[19] Turkish, "a row;" but mostly "war," "battles."



CHAPTER IV.

RESIDENCE IN GHADAMES TO BEGINNING OF THE RAMADAN.

Arrival at Ghadames.—Welcome of the People.—Interview with the Governor, Rais Mustapha.—Distances of the route from Tripoli to Ghadames.—Geographical position of the Oasis.—First sight of the Touaricks.—Commence practising as Quack-Doctor.—Devotion of the Arabs.—Prejudices of the People, and overcome by the Rais.—Many Patients.—My House full of Touaricks.—The Sheikh of the Slaves.—Character of my Camel-Driver.—I make the tour of the Oasis.—Visit to the Souk.—Prejudices against me diminish.—First sight of Birds.—A young Taleb's specimen of Writing.—My Turjeman's House.—The Negro Dervish.—Touarick Camel Races.—A few Drops of Rain.—Various Visits, Conversations, &c., about Timbuctoo.—Prevalent Diseases, and my Medicine Chest.—Evening previous to the Ramadan.—Houses, Public Buildings, and Streets.

GRADUALLY we neared the city as the day got up. It was dusty and hot, and disagreeable. My feelings were down at zero; and I certainly did not proceed to enter the city in style of conqueror, one who had vanquished the galling hardships of The Desert, in the most unfavourable season of the year. We were now met with a great number of the people of the city, come to welcome the safe arrival of their friends, for travelling in The Desert is always considered insecure even by its very inhabitants. Amongst the rest was the merchant Essnousee, whose acquaintance I had made in Tripoli, who welcomed me much to my satisfaction when thus entering into a strange place. Another person came up to me, who, to my surprise, spoke a few words in Italian, which I could not expect to hear in The Desert. He followed me into the town, and the Governor afterwards ordered him to be my turjeman, ("interpreter"). Now, the curiosity of the people became much excited, all ran to see The Christian! Every body in the city knew I was coming two months before my arrival. As soon as I arrived in Tripoli, the first caravan took the wonderful intelligence of the appointment of an English Consul at Ghadames. A couple of score of boys followed hard at the heels of my camel, and some running before, to look at my face; the men gaped with wide open mouths; and the women started up eagerly to the tops of the houses of the Arab suburb, clapping their hands and loolooing. It is perhaps characteristic of the more gentle and unsophisticated nature of womankind, that women of The Desert give you a more lively reception than men. The men are gloomy and silent, or merely curious without any demonstrations. I entered the city by the southern gate. The entrance was by no means imposing. There was a rough-hewn, worn, dilapidated gate-way, lined with stone-benches, on which The Ancients were once accustomed to sit and dispense justice as in old Israelitish times. Having passed this ancient gate, which wore the age of a thousand years, we wound round and round in the suburbs within the walls, through narrow and intricate lanes, with mud walls on each side, which inclosed the gardens. The palms shot their branches over from above, and relieved this otherwise repulsive sight to the stranger. But I was too much fatigued and exhausted to notice any thing, and almost ready to drop from off my camel. In fact, the distance which I had come since I first saw the dark palms of the city at the dawn, seemed to exceed (mostly the case when exhausted in completing the last mile of the journey,) all the rest of the route. I now proceeded forthwith to the Governor, the Rais Mustapha, being led by the people en masse, who, on seeing me, said, "Es-slamah! Es-slamah! Es-slamah!" ordered me coffee, and gave me a cordial welcome. It was about 10 A.M. His Excellency was sitting out in the street on a stone-bench, under the shade. Some visitors were sitting at a distance, and servants were lounging about. The Governor's house is without the city, in the gardens. It was cleanly white-washed, but small, only two stories high. Before the door it was well watered, and there was a freshness springing up from the water just sprinkled about. Several palms cast gracefully their dark shadows on the street. The Governor was very sick, his face was tied up, and his eyes covered. But he smoked incessantly. He said only a few words through his interpreter. I was equally out of order, and begged him to allow me to go to the house which was being prepared for me. He consented; and two hours after his Excellency sent me a dinner of mutton, fowls, and rice.

If I were asked my opinion as to this journey, and its being undertaken by an European, I would answer for myself, that I would risk it again, because I know my constitution, and how to treat myself. But I could not conscientiously recommend it to others in this season of the year. Were I to perform it again, I would manage much better. I would be better mounted, have a better tent, and a better assortment of provisions. Most assuredly I have great reason to thank Providence that I am arrived in perfect health.

The whole time from Tripoli to Ghadames had occupied twenty-three days, but seven or eight had been consumed by delay in The Mountains. The absolute distances of travelling given me by Mohammed, are:—

From Tripoli to Janzour 3 hours. " Janzour to Zouweeah 9 " " Zouweeah to Beer-el-Hamra 2 " " Beer-el-Hamra to Shouwabeeah 5 " " Shouwabeeah to Wady Lethel 14 " " Wady Lethel to Aâyat 3 " " Aâyat to Yefran 3 " " Yefran to Rujban 18 " " Rujban to Seenawan 4 days. (sometimes 5.) " " Seenawan to Emjessen 2 " " Emjessen to Ghadames 1 "

The quickest time, in more general terms, in which the journey can be performed, excluding of course all stoppages, is:—

From Tripoli to The Mountains 3 days. " The Mountains to Seenawan 3 " " Seenawan to Ghadames 3 "

The French geographers, for some reason, have made Ghadames situate upon a salt plain, confounding its site with the salt plain of Emjessen. There is no salt plain in the suburbs of Ghadames, or the country near. According to the official letter of the Porte, written by Ali Effendi, Minister of Foreign Affairs, the oasis is situate in the Caimakat de Jibel Garbigi. As I did not receive the Porte's memorandum of my recall from Ghadames until my return, I made no inquiries of this mountain Garbigi, but I imagine it exists, though I never heard its name. Ghadames is situate in 30° 9 north latitude, and in 9° 18 east longitude.

25th.—I find my house, which had been prepared for me by the kindness of the Sheikh Haj Mohammed Makouran, very commodious and tolerably clean, and I make myself at home. It is situate in the suburbs, close by the Governor's house. I now tried to get a nap, but could not. Then I went to bathe in the Mysterious Spring, whence springs up this city as an emerald amidst a waste of stone and sand! Intend bathing every day if I can. Saw Essnousee again, and many of the merchants whom I had seen at Tripoli. Found them all civil. But the people who most excited my attention were the Touaricks, whom I now saw for the first time. Many of them were here at this time for trading purposes. They expressed as much astonishment at seeing me as I them, some exclaiming, "God! God! how could the Infidel come here?" Late in the afternoon, after napping, went again into the city: was much pleased with its appearance. Thought it better than Tripoli, considering the position of the respective places, Tripoli on the edge of the sea, and open to all the world, and Ghadames in the midst of The Desert, far from the shores of the Mediterranean. No poor are seen begging about the streets, and all the people look well dressed today. They had put on their holiday clothes, which is usual on the arrival of a large caravan. What a contrast was this to the squalor and filth of Tripoli, with its miserable beggars choking up all the thoroughfares! No women were seen about but the half-castes, mostly slaves, but plenty of children playing here and there. I heard amongst them the whisper of "The Kafer, the Kafer!" as I passed by.

Began to practise my quackery very early, and administered solution for the eye in various parts of the streets pro bono publico. The Rais sent for me likewise, and I poured a few drops of caustic into his eyes. In fact, I was full of business, although but a few hours in the town, and hardly had time to look about me. This business after such a journey! My turjeman, Bel-Kasem, also took me into his garden, and gave me a supply of onions, peppers, and dates. The gardens appeared quite equal to those of Tripoli. The turjeman was soon useful, though he only spoke a few words of Italian, but chiefly because he had less prejudices against the Christians than his fellow-townsmen. He had worked in the house of a French merchant in Tunis many years, and always retained a sort of sneaking kindness for Frenchmen, which indeed was much to his credit. In walking about the town, I was followed by groups of children and black women, all running one over another to see me. My turjeman was obliged to beat them to keep them off. I am the second Christian who has visited Ghadames; the first being the unfortunate Major Laing, who never returned to record what he saw in this city! But his residence of a few days here is forgotten by nearly all the present generation. The Rais is the only Turk. All the troops are Arabs. The Ghadamsee people are never soldiers. This evening the Rais sent me supper, much the same as the dinner.

The people of the ghafalah (the Arab strangers), went to pray this evening in the mosque set apart for strangers. I must not omit the mention of the strict and scrupulous exactitude with which all the ghafalah prayed en route. Five times a day is prescribed by the Koran. Most of them prayed the five times, but not altogether, some choosing their own time, a liberty allowed to travellers. It was a refreshing, though at the same time a saddening sight, to see the poor Arab camel-drivers pray so devoutly, laying their naked foreheads upon the sharp stones and sand of The Desert—people who had literally so few of the bounties of Providence, many of them scarcely any thing to eat—and yet these travel-worn, famished men supplicated the Eternal God with great and earnest devotion! What a lesson for the fat, overfed Christian! And shall we say, that because these men are Mohammedans, therefore the portals of heaven are hermetically sealed against the rising incense of their Desert prayers? . . . It is hard to think so . . . though some think so.

26th.—Employed as yesterday in administering the medicines. My turjeman did not come to-day, and I suspected, intuitively almost, the people of Ghadames had persuaded him not to come. It turned out afterwards that my suspicions were well-founded; nevertheless, I received several small presents from the people. The merchants are civil, but some little jealousy discovers itself on religious grounds. All Mohammedans have got an idea that the Christians will one day take their countries from them, but that, in the end, with the aid of God, they will revenge themselves, and repossess all their cities and countries: "This," said my Marabout, "is a prophecy contained in our sacred books." My presence is therefore by some considered the preliminary for the overthrow of the Mussulman power of Ghadames, I am the scout, the spy into "the nakedness of the land;" others think I pollute the sacred city of Ghadames with my infidel carcass. Yesterday I got also entangled in the labyrinth of dark streets, some of which are often turned into mosques at certain hours of the day. Of this the people complained to the Rais, who sent me word to be careful. I replied, I was an utter stranger, and did not know what I was about; in fact, the Rais excused me to the people saying, "A little by little, The Christian will know to do all which is right. We must teach him." Indeed, I found the conduct of Mustapha from the first very kind, and he was determined no improper prejudices should get into the heads of the people against me. The Rais continued to send me breakfast, dinner, and supper. "This," said the servant, "would continue three days, according to custom;" in fact, I found the same custom adopted by the Governor of Ghat. Caillié mentions the custom as prevailing amongst the Braknas. But it will soon be seen that the Rais did not stint his hospitality to this conventional usage. His Excellency found his eyes better to-day, and I gave him a dose of pills.

My camel-driver came up to me in his usual soft sneaking way, and began his pious jargon:—"God be praised for Yâkob, because he has arrived safe in Ghadames—now God is one, and above all things powerful. Besslamah." This he was wont to repeat en route. He then said gravely, "Now, Yâkob, you are my friend—you wish to go to Soudan, I will go with you, if you like, but I will sell you my camel, on which you rode here. You know it's good and very wise. It doesn't stumble. Buy it, I'll sell it because you are my friend, you shall have it cheap, for twenty-five dollars." The fact is, the camel had got a small hole in its back, and being afraid he should not cure the camel, he wanted me to buy it. Twenty-five dollars is the average price of a camel.

27th.—Paid a visit this morning to the Rais; told him the turjeman was afraid to come with me to show me the city and interpret, because the people said to him, "Bel-Kasem, thou must not show The Christian the sacred things of our holy city: never were they polluted by an infidel." The Rais smiled and ridiculed the thing, and said he would send for the man. I observed I would pay him so much per day. "No," he replied, "I am his master, you are a stranger, I must pay." Whilst we were talking, a letter came informing the Rais that some robbers had carried off six camels from the village of Seenawan. The Rais was displeased and said to me, "All this country is batel (good-for-nothing)." I asked the Rais if there were a prison in Ghadames.

H. E. "Yes."

I. "Is there any body in it?"

H. E. "No."

I. "How?"

H. E. "This is a city of dervishes and marabouts—people don't steal—if they've nothing to eat they beg."

People are calling at my house all day long for medicines. Every morning I send tea (made, of course,) to the Rais and the Sheikh Makouran. Presented the Rais with my Moorish portfolio, all worked over with various devices in leather and silk. He was quite delighted with it, observing, "The Christians are good people, but the people here don't know them. Yâkob, take courage, little by little," (a favourite expression of the Rais). Next to my house is a garden whose date-trees bear no fruit, and its beds are covered with dry dust, a sad picture of neglect. On asking how this was, I was told the owner was in Soudan, and in consequence no one looked after and watered his garden. The merchants of this city often remain in Soudan five, ten, even fifteen and twenty years, leaving their families here whilst they accumulate a fortune in commercial speculations. Sometimes they marry other wives in Soudan, and form another establishment.

Bathed again in the Spring, but found it surrounded with women, fetching water. Contented myself with washing in one of the private washing apartments attached to the Spring. The water was warm, but I felt afterwards cool and refreshed. There are no public baths here as on the coast towns. I observed the place formed of a high raised stone-bench, just as you enter the city, (on our side) where all strangers pray. It seems built on, the principle of some Romanist churches, which are dedicated, like those of the ancient classic temples, to particular uses and services. My Marabout prayed in it with devout fervour as we passed, I being obliged to wait for him.

This evening dined with the Rais at his house for the first time. His Excellency was extremely kind and spoke freely of the Ghadamsee people. "These," said he, "are a people given up to prayer, and many of them spend their time in nothing else."

I said, "Are there ten thousand people in Ghadames? So I have heard."

Astonished, he replied, "There are not five hundred men."

"Are there not several of the people travelling?"

"Only a few."

Then, talking of thieves and banditti, the Rais told me to bring my money to his house in order that he might take care of it. On depositing it with him he asked how much it was. There were only two hundred piastres of Tunis, all the money I had. The Rais seemed surprised it was so little (about seven pounds sterling!) I made the best of it by telling him if I remained I must send for some more. He also recommended me not to sleep on the top of the house, but in my room, and shut the door. However, it is so hot that I should be suffocated if I were not to leave the door open. In explanation, he said, "The Touaricks and other strangers are thieves." The Rais is very sick, with bad eyes. Sent him some more physic.

Whilst writing my journal, the house is filled with Touaricks, and I cannot get rid of them. I am obliged therefore to enter into conversation to amuse them.

"How large is Ghat? as large as Ghadames?"

"Bigger than Tripoli."

"Have you plenty of meat in Ghat?"

"Plenty of everything."

"I am afraid of you—you killed one of my countrymen near Timbuctoo?"

"No, no, (crying out lustily,) not the Touaricks of our country."

"Will you take me safe to Ghat?"

"Upon our lives!" (Drawing their swords across their foreheads.)

"Have you a written language?"

"Yes."

"What's your name?" (The Touaricks to me.)

"Here, I will write it."

"Have you any medicine for the eye?"

"Yes."

I then applied some solution to the eyes of one of them. Another said:

"My son is always coughing. What shall I do for him?"

"Bring him here," I said, "in the morning, and I will give him something."

The Touarick.—"You won't poison him?"

I.—"No, no."

They then entered upon a religious conversation.

"What do you think of religion? Do you pray?"

"Well, there is one God."

"And, Mohammed?"

"He is the prophet of the Arabs."

"Who is your prophet?"

"Jesus; he is Prophet of all the Christians, as Moses is the prophet of the Jews."

(With impatience.) "But Mohammed?"

"We Christians have but one Prophet, who is Jesus."

Here an interruption took place, of which I was very glad. Afterwards they resumed:

"Have you any powder?"

"No; I am an English Marabout, and carry no arms, and have nothing to give away but medicines."

"Aye, an English Marabout, and not a merchant?"

"No; only a Marabout."

One of them. "We shall take your name as you have written it on this paper, and show it to our people. It will be esteemed precious by them; and if you ever wander that way through The Desert, they will ask you your name, and, if you reply to it, they will not kill you, but give you plenty of camel's milk. If they have not your name they may kill you, and not their fault."

Had a visit from the Sheikh of the slaves. In most countries of North Africa there is a chief appointed by Government for any particular race, not the same as the ruling dynasty, domestic as well as foreign, which may be resident in the towns and cities. So the Jews of Barbary have their chiefs, and the slaves theirs. In Tunis a number of free coloured people, called Waraghleeah, emigrants from the Algerian oasis of Warklah, have also their chief or headsman. This chief has rather large and even discretionary powers, and can order his subjects to be imprisoned by the officers of the sovereign Government of the country. But, of course, this imperium in imperio is subject to the supervision of the supreme Government. The object is apparently to relieve the Government, but whilst it relieves the higher authorities, it inflicts irreparable injuries upon poor people, and is full of the most gigantic abuses. It is often complained of by the Levant correspondents of newspapers, under the character of the various spiritual tribunals of Eastern Christians inflicting fines, torture, and imprisonment on refractory or heretic members of those churches. The Jewish synods of Africa and the East exercise the same arbitrary powers, under the sanction of the supreme Mahometan authorities. Lately, however, the European ambassadors have done something to check these abuses in the dominions of the Porte.

After some conversation, I asked the Sheikh of the Ghadames slaves what were his duties. Drawing himself up into a posture of authority, he replied:—"Be it known, Oh Christian! I am the Sheikh of the slaves, my name is Ahmed. I am from Timbuctoo. The people of Bambara are the finest in the world. They are brave—they fear none. Now, hear me: I know all the names of the slaves in Ghadames: I watch over all their conduct, to punish them when they behave badly, to praise them when they do well. They all fear me. For my trouble I receive nothing. I am a slave myself. I rarely punish the slaves. We have always here more than two hundred. If you wait, plenty of slaves will soon come from Soudan!"

Late to-night, Mohammed the Marabout of Rujban, left for his country and Tripoli. I gave him some Ghadames dates to take to Tripoli as presents, the small black dates, as a rarity, and to let the people know I had not so much forgotten them as they had forgotten me. This clever, cunning, selfish fellow, I completely overreached. He never believed that I had the courage to punish his bad conduct. I had promised him, besides the ten mahboubs (about forty shillings), the hire of the two camels from Tripoli to Ghadames, a present, or backsheesh of two mahboubs, on his behaving well. On paying him his ten mahboubs I told him there was no backsheesh. At first he was astonished and looked pale, shaking in every limb, for he expected to reap a great harvest by my affair—even a double present to what was promised. But on reflecting that he had lamed Said, who was still laid up, had pilfered our provisions all the way, and lived on us by force, although the agreement was that he should keep himself, he confessed I was right, or thought it better to make the confession. However, he beat about the merchants, and got two or three of them to come down to speak to me, who said, "If he has done bad, treat him bad, that is, give him a little backsheesh." I then gave him half a dollar. His ingenuity was never exhausted. He pretended I ought to feed the camels two or three days after their arrival, which he said was the rule. There is no herbage for miles in the neighbourhood of Ghadames. The people are sometimes obliged to drive their camels to Seenawan, or Derge, two or three days' distance, to feed. I gave way, and added a trifle. He then begged something for his wife; he had bought her a pair of Ghadames shoes, worked with silk, which shows an Arab can have an affectionate remembrance for his wife, but which has been denied by some. I again added something. He now had his supper. I gave him a feed of mutton, and broth and bread. This was his feast before parting, for I did not like to send him away as a blackguard, notwithstanding he had extremely annoyed me. I never saw a person eat with such voracity. After his allowance, or the supper I had cooked him, a large supper was sent in by the Rais for three. He set to and ate his own and Said's share in the bargain. I have often seen Arabs gorge in this way, but, what is most singular, when obliged to be abstemious they scarcely eat the amount of two penny loaves per day. Mohammed was a good type of this Arab abstemiousness and voracity. When he kept himself, he only took a small and most frugal meal once a day. Of his gluttony I may add, that I was obliged to separate his mess from that of Said when he dined with me. If not, he would eat Said's mess and his own before I could see what they were about. At last Mohammed began to soften and to confess adroitly, for he was one of the acutest Arabs I ever met with. He observed to me, in a whining tone, "Now I am going, I wish to tell you something. You think me very bad, and a great rogue, and so I am; but, I tell you, if you had had any other Arab you would have found him a thousand times a bigger rogue than myself, for all the Arabs are dogs. This is the truth: (El-khok.)" After this confession, I gave him a certificate of my having arrived safe in Ghadames under his guidance. This I could not object to do, in order that he might show it to the Pasha and the English Consul. Some of his remarks were full of sel, but mostly touched with selfishness. One evening, looking at his camels feeding, he said, "Ah, Yâkob, see those camels eat. It does my heart good to see them, for what am I without my camels, what are the Arabs without the camels—are not the camels the pillars which support the Arab's house?" At other times he would abuse his fellow camel-drivers for coming into my tent, upbraiding them,—"What, do you want to rob The Christian? Am not I encharged with his affairs?" Mohammed was rather tall, and of lean habit of body, like all Arabs. His hearing and sight were very quick, and he always seemed to sleep like a watch-dog. His bravery I never tested. He was mostly lively and facetious. He was good-looking, and about thirty years of age.

I saw him after my return to Tripoli. He wanted to go with me again. He said to me, "Now you have seen all, The Mountains, The Sahara, and the Touaricks. You know all our affairs, and everything we do." As a literary curiosity, I shall here translate my camel-driver's account of the route from Tripoli to Ghadames, written at my request, in which will be seen the camel-driver's minute acquaintance with the route, and how every wady, and well, and mountain, is particularized. This is the style of the Saharan travellers and chroniclers.

"First Tripoli, and not far from it are palms of El-Hamabaj, and a mosque El-Kajeej. You then proceed to Gargash, in which are palms, and along the road the Kesar Jahaly. And you go on to Janzour, in which are palms and two castles, one of them is called Kesar Areek, and the Kesar of the Turkish soldiers (God curse them!) Upon the sea-shore is the mosque of Sidi Abd-el-Jeleel. And you proceed to Seid, where are palms and the Indian fig. And you go on to Ghafeeah, and here is cool refreshing water, (oh! how delicious in the great heat!) and you pass the water to El-Toubeem, where are palms, and mosques, and houses. You go on to Zaweeah, where are palms, houses, and a Kesar for troops, and a Zaweeah for the reading of The Sublime Koran, and mosques. You proceed thence to Houshel, in which are palms and houses. You move on to Aabareeah, where are palms. You now reach The Sahara, where there is a little sand; you find in it the well of El-Hamra. Pursuing your way upon The Sahara, you find the well of Esh-Shaibeeah. And travelling on The Sahara you find another well called Lakhreej. You travel further on The Sahara, and find Afoub Aaly, where there is sand, called El-Hal. And after it, you find Wady Lethel, in which are lote-trees and the lethel, a large tree like an olive-tree. And you travel to El-Jibel, where are houses and a Kesar for troops. In the country called Yefran, are olive-trees and fig-trees; and below the country (or in the plains), you find palms. And near El-Gibel, in all the countries you find olive-trees and fig-trees, as far as the other mountains westward. Now Rujban (my happy country, the blessing of God on it!) has seven countries, viz.:—El-Barahem, and Tarkat, and Sharn, and Zâferan, and Ghalat, and Zantan, and Tarbeeah.

"We mounted from Rujban and from El-Gibel, and went to Eth-Tha, where is Koteet, between Ez-Zantan and Rujban. Thence we travelled to Wady Souk-ej-Jeen. Thence to Haram and Et-Teen. And we travelled to Wady-Azgheer, and afterwards Wady Walas. Thence we arrived again on The Sahara, called El-Hamrad, which is fertile[20] land, and on it are lote-trees, bearing berries (nebek). Now, oh Yâkob! this is not the lote-tree in the seventh heaven, near the presence of Rubbee (God), and which Gabriel, nor our lord Mahomet, dare not pass beyond. Alas! O Yâkob, if you believe not in Mahomet, you cannot be near this lote-tree. It says in the Koran, 'It covers the concealed[21].' And we ascended a hill,—a high hill, that is to say, a little mountain. And we ascended (descended?) to a wady, called Ahween, in which is a well on the west of the route. And after this is Eshâab, small wadys, called Eshâab Eth-Thoueeb, and after them is Wady Seelas, where there is a well of water. You pass by it on the road, and come to Seenawan, in which is a spring of water, called Spring Aly. In Seenawan are palms, and its ghotbah is like a tower (burge), built with small stones, and so of the country (village) near it. And after this is the country Esh-Shâour, where there is water from springs which run upon the face of the earth, and palms and houses built with small stones. From The Mountains to Seenawan are four days with heavily laden camels.

"Afterwards you travel and find Wady Babous Eth-Theeb. Thence there is land, on which is sand, and in this the well of water El-Wateeah. After there is Wady Ej-Jeefah. Then Saheer El-Maharee, and then a long stream, in which are reeds. Afterwards you find Hinsheer El-Basasah. And after El-Bab-Rumel ("gate of sand"), a difficult place. Thence you come to Emjessem. All this route is Sahara; and the road from Seenawan to Emjessen is two days' journey. After this you find the small mountains Baârbeeah Aghour. Then you find Ghadames. There is a day's journey from Emjessen to Ghadames."

28th.—Early this morning made the tour of the city's walls and gardens. Went with Said, and myself, alone. I am fond of being alone, and would sometimes walk miles over The Desert—the caravans being not even in sight. This was solitude!

"I love all waste And solitary places; where we taste The pleasure of believing what we see Is boundless, as we wish our souls to be."

It occupied us, at a moderate rate of walking, about an hour and a half, so that the oasis may be about five miles in circumference. What a scene of hideous desolation did the environs present—nor tree, nor herb, nor living creature! Talk of the Poles, there is less life here! On the west, the groups of sand-hills, which stretch ten days' journey, were all bright as the light, and sometimes not visible from brilliancy. Some Touaricks saw us going, and called after us; we took no notice of them. The Rais, on my return, asked many questions, about what I thought of the city, and observed, "These poor fools think there's no city like theirs, but what would they think if they saw Stamboul? Those who have not seen Stamboul have not seen the world!" The walls of the city of Ghadames, like the houses, are built mostly of sun-dried bricks, but parts of small stones and earth. They are in a ruinous condition, and in many places open to The Desert. But within these outer walls are garden-walls and winding paths, so that the approaches to the city are difficult, except by the southern gate. Formerly, four or five gates were open, but the Rais has shut them all but this one for security, as well as facility in collecting the octroi, or gate-dues.

The greater part of the camels of our ghafalah left today, but unladen, there being no Soudan goods now in Ghadames. These camels belong to The Mountains, and are hired by the merchants to convey their goods between this and Tripoli. The ordinary price paid is two dollars per camel. The weight the camel carries is from two to three cantars.

This afternoon had a visit from the Touarick women, and was astonished to find some of them almost fair. They were pretty and plump, coquettish and saucy, asking a thousand questions. It is evident the men are dark simply from exposure to the sun. I regaled them with medicine and tea. This party belongs nearly all to Touat. They want to prevail upon me to go with them. I am almost inclined. Two men, who came with the women, assured me I should go safe and sound. I believe I could, provided I go as poor as a beggar, distributing only medicines. This evening dined again with the Rais. He is now a little better, and puts his charms over his eyes, as if the charms cured them, and not the caustic of nitrate of silver. His Excellency talked of the affairs of the city; he pretends the antiquity of Ghadames goes back four thousand years, to the times of Nimrod and Abraham. The people of the town, I suppose, have told him so; but where is their authority? He says of present matters,—"The people pay 6,000 mahboubs per annum; it is too small a sum for a city of merchants; there is little money in the country, it being mostly deposited in the hands of merchants in Tripoli; he wishes Christians established here, and a regular souk, or market, opened; the number of Arab troops which he has here is 120; he is building barracks and a fondouk at Emjessen, in order to station troops there to guard the wells, for the banditti come there and drink water, and then lie in ambush to plunder caravans." This building of forts at wells is a wise and efficient measure; the same thing has been done at the oasis of Derge. The Rais receives his pay direct from the Sultan of Constantinople; his appointment is quite uncertain; he is a native of Erzeroum; he took part in the Turco-English campaign in Syria, served under General Jochmus, and was acquainted with many English officers. He has been at Constantinople, Smyrna, Malta, and many other parts of the Upper Mediterranean.

People complain that the gardens languish for want of money to cultivate them; not more than half of the date-trees bear fruit this year, owing entirely to the want of labour and irrigation. People have to purchase water. I have seen no birds in the oasis up to this time.

The greater part of yesterday and to-day occupied in distributing medicines. Afraid I shall soon finish my stock. The medicines were furnished by the British Consul-General of Tripoli, at the expense of Government; there were only five pounds-sterling worth. Ramadan begins in a few days; then I shall not have so many customers. Then the Moors cast physic to the dogs.

29th.—Went this morning to see the Souk. At the time of my visit there were only a few tomatas, peppers, a little olive-oil, and some grain, wheat and barley, exposed for sale. Passed a butcher's, where a whole camel was killed and cut up. Told in this way it fetches about thirty shillings. Paid a visit to my runaway Turjeman, who said he would call upon me this evening.

Observe the Rais employs, in his administration, all strangers, either Arabs or Tripolines, or people from Derge and Seenawan. How true are the principles of despotism! This is upon the same principle as the employment of the Swiss at Naples; in both cases the despotic government cannot trust the people. The Rais is very busy in collecting the half-yearly tax: he works with surprising zeal from morning to night—a zeal worthy of a better cause.

I am told the nearest route from here to Tunis is viâ Douwarat (or Duerat), a portion of the Atlas where is situate Shninnee. This village, scattered over all the hills, is three days from Ghabs and seven from Ghadames. The Souf Arabs tell me there is no water for seven days in summer and twelve in winter, on the road they came from their country to Ghadames, the difference being the length of days. The well is called Beer-es-Saf, and sometimes Beer-ej-Jadeed. The route lies entirely through sand, N.W. This region of sand is the celebrated hunting-place of the Souf Arabs.

Dined again with the Rais this evening. His Excellency complained that the Ghadamsee people show him scarcely any attention. He never receives the smallest present, neither a few dates, nor a melon, nor a vegetable; he buys and is obliged to buy everything[22]. I thought myself more fortunate than the Rais, for I have received several little presents from various individuals. His Excellency says he never punishes the people except for abusive language to one another, and than he only gives them twenty or fifty strokes of the bastinado. In this respect he says, "Ghadames may be compared to Paradise, there being no crime in it." His Excellency repeated that the greater number of the resident inhabitants, who do not travel abroad, spend their time in reading, writing, and prayer—that, emphatically, this is a Marabout city.

30th.—Occupied two or three hours this morning in administering medicine and visiting the sick. My turjeman came back and apologized; he said the people were fanatic. Received a visit from Haj-el-Beshir, eldest son of the Sheikh Makouran. He said his father had been twice to Timbuctoo, and resident there many years, and would give me some information. The Rais says there's no Sheikh of the slaves, and adds, "I'm the Sheikh of the slaves." This again is not correct, as the people all told me, there must be a headman or Sheikh of the slaves in all countries. Had a visit from two young men who were quite free from the prejudices of their countrymen. They told me to take courage, "that God was the Maker of Christians as well as Mohammedans, that in this city no one could do me harm, but I was not to expose myself to the ignorant." I seem, indeed, to get on better with the people, their prejudices apparently are beginning to give way; I shall be able to open the way for some other person. The father of one of my young friends has been now twelve years in Kanou; when he returns he brings a fortune.

Speaking to the Rais of the Ghadamsee people, I asked him what they did for soldiers before the Turks came? He replied, "These people are not soldiers and never had soldiers; they are like women and children; if any body came from The Desert to plunder, he stole what he pleased and was allowed to go away unmolested. They depended upon God and prayer for their protection. You see I told you these people were dervishes." Still there is reason to believe that if they did not fight themselves, as, at the present time, they got their quondam but powerful friends, the Touaricks, to fight for them.

This afternoon saw some doves in the gardens; and also a small flight of birds hovering over the city, perhaps there were twenty. These birds were called arnout, and have very long bills and necks. When the men leave off working at the wells, they dart down to drink. The palm-groves are the favourite resort of the doves, as poetical as natural. Animals, and especially birds, are so rare in those regions that every sight of them is worthy of mention; indeed, these are the first birds I have seen since I left Tripoli. No meat to be had to-day in Souk. People usually club together and buy a whole sheep: they then kill it, and divide it into so many portions according to the number of purchasers; so that meat is rarely exposed publicly for sale, and it is necessary to join these private purchasers. Purchase-money is always paid down at once and not on delivery. The meat is never weighed but divided at guess. When any disagreement takes place lots are drawn for the division.

During the four or five days of my residence here, the weather has been comparatively temperate; at least, I have not felt the heat excessive. To-day has been close and cloudy: no sun in the afternoon: wind hot, ghiblee. I continue to be an object of curiosity amongst the people, and am followed by troops of boys. A black from Timbuctoo was astonished at the whiteness of my skin, and swore I was bewitched. The Ghadamsee Moors eat sugar like children, and are as much pleased with a suck of it. The young men carry it about in little bags to suck. The Rais is sometimes called Bey by the people and sometimes Sultan, but by the low people, not the better classes. Here, as elsewhere, the lower classes are the more servile.

31st.—Went this morning to buy meat, but got some with great difficulty. Passed some Touaricks, who showed an excessive arrogance in their manners. They look upon the Ghadamsee people with great disdain, considering them as so many sheep which they are to protect from the wolves of The Sahara. Met several of the merchants I knew at Tripoli. They asked me how I liked their city, and if better than Tripoli. I always replied, Haier (better). It is singular that though these merchants are so enterprising themselves in the interior of Africa, they cannot conceive of the possibility of a Christian coming so far from home into The Desert, and when I tell them I wish to go to Soudan, or Bornou, or Timbuctoo, they look at me with incredulity and say, "No, no, you cannot go so far, you will die, or the people will kill you." They have not the least idea of the courage and enterprise of European tourists, nor can they understand their objects. But these their objections may be founded in jealousy of us Christians.

The following is a nice neat facsimile specimen of the writing of a young taleb and Ghadamsee Marabout, one of the best I have seen in The Desert. It is a bill of sale, consisting of gold—slaves, male and female—bullocks' skins—pillow-cases—elephant's teeth—senna—bekhour (perfume)—camels—sacks—and (I think) household slaves.



The young taleb showed great consequence and presented me with the original. He observed that a metegal of gold is of the value of 33½ Tunisian piastres. I said, "Will you come to my house and I will show you an Arabic book (the Bible) containing the religion of the Jews and Christians?"

The Taleb: "I, I enter the house of an infidel! God preserve me!"

"Oh!" I observed, "you are afraid of me and my books—my books will bite you." Hereupon all the people present burst into a loud laugh, and the taleb looked quite crest-fallen.

Many people blind with one eye, and some with two eyes, come to me to be cured, but I can do nothing for them. One poor old man comes every morning. I wash his eyes with a solution of the Goulard powders. He, though nearly seventy years of age, still lives in the hopes of recovering his sight. How faithful a companion of the unfortunate is hope! The Touaricks use mustard for bad fingers and hands. They also cut and carve their backs for blood-letting, and the marks remain for years upon years. I saw one of them whose back was scarred and scarified all over.

This morning visited my turjeman at his house. The house is a mezzonina, having no ground-floor apartments; the parlour, or grand room, or hall, was surrounded, to my surprise, with small apartments, in which three or four sheep were fattening, as people fatten pigs. The sheep is with the Ghadamsee people what the pig is with the Irish, their dii penates. There was also another story above this, the sleeping-room; and then on the terrace, or flat roof, are other little rooms. All the apartments were exceedingly small, but their situation high. Stone stairs lead from one room to another. The turjeman told me all the houses were built in the same manner, but some larger. Indeed some houses are four stories high, besides the terrace. The lower rooms are mostly used as magazines. As soon as I ascended the staircase, the wife of the turjeman pretended to take fright, and hid herself in a private apartment. At another time when I called, and her husband was absent, she came out to see me, and collected all the women in two or three neighbours' houses to see The Christian. It is the husband the woman of Africa is frightened at, and not the stranger. The tyranny of men over the sex of feebler bodily frame is co-extensive with the population of the world. It is the same in Paris, in London, Calcutta, and The Desert. But the principle of women-seeing in Ghadames and all North Africa is simply this: "If the woman is poor, or the husband poor, she may be seen; if rich, she cannot be seen." A pretty woman will, however, always try to let you see her face if she can.

There is a very good-natured black dervish always about the streets, but clean and well-dressed. Ordinarily amongst these saints filth and piety go hand in hand. They abhor the proverb of cleanliness being next to godliness. The poor fellow is very fond of me, is running in and out of my house all day long. I always shake hands with him when I meet him. The Moors approve my conduct and say: "Ah, Yâkob, he's a saint." Once the cunning fellow, when he noticed a lot of half-caste women anxious to see me, took hold of my head and turned me completely round to show my face to them. He has some sense, good simpleton, and is without malice; consequently a great favourite with the people. A pity all madmen were not like this poor dervish. Yet how many would be as harmless and beloved as he if they were not confined, and caged, and chained, in civilized and Christian madhouses! The dog knows I'm a kafer, and said to my camel-driver, the day of my arrival, "Why did you bring the Christian to our holy city?" chiding him.

This afternoon we went to see the Touaricks "play with camels"— —that is, perform a sort of camel-race. Strange coincidence of civilized and barbarian life! This was the Epsom and Ascot of The Desert. But I was never more disappointed. All that the Touaricks did with their camels was, they dressed them out most fantastically with various coloured leather harness, that is to say, the withers, neck, and head; they reined them up tightly like blood-horses; and then rode them a full trot in couples. This was the whole of the grand play with camels. Some, however, would not fall into this trot of couples, and grumbled terrifically. The Touaricks who rode these restive camels were saluted by the spectators with loud laughter, the effect of which was painted sullenly in their faces. I never saw men look so couldn't help it like. One of them was a young Touarick who had been saucy to me. I was not displeased to see him in this triste position. The camels were the genuine Maharee, of course; the Touaricks have no other camels. The men were dressed out also in their gayest barbaric finery. A tent was dressed up, around which squatted a group of Desert jockies, with their fierce spears bristling above in the sun before them, like the lords of creation. Even a banner floated gaily in the bright sun from the tent top. A great concourse of Ghadamsee spectators were present, one of whom swore to me that a Maharee once passed from Ghadames to Tripoli IN ONE DAY, but that the rider died instantly from exhaustion, on his arrival. Another Maharee outstripped the wind, but as it was a strong cold wind, the animal died when it got into hot atmosphere, to which the tempest was driving.

Had a long conversation with a Touarick about a journey to Timbuctoo. I offered him five hundred dollars to escort me; but, to deposit the money in the hands of the Governor of Ghadames, or a respectable merchant, till my and his safe return. Said I would take nothing with me but medicines, and a little provision, and go in formâ pauperis, as a dervish or doctor. All the Ghadamsee people present approved this way of going, and admired its wisdom, as removing all temptation to attack me, or to steal anything from me when I had nothing to steal. But the Touarick could not come up to the scratch, and was frightened to take upon himself the responsibility, observing, "You are a Christian; the people of Timbuctoo will kill you unless you confess Mahomet to be the prophet of God."

Dined this evening with the Rais. His Excellency said: "Formerly, when Ghadames was governed by the Moorish Bashaws, the people paid little or nothing. There are but three or four rich persons now here, the rest are poor, or have only a few mahboubs to carry on a petty trade." At night, the streets are enveloped in pitch darkness, whether the moon be up or not. I endeavoured to persuade the Rais to make the people light up the town with a few lamps, having oil enough in them to last till midnight. "Good," he observed, "but the people say it was always so, and it must be so still. What can I do?" There are no coffee-houses in Ghadames; people drink coffee inside their houses. I threatened the merchants to set up Said as a kahwagee, (coffee-house keeper). They laughed, and said, "None will buy." For conversation people collect in groups round shops, in the Souk, or in little squares near the mosques, where there are many stone benches for reclining on, or in some quiet dark nook and corner, where, when you expect to find no one, you fall foul of a retired circle of gossips, squatting down in utter darkness. These Saharan streets are veritable catacombs.

1st September.—This morning, wonderful! It broke with a few drops of rain; to me most pleasant, and welcomed as falling pearls of nectar. At noon the sky became as dry and inflamed as ever. Went to the Spring early to bathe. Found it surrounded with women, nearly all half-castes and female slaves. They pretended to be in a great fright, as all were washing and dabbling in the water. I came away. A man said, "The Christian must not go to the well in the morning, but only in the evening." There seems to be a tacit understanding, that from day-break to a couple of hours afterwards, the women shall have possession of the well, for purification purposes, according to the rites of religion.

This morning took coffee with the Rais; as no one was present, he began talking politics. "By a little and a little," he said, "we shall take possession of Ghat. We can't do it by force, it would require some thousand men to take it by arms. The Touaricks are all robbers and devils." I asked him if he would not like to occupy Touat. He replied, "No, there's another Sultan there, and another people. There are two Sultans in the world, one in the East and one in the West (Muley-Abd-Errahman). Ghat we might take. At Touat we are too near the French, and might quarrel with them. All the freebooters come from Tunis. The Bey has no power or authority over the Arabs there. His government is bad; he's a madman. Our Pasha has often written to him about these freebooters, but it's no use. The English and the Sultan are one, and always friends, whatever may be the condition of the rest of the world." Speaking of me:—"You are mad to think of going to Timbuctoo; you are sure to have your throat cut."

I allow all persons, rich and poor, young and old, men and women, to come and see me. At the same time I make a distinction between those who are likely to be useful to me and mere idle intruders. All the Arab soldiers come, and, in general, though poor and thievish, they have less of prejudices, and like the English better than the Ghadamsee people. This city has not yet felt the benefit of English influence, and interference in Tripoli, and therefore the merchants have not the same reasons for being friendly to the English as the Arabs of The Mountains and the townspeople of Tripoli. All the Ghadamseeah agree with me, that the camel-playing of the Touaricks was a failure. Five slaves are leaving for Tripoli. The poor things complained of having nothing to eat; I sent Said with some victuals for them. The people continue to be friendly, and the merchants, whose acquaintance I made in Tripoli, very much so. The steward of the Rais has arrived from Tripoli in fourteen days. His whole party consisted of six camels and five persons. So much for the pretended insecurity of the route! He is dressed in the Turco-European costume, like indeed the Rais himself. To-day the mother of Essnousee, my friend, was bitten by a scorpion. I administered Goulard solution to the part, and gave her fever-powder, as she was very hot and her belly swollen. She died the next day.

Dined again with the Rais. He says, scorpions are in great numbers in this city, because it is ancient, and particularly they abound in the old mosques where the people do not live or perform domestic matters. "No person," he added, "is secure from them, and it is all destined whether we are bitten, and die or not." The Touarick again assured me that he spoke the truth, he did not flatter me, by telling me he could take me to Timbuctoo, when he could not; but yet, if I could make friends with some respectable merchant of Touat, they might succeed. A son of the Sheikh Makouran is now in Timbuctoo. The Sheikh himself gave me a detailed account of the city; he has been there twice. The old gentleman, when he had finished his narrative, thought the time was come for me to assist him. He begged me to intercede with the British Consul at Tripoli for him, that he might not be taxed by the Bashaw so much. He now pays two hundred dollars per annum, assessed taxes. He assured me that all the money is leaving the country, and Ghadames will soon be without a para, like the rest of Tripoli. He told me frankly that he had the idea of making me a partner in his firm, to get my protection, but on hearing I was opposed to slave-dealing, it could not be done, as he and all the merchants were obliged to deal in slaves. Indeed, the obstacle of English merchants joining the Tripoline is at present insuperable, on account of the slave traffic; if they could unite in one firm, it would be equally advantageous for both parties.

2nd.—Not so many patients this morning. A respectable Ghadamsee came to me to beg medicine to assist in conjugal pleasures. I told him to eat, drink, and take a journey from home for two months.

Although, according to the Italian almanack, the new moon is on the 1st, yet as the people have not seen it, there is no Ramadan, (properly Ramtham.) The Rais says, after the first ten days' keeping the fast it is not difficult, but, during this period, the adult Mussulmans suffer exceedingly. Afraid I shall find them all ill-natured during the fast. Besides, they can't stomach seeing Infidels eat, whilst they the Faithful fast.

Supped with the Rais. His fowl flew away, and left him without meat for supper. "Maktoub," he said, laughing. The Mussulmans are extravagantly fond of rice, but they never prepare it in that nice delicious way in which we do, with milk, or in rice pudding. It is always covered with fat, and soon surfeits one. His Excellency and his servants played practical jokes on the black dervish. First, they bastinadoed the dervish, and then he bastinadoed the Rais's servants. But the dervish did it in reality, and so effectually, that after two or three strokes, they jumped up, for he laid it on under all the force of his witless revenge. When in a passion, or excited, he speaks his native lingo of Soudan, but when cool he speaks Arabic and Ghadamsee. He became mad, en route, by grief in being ravished from his country. These practical jokes were played off under the sanction of his Excellency, before all the people in the streets.

The prevalent diseases at this season, are diarrha and ophthalmia, with occasional cases of fever. The diarrha arises from the people's eating unripe or bad fruit, particularly melons, the ophthalmia from frequent exposure to the sun during the past hot months. The camel-drivers also bring it into the city, and it is so propagated by infection. One of my patients is dead, a little boy, afflicted with diarrha for three months. His father, in relating his death to me, spoke with a resignation which might be imitated, but could not be surpassed by a Christian. It is amazing how the thought of all-powerful and resistless destiny calms the mind, and tones it down to a speechless patience! My stock of drugs is fast going. It consisted originally of worm-powders, emetics (of which the Arabs and Moors are very fond), fever powders, purgative pills, Epsom salts, compound opium pills, Goulard powders, eye powders, sulphate of quinine pills, and solution of nitrate of silver. They were made up by Dr. Dickson, of Tripoli. I was surprised to find nothing for pectoral complaints. Many persons here are troubled with chronic diseases of this sort. Although administering medicines these eight days to some fifty persons or more, not one of them has offered me anything in turn. There are no guinea or five-guinea fees here. On the contrary, some have asked me for sugar and money before they could be persuaded to take the medicine. Such is the consolation of doing good. Verily the philosopher had it when he said, "Virtue must be loved for its own sake." Here I may mention that the Commandant Omer of our caravan got into a great passion because I would not buy him a pair of shoes, and left for The Mountains, without coming to bid me good bye. He had had coffee and tea, and provisions always with me, en route, and I thought this enough. Unless the last favour or request is granted, all former favours are counted nothing.

3rd.—The morning opens cool and pleasant, and the heat begins gradually to leave us. People expect rain in ten days.

Another Touarick has come forward to offer to conduct me to Timbuctoo. He says now is the time to go, when it is hot the banditti do not infest the routes, for they find no water to drink. He offers to take me for five hundred dollars, which is to be deposited in the hands of the Sheikh Makouran, and is not to be paid until our safe return. He will allow me to stop a month or six weeks in the city of Timbuctoo. The distances of routes which he gives me, are the same as those on M. Carette's map, attached to his brochure on the commerce of The Desert. Of all the French writers who have recently written on Africa, M. Carette is most correct. Wrote down a vocabulary of Ghadamsee words from my turjeman's dictation. Whilst I was lamenting the little gratitude, or rather none, which the people showed for my medicines, an old man, to whose mother-in-law (he having married a woman forty years younger than himself, frequently the case here,) I gave some pills, brought me a melon, and said he should bring also some dates. I was conversing with a group at the time, and I took the opportunity of observing that doctors were paid amongst us. An upstart man angrily replied:—"Yes, but we are the chosen people of God! you Infidels are bound to serve us in every way, and ought to be thankful that you are so honoured as to be the servants and slaves of The Moumeneen. You think you are clever, but your talents are not your own; your knowledge comes from God." These affronting words contain a common fanatic sentiment of Barbary. I made no reply.

Went at noon to visit the Arab suburb, and was a great curiosity amongst the women and children. Some of the little girls were frightened out of their wits, but the boys took up stones to pelt me. The suburb contains about five hundred souls; the houses are all miserable, and the people poor. A genuine Ghadamsee would not live here without being degraded: it is the St. Giles of the city. Went into a house, the walls of which were completely concealed beneath the covers for dishes and meats, bowls and calabashes, the greater part brought from Soudan. The people were dealers in them. Talking with the Rais about Soudan, he displayed the usual ignorance of Mussulmans, even in The Desert, of this country. It would take a person five years to travel through that vast country, many parts of which were populated by cannibals. We read of the Lemlems, Lamlams, and the Yemyems, as cannibals, somewhere in the neighbourhood of Zegzeg and Yakobah; but after conversing with several of the merchants who have scoured Soudan and Bornou, I have not found one who has seen these terrible cannibals. They have all heard of them. It appears to me to be an ancient tale of wonder to adorn the narratives of travellers.

This evening being that previous to the Ramadan, a great outcry was made to see the moon. According to my Italian almanack it should be three days' old, the geographical position of the two countries may make a difference as to a sight of it. There is a little display of firing off pistols, chiefly by boys. A vast number of persons question me, as to whether I shall fast (soum) to-morrow; and a Touarick goes bolt up to the Governor, and says, to his Excellency, pointing to where I am sitting,—"Does this (man) fast?" His Excellency shakes his head and laughs gravely. To questions put direct to me, I answer, "a little." A boy says to me, "Why, how now, every body fasts, and you don't fast!" It is, however, prudent to avoid all these questions. I told some more liberal:—"The English eat and drink at all seasons that which is good; but some Christian nations occasionally fast." According to the Moslemite rite here observed, all under thirteen may eat during the Ramadan; but, other authorities tell me, all under eight. Those who travel are excused for the time being. The fast endures thirty days. Another patient brought me a few dates. In time I may alter my opinion of Ghadamsee gratitude. Some new patients, nearly all ophthalmia and diarrha.

Visited to-day the two wells, which serve a portion of the population, in addition to the great spring. It is surprising what an interest I take in water. It is to me like precious gold, and the most fine gold. One of these wells has better water than the central running spring. They are large wells, but do not run like the great spring: they are also only a little warm. In the winter they rise higher, showing some connexion with the rainy season in the rainy region. Two men were employed in drawing water in a curious manner. The other buckets were not being worked. One end of the shaft is made very heavy, so as to assist in bringing up the water by over-balancing on a swivel; the other end, to which the cord and bucket is attached, is correspondingly light.



The houses of Ghadamsee are one, two, three, four, and even five stories high; the greater part three or four stories. The architecture is ordinarily Moorish, with some Saharan fantastic peculiarities. The public buildings offer nothing remarkable; even the mosques, in a place so devoted to religion, have no pretty minarets. There are four large mosques, viz.: Jemâ Kebir,—Tinghaseen,—Yerasen,—Eloweenah; and many smaller mosques and sanctuaries. The streets are all covered in and dark, (a peculiarity prevailing in many Saharan cities,) with here and there open spaces or little squares, of which there are several to let in the light of heaven. They are small and narrow, and winding, not more than a couple of camels can pass abreast, the ceiling however being high enough to admit the entrance of the tall Maharee camel. A camel of this species entered to-day: it amazed me by its stupendous height; a person of average size might have walked under its belly. The principal streets and squares are lined with stone-benches, on which the people loungingly recline or stretch themselves. Both houses and streets are admirably adapted for the climate, protecting the inhabitants alike from the fiery glare of the summer's sun, and the keen blasts of the winter's cold. Before the Rais Mustapha's appointment, the city had, besides smaller and inner gates, four principal ones, viz., Bab-el-Manderah, Bab-esh-Shydah, Bab-el-Mishrah, and Bab-el-Bur ("gate of the country"), all of which, except the last on the south-west, are now closed, with respect to the entrance of goods and camels. The city is situate on the south-east side of the plantations of palms and gardens, not in the central part of the oasis. I asked the talebs the meaning of some of the names of the gates, but they could not tell. Many proper names of places and persons, amongst them as with us, have now no assignable meaning or derivation.

FOOTNOTES:

[20] Here we find The Sahara called fertile land; and, in fact, many parts of The Desert could be cultivated.

[21] See Surat Liii., entitled "The Star."

[22] This complaint is not well founded, for afterwards I saw the Rais often receive presents of fruit, tobacco, sugar, and even wearing apparel.



CHAPTER V.

THE FAST OF THE RAMADAN.

Deathly stillness of the City on first morning of the Ramadan.—Rais weighing Gold.—The Gold Country.—Use of different Arabic terms in different Countries.—Insecurity of Merchants in The Desert.—Jews on the borders of The Sahara.—Sin not to Marry.—Wood in The Sahara.—Rais, a Marabout.—Sheikh of Slaves.—Complaints of the People to me.—Mr. Frederick Warrington.—M. Carette's brochure on Saharan Commerce.—Trait of Tolerance.—Growing reputation of Said.—Preach anti-Slavery Doctrines in the Street of Slaves.—Ignorance of the People on Geography.—Talismans in Africa.—The Queen of England's Physic.—Rais's Desert Politics.—Increase of Patients.—Gradual method of obtaining Information.—Visit from a Touarick.—Tripoline Merchants have the Money of those in Ghadames.—Indifference of Mussulmans in reading The Bible.

4th.—WALKED out this morning and found no one in the streets; every body was still in bed, or shut up in their houses, being the first day of the Ramadan. A paralysis of death seemed to have stricken the city. Had no morning patients for the same reason. Afterwards, the servants of the Rais came to visit me and found me taking coffee; they gaped with full (empty?) open mouths, as if wondering I was not choked. I asked them if the Rais would take his tea. "It's unlawful," they screamed, and ran away as if Old Nick were after them. Usually make tea for the Governor every morning, which I send him in a glass, and sometimes also for the Sheikh Makouran. I could not help thanking God that I was born a Protestant, and professed a religion not in violence to the physical requirements of human nature, nor in contradiction to the plain sense of mankind. Man has evils enough to contend with, and to war against, without inflicting new and additional evils upon himself, like this most health-trying and health-destroying Ramadan. My turjeman confessed every body was mad in Ramadan. Whatever becomes of me in the deserts of Africa, I hope I shall have force of mind enough to maintain my religion intact.

I amused myself with thinking how the Desert-travelling might be considerably shortened. This could be effected by joining camels with horses through the routes. Horses could come easily from Tripoli to The Mountains in two days. The camels could undertake the journey from The Mountains to Seenawan in three or four days. Horses then could again accomplish the rest in two days. In all, seven days. Were Europeans in possession of this country, horses and mules would soon take the place of camels, for all quick travelling. Putting aside horses, by the use of the maharee, or fleet-camel, the journey for post could be reduced nearly half. All the Moors and Arabs dissuade me against going to Timbuctoo, assuring me that the Touaricks will cut my throat; but I begin to feel my opinion changing as to the Touaricks. I am sure, if a friend can be made of a brave man of this nation, there is no danger. Am glad, however, people manifest some sympathy with my travelling projects; what I want to do is, to effect some real discovery, or do something great in Africa. Ghadames is not enough, nor even Bornou; it is, must be, Timbuctoo. Yet a man must not put his head into the fire and then call upon God to quench the flames. Met Sheikh Makouran in the street, and brought him home to my house in order that he might give me a more detailed account of the finances of Ghadames. Notwithstanding that the Turks overturn and ruin commerce by restrictions, they poorly protect the merchants. The Sheikh complained to me of several losses. During the last two years four ghafalahs had been plundered on different routes, by which he lost considerable sums. Other merchants lost property in proportion. He considered Ghadames, from various causes, fast approaching its ruin. Our conversation then turned to the New World, America. He was quite astonished at my description of it, and asked if any Mohammedans were there. We then came to the traffic in slaves. He did not see why men should not be sold like camels and asses, if such was the law of God. "All," he observed, "depended upon the will of the Creator of all beings."

The Rais is a very religious man, and I'm cautious what I say. At noon, paid him a visit, and said, "Why, all the people are dead to day." He replied, "It's only for one day." I never saw a poor devil look so comfortless. He is an inveterate, eternal smoker, like all who boast to be of the same nation as the Imperial Osmanlis, the pipe is never out of his mouth; he therefore suffers more than any person in Ghadames. He was still busy, or affected to be, to kill time, weighing gold with his servants. I said, "Is there much gold in the country?" "Less and less every year," was the reply. Many caravans go by way of Mourzuk, not coming this way. The servant held up the little bags, showing that the gold, not more than two or three ounces, belonged to four persons. When gold is brought over The Desert, it is tied up in little dirty filthy bits of rags, first twisted round where it opens, and then tied. These are carried on the person, in the bosom or the turban.

When a caravan is attacked and the people rifled, all these little bags of rags, whether containing gold, or salt, pepper, essences, or what not, are scrupulously cut open by the brigands. The gold brought to Ghadames consists chiefly of women's ear-rings, hoop and drop ear-rings. Some of the drops are hollow and contain little matters which rattle, and perfumed with small quantities of atar, or of zebed, (civet). The workmanship is rude and clumsy, but the gold is of the finest quality, though small and unpolished, something as the Malta gold is worked. The Rais collects the gold from those who cannot pay in the current coin. The gold country of the merchants is not very distinctly understood by them. Some say it is fouk, "above," Timbuctoo, others beyond Jinnee and Bambara, about three months from Timbuctoo, in a south-west direction. The country is called Mellee, which includes many large districts and provinces, but the particular district is Furra. This is a flat and sandy place, "not a stone," say the merchants, "is to be seen." The mines of Furra, if such they may be called, are sold by auction, and the lot of land is a lot of fortune, some plots producing nothing, others gold in abundance. When the gold arrives at Timbuctoo, it is converted into women's ornaments, mostly ear-rings. I have seen very few bags of gold-dust or bars. There are no camel-caravans from Timbuctoo to Mellee and Furra; people go in small parties on horses and asses; some go alone on foot. Foot-travelling is very common in Central Africa; and these pedestrian merchants or pedlars will make journeys of three and four months. A merchant is obliged to remain some time before he can buy up any quantity of gold; it is brought in such small quantities, and the trade in gold is declining, and has been so for twenty years past. It is probable the merchants take more of it now to the western coast and its European factories. Certainly that route is safer than bringing it north, over several months' journey of Desert.

The Rais is a most diligent servant of Government. One cannot help observing, however, that the whole scope and end of governing with the Osmanlis is—money. Of the people, their protection and improvement, they rarely ever think. As the Rais is now busy in making every body book up, some people asked me if there was much money in Tripoli? I told them I did not think there was any money left. "The Pasha has plenty," cried one. I took the trouble of explaining the new system, that each functionary had a salary, granted by the Sultan, from the highest to the lowest, and the Deftadar, after paying each his salary, sent the rest of the money to Constantinople, where (as the Rais himself said) it was "poured away as water." Perhaps this was speaking too freely, but the Moslemites at times speak uncommonly free and bold for despotic governments. The Bey of Tunis has often been menaced with hell-fire by the Arabs, when they pleaded before him in the hall of judgment, swearing, that if he did not deal to them justice, God would deal to him vengeance.

The use of different terms is very curious in travelling through North Africa, and each country has its peculiar Arabic word, the words being all more or less classical. Perhaps no word is so much used in Ghadames and The Mountains as the epithet batel——"vain, useless," &c., and really answers in its use to something like our tremendous "Humbug." It especially denotes everything bad, false, and wrong, in any matter and in any body. On the contrary, for the opposite epithet, various terms are used, "maleah," "tayeb," and "zain," which latter term always means pretty, as well as good. The polite Ghadamseeah are very fond of zain; but it should properly apply to pretty women. The people use the term "month," for moon, instead of . The is not distinguished in pronunciation from , and I have not attempted it in writing. Indeed, I shall avoid as much as possible distinctions which the generality of readers cannot understand.

Only one of my patients came to-day, the little blind boy. The Rais sent me in the evening a fine dish and soup, on occasion of the night of the first day's fasting. The people kept to-night as an âyed or feast. A Touarick took Said, my servant, aside, and whispered mysteriously in his ear,—"Has the Christian fasted to-day?" Speaking to a liberal Moor, I told him the fast was btl, inasmuch as the Mussulmans ate all night and slept the greater portion of the day, making things equal; that to fast really, as some Christians did, was to eat nothing, night or day. At the time I added, "I am not such a fool as to increase the miseries of this life by fasting when I can get anything to eat." The fellow, laughing, observed, "You English are right." I see the fast is nearly universal, old and young, rich and poor, high and low, all fast. They mix with it strong religious feelings, and I dare say fanaticism, a quality rarely apart from the purest religious sentiment. Still continue our conversations on Timbuctoo. Most of the old respectable merchants have been to Timbuctoo. One of them, Haj Mansour, resided there fourteen years, carrying on a prosperous trade. But so perverse and unstable are human affairs, that, on returning home after so long an exile, with thirty camels laden with the riches of the interior, and with much fine gold, and whilst within a few days of Touat, the banditti of The Desert fell upon him and carried off everything, not leaving a water-skin to quench his thirst! Had he not been near Touat, he would have perished in The Desert. The Haj is quite black, though his features are not Negro. He is now an old gentleman of upwards of seventy, and yet very active. His family is immense; what with women, and girls, and sons, and grandsons, it musters some thirty souls. He told me with bitterness, as if it had been the case with himself, the merchants were often their own enemies, they were so parsimonious that they would not hire a sufficient escort of Touaricks, and so left defenceless in The Desert many were plundered and ruined irretrievably. The greatest misfortune in travelling through the country of the Touaricks is, their chiefs have not sufficient power to control the people, and for whose actions they will not always be responsible. One day you may meet with the best of men amongst the Touaricks, the next day with a band of robbers; such is the uncertainty and insecurity of The Desert.

5th.—It would be a good project at least, and might be attended with incalculable benefit, in promoting Christianity and civilization in Africa, were portions of The Scriptures translated into Touarick, with the native Touarick characters. Their vanity would be so exceedingly excited that it would be almost impossible for them to refuse reading a book written in their own dear characters. All can read their own characters, but very few the Arabic. It is not a little surprising, if I am to believe what I hear, that the Touaricks, with all their savage boldness—whose home is The Desert—will not venture on a journey to Tripoli. Many, many times have they been persuaded and pressed by the coast merchants, but they have always set their faces against the journey. Perhaps they think (as some, indeed, hinted to me) the Pasha would keep them prisoners, and not let them return until they had delivered up some of their districts to his authority. Whatever the motive, it is strange that men, who wander through all parts of Central Africa, cannot be prevailed upon to visit Tripoli. I have heard but of one exception.

It is pleasant to witness the least sign of improvement in a people who are commonly condemned by their own habits, their religion, and the opinions of Europeans, to a retrograde or eternally stationary existence. I was much pleased to observe in one of the small squares of the city a tree recently planted, (the tout[23], a species of small white mulberry,) which promises to afford not only a grateful shade to repose under in summer's burning heat, but is in itself a pretty ornament. The great fault of the Africans is want of forethought, or impatience of the future. Their maxim is, to enjoy the present, to take no thought for the morrow, but let the morrow provide for itself. Like all rude and unlettered people, the precepts of religion are interpreted in their strictest literality. To-day, I find more people in the streets, and the Ramadan is not so visible in their faces as I expected it would be. The fact is, the generality of the Saharan inhabitants, and especially the poor Arabs eat but once, or make but one meal a day, and this in the evening; so, in reality, as far as eating is concerned, the Ramadan is no Ramadan with them. Saw the Rais, he is better than yesterday. His Excellency called me a simpleton for talking with the Touaricks about going to Timbuctoo; nevertheless, I feel as if I should like to go the whole-hog—Timbuctoo, or nothing. The future will tell! His Excellency, however, observed, that the Touaricks of Touat had nearly destroyed all the banditti on the route of Timbuctoo. It is the interest of the Touaricks to keep the routes free that they may have the advantage of the visits and escorting of caravans.

One of the peculiarities of Ghadames is that there is no Jew resident in the city. It is strange that a people of such a commercial genius as the Israelites should never have had courage to undertake an enterprize over The Great Desert, whilst they have crept all around it. In Tunis they are scattered throughout the Jereed; in Algeria they are established at the oases of Souf and Mezab; in Morocco we find them at Sous and Wadnoun; and in Tripoli they are located in nearly every town of the coast, whilst a few visit The Mountains. But, to the credit of the Jews and their mercantile genius, it is not their fault. The fanaticism of the Ghadamsee people would be strongly opposed to their residence here, more so than against Christians; it is enough to support the overbearing Christian kafer, without the pollution of the weak miserable Jew in their holy city, for the force principle makes the Mohammedans respect the Christians. The weak are despised, the strong respected. I might, however, have made the experiment of bringing a Jewish servant here: one sadly wanted to come with me. Still a traveller should not unnecessarily increase his difficulties, and excite the prejudices of the people amongst whom he resides, mostly by sufferance. It is probable also the mercantile jealousy of the people would be excited against the Jews. Afterwards I learnt that two Barbary Jews went either to Bornou or Soudan, in the year 1844, and returned safe. Unfortunately this species of Jew can add nothing to our stock of geographical knowledge beyond what we may get from the Arabs and Moors themselves; his ideas of nature and science are all the same, with the exception of a few religious dogmas, and a strong national bias. The visit of these two Jews to Bornou excited no attention in Tripoli. Along the line of The Desert the Jews help commerce. They are great ostrich-feather merchants in Southern Morocco. Some have said they go to Timbuctoo, but this report is not authenticated. In Souf they greatly assist the Arabs in the exchange of their products. About twenty families are established amongst the Soufah, in the greatest security of life and property. The Jews here dress like the Arabs, and are not easily distinguishable from them. In most of the interior districts they have the privilege of dressing like the rest of the people.

The Rais is an old bachelor, like myself. He seems to live very wretchedly without a wife. The good Mussulmans, who think it a sin to live unmarried, excuse him because his residence in different parts of the regency is uncertain, and he tells them he cannot lead about a wife. The only object of affection of this bachelor is a parrot, which speaks pure Housa lingo, and is very angry at the gruff tones of the Touraghee language, always scolding the Touaricks when they speak.

My Marabout camel-driver once had an interesting conversation with me about a plurality of wives:—

"It is not right to have more wives than one, because men and women are nearly equally in numbers, and if one man has two wives another man must go without even one."

The Marabout.—"Oh, if a man has money, he may have two, or three, or four?"

"That is not a good religion which gives four wives to one man because he has money, and leaves another man without any because he has no money, or not so much money as his neighbour."

The Marabout.—"So it is," (as if convinced of the reasonableness of the thing).

"Why has such an old man as Sheikh Makouran two young wives? This is against nature."

The Marabout.—"He plays; his time of work is past."

I believe this unequal distribution of the women is a great check on population. It prevails to a greater extent amongst the Negro tribes. I am not of opinion that Central Africa is populous. I saw nowhere any populous districts myself.