Footnotes:

"Whose fustian flag of freedom, wavesIn mockery o'er a land of slaves—"

have the devilish cruelty to continue to stigmatize, by their laws of equality and liberty, the Africans as goods and chattels, depriving them of their divine right of sentient and intellectual beings, having all the tenderest and holiest affections of humanity. These poor little girls were quite unobserved by their masters or drivers, who were now occupied with the rakas or courier, who had brought letters from Tripoli in answer to ours sent some time ago. The news is good for the merchants; the Pasha will not exact the customs-dues of Fezzan on thosewho return this route, on account of the war between the Shânbah and Touaricks.

Near the well Haj Omer beckoned me to show me what he called, "water-courses of Christians," ancient irrigating ducts of the people of former times. These consisted of raised banks of earth, stretching across the road to the mountains on the right. Along these lines of embankment were large fields of cultivation, showing the country had declined in its agricultural industry, which, indeed, is manifest from every oasis I have yet seen in The Sahara. It is probable these earlier or ancient cultivators of the soil were colonies from the coast. Omer also pointed out at a distance, what he styled "The tombs of Christians," on the sides of the mountains, scattered miles along, showing The Desert to have been cultivated to a far greater extent in past times.

Our route from Ghat to Fezzan is good enough perhaps for man, being simple and plain, easily traversed, generally on level surfaces, but it is very bad for animals, there being scarcely any herbage, except at Serdalas, and the Ghat Wadys. Our camels had little herbage for seven days, which greatly tried their strength and endurance. The caravan we now joined had lost two camels, and I was afraid for my nagah. Water they had none for six days. The Soudan sheep also went without water those six long days. Our route is thus mentioned by Dr. Oudney: "There are several routes to Ghat (from Mourzuk); and the upper one, where we had to enter the hills, was last night fixed for us. There is plenty of water, but more rough than the lower, which is said to be a sandy plain, as level as the hand, but nowater for five days." Travelling with slaves, a route is always extended one-fifth, at the very least: such was our case.

Afternoon, we encamped at the mouth of the wady, weary, thirsty, and exhausted, which forcibly brought to my mind that oasis of rest, (wearied and disgusted, as I felt with Saharan travel,) so divinely described in Desert pastoral style:ουδε μη πεσῃ επ' αυτους ὁ ἥλιος, ουδε παν καυμα . . . . και ὁδηγησει αυτους επι ζωσας πηγας ὑδατων.(Rev vii. 16, 17.) We have in these divine words the smiting and parching of Saharan sun and heat, and the Lamb-Shepherd leading the drooping flocks to the living life-giving springs of the oases of Desert.

Our people called the series of little oases, which we now entered,El-Wady. But this term is hardly sufficiently distinctive, and, I think in the general division of Fezzan, it is calledEl-Wady Ghurby—‮الوادي الغربي‬—or "TheWesternValley," in contra-distinction fromEl-Wady Esh-Sherky, "TheEasternValley."

18th.—Entered fully into The Wady this morning. After so much Desert, was delighted to ecstasy with the refreshing sight of the distant forests of palms, crowd upon crowd in deepening foliage, their graceful heads covering the face of the pale red horizon, as with hanging raven locks of some beautiful woman. Saw a few huts of date branches, some wells, and here and there a villager. The huts were so blended with the date-palms, in colour and make, that it was with difficulty our eye could catch sight of them. I am often astonished how these slight, feeble tenements can protect the people from the sun and cold and wind. It is like living in open Desert.When we had continued our course some two hours, the Sheikh of the district came running out after us, demanding the customs-dues, and attempting to stop the slaves for payment. "What does this fellow want?" I said to our people, feeling myself now under the protection of the Tripoline government, and knowing the Sheikh to be subjected to the Bey of Mourzuk. They replied, "Oh, he wants some slaves to work at the water (by irrigation)." The Sheikh would not be said "nay." He demanded to see the teskera of the Pasha exempting us from the duties, which he could not, as Haj Ibrahim was gone to purchase dates. He then commenced seizing slaves, but our Arabs now attacked him, pushing and dragging him away. These people are mighty fond of a little scuffling. We encamped for the night in The Wady. More "Tombs of Christians" were pointed out to me. Many dwarf palms were scattered about, wild and producing no fruit. Water may be under the surface. Our people say these palms would all bear fruit if cultivated and watered. Undoubtedly many more could be cultivated. There are innumerable palms in this wild dwarf state. My nagah growled and grumbled on seeing the palms, rightly concluding that we were arrived in an inhabited country. These melancholy-looking creatures are extremely wise. The other evening we had great trouble to get the nagah to eat herbage when she was brought to the encampment. She had for her supper every evening a few dates and barley for several successive days. Now we left off giving her them on arriving at The Wady, where there was abundant herbage. This she resented, and grumbled nearly all night, keeping us from sleeping, and would not eat theherbage. On encamping, the camels are allowed to stray and graze an hour or two, and are then brought up to the encampment for the night, the drivers cutting a little herbage for them to eat during the night, or in the morning before starting. Like us, more intelligent brutes, the camels don't like starting on a journey with an empty stomach.

Haj Ibrahim expressed surprise that I had with me religious books. He thought the English had "no books," (that is, religious books.) Some Christians in Tripoli (Roman Catholics) had told him the English people had no books. He then observed to me, that it was wrong to worship Mary, who was not God, or the mother of God, for God had no mother or father. And although the French and Maltese, in Tripoli, had told him the English had a bad religion, it could not, he observed, be a worse religion than this, that of worshiping a woman instead of God. Of Mary, he continued, "She was a good woman, and conceived without a husband. Mary merely wished to bear a child, and as it was a pious wish, God granted her request, and by a simple word she conceived and bore Jesus." Of slaves, the merchant, says:—"They are brought from all countries of Soudan, nearly a thousand countries. Only a few slaves captured or brought to the Souk are Mussulmans, they're nearly all Pagans. Mussulmans make war against infidels to get prisoners, as we and you did formerly; the Maltese[37]and English made us slaves, and we made you slaves. Some of the slaves are Christians,(i. e.Pagans,) and some are Jews." I was much interested, and questioned the merchant about this latter remark, when a Negro slave, who had been lately to Soudan with his master, observed, "The black Jews keep the Sabbath, and get drunk on that day. They drink bouza (or grain liquor). They also circumcise as we Mohammedans." It is probable these Negro Jews are the corrupt descendants of the converts of Abyssinian Jews, who ages ago penetrated Central Africaviâthe provinces of Darfour and Kordofan, and the countries lying on the two great branches of the sources of the Nile. In the beginning of our era, we hear of the Eunuch of the "Queen of the South[38]," or of Abyssinia, who was a Jew, and converted by Philip to Christianity. There is therefore no manner of difficulty in accounting for the presence of these corrupt degenerate black Jews, amongst the tribes of Central Africa.

Two little girl-slaves were barbarously whipped this evening for eating hasheesh (herbage), which they picked up on the roadside. This was done to prevent them having diarrhœa, and eating poisonous herbs. It was nevertheless what they had been taught to do on the Aheer route, and there could not be very much harm in picking up a little fresh juicy herbage, to appease their thirst during the heat of the day's march. The slavesen routeare only permitted to drink twice in the day, once at noon, and once in the evening. When our supply of water is scanty, only once a day.

19th.—This morning made but three hours' journey through The Wady Oases. We had not proceeded an houren route, when the same farce was attempted to be played upon us as yesterday; three or four people coming galloping up to us to stop us, in order to collect the customs-dues. This they did a second time, after letting us go on once. I was determined now to show I was not a slave-dealer, and would not be stopped to suit their caprice, for we told them we had a teskera from the Pasha, exempting us from the gomerick. Proceeding forwards with Said, one of the party, a fellow on horse-back, stopped my nagah, seized her, and commenced beating Said. I instantly jumped off, exclaiming, "I'm an Englishman—a Christian, and not a slave-dealer; I have nothing on which to pay duties, and will not be stopped." Our people bawled out likewise, "The Christian has nothing for the gomerick, he has no slaves." The fellow gave Said another rap with his sword on his attempting to rescue our camel. Hereupon, losing all patience, I took the spear, and with the flat part of its head gave the fellow a tolerable blow on the shoulders. Now followed a desperate scuffle, the first I had had in The Desert. The fellow screaming out, suddenly maddened to fury, drew his sword, and made a thrust at me, but the blow was turned by the shaft of my lance. Our people now seized hold of him and me. A little more scuffling went on, and getting clear of the grasp of our people, I made off in advance, with Said, alone. After continuing half an hour through the palm-woods, we turned and saw the whole caravan coming up quickly after us. The party who stopped us had consented to let the caravan follow me. HajIbrahim, who had the Pasha's teskera, was again absent, having gone to purchase more dates. If the fellow had not been very impudent and violent, inflicting blows on Said, I should not have committed this folly of forcing my way, for, after all, it was great imprudence on my part, and might have been attended with very serious consequences.

When the caravan came up, I said, in hearing of our people, to the fellow who was still following them, "If you had struck my servant in Tripoli, the Pasha would have put you in prison. This is not Touarghee country, but a country where there is a government. This country belongs to Tripoli and the Sultan. Your violence was equally improper and unnecessary." All applauded this, and our champion of the sword said nothing in reply. After arriving at the small district of Blad Marabouteen, or "a country of Marabouts," we encamped for the day. The fellow, who turned out to be an Egyptian, a petty officer of the Porte, and Kaed of the district through which we passed, now came to me, sat down by my side, and made it up. I then observed to him, "It's all nonsense." The Egyptian laughed and I laughed. He kept seizing me by the hand, and exclaiming with vehemence, "Gagliuffi! Gagliuffi! ah! that's a fine fellow! Gagliuffi at Mourzuk." Again the Egyptian laughed, and screamed with frantic gesticulations, and our people coming up were also merry with him. "Ah!" he continued, "Gagliuffi, a real cock of the dunghill, a noble fellow, Gagliuffi! Do you know Gagliuffi?" I said I did not. This he couldn't understand, and said, "Ah, Gagliuffi has got plenty of money, he's the Bashaw of Mourzuk. Every time you go to see him he gives youcoffee." Another Fezzaneer, standing by, swore to this: "Gagliuffi is the Bey! Gagliuffi has got plenty of money." Afterwards I reported this affair to Mr. Gagliuffi, our Vice-Consul at Mourzuk. He was greatly amused and flattered at the report of his wealth and consequence. He observed, "Although I'm poor enough, God knows, it's better that these people should think me rich." The Egyptian was commanding a small force of Arabs in The Wady. I learnt from him, the Vice-Consul had been sick lately, but was now better. In The Wady there is fever during summer, but not much now. The Kaed, I saw in conversing with him, had been drinking leghma, and was "elevated," which sufficiently accounted for his interrupting our march, and the violence of his conduct. Our people say, he wished us to encamp in his district, to amuse himself with us. They continued all the evening to praise my spirit for resisting the fellow's impertinence in his stopping us. "To-day you were a man, Yâkob," they kept repeating. I explained, "Fear, where fear is necessary, as in the Touarghee districts. There we must bow the head, for resistance would be dangerous. But here, in the country of the Sultan, why should we fear?" This speech greatly pleased our people, who themselves had not been detained by the Kaed, on account of my forcing the way. Upon the whole, this ludicrous affray raised my reputation for (physical) courage amongst the people. For moral courage I always take credit to myself. It is nevertheless, a very delicate thing in Saharan travel to know when and where resistance is to be offered against imposition: and perhaps, it is better to give way always than to resist, leaving the matters of dispute (of thissort especially) to be settled by the caravan with which you travel.

The united caravans will remain here some eight or ten days, to give rest to the slaves, as well as to obtain fresh provisions. To-morrow morning I go early to Mourzuk, which is two days from The Wady. Tripoli is distant from The Wady, fifteen, seventeen, or twenty days, according to the progress of the caravan. The route lies directviâShaty, four days' distant from this, and Mizdah, in the mountains (Gharian), ten or twelve days, and thence three days more to Tripoli. The route from El-Wady to Shaty consists of groups of sand-hills, of painful traverse. Shaty itself is a series of oases. Between El-Hasee and El-Ghareeah, which now follow, there is an immeasurable expanse of Desert plain. The Atlas Mountains then succeed with their bubbling fountains and green valleys, and olive-clad peaks. Mizdah in The Mountains consists of two large villages.

Saw several of the inhabitants of The Wady, and made acquaintance with the Fezzaneers, as they have been called. Some of them are as black as negroes, others as white as the Moors of the coast, others olive, yellow, brown, &c., and their features are various as the colour of their complexions. The Fezzaneers must be considered Moors and townspeople, rather than Arabs or nomades. Houses in The Wady are of palm-branches, and some of sun-dried mud-bricks, but mostly miserable hovels, the very picture of wretchedness. We passed a village entirely abandoned, (Kelah, as the people said,) apparently from the failure of water. Palms in The Wady are not very fine. There are many patches ofcultivation of grain and vegetables. Water is found near the surface, and the wells are numerous.

20th.—I left our caravan early this morning for Mourzuk. On taking leave of my companions of travel they begged me to come back, and continue the route with them to Tripoli. Could only promise in the style of En-Shallah, "If God wills," for I had long made up my time not to return. Should the Bornou route be favourable, I might go up before the hot weather came on; if not, I intend returningviâSockna to Tripoli, "the royal road," wishing to see as much as possible of the inhabitants of the oases of The Sahara, on which route were many centres of population. My companions, from whom I had received nothing but kindness, continued to call after me, "Come back, Yâkob," until our little company was out of sight. I thought this extremely friendly, and another instance of the unadulterated kindness of heart found in Saharan traders. Our course now lay somewhat back again, we proceeding south-east. We had to cut through the mountains which had been so long on our right. The range still continued north up The Wady, but how far I cannot tell. I believe no European whatever has travelled the routeviâShaty and Mizdah, to Tripoli. As we ascended through the gorge or break in the chain, "the tombs of the Christians" were again pointed out to me, or rather the burying-places of the earlier inhabitants of these regions. All the early inhabitants, or those before the Mohammedan conquest of Africa, are vulgarly called Ensara by Moors. These tombs consist simply of circular heaps of stones, picked up from the rocks around. Some arelarge, perhaps a dozen yards in circumference. Mounting one, I found it hollow at the top; the stones had been merely heaped up in a circular ring. Within was a little sand settled, collected from the wind when it scatters the sand about. There was no appearance of bones, or any inscriptions. The whole mountain range of The Wady, I am told, has heaps of stones piled up in this way. There is no doubt but what they are the graves of former inhabitants.

The question to be solved is, why are these graves of this circular form? why heaps or rings of stones thus heaped up, so different from the long square graves now met with in all North Africa and The Desert? The form of these tumuli evidently denote another people, or at least a people of another religion. Where there are tombs there are legends of the dead. My travelling companions now related to me, that there appears not unfrequently, and mostly at midnight, when the moon has but a narrow dim circlet, a solitary Christian, who flits mournfully through these solitudes, now and then sitting on the circular tombs, now peeping from within the rings of stones, his chin resting on the edge. His aspect is hideous, and he has one big burning eye-ball in the middle of his forehead. His skin (for he is naked) is covered with long hair, like a shaggy goat (a species of satyr), and two tusks come out of his mouth, like those of a wild boar. A holy Marabout once met him, and interrogated him courageously about his doleful doings amongst these graves. The spectre deigned this answer, "I mourn the fall of my fellow-Christians and the triumph of the Faithful over the Infidels. The Devil makes me come here. I shall wander until the appearance of Gog and Magog upon the earth, and then shall be yoked to their chariot, and go out and conquer the world, and kill the Faithful. But I shall be tormented afterwards. Such is my doom: I can't help it." It is said the Marabout pitied him, and prayed to God for him, but it was revealed to the holy man in a dream, not to pray for lost spirits, whom Heaven's decrees had irrevocably doomed to perdition.

There was also another legend related to me by the Fezzan Targhee, who was now my guide through this dreary gorge, full of the tombs of the dead. It is too long to repeat. Suffice it to say that, whilst his great-grandfather and other shepherds were tending their flocks on the subjected plains below, a troop of these Christians brokeloosefrom the dark caverns in the mountains, where they are chained, and began to abuse and banter the shepherds, because they did not say, "There are three Gods." The shepherds withstood the temptation and the terror of their countenances, although they, the shepherds, exceedingly quaked. The Christians, in their rage against the shepherds professing so constantly the Unity of God, dispersed their flocks, drove them into the caverns, and disappeared together with the flocks. But the angel Gabriel descended from heaven, and blessed the faithful shepherds, led them on many miles to a desert place, where there were three tholh-trees which had been planted by these reprobate Spirits in adoration to The Three Gods. Now the number of shepherds also happened to be three. The good Gabriel told them to cut down the trees, and burn them separately. The shepherds did so, and for their obedience, from beneath the ashes a great cake of moltengold came pouring out. "These cakes are the Gods of the Christians; there are three of these cakes," said Gabriel. "Take each one, and go, and trade to Soudan," added the angelical messenger; and then in a bright cloud ascended over the top of the mountains. It so happened that his great-grandfather thought three was a lucky number, and wished to become a Christian, whereupon God caused a troop of banditti to fall upon his caravan, who plundered him of everything, and reduced him again to beggary. Such are the tales of Marabouts of The Sahara, quite a match for the legends of our Monks of the good and happy olden times.

As these legends finished, we got up to the top of the range, when a cold bleak wind cut our faces, coming north-east over the plateau, which to my surprise now appeared. I expected to find a descent, or another rounded side of the chain. But all east was a bare, bleak, black plateau, as hideous as desolation could render it, according well with the scenery of the desolate grave-stones we had just seen, and the woeful tales about them we had heard. It was the veritable beach of the river Styx. I turned with a chill of horror from the waste back again upon the valley which we had left. How different the view! Here we beheld the ten thousand fair waving palms, which cover the green bosom of The Wady,—a paradise encircled with ridges and outlines of the most frightful sterility. We now mounted our camels, for it was necessary to face also this new desert. I greatly perspired with the labour of the ascent, and now caught a cold, and had a bilious attack, the only time I was seriously unwell during my nine months in The Desert, and strange enough that itshould be occasioned by cold. Our party consisted of myself and Said, the Targhee guide, and Mustapha, the Tripoline Moor, who was going to purchase provisions, and borrow money at Mourzuk. These merchants so ill manage their affairs, that they were nearly out of provisions for their some hundred and odd slaves, themselves and servants, and besides had no money to replenish their stock. Our course was now east verging to the south. On the plain I saw the last of the Touaricks, and it was a noble sight. This was a Targhee Scout, scouring The Desert in search of the Shânbah, well-equipped and mounted on his maharee. He was returning south-west to Ghat, taking the route over the mountains which we had just ascended.

Targhee Scout

After a few hours we again descended into a small shallow wady, where was a little herbage. We continued all day, and endeavoured to reach a part of the plateau, where were some Fezzan Touaricks tending theirflocks, and where it was said we should get milk and a kid of the goat to kill and eat. The whole of the day it was cold, and the wind piercing, which I attributed to the elevated region we traversed. On arriving at a thin scattered forest of tholh-trees we stopped, but being most unusually exhausted by the fatigue of the ride, and the attack of the bile, I could not dismount from my camel, and was lifted off. We searched a long time for the shepherds, and at length their flocks were discovered. I took a little tea, and surrendered myself to rest and to sleep, not being able to eat anything. My companions pretended to seek out and purchase a kid, but unless you furnish the money, nothing of this luxurious sort is ever obtained in The Desert. I had no money, and we had no kid. Meanwhile our people, who had only brought with them dates, ate up my little stock of cuscasou. I had only laid in a sufficient quantity for some fifteen days, from Ghat to Mourzuk. Passed a bad night, and greatly relaxed.

21st.—Up to this time I had always travelled through The Desert with a large number of persons. Our party was now only four. And yet I felt no fear, and went to bed last night in open desert with as much indifference as if I had been in a hotel in Europe. Such is the force of habit. The Desert itself now even begins to wear a homely face to me, and, indeed, for the present, I am obliged to make it my home. We rose early, and I found myself a little better. At the time I attributed my illness to the water of The Wady, but which was incorrect. Before starting, I obtained a bowl of sour milk. To my surprise I saw only women tending these flocks. I asked about their husbands. They were gone away towork in Ghat, Fezzan, and other parts. Here were three or four adult women, and a few children, wandering solitarily in Open Desert! Not a habitation was near for many miles round! I could not help exclaiming, "Are you not afraid of robbers?" "No," replied an aged woman, "I have been here all my life, and shall die here. Why go away? What better shall I find in Mourzuk or Ghat? Can they give me more than milk? More than milk I care not for. And God is here as elsewhere!" Let the reader picture to his mind's eye, three or four lone females, with a child or two, wandering over a sandy plain, tending amongst a thinly-scattered forest of gum-acacia trees a few small goats, without a house or even a hut to sleep under, only the shade of a straw mat suspended in the prickly trees, and, then, repeat and mark well the truth of Pope's fine lines,—

"Order is heaven's first law, and this confess'd,Some are, and must be, greater than the rest,—More rich, more wise; but who infers from henceThat such are happier, shocks all common sense."

Our people observed to me, "This is a country of the Sultan, so the women fear nothing." But the environs of Ghadames are the country of the Sultan, which does not prevent the depredations of banditti. There is no water here, they go to Agath to bring their water for themselves and their flocks. Of course, the complexion of theseshepherdessesis quite brown or brown-black, by exposure to the weather. I shall ever remember the modest air with which a nomade young woman came and presented us with a bowl of milk. It was modesty's self's picture! The shepherdess nymph stepped forwardtimidly, with her eyes averted, not presuming even to look at us; and as soon as she placed the bowl on the ground, a short distance from us, she escaped to the thicket of the tholh-tree, like a young roe of the timid trembling herd. On her glowing cheek,—

"Sweet virgin modesty reluctant strove,While browsing goats at ease around her fed.""And now she sees her own dear flockBeneath verdant boughs along the rock—And her innocent soul at the peaceful sightIs swimming o'er with a still delight."

"Sweet virgin modesty reluctant strove,While browsing goats at ease around her fed."

"And now she sees her own dear flockBeneath verdant boughs along the rock—And her innocent soul at the peaceful sightIs swimming o'er with a still delight."

Such a picture of pure heartfelt shyness and delicate modesty could only be witnessed in these solitudes, where this maiden shepherdess never perhaps speaks to any man but her own way-worn, severe, but honest-hearted father, when he returns from his little peregrinations, bringing a few blankets, a little barley and oil, the staple matters of existence for these lonely nomades. Nothing was given in return for the milk, for we had nothing to give. But if offered it would not have been accepted, by the laws of hospitality amongst these desert Arcadians. The reason now assigned for not giving us a kid, is, all the men are absent, and they cannot part with one, even if money be sent from Mourzuk for payment.

About 3p.m., to my great joy, we arrived at the village of Agath. Our route was over a bare level plain, and our progress like at sea, when the masts of the ship are first seen, then the hull; so here we first saw the heads of the date-palms, then their trunks, and thenthe clusters of the hovels of the village. I was happy to learn our guide determined to pass the night here. The poor fellow was himself worn to a skeleton in travelling these wastes, with but one eye left, and that very dim. He was glad to "put up" for the night. When he started it was to have been a journey of a day and a half, it was now to be three days. We got into an empty hovel, and with palm-branches kindled a fire, which was kept up in a blaze to serve for a lamp. This is the usual practice, now and then putting on a piece of wood to make a light. Very few Saharans have the luxury of lamps or candles. I still suffered from bile, languor, and exhaustion, and once placed upon my mattress, I did not leave it till next morning. We had no provisions, for our party had eaten up all I had. We tried to get something from the Sheikh of the village, but only succeeded in obtaining a few loaves of newly-baked bread, with a little herb sauce, hot with peppers, to pour upon the bread to moisten it. Mustapha attempted to make a great noise, and talked about reporting him to the Pasha of Mourzuk, and getting him bastinadoed for treating a Christian in this way. I discouraged these threats, and would have no imbroglio, for I knew the character of the Sheikh could not well be worse than that of Mustapha himself. Mustapha demanded meat, but I begged only a little flour and butter to make some bazeen in the morning. The Sheikh promised and took leave. In the morning the Sheikh fled, and we saw no more of him. He deserved to be reported at Mourzuk. Hospitality certainly does not flourish at Agath. It's odd, the only time Iwas seriously ill, and really wanted hospitality, I found it not. To-day we picked off several fine pieces of gum from the tholh. Many of the trees had their branches lopped off, first for allowing the goats to nibble the green leaves, and afterwards to use the dry branches for firing.

Footnotes:[34]In the East Indies persons are known to become blindfor the night, (something like thenight-blindness, which we have before mentioned,) by the influence of the moon; or such is what people say.[35]In the Koran it is intimated that God fattens the wicked in this world for the day of slaughter in the next. I forget the Surat. The Arabic is—‮سنسدرجهم‬—signifying, "We(God)make them proceed by degrees;" that is to say, We, God, give the wicked pleasures and enjoyments in this world, that we may punish them the more in the next world. This is a most abominable sentiment, and intolerable to a right-thinking mind. But I believe such a blasphemous opinion has also been held by some mad-brained Christians.[36]In the event of my publisher bringing out a new edition of the venerable Mrs. Glass, or Mrs. Rundall, I fervently hope he will not fail to avail himself of this receipt for the making of bazeen. I am also of the opinion of the former ancient dame, with regard to the necessity of catching a hare before it is dressed; and I think the meal likewise must be procured before it is made into bazeen. To be eaten with relish, it besides must be eaten in The Desert.[37]The oath taken by the Knights of the Order of Malta, was—"To kill, or make the Mohammedans prisoners, for the glory of God."[38]"And behold a man of Ethiopia, an eunuch of great authority under Candace, Queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for worship."—(Acts viii. 27.)

[34]In the East Indies persons are known to become blindfor the night, (something like thenight-blindness, which we have before mentioned,) by the influence of the moon; or such is what people say.

[35]In the Koran it is intimated that God fattens the wicked in this world for the day of slaughter in the next. I forget the Surat. The Arabic is—‮سنسدرجهم‬—signifying, "We(God)make them proceed by degrees;" that is to say, We, God, give the wicked pleasures and enjoyments in this world, that we may punish them the more in the next world. This is a most abominable sentiment, and intolerable to a right-thinking mind. But I believe such a blasphemous opinion has also been held by some mad-brained Christians.

[36]In the event of my publisher bringing out a new edition of the venerable Mrs. Glass, or Mrs. Rundall, I fervently hope he will not fail to avail himself of this receipt for the making of bazeen. I am also of the opinion of the former ancient dame, with regard to the necessity of catching a hare before it is dressed; and I think the meal likewise must be procured before it is made into bazeen. To be eaten with relish, it besides must be eaten in The Desert.

[37]The oath taken by the Knights of the Order of Malta, was—"To kill, or make the Mohammedans prisoners, for the glory of God."

[38]"And behold a man of Ethiopia, an eunuch of great authority under Candace, Queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for worship."—(Acts viii. 27.)

Arrival at Mourzuk; and reported as a Christian Marabout from Soudan.—Meet Angelo, who conducts me to his Master, the British Vice-Consul.—Hearty Welcome from Mr. Gagliuffi.—Detail of the Slave-Caravans of The Wady.—Read the Newspapers; Massacre of Jemâ-el-Ghazouat, and the Annexation of Texas.—Visit to the Bashaw of Mourzuk.—Visits to the Commandant of the Garrison and the Kady.—Poetical Scrap of European Antiquity.—Celebration of a Wedding.—Environs of Mourzuk.—Camera Oscura.—Mourzuk Couriers.—The Kidnapped Circassian Officer.—Old Yousef, the Renegade.—Dine with the Greek Doctor on a Carnival Day.—An Albanian's Revenge.—Greece and its Diplomatists.—Officials of Mourzuk.—An Arab's estimate of God and Mahomet.—What is Truth?—Improvements of the Commandant of the Troops.—How English Politics taste in The Desert.—Visit to the Grave of Mr. Ritchie.

22nd.—Roseearly, and got off again as well as I could, considering I had had little or nothing to eat for the last two days, and should have nothing till the evening, when we expected to reach Mourzuk. Course east and south-east. Still cold and windy. Palms scattered over all the route, from Agath to Mourzuk, but only a few of them cultivated. It was most refreshing to behold so many trees on our road, after traversing such treeless and sandy wastes. A few wells here and there, and a little corn cultivation. Arrived at Mourzuk at about 4p.m.

I here thought of a squib which had been published ina rival paper at Malta, representing me as "The Consul of the Blacks at Mourzuk" in allusion to and satirizing my anti-slavery propensities. These things will come back to one's memory years and years after they have been forgotten. When I read the squib, I little imagined I should ever visit Mourzuk, and yet the visit could be traced readily enough as resulting from my anti-slavery labours in Malta and the Mediterranean. Mustapha stopped at the gate to make his toilet, and I lent him my barracan to make on entering the city. Moors and all Saharan travellers dress themselves up before they enter any large or particular place, when on a journey, and they wonder why I do not follow their nice tidy example. On entering Mourzuk, I suppose I looked very queer, for it was immediately reported to the Bashaw, "A Christian Marabout is arrived from Soudan." We were stopped a few minutes at the gates, to see if I had any exciseable articles. This done, I made the best of my way to the residence of Mr. Gagliuffi. On the road I casually met the Maltese servant of the Vice-Consul. His face brightened up with joyful amazement, and he shook me eagerly by the hands. Englishmen arrive here once in half a century, or rather never, which sufficiently accounts for the excitement of the Maltese. Angelo took me direct to the Consul's house, and I found Mr. Gagliuffi at the door. The Consul was as astonished to see me as his servant. He stared at me as if I had just dropped from the clouds. He had heard of my going to Ghadames, Ghat, and Soudan, but did not expect to see me one while. I need not add, Mr. Gagliuffi gave me a most hearty welcome. I found the Consul in a very fine and spacious house foroases of Desert, with "all his English[39]comforts around him," as we say. Seven months had made me forget all these things, and I was now a Saharan entering into the domains of comfortable, if not civilized, life. The appearance of Mourzuk was not very pleasing to me, the major part of its dwellings being miserable hovels. The Castle looked dirty, and tumbling down. Nevertheless, the presence of Turkish troops and officers in uniform about the streets, with a variety of people congregated from different towns and districts of Sahara, gave the place more the aspect of a city than any other town I had seen since I left Tripoli. I was extremely knocked up and unwell, and at once determined not to leave Mourzuk until my health should be restored. I found myself right as to the date of my arrival at Mourzuk, on comparing notes with Mr. Gagliuffi; but two days wrong as to the name of the day, having written down Friday instead of Sunday. As to the Moorish reckoning of Ghat and Ghadames, that was quite different from the name of the day, and the number of the day, as found in Mourzuk. Time is very badly and incorrectly kept in The Sahara.

Some few particulars must now be recorded of the slave-caravans which I left in The Wady. The united number was some one hundred and thirty slaves. Two-thirds were females, and these young women or girls. There were a few children. Necessity teaches some of the best as well as the sternest lessons. A child of three years of age rode a camel alone, and without fear. The poor little creature knew if it complained or discovered itselffrightened, it would be obliged to walk through The Desert. The slaves were fed in the morning with dates, and in the evening with ghusub. Female slaves, after the style of Aheer people, pounded the ghusub in a large wooden mortar, just before cooking. But they had little to eat, and were miserably fed, except those who had the good fortune to be purchased by Haj Ibrahim. For some of these improvident stupid merchants had actually purchased slaves without the means of keeping them. On arriving at The Wady, they sent jointly, through Haj Ibrahim, to borrow a hundred dollars of the Bashaw of Mourzuk. The messenger was Mustapha. His Highness kindly enough handed him over the money. All the masters carried a whip, but this was rarely used, except to drive them along the road, when they lagged from exhaustion. Thus it was administered at times when it could least be borne, when nature was sinking from fatigue and utter weariness! and therefore was cruel and inhuman. Yet only some twenty were sick, and two died. When very ill they were lashed upon the back of the camel. Some of the young women that had become favourites of their masters experienced a little indulgence. I observed occasionally love-making going on between the slaves, and some of the boys would carry wood for the girls. My servant Said had one or two black beauties under his protection. But everything was of the most innocent and correct character. Some groups of slaves were aristocratic, and would not associate with the others. Three young females under the care of the Shereef, assumed the airs and attitude of exclusives, and would not associate with the rest. Every passion and habit of civilized, is represented in savage life. A perfect democracy, in any country and state of society, is a perfect lie, and a leveller is a brainless fool. There is also an aristocracy in crime and in virtue, in demons and in angels. The slaves are clad variously. Haj Ibrahim tried to give every one of his a blanket or barracan, more or less large. Besides this, the females had a short chemise, and a dark-blue Soudan cotton short-sleeved frock. Many had only this frock. The poor creatures suffered more from the ignorant neglect of the Touaricks than the Tripoline merchants, and their complaints and diseases usually begin with their former masters. Yet I am assured by Mr. Gagliuffi, that the Touaricks of Aheer are infinitely better and kinder masters than the Tibboo merchants of Bornou, or even many Tripolines. The Tibboos cannot bring a female child over The Desert of the tender age of six or seven, without deflowering her, whilst the Touaricks of Aheer shudder at such sensual brutality, and even bring maidens to the market of an advanced age. The brutal Tibboos besides bring their slaves quite naked, with only a bit of leather or cotton wound round their loins, whilst the Touaricks always furnish them with some little clothing.

23rd.—Felt better, but weak. The excitement produced in me by my new quarters and reading the journals, after four months elapsing since I saw the last, made all the people fancy I was already attacked with their Mourzuk fever. Mr. Gagliuffi treated me as such, and the Greek doctor was sent for, who approved of my being treated as attacked, and I took accordingly fever powders. But another night's rest restored me and I discovered no symptoms of fever, for which I could notbe too thankful, as the fever nearly attacks all strangers journeying in Mourzuk. The news from Europe was exceedingly disagreeable to me, inasmuch as I read of crimes and events of a much darker shade than the things which I had seen in Desert amongst the Barbarians. The two events which arrested my attention were the massacre of five hundred French troops near Jamâ El-Ghazouat, and the annexation of Texas, as most relating to my present pursuits. The first was an evident retribution for burning alive a tribe of Arabs in the caverns of the Atlas. Some high personages in Paris deplored this massacre of their devoted and hapless countrymen, but the poor Arabs of the Atlas, the men, women, and children burnt or suffocated alive, were unpitied and unmourned[40], because they happened to be resisting the placing of a foreign yoke on their necks. Such is the high tone of our political morality in Europe! No wonder the curse of God is upon us and afflicts us with famine and cholera! The annexation of Texas, for the extension of slavery and the slave trade, I hope will at once and for ever disabuse the minds of our wild democrats, who fancy that because people call themselves republicans and establish a republican form of government, therefore they are the friends of freedom. Better had America been bound hand and foot for ever to the aristocratic tyranny of the mother country, than that she should now become, as she is, the world's palladium of Negro slavery, and the huge breeding house of slaves to endless generations! We cannot but recommend to these trans-atlantic tramplers upon the freedom and rights of man,in defiance of all divine and human laws, the following lines of Mr. James—

"Oh, let them look to where in bonds,For help their bondsmen cry—Oh, let them look, ere British handsWipe out that living lie."Veil, starry banner, veil your pride,The blood-red cross before—Emblem of that by Jordan's sideMan's freedom price that bore,No land is strong that owns a slave,Vain is it wealthy, crafty, brave.""The slaver's boastful thirst of gain,Tends but to break his bondsman's chain."

"Oh, let them look to where in bonds,For help their bondsmen cry—Oh, let them look, ere British handsWipe out that living lie.

"Veil, starry banner, veil your pride,The blood-red cross before—Emblem of that by Jordan's sideMan's freedom price that bore,No land is strong that owns a slave,Vain is it wealthy, crafty, brave."

"The slaver's boastful thirst of gain,Tends but to break his bondsman's chain."

24th.—Much better in health to-day. Sent off Said, with a man of this place, to fetch my trunk and other baggage left in The Wady. Find Mr. Gagliuffi keeps up a friendly correspondence with the Vizier of the Sheikh of Bornou. Any one going to Bornou would derive great advantage from the Vice-Consul's letters of recommendation. Mr. Gagliuffi has also considerable influence over the population of Fezzan, and is on good terms with the Mourzuk Bashaw.

25th.—Felt well enough to-day to call upon the Bashaw. His Highness's full name and title is Hasan Bashaw Belazee. I was introduced to him by Mr. Gagliuffi, who previously insisted upon sprucing me up a bit, and removing my Maraboutish appearance by getting me a new red cap orfez. MyChristianhat was left at Ghadames. It was impossible to wear it in Desert or towns, for people always said I looked like a Christian devil when I wore the European black hat. We foundHis Highness just recovered from a month's indisposition. He received us very politely, and Mr. Gagliuffi tells me he is really a very good sort of man. His Highness gave us pipes and tea, which is becoming now a favourite beverage amongst the Moors of East, as it has long been in West Barbary, amongst all races of the Maroquines, who have introduced the fashion of tea-drinking and teetotalism at Timbuctoo. His Highness was very talkative and affable. He was amazed at my audacity in going amongst the Touaricks without a single letter of recommendation, and looks upon my arrival at Mourzuk as an escape from death to life. His Highness confessed, however, that the Touaricks are people of one word, and that, after having told me they would protect me, I did right in confiding in their honour. He added, "If you go to Aheer hereafter I will assist you all I can." Mr. Gagliuffi pretends the Bashaw has considerable influence amongst all the Touarghee tribes, and the Touaricks always follow strictly the recommendations which the Bashaw, as governor of the province of Fezzan, and a near neighbour, has taken upon himself to give them. Every person carrying a letter from His Highness to the Touaricks, has invariably been well received. His Highness is very fond of illustrating his conversation by similes, and related a little facetious palaver which he had with a Targhee of Aheer.

His Excellency thus to the Targhee:—"You always thought there was a great mountain separating you from us, protecting you from our armies. You besides always boasted of having an army of 100,000 warriors. But the other day there came to you a bee, and buzzed about your ears, and you all at once fled before the little bee.How is this? Where are your 100,000 unconquerable heroes?"

The Targhee thus to the Bashaw:—"Ah, ah, how amazing! it was just so."

H. E.—"But are you not ashamed of yourselves?"

The Targhee.—"Ah, ah, but we shall now go and fight them."

H. E.—"Well, we shall see your courage."

The Bashaw explained to us, how the Touaricks of Aheer were put to flight by the Weled Suleiman, whom he the Bashaw, and his master at Tripoli, only esteemed as so many troublesome little bees. This was the affair of the capture of the 1000 camels, when the Touaricks were carrying off the spoils of a Tibboo village, before mentioned. These Weled Suleiman have just joined the rest of the refugees under the son of Abd-El-Geleel. The Bashaw is the famous Moorish commander who captured and beheaded Abd-El-Geleel, and who has sworn to extirpate not only the family of this Sheikh, but all the tribes subjected to his son. The Bashaw received the appointment of Bey or Bashaw of Fezzan, for his hatred to this family, and his services in capturing and destroying its chief. Belazee is a fresh-coloured Moor, and rather good-looking, with a dark, piercing, and cruel eye. He is about forty years of age and very stout. Of his courage there can be no question, and his reputation as a military man is very great in all this part of Sahara. Mr. Gagliuffi had instructed me diplomatically to boast of the attentions which I had received from the Touaricks, for observed the Consul, "If you say the Touaricks did not treat you well in every respect, the Bashaw will commiserate you before your face, but laughat you behind your back, and tell his people how happy he is (and I'm sure he will be happy) you have been well fleeced by the Touaricks, of whom the Turks here are jealous in the extreme." Mr. Gagliuffi also volunteered a diplomatic hit of another kind on his own account: "My friend, your Excellency, on entering the gates of Mourzuk, and looking up at the Castle, thought he was entering a town of the dead, it looked so horribly dingy and desolate." I said to the Consul afterwards, "Why did you say so?" He replied, "I am trying my utmost to improve the city, and want the Bashaw to whitewash the Castle. He has promised me he will do it." The Bashaw addressed me, "Think yourself lucky you have escaped, but for the future you must be placed in the hands of the Touaricks by us as a sacred deposit, and then if anything wrong happens we shall demand you of all the Touaricks by force." I thanked him for the compliment; I believe he meant what he said at the time. But such an insulting message could not be delivered to the brave, chivalric, and freeborn sons of the Touarghee deserts; they would trample your letter under their feet, or spear it with their spears.

Mr. Gagliuffi and myself then went to see the troops exercised. The commanding officer is trying to reduce them to order and discipline, and succeeds admirably. Before he arrived, great disorder reigned amongst them, and they were constantly found intoxicated in the streets. After the manœuvring, we visited the commander and his staff, who were all extremely polite. The Bashaw does not interfere with the discipline of the army. The Turks can well distinguish, if they please, between civil and military affairs. And it is wrong to consider theTurkish Government and people, like Prussia and other military nations of the north, as one great military camp. We afterwards visited the Kady, Haj Mohammed Ben Abd-Deen, an intimate friend of the Consul. He had under his care the Denham and Clapperton caravan, and is well acquainted with us English. I was surprised to find the Kady quite black, although his features were not altogether Negro. Mr. Gagliuffi says Mourzuk is the first Negro country. This statement, however, involves a very difficult question. Fezzan, Ghat, and other oases, contain many families of free Negroes, some perhaps settled formerly as merchants, and others the descendants of freed slaves. I do not think the real black population begins until we reach the Tibboos, although Ghatroun is mostly inhabited by Negroes. Certainly, the Negroes have never emigrated farther north in colonies. Mr. Gagliuffi has just received by the courier from Tripoli, several watches sent there for repair, belonging to the Sheikh of Bornou. They were given to the Sheikh by our Bornou expedition, twenty years ago. It is pleasing to see with what care the watches have been preserved in Central Africa, for they looked as good as new.

26th.—I must now consider myself recovered from indisposition. At first, people talked so much about Mourzuk fever that I thought I must have it as a matter of course, and felt some disappointment at its not attacking me. Three-fourths of the Europeans who come here invariably have the fever. I speak of the Turks. It attacks them principally in the beginning of the hot, and cold, weather, or in May and November. Fortunately, I am here in February. Mourzuk is emphaticallycalled, like many places of Africa,Blad Elhemah—‮بلاد الحمة‬—"country of fever."

Amongst the Christian and European curiosities and antiquities which I have discovered in this Mussulman and Saharan city, is the following poetical scrap, published by myself, some four or five years ago, upon that beautiful rock of Malta, or, according to the Maltese,Fior del Mondo, "The flower of the world."

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