10th.—We are to stay here to-day and to-morrow, in order that our slave-masters may obtain provisions. These people can do nothing without losing an enormous quantity of time. It breaks my heart to lose so much precious time. I could have got up to Soudan before I shall get down to Tripoli. A Touarghee once talked to me of travelling, and on my telling him I was going to The East, to the New World (America), and many other places, he exclaimed, "Allah Akbar, thou fool, thy life isn't long enough." And certainly it would not were we to travel at the rate of our Saharans. They never measure a man's life and what he can do in it. The day present, and its evils, is with them enough. The proverb quoted by the great teacher of Christianity, "Sufficient unto the day is the evil thereof," is much better adapted to ancient than modern society, or rather to Oriental and African than European society. The European is obliged to think of the morrow, and take thought for the morrow, or he would not be able to live; in these days of restless and overpowering competition he would die of starvation. One of the Moors tried to write the name of Mahomet in Roman letters. I have seen several Moors attempt this; one did it pretty well.

At noon, had a strong altercation with a Moor of the town about religion, who introduced the subject and was very insulting. Being out of the hands of the Touaricks I have less delicacy on these matters, and so I boldly contradicted his notions. I told him, with all frankness, "It was impossible for a good Christian ever to become a Mussulman: a bad Christian might, one who had robbed, or murdered, or run away from his country. Such were the Spaniards who run away from the prisons of exile in Morocco. Mahomet witnessed that Jesus was a true prophet; and Jesus witnessed that Moses was a prophet, and Moses prophesied of Jesus. But neither Jesus, nor Moses, nor any other prophet, witnessed to the truth of the mission of Mahomet." This amazed him excessively. Seeing this, I added, "Never attempt to convert a Christian, or speak to him about religion; for in the end you are sure to be dissatisfied." The zealot immediately changed the conversation. Several of the people of the town listened to our argument, but they made no observation, except one old man, who observed laconically, "Mahometans, Jews, and Christians, are all rogues; but God is merciful." This, I think, is about the truth.

This evening the female slaves were unusually merry and excited in singing, and I had the curiosity to ask Said what they were singing about. As several spoke the language of his own country, Mandara and Bornou, he had no difficulty in answering the question. I had often asked the Moors about the merry songs and plaintive dirges of the negresses, but could never get a satisfactory answer.

Said replied at first, "Oh, they're singing of Rubbee (God)."

"What do you mean?" I rejoined impatiently.

"Oh, don't you know," he continued; "they ask God to give them the Atkah[116]."

I.—"Is that all?"

Said.—"No; they say, 'Where are we going to? The world is large, O God! Where are we going? O God! Shall we return again to our country?'"

I.—"Is that all, what else?"

Said.—"They call to their remembrance their own country and say, 'Bornou was a pleasant country, full of all good things, but this is a bad country and we are miserable, and are ready to sink down.'"

I.—"Do they say anything more?"

Said.—"No, they repeat these words over and over again, and add, 'O God! give us our âtkah, let us go to our dear home.'"

I am not surprised the Moors never gave me a satisfactory answer respecting the songs said and sung by their slaves. Who can assert that the above words are not an appropriate song? What could have been more congenially adapted to their present woeful condition? And what language could have given us a more favourable opinion of the feeling and intellect of the African? May pitying Heaven hear the prayers of these poor creatures, give them their liberty, restore them to their country! It is not to be wondered at, these poor bondswomen should cheer up their hearts with words and sentiments like these; but, oftentimes, their sufferings were too great for them to strike up this melancholy dirge, and the silence of the dreadful Desert was many days unsubdued, uninterrupted by these mournful strains!

I take this opportunity of noticing the several love ditties and songs about gallant chiefs and warriors returning from battle, the lovers of the sable maidens, attributed to these poor female slaves en route over The Desert, as found in some books of travel, which, I believe, are the invention of slave-masters, embellished by the traveller. No; their song is, and was, and always will be, because the spontaneous voice of distressed nature, appealing to the justice and help of the Author of all being!

"O God! give us our freedom. Where are we going? The world is large and terrifies us.

"Shall we return again to our dear homes, where we lived happily and enjoyed every blessing?

"But we are in a horrible country; all things frown upon us; we suffer, and are ready to die.

"O God! give us our freedom[117]."

Mr. J. G. Whittier, the distinguished American poet, has rendered these words into verse. He says:—

"The following is an attempt to versify this melancholy appeal of distressed human nature to the help and justice of God. Nothing can be added to its simple pathos.

SONG OF THE SLAVES IN THE DESERT.

Where are we going? Where are we going? Where are we going, Rubee? Hear us! Save us! Make us free; Send our Atka down from thee! Here the Ghiblee wind is blowing, Strange and large the world is growing! Tell us, Rubee, where are we going? Where are we going, Rubee?

Bornou! Bornou! Where is Bornou? Where are we going, Rubee? Bornou-land was rich and good, Wells of water, fields of food; Bornou-land we see no longer, Here we thirst, and here we hunger, Here the Moor man smites in anger; Where are we going, Rubee?

Where are we going? Where are we going? Hear us, save us, Rubee! Moons of marches from our eyes, Bornou-land behind us lies; Hot the desert wind is blowing, Wild the waves of sand are flowing! Hear us! tell us, Where are we going? Where are we going, Rubee?"

Some freed slaves passed to-day on their return to Bornou, their native land. This reminded me of what Mr. Gagliuffi related respecting a female slave, who, after being brought to Mourzuk, was taken back by her master to Bornou. When her master first told her of his intention, she simply replied, "No, you will not take me back." She always persisted in the same reply, when the subject was ever mentioned. At length the time came, and she was mounted on a camel and started off. But her master, on returning, having changed the first part of the route from that which he came, her suspicions and unbelief were at once confirmed. However, a few days elapsed and the old route was resumed, and seeing, at last, from various indications of the road that she was really returning, she burst into convulsions of joy, and with no ordinary care her life was saved. She never properly recovered from the effect of these convulsions of transport. What can be stronger than such feelings of amor patriæ, what more marked proof of intelligent sensibility, allying the negro with the whole human, race? For,

"Lives there a man with soul so dead, Who never to himself hath said, 'This is my own, my native land.'"

If Dr. Pritchard's argument be good in religion, by the existence of which sentiment in the breast of every portion of humankind he proves that all men are of one species, and of one original race or stock, the argument is equally true of patriotism. I have found, however, some Moors, like some of our philosophers, denying the Negro to be of the same race as the white man. But such Mahometan detractors of the Negro character are extremely rare. The greatest champion of this class was a slave-dealer, and, indeed, it is a convenient opinion for men-stealers of every nation.

The Moors have a primitive way of making a draught-board. A person of the town brought an apron full of sand. This he threw upon a stone bench, and spread it over, making a number of holes for the white and black squares of the board. This done, they then brought a certain number of pieces of stones with a corresponding number of dried balls of camel's dung, (and which, it may be remarked, are very small in comparison to the size of the animal). The whole was now complete and the parties set to work. All the Islamites whom I have seen are passionately fond of gaming and games of chance; and, curious enough, thousands who could not be prevailed upon to drink wine (or eat pork), will game all day long, notwithstanding that gaming is prohibited in the very sentences of the Koran, in which wine is condemned. "They will ask thee (Mahomet) concerning wine and lots. Answer.—In both there is great sin." "Satan seeketh to sow dissension and hatred amongst you, by means of wine and lots," &c. (Surat ii. and v.) How the commentators have quieted the consciences of the Faithful on the point of lots and not about wine, I cannot imagine. Such is the absolute folly of matters of this sort, the "clean" and the "unclean" in religion.

11th.—The sky is overcast this morning, and, what a wonder! we have had a few precious drops of rain. Rain, like gold, is valuable according to circumstances. Wind from N.W. No heat is now felt here. Sebhah is the very abode of dead men, the catacombs of the living. Here, at mid-day, you might sit in the lonely streets, and lecture on the immortality of the soul, to the few people, who, at long intervals, pass flitting by, like spectres of the dead. The melancholy appearance of the place so horrifies me that I don't go into it. When and where the inhabitants rendezvous and gossip is a complete mystery. To the palms and huts of palm-leaves without the town, I return, to convince myself I am in the land of the living. Visited some of the suburban gardens. Irrigation is the support of all vegetable life here. People were employed in weeding the corn-fields; besides the weeds, they picked up the small blades of corn, those not likely to be ripe with the rest of the crop, which are given to the sheep and horses. I have seen, however, no horses here. It is reported amongst the people of the town, that the Touaricks attacked me and took away all my money. As this continues to spread amongst the oases, I shall soon be murdered by the helping imagination of the people, at any rate, before I arrive at Tripoli. A gardener tells me, many palms grow and bear fruit without being watered, or having any water running under them.

The Sebhah district embraces four villages besides its town, viz., Ghortah, Hajrah, Marwees, and Hafat. The population are Moors and Arabs mixed occasionally with Negro blood; but no black population begins at these or the oases hereabouts, as foolishly stated on the map of Capt. Lyon.

12th.—We leave to-day to pursue our journey. Oh, what is life! In the wilderness or the abode of civilization, it is one weary way: but soon, thank God! to end. This morning I was convinced, that, however bad the condition of a people may be, it may still be worse. A poor wretched woman of Sebhah came to beg dates from the slaves! from their scanty allowance. As it mostly happens, the poor give more than the rich in proportion to their means, so these poor slaves gave the beggar woman a most disproportioned quantity of their miserable allowance. A little vanity there may have been in this, for however badly off we are ourselves, we are not displeased to see some people still worse off, and are gratified in laying them under some miserable obligation. Left Sebhah about 8 A.M., and after three hours' ride came in view of a forest of date-palms. This wood of palms is out of the line of route, and extends from Sebhah to Timhanah, a day's journey. Essnousee observed, on arriving at the palms, "See, these are all young palms, lately planted; they are never watered but bear plenty of dates. It is only in Fezzan the palms bring dates without water." Our route is north, and, as before, over an undulating gravelly surface. Several heaps of stones in a part of the road, evidently to clear it, as it is next to impossible to miss the way in this part of Sahara. No stones were added to these heaps by us. Our precursors, in past times, were much more attentive to clearing routes than ourselves.

I am sorry to record the nasty feelings of the people of these Fezzanee towns towards Christians. I found the people a most inhospitable set, and could not get from them a drop of milk for love or money. As, however, they sent plenty of prepared food every evening to the people of the ghafalah, Essnousee was kind enough to give me a dish or two. I attribute this inhospitality to their hatred of the Turks, and the English being considered as the friends of the Turks.

Reached Timhanah at 3 P.M. I was grievously attacked with the tooth and ear-ache, produced by the strong cold wind which had been blowing nearly all day. Got some rum and doctored myself, and by sunset I was enabled to read a little of my Greek Testament. I did not go into the town of Timhanah, being so disgusted with the people of Sebhah. Apparently Timhanah is half the size of Sebhah, and walled with mud and stones. The country around offers the usual prospect of palms and patches of corn cultivation, with wells in each field for irrigation. These oases are most annoyingly alike, and one description must serve for all. The inhabitants fancy I am a Turk, and ask me to speak Turkish. Others shun me as such; and since the Turks, in passing these oases, levy upon the inhabitants hospitality by force, this may be the cause of the little good feeling manifested by them to strangers. Essnousee, for whom I am beginning to entertain the most intense disgust, amused himself this evening with most unmercifully beating his slaves. I could not find out the cause. The females usually catch it most. I cannot tell the reason, except it be, they are more difficult to reduce to a regimen, or system of travelling, and are always fond of playing some innocent pranks. The lively things certainly make more noise and botheration than the males. We are to purchase dates here, they being cheap and of good quality. The townspeople come to see me write, but I lose patience with them, knowing them to be such a nasty set. Bad rulers make bad subjects. The Turks would make any people suspicious and inhospitable. However, when I left the place, some of them came forward to lend a hand in loading the camel, a mark of friendship, which showed me they would be hospitable if their hospitality were not abused by the Turks. To my surprise, this morning a lad of our ghafalah was struck by a scorpion. I did not expect to see scorpions this time of the year. The scorpion was killed instantly. It was a small one, and its stroke feeble, for the lad complained very little, and I heard no more of the matter. In the Apocalypse, locusts are represented as striking a man like scorpions, although they are by nature harmless, so far as wounding humankind is concerned. It is well to observe, the Saharan people always speak of scorpions as not stinging but striking a man, the verb used being , "to beat," "to strike." So in chap. ix. 5, it is said, , ("and their torment [i. e., inflicted by locusts] was as the torment of a scorpion, when he striketh a man").

FOOTNOTES:

[116] Atkah is the freedom document. On the liberation of a slave, this is signed by the Kady, in the presence of two witnesses. A freed slave has it generally about him. But after he is known, and has resided long in one place, it is no longer thought of. When a batch of slaves are liberated on the death of their master, they follow him to his burial, carrying the âtkah tied at the top of long rods.

[117] The prayer to God is a chorus sung by the whole troop. When not fatigued, and in good health, the Negresses will sing from morning to night.



CHAPTER XXVIII.

FROM MOURZUK TO SOCKNA.

Continued delays.—Confidence of the Slaves in the Kafer (myself).—Supply them with Water.—Negro Youths exhibit Sham-Fighting.—Commissions recorded in Journal.—Missionary Labour in Central Africa.—Beer Tagheetah.—Palms of Ghurmeedah.—A Fezzanee's description of his Country.—Reading on the Camel's Back.—Arrive at the Village of Zeghen.—French Patent Soup.—Young Camels broken in.—Omm El-Abeed.—Essnousee sermonizes on "What is Good in this World."—Various Races of Fezzan.—My extreme exhaustion.—The Flogging of the Mandara Slave by Essnousee.—Illusions of Desert Sands.—Plateau magnifying objects.—Horrid Waste.—How restored from Fatigue.—Digging a Well by the order of the Turks.—Slaves benighted.—Gibel Asoud.—Well of Ghotfah.—Meet Reinforcements of Arab Cavalry.—Arrival at Sockna.

13th.—TO-DAY we came but a short distance, leaving late and encamping about half-past 2 P.M. Our object is to allow the camels to feed well, for there will now be little or no herbage for them until we arrive at Sockna, a distance of some six days. Respecting all these delays, I can say with the most heartfelt sincerity, "Here is the patience of (travellers)." The poor slaves know by instinct the encampment of the Kafer to be a friendly one, notwithstanding the Moors and Arabs persist ungenerously in teaching these poor things to call me kafer, or infidel, and to look upon me with a species of horror. For water, they come to us continually. To deposit a little bazeen, or flour-pudding, in the evening until the morning, they come to us, finding it secure in our hands. Not to be beaten, they come to us, crouching down by me, and getting out of the way of the whip behind my back. In this way the poor things show their confidence in the man whom their masters teach them to look upon as an enemy of God! Although the wells are numerous, only a certain supply of water is carried, and a small quantity is served out to the slaves. They frequently require a little water before the time of departing arrives, and come to me, looking up wistfully, putting their fingers to their parched and cracking lips. Said looks after them, and gives them as much of our water as he dares, fearing we shall be short ourselves.

"Should ye ever be one of a fainting band, With your brow to the sun, and your feet to the sand, Traverse The Desert, and then you can tell, What treasures exist in the cold deep well; Sink in despair on the red parched earth, And then you may reckon what water is worth."

The Negro youths are practising some of their wild sports and warrior tricks. Three on one side and three on the other set to work to bring off a sham-fight. The youths made arrows of the branches of the palm, and, holding up a portion of their clothes for a shield, they throw these palm-branch arrows with great force and precision, almost always hitting one another. This they continued for some time. As the arrows are thrown by the party of one side they are picked up by the other. When a man falls by a slip or otherwise, the opposing combatants fight over his body with great obstinacy and animation. This was the prettiest scene of the wild fight. The real arrow used in the interior is usually poisoned. The Negroes are expert in discovering and preparing vegetable poisons, as men of all countries are in inventing weapons for their own destruction. The Negroes have their Captain Warners as well as we. Bundles of these poisoned arrows were exposed for sale at Ghat, together with bullocks'-hide shields. Whilst the lads are thus passing their time, the lasses are combing, dressing, and oiling their hair, or washing and cleaning, or decorating themselves, or playing with their little trinkets of glass beads and chains; thus clearly defining the tastes of the male and female Negro animal. It is much the same amongst us civilized brutes. Men fight and quarrel one way or the other, and the women flirt and dress. The occupation of the women is the more harmless. Perhaps we are getting a little better. Men begin to think there is more noble employment in the world than cutting one another's throats, and deifying the wholesale assassins who destroy them; women, too, seem disposed to prove that they have something else to attend to, besides setting off and conserving their beauty. We have with us a youth sent for sale to Tripoli by the Bashaw of Fezzan, who it seems must dabble in slave-dealing, notwithstanding his imprecations against the merchants of Ghadames for the same crime. He is from Mandara, and was kidnapped by the Tibboos. This is the captain of all the sham-fighters, and the leader and prompter of all other sports on the way. There is always one who assumes superiority over the rest, in every troop of human beings; so it was in the beginning, and so it will ever continue to be.

I see by my notes I have various commissions to execute—if—if—if I return to Mourzuk en route. First for the Sheikh of Bornou, I am to bring a small coining-machine to make a copper-currency, replacing the present inconvenient system of pieces of cotton called Ghubgha[118]. Next, I am to bring Congreve-rockets, by which the Sheikh may set on fire the straw-hut cities of his enemies; but I should think a good drill-serjeant would be better than rockets. Finally, some instructions, in the Arabic language, for preparing indigo, and bees'-wax, and tanning leather. This last memorandum of the commission is infinitely more grateful to one's feelings, as promoting the useful arts in Central Africa, than either establishing a base currency, or multiplying the weapons of destruction. For the Bashaw of Fezzan is to be brought a splendid gold watch. The Greek Doctor wants an Italian Medical Dictionary, and a small case of surgical instruments; and for Mr. Gagliuffi I am to bring everything which may be useful to him. The Consul very justly recommends, the teaching Negroes the useful arts as the only means of permanently extinguishing the traffic in slaves. He also recommends the introducing of Missionaries into the Pagan countries, Mandara and Begharmy, beyond and neighbouring to Bornou, as an important means of civilizing Africa. But, it is to be understood, that the Missionaries should go as merchants, and, like Paul, work with their own hands at mechanical trades. It must not be a wild-goose chase of empty declamation, but a thoroughly conscientious project, wrought out according to the circumstances of the country, with discretion and courage. In this way it would, with the blessing of Providence, succeed admirably. The Moravians alone have successfully applied themselves to this kind of Missionary labour.

Passed a well this morning, on our left, called Beer Tagheetah. There is water in many places where no attempt is made to cultivate the cultivable soil. I asked an Arab of Timhanah why more land was not cultivated? "We have no bullocks, no asses; we cannot draw up the water—we want money," was the reply. This sort of answer is applicable to almost every country in Europe. Our encampment is at the place called Ghurmeedah. Here are only two or three untenanted huts, where the date-watchers sleep or repose during the season. This small forest of palms belongs to Zeghen. Took a little cuscasou with some Arabs who have joined us, being hired by Essnousee to carry dates for the slaves. Giving an account of their country, they say, "Fezzan is a country of poor people; it always was so: we have only the date-palm. This is our riches. If the sea came up to Fezzan, then we would ship dates for Tripoli; but as it is, they are too heavy—they don't pay the expense of carrying to Tripoli. We have besides, a little corn, but not cattle enough to draw water to increase this cultivation. Many of the people live only on dates and hasheesh (herbs). We eat the ghoteb." In the abandoned huts I found three or four women just come from Zeghen. They were collecting and boiling the ghoteb, which they sell in their town; it eats very cooling and pleasant with dates. If I recollect, it is something like the barilla-plant. I tasted the herb, but could make nothing of it. Nevertheless, the inhabitants of Fezzan are apparently healthy and happy. Providence blesses this poor dish of herbs, and makes it palatable and nourishing.

14th.—Rose with the sun's rising, and started with the first scattering of the bright orient beams. Course over an undulating surface of mostly sandy soil, but firm to the camel's foot. In various places is scattered a great quantity of the common black volcanic shingle, and which, indeed, covers a fifth of The Sahara I have traversed. Essnousee tells me this stone contains iron, for so, reported our countrymen of the two former expeditions in Fezzan. The Turks of Mourzuk assert the same thing, though not very great authorities in geology. This shingle has certainly a most ferruginous appearance. About three hours after leaving our encampment we passed the town of Semnou on our right. Our people read on the camel's back. Essnousee pretends to devotional reading. I never attempted reading on the camel, in order to preserve my eyes, though by no means difficult. An European who has to traverse these Saharan solitudes might supply himself with a few entertaining books, in large type, and while away many lonely and tedious hours, when riding on the camel's back. Only one of the slaves is sick, to whom I give a ride every morning. The rest go pretty well—in fact, our short days' journeys, during these last several days, are a trifle to us all.

Arrived at Zeghen at 2 P.M. Don't feel very strong. Ought to eat more, but can't get meat. Had a good drink of camel's milk this morning. Tired of cuscasou, and now like bazeen better. Several of the people come to see me, apparently more hospitable than those of Sebhah. They are all very poor, scarcely existing, ground down to the dust of The Desert. Went into the town. People got talking of religion. The presence of a person of another faith always suggests the subject to these unsophisticated people. I declared to them, that as the Great God was "The Most Merciful," every good man of every nation, be he Mahometan, Christian, or Jew, might expect the Divine favour. This doctrine was too liberal for some, others approved. Moors, in all these discussions, speak a good deal about hell-fire. They think, at least, this will shake a Christian's courage. They are very sensible to corporal torments themselves, like all barbarians or semi-civilized people. But, poor idiots, they don't know that we denounce them as the future inhabitants of the same place,—"Companions of The Fire." A Marabout came and listened, who evidently was one of the fools so kindly and humanely taken care of by Barbary people. The idiot had ostrich feathers round his breast, and a circlet of large beads in his hands, which he kept telling with a vacant stare. He begged of me, but I gave him nothing, having nothing to give. Population of Zeghen, about a third or fourth-rate town of these oases, is estimated at 200 men, 300 women, and 700 children and slaves. There are always a few more women than men in these Saharan towns. This surplus of women is kept up by importing female slaves from Central Africa. There the men perish in wars, or otherwise are enslaved for the Western Coast, and a surplus of women is left for the North.

This evening arrived the courier from Mourzuk, who took charge of a small packet of French patent soup, which I left behind. Mr. Gagliuffi had had this soup three years, and it was still very good. It is preserved in thin pieces like dried glue. It requires only boiling with a little salt, and then is pretty good. In long Desert journeying it would be easy to take a supply of this sort of preserved soup, as well as potted meat. On the address of the packet was, "Signore Richardson—Mr. Gagliuffi—God bless him."

15th.—This morning, at starting, I was very much amused at seeing two young camels loaded for the first time with a few trifling things, to break them in. They are only one year old. The little reprobates cried and groaned, and grumbled most piteously; one would have thought they were about to be killed, with the knife at their throats. The Arabs, to prevent their crying, throw some sand into their open mouths. By this little bit of barbarity, the poor young things were obliged to cease crying to chew the unwelcome bolus of sand. When laden, they started off as mad, trying to throw off their load. Do they know, by their powerful and foreseeing instinct, that this was the beginning of their painful labours and journeyings? and do they thus resist the imposition of burthens with all their youthful ardour and strength? A young camel remains with its mother and sucks a whole year. It is five years before the camel attains maturity of growth and strength.

Our route is north, over what the French call la terre accidentée. It was the bonâ fide Sahara, and wore its rugged face of desolation. But, after continuing five hours, we encamped at the Omm-El-Abeed, or "Mother" or "Country of Slaves," so called probably because the slave-caravans stop here to take in a good supply of water for four days on the highway of Tripoli. Whatever its name, this is a fair spot, abounding with excellent water near the surface. There are two wells, and both full to overflowing. The water is slightly impregnated with iron. Herbage around is abundant, and wild palms give it the appearance of an oasis. Essnousee, who is a sagacious fellow, justly remarked to me:—"If this country were in the hands of Christians, they would make it a fruitful garden, palms would be planted, corn sown, and houses built." The Moorish merchants can appreciate the superior industry and intelligence of Europeans. Undoubtedly, the presence of abundant good water, and a soil composed of a mixture of sand and earth, (the essential ingredients for a fruitful oasis,) would, in other hands, soon render this spot a paradise in Desert. It rejoices my heart to contemplate the future—if perchance that future come—when this Saharan region shall fall into the hands of another Government, be invaded, circumscribed, and reduced on every side, and such a conquest over The Desert made by the hand of industry, as to render it a garden of the Hesperides, and to blossom as the rose. In another century, or a century after that, this may be the case. Even Moors, the worst people of the world in looking forward to improvements, have in many of these oases planted young palms, and already reaped the benefit in an increasing crop of dates, although, unfortunately, more from necessity than forethought have they been actuated. What may then be expected from men who adopt the principle of progress! Oftentimes I have connected, in imagination, the shores of the Mediterranean with the banks of the Niger, by a series of uninterrupted palmy oases, with jutting fountains, and silvery streams of living water, and cool shady resting-places for weary caravans. Hope is still my consolation in travelling through this thirsty dreary wilderness. Better to feed the mind with these expectations, even should they be illusory, than sighing and groaning over the desolations of Africa.

This evening took a little cuscasou with Essnousee. After supper the eternal subject of religion was brought forward by this slave-driver. He cannot comprehend my travelling, and thinks I must have some secret mission. He was more surprised when I told him I should visit the New World after exploring Africa, for this shifted his suspicions from Mahometan countries. Essnousee, like others of his countrymen, cannot comprehend notions of enterprise and discovery in travel. How should he? What country has a Moor? What purposes of renown and glory can fill him with a patriotic ambition? Nevertheless, a Moor has three passions, those of gain—sensuality—and religion, which latter sentiment often at, or even before, the close of life, absorbs the other two, yet itself degenerating into superstition and fanaticism. These passions make up the end and compass of the being of a Moor, the objects of all his pursuits through life. On the latter of these sentiments or passions, Haj Essnousee, a thoroughly bad man himself, took the liberty of addressing me these words, in reply to my demand of "What is good in this world?" "If you wish to do a good thing," said the slave-driver, "do this, abandon your country and your friends. Forget you were born a Christian. Go to Egypt—there turn Mussulman. Then go to Mecca. There read and study all the day, and all the days of your life. See and hear the time of prayers announced from El-Kaaba[119]. Pray at Fidger, Subah and Aser, Mugreb and Lailah[120]. Observe well the burying-place where the body of the Prophet is laid, and be assured that if you are buried there, you will rise up at the Resurrection to Paradise. This is the good work I counsel you to do, but you won't do it." I smiled at this fine speech, and asked the slave-merchant to give up his trade, go to Mecca, and carry out that which he so eloquently recommended me to do. This turning the thing on himself displeased him, and the zealous preacher dropped his sermon in a moment.

Fezzan, with its numerous and large oases, offers for investigation to the physiologist, the three distinct species or varieties of the human race which overspread all Central Africa, viz., The Arabs and Moors, the Touaricks, and the Negroes,—and these all mixed and blended together, of all shades of colour, stature, and configuration. The Arabs and Moors abound this side Mourzuk. Sebhah and Zeghen are all Arabs and Moors. The Touaricks are found in the Wady Ghurbee, and are occupied chiefly in a pastoral life, leading their flocks through open Desert. Some live in the villages of The Wady. But these Touaricks are not subjects of the chieftains of Ghat. The Negroes begin at Mourzuk, and extend south in all the districts of Fezzan, as far as the Tibboos. Ghatroun, I am informed, has an entire population of coloured people, under the protection of a Marabout.

16th.—Another day lost. We stop here to-day to take in water, (as if we did not arrive soon enough yesterday to take in water for a hundred times our number,) and to let the camels feed. Felt, however, excessively weak, and very nervous to-day. At one moment, I seemed as if I were placed in an exhausting-receiver, and was about to give up the ghost. It's perhaps as well for my health, we don't go on quicker. According to the report of the Fezzaneers, there is fever in every oasis during the summer, and considerable mortality. Eating dates continually in the summer must create a great deal of heat in the system, and thus it is not surprising that fever prevails.

Evening, just at sunset, the Mandara slave came near to my encampment and mumbled something to my Negro servant. Looking at him, I saw he asked Said to beg me to do something on his behalf. In a few minutes, a slave belonging to another master came up to him and began to console him, saying, "Go, go." They both then took up handfuls of sand and scattered it upon their foreheads and chins, as if performing some incantations to avert an impending evil. This done, they both burst into tears, and sobbed aloud. By this time, I learnt from Said that Haj Essnousee had sent for the Mandara slave to beat him. I then asked, "For what?" The slaves replied, "For nothing." This I could not believe. Looking towards the encampment of Essnousee, I saw the slave-driver greatly excited, and heard him call to two other slaves, "Fetch him, fetch him." These slaves, (I almost cursed them in my heart,) came running to my encampment like two bloodhounds, and seized the wretched slave, their brother in bondage, and dragged him off to the enraged slave-driver. The poor fellow, from fear and trembling, could not stand upon his legs, and was held up by his captors. The Mandara slave being brought to Essnousee, and the two captors having pinned him down, this ferocious Moor took him aside and flogged him with a huge slave-whip until The Desert was literally filled with his cries! continuing to flagilate his bare body until he (Essnousee) was himself exhausted by administering the brutal flogging. The Arabs of our caravan, who were near, got upon their legs, from sheer annoyance at the sound of the whip and the cries of the slave, but, like dastardly wretches, contented themselves with looking on, silent and motionless. I felt, at the time, extreme contempt for what are called "the brave and gallant sons of The Desert." I was not near enough, on my journey to Tripoli, to justify any effectual interference on my part. Afterwards I went up to Haj Essnousee and asked him, why he had flogged the slave? He answered still greatly excited, "He'll not eat; he's a devil; it is necessary there should be one devil amongst my slaves." His nephew observed, as a hopeful pupil of his merciless uncle, "He's a thief, he robs us." This is the only satisfaction I could get; but from the rest of the caravan I learnt that the poor Mandara slave was flogged for no other reason except to gratify the capricious cruelty of Essnousee. This Sockna Moor was born to be a slave-dealer and slave-driver, a cunning ferocity and genuine Moorish sensuality being impressed upon his Cain-like countenance. I was enabled to study his character on our way, but study was scarcely requisite to discover the mark of the first murderer stamped on his brow. When too indolent to beat his slaves he would throw stones at them; when flogging the female slaves, if he could not succeed in rousing their sensibilities as they dropped from exhaustion in The Desert, he would poke up their persons with a stick. This Saharan villain was thoroughly imbued with the principle of an English duke, "That he (Haj Essnousee) had a right to do what he liked with his own," and did not scruple to mutilate a slave to satisfy his demoniac caprice, in spite of its losing half of its price or value in the market. Poor miserables are those pro-slavery writers, who argue that a man will take care of his slaves because they are his own property! Why did not the imperial tyrants of Rome defend the liberties of their people, because they were their own people? Neither human nor divine law can permit any man, even a good man, to have absolute property in his fellows, much less a bad man or a tyrant. But Haj Essnousee is not altogether an unmixed monster; he has something of enterprise and an active intelligence about him, to redeem him from complete execration. Seeing me disconcerted about his whipping the slave, he observed,

"There are two fine wells here, have you written them? You must give a good account of everything to your Sultan."

I then returned to the other slave-masters, owners of seven slaves, and said, "Why do you let a poor wretch be flogged to death in this way and not interfere?"

They replied, "Oh, you yourself should interefere; we're frightened at Haj Essnousee."

I.—"You then wish me to interfere,—I, who am a Christian, and an Englishman, and we English have no slaves,—and you wish me to meddle with your business?"

Another Moor said, "Ah, Yâkob, we know if it had been a Christian flogging a Christian, you would have interfered. But we are an accursed race, our merchants fear not God. And when one does wrong, another will not speak to him, and tell him he does wrong to himself and God."

After this we had no more flogging to Sockna. I hinted to these people, something might be said by the English Consul to the Bashaw of Tripoli about this flogging work. The remark was probably reported to Essnousee. I made up my mind, if the poor fellow was flogged again, to get him to run away at Tripoli, or into a consulate, and then divulge the affair. It may be mentioned here, that two days before arriving at Sockna, I turned to look at one of the female slaves, who was last of all, and being driven along by the whip, with several others, and thought I saw symptoms of insanity marked in her face. "Why," I observed to the driver, "this woman is mad!" "Mad!" he replied; "No, she went blind yesterday." On examining her, I found she was both blind and mad from over-driving. What a happiness if the poor creature had died or been flogged to death! She would then have escaped two of the heaviest of human calamities, as well as the curse of slavery.

17th.—On leaving Omm-El-Abeed, after a couple of hours, we traversed some sand hillocks, all dismounting to lighten the camels. The sand deceived my vision frequently in walking. Looking at some heaps over which I was pacing, I imagined them at a considerable distance off, when, to my amazement, I found them under my feet in an instant. It might be partly owing to the dizziness of riding. The sand was a deep shining red. At another time a hillock of sand seemed projecting near my face, and putting out my hand to feel it, I found nothing but thin air. More sand encumbers this route than that between Ghadames and Ghat. After a couple of hours of sand we ascended an elevated rocky plateau, continuing our route north till night. This was a long, long day, full of weariness and misery. Nothing for the camels to eat, and we were obliged to give them dates. The poor slaves drooped and were dumb. The frown of God was stamped on this region! For—

"Here rocks alone and trackless sands are found, And faint and sickly winds for ever howl around."

18th.—Continued our course over the plateau. It was now become hard sun-baked earth, and bare of herbage. As upon the plain of the celebrated Tenezrouft, objects here become greatly magnified in the distance, exceeding the most powerful magnifying lens. In the simple and bold language of our camel-drivers, "A man becomes a camel, and a camel becomes a mountain." Some bones of a camel, at a distance of less than a quarter of a mile, looked like a living camel going along with several people, the white bones representing the burnouses of the men. A small white stone, not ten inches high, appeared to be several feet in height, at the distance of a quarter of an hour's ride. And so of the few other discernible objects on this wide expanse of optical delusion. Mirage was seen at times, but nothing pretty. We encamped late, midway through the vast plateau, when shadowy night began to establish her sable throne, in "rayless majesty," over this silent, sombre Desert. On such a horrid waste as this, when crime and murder shall have depopulated the world, the last man will breathe his last sigh! Another long and weary day was this. With difficulty could I descend from my camel, and when I did, I was unable to stand. My plan is, immediately on descending from the camel to take a table-spoonful of rum and swallow it neat. This restores me to a consciousness of the objects around me, and then I lie down an hour, whilst supper is preparing. An hour's rest generally enables me to get up and walk. If restored sufficiently, I go to chat half an hour with my companions of travel; if not, I never rise till the next morning. I found the rum of essential advantage in restoring me to consciousness. I am indebted to the Greek Doctor for it. One bottle lasted me from Mourzuk to four days within reaching Tripoli.

19th.—Continued the route of the plateau till the afternoon, when with a low range of mountains on our left, we entered a hilly undulating country, having stones, some good sized blocks, scattered thick over all the surface of the ground. In the small intervening valleys were a few acacias, and a little herbage for our camels. But behold a wonder! At noon, we passed through one of these small valleys, when to my thorough and complete amazement, we found a few men and a tent pitched. Doing what? Oh, wonder of wonders! These men were digging a well at the command of the Turks! Formerly the Turks in Barbary did nothing but fill up the wells, or let them be filled up. Another day has dawned over "the spirit of their dream." The Ottomans now begin to see that they must step forward in the march of improvement, or be blotted out of existence, as a nation of the earth. This is the most difficult part of the route in coming up from Tripoli to Mourzuk, and the object of digging the well is to reduce the distance where water may be taken in to two and a half or three days, instead of four or five, which is now the case. The new well is already dug very deep, and I am sorry this extraordinary enterprise of the Turks, that of digging a well in The Desert, has not yet been crowned with success. Water would be found at last, but I have my misgivings about their perseverance. The French scientific officers, who have examined the Saharan districts of Algeria, are of opinion, that Artesian wells might be bored through every part of The Desert, and all these vast solitudes be linked together with chains of wells. Nothing is too great for the enterprising genius of man!

We encamped late in one of these valleys. The male slaves went to fetch wood. They were benighted, and could not return, or find their way back. A horse-pistol was fired three times, and these reports brought them into the encampment. Our Moors recommend me, when at any time benighted in The Desert, never to move, but wait for some sign or signal, or report of firearms, or until a person be sent in pursuit of me. This the slaves did, and were enabled to return. Had they wandered about, they would probably have got a long way out of the track, or from the encampment, and not heard the report of the pistol. To show the improvidence of our Moors, we had only just powder enough for these three discharges.

20th.—Continued through the undulating country until we got fairly amidst massy mountainous groups of considerable altitude. These mountains are covered with small blocks of black (iron) stone, and ferruginous shingle. These immense groups are called Gibel Asoud, "Black Mountain." I went, on foot, with Essnousee and his slaves, "the short-cut," or mountain foot-path of Nifdah, leaving the camels to go round by the other, or camel route, of En-Nishka. I found, however, this "short-cut" a very long one, and dreadfully fatiguing. I recommend all travellers never to believe in the short-cuts of the Arabs, for they are sure to be deceived. These people have no ideas of distance or time. Only conceive a weak and exhausted traveller, like myself, climbing up and down groups of mountains for two weary hours. At length we descended into the valley where is the well of Ghotfa. We only remained an hour to rest, and drank a little water, not encamping at the well. We proceeded to meet the camels by the camel route. On overtaking them, we encamped at night-fall. This was another long and weary day, and made our fourth from Omm-El-Abeed. Our slaves were exhausted to the uttermost; their song, with which they were wont to cheer themselves, was never heard: their plaintive choruses never broke over the silence of Desert! It was to-day, whilst threading the precipitous mountain-path, I observed the unhappy negress, who went blind and mad by overdriving. Our route to-day is graphically described by Denham, and the passage being short, I shall copy it. "We had now to pass the Gibel Asoud, or Black Mountain. The northernmost part of this basaltic chain commences on leaving Sockna. We halted at Melaghi (or place of meeting); immediately at the foot of the mountain is the well of Agutifa (Ghotfa,) and from hence, probably, the most imposing view of these heights will be seen. To the south, the mountain-path of Nifdah presents its black overhanging peaks, the deep chasm round which the path winds, bearing a most cavern-like appearance. A little to the west, the camel-path, called En-Nishka, appears scarcely less difficult and precipitous, the more southern crags close the landscape, while the foreground is occupied by the dingy and barren Wady of Agutifa, with the well immediately overhung by red ridges of limestone and clay, the whole presenting a picture of barrenness not to be perfectly described either by poet or painter." By this craggy gorge the plateau above-mentioned is entered, and it is frequently by such gorges, which seem to be the buttresses of the plateaus, that the elevated Saharan plains are approached.

About noon we met a reinforcement of Arab cavalry on the way to Mourzuk, to intercept the son of Abd-El-Geleel, in the event of his returning during the spring to Egypt or the Syrtis. I found the reputed six reduced to two hundred men, and most triste cavaliers, mounted on still more miserable horses. The stories which we have read of the fondness of the Arab for his horse were sadly belied by the fact of the condition of this troop. Indeed, an Arab treats his horse much in the same way as his wife—most miserably bad. This triste troop, worthy the command of the Knight of La Mancha, was a faithful picture of the wretched condition of the province of Tripoli. On passing me, some saluted, and others stared. Said met a former fellow-slave of the island of Jerbah going under the protection of this escort. The freed slave gave a confused account of the last act of abolition of the Bey of Tunis. He was on his way to Begharmy, his native country. I observed a Turkish officer, having a sort of sedan-chair, swinging on the back of a camel, a good thing for an European female travelling in these countries, and not a bad thing for a worn-down emaciated tourist like myself. I envied him this Desert luxury.

21st.—Started with the first solar rays, and as we journeyed on, the valley of Ghotfa widened, till we found ourselves traversing an immense plain, at the extreme north of which, and on the west, we saw the palms of Sockna. We had seen them yesterday indistinctly from the peaks of Gibel Asoud. We continued our route for four hours, when we arrived at Sockna. There is still a goodly number of palms, notwithstanding the thousands destroyed by Abd-El-Geleel when besieging this place. The trunks of the destroyed palms still remain, and look like a leafless forest in winter, or as if blasted with lightning. But these Arabs, either in building up or in throwing down, never do their work effectually. Tired of their work of destruction, they thus, happily, left the inhabitants a considerable number of palms, affording a good stock of dates. We were met near the gates of the city by the friends and relatives of our people. Some of them gave me a salute, but I am now so half-Moorishly dressed, or Turk-like, that I am not readily distinguished as a Christian. When within the walls, the heat and the refraction of the sun's rays from the stone walls were so intense, that I really thought my face would have been burnt up. With a little patience we were domiciled in the dark room of an empty house, where I went to bed at 3 P.M., and did not get up till the evening of the next day. During these hot sultry glaring days in Desert, how grateful is darkness,—how much better than light. On arriving at a station, I find it the best thing possible to lie down an hour or two, and, if in a town, where we are to remain a few days, to go to bed at once. This is the only way to recover effectually, and far better than food or stimulants. Since leaving Tripoli I have not performed a more arduous journey than these last five days. Our days' journeys were at least fourteen or fifteen hours long. In summer it requires seven days, or five short days and five long nights. On the road, there were no animals or living creatures, except a few lizards, starting from under the camel's feet, as if to look who we were, and ask why we had come to disturb their solitary basking in the sun; and a few swallows, which seemed to follow us to the well, or to the shores of the Mediterranean, whence they will now skim their airy way to the more temperate clime of Europe. I think, also, we saw two birds not unlike snipes. But we shall soon get within the region of birds and beasts.

FOOTNOTES:

[118] A ghubgha is a measure of six feet long, and measures pieces of cotton six feet long (and three inches broad), from which circumstance the currency is thus named. Four ghubghas form a rottol or pound, and thirty rottols are of the value of a Spanish dollar. This was the exchange in 1845.

[119] The Sanctum Sanctorum of the Temple of Mecca.

[120] The names of the five times of the day when Mussulmans pray.



CHAPTER XXIX.

RESIDENCE IN SOCKNA.

Visit to the Turkish Kaed of Sockna.—The Concubine of His Excellency.—Convoy of Provisions for the Troops of Mourzuk.—The number of Palms destroyed at Sockna by Abd-El-Geleel.—Population of Sockna, and position of the Oasis.—Visit to the Sockna Maraboutess.—The Lady honoured with "Stigmata," or "Holy Marks."—Propriety or impropriety of assuming the Moorish Character and the Mahometan Religion whilst Travelling in Sahara.—Gardens of the Environs.—Find several old Charms in my Lodgings.—Commerce and Merchants of Sockna.—Second Visit to the Maraboutess; her Character and Occupation—Visit the Kaed; he compliments Christians.—Panoramic view from the Castle of Sockna.—Description of the Castle.—Third Visit to the Maraboutess.—Few Children in Sahara.—The little Turk or Kaed suffering under the power of Epsom, and very unwell.—Arrival of another Convoy.—Rain in North Africa.—Parallel Ideas between The East and Africa.

22nd.—GOT up to write a little of my journal; found myself greatly recovered. Essnousee called, and we went to see the Turkish Governor in the evening. The Governor is called Kaed, Bey, and generally Mudeer Suleiman, by the people. We found his Excellency in the midst of his business, squatting tailor-like upon a raised bench of mud and lime, covered with a carpet. The Mudeer seemed happy enough, his secretary sitting below at his feet. He was very glad to see me, "For people," he observed, "don't see Christians every day in this horrid country." The Mudeer made me mount his throne by his side, giving me his superfine cushion to repose on, talking all the time; "Foolish men, you Christians, to come to these horrible countries." From this elevated position I was enabled to survey his Excellency's receiving apartment, with the adjoining one. It was a rich and varied scene; only Dickens could do justice to any description of these state-rooms of the Castle of Sockna. We had first the Mudeer, a little dirty mean-looking Turk, most shabbily attired, with some fifty or sixty winters on his Ottoman brow, but with a sufficiently good-natured face. The Mudeer has been only two months in Sockna. He was sent from Mourzuk, and enjoys the confidence of Hasan Belazee. Before him there was another Turkish Kaed of Sockna. The continual jealousies and rivalries in these towns prevent the Pacha from appointing them one of their native Sheikhs. The Mudeer has been four years in Barbary, but, like all the Turks, speaks Arabic very badly, with a most detestable accent. The apartment of the Kaed is a portion of the Castle, the passages to which are a mass of ruins, and you are afraid of the walls or ceilings of dilapidated rooms tumbling on your head. Sockna, like Mourzuk, has its Castle, separated from the town. The Mudeer's room is a wretched dirty barn, with a large mud fire-place in the centre. Around it are now seated a number of Moors, talking violently and quarrelling. The Kaed cannot understand them, and calls out, "What is it? what is it?" "Oh, nothing," they scream out in turn, "we're only talking amongst ourselves." The Turk turns to me:—"Christian, I am a Kaed of beasts, not men, Drink your coffee now." There is always a great mixture of freedom and awe, as it may happen, in the intercourse between the Turks and Moors. But the prime feature of the scene now under consideration, is the Sockna doxy, whom the little dirty Turk has closeted in an adjoining room. At first she peeps out, but seeing only a Christian has come in, she becomes more familiar, and at last sallies out boldly, and begins romping with the Kaed's Negro lad. This is a great lout of a fellow, who can't keep from grinning. The Nigger lout is dressed in the clothes of the new Turkish troops, and, as might be expected, there is a rent behind, from which issues his dirty linen, in all its nasty splendour. This the doxy now seizes hold of, to the infinite amusement of his Excellency the Governor, his Secretary, and various courtiers, as likewise myself. The lady herself is not quite a Desert maiden, skipping like a young roe over the mountains, in untutored innocence or coyish bashfulness. She is young, it is true, but full-blown and bloated, very big about, and excessively dirty and nasty. The favourite of the Mudeer is besides almost as black as a Negress, with a pock-marked face. After dodging about with the Negro clown some ten minutes, her eye catches the shape of a huge ill-looking Turkish fellow, walking heavily into our apartment, or hall of audience, and the Moorish damsel immediately retires to her private boudoir.

I was not aware of the presence in Sockna of another Turk. He is in charge of a convoy of provisions for the troops of Mourzuk, consisting of eighty camels laden with oil, and rice, and mutton fat, boiled down. The convoy has been detained ten days for want of camels. The officer had been on as far as Ghotfa Wady, and returned, his miserable camels dropping and dying. These provisions are conveyed at the expense of the principal towns through which the convoy passes. The discussion going on to-day between the Kaed and the Sockna people, was about obtaining the requisite number of camels. The Kaed I now heard exclaim, "By G—d, after to-morrow the camels must go!" The people, "Impossible! they will die, they will die." I could obtain no news from the Turk escorting the convoy. He was an ignorant beast. But, curious enough, the fellow was dressed as much like an European as he could well be so travelling, with neckcloth, jacket, trousers strapped over black shoes, and a large pair of leather gloves, which he told me he found very useful in keeping the sun from burning his hands.

During my interview, the circumstance of Abd-El-Geleel cutting down the palms of the suburbs because the Sockna people would not surrender to his summons, or acknowledge his authority, was mentioned. The number cut down, by the besieging Sheikh, from 20,000 was now raised to 120,000. Of course, this is exaggeration. Unfortunately, however, the Sheikh destroyed nearly all the best palms, those bearing most delicious fruit, and which palms have rendered Sockna dates so celebrated, whilst he left all the worst to spite the people. It will require seven years merely to replace them as fruit-bearing palms, and thirty or fifty years to mature palms yielding fruit of the quantity and quality of those destroyed. This it is which fills all Sockna people with a thirst of vengeance to extirpate root and branch the family of Abd-El-Geleel. The people themselves have offered Government to defray the expense of an expedition to Bornou, to cut off his son and all the Oulad Suleiman. Essnousee, a good patriot, swears he will not rest until he has had vengeance upon the Oulad Suleiman; yet he is afraid to go to Bornou again whilst they are there. He says:—"We (Sockna people) muster 2,000 men, all fighting men, not women or chickens, like the people of Ghadames. We fight like the French. Our country is like France. The Bashaw sends no troops to our assistance. He knows we can defend ourselves." It is a fact they have no troops here, although Sockna is the most important town of these upper provinces. Since the conquest of Algiers by the French, the Moors think France the greatest military nation upon the face of the earth. If we reckon the adult males of Sockna at the half of Essnousee's estimate, the general population will be something like this amount:—

Men 1,000 souls Women 1,500 " Children and slaves 3,000 " ——- Total 5,500 "

Sockna is often spoken of as distinct from the districts of Fezzan, and so it really is; but others include both it and Bonjem within the circle of these clusters of oases, forming one province. The Turkish Kaed is more or less dependant on the Bashaw of Mourzuk. His salary is not very extravagant, twenty-five dollars per mensem. His Excellency may make a little besides on his own account, for this is hardly enough to keep him. Sockna is placed in 29° 5 36 north latitude, and has always been an emporium of trade on the ancient line of communication between Northern and Central Africa. In many respects Sockna is like Ghadames. The principal inhabitants are a few rich merchants; provisions are scarce, everything being imported, as the gardens afford but a scanty supply of edible products, and all things are extremely dear. Leo mentions that, in his times, both Ghadames and Fezzan were dear places, and food scarce.

23rd.—Much better to-day in health, and rose early. Wrote several letters, which were not sent on, curiosities in their way, and scarcely now legible. Afternoon sent a letter by the Shantah (courier) to Mr. Gagliuffi. It will reach Mourzuk in eight days. A letter is also eight days getting to Tripoli, in the opposite direction. This evening all the town was occupied in buying a few sheep. What people for business are these Moors! The sheep were brought out, one by one, and bid for, as at an auction. They were cheap, from two and a half dollars to three each.

Called upon some Sockna ladies, whose acquaintance I made through the nephew of Essnousee. They were his relations, and received us very kindly, en famille. These ladies were occupied with worsted embroidery, at which they earn a few paras. One is a Maraboutah, or Maraboutess. She reads and writes a little, and this, with a mind prone to religious ideas, constitutes her a saint. Few are the Moorish or Arab female saints, for woman is hardly dealt with by the Mahometan faith. There is a celebrated tutelary goddess, or Maraboutah, near the city of Tunis, who is invoked by all the women of the country, and a pilgrimage is made to her shrine every morning. The remarkable circumstance about this Sockna Maraboutess is, that she is very weak about the loins and cannot walk upright, being frequently carried about. She says, and the people confirm her testimony, she has "holy marks" upon her, imprinted by some supernatural being; I think the angel Gabriel was mentioned. This reminds me of the "Stigmata" of Saint Francis of Assisi, for doubting which "canonical fact," Pope Ugolino was very near anathematizing the Bishop of Olmutz. I therefore shall not doubt this prodigy, equally well authenticated, lest I incur the excommunication of the good people of Sockna. I had not the pleasure of seeing the "holy marks" of the Maraboutess, they being imprinted on an unobserved portion of her body, but I cannot question their existence. It is wonderful (a far greater prodigy!) what are the analogies of religion and superstition. How like the feeling and the sentiment! and in this case the very corporal marks of the body! I asked the Maraboutess if she would prefer the use of her limbs to these "holy marks." She answered very quietly and properly, "As God wills, so I will." The Sockna saint then put to me this question, "If the English knew and worshipped God?" How many times has this question been asked! And yet we, in the pride of our conceit, imagine that we monopolize all religion, as well as all virtue and science, presuming all the world knows it, and recognizes our superiority. My Maraboutess was pleased to hear that the English knew God.

24th.—Copied a letter or two. Since my return, looking over the published journal of the Bornou expedition, I find this paragraph under the rubric of Sockna. "And in this way we entered the town: the words Inglesi! Inglesi! were repeated by a hundred voices from the crowd. This, to us, was highly satisfactory, as we were the first English travellers in Africa who had resisted the persuasion that a disguise was necessary, and who had determined to travel in our real character as Britons and Christians[121]," &c. "In trying to make ourselves appear as Mussulmans, we should have been set down as real impostors." This is a most extraordinary passage. The reader will hardly believe, or really cannot believe after this, that these very parties themselves were circumcised and attended the mosques. But such was the case; I had it from unquestionable authority. This is altogether too bad. A little decorating of an incident, or a conversation, I imagine, is allowed to the traveller, but this circumstance can hardly be passed by without animadversion. However, when this was written, the most conscientious man of the party (Oudney) was dead. Clapperton did not write this portion of the journal: for its composition Denham alone seems to be responsible. I shall add no more, thanking God, that, with all my follies, I did not commit such a folly, as first to ape the Mussulman, and then repudiate it in print before the world.

25th.—Took a walk and went to see the Kaed. His Excellency was sitting outside, washed and clean shaved, for once whilst I saw him, with a thin white burnouse thrown over his shoulders. It was a saint's day with him. His Excellency presented to me a cup of coffee without sugar, but, Turk-like, when indulging in their dreamy taciturnity, did not open his lips. However I had nothing to say to him, nor he to me. Afterwards I strolled through the suburbs to botanize. Visited the nearest garden, and found the slaves occupied in irrigating it. An old Moor gave me a little horticultural information. It requires twelve years for growing a good fruit-bearing palm; but, he admitted, a palm might bear fruit within seven or eight years. Observed a male palm. Instead of white flowers which the female palm has at this season, the male has enormously long broad hard pods, but also contains flowers. When the flowers are fit for germination the pods will burst. The flowers are then thrown over the female palm to produce impregnation. The madder-root is here cultivated; it is watered every third day. The leaves are cropped often, but the root requires three years to come to perfection. Wheat and barley are watered in Sockna every other day. Observed the tree called gharod, or gharoth, or gurd; it bears a seed-pod which is used in tanning leather, from its great astringency. In all the Sockna gardens this tree abounds. It is a species of mimosa, with a yellow flower, and small delicate leaves like the acacia. It is a pretty tree, high, and spreading, perhaps twenty feet in height. The seed-pod is sold one quarter dollar the Fezzan kael, or measure, half a peck or so. The gurd is also employed medicinally. I was glad to see several young palms recently planted. I love progress; everything in the shape and style of progress delights me. Would to God the entire Desert was covered with palms. But man would be just as corrupt and unthankful! Being shut up in a dark room three or four days, I felt the sun disagreeable, paining my eyes. In returning, I stopped at a school and wrote for the boys,



which delighted them beyond measure.

A man, ran away to-day with his three camels, not liking Government work, which is usually performed by Moors and Arabs for the Turks at a price less than nothing. Some of the Kaed's officers went in pursuit of him. Evening, called on the Kaed, and found his flaming concubine extended at her full length upon his elevated seat of authority. His Excellency himself, meanwhile, had stepped out of the Castle to look after the camels. The Bashaw of Mourzuk has sent him a wigging letter for the delay in sending up the convoy of provisions. Picked up several old charms in my room to-day. They had been placed over the threshold of the door to keep out the Evil One. Sometimes they are tied round the necks of camels, and even placed on trees, especially at the time when bearing fruit, for the purpose of preserving the camel from mange, or the tree from blight. These talismans usually have a diagram of this and other shapes, with certain Arabic signs, letters, words, and sentences, written within and without.



It will be seen that some of the signs are Greek letters. I brought with me three of these charms from The Desert; one to obtain me a good reception from the English Sultan on my return; another to conduct me safely to Timbuctoo, should I be disposed to attempt the journey; and the third to procure for me a pretty wife. My charms have not yet compassed these various interesting objects, but they infallibly will do so. The taleb who wrote them gets his living by writing charms, and is very successful in his craft. His paper squibs rarely miss fire, and when they do it is not the fault of the charms but that of the person who wears them. It is necessary to kiss them frequently and fervently, and repeat over them the name of God[122].

26th.—We were to have started to-day, but, as usual, delay. Time is not the estate of these people; rather it is their lavish, valueless waste. Called early on his Excellency. Coffee without sugar. His Excellency very merry, because he had sent off the oil, grease, and rice caravan. What a pother it was—it was like the starting of an expedition to conquer all Central Africa! His Excellency's concubine still occupies the seat of honour, where she frequently goes to sleep. The courtiers of his Excellency wink at this little peccadillo. Essnousee remarked to me it was all right; "The Mudeer must have some sort of a wife." Had some conversation with an intelligent Moor on the trade of Sockna. It appears the merchants are in the same predicament as those of Ghadames. They are all without capital, and are virtually commission-agents of the Jewish and Christian merchants in Tripoli. They receive their goods on giving bills for six, nine, and twelve months. These goods they carry to Mourzuk and Ghat, exchanging them for slaves and other produce of the interior. Afterwards they return to Tripoli, sell their slaves and goods, pay off their old debts, and contract new engagements. Meanwhile they have scarcely a para to call their own. Therefore European merchants, aided by native Jews, are the bonâ fide supporters of the traffic of slaves in Sahara.

Visited my dearest lady-saint, or Maraboutess, this evening.

The Saint.—"In a short time I am going to Beit Allah ('house of God,' or Mecca)."

"Indeed!" I replied.

"Yes, there I shall repose under the shadow of the Holy Place, resting my poor broken limbs and spending my days in fervent prayer, preparing myself for heaven:" continued the pious lady.

The Traveller.—"What shall you do in Paradise?"

The Lady.—"I shall eat and drink well, and be dressed in silk."

The Traveller.—"Shall you have a husband?"

The Lady.—"Yes."

The Traveller.—"Shall you bear children!"

The Lady.—"No."

The Traveller.—"Where is Paradise?"

The Lady.—"God knows, you don't know[123]."

This good amiable lady is somewhat spirituelle for a Mooress, and makes lively and apposite remarks on other things, as well as religion. The Maraboutess may be twenty-five or thirty years of age, not good-looking, neither disagreeable. A dark complexion, a prominent aquiline nose, a fine gazelle-like eye, and hard-looking features are overshadowed with a triste and melancholy expression, from the circumstance of her being continually an invalid. I saw the poor thing was so weak that she could not stand upright. The saint said, with a heavy sigh, as she attempted to move about, "If I were to go to Tripoli, would you give me a ride on your camel?" I answered, "Every morning a couple of hours," during which time I always walk. She then complained of her poverty. She did not know how she should get money enough to go on her pilgrimage to Mecca. If God had given her the strength of others, she would have walked bare-foot over The Desert. I consoled her by saying, that, being a saint, all the pious Moslems would relieve her. She would get a ride from one and another, and God would soon help her over the dreary Desert. The Maraboutess was busy embroidering in coloured worsted, chiefly the bodies of frocks, which are worn by brides on their marriage-days, as well as by lady Mooresses on other festivals. In ten days she earns two shillings, the price of one embroidered frock. She has always more than she can do, for the women of Sockna consider garments made by her, "holy robes," and keep them all their life-time. For the rest, she, poor thing, lives on alms. She asked, of course, many questions about women in Christian lands, and was very much surprised to hear that the supreme ruler of England was a woman. The Maraboutess observed, however, in her character as such, "What a pity she (the Queen of England) was not the daughter of Mahomet, like Fatima!" The saintess then asked if Her Majesty had any children, and was glad to hear she had so many. Three or four children is a good number for women in these oases. She was puzzled to know why I was not married. I told her I could not carry about a wife in Sahara. Another woman, listening, observed, "Why, you foolish one, leave her at home till you return." These ladies then spoke of religious rites, and asked me if a Christian, when he was buried, was placed on his knees. This notion they have got from our habits of prayer. Moslems never kneel, properly speaking, at prayer. Their attitudes at prayer are in style and essence, prostration. The ladies, growing bolder, began to speak of the "Bad Place," the ultima thule of Moorish discussion with Christians, imitating the fire of perdition with their hands and mouth, wafting the air with those, and blowing and puffing with this, and then asked me how I should like "The Fire" (). But I returned, "Christians say all Mohammedans will go into that fire." This greatly shocked them, and they asked if I thought so likewise. I replied, "All who fear God, and are good to their neighbour, may expect to see Paradise, if there be one." "Ah, that's good!" these proselyting ladies exclaimed. The Maraboutess was, however, more thoughtful. "Do you doubt there is a Paradise?" she asked, looking me full in the face.

I.—"There must be such a place, at least let us hope so; for this is a bad world, and everybody in it is miserable—Sultans and Dervishes."

"God is great!" exclaimed the Maraboutah. She then begged for medicine to cure her, for although she had stigmata like St. Francis, she would rather be cured of them. I recommended her the baths in Tripoli, and to put herself under the treatment of the English doctor. "Oh," she added, "send me some medicine, and I'll give you some milk." Then the poor thing, groaning with an attack of pain, continued, "Do, make haste." I could do nothing for the poor sufferer. On returning to my house, I sent her some cream-of-tartar, and received from her some milk immediately, showing her high sense of gratitude.

27th.—Visited the little dirty Kaed. He gave me dates' syrup to drink. It was more delicious than honey This syrup is made by pouring fresh water on fresh dates, and covering up the bowl in which they are placed, allowing it to stand a night. Only one of the species of the Sockna dates, but that of the most exquisite quality, will produce this Saharan ambrosia.

Generally, if dates are steeped in water, they will not produce syrup, and only get a little soft. People never wash dates. They say it deprives them of their fine fresh and peculiar date-flavour. When the Mudeer handed me the bowl to drink the syrup, he observed to the Moors and his precious doxy, sitting wantonly by his side, "The Christians are fine people. If in Sockna you give them a cup of coffee, or a few dates, and see them afterwards in Tripoli they will make you many compliments, and be very kind to you." This remark was made spontaneously, having no selfish end. The old Turk was too much of a gentleman in his way to allow such a sordid calculation to enter his mind at the time. I may mention here, a woman observed when I visited the Maraboutess, (addressing me), "You must send the medicine, for a Christian mou yakidtheb (never lies)." It is a pity that these people, who have discernment enough to see at times the moral superiority of Christians, should not look a little below the surface and inquire into its cause. Not, however, that all Europeans, (or myself,) deserve these high compliments of gratitude and love of truth, although, compared to Moors and Arabs, we are certainly far their superiors in morals. The little dirty Turk had as usual his fair concubine installed on the seat of honour. Sockna people say, "She has no husband," and others, "She is the Kaed's wife," to make the best of a bad appearance.

28th.—Shut up writing during the morning, but in the evening paid a visit to the little nasty dirty Turk, and found the little nasty dirty fellow very civil. His Excellency complained of being very sick. I returned immediately to fetch him some medicine. Afterwards we mounted together to the top of the Castle. From this eminence, we had a splendid view of the environs, and the various little oases of Sockna and its neighbouring desert. The distant mountains form an unbroken circular line on the pale margin of the sky, except on the east, where it is indented a little, but of several heights and colours, giving a fine and more varied effect to The Desert scene. Within this circle, at the base of the various groups, are black-green palms, scattered in little forests, casting shades on the now white, now light red, and now purple mountain sides, as if to set off the perspective of The Desert picture. Here and there are garden-huts or lodges in the wilderness, so many black spots within little squares of pale-green patches of corn cultivation. There is a string of moving dots. What is that? A caravan winding along its weary way. Not a bird is seen to wing the ambient air. The atmosphere generally is a pale unpolished yellow, inclining in some cloudy flakes to red. The Saharan sun now fast descends, with a feeble heat and exhausted lustre, showing the near approach of the dull and drowsy step of shadowy night. There is something about Saharan views which is peculiar to them and to Africa; every object is so smoothed down and smoothed over, that the scenery of Desert looks at a distance more like paint and picture-work, than the stern realities of the Wasteful Sahara. And yet these smoothed-down picture-objects are so well defined and sharply prominent—all the lines traced in the most absolute manner—no blending of shapes or even colours. Mist and misty objects are not frequent in the African Desert.

The Castle of Sockna would be considered by us a ruined building, and condemned as unsafe to be inhabited, but here it is always "The Castle." It does not contain a single good room; all is tumbling to pieces, and if you don't take care, you will fall through some of the floors, gaping open with large holes at your feet to let you in. Only one miserable piece of cannon was mounted, and two other pieces of ordnance were lying "below stairs," corroding most delightfully in rust. But the Turks never pretend that this place can make any serious defence against an enemy. Were indeed a good piece of ordnance fired from the top of The Castle, the concussion would knock down all the part of the building where it was placed. As it is, a portion of the outer walls has fallen down, and the rubbish is scattered up to the doors of the neighbouring shops. No effort is made to clear away this rubbish. "Why should it not remain where God has allowed it to fall?" says the fate-believing Moslemite. The owners of the shops creep to their magazines of merchandize as they best may. I remarked to the little dirty Turk, who sat with a dreamy stare looking over The Desert, smoking very unpolitely with his back to the sun, "This country without question was formerly in a much better state, and The Castle in good repair." His Excellency shook his head negatively. The Turks detest this country, hating its inhabitants with the most cordial hatred. Yet the lust of rule, (the object of a fatal ambition in all Moslemite countries,) and the right and power of bastinading a man when they please, reconciles them to The Desert, and to its weary, dreary, blank mode of existence. For what toys do men sacrifice the best days of their life, and the most noble faculties of their being!

Glad to get away from the dirty old Turk. Called later to see my dearest Maraboutess, with whom I was almost inclined to fall in love. It is a positive relief to find something, and somebody amiable in this Desert of human affections. The saint had many visitors, and is evidently held in high respect by the inhabitants. Her female associates sitting by her, asked me, what has been so often asked before, if the Christian women brought three or four children at a birth. From some cause or other, polygamy, obesity in the women, or the abuse of the marriage-bed, Saharan females have very few children. There were five elderly men in our caravan; all were married, of course, for every man marries amongst Mahometans. These old gentlemen had not more than two children each, and one of them none. I set the Sockna ladies right, telling them, some of our women had twins, and now and then three, but that one was the rule. Every thing about us Christians is exaggerated. The people of these towns think us a distinct race from themselves. Such is the effect of religion when misapplied; it estranges men from one another instead of drawing them together with the cords of brotherly affection. An Arab present with us, changing the subject, asked why I did not go to Bornou, for all the Oulad Suleiman (Arabs of the Syrtis) up at Bornou were friends of the English, and one and the same with them? He continued, "But let them come here to cut down again our palms, and we will not leave one of them alive." I gave the poor Maraboutess a few paras, received her blessing, and bade her an affectionate adieu. Happy would be many, if with such bodily afflictions they could amuse themselves with such blissful visions!

His Excellency presented me with half a pound of coffee, and told me to beware of the Sockna people, who would rob me of it if they could.

29th.—Called early to visit the "Grand Turk" of the Castle, and administered to his Excellency a full dose of genuine Epsom. In turn, he gave me a basin of coffee with milk,—quite a novelty in The Desert,—which I thought a splendid exchange. I had a good deal to do to get him to swallow the Epsom. On calling to see him in the afternoon, I found his Excellency racing about like a real jockey of Epsom, running out at times very abruptly, to the great amusement of his Sultana, who admired the effects of the Epsom. Called again in the evening to see my patient, and found his Excellency suffering from what he called dysentery, and administered a couple of small opium pills. The Turk observed, with something of a grin, that Christian doctors knew more of the inside than the outside of a man.

30th.—Another Turk arrived this morning with another convoy of provisions from Tripoli. He is twenty days from that city. He complains of the camels. Certainly I never saw worse camels than these of the Tripoline Arabs. The Turk brings good news. Rain has fallen copiously in The Mountains. It is the "latter rain" in the Scriptural phrase, . The "early rain," , falls in North Africa about September and October. The "latter rain" continues to April, and sometimes falls in May. In December and January there is often dry weather, and the finest season in the year for Europeans. Want of rain in Fezzan and Sockna is compensated for by the abundance of springs. These rains in The Mountains will establish the rule of the Turks. It is only a question of provisions. The want of rain for several years has brought Tripoli to the verge of ruin, and the Sultan is tired of supporting this Regency. If a few good harvests come, Tripoli will support itself. Wrote to Mr. Gagliuffi by this caravan, to tell him where I was on the 30th of March! He expects me by this time to be at Tripoli. We are to leave this evening.

Amused myself again by noticing several parallel ideas between The East and Africa, as found in our Scriptures.

In these countries there is always some one great river; for this reason, Moors will always have the Nile and the Niger to be "one great river." Mr. Cooley, in his "Negroland of the Arabs," proposes, for the various names given by ancient and modern geographers to the Niger, the simple epithet of "The Great River." In The East, we have, (Rev. xvi. 12), "The Great River Euphrates." It is not to be supposed the prophets and evangelists were instructed in geography beyond their age. The vial of wrath is not poured upon Ganges, or Mississippi, or Amazon, but on Euphrates, the great river of that age and time, although not of our age and times.

(Rev. xxi. 15), "a golden reed." The term , the root of which are the three consonants , is the same as , "a reed" first, and afterwards, "a pen made of a reed." It is difficult sometimes to get reeds in The Desert, and they are carried about from oasis to oasis. On the salt plains of Emjessem, near Ghadames, there is a fine lagoon of reeds, of which pens are made. It is probable the angel wrote the measurement of the "Holy Jerusalem" with a reed pen, and not measured it with a reed, as represented in our version.

(Rev. xii. 6), "and the woman fled to the Wilderness." The Wilderness, or Desert, in ancient times, as now, in this part of the world, was always a place of refuge; but, as the world becomes civilized, the Wilderness will offer no resource to the fugitive, and the back-woods of the new colonies will no longer shelter the runaway, or outlaw of society, or the innocent patriot fleeing from the pursuit of his country's tyrants. Gibbon gives an affecting description of the fugitive Roman, who found Rome's omnipresent tyrant in every clime whither he fled, on every soil paced by his trembling foot. Before this time arrives, let us hope liberty will have settled down, with its outspread eagle wings sheltering every country of the habitable globe.

, , . (James iv. 15.) Mahomet and his disciples have made enough of this divine injunction, which, indeed, ought to be more practised by Christians. By the Moslems, however, it is carried to a superstitious excess, and the En shallah— —"Deo Volente," is continually in their mouths. They cannot even say, "Yes," to anything, although la, la, "no, no," is heard frequently enough. The aywah, , "yes," means rather "well done," than "yes." But it is a pity they have not adopted, with the same superstitious strictness, the , "swear not," of the same writer; for no people in the world swear so much, and by such sacred names, as the Arabs and Moors.

, ' , . (1 John iv. 18.) "There is no fear in love, but perfect love casteth out fear; because fear hath torment." I have never yet heard the Arabs or Moors speak of "loving God." They say either, "He knows God," or, "He fears God." Nevertheless, such phrases agree with our expression of religious sentiment. Besides knowing and fearing God, our religion requires that we love God. This the Saharan Mussulman does not well understand. All his religious system is: "To know that there is a God, to be feared and dreaded as an earthly Prince or Sultan, who at times rules them with a rod of iron." So all their actions, motives, impulses, whether religions or secular, spring the rather from fear than love. And so it is, that whenever they speak to a Christian about religion, their first and last argument is, "The torments of the Lost," as I have already so often mentioned; and the fear of the fire of perdition, it may be added, is their continual "torment." The Koran helps them out, in their dread of corporal torments. I need not refer to the celebrated passage, which represents the wicked in the regions of the lost as "gnawing their fingers and knuckles in the rage and agonies of their pain." But in Rev. xvi. 10, we also have— "they gnawed their tongues for pain." In both cases the picture is too terrible to be calmly contemplated. It is a true observation of philosophy, that the pictures of the future state of man, as delineated in the sacred books of different religions, are, the greater part of them of a painful and horrible character. But the Koran surpasses all these books, in wire-drawn and elaborately wrought descriptions, the most mournful, the most disgusting, the most terrible, of the torments of the damned. Is it because, men generally can only be moved by fear, and not by love, to the practice of virtue and religious observances? But in Sahara the principle of fear is carried into the minutest relations of social life. The child fears and venerates, not loves, his father; he approaches his parent with awe, not with the confidence of love. The wife always fears, rarely loves, her husband. Connubial pleasures are not the embraces of love and confidence, but of lust and rule; and the woman slavishly submits to the caprices of the man, as bound by an absolute and resistless contract, and not from affection or any inclination. So it was in earliest times,—the weaker went to the wall, and the stronger was the master; might was right. Peter ungallantly reminds the women of his age of , "(the wife), calling him (the husband) lord," as the practice of the women of a still remoter age. Nothing flatters an African husband so much as to hear his wife call him "lord," and "master." But it was not the intention of the first propagators of our religion to disturb the social customs and (Oriental habits of) society. Besides, the apostles, being Jews and Asiatics, would naturally introduce into their new doctrine the old despotic notions of the East regarding women. When Christianity spread west and north, these notions of despotism over women were resisted in Greece[124] and Rome, and by the Germanic tribes, amongst whom especially women were treated as dignified and responsible agents, enjoying equal rights with men. Nevertheless, the condition of women has improved everywhere with the spread of the pure morality of Christianity.

Near Sockna, or one and a half hour east, is Houn; and two hours north-east, is Wadan. The water of these two towns is brackish.

FOOTNOTES:

[121] This is probably an allusion to the following observations of Captain Lyon, in justification of his assuming the Mahometan religion:—"It may be necessary before I take leave of Mourzuk, and indeed of Tripoli, to explain that our adoption of the Moorish costume was by no means a sufficient safeguard in either of those places, or in traversing the interior of Africa; for, though it might, to a casual observer, blind suspicion, yet when we had occasion to remain for a time at any place, or to perform journeys in company with strangers, we found that it was absolutely requisite to conform to all the duties of the Mohammedan religion, as well as to assume their dress. To this precaution I attribute our having met with so little hindrance in our proceedings; for had we openly professed ourselves Christians, we might, in Fezzan, have experienced many serious interruptions; whilst farther in the interior, even our lives would have been in continual jeopardy. The circumstance of our having come from a Christian country, which we always acknowledged, frequently rendered us liable to suspicion; but by attending constantly at the established prayers, and occasionally acknowledging the divine mission of Mahomet; or, more properly, by repeating, 'There is no God but God, Mahomet is his Prophet,' we were enabled to overcome all doubts respecting our faith." It must be added, in justice to Messrs. Ritchie and Lyon, that since 1821 a vast change has been wrought in the minds of the Moors of North Africa, and especially with regard to Englishmen. When even Denham and Clapperton visited Mourzuk, they were not allowed to reside in the town, but kept in the castle, under the special protection of the Bashaw, lest anything should befall them from the prejudices of the people.

[122] As a suitable accompaniment of Mussulman charms, I add in a note, the following specimen of a Christian charm, which I found in the letter of the Times' Swiss correspondent.—(See Times, 10th Dec., 1847):—

"More—I have seen some curious little brass amulets, with the effigy of the Virgin on one side and the Cross on the other, which were sold in great numbers to the people as charms against all possible injuries in battle. Those sold at seven and ten batzen (about 10d. and 15d. of our money) were efficacious against musket and carbine balls; those at twenty batzen (about half-a-crown) were proof against cannon shot also! The purchasers of these medals were also presented with a card, of which the following is a verbatim transcript, capitals, italics, and all:—

'O MARIE CONCUE SANS PECHE, PRIEZ POUR NOUS QUI AVONS RECOURS A VOUS!

'Quiconque, portant une médaille miraculeuse, recite avec piété cette invocation, se trouve placé sous la protection spéciale de la Mère de Dieu; c'est une promesse de Marie Elle Même.'

Which, being interpreted—if indeed I may be excused for profaning the honest English tongue with such blasphemy—is,

'Oh Mary!—conceived without sin—pray for us who have recourse to you. Any one carrying a miraculous medal, who recites with piety the above invocation, becomes placed under the especial protection of the Mother of God. This is a promise made by Mary herself.'"

[123] This is the tiresome, frequently-recurring phrase of the Koran.

[124] So we find Paul declaiming that he will not suffer a woman to speak in the churches. It was the Greek women who wished to assert the dignity of woman by teaching in the assemblies of the saints.



CHAPTER XXX.

FROM SOCKNA TO MISRATAH.

Well of Hammam.—Innocent game of the Negresses.—Baiting at noon.—Bird's-nests and Birds in Sahara.—Ghiblee or the Simoum; its terrible effects on our Caravan.—Delusions of Desert, and bewilderment of our People.—Disastrous Fate of the Young Tuscan.—Snakes.—Small capital of some Slave-Merchants.—Arrival at Bonjem.—Visit the Roman Ruins of Septimius Severus.—The newly created Oasis.—Regulations to mitigate Saharan Slave-traffic.—My Imbroglio with Essnousee.—Imbroglio of an Arab with the Kaed of Bonjem.—Description of the Fort of Bonjem.—The Disease of the Filaria Medinensis, and its Cure.—My Journal confused and fragmentary.—Route from Bonjem to Misratah.—Enter the regions of Rain and Open Culture.—Bughalah, or the Rock, where Abd-El-Geleel was assassinated.—Wells of Daymoum and Namwah.—Sudden changes of Temperature in North Africa.—Well of Saneeah Abd-El-Kader.—Stream of Touwarkah.—Ecstatic joy on arriving near the Sea.—How diminutive all things are become in comparison with the Vast Sahara.—Arrival at Misratah.

IN the afternoon, about three, we left Sockna en route for Tripoli; we arrived at Hammam in a couple of hours. On the road, we met not less than three hundred camels laden with provisions and ammunition for the troops at Mourzuk, shewing evidently the dread which the Turks have of the Arabs under the son of Abd-El-Geleel, and any sudden attack by them on Fezzan. This is a bad speculation for the Turks. Fezzan can never pay at such a rate.

Hammam, is a collection of small sand-hills grouped together, around and upon which are palms. There is also a well of tolerably good water. The name Hammam ("hot-spring"), is derived from the circumstance of there being here a hot-spring; but now said to be covered up by the sand-hills. This is what the people have received by tradition. Very hot this evening; the sun burnt us most extraordinarily. We felt it more after having been shut up some days in Sockna; we took in a supply of water at Hammam in preference to the waters of Sockna. This evening, the Negresses played their usual sweet innocent little game. They form an alley by taking hands, blocked up at the end. At the top enters one of their number backwards. As she passes along the opposite pairs, each couple put their hands across and form a sort of seat for her, by which she is bumped backwards from one seat to another seat of hands, through the whole alley. When arriving at the end, she falls into the chain of hands. Another now enters, being bumped backwards on her broad bustle like her predecessor, and caught by the hands stretched across the alley. I don't know whether this is intelligible, but the game is very simple and full of mirth. The point of tact is, their always sitting down on the hands, and not falling back on the ground, when, like every body who attempts to sit down on a chair and suddenly finds himself on the floor, they would look very foolish. But as the Devil leaped over the fold of Paradise, so he may be expected to creep in everywhere, and the Negro lads are always peeping about, at a respectful distance, to see what they can see, when these falls take place; and I imagine the zest of the thing, both amongst the lads and the lasses, turns upon this naughty circumstance. So much for poor innocence, and innocent games.