observed, "came to us (in Bornou), and were very well until they went to Soudan, where they died." These persons were Oudney and Clapperton. I told him I must return by way of Wadai, which he disapproved of. I added, that Abbas Pasha would write to Darfour and Wadai, to give me protection. He then said, "Oh, if the Sheikh writes to Wadai, you can go in safety."

This cousin of the Sheikh is a great merchant, and comes backwards and forwards to Zinder from Kuka.

28th.—The nights are still rather cool, but the days not so. The weather continues heavy, with a south-east wind. I went to the cousin of the Sheikh to administer to him a dose of Epsom salts. I have often been surprised to see how greedily these people drink off this nauseous medicine, and smack their lips as if it was something excessively delicious.

Afterwards I had a visit from a great sister of the Sarkee, a woman who is a Sheikha (female Sheikh), and receives the revenues of fifty villages for her own private use. She was quite well, but begged hard for medicine. At last I gave her some tea, which she drank off, after laughing a good deal.

A small caravan has arrived from Ghadamez in three months, but brought no news, except that Aaron Silva is living, and not dead, as reported. These merchants make continual inquiries respecting the state of the country (i.e. of Soudan), and are answered, "Afia, afia." However, it is these same slave-dealing merchants who occasion the greater part of the wars and troubles in these countries, by their perpetual demand for slaves.

I am told that many cantars of indigo can be purchased in Soudan (in Kanou), at a price which would bring a great profit in Tripoli; but the merchants refuse to engage in this commerce. I think I shall make a trial of it.

The cousin of the Sheikh recommended me to dress in my English clothes on my arrival in Kuka. By doing this, he observed, "you will please the people, and get many presents." It was ever my intention to dress in European clothes in Bornou.

The common mode in which a poor person salutes a great man, is by kneeling down and throwing dust upon the bare head. The degree of humility and respect is expressed by the quantity of dust thrown! The Sarkee, of course, gets a great deal of dust, and every personage under him his portion, according to his rank. The beggars throw the dust about in clouds. At first, it is painful to see this custom.



CHAPTER XV.

Political News—Animals of Zinder—Sleepy City—District of Korgum—Razzias—Family of Sheikh Omer of Bornou—Brothers—Sons—Sisters—Daughters—Viziers—Kashallas—Power of the Sheikh—A Cheating Prince—Old Slave—Fetishism—Devil in a Tuarick's head—Kibabs—Fires—A Prophecy—Another Version of the Razzia—Correspondence between Korgum and Zinder.

Some political news has arrived to-day by the caravan from Ghat. According to the gazette of the caravan there is peace now between the Porte and Musku (Russia), and Musku is to restore to the Porte the one hundred countries taken by her, as also to pay the expenses of the war. Hostilities have broken out between the Emperor of Morocco and the French; a Shereef has appeared to recommence the holy war, and Muley Abd-Errhaman supplies him with the means to fight the French. Thus the news is all fashioned to Muslim tastes. Also it is said, that in future the red colour in flags is always to be uppermost. This seems likewise a compliment to the Muslim power in Europe and Africa. It is very curious to see how dexterously the caravan-newsman has coined his wares.

The shonshona of Gouber is very faint, and consists of nine very small cuts.

Gouber is full of Tuaricks, Kilgris, and Iteesan. It is said the Sarkee will bring an immense number of Hazna, or pagans, with him, on his return from the razzia.

29th.—At sunrise, when the thermometer is at 57 deg., I feel the cold. I am told that, though Kuka is very hot, it is quite free from fever,—in fact, from all periodic epidemics. So we may expect to do well, if we escape the fever of Soudan.

The household gods of Zinder are a large species of lizard, who make their dwelling-places in the walls and roofs of the huts. These are in great numbers. Cats are the principal nuisance and the thieves of the place—attacking and devouring fowls. Of rats and mice I have observed none. But few small birds show themselves. The small filthy vulture is everywhere, and a few eagles of a diminutive white species are seen amongst them. Some few dogs are kept, ill-looking and mongrel in their breed. The domestic cattle are horses, asses, oxen, sheep and goats, and a few camels.

The life of the male population of Zinder seems to pass in dreamy indolence, varied continually by the excitement of a razzia. The women divide their time between the kitchen and the toilette. No amusement is sought, except from drum-beating and the attendant dance. Thus time lapses with these black citizens. As for the foreign merchants and traders, they, too, drowse away the period of their residence in this sleepy city. They sell their goods in a lump, on trust, to the Sarkee, and then compose themselves to slumber whilst he goes forth on a razzia, and brings them slaves in payment. The thick, heavy atmosphere—at any rate during this season—appears to forbid any other kind of life. It weighs upon the eyelids, and oppresses the soul. Existence passes away in a tropical dream, and death finds its prey, as Jupiter found Maia, "betwixt sleep and wake," in this poppied climate. Altogether—as far as I can see through my own winking eyes—Zinder is a most unlovely place; by no means desirable for a stranger to live in. I manage, however, now and then to grasp at, and hold, something like definite information. In looking over the itineraries of Captain Lyon, I find that the razzias have obliterated many towns and villages from the map. At any rate, the people now are ignorant of their names.

Korgum, half-a-day's distance from Konchai, two days from Zinder, is, according to a report come in this afternoon, the place or theatre of the present razzia. The pretext is—for I now hear of a pretext—that they will not pay tribute to the Sheikh. Korgum consists of three villages and a town, upon and under some rocky hills, which are visible during three days' march. The district is the residence of a sultan. Ten years ago it belonged to Maradee, but since then has been wrested from it, though it has ever shown a doubtful allegiance. When the former chief fled to Maradee, he stopped to drink water at Korgum; but the sultan refused to grant him permission. The present Sarkee, on being restored to his government,—though he made war upon his brother—nevertheless determined to avenge this barbarous inhospitality. He went and attacked the Sultan of Korgum, captured several of his people, and cut off, it is pretended, eight hundred heads. Not satisfied with this slight vengeance, the chief of Zinder seems to have remained anxious to pick a quarrel. He next sent for wada; in other words, for tribute. The Sultan of Korgum forwarded some. The Sarkee despatched a message, that what he had received was "few." The Sultan replied, "Why should I send many?" A pertinent question, that seems to have closed the correspondence, but not brought the affair to a conclusion.

The Sarkee of Zinder heard that the Sultan of Korgum had just gone out on a razzia, united with the people of Maradee, and has taken this opportunity to make a foray. It is probably with reference to some rumour of this expedition that Overweg writes to me.

It is said here that the Sarkee never captures all the people, but leaves a few to breed for another razzia! All the inhabitants of Korgum are Hazna, a fact strongly insisted on as a salve for the consciences of my Muslim friends. The Sarkee is expected back on Friday.

I received a visit from the two Shereefs that were at Mourzuk in our time. They left after us; had remained three months in Ghat, and, of course, detest the Tuaricks. I gave them coffee, and each a cotton handkerchief.

30th.—The following are given me as the names of the family of the Sheikh Omer, of Bornou:—

Brothers.

Abd-Er-Rahman is the eldest brother after the Sheikh, and generalissimo of the army; the province of Minyo belongs to him.

Yusuf, a very learned man, a great fighi.

Othman, also a fighi. His mother is a native of Mandara.

Bou Beker, also a fighi; to him belongs Limbaua and many estates.

Mahmoud, also a fighi; to him belongs Kalulwa and many estates.

Abdullah Manufi; to him belongs Gubobaua, consisting of 220 countries or villages.

(Gubobaua is one day west of Kuka.)

Bashir: fighi; resides with his brother Abd-Er-Rahman, and has a small village.

Hamed Rufai; by the same mother as Abdullah Manufi.

Mustapha; a great man, having much influence in the country: he has many estates.

Ibrahim; fighi, and has estates.

Anos.

Khalil.

Ahmed.

Hamed Zaruf, a young brother.

Hamed Bedawi, a young brother.

Abd-el-Kader, a young brother.

Abd-el-Majed, a young brother.

Mohammed el-Kanemi; young.

All these my informant knows. What a family! Verily we are in Africa!

Sons.

Bou Beker, aged about fifteen years.

Ibraim.

Hashemi.

Kasem.

Tahir.

Taib.

Rufai.

Abdallah.

Mohammed Lamin (name of his grandfather).

Kanami.

The mother of the Sheikh is called Magera, a native of Begarmi.

Sisters of the Sheikh.

Nafisa; to her belongs the country of Kumalewa (same mother as Abd-Er-Rahman).

Maimuna; to her belongs the place of Wameri (same mother as above).

Aisha; to her belongs Koba.

Maream.

Fatema.

Mabruka.

Hamsa.

Alia; to her belongs Hamisah, a village.

Halima.

Zainubo; to her belongs Furferrai.

Mussaud.

Fadula.

Rabia.

Sinnana.

Mubarka.

Rihana.

These are all he recollects among the number. A copious royal family!

Daughters of the Sheikh.

Rukaia (married), about twenty years of age; to her belongs Balungu.

Fatima, a young girl.

No doubt there are others. It is curious to compare this knot of near relations with the scanty families among the Tuaricks. The fertility of the human race seems to be as that of the soil on which its several tribes are located. Deserts may produce conquerors, but the fat lands produce subjects.

I may now add a further list, obtained at the same time as the above.

The great vizier (or prime minister) is Haj Beshir; but there are other viziers of more or less power:—Shadeli; Ibrahim Wadai; Rufai (cousin of the Sheikh); Hamza, and Mala Ibrahim. These form the council of the Sheikh.

The chief kady is Kady Mohammed, and another kady of influence is named Haj Mohammed Aba.

The principal slaves (that is to say, the principal favourites in these despotic countries) are Kashalla Belal and Kashalla Ali. The word Kashalla corresponds to the title Bey. The brother of Abd-el-Galeel, lately killed, is living at Kuka, and is called Sheikh Ghait. There is also there a brother of the ancient sheikh killed in Fezzan, called Sheikh Omer, uncle of the above.

According to my informant, the power of the Sheikh has immensely increased since the days of the first expedition. The Sheikh has now more than 100,000 cavalry, and a great quantity of muskets. Certainly I have ocular proof that Zinder, an important province, has been added to the territories of this most powerful prince. I may as well mention, that my authority is Omer Wardi. His father, Mohammed Wardi, went with Clapperton to Sakkatou.

The Sheikh, according to this seemingly well-informed person, is paramount sovereign of Begarmi and Mandara,—these states paying each a tribute yearly of one thousand slaves, to which Mandara adds fifty eunuchs,—a most costly contribution. This seems to be the country where eunuchs are made in these parts.

Lagun is also under the Sheikh, and has become a province of Bornou.

In this country, it is said, there are pieces of cannon. Also, there is another country, Kussuri, four days south of Begarmi, now united to the Sheikh's territories; and besides, Maffatai, four days south-east from Kuka (a country of a sultan).

Dikua, two days south from Kuka; a province with a powerful sultan, who has the power of life and death.

Kulli, one day west of Dikua; Blad-es-Sultan.

En-Gala, two days south of Kuka, country of a sultan; belonging to Yusuf, brother of the Sheikh.

I went to see the renegade Jew; he was busy in a quarrel with a servant of Lousou, to whom he had given eight slaves to take to Ghat, to be sold on his account. Lousou had sold the slaves, and rendered no account to the renegade—a most unprincely proceeding, to say the least of it; if, indeed, it would not be more African to say princely proceeding: for there seems no vice, whether violent or mean, which is not exaggerated by the holders of power in these parts.

The souk is almost deserted to-day, on account of the Sarkee being absent. I passed the slave-stalls, and saw another poor old woman for sale, upwards of fourscore years of age. The slave-merchants offered her for four thousand wadas, about eight shillings. People purchase these poor old creatures that they may fetch wood and water, even until their strength fails them and they faint by the way.