A TUAREG WOMAN.
A TUAREG WOMAN.
A TUAREG WOMAN.
Still the Tuareg woman is allowed to have friends of the opposite sex, and, as in the days of the Troubadours, her praises are sung in many a charming rondeau. These male friends, who correspond to the Italiancicisbeos, draw their swords in honour of the fair lady of their choice, and shout her name as a war-cry as they fling themselves upon the foe in the clash of combat. The woman, in her turn, celebrates the exploits of hercicisbeoin verse, and she adorns his leather shield and the scabbard of his sword with the work of her hands. All, however, ends there, and we are irresistibly reminded of Petrarch’s songs in honour of his Laura when she was a stout, middle-aged woman, the mother of seven children.
Alas! we must tell the whole truth, and this reference to Petrarch brings me back to my subject: Tuareg women in general. What a pity that after all I have said about their lofty spirit, their manners, and the good influence they exercise, I am obliged to own that I cannot admire their figure, which resembles that of a Durham cow ready for a prize show, or of a moulting goose more than anything else.
Their faces are pleasing, sometimes even very pretty. Delicate features, big eyes full of expression, and very long black hair parted in the middle and plaited together at the back of the head, give them a charming appearance, but they have absolutely no figures, they are just one mass of fat; their arms are like the jellies exposed for sale in pork-butchers’ shops, and the less said about the rest of their bodies the better.
In striking contrast to their wives, Tuareg warriors are generally very lean, and their figures are well knit. Theirlimbs are very finely moulded, and they walk with a slow dignity all their own, raising their feet rather high from the ground much as an ostrich does, a mode of progression which is probably the reason for their habit of leaning on their spears as they advance.
The most striking peculiarity of the Tuareg costume is the veil, called thelithamin Arabic, and the tagelmust in Tamschek, which covers the face, leaving only the eyes visible. It consists of a band of stuff, generally black, which goes round the head like a turban to begin with, and then passes over the mouth and nose, coming round a third time across the forehead, and looking rather like a visor.
The tribe to which a Tuareg belongs is shown by his tagelmust. A well-bred Amacher never takes it off, not even to eat or sleep, and the negroes of the riverside have adopted the custom in imitation of their masters. Their veils are, however, generally white, as are also those of Tuaregs who are not rich enough to buy the lustrous black stuffs from Haussa, used by the well-to-do.
The veil seems to have been originally adopted as part of the Tuareg costume on hygienic grounds, for in the long wanderings of the tribes amongst the sand of the deserts it protects the respiratory organs. By degrees, however, this tagelmust grew to be considered a sign of the modesty of the wearer, and to show the face became a breach of etiquette.
Strange to say, the women do not hide their faces, a very noteworthy difference this between Mahommedans, whose females are always veiled, and Tuaregs, amongst whom it is the men who thus disguise their features. To make up for this, however, if a Tuareg woman wishes to show great respect to any one she is talking to, she covers her mouth with a piece of her robe.
The Tuaregs themselves tell the following legend—they have one for every occasion—to explain this peculiarity of their costume.
“In olden times women used to keep their faces veiled as do the Mahommedans, whilst men left their faces uncovered; but one day the enemy surprised a camp of our ancestors. The attack was so sudden and so utterly unexpected that the Tuaregs were seized with panic and fled, leaving behind them their families and their property. They flung down their arms, making no effort to defend themselves, but trusting for escape entirely to the fleetness of their legs.
A TUAREG IN HIS NATIONAL COSTUME.
A TUAREG IN HIS NATIONAL COSTUME.
A TUAREG IN HIS NATIONAL COSTUME.
“The women, however, picked up the swords, the spears, and the daggers, with which they faced the enemy and drove them off.
“From that day, to show their admiration for the conduct of their wives, and their shame for their own cowardice, the men wore the veil and the women left their features exposed to view.”
In addition to the veil the Tuaregs wear a tunic of lustrous black cotton, which falls nearly to the ankles, and in the front of which is a huge pocket.
The Tuareg who wishes to be very “chic,” to use the last slang expression in vogue in France and England, has this pocket made of red material; but whatever the colour it is always of huge size. It is difficult to imagine what quantities of things that pocket will hold. In it a Tuareg can stow away yards upon yards of stuff, any amount of beads, whole coverlets, etc., etc.; and to see him dispose of everything in such a limited space, reminds one of the conjurors who put a cannon ball, a cage full of birds, and a bowl with gold fish all into a single nut.
Long wide trousers envelope the lower part of the body, and are drawn in at the waist with running strings, whilst sandals made of ox or antelope hide protect the feet from the burning heat of the sun-parched sand.
The costume is completed by quantities of little leather sachets, containing amulets, hung round the neck on thin cords. These amulets protect their wearer from all evil influences, and secure to him all the good things his heart desires.
The weapons of a Tuareg are all what the French callarmes blanches, that is to say, swords, spears, daggers, etc., and it is rare indeed for any of them to own firearms. Even if they have them they will not use them unless they are positively driven to do so. They have a kind of superstitiousdread, and at the same time a contempt for guns. “They are not weapons worthy of a man,” say these Tuaregs, who admit that their women excel them in courage.
The national weaponpar excellenceis the so-calledtellakor short dagger, the sheath of which is fastened to the left wrist with a leather armlet. The hilt of thistellakis of the shape of a cross, and the wearer is not at all inconvenienced by wearing it. He generally rests his hand on the hilt when he is not using the weapon. If he is threatened with any danger, the dagger is drawn from the sheath with the right hand in an instant.
The spear or lance is generally made entirely of iron, except for certain copper ornaments; a few, however, have wooden handles, though the actual weapon is of metal. The Ihaggaren alone have the right of wearing the iron spear, and the so-calledtakubaor sword worn at the side, suspended on a cotton or silk cord.
According to circumstances, the spear is used as a missile or as a lance. Mounted Tuaregs use it much as European lancers do, but when they are fighting on foot, they fling it with marvellous skill, and will rarely miss an enemy at a distance as great as fifty feet. The red and green leather shields of the Tuaregs are often decorated with considerable taste, and we must not forget to mention theahabeg, which is alike a weapon and an ornament, consisting of a circlet of stone worn on the left arm a little above the wrist.
The horses of the Tuaregs are very ugly and small but strong. The saddles in use are of wood covered over with leather, and a thick coverlet of felt protects the hinder quarters of the steed. The bits are of very well forged iron, the bridle is of plaited leather; the stirrups of copper are very small, no bigger than a child’s bracelet, and the horseman only rests his big toe in them.
But the animal which takes first rank, whether for riding or for carrying bales of merchandise, the equipment of camps, meat, milk, etc., is the camel.
The Tamschek language has many names for this useful animal, a different one being used for it according to its age and capacity. The camel used as a beast of burden is a strongly-built and heavy-looking animal, known as anamnis, whilst thearegganor saddle camel, used for riding, is much lighter, has slenderer limbs, and is far more spirited. For guiding theamnisor theareggana bridle is used, passing through a ring which was fixed in the nose of the animal at a very early age.
The camel is the chief wealth of a Tuareg. “How many camels has your father?” I was asked, and it was very difficult to convince my questioner that this useful animal would be of no good to us in France.
The costume of Tuareg women is simpler than that of their husbands, and consists of a long piece of stuff, which is rolled round and round the body, a pair of cotton drawers, and afariuel, or shawl, which they wear over their heads, and drape about their figures as gracefully as their extreme stoutness will admit.
Copper ornaments are much valued and are very rare. As a general rule the women and men both like any sort of trinket which can be hung round the neck; an old sardine tin is a very suitable present for an admirer to give to a Tuareg lady. A Tuareg’s house is his tent. The very poor, however, live in straw huts calledehan.
The tent orehakitis made of skins upheld by a central stake; the edges of the skins are very irregular, and are fastened with the aid of tags to pegs stuck in the ground.
During the night the tent is closed, and the owner is shut up within it, but in the daytime it is left open on the side opposite the sun; blinds made of very thin laths of wood,kept together with strips of leather, plaited in and out, shield those in the tent from the heat and glare of the rays reflected from the burning sands.
An encampment of tents is called anamezzar, a group of camps, generally occupied by one tribe, is atausi, and over such an agglomeration the chief oramrarhas full authority.
TUAREGS.
TUAREGS.
TUAREGS.
TUAREGS.
The imrad camps are surrounded by palisades orafaradj, between which and the tents occupying the centre of the enclosure the flocks and herds are sheltered at night and protected from the lions, which still prowl in the vicinity.
The Ihaggaren seldom have their flocks and herds with them, but when they have, certain of the imrads under them live in the camp and look after the animals.
Within the tent the woman is mistress. It is her business to look after and order about the slaves. She milks the cows and she does the cooking. But amongst the more important tribes the house, or rather tent-keeping cares do not occupy the whole of the day, and the nights are so warm that all sensible Tuaregs sit up till midnight at least.
Well, how does the woman employ her spare time? She does her leather work very much as European ladies do their embroidery, or she sings to the accompaniment of anamzad, or violin with but one string. She even composes verses.
Yes, she makes verses! Will not this arouse the interest of all the blue-stockings of Europe? Surely whentheir occupations are so much alike their sympathies will go out to their sisters in the distant desert.
I can even add that Tuareg verses will always scan, and that they all rhyme. Surely this is a good deal more than can be said of the effusions of most female scribblers!
The men too write poetry sometimes. I have not time or space to give specimens of the productions of these writers of the Niger districts; but I cannot refrain from quoting two examples given by Commandant Hanotaux in his Tamschek grammar, which were written by Tuaregs of the north.
The first is a madrigal, composed and transcribed in the album of a young lady of Algiers by Bedda of Ida. It must be observed that Bedda was the first Tuareg to visit Algeria.
I speak; and, Angelina, thine the name!Love in my heart for thee can never die.What son of Adam may endure the flameThat burns within that dark, alluring eye?For love of thee, enslavèd by thy glance,I e’en would journey forth afar to France!Who holds thee, Angelina, in his arms,May dream secure, the fairest vision thou!We thought no human limbs the lissom charmOf fleet gazelles could e’er surpass, but now,Since we have seen thy perfect form and face,We know that we were wrong; thou hastallgrace!If thou shouldst come to us, come to our land,Each man among us would go forth to theeAnd sue thy favour; and should one demandWhat price I’d pay could I but purchase thee,I ween, for such possession I would give, indeed,Six thousand golden pieces, or my steed![7]
I speak; and, Angelina, thine the name!Love in my heart for thee can never die.What son of Adam may endure the flameThat burns within that dark, alluring eye?For love of thee, enslavèd by thy glance,I e’en would journey forth afar to France!Who holds thee, Angelina, in his arms,May dream secure, the fairest vision thou!We thought no human limbs the lissom charmOf fleet gazelles could e’er surpass, but now,Since we have seen thy perfect form and face,We know that we were wrong; thou hastallgrace!If thou shouldst come to us, come to our land,Each man among us would go forth to theeAnd sue thy favour; and should one demandWhat price I’d pay could I but purchase thee,I ween, for such possession I would give, indeed,Six thousand golden pieces, or my steed![7]
I speak; and, Angelina, thine the name!Love in my heart for thee can never die.What son of Adam may endure the flameThat burns within that dark, alluring eye?For love of thee, enslavèd by thy glance,I e’en would journey forth afar to France!
I speak; and, Angelina, thine the name!
Love in my heart for thee can never die.
What son of Adam may endure the flame
That burns within that dark, alluring eye?
For love of thee, enslavèd by thy glance,
I e’en would journey forth afar to France!
Who holds thee, Angelina, in his arms,May dream secure, the fairest vision thou!We thought no human limbs the lissom charmOf fleet gazelles could e’er surpass, but now,Since we have seen thy perfect form and face,We know that we were wrong; thou hastallgrace!
Who holds thee, Angelina, in his arms,
May dream secure, the fairest vision thou!
We thought no human limbs the lissom charm
Of fleet gazelles could e’er surpass, but now,
Since we have seen thy perfect form and face,
We know that we were wrong; thou hastallgrace!
If thou shouldst come to us, come to our land,Each man among us would go forth to theeAnd sue thy favour; and should one demandWhat price I’d pay could I but purchase thee,I ween, for such possession I would give, indeed,Six thousand golden pieces, or my steed![7]
If thou shouldst come to us, come to our land,
Each man among us would go forth to thee
And sue thy favour; and should one demand
What price I’d pay could I but purchase thee,
I ween, for such possession I would give, indeed,
Six thousand golden pieces, or my steed![7]
Are not the sentiments expressed in this madrigal wonderfully gallant for a so-called savage?
The second piece of poetry is really a satire, the daughter of Abukias apostrophized in it having been compelled to repulse the too ardent advances of an admirer, who could not forgive her scorn.
Daughter of Aboukias! thou hast come,And the sun was hot when thou didst say “good-day”;Time was, when but to hear thy words repeatedFilled me with mad desire to be with thee,For thou wast in mine eyes ahouri.But now we know thy nature through and through.Rash are thy words—reserve unknown to thee;And in thy treachery thou wilt die.Wert thou of noble race, how would thy good blood show?By silence golden—not by reckless blame of other women,For thou wouldst know thyself!Yet one more word before I close,A word which many others will confirm;Aye, others married ere thy birth,Whose steps have led them far away to lands unknown to thee,And towns, whose very names thou hast not heard.Young men there are, thou fain wouldst know,Owners of herds and camels which will ne’er be thine,To saddle in war or to milk when at peace.But as for thy lover, the man thou didst scorn,What matter to us though thou left him forlorn?
Daughter of Aboukias! thou hast come,And the sun was hot when thou didst say “good-day”;Time was, when but to hear thy words repeatedFilled me with mad desire to be with thee,For thou wast in mine eyes ahouri.But now we know thy nature through and through.Rash are thy words—reserve unknown to thee;And in thy treachery thou wilt die.Wert thou of noble race, how would thy good blood show?By silence golden—not by reckless blame of other women,For thou wouldst know thyself!Yet one more word before I close,A word which many others will confirm;Aye, others married ere thy birth,Whose steps have led them far away to lands unknown to thee,And towns, whose very names thou hast not heard.Young men there are, thou fain wouldst know,Owners of herds and camels which will ne’er be thine,To saddle in war or to milk when at peace.But as for thy lover, the man thou didst scorn,What matter to us though thou left him forlorn?
Daughter of Aboukias! thou hast come,And the sun was hot when thou didst say “good-day”;Time was, when but to hear thy words repeatedFilled me with mad desire to be with thee,For thou wast in mine eyes ahouri.But now we know thy nature through and through.Rash are thy words—reserve unknown to thee;And in thy treachery thou wilt die.Wert thou of noble race, how would thy good blood show?By silence golden—not by reckless blame of other women,For thou wouldst know thyself!Yet one more word before I close,A word which many others will confirm;Aye, others married ere thy birth,Whose steps have led them far away to lands unknown to thee,And towns, whose very names thou hast not heard.Young men there are, thou fain wouldst know,Owners of herds and camels which will ne’er be thine,To saddle in war or to milk when at peace.But as for thy lover, the man thou didst scorn,What matter to us though thou left him forlorn?
Daughter of Aboukias! thou hast come,
And the sun was hot when thou didst say “good-day”;
Time was, when but to hear thy words repeated
Filled me with mad desire to be with thee,
For thou wast in mine eyes ahouri.
But now we know thy nature through and through.
Rash are thy words—reserve unknown to thee;
And in thy treachery thou wilt die.
Wert thou of noble race, how would thy good blood show?
By silence golden—not by reckless blame of other women,
For thou wouldst know thyself!
Yet one more word before I close,
A word which many others will confirm;
Aye, others married ere thy birth,
Whose steps have led them far away to lands unknown to thee,
And towns, whose very names thou hast not heard.
Young men there are, thou fain wouldst know,
Owners of herds and camels which will ne’er be thine,
To saddle in war or to milk when at peace.
But as for thy lover, the man thou didst scorn,
What matter to us though thou left him forlorn?
No translation could really give any idea of the vigorous ring of these verses in the original Tamschek. They are alike forcible and rhythmic without any of that undue use of gutturals for which the Tuaregs blame the Arabs, calling their language in derision theTakhamkhamen.
When Tuareg women receive, or, as we should say, are “at home to their friends,” they recite such verses as those quoted above, or tell long stories which last for several meetings. The men gather about them wearing their best clothes, and vieing with each other in their efforts to appear to advantage. The worthy deeds of those who acquittedthemselves well in recent conflicts are recounted, whilst the cowards (who take care not to put in an appearance) are held up to public scorn. It will readily be understood that the Tuareg customs, which differ in so marked a degree from those of the Mahommedans, give a great influence to the female sex, and place a woman far above her admirers, who often sue in vain for notice from her.
As long as there is plenty of pasturage for the flocks and herds the days pass peacefully by, as we have described, in the Tuareg camp, but directly grass becomes scarce the tents must be struck, and the tribe moves on to better feeding-grounds.
When the word to break up the temporary home has been given all is bustle and animation, theamezzarresembling some great beehive. The camels which are to carry the loads are assembled, the tents go down as if by magic, some of the imrads rapidly roll them up, and pack them on the backs of the patient beasts, whilst others stow away the modest furniture and household utensils.
Meanwhile the young Ihaggaren have gone forward to choose the spot for the new camp. Presently they return, and place themselves at the head of the party, acting alike as guides and protectors to it.
Behind them come the women, chattering together in the quaint, cradle-like saddles they occupy on the fleeter camels, whilst the older men gather round theamrar, and march solemnly on with him.
Last of all, led by the slaves, come the pack-saddle animals, guarded by the warriors, who protect them from pillage, of which there is always more or less danger in the desert.
The site of the new encampment reached, tents and furniture are unladed, and all is arranged as it was before. The same kind of life as that already described beginsagain, and goes on without interruption for weeks or even for months, according to the fertility of the district.
Of course all this refers only to times of peace, but amongst the Ihaggaren constantly, and amongst the imrads more rarely, but still pretty often, war, with its many complications, breaks out and upsets everything.
Amongst nomad tribes constant struggle with others is all but a necessity of existence. In certain dry seasons pasturage is alike meagre and innutritious, but the flocks and herds must have food, hence perpetual disputes and quarrels, in which the Amenokal, when there is one, often intervenes to prevent bloodshed if the would-be belligerents are of the same confederation.
If, however, there is no central authority to preserve order the quarrel spreads and becomes general. This was the original cause of the feud between the Awellimiden and the Hoggars of the north, as well as with the Kel Gheres on the west, a feud which has been going on uninterruptedly from time immemorial.
In time of war theimrador worker suffers but little. Everything is, in fact, so settled by tradition amongst the Tuaregs that even a battle is more like a set of quadrilles than anything else.
To begin with, there is generally a palaver, and when all attempts to patch up the quarrel have failed resort is had to arms. The disputants separate, having fixed a time for their meeting, and on the day and at the place agreed upon the two armies orattabuare drawn up as in a mediæval tournament.
The forces advance in closely serried battalions. Sometimes the Tuareg fights on horseback, but as a rule he prefers to meet his foe on foot. The combatants hurl defiance at each other and rush shouting to the fray. Spears are flung at a distance of some fifty feet, but theyare pretty well always caught on the shields of those at whom they are hurled.
Meanwhile the confusion rapidly increases; the chiefs now begin to challenge each other to single combat, and it is no unusual thing for the two armies to cease hostilities with one accord to watch the issue of the struggle between the leaders. Spears, no longer of any use, are flung aside, the dagger and sword taking their place, and gleaming in the sunshine as they are raised against the foe. Blood begins to flow copiously on either side. Here two warriors are holding each other at bay at arms’ length, each trying to pierce his adversary’s heart with his sword; there twoothers are locked in a murderous embrace, stabbing at each other with their daggers, or trying to crack each other’s skulls with the stone amulet alluded to above.
TUAREG HORSEMAN.
TUAREG HORSEMAN.
TUAREG HORSEMAN.
At last one side wavers, inferior in strength or in numbers to the other. The warriors begin to flee, and the victors shout, “Ia! ia! Our adellin rour’ onen imzaden!” (“Ah! ah! There will be no violins for you!”) And this sarcasm, which means that their wives will be angry and scorn them, often so stings the fugitives that they rally and go back to the struggle, eager to win the praises of their women on their return to their tents.
In these battles life is taken without pity or remorse; but, as I have already said, when the victory is won the prisoners are spared. I have even been told by several very trustworthy authorities, that when peace is made on the request of one side or the other, the victors will entirely reclothe the prisoners taken before sending them home.
War, however, amongst the Tuaregs generally takes the form of raids, such as those in vogue with the Arabs.
Dangerous as are these raids, they offer the advantage of taking the enemy by surprise, and meeting him face to face instead of being attacked in the rear. Moreover, the profit if victorious is immediate, and the booty often considerable.
There is plenty of scope in them too for individual courage and for skill in stratagem, promptitude in attack, and for showing off what they greatly admire, the military virtues of endurance under privation, knowledge of the country to be traversed, and so on.
Here I must just add, by way of parenthesis, that one of the chief charges brought against the Tuaregs, that of being treacherous, is the result of this habit of theirs of falling unawares upon their foe. I really cannot blame them, however, for are not surprises and night attacksamongst the tactics of European armies, and does any one dream of attaching dishonour to them?
Military regulations deal with them quite openly, only stipulating that they should not be attempted except with very well-disciplined troops, who are thoroughly in hand. All the more honour then to the Tuaregs that this is their usual way of going to work.
MOORS AND TUAREGS.
MOORS AND TUAREGS.
MOORS AND TUAREGS.
What I may call these hunting expeditions are greatly facilitated, if not altogether necessitated, by the very nature of a nomad life. The preparations are made with the greatest secrecy, and only the sturdiest walkers and the best horsemen are allowed to take part in them. The party, never very large, numbering at the most a hundred, if the way is long as it often is, starts preceded by guides, who lead therazziaby the least frequented route. The most important point to be kept in view is the positionof the various wells by the way, for on a knowledge of this essential detail success chiefly depends.
Gliding silently between the encampments of the enemy on the frontiers, the Tuaregs in which are always on the alert, for their exposed situation makes them watchful, the marauding expedition flings itself suddenly upon theamezzaror tribe chosen. The greatest skill is needed to take the enemy unawares, and sometimes all the precautions are in vain, for those attacked have had warning beforehand, but not in time to send couriers out to summon their friends to their aid.
The men then all take to flight, but the women remain, for though the men who resist are slain, no Tuareg would stain his hands with the blood of a defenceless woman; the flocks and herds with the camels are hastily hidden in the bush, but the assailants, orimihagenas they are called, know how to find and collect them.
The next thing to do is to carry off the booty before those pillaged or theimihagencome back to avenge themselves, for they meanwhile have not been inactive, but by means of messengers, or by fires lit on the tops of the dunes, have let their relations know of their need. A column is quickly formed, and starts in pursuit of the raiders.
It is their turn now to have to flee for their lives. The big camels used as beasts of burden and the flocks and herds hamper their march. If they do not get a good start they are often overtaken, and being far less numerous than those they have robbed they have to pay dearly for their audacity.
The pursuing column now shows considerable skill in getting ahead of the raiders, and awaiting them at some well or pond which they must pass, they there in their turn fall suddenly upon the enemy.
The marauders are by this time weary, whilst the robbedare fresh and in first-rate positions. The robbers are dying of thirst; their enemies have drank their fill at their ease.
One suchrazziasucceeds another, until at last one party to the quarrel is worn out and sues for peace, a marabout acting as intermediary. Innumerable palavers now take place, the Tuareg warriors holding forth to the assembled crowds in long speeches, for they are as anxious to show off their eloquence as they are jealous of their reputation for military skill. A truce is finally patched up, and though it never lasts long it serves as an excuse for a feast, in which, by the way, the Tuaregs, who are naturally frugal and abstemious, rarely indulge.
Children are very kindly treated in Tuareg camps. Except to compel the girls to empty the bowls of the curdled milk, the drinking of which makes them fat, they are never beaten. As soon as they can stand alone the little boys are taught to fling the spear, small weapons suited to their size being specially made for them. The father looks after the martial education of his sons, whilst the mother teaches the girls to work leather, to sing, and to read the written characters I have already described. This is how it comes about that women can generally decipher inscriptions more readily than men.
A strange custom prevails with regard to inheritance, not only amongst the Tuaregs but in other African tribes, and that is, the nephew is the heir of the uncle, not the son of the father. The child of animradwoman is a serf, and the son of a slave is a slave no matter whether the father is a free man or not. “It is the womb which gives to the child its complexion,” say the Tuaregs. It is the law of Beni-Omia.
The great Awellimiden tribes, however, repudiate this custom, saying that it reflects unfairly upon the virtue of their women. “One is always sure to be the son of one’smother,” they say, “but not of one’s father. That is why a race less noble than our own have adopted the custom of inheritance from uncle to nephew. They are sure that in the veins of the latter flows the blood of the former.”
The rest of the Tuaregs, however, who have always been noted for their gallantry, date the origin of the so-called Beni-Omia law from Gheres, the father of the Kel Gheres.
Gheres, they say, had a wife named Fatimata Azzer’a, and a sister called Gherinecha. Each of them had a son; the child of the former was called Ituei, that of the latter, R’isa.
Now Gheres, feeling old age gaining on him, wished to prove his wife. He pretended he was ill, and went to consult an old sorcerer who dwelt in a hut on a lofty dune, from which he never came down into the plains. There was no well there, and the sorcerer had neither sheep nor oxen nor camels, none knew what he drank or what he ate.
On his return to his camp after his visit to the sorcerer, Gheres sent for his wife and said to her—“Woman, thou alone canst cure me. My days are numbered unless I can anoint my body with magic ointment made from the brains of a child. Give me thy son.”
“My son is mine,” replied Fatimata; “I have had the trouble of bearing and rearing him. It is true I love thee next to him, but even if thy life depend on it, I will not have him die.”
The chief then sent for Gherinecha and made the same demand of her as he had of his wife.
“After thee, my brother,” she said, “I love R’isa best. But if God inflicts on me the anguish of choosing between thee and him, I choose. Take thou the child, do as the sorcerer bids thee, and may Allah protect thee.”
So Gheres hid his nephew in the bush, killed a kid, took its brains, rubbed his body with them and returned to hiscamp, where he summoned his relations and subjects to appear before him. He then told the story of what he pretended had happened, and everybody admired the devotion of Gherinecha. Then he called for the child—who had been brought in unperceived under the cloak of a slave—and presented him to the assembled crowds, saying, “Behold my heir and my successor. As my sister loves me more than my wife does, it is but just that after my death my sister’s son should inherit my wealth and my rights.”
The Ben-Omia law has at least had the good result where it is enforced of preserving the purity of the Tuareg blood, for the son of a black slave woman would be and remain a slave all his life, no matter how great the power or how high the lineage of his father.
Amongst the Awellimiden, on the other hand, that is to say, amongst the three chief tribes, the Kel Kumeden, the Kel Ahara, and the Kel Tedjiuane, which dominate the rest of the Confederation, this system has not been observed, with the result that the complexions of the Awellimiden have been notably darkened by the admixture of negro blood.
The Tuaregs are extremely superstitious, and I have already alluded to the number of charms with which they deck themselves.
The Demons orAlchinenplay a great part amongst them, and are looked upon as almost human. They are supposed to inhabit the mountains, camping on them, and living a life very much like that of the Tuareg tribes themselves. They have their own quarrels, their own wars, and they too make raids on each other. They are, however, endowed with the power of becoming invisible, and they come unseen to take and to drink the milk of the cows belonging to the Tuaregs. “Beware,” say the Tuaregs,“when you are out at night that you do not run against analchin(the singular ofalchinen). You will see nothing at the time, but the next morning when you wake you will find that your foot is sore and you cannot walk. You have trodden on the foot of a demon.”
A YOUNG TUAREG.
A YOUNG TUAREG.
A YOUNG TUAREG.
In spite of the undoubted courage of the Tuaregs, they hate the idea of death. They do not say of any one who has died, “He is dead,” butAba, he has disappeared. It is a sign of very bad breeding to speak of a dead relative or even to pronounce his name. He must be alluded to only asmandam, or such an one. None but the descendants of an illustrious chief or the sons of an Amenokal tolerate anyallusion to their ancestors, in which case pride is stronger than superstition.
We came in contact on our journey with the two great Confederations of the Igwadaren and the Awellimiden; the former, as we have seen, are a prey to anarchy and they rob traders, but their importance is almostnil.
It is very different with the Awellimiden. I do not of course deny that certain tribes are dangerous to travellers; for frequent revolts against the central authority occur, and during our stay at Say the Cheibatan tried to shake off the suzerainty of the Amenokal, but they were cruelly punished by Madidu and his nephew Djamarata.
As a rule, however, the protection promised by a chief can be depended on, and for this reason the Awellimiden will certainly be the first Tuaregs whom we shall be able to induce to lead a more civilized life.
True Awellimiden, or direct descendants from Lemta, are few. They include at present three tribes, the Kel Kumeden, the Kel Ahara, and the Kel Tedjucane. The Amenokal or principal chief is always a member of the first-named, and inherits in the usual order of primogeniture in these districts, that is to say, the brothers reign in succession according to age, then the son of the eldest, and so on.
It is, however, open to the Confederation to depart from this rule, and the Amenokal is not regularly invested with authority until the consent of the assembled Ihaggaren has been given. But it is a very rare thing for an exception to be made, and the right of veto, though it has been used, is seldom exercised.
The predecessor of Madidu was Alimsar, who had succeeded his brother El Khotab, the protector of Barth. I transcribe below the genealogy of the descendants of El Khotab and Alimsar just as it was given to me.
EL KHOTABMadiduElauiAgolaBadjehunKarikari(present Chief)(dead)(dead)AssalmiEl MekkiMusaMursaDjamarataImuhadjil1 son (?)
ALIMSARDurrataAzuhurFihirun3 other sons (?)(dead)Aneirum.2 other sons (?)2 sons (?)1 son
Here too is a list of the tribes making up the Awellimiden Confederation, with the names of their present chiefs.
THE NOBLE OR IHAGGAREN TRIBES.
SERFS OR IMRADS.
To these tribes making up the actual Confederation must be added the following, who were brought into it by force, and have long since submitted with a good grace to be under the protection of the Awellimiden:
Subject to each of these last-named tribes areimrads, but I only know the name of one of their tribes, that of the Ekono, vassals of the Wadalen.
In addition to their predatory excursions the Tuaregs on the right and left bank of the Niger make two annual migrations, the time of which is generally the same.
During the dry season, from December to May, the higher districts are sterile and dry, the ponds and wells empty of water. Then the Tuaregs move down to the river-banks and their flocks and herds graze on the coarse weeds which line them. To avoid the sickness amongst the camels which results from eating damp food, and to which I alluded in speaking of Timbuktu, they generally leave them a little further inland. It is at this time that the negroes pay their tribute of maize and tobacco, and it is also during this same season that warlike expeditions are generally undertaken.
For the rest of the year the rain pours down in torrents in the riverside districts, and although its fall is not so constant or so heavy in the higher lands, they too are fertilized by the filling up of the ponds and the wells, many of which even overflow.
Then the nomad tribes go back again to their old haunts, and settle down for the winter in their camps about the wâdies, resembling those of Algeria, which begin near Gao.
These wâdies are such very characteristic features of Central Africa, that a description of one of them may be useful. The wordwâdymeans the channel of a watercourse which is dry except in the rainy season, but there is water in the upper portion of that of Gao in every season.Its source is far away in the north, and it seems to be identical with the Igharghar of the south, alluded to by Duveyrier, the Astapus of the ancients, which comes down from the Atakor or Ahaggar.
This would confirm Barth’s suggestion, that the marshy depressions which debouch on the Ngiti Sokoto do not extend beyond the district of Air.
My own opinion is that the Gao Wâdy, before it became choked up with sand, was a tributary of the Niger when the course of that river was far more rapid than it is now.
An examination of its banks does in fact lead to the conclusion, that nearly if not quite all along them a line of cliffs, eroded by the action of water, marks what was once the bed of part of the old Niger. In their annual migration the Awellimiden go up as far as the districts near Air, where they come in contact with their enemies the Kel Gheres. Probably competition for the ownership of the pasturages yielding food in the dry season, was the original cause of the feud between the two races, which dates from centuries ago.
The tribes from the left bank of the Niger also move into the kind of islet formed by the bend of the river, advancing to near Dori, where they find a series of ponds and lakes known as Oursi Beli, etc., an idea of which I have tried to give in the map accompanying this volume, but I do not know how far I have succeeded.
There are many very curious and interesting hydrographical problems connected with this bend of the Niger reserved for the future explorer to solve.
Well, what do my readers think of the Tuaregs after the picture I have endeavoured to give of them? I certainly have not represented them as saints, living in a kind of Utopia, where all is well, where the men have no vices and the women no faults.
You will perhaps, however, agree with me that they have very decided characters, and many fine qualities, if also many defects. Their intelligence is certainly great, making it well worth while to try and win them to a better mode of life, and one more conducive to the comfort of their neighbours.
I do not of course fail to recognize what hard work it is to row against the current or to contend against pre-conceived ideas. It is always difficult, and sometimes dangerous.
In 1859 a young Frenchman, not more than twenty years old at the most, disembarked at Constantine. He spent three years travelling about the Algerian Sahara, and under the powerful protection of the Emir Ikhenukhen, chief of the Azguers, he lived for more than a year amongst the Tuaregs.
After his return an expedition was sent out by the Governor of Algeria, and the treaty of Rhadamès was signed.
Then, in accordance with the traditional French policy in matters colonial, instead of profiting by the results already acquired, absolutely nothing further was done. Duveyrier described the Tuaregs as he had found them, just as I have tried to do; he spoke quite frankly of their faults as well as of their virtues, and insisted on the possibility of treating with them on favourable terms. He might well do so, for he had already succeeded in that direction himself.
When twenty years later Flatters was assassinated, Duveyrier was accused of mendacious optimism, and every one was ready to cast a stone at him.
As a matter of fact, however, Flatters was killed by the Hoggars, and Duveyrier had mentioned that they were living in a state of anarchy, which seemed likely to get worse and worse rather than to improve. Flatters insisted on going through their territory, although the Amrar had told him he could not protect him. Now Duveyrier had made a special point of never going into any district withoutfirst securing an efficacious safe-conduct, yet in spite of all this he is made responsible for the disaster.
A fitting epilogue ensued, for Duveyrier, disquieted at the accusations brought against him, weakened by fever contracted in his journey, and cut to the heart by the ingratitude of his fellow-countrymen, committed suicide by shooting himself with his revolver, in the hope perchance of finding the justice denied him here in another world, if there be indeed such a thing as justice anywhere.