During Souk there is going on some petty thieving, mostly done by the Negro slaves and Arab camel-drivers. They have stolen many little things from me. It is useless to complain. One must take care of one's things. But I am informed the Touaricks never steal. At any rate, large bundles of senna are left out in the suburbs, night after night, and in the open fields amongst the sand, and no one touches a leaf of it. This could neither be done in Tunis, nor in Tripoli. The Touaricks are beggars, but not thieves; they will also beg hard and with authority. Rarely, however, will a Touarghee take anything away from you without your knowledge. So, if Touaricks are poor, they are honest, which is so seldom the case, poverty exciting as much or more to crime than exuberant wealth. On the whole, this country must be considered free from crime. Hungry slaves pilfering about, can hardly be designated crime. I saw a little slave to-day, who had just been brought from Aheer; he was rolling naked on the sand, with some fresh green blades of wheat before him. These he was devouring, and this was his food. How can human beings fed this way be expected to refrain from stealing food when they have an opportunity? The Touaricks of Aheer, though not cruel masters, feed their slaves mostly on herbage, which is picked up en route. At least, so the people tell me.

Afternoon, the aged Berka paid me a visit. I gave him his tobacco, or that which I had promised him. Whenever you promise a person anything in this country, in reminding you of it, if you forget your promise, he calls the article his own, and demands it as a right. Berka can hardly move about, he is so very old a man; I should say the Sheikh is upwards of a hundred. The Saharan veteran made no observation in particular. He replied to my questions about Saharan travelling:—"Don't fear, the Touaricks will do you no harm. You can go to Timbuctoo in safety." I was making ghusub water, and asked him to drink of it. "No," he said, smiling with benignity, "you must drink ghusub water with me, not I with you. This is the fashion of us Touaricks." Ghusub water, is water poured on ghusub grain after the grain has been par-boiled or otherwise prepared. A milky substance oozes from the grain, and makes a very cooling pleasant beverage. Saharan merchants prize the ghusub water chiefly for its cooling quality in summer. A few dates are pounded with the ghusub to give the drink a sweeter and more unctuous taste. The aged Sheikh, on taking leave, begged a little bit of white sugar. "I wish to give it to my little grandson," he added. I question which was the more childish, he or his little grandson, so true it is the intellect decays as it grows, spite of our theories of the immortality of mind. I have now had visits from all the great chieftains of the Ghat Touaricks, Shafou, Jabour, Berka, and Khanouhen. The three former are the heads of the great divisions of confederated tribes. These centres of the large tribes and families separately constitute an oligarchical nobility, by which the destinies of this Saharan world are governed.

FOOTNOTES:

[82] Ghafouly——Holcus sorghum, (Linn). Ghafouly grows higher than a man; the stalk is as thick round as sugar-cane; the grain is of white colour, and half the size of a dry pea, of a round flattened shape. It is much coarser eating than maize.

[83] Arachis hypogæa, (Linn). This shell fruit has two names in Housa, goúje, and gaýda. Many of the shells are double; they are smallish, very soft, and easily broken. The taste of the fruit is not disagreeable, a good deal like the almond, but more viscid, and a little insipid.

[84] Mostly with the mark "porco" on the packets.

[85] Mostly with the mark "tre lune" on it. I complained to a merchant that the paper was very coarse, and asked him why he did not purchase finer paper. He replied, "It's all the same in Soudan, fine or coarse." The same answer would be given to every complaint about the coarseness and bad quality of these imports into Africa. Fine or coarse cloth, and fine or coarse silk, sell much the same in Negroland.

[86] This is frequently the case. When a Touarghee wears his litham, and when he pulls it off, he undergoes a complete metamorphosis, so that strangers cannot recognize the parties in their change of dress.

[87] Judges xxi. 25. The conduct of the Sheikhs and their tribes is much like that of the Israelites under the Judges.

[88] Sometimes called, Killiwah.

[89] Different Negro tribes call Touaricks by different names.

[90] These names are but imperfectly given, and they must be pronounced in Italian style, being written from the dictation of a Targhee chief by Mr. Gagliuffi, according to that language. To these may be added Haioun, a tribe of Marabouts.

[91] For the rest of the Stations see the Map.



CHAPTER XXI.

CONTINUED RESIDENCE IN GHAT.

Parallels between The Desert and The East.—The Divine Warranty for carrying on the Slave Trade discussed.—Visit from Aheer and Soudanese Merchants, and present state of Soudan.—Form of the Cross on Touarick Arms.—Boy taught to curse The Christian.—Medina Shereef's opinion on my giving Presents.—A Negress begs in the name of Ouweek.—Visit to the Governor and Hateetah.—Streams of Water and Corn-Fields in the Fabled Region of Saharan Desolation.—Kandarka will recommend me to his Sultan.—Parallel things between Africa and Asia.—Atkee turns out a Scamp.—Visit from Berka.—Arabic is the Language of Heaven.—Khanouhen ridicules Hateetah to his face.—Hospitality of the Governor towards me, and interesting Conversations with him.—Moorish reckoning of Time clashes with mine.—Medina Shereef turns Beggar like the rest.—Meet The Giant begging at Haj Ibrahim's.—Affecting Case of the cruelty of one Slave to another, and compared to the Jews of Morocco.—Chorus Singing of the Slaves.—Mode in which Ostriches are Hunted.—Arrival of Senna and Ivory from Aheer.—Christians are not Liars.—Farewell Visit from Jabour.—Quick Route to Timbuctoo from Ghat.—Kandarka turns Comedian, and satirizes the Touaricks of Ghat.—Mercantile Transactions of the Governor.—Want of a strong Government in The Desert.—Assemblage of the Sheikhs, and preparations for War.

19th.—DID not go out to-day, but amused myself with noting down in the journal several parallel things between The Desert and The East, which are mentioned in The Scriptures.

"And she said, As the Lord thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I am gathering two sticks, that I may go and dress it for me and my son, that we may eat it, and die." (1 Kings xvii. 12.) We have in Sahara parallel ideas to all and every part of this simple and affecting discourse. The widow speaks with an oath. When anything particular and extraordinary is to be said or done, the people of Sahara must use an oath. The meal is the barley-meal of our people; the oil is used to cook it as we cook our bazeen. The sticks are gathered from The Desert every day to dress our food. The blank and absolute resignation of the woman is the same with every one here, not excepting those of immoral lives.

"And lo in her mouth, was an olive-leaf plucked off," (Gen. viii. 11.) "And Noah began to be a husbandman, and he planted a vineyard," (Gen. ix. 20.) The olive and the vine are still the choice fruit-trees in North Africa, and were the Mussulmans a wine-drinking people, the country would be covered with vineyards. In the beautiful parable of Jotham, (Judges ix. 8-15,) the third, and the three choicest trees of North Africa are separately mentioned, the olive, the fig-tree, and the vine. These are the only fruits valued or cultivated by Tripoline Arabs in their mountains. The jennah or "paradise" of the Koran is also planted with "palm trees and vines."

"And Asahel was as light of foot as a wild roe." (2 Sam. ii. 18.) In this way Arabs speak of one another. Every person who is conversant with Eastern pictures and scenes in Arabic has met with a scrap of poetry of some sort or other, in which the Arab woos his mistress, by comparing her loved eyes to the fine dark full eye of the gazelle. An Arab also, like us Europeans, calls a cunning fellow "an old fox," and stupid fellow "a donkey."

"And it came to pass, in an evening tide, that David arose from off his bed, and walked upon the roof of the king's house; and from the roof he saw a woman washing herself, and the woman was very beautiful to look upon." (2 Sam. xi. 2.) Everybody now knows, or ought to know, that the roofs of Barbary and Saharan houses are flat, where the people walk and enjoy "the cool of the evening," or "the evening tide" after getting up from their naps or siestas. Here the women gossip and the men pray, but the latter are often disturbed in their devotions by the intruding glimpses of some Desert beauty. Love-matches and intrigues are equally concerted here on house-tops. The flat-roofed house-top, as before observed, is the Ghadamsee woman's entire world; here she lives, and moves, and has her being.

"Woe to thee, O land," &c., "And thy princes eat in the morning." (Eccles. xi. 16.) The principal meal is in the evening, and no people of these countries think of eating a hearty meal "in the morning" like what Europeans are accustomed to eat in the morning. To eat a hearty meal in the morning would be an act of downright gluttony. Here, then, is strikingly brought out the sense of this passage of the Preacher's wisdom.

"We will not drink of the waters of the well." (Numbers xxi. 22.) The Israelites being a numerous host, were obliged to make this promise, for if all had drank, they would soon have emptied the wells, and left the people of the country without water, and their flocks and cattle to die of thirst. The caravans now returning to Ghadames are obliged to go in very small numbers, that they may not exhaust the wells. Having many slaves with them more water is required, which they cannot in any way dispense with. The Israelites renewed their promises about the drinking of the water to other people, through whose country they had to pass.

"He saith among the trumpets, Ha, ha!" (Job xxxix. 25.) It is very odd that the horsemen of Morocco, when they gallop to the charge, always cry "Ha, ha!" So the Arabian poet of The Book of Job puts the wild cry of the rider into the mouth of the horse whom he rides. This I frequently witnessed on the parade of Mogador. The wild cavalry of Morocco is the boldest idea transmitted to us of the ancient Numidian horse. In Morocco the horse is both the sacred animal and the bulwark of the empire; for this reason it is the Emperor prohibits the exportation of horses. Even the barley, on which the horses are generally fed, is not allowed to be exported for the same reasons.



"And he said, Cursed be Canaan; a servant of servants shall he be to his brethren," (Gen. ix. 25.) This portion of Scripture will occur naturally enough to the mind of a biblical reader, who takes up his residence for some weeks at a slave-mart, and is seeing slaves bought and sold every day. It is the famous and much abused text of the slave dealers of the last three centuries, and is now continually quoted in the pulpits of the United States parsons, who, like the devil himself, quote Scripture to support the wickedness of themselves and their slave-holding and man-selling countrymen. The most approved commentators properly apply the text to the Canaanites, whom Providence afterwards dispossessed of their territories in Palestine, and gave them to the children of Shem, and so the Canaanites became the slaves of the Shemites for a limited period. But to prove that it does not refer to the Negroes of North and Central Africa, I may be allowed to produce the following reasons:—

1st. Of all the children of Ham, Canaan only is mentioned.

2nd. The prophecy was fulfilled in the descendants of Canaan, and there is no occasion to extend it beyond the early history of the Jews, when they took possession of the land of Canaan, and reduced its people to servitude.

3rd. The descendants of Canaan were all white people, and the Negroes I need not say are black. But if it be a question of colour, there are red Indians and black Indians, who have been from unknown ages the sons of freedom, and who, when discovered, would not and could not be reduced to slavery. I guess the Yankees have not reduced the Indians to slavery, (although, after robbing them of their hunting-grounds, they have in the most Christian spirit exterminated many,) on the contrary, they are equally free men with the Yankees, and have the same privilege of reducing free men to slavery with their Republican neighbours. The Black Indians, following the precept and example of the White Republicans, have now an immense number of slaves; and in this case, it is not the more civilized who holds his fellow man in bondage, but the less civilized, indeed, savages. So the world is improving and progressing in the Western Hemisphere! The Southern Ocean is peopled with many tribes as black as Negroes. But to return to the Canaanites, they at length mixed with the Israelites and became one people, and the relations of master and slave were lost in equality.

4th. Many of the descendants also of Cush were white people, for he was the father of Nimrod, who founded Babylon, and became the father of all the Babylonians. Were the Babylonians Negroes?

5th. None of the children of Ham, but Canaan, became servants or rather slaves to the rest of the human race in any remarkable degree, during the early period of the Mosaic world. For,

Cush was the alleged father of the Babylonians and the Ethiopians, (the people of Upper Egypt,) but neither of these nations were slaves to conquerors more than any other people of that period of the world; whilst, on the other hand, the Babylonians were great conquerors in their day, and the Ethiopians had princes of their own even down to the days of Solomon. If now the Abyssinians are to be considered the descendants of the Ethiopians, we all know they are not slaves, but like the Yankee States themselves, slave-dealers and slave-holders. The Abyssinians, moreover, enjoyed advantages of civilization when a great portion of Europe was overwhelmed with barbarism. So much for the Cushites and Ethiopians, the lineal descendants of the accursed Ham!

Mizraim was the father of the Egyptians. These ancient and celebrated people, whose country was the cradle of civilization, cannot surely be branded as the slaves of the human race! This was also the lineal descendant of the accursed Ham!

6th. But even the Canaanites, so far from remaining slaves, after the alleged curse was fulfilled in them, recovered from their degradation and rose into consequence, filling the world with their fame. The children of Canaan were undoubtedly the founders of Tyre, whose bold navigators, braving the ocean and the tempest, scoured and ploughed up the waters of the Mediterranean, planting colonies everywhere, and founded Carthage! The Carthaginians, their more renowned sons, passed the Straits of the columns of Hercules, doubled Cape Spartel, and, some say, coasted the entire continent of Africa, returning by the Red Sea. It is monstrous to call such people slaves, branded by the hereditary curse of the inebriated patriarch of mankind. In truth, of all the people of antiquity, the accursed and enslaved race of Ham were the most free-born, enlightened, and enterprising! Never was such a perversion of Scripture interpretation to palliate and bolster up the systems of wickedness of this and former days! Shall we compare the Model Republic and the miserable and degraded nations of Brazils, Spain, and Portugal, the present enslavers of the alleged posterity of Ham, with the once mighty Egyptians and Carthaginians?

7th. But it may be said that Central Africa was peopled from Cush or Ethiopia, and that this Cush, who peopled that portion of the Continent, was the son of Ham. To this I have already replied, that the curse was pronounced not on Cush, but on Canaan his brother, and it is arguing in a circle to extend the subject. After all, we are not sure that Central Africa, and the western coast, the theatre of the principal trade, was peopled from Ethiopia. Where is the proof? And besides, Central Africa, the bonâ fide Negroland, possesses states and powerful confederacies, whom no power in Europe or America has yet been able to subjugate to slavery.

8th. The Africo-European slave-trade is only of extremely modern date. It is too late to look for the fulfilment of this prophecy amongst the European transactions of the last three or four centuries, in this and any particular reference to Africa. But finally, up to a late period, slavery was co-extensive with the human race, in all times, ages, and countries. All classes and races of men were made slaves alike, without any relation to Africa and Africans. The Greeks and Romans, if they made slaves of Africans, did not so enslave them because they were Africans, for these ancient people made slaves of all, and even of their own countrymen, it being a constituent element of their society.

I have omitted purposely to question the Divine commission of the Yankee parsons to uphold slavery as the basis of their Republic. But it is difficult not to question the right of an incensed father, awakening from a drunken debauch, to condemn an innocent grandson (for what we know) to everlasting slavery and degradation.

With regard to the word , Doulos, used in the Greek Testament to denote either a slave or a servant, there can be no doubt of the application of the term to both these relations of ancient society. The word corresponds to in the Hebrew, and in the Arabic, both being the same consonants, which terms are used, according to their application, to denote both slaves and servants. Slavery existed amongst the Jews as amongst the Greeks and Romans, in the beginning of the Christian era; so we have allusions to "the bond and the free," as well as "the Greeks and the Barbarians," the former phrase distinguishing slaves and free men, the latter, nations of arts and science from those of uncivilized or semi-civilized people. The question is not, then, the meaning of the term Doulos, or its application to slavery at the period of the promulgation of the Christian religion; but, whether, because slavery was not then reprobated by the teachers of Christianity, it was not therefore a very great evil. First of all, there are many things of ancient society not reproved or reprobated by the founders of Christianity, which are inconvenient to, and inconsistent with, our moral sense, and which would violate the laws of modern society. Such are the laws and customs of usury and polygamy. No man in his senses would attempt to establish polygamy in modern society, because it is not prohibited and condemned by the writers of the New Testament. To argue, therefore, that slavery is congenial with the spirit of the Christian religion because it is not condemned by its apostles and evangelists, is an utterly fallacious system of reasoning. But even supposing the apostles themselves practised slavery, and received into their communion slave-holders, men-dealers and men-stealers, it does not therefore follow that we should imitate them, and become men-stealers likewise. What, was good or right for them and their state of society, may not be good or right for us and our society. The liberties of mankind require to be guarded in these our days by the most intense hatred, and the broadest and clearest denunciations of slavery, in every shape and mode of its developement. But let any people imbibe the spirit of Christianity, and slavery cannot exist amongst them; let all nations imbibe the spirit of Christianity, and slavery would become immediately extinguished throughout the world.

20th.—A fine morning; the Desert around is fair and bright, save where the Black Mountains are casting their mysterious shades. Visited by some Succatou merchants, amongst whom were several Touaricks of Aheer. The Housa people and Aheer Touaricks both speak the Housa language, these Touaricks having abandoned their Berber dialect so far as I can learn. It is also difficult to distinguish the one people from the other when they wear the litham. One is nearly as dark as the other, but the features of the Touaricks are much more, and often quite in the style of Europeans. A few of the Aheer merchants are also, I have observed, tolerably fair. How different are the airs and consequence of these merchants, and some of them pure Housa Negroes, from the slaves which they lead into captivity; they talk, and laugh, and feel themselves on a level with us, whilst their slaves are moody and silent, without confidence, and slink away from observation. Such is the impress of slavery on men in whose veins runs the same blood as our own. The Soudanese merchants gave me some account of the reigning Sultans. Ali is the Sultan of Succatou, and succeeded the famous Bello, to whom Clapperton was dispatched in his last mission. Daboo is the Sultan of Kanou, and Ghareema, Sultan of Kashna, but both subjected to the Succatou Sultan. Besides these cities, the districts of Beetschee, Kaferda, Kasada, Sabongharee, Ghouber, Dell, Yakoba and Noufee, besides other provinces, including a vast extent of territory, are subjected to the Fullan dynasty of Succatou. But it is extremely difficult to get correct information from these Soudanese merchants, though dealing and travelling through all the Housa and neighbouring countries; as to the names of the princes, they could not recollect them. There are also frequent dethronements of the petty princes.

21st.—I do not go out much now, except in the evening; I grow weary of the place. A young Aheer Touarick called. I never refuse admittance to Aheer merchants because they are so well behaved, and apparently not fanatical. He offered me a straight broad sword for five small dollars; it is quite new, having the handle made in the form of a cross and of hard wood, with a leathern scabbard. The blade was made in Europe. The Touarick dagger hilts are also made in the shape of a cross. There is besides a Malta cross usually cut on the bullocks-hide shields. The cross appears to be an usual ornament of Soudan and Aheer arms. It has been thought there is in this device of arms some vestige of the now extinct Christianity of North Africa. The subject is curious, but we have no means to arrive at its solution. My Aheer friend pretended his sword was worth two slaves in Soudan; this is an exaggeration. Abdullah, the Souf Arab, called. His brothers have brought thirty slaves from Soudan, which are destined for the market of Constantina. One of the Governor's sons goes to Soudan with the return of the caravan, a lad not more than ten years of age; he is to bring back merchandize as a regular trader. A little urchin of a Touarick, not more than nine years, came up to-day with his mother and asked me, "Why I did not know Mahomet?" but without waiting for a reply, set on cursing me. It is amazing how well these youngsters have learnt this lesson, and how soon! for they never before saw, or perhaps heard of, a Christian. The zealous mother had probably put up her son to this pious cursing of The Christian.



22nd.—Made the tour of the oasis, and sketched a view of the town, which is annexed. Weather extremely warm to-day—nay, hot, and in the midst of January. What must it be in August! But the weather is far more changeable and uncertain in Sahara than it is commonly thought to be. Several visits from the Touaricks of Aheer. Gave one a small lock and key, which is esteemed a great curiosity in this country. It gladdened his heart so much, that I believe he would now go through fire and water for me. He wanted to take me to Soudan by main force. He went away, and returned with some hard cheese made at Aheer, little squares somewhat smaller than Dutch tiles, which he presented in acknowledgment. I have had but few returns for the great variety of things I have given away in Ghat. The Medina Shereef, Khanouhen's son-in-law, scolded me:—"Ah, Yâkob, you have done wrong to give away so much. You'll get nothing back. This is a country of extortioners and extortion from strangers. You ought to have come here, said a few words, and left us." This is fine talk for the Shereef. He knows as well as I know, that this wouldn't do. A courier arrived from Ghadames, by which I received two kind letters from Malta. It seems a thousand years since I received a letter from a friend.

A Negress had the hardihood to call on me, begging, in the name of Ouweek, thinking thereby to intimidate me. The bandit, however, sent a person two or three days ago to beg of me a little tobacco. I should certainly have sent some, had I had any left. Hateetah called, wondering what had become of me, as I had not called on him for a few days. Gave him another dollar, but it is the last. The Consul says there is a great deal of fever about amongst the merchants and people, but I don't see it. I was somewhat surprised, for I thought the town enjoyed good health. I have reason to be thankful that it does not attack me. Apparently I'm fever proof. In all my life I never recollect to have caught an epidemic fever.

23rd.—Called upon the Governor. His Excellency displayed his hospitality by giving me zumeeta made with dates and sour milk. Took the opportunity of asking him about the origin of the Touaricks. He pretends they are of Arab extraction. On inquiring how they lost their language, whilst all the Arabian tribes retained theirs, his Excellency replied, "They have learnt Touarghee as you have learnt Arabic." This is extremely unsatisfactory, for he could not explain from whom they learnt Touarghee. About the history of Ghat his Excellency knows nothing. He says only, "It is a more ancient place than Ghadames," which, however, I do not believe. His Excellency said the news had arrived from Algeria, that the Emperor of Morocco had united with Abdel Kader against the French, and four districts had elected the Emir for their chief. Called on Hateetah. Whilst there, an old lady of eighty years of age came in and got up to dance before me in the indecorous Barbary style, and then begged money. Seeing she had outlived her wits and took a great fancy for one of my buttons, I cut it off and gave it her to the annoyance of Hateetah, the Consul scolding me for my condescension.

The Governor tells me there is a mountain of considerable altitude about two days from Ghat, in the route of Touat, from the base of which gush out some twelve large streams. The rain this year has fallen plentifully on these heights, and wheat and barley have been sown on the banks of the streams. This is fact of importance in Saharan geography, more especially as the mountain is situate in that central part of the Great Desert which is represented on the maps as an ocean of sand, the scene of eternal desolation! . . . . . .

Evening, whilst visiting Haj Ibrahim, who continues unusually kind to me, came in our funny friend, the famous Aheer camel-driver, Kandarka. This Kylouy is a great favourite with all, the Governor excepted. People praise his undaunted courage and say, "If a troop of fifty robbers were to attack Kandarka alone, he would still resist them." He has shown himself very friendly to me, and says, "Write a letter to Aheer, my Sultan, and I will take it. When you return bring me one thing—a sword, and I will take you safely over all Soudan." He has great influence with En-Nour, Sultan of Aheer, and any one travelling under Kandarka's protection is sure of a good reception from En-Nour.

24th.—A fine day, but hot. Our departure is now delayed till next month. What a dreadful loss of time is this! I'm weary to death. I wish I had arranged to continue to Soudan. Grown disgusted with Ghat, I am reading what few books I have with me. Noticed more parallel customs between Africa and the East.

"And Isaac digged again the wells of water, which they had digged in the days of Abraham his father; for the Philistines had stopped them after the death of Abraham: and he called their names after the names by which his father had called them." (Gen. xxvi. 18.) The object of stopping up the wells was to prevent the children of Abraham making use of them and so occupying the country. The same thing is done in Sahara. When an enemy is to be exterminated, or robbers repulsed from a particular district, the wells are stopped up. Wells are also named by the digger of them. A man who goes to the expense of digging out a well, if peradventure he finds water, has the privilege of giving to it his own name. There is one on the route from Mourzuk to Tripoli called Mukni or Beer-Mukni, from the great merchant who dug the well. So the name of the city of Timbuctoo is said by some to be derived from the Berber Word teen, "well", and Buktu, the name of the person who on its present site dug a well for the rendezvous or casual supply of passing caravans. But this derivation is merely conjectural.

"Take heed that thou speak not to Jacob, good or bad." (Gen. xxi. 24.) The verb speak () is used for the verb to do. The same idiom prevails amongst the Touaricks. The friendly Touaricks always address me, "Don't be afraid, no person will say (or speak) either good or bad to you." So Jabour's slave brought me word from the Sheikh; "No person is to say anything (do anything) to you."

Dr. Wolff says, in his travels of Central Asia, the people of a strange place always apply to his servant for information about himself. So the Saharans apply to my Negro servant for news or information about me.

"And David sat between the two gates . . . . . and the king said, If he be alone then is tidings in his mouth . . . . . . tidings." (2 Sam. xviii. 24, 25, 26.) All couriers in this country are sent alone. When they travel through Sahara they have a camel to ride, but if there be abundant water on the road they go on foot. Merchants pay each so much to the courier according to their means. A courier sent from this to Tripoli, who also returns and brings answers to the letters, will receive altogether fifteen dollars. Touarghee couriers between this and Ghadames go for half the sum.—"And the watchman went up to the roof over the gate unto the wall and lifted up his eyes," &c. (part of the verses above cited). When a spy was sent from Ghadames to watch the Shânbah and their approaches round the country, on the eve of my departure from that place, people went up a ruined tower, situated on a high ground, and apparently built specially for the purpose, to watch the return of the spy. I have seen several of these watch towers in the oases of Sahara.

"And they took Absalom and cast him into a great pit in the wood, and laid a very great heap of stones upon him." (2 Sam. xviii. 17.) When one dies in open desert, the people lay a heap of stones over the grave, the heap being smaller or larger according to the rank and consequence of the individual. The mention of "a very great heap," in the words cited, evidently denotes the royal rank of the deceased.

25th.—My young Targhee called today as usual. Asked him abruptly, "What he did? What was his occupation? And how the Touaricks employed themselves?" With great simplicity, "When the nagah (she-camel) is with young and gives no milk, we come to Ghat, and eat dates and ghusub and bread, if we can get them. When the nagah gives milk we return and drink milk and lie down on the road side. This is all which Touaricks do." The Touaricks are determined to feel as little of the primeval curse,—"In the sweat of thy face shalt thou eat bread,"—as any people. The Targhee then gave me spontaneously a bit of knowledge which I had not before heard. He proceeded, "When I return to my house on the road (or by the caravan route), and to my wife, I don't uncover my face and go up to her and stare boldly at my wife. No, I cover my face all over, and sit down gently by her side, waiting till she speaks with all patience. When she speaks, I speak, because I know then that she is willing to speak. It is very indecent to go to your wife with your face uncovered." In fact, generally amongst the Touaricks, the men have their faces covered and the women their faces uncovered. The reverse of what we find in other Mahometan countries. But also the reverse of what the native modesty of the human mind dictates.

Atkee, the Ghadamsee Arab, who was to have been my companion to Soudan, went off, returning to Ghadames, without paying the money which I committed to his care for the owner of the camel's flesh, which we ate on the route of Ghat. Atkee besides neglected to bring the money for the half of the skin of the sheep which I purchased with him, according to promise. These things are merest trifles, but merest trifles develop the character of men. It is such actions of dishonesty which make one afraid of travelling in Africa, lest we are sacrificed to the designing villany of those who pretend most and exhibit the most officious marks of friendship. In such a way poor Laing was entrapped and murdered. This very Atkee, I considered the first man of the ghafalah. Zaleâ now tells me that Atkee wished to lay on two more dollars for the things given to Ouweek. But the Arabs, like the Cretans of old, are "all liars," and I don't wish to make Atkee worse than he was. I am sufficiently disappointed with him.

The Medina Shereef called, who is the most learned person in Ghat. I showed him the Arabic Bible, which amazed and confounded him, as he turned over its well-printed pages. He sighed, nay, literally groaned, at the profanity of having our infidel religion translated into the holy Arabic language. The Shereef told me Arabic would be the language of heaven. The Jews tell us it will be Hebrew, (or ). The Latin Church has its holy Latin, and a trilingual bible of "Hebrew, Latin, Greek," was said by pious fathers of that Church, to represent "Christ crucified between two thieves." The Hindoos have their sacred Sanscrit, and so of the rest. The benumbed and frozen mind of the Esquimaux, amidst the fat seals, blubber, and seas of oil in which it revels and swims, when anticipating the joys of the polar heaven, makes the tongue involuntarily speak in genuine Esquimauxan gibberish. It is, however, not surprising that the language in which a people first receives the rudiments of its religion should be greatly venerated and acquire a peculiar sacredness. The Shereef asked me to show him the passage where Mahomet was spoken of under the title of Parakleit; but he kept off religious discussion, having more delicacy than his neighbours of Ghat. Ignorance is bliss to a Shereef of these countries. Were the Shereef to see the wonders of Christian civilization, he would be stung to death with envy. A gentleman once told me as the result of his experience in Barbary, that a Mussulman who had not seen Europe was more friendly to Christians than one who had, accounting for it on the principle of a despicable envy.

26th.—The weather continues warm and fine; little wind. Objects at fifty miles' distance seem close upon you, so clear and rarefied is the air. Berka came this morning ostensibly for eye-powders, but really for a bit more sugar for his little grandson, the well-beloved son of his old age.

Sheikh Berka.—"Sala-a-a-m!"

The writer.—"Good morning, Berka."

Sheikh Berka.—"Medicine for my eyes."

The writer.—"Here is some powder, you must mix it with a bowl of water; but take care, it's poisonous."

Sheikh Berka.—"Good God, Christian! take it back, my little son will eat it for sugar. He gets everything and eats."

The writer.—"Here's some sugar for him."

Sheikh Berka.—"God Almighty bless you."

The writer.—"How old are you, Berka?"

Sheikh Berka.—"My mother knows, but she's gone. She's gone to God!"

Essnousee came in for eye-powders to make a solution, and fever-powders to take with him to Soudan. Have only two or three of the latter which I keep for myself. Gave him the last I had. He said, "You don't see the fever, you don't visit enough, there's plenty of it in the houses." Apparently it is common intermittent fever with some climatic variety; I think Tertian ague.

People are more civil in the streets to-day, and the rabble has lost its curiosity or fancy for running after us. Negroes and slaves are still impudent, not recognizing in the Kafer their secret friend. Saw Khanouhen in the Esh-Shelly, who called after me to come to him. Hateetah was with him. The Prince began his satires on the Consul:—"Yâkob, who is the best man, I or Hateetah? Have you written[92] this fellow Hateetah? All about him? Is this the English Consul? Does your Sultan own him?" Khanouhen pressed him so hard, that I ran off to save Hateetah's feelings, all the people roaring with laughter, and calling me back.

Afternoon saw the Governor. His Excellency lavished his hospitality on me. He gave me coffee, dried Soudan beef cut up into shreds, and some of the Soudan almonds. These almonds are not fine flavoured like those of the north, but are viscid, rancid, and bitter. Nor are they of the same beautiful filbert-form, but of clumsy oval and double-oval shapes. The shell is soft, and can be broken easily with the fingers. The kernel is mostly double, and when slightly rubbed splits into halves or rather two kernels. The dried beef is very pleasant eating, but rather too dry, the fat and moisture being all consumed. We have heard of beef cooked in the sun on the bastions of Malta, but this is really beef cooked in the sun. It is an excellent provision for long journeys over The Desert. People chew it as tobacco is chewed. Our Governor-Marabout got very familiar this morning, and talked about his family. He called a little boy and said to me, "Look at my little son, he's as white as you are white." The child was indeed very fair for a young Saharan. He asked me as tabeeb, if Christian women had more children than one, and if they went longer than a year, which he had heard. He pretended his was a small family, and he should like to have fifty children, which, he added, "all Sultans ought to have;" but, for money he did not care, he wished all his children were poor but pious marabouts. His preaching is quite contrary to his practice. A more money-getting ambitious fellow I have not found in The Desert. The report which I heard of the Governor of Ghat being changed whilst at Ghadames, was a sham abdication on his part. From domestic matters he proceeded to talk of politics. His Excellency is always anxious to give an immense idea of the fighting qualities and numbers of the Touaricks. He wishes me to make a favourable report of them, and his position at Ghat, and country. He declares the warriors to muster 15,000 strong, which would give too numerous a population for the Azgher section of Touaricks. The Haghar, and especially the Kylouy Touaricks, have an infinitely larger population than those of Ghat. The Marabout pretends there are some Touaricks who never saw corn or tasted bread, and others who dress only in skins. Indeed, I saw a Touarghee from the country, as well as The Touarick Prophet, dressed entirely in skins and tanned leather.

His Excellency then introduced his favourite subject of the battles between Moslems and Nazarenes for the possession of Constantinople, in which his ancestors so valiantly fought. He said, the sword of one of his grandfathers was laid up in the armoury of Stamboul, and submitted to me if I thought the Turks would give it to him if he were to make the demand. I told him to apply to the British Ambassador at the Porte, making the thing of the consequence suited to the Marabout's taste. "No," he replied, "I shall go myself one day and fetch it." His Excellency then began to extol the military forces and powers of the princes of Africa:—"The Sultan of Timbuctoo has 100,000 fighting men! Wadai has 100,000 warriors! The Sultans of Soudan have innumerable hosts, as the sand-grains of The Desert are innumerable!" He then asked silly questions as to whether the Turks could beat the Christians in fighting. I told him plainly, the Turks now learnt the art of war from the Christians, and the latter were not only superior to them, but to all Mohammedans whatever, Arabs or Touaricks, Kabyles, or what not, recommending his Excellency not to credit the absurd reports propagated by foolish dervishes of The Desert, as to how the Emperor of Morocco was conquering all the French and other Christians. Indeed, I'm obliged to be school-master, and geographer, and admonisher, to Sheikhs, marabouts, merchants, to all and every body. The subject of religion was now introduced, and I found the Governor, though a Marabout, of the first water, did not know that the Christians read and studied the sacred books of the Jews. I told his Excellency, Christian Marabouts must read and study the sacred books of all religions, and Christian talebs frequently read the Koran to acquire a knowledge of classic Arabic. This information greatly amazed the Governor. I cannot, however, report more of his conversation, which would be endless. I sent him on my return the Arabic Bible, which the Shereef had told him I had with me.

Spent the evening with Haj Ibrahim. The Haj surprised me by saying, "All my slaves, even the youngest of not more than four or five years' old, must walk to Tripoli as they have walked from Kanou to Ghat." I found Kandarka with him. The camel-driver is a right-jolly fellow, quite a new species of being from the Touaricks of Ghat. A great deal of merry laughing and grinning Negro feeling is in his composition. But, with all his fun, he is a most determined man. He is about to convey some of the Haj's merchandize to Kanou, as being the bravest and most trust-worthy of all the Aheer camel-drivers.

27th.—I'm out of my reckonings with the Moors by some mistake or other, of them or me, for I'm Monday, and they're Tuesday. Their month and our month, like our respective religions, is also in continual collision, their month being lunar, not solar. The weather is very warm. Am exceedingly tired of remaining in Ghat; always regretting I did not determine to go to Soudan. Merchants are daily leaving in small caravans, not large caravans, which is a proof of the security of the routes, and the word of the Touarghee Sheikh is "one" word; "The routes are all in peace," they say. Walked out with a very large stick, which frightened the Ghatee boys, who all thought it was for them, on account of their former sauciness. Was surprised at the Medina Shereef asking me to lend (give) him fifteen dollars to go to Tripoli. I promised very foolishly to give him his provisions to Tripoli, in the event of his proceeding with our caravan. What people for begging are these! The Shereef had just been scolding me for giving so much to these importunates. Although their houses are full of stores and money, they will still beg, and beg, and beg . . . . beg . . . beg. . . But this evening, at Haj Ibrahim's, we had a transcendant specimen of begging. The beggar was no less a personage than The Giant. I may remind the reader, The Giant is the son of Berka's sister, and is head of the tribe at Berka's death. The Giant therefore came to demand backsheesh, as being the lineal successor of Berka, who was Haj Ibrahim's protector. Haj Ibrahim observed:—"I have given Berka twenty dollars, and some other presents, and I cannot give any thing to his oulad ('sons.')" The Giant would hear none of this, insisted upon a present for himself, and swore by all the sacred names of the Deity, frequently using his favourite oath, "Allah Akbar!" After an hour's debating, it was agreed that, for the future, Berka, if he lived till another year, (for the aged chieftain is "tottering o'er the grave,") should have a smaller present, and the portion subtracted should be given to The Giant. But this is cutting the blanket at one end, to sew the piece on the other, for the sons and nephews of Berka now share the presents amongst them. His Giantship was very condescending to me, though savage enough with the merchant. He laughed and joked, and "grinned a ghastly smile," and asked me, why I did not go into the public square and see all the people, thinking my not going out more showed a want of confidence in the Touaricks. Want of confidence in a Touarick is the most serious insult you can offer to him. So Dr. Oudney properly records of Hateetah, and says, "he was indignant at the feelings which the people of Mourzuk had against the Touaricks—the Touaricks who pride themselves in having one word, and performing what they promise." But Hateetah has since become an old man, and, with the usual prudence of age, recommends me not to go much about amongst the people. "Something unpleasant might happen," he says, "for which all the Sheikhs would be sorry." The Giant said to me, "Come, you Christian, I shall sell you a wife of the Shânbah women. Stop here till I come back."

A most affecting incident was related to me by Mustapha. Two of his slaves quarrelled, and last night, whilst one was fast asleep, the other went stealthily and fetched a shovelful of burning wood ashes, and poured them over the sleeping slave's face, tongue, and neck! He is suffering sadly, and Mustapha has called for medicine. So act these poor creatures, the victims of a common misfortune. How cruel is man to his brother! In all situations, man is his own enemy! This incident reminds me of what Colonel Keatinge relates of the unfortunate Jews in Morocco. Although the Jews are very badly treated in that empire, and all suffer great indignities, yet, to increase their own misfortunes, and by their own hands, one Jew has actually been known to purchase from the Sultan the right, the privilege of torturing another Jew. The speculation, adds the Colonel, was considered "a good one," because, if no pecuniary advantage followed, the pleasure of inflicting the torture was certain. The privilege of bidding for himself, or buying himself from the torture, was the only one allowed the victim on such horrible occasions! Some people have pretended that there is a limit to human degradation; but there is always a lower depth—and a still lower depth. Not death itself limits this sort of degradation—the tomb of the unfortunate Morocco Jew is defiled—and his name and faith furnishes, unendingly, the "by-words" of the curse of the Moor! On the late massacre of the Jews at Mogador, neither the Earl of Aberdeen nor Monsieur Guizot, condescended to remonstrate to the Moorish Emperor; nor did their co-religionists of France and England attempt (that I have heard of) to excite their Governments on behalf of the plundered and houseless Maroquine Jews . . . How long are these things to last? . . . Till doomsday? . . . But did not Jupiter give Pandora the box with hope at the bottom? . . . To be serious, would not a million or two of the Rothschilds be well spent in buying the freedom of the Morocco Jews? Could a patriotic Jew do any thing which, in the last moment of his life, would produce more and such satisfactory reflections? It is to be hoped that the patriotic Jews of Europe are not like some foolish Christians who wish to continue the oppression of the Jews in order to fulfil the prophecies, as if God could not take care of his own veracity! But these sottish Christians had better mind what they are about, in contributing to the continued oppression of the Jews, and preventing their emancipation, because, whatever may be the duration of the prophetic curse upon the Jews, God will not, cannot hold the contributors to their oppression guiltless, no more than he did the Babylonian princes who first carried away the Jews into captivity.

28th.—Distributed to the Soudanese merchants solution for the eyes. This evening Haj Ibrahim's slaves sung and played together in the court-yard. They consist of girls and boys, and young women. They sung in choruses, one first repeating a line or a verse in the style of the ancient Greeks. Their voices are not very melodious, and they remind me of the responses of a charity school at church. Still it is grateful to one's feelings to witness how pitying is God to these poor things, in giving them such happy hearts in the early days of their bondage! Kandarka was here, the same merry-hearted fellow as before. Providence has compensated Africa for the wrongs inflicted by her enemies, in giving her children a happy and contented disposition.

29th.—A fine morning; weather warm, cold seems to have left us altogether. I have discussed the "vexed question," with the Soudanese and Saharan merchants, as to how the ostrich is hunted and caught. In Soudan the ostrich is snared by small cords, the bird getting its legs into the nooses. The trap is a quantity of herbage laid over the cordage. Here the Negro waits for his rich feathery booty, and draws the cordage as soon as their feet are in the noose. Others throw stones, sticks, and lances, at the ostrich; others shoot them. But in Sahara, and in what is called the edge of The Desert, the ostrich is simply ridden down by the mounted Arab during the great heats of summer. The ostrich, though a tenant of the burning Sahara, cannot run well for any length of time during the summer, and so becomes the prey of the Arab, whose horse bears heat better. In and about Wadnoun, ostriches are hunted with what is called the Desert horse, which is a horse living chiefly on milk, and which has a power of endurance the most extraordinary. This agrees with Porret, who says, "the ostriches can only be taken by tiring them down." But he does not mention the summer. Riley says the ostrich is driven before the wind, and Jackson against the wind, in being hunted. Captain Lyon says, "it is during the breeding season the greatest number of ostriches are caught, the Arabs shooting the old ones on their nests." The Sahara is a world of itself, peopled with a variety of hunters, who will each hunt in the manner he likes best. I may add, as I have often alluded to Biblical matters, the story of the ostrich forsaking her eggs, and leaving them to be hatched in the sun, is not correct. Merchants often questioned me as to what we did with ostrich feathers, people making no particular use of them in Sahara. When I told them our ladies adorned their heads with ostrich feathers, they laughed heartily, adding, "How ridiculous!" We laugh at their sable beauties adorning their necks and bosoms with trumpery glass-beads, and they laugh at our red and white beauties adorning their heads with ostrich feathers. The Chinese have their peacock's feather as a set-off against our button-hole ribbon; "Ainsi va le monde." One of the Aheer Touaricks, who, unlike my Ghat friends, return presents, brought me to-day a damaged ostrich skin and feathers. Being quite out of pens, and not able to persuade the Tripolines to send me up a few quills, I cut out several ostrich quills, and had the pleasure, for the first time in my life, of writing with an ostrich pen. I cut several, and amused and satirized myself by writing in my journal with one quill, "James Richardson has much to learn;" with another quill, "Richardson, James, must take care of his health," &c., "Yâkob Richardson was an egregious ass to come into The Desert," &c., &c. These quills are very firm, if not fine and flexible, and it is a good substitute in The Desert for "the grey goose quill." I was so delighted with this unexpected supply of pens, that I offered the Touarghee of Aheer another present, but he resolutely refused it, adding, "I wish to show you that a Touarick of Aheer can be grateful, and do a kindness to a stranger, without eating him up." This was a tall man, of fair complexion, but pitted with the small-pox, of middle age, and called Mohammed. He was one of the best specimens of Aheer Touaricks, and always said to me, "Come to our country. You will walk about the streets without being molested by any one. We never saw a Christian in our country, and we wish to see one."

Evening, a ghafalah from Aheer has arrived, bringing sixty camel-loads of senna, and ten of elephants' teeth. A courier is also come from Touat, with the intelligence that the Shânbah, instead of fleeing away from the threatened attack of the Touaricks, had boldly appeared on the Touarick territory, in the route of Touat and Ghadames, having a force of 1200 mounted men. The Touaricks are at last alarmed, and dispatching messengers through all their districts, to give intelligence of the arrival of the enemy. I'm afraid the Touaricks have been making too sure of their approaching success. A messenger has been sent after the last Ghadamsee ghafalah which left here. Great excitement prevails in the town, and Jabour and Khanouhen are preparing to leave for their districts, where the levies of troops are collecting. A portion of the Tripoline ghafalah is stopped a few hours from this, on account of three of the camels running away during the night. The camel is by no means so stupid as it looks, and knows exactly when it is about to commence a long journey over The Desert. The three camels could not withstand the temptation of the herbage in the wady, and started off, and will not be found for days. Fulness of food as well as hunger makes animals savage. One of our camels whilst grazing bit a slave, and has nearly killed him. This, however, rarely happens; the camel is generally docile, if not harmless.

The Touaricks belonging to Berka have just paid Christians a very high compliment, but at my expense. I promised some more sugar to Berka if I could get any from Haj Ibrahim. The Sheikh sent twice for the sugar, and yesterday, when some of his people visited the merchant, they said to him, "Where is the sugar of The Christian? It is not right for Yâkob to treat us thus. Christians never lie." A Christian tourist must never follow the example of a Mahometan in this country, that is, of always promising and never refusing, because it is disagreeable to refuse. In the above case, however, my promise was quite conditional, on Haj Ibrahim's having sugar. Nevertheless, there is happily an opinion prevalent in North Africa, that Christians, and especially English Christians, have but "one word." Let all of us British tourists try to keep up this high character.

30th.—A little colder this morning, and foggy. The senna ghafalah will detain us three days more. Our camels are come up from the grazing districts; my nagah looks much better. Jabour called this morning to bid me farewell, before departing to his country house. The Sheikh leaves this evening. Ashamed of the small present I made him on my arrival, I apologized, and begged him to accept of the only razor I had, which being quite new, and very large and fine-looking, exceedingly pleased the Sheikh. We had together a good deal of the most friendly conversation. Jabour promises, on my return, to conduct me en route for Timbuctoo, and confide me to the care of some of his trustworthy followers. He will conduct me by the south-western route, which is stated to be forty-five days' journey on M. Carette's map. But the Sheikh tells me it is only thirty days, or less. This route is intersected by many mountains, the height of which is so great, that the valleys are, for Sahara, perceptibly cold. These heights attract the clouds and condense them into rain, and the rocky region is full of beautiful springs and foaming cascades, of eternal freshness. There is, however, the dreaded plain of Tenezrouft () to be traversed, eight days without water for man, or herbage for camels. This is the grand difficulty in getting to Timbuctoo from the north. The Sheikh went so far as to insure my safety to Timbuctoo and back. He then observed, "All the people from Tripoli are under my protection, all Christians who come that way. Tell your countrymen they have nothing to fear in that route; tell them to come in peace." He continued, "Why, I observe you writing Arabic, why don't you believe in our books?" I answered, "We have our prophet, who is Jesus; but all Christians believe that 'God is one,' that 'God is the most merciful,' ( — )" citing this Arabic. He then shook hands most cordially with me, and we parted (for ever?). I always looked upon this good and just man as the bonâ fide friend, not only of me and Christians, but of all strangers, visiting Ghat, whatsoever. A little while after he sent me, by one of his people, a small present of a Touarghee travelling bag, made of coarse-dressed leather. This is my first present from a Touarghee Sheikh, and I shall keep it as long as I can.

As soon as Jabour left, Hateetah came in, but in a very different mood. Somebody had told him I had given the razor to Jabour, and he was also annoyed at seeing the present from Jabour, of whom he is, as of all the other Sheikhs, very jealous. Hateetah now vented his rage against Haj Ibrahim, for only giving him a turban-band. He swore solemnly he would cut the merchant's throat on the road if he did not give him five or ten dollars. I laughed at this petulant sally, and said, "Yes, cut his throat; you will do better than Ouweek." This was too much for Hateetah, who was trying, but apparently unable, to work himself up into a passion, and he couldn't help breaking down; so taking me by the hand, he said, "Do you believe me?" He was in hopes I would go and report this mock-furious speech to Haj Ibrahim, but I was determined I would not interfere. He then abused the route of Fezzan, and said it was full of banditti. Of this also I took no notice.

One of my most curious acquaintances is an old Touatee, established in Ghat as a trader many years. He comes frequently to barter with me, bringing bits of cheese and dried meat. He will never let go his wares until he gets the equivalent fast in his hands. But he has no prejudice against Christians. He often recommends to me the sable beauties of Ghat, but I always reply, "This is prohibited to Christians." He is very much puzzled to know what I write about, and says, "Don't write anything against me."

Spent the evening with Haj Ibrahim. The senna, which was formerly only four and a half dollars the cantar, is now six, at which price the merchant bought twenty camel-loads to-day. Kandarka came in, and this funny fellow, on seeing me, immediately cried out, "Saif zain," "wahad," which, being interpreted literally, means, "A fine sword!" "one!" but with a more enlarged interpretation and paraphrase, means, "Bring me a fine sword when you come back, a sword which will kill a man with one stroke." After repeating this twenty times and suiting the action to the word, the Aheer camel-driver set to and caricatured the Touaricks of Ghat in general, and the Sultan Shafou in particular. His topic was the Shânbah war, the everlasting theme now in Ghat. The camel-driver mimicked and satirized the aged Sultan by taking up a walking-stick and walking in a stooping posture, leaning on the staff, begging from door to door, knocking at the door of the room in which we were sitting, slipping down the wrapper from his mouth, which the Touaricks do when they attempt to speak in earnest, and was to show the importunity of the begging Sultan. This drama was performed to denote the general poverty of the Ghat Touaricks, as compared with the rich Touaricks of Aheer. The Aheer comedian then caricatured all the Touaricks together, by shaking his hands and body as if a tremor was passing through his limbs; he then fell at full length on the floor, as if dead. In this way the comic camel-driver ridiculed the poverty and pusillanimity of Ghat Touaricks. He convulsed all the Moors and Arabs with laughter. In fact, he hit off the objects of his satire as well as some of our best comedians. And from what I can learn in town, it would appear the pride of Khanouhen is humbled before the threatening aspect of the war. Made Kandarka a present of a razor which I purchased of Haj Ibrahim. He took it up and exclaimed, "Saif zain, wahad, I'll unman all the Touaricks with this. Who's Khanouhen? (raising himself up in a boasting position.) Who's Jabour?—only a Marabout. Who's Hateetah?—a whimpering slave-girl! What is Berka?—soon to be coffined? Shafou! Come, I'll give thee, poor Sultan, a little bit of bread. As to that tall fellow (the Giant), there's no camel big enough to carry him. He'll fall down on the road and rot like a dog." This is amply sufficient to show that satire is not an European monopoly, but grows indigenous to The Desert. I asked the Governor what he should do if the Shânbah should come up against Ghat, recommending him to secure his doors well and prepare for defence. He replied, "I'm a Marabout." But this character would not screen him from the shot of the Shânbah matchlocks. Of course, there's not a bit of ordnance in The Sahara. I don't recollect seeing a single piece of cannon at the Turkish fortified places of Mourzuk, or Sockna, or Bonjem.

31st.—Took a walk to see the Governor. He was very civil, and I begin to think more of his talent. His Excellency was very busy in weighing gold. He divided it into halves, into thirds, into quarters, and weighed it all ways, and separately, with much skill. This gold was brought yesterday from Touat by some Touateen, originally brought from Timbuctoo, there being no gold or precious metals in this part of Sahara. People pretend, however, there is coal in the route between Ghat and Touat. But were it found there ever so plentifully, it would not pay the carriage to the coast. The Marabout merchant next unpacked two camels, laden with heiks or barracans, with presents of tobacco and shoes (Morocco), for himself and his family. These were sent from his relatives in Ain Salah. On one of the packages was written in Arabic, "To our brother, the Marabout, God bless him." In this unpacking, all his family were employed for a couple of hours as busy as bees. The Governor afterwards gave us coffee, and asked me to examine the head of one of his children. He had heard from the merchants of Ghadames how I had examined the heads of the servants of Rais Mustapha. This child could not walk, having no strength in his limbs. The brain was pushed backwards and forwards, very flat on the sides, and sharp at the top of the head, leaving a very miserable portion in the central regions. The entire nervous system was evidently deranged. The Governor had no difficulty in crediting my power of divination through phrenology, believing, like other Moors, that we Christians have familiar conversation with the Devil, by which we acquire our superiority of knowledge over them, the Faithful. His Excellency, on taking leave, gave me some Touat dates, which are hard but extremely sweet. This species is called Tenakor. The dates of Warklah and Souf are also very sweet. One of the Touatee asked me, if I would go to Timbuctoo. I replied, "I'm afraid." "You are right," he said, "for there's no Sultan there, everybody does as he likes, all men are equal." Certainly a powerful Sultan would be of advantage in The Sahara, for a traveller would then have but one master to conciliate, now he has ten thousand masters to propitiate. People in quarrelling say, "You must not do this (or that), for you are in a Blad Sheikh" (a country where there is a constituted authority). Liberty is a good thing, nothing is better; but there must be with it morality. Without morality, liberty is only liberty to do mischief. On my return home, Hateetah called. The first word he uttered was, "I'm at war with Haj Ibrahim." "Ah," I replied, "you must cut his throat, he's a great rascal." Hateetah dropped his complaint at once, and observed, "Patience; all the Touaricks leave here to-morrow to go against the Shânbah, I only shall remain to go with you." He informed me the place of rendezvous is Dd, or Dd, three or four days westward from Ghat. Shafou and Khanouhen are there, and an immense congregation of all the tribes is sitting in council and debate. Shafou has sent a message to allow Hateetah to go with me to Fezzan. All the mahrys are in urgent request for the war, and Khanouhen has prohibited the Touaricks from engaging their camels for the carriage of merchandize. After all it appears there is a strong government in The Desert. One of the questions debated is, "Whether they shall attack the Haghar tribes, subjected to the Sultan Bassa, if they (the Haghar) give an asylum to the Shânbah." The Touat people wish the Azgher and Haghar tribes to unite for the extermination of the robbers, who injure the commerce of all this part of Sahara. In the evening saw Haj Ibrahim. Kandarka came in: "Saif zain, wahad," he bawled out as usual. He entered into a minute description of the kind of sword he wished, one that would bend and was as elastic as a cane.

FOOTNOTES:

[92] When you make a drawing, they say "Write" a drawing, or "Write" a man, instead of draw a man.



CHAPTER XXII.

PREPARATIONS FOR DEPARTURE TO FEZZAN.

Account of Timbuctoo.—Streets of Ghat deserted by departure of Caravans.—Packing of Senna.—Return of the Soudan Caravan.—The Giant and his Gang sally out in search of a Supper.—System of Irrigation.—The Saharan Hades.—Continued departure of People to Soudan.—Hateetah serves himself from Haj Ibrahim's Goods.—Scold Ghadamsee Merchants for introducing Religious Discussion.—Mode of Fashionable Dressing of the Hair, and Female Adornment.—Saharan Beauties.—Costume of Touaricks.—Gardens of the Governor.—Attempt a Journey to Wareerat Range.—Hateetah and Haj Ibrahim become reconciled.—Departure of Kandarka for Aheer.—Day of my departure from Ghat.—Moral and Social Condition of the Saharan People compared to European Society.—Force of our Slave Caravan.—First Night's Bivouack.

I HAVE not obtained any additional information at Ghat respecting the still mysterious city of Timbuctoo. In comparing Caillié's description with that given by the American sailor, Robert Adams, I find Caillié's information agrees the better with what I have collected myself from the mouths of those who have been long resident at Timbuctoo. Indeed, Adams's description apparently refers to some Negro city in Bambara or thereabouts, between Jinnee and Timbuctoo. But I shall not attempt to impugn the veracity of the one or the other. Caillié says, "The little information which I have obtained of Timbuctoo was furnished me by my host Sidi Abdullah-Chebir, and the Kissour Negroes." In another place he says that he wished to return viâ Morocco, and not by the Senegal, for fear he should not be believed, his countrymen being envious of his success. Both of these statements deserve consideration in determining the authenticity of his voyage.

A great variety of spelling exists in the writing of the name of Timbuctoo. M. Jomard, Member of the French Institute, gives but says he does not think that this word when properly written contains the . He thinks, however, we may be satisfied with the orthography of . And he adds, "I know that Batouta writes Tenboctou, n being used for m." I have found two ways of spelling Timbuctoo in The Desert, viz., , and , and they both agree with Batouta. We may, therefore, consider Batouta's style of spelling the more correct orthography. Now, , Teen, in Touarghee, is "well" or "pit." The term occurs in combination with many names of stations in Targhee Sahara, as will be seen in the map; for example, Teenyeghen, a well of water, seven days' journey on the route from Ghadames to Ghat; and Nijberteen, a well in my route from Ghadames to Ghat, already mentioned. In the first instance Teen occurs at the beginning of the word, and the second at the end; but, in both cases, the meaning is "the well of Nijber," and "the well of Yeghen." Teenbuktu follows the same rule of Berber or Touarghee combination, and means "the Well of Buktu," probably Buktu being the digger of the pits of Timbuctoo.

With regard to information collected by myself of this city, I can only add a few particulars. Timbuctoo is situated upon the northern flats of the Niger, or at about half a day's distance from it during the summer, and three hours only in winter, the difference arising from the increase of the water of the river during the latter season. But our merchants do not mention whether this river be a branch of the Niger (which they call Neel or Nile), or the Niger itself. This they are evidently unacquainted with. They never mention the port of Cabra, which is so distinctly noticed by Caillié. The climate is hot, and always hot, but extremely healthy—as healthy as any part of Central Africa. The city is about four times larger than Tripoli as to area, but in proportion not so densely inhabited, the population being about 23,000 souls. It has no walls now; though it formerly had, and is open to the inroads of the tribes of The Desert. The population is very mixed, and consists of Fullans, who are the dominant caste, Touaricks, Negroes, and Moors and Arabs from different oases of Sahara, as also from the Northern Coast of Africa. The majority of the Moors are Maroquines. The Government is absolute, and now in the delegated possession of a Marabout named Mokhtar, and the national religion Mahometan. There do not appear to be any Pagans or idolatrous Africans now resident in Timbuctoo, but some half century ago most of the Kissour Negroes, the native Negroes of Timbuctoo, were Pagans. The present Sultan is called Ahmed Ben Ahmed Lebbu Fullan, whose authority is established over the two great cities of Jinnee and Timbuctoo, and all the intervening and neighbouring districts, including several cities of inferior note. He is the son of the famous warrior Ahmed Lebbu, who dethroned the native princes of the Ramee, or those who "bend the bow." The usual residence of the Sultan is now at Jinnee. The city is a place of great sanctity, and no person has the privilege of smoking in it—that is to say, defiling it, but the Touaricks, who are there so overbearing and unmanageable, as to be above the local laws. They are the cause of continual disturbances at Timbuctoo; nevertheless, so powerful are the Fullans, that they manage to keep the Touaricks in subjection, as well as the native Negro tribes. There are seven mosques, the minarets of some of which are as large as those of Tripoli.

There are several schools and a few learned doctors amongst the priests. The houses are only one story high, but some few have a room over a magazine; they are built of stones and mortar, and some of wood or straw. The streets are narrow, few of them admit of the passage of two camels abreast. Several covered bazaars are built for merchandize. There are no native manufactures of consequence. Timbuctoo is properly a commercial depôt or emporium. The principal medium of exchange is salt, which is very inconvenient. The grand desideratum of merchants is the acquisition and accumulation of gold, but this is obtained only by a long and wearying residence in Timbuctoo, and is very uncertain in supply. The gold is brought from a considerable distance south-west. Jinnee is a greater place of trade than Timbuctoo. The neighbouring country is flat and sandy, stretching in plains over the alluvial deposits of the Niger. There are no fruit-trees or gardens, beyond the growing of a few melons and vegetables; but trees abound on the vast plains of Timbuctoo, and there is a great number of the Tholh, or gum-bearing acacia. The communication between Jinnee and Timbuctoo is principally by water, and with light boats the journey can be accomplished in seven days, but the distance is a month by land. The navigation of the Niger is extremely difficult, and in the dry season the boats are continually grounding, whilst in the wet season people are in constant dread of being precipitated on the rocks. The boats have no sails, and are pushed along by poles with great labour. There is no water in the city: it is brought from pits east and west, a quarter of a mile distant,—that from the east being brackish, and that from the west sweet. Water is sold in the streets of Timbuctoo, as in many African cities. The Maroquine merchants live in style and luxury at Timbuctoo, and tea, coffee, and sugar may be obtained from them at a reasonable price. The residence of an European at Timbuctoo may, perhaps, be considered secure for a short time; but the grand difficulty is to get there, and when you get there, to get safe back again. These details are not very interesting, and I should not have mentioned them, but for the general anxiety there still exists to obtain correct and recent information of this celebrated Nigritian city.

1st February.—The streets of Ghat begin to be deserted. Touaricks are going, and gone, as well as the various merchants from neighbouring countries. So I walk with much freedom in the streets. Have not been molested about religion for some time; but a man said to me to day, "Unless you believe in Mahomet, you will burn in the fire for ever!" Strange anomaly this in the conduct of men! They deliver over their fellow-men to everlasting torments, as if it was some slight corporal castigation! . . . . Saw Hateetah. The Consul is still at war with Haj Ibrahim; but he is cutting his own throat, and not the merchant's, by his foolish conduct. A low Ghat fellow came in, and finding me writing, begins crying out:—"Oh, you are writing our country! You are coming afterwards to destroy it! Never was our country written before, and it shall not be now!" I turned him out of doors. He then fetched a mob of "lewd fellows of the baser sort," and began wheying, whooing. Hateetah luckily came by at the time, and belaboured them with his spear, and off they ran, wheying whooing. Went to see them pack up senna, or rather change the sacks, those in which it had been packed in Aheer being worn out. The sacks are made of palm-leaves. Here were lying some hundred large bundles. I am not surprised these simple people wonder what we do with senna, and are the more surprised when I tell them it is for medicine. Medicine they take little of; and then they have no conception of the millions of Christians in Europe, thinking we are so many islanders squatting upon the oases of the watery ocean. The senna leaves, on account of the late rains, are finer and broader than usual: they are very large, and, except the edges, of a dark purple hue. There is a good deal of small wood (stalks of the plant), and here and there a few yellow flowers, besides a quantity of dust and dirt mixed up with the leaves.

Several detachments of the return Soudan caravan left to-day. Went to see them off. It was amusing to be present at the preparations for departing. Some just starting, some packing up, others loading, others weighing the camels' burdens, others saluting their friends, all in busy and distracting confusion. Strings of camels were in advance, with their heads towards Berkat. I sighed with regret. I wished to follow . . . . The camels are tied one after another, held together by strings in their nose, and they are not allowed to graze during the march, like the camels of Arabs. This is an advantage to the traveller, for much time is lost by the camels cropping herbage on the way. The files of camels are twenty and thirty in number, and sometimes these files are double. I imagine in mountainous districts they are untied, otherwise one camel slipping or falling, would draw another after it, and, so the whole line would be thrown in confusion. In the palms noticed two small birds, white bodies, head and wings black. With the exception of the diminutive singing sparrow, and a few crows, these are all the birds I have seen in the oasis. Saw several Aheer Touaricks just arrived, and found them tall, well-made, comparatively fair, and fine-featured; nothing of the Negro character about them. All extremely civil to me; and I certainly like them as well, if not better, than the ordinary run of Ghat Touaricks. These Aheer Touaricks must be one of the finest races of men in Central Africa.

Went as usual to spend the evening with Haj Ibrahim. Had not sat down many minutes before a thundering knocking was heard at the outer door. An Arab youth called out, "Who's there?" and "Don't open," to the slave that had the charge of the court-yard door. The knocking increased in fury, the tumult of voices without being terrific; and Haj Ibrahim, at last, recognizing the party, and yielding to their violence, said "Open." As soon as the door was thrown back, in poured a host of Touaricks, like the opening of a deluging sluice, all belonging to Berka, headed by their acting chief, the redoubtable Giant! Their first object was to abuse roundly the Arab youth who had called out, "Don't open." The merchants of Ghadames and Tripoli try to shut out the Touaricks as much as possible all times of the day, and especially just at supper-time, for this is the hour when the Touaricks prowl about for their evening meal, like famished evening wolves, seeking whom and what they can devour. Prowling for food is an absolute necessity with them, for generally they have no food; they bring only a very small quantity from their native districts, when they leave to spend some weeks at the Souk. This foraging party therefore came in for supper. Haj Ibrahim tried to work up his courage into rage; but it was useless, for his struggling ire was at once choked and quelled by the accents of thunder which The Giant belched out like old Ætna. The Giant opened fire upon the trembling merchant, by asserting the safety and tranquillity of the country: "There are no robbers or free-booters here; you buy and sell, fill your bags with money, and are in peace. Why, then, cannot we eat as the price of our protection?" Resistance being very madness, the supper which Haj Ibrahim had prepared for himself, was brought out to them, the servant crying out, not "Il pranzo è servito!" but, "This is all the supper we have for ourselves!" And like a wise steward, he kept a little back for his lord and master. After unbroken silence, which lasted full ten minutes, when every person seemed to be gasping for breath to speak, and struggling with some terrible inward commotion of the spirit, the supper-hunting Touaricks made a simultaneous move towards the supper-bowl. About nine big brawny fellows attacked the savoury cuscusou, for Haj Ibrahim had the best kind of provisions brought from Tripoli. The dainty merchant told me he could not eat what was made in Ghat. Now, The Giant did not join the onslaught on the merchant's supper, that did not beseem his dignity as heir of the Sheikhdom of the venerable Berka! The chief of the gang, on the principle of delicacy and generosity, left the spoil to his men. The Giant, like Neptune rising to quell the fury of the tempest, sat reclining in dignity and authority, with a serene brow, calmly looking on, and smoking his pipe. Not a word was uttered, not a sound was heard, but the licking up the food, and the smacking of the lips of these uncouth, unbidden, uninvited guests. As soon as the supper was swallowed up, (only a few minutes,) they all arose, The Giant first rising, with unabashed effrontery, and led the way out. In another moment they were gone! and the door was shut. It was like some broken and distempered slumber, and the lamps having nearly burnt out, and all being dim and dark, rendered the illusion complete. The quondam protégé of these chiefs was too ill, too much upset, to speak. I bade him good night, and returned home, half-admiring The Giant and his troop, and abusing the foolish parsimony of the merchant, who ought to have thrown a few lumps of flesh to these hungry and wolfish sons of The Desert, and satisfied them at once. One of the party was Hateetah's brother; and Hateetah told me next day that he himself sent them.

2nd.—Our departure is now finally fixed for to-morrow. The weather is cool, but not so cold as on my arrival. Within the last three weeks it has gradually become warmer, and the spring enlivening warmth will soon be succeeded by summer's burning reign. Took a very pleasant walk round the Governor's palace, and made a sketch of it, which is subjoined.



Irrigation is the grand means of agricultural production in Sahara. Without irrigation the oases would be mere halting-places for caravans, and would afford but a scanty supply for centres of human existence. But irrigation has not only sustained and sustains the towns and cities of the African Desert, but in Asia it has always been the grand means of maintaining vast populations. The Assyrians of ancient days became great by irrigation. In the prophets we read, "The waters made him (the Assyrian) great, the deep set him up on high with her rivers running round about his plants, and sent out her little rivers unto all the trees of the field. Therefore his height was exalted above all the trees of the field, and his boughs were multiplied, and his branches became long because of the multitude of waters, when he shot forth. All the fowls of heaven made their nests in his boughs, and under his branches did all the beasts of the field bring forth their young, and under his shadow dwelt all great nations. Thus was he fair in his greatness, in the length of his branches: for his root was by great waters." (Ezek. xxxi. 4-7.) The metaphors are extremely explicit and beautiful, making water the source of the Assyrian greatness. Nothing can show more the power of water in the hot and dry climate of Syria. But the prophet particularly alludes to the system of irrigation, as practised on the banks of the Euphrates, from which river the waters were conveyed in small streamlets and conduits, "running round about the plants" in the gardens, and sent out to a considerable distance in little rills to all the trees of the field. The immense parterres of Babylon, artificial gardens supported by irrigation, have been celebrated by the historians of antiquity. In Ghat, Ghadames, and other oases of the Sahara, as well as the greater part of the Tripoline coast, this system of irrigation is now practised to its full extent, and water here shows a power of production with which we are unacquainted in more humid and temperate climes. At this time, the barley and wheat are shooting up simply under the power of water, which is conveyed to them by small ducts of earth, as drawn up from the wells, every four or five days. A bullock, or slave, draws up the water from the wells, which are of very rude construction, but answer the purpose. The water is then poured into a receiver of earth or stone, from which it runs into the small conduits of earth. Sometimes the main conduits are made of lime-mortar, as in the island of Jerbah. The field to be irrigated is divided into small squares or compartments, sometimes oblong of about seven by five feet in size; each is edged up with a small embankment of earth; between each line of squares run parallel ducts or gutters of earth, communicating with one large and common conduit, which is usually placed, to run better, on the highest part of the field, and as nearly as possible cutting it into halves. Whilst the water is being drawn up, a lad opens each compartment of the field with a hoe or shovel-hoe, and lets the water into each square, shutting it up again when the surface of the ground is merely covered with water. I have seen them tread upon the springing blades of grass when so irrigating them, to give their roots more force and tenacity in the ground. In Ghat this irrigation is repeated every five days, or less, until the grain is in the ear and nearly ripe.

The Medina Shereef, who expresses sincere sympathy for my state of "judicial blindness," told me to-day that I should not go down to the real bonâ fide pit or abode of perdition, but to a dull shadowy place, "the region of nothings," and I might get out again and ascend to Jennah, () "paradise;" and this, because I was near to them (the Mussulmans), and read and wrote Arabic, and was not afraid to write or repeat a verse of the Koran. In our prophets we have, "Thus saith the Lord, In the day when he went down to the grave I caused a mourning." (Ezek. xxxi. 15.) "I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit." (Id. 16.) "They also went down to hell with him." (Id. 17.) In the first verse cited is translated "grave," in the two latter verses "hell." But there is no reason for the alteration of the term from "grave" to "hell." The prophets I imagine, like most of us, had extremely indistinct notions of the future world, and the place of disembodied spirits, and were accustomed to use the word (which ought invariably to be translated grave, or hades, and not hell,) something in the same manner as my friend the Shereef, for a dreary shadowy region of imperfect beings or non-entities, a nether limbo of nothings and vanities.