Footnotes:

Footnotes:[39]This book is said to be eternal as God himself, evenUncreated. This is argued metaphysically from all the thoughts and volitions of Deity being eternal and immutable, and therefore the laws of the Koran have no relation to time or creation.[40]Most of the people here have heard of Scinde; but their knowledge of it is very imperfect.[41]I afterwards learnt it was—"You see these Christians are eating up all the Mussulman countries."[42]Strabo mentions the oasis:—"To the south of Atlas lies a vast desert of sand and stones, which, like the spotted skin of a panther, is here and there diversified by oases, or fertile grounds, like isles in the midst of the ocean."

[39]This book is said to be eternal as God himself, evenUncreated. This is argued metaphysically from all the thoughts and volitions of Deity being eternal and immutable, and therefore the laws of the Koran have no relation to time or creation.

[40]Most of the people here have heard of Scinde; but their knowledge of it is very imperfect.

[41]I afterwards learnt it was—"You see these Christians are eating up all the Mussulman countries."

[42]Strabo mentions the oasis:—"To the south of Atlas lies a vast desert of sand and stones, which, like the spotted skin of a panther, is here and there diversified by oases, or fertile grounds, like isles in the midst of the ocean."

The Ayed (little Festival of Moslems).—Ghadames a City of Marabouts.—Every Accident of Life ascribed to Deity.—Second Day's Feast, Swinging and Amusements of the People.—Death of the Sultan of Timbuctoo.—Various Terms employed for denoting Garden.—French Woman in The Desert.—Price of Slaves.—Time required to go round the World.—Stature of the Touaricks.—Oases of Derge.—Reconquest of the World by the Mahometans.—Tibboo Slave-dealer.—Touatee Silversmith and Blacksmith.—Assassination of Major Laing.—Tibboos compared to Bornouese.—The Touarick Bandit again.—First Encounter with the Giant Touarick.—Water of Ghadames unhealthy.—Manacles for Slaves.—Second Meeting with the Giant.—The Souafah, and Tuggurt.—Visit from the Giant.—Chapter in the Domestic History of Ghadames.—Serpents and Scorpions, the Banditti of The Desert.—Toys Prohibited.—The Wahabites.—How Moslems despise Jews.

3rd.—TheAyed ‮عيد‬, succeeding Ramadan, is ushered in with a cold morning, the first cold morning I have felt in The Desert. Might venture to put on my cloth pantaloons. Happy to feel this invigorating cold. This is the little âyed; the âyed kebir, or âyed Seedna Ibrahim, takes place two months hence, when every family, in imitation of Abraham offering up his son Isaac, kills or sacrifices a lamb. The caravan from Bornou reports the road to be good. It is added, rain has fallen in Ghat as well as in The Sahara, near Tunis and Tripoli, so that the oasis of Ghadames is the only dry spot, for no rain has yet fallen.

Had several visits from persons all dressed out infestival finery, amongst the rest the black dervish. He looked like a dusky Nigritian Sultan. Twenty paras he condescended to take from me, which added to his holiday happiness; sometimes he won't accept of money. Now comes Ben Mousa, my taleb, to pay his respects. Not, as amongst the great unwashed of London, do they shave for a penny and give a glass of —— (I shall not say what), in the bargain, here in Ghadames they shave for nothing. "How is this," I said to my turjeman who had now come in. "This is the custom of the country," he replied, "we always shave one another for friendship." There are several other little things donegratuitouslyin Ghadames, but shaving the head is the principal one[43]. He who has the sharpest razor is expected to do the most work. They cut and hack one another about most barbarously, some using no soap, only rubbing a little water over their heads. I have seen a score in a row, all sitting on the ground, waiting patiently their turn. Some shave the head every month, others allow several months to elapse. By way of diverting conversation, my taleb had the extreme kindness to tell me that the Touaricks of Aheer and Aghadez (not those of Ghat) killed Christians and Jews on the principle of religion, and would refuse to compound matters, even if I gave them a thousand dollars. He, however, condescended to add, "They aremahboul(foolish)." He then went on to boast of the sanctity of this city, and said, "Our peopleare not afraid of the Sebâah and Shânbah, because they are a city of marabouts." The taleb had just come from a full divan of the people, where the Rais, on this festival morning, had been haranguing them and flattering their prejudices. "Be assured," said the Governor, "if the Bashaw knew that you were a holy city,a city of dervishes, a zaweea (or sanctuary), he would write to the Sultan at Constantinople, and the Sultan, hearing of this, would immediately give orders that no 6,000 mahboubs were to be exacted from you, but that, on the contrary, money from the Sultan would be sent to you, holy people." I wondered that a man of the Rais's sense could so commit himself. What would he have done if after the âyed, the people had brought a petition to him, addressed to the Sultan, setting forth that they were "a city of marabouts," and praying to have their tribute remitted? But the poor people are incapable of taking such an advantage. They were excited by their religious feelings, and believed all the Rais told them. It was certainly a fine compliment for the feast, to men in the situation of the people of Ghadames. And my informant added: "Ahmed Effendi in The Mountains is the rascal and the infidel, and does not tell the Pasha we are a nation of dervishes." Said told me a slave was brought up to day to be bastinadoed, but reprieved till to-morrow on account of the feast. Said's sympathy is always excited on these occasions, he remembers ancient days. On asking what he had done, he said, "The slave stole some dates because he had nothing to eat." My taleb, occasionally rather free in tongue, took upon himself to call all Negroesthieves. I admonished him: "The poor slaves got little from this city of dervishes, now andthen a little barley-meal, or lived almost altogether on a few dates. It was not surprising they stole to satisfy the cravings of hunger." Berka the liberated slave of Makouran, and Said's intimate friend, now came in, dressed up in his holiday clothes. He asked for Said. "He is gone to The Desert, run away, for he has broken our cooking-pot; see here are the pieces, here's the meat spoilt; what am I to do for dinner?" I added, "He ought to have a good beating." The poor old negro stared and looked really grieved. At last he muttered, "Why, Christian, thatbreakingcomes from God, and not Said." "The truth," said the taleb laughing. Said now came in, having borrowed another pot, and Berka was comforted at the return of his friend. In The Desert, every accident of life is ascribed to an ever-present and all-superintending Divinity!

All people enjoy their festival or carnival, to-day. They follow the reckoning of Tripoli, but as the people saw the moon a day sooner there, a day of fasting is here saved. It is so fortunate not to see the moon too soon. The appointed Ramadan is twenty-nine or thirty days; ours is twenty-nine. However, rigid Moslems did not begin to eat to-day till noon, after the morning prayers, so delicately scrupulous are they. My taleb agrees with me, that the Arabs, who usually only eat in the evening, and don't smoke, experience but little inconvenience from the fast. Nothing particular took place to-day's âyed, except every one being dressed in his best clothes, and most of the youth having on somethingnew. It is the same with the Jews of Mogador on the feast of Passover. The Sanctuaries hoist the holy colours of their religion, beautiful vermilion, and yellow, and green; these are their holiestand most-loved colours. The slaves danced and sang all day long. I was present during the closing scene at night, which was curious. After their continuous and laborious dancing, they all suddenly stopped as if struck with paralysis, offered a prayer to Allah, and dispersed. Did not go out till evening, for if I had gone out at all in the day-time I must have dressed up, and I did not wish to appear a Guy Fawkes amongst the people, or excite their curiosity or prejudices on the day of a solemn festival. The Rais asked why I did not come in the morning, for this was a grand receiving-day, when all his particular friends and the heads of the people paid him visits. On telling him, he approved my reason, and said, "You, Yâcob, havecompass yaiser(plenty of wit)."

4th.—To-day is half a feast, and full-grown men and aged men are amusing themselves with swinging, like so many boys. A dead aoudad was brought in from The Sahara, which the Touaricks had killed. These Touaricks are also bearers of a letter, written at Timbuctoo, which has come the round-about way of Soudan, announcing that the Sultan of Timbuctoo is dead. Sidi Mokhtar, a marabout, is appointed Governor of Timbuctoo by the new Sultan. The Sultan himself, after visiting Timbuctoo and making this appointment, retired to Jinnee, his royal residence. Sheikh El-Mokhtar has a good reputation; he is now occupied reorganizing his government. No other news. Met in the streets one of the Touaricks who came yesterday with fifteen camel-loads of senna. Asked him if Touaricks killed Christians. Surprised at this abrupt question, he asked, "Why?" I added, "If you are a good fellow I will gowith you to Ghat." Pleased at this confidence, he came home with me and took some coffee. A camel-load of senna now sells for seventeen mahboubs. He asked me what the Christians did with the senna, and would not believe it was all used for physic. Said Christians were not numerous enough to drink all they bought. There is a wady near Ghat covered with senna, during rain, but the greater portion of senna is brought from Aheer.

An instance of the way in which the Arabic language is used, and which makes some people think there are different dialects in this language, may be given in the terms denotingGarden. For garden, the Touaricks and people of Touat use ‮جنّة‬, a word which frequently occurs in the Koran, conveying the highest and purest idea of garden, and which we usually translate "paradise." In Ghadamsee and Touarghee a corruption of this pure Arabic word is used for heaven, ‮اجّن‬. The Tripoline and Tunisian Moors use the term ‮سانية‬, and the people here ‮قابة‬, for garden, but which is, rather, kitchen-garden. Now, all these words are good Arabic, and may be used indifferently, at least the two latter. In the New Testament translation, the Persian ‮بستان‬ is used, which I imagine is the Eastern term for garden generally, in opposition to the western ‮سانية‬.The Gardenin North Africa is very different from our ideas of a garden. Corn-fields, overshadowed with the palm, the olive, and a few other fruit-trees, is the species of plantation to which the term is usually applied. Certainly a few flowers are sometimes cultivated in these gardens of Africa, but this is the exception to the usage.

The Rais, who is a grave Turk, nevertheless unbendedhimself to-day, amusing himself in seeing the boys swing. The Moors sadly wanted me to join their swinging, but I politely declined. They said, it was "medicine," meaning good for the health, everything conducive to health being called "medicine" by people in The Desert. Was gratified to see some sports amongst the people, for the men are always gloomy and reclining about the streets, brooding over their ruinous affairs, and the boys are little encouraged to healthful and innocent games. Up to this time, the only persons I have seen happy are the slaves, who dance and sing, and forget everything but the present moment. The swings are tied high up to the tallest date-palms, two or three persons swing together, and the sport is a little dangerous. Saw no other amusements during the âyed, except here and there drafts, played in the primitive way of making small holes in the sand for the squares.

During the expedition of the Duke d'Aumale to the south of Algeria, the Bey of Biskera, Mohammed-es-Sagheer ("little") murdered the small garrison of soldiers left behind, emptied the chest of what francs were in it, and went off to The Desert. He is now living tranquilly in the Jereed. The French made a demand to the Bey of Tunis to have him given up, but it seems His Highness had courage enough to resist it, alleging that he was a political refugee. Mohammed-es-Sagheer had married a French woman, and she ran away, or was taken by force, with him. She had borne him two children. The most extraordinary stories are current of this French woman. Though a low woman of one of the towns, she gives herself out as "the daughter of the Sultan of France!" She rides like a man, dresses like a man, smokes, andfollows the Arabs in all their expeditionsagainstthe French. She has adopted the Mahometan religion, and is become a sort of priestess, or Maraboutah. She promises the credulous Arabs that she will not only put her husband on the throne of Algeria, but even of France itself, and then all the world will become Mussulmans! The Moors say she can never leave The Desert because she has brought her husband two children.

Saw Rais in the evening, and had a sort of confidential conversation with him, and told him for thefirsttime of my intention to proceed further in the interior. Of course, he had heard of it before from his servants. Nevertheless, he affected great surprise and sorrow. But, when I told him I might return in six months hence, he became more calm. He then persuaded me by all means to avoid the routes of the Touaricks, and proceed to Fezzan, thence to Bornou. Speaking of the Ghadamsee merchants and their friends and correspondents, Messrs. Silva, Labe, Shaloum, and Francovich, in Tripoli, he said, "Your merchants exchange products with the Ghadamseeah in the way of barter, and make a great deal of money, whilst the Ghadamseeah have no money left, none at all." He wondered, like the Touaricks, what the Christians do with all the senna. He expected the Shânbah, on the route of Ghat, in a few days' time. I observed, "People are all superbly dressed, and there was not much appearance of poverty." He smiled, and said, "The people aresheytan(very cunning), they lay up their new clothes, and only wear them on festivals." Speaking of slaves, his Excellency said, "There is now no profit on slaves. Government takes ten mahboubs duty on each. A good slave fetches40,000 wadâ (cowries) in Soudan, usual price 30,000, and some as low as 15,000. A good slave sells in Ghadames for forty mahboubs." The Rais told me to take care of the vermin, and abused the filthiness of the people. If I escape the Touaricks and the fevers as well as I escape the vermin, which abound on the clothes of all the people without exception, I shall consider myself fortunate. The inhabitants of Ghadames make no scruple in attacking the enemy in the public streets, which stick to them closer than their dearest friends. I attribute my escape to my being an infidel, for their orthodox l-i-c-e won't have anything to do with Kafers.

People look worse than during the Ramadan. Poor creatures, they have little to eat; they say they have nothing but barley-meal and dates to eat, for the Turks have taken away all their money. Some, however, as a luxury, which their relations and friends send them from Soudan, masticateghour[44]-nuts, and which I believe is thekolat, or colat-nut of Caillié. The Arabs called these nuts the "Coffee of Soudan." Konja is a great place for the growth of the ghour, two or three months west of Kanou.

5th.—Weather gets colder every day. I was reflecting on the best situation for a Consul in Northern Sahara. The point would be Touat, the nucleus of many routes, the great highways of commerce in The Desert. From this point a British Consul could keep a sharp look-out on the French, moving southward.

A Mussulman doctor told me with great solemnity this morning, that five hundred years were necessary togo round the world. Two hundred years desert (‮ك٘لع‬), or nothing, or containing—

"(God's)dark materials to create more worlds."

Two hundred years of seas. Eighty years of Gog and Magog. Eighteen years of Soudan. And two yearsofwhite people, including Christians and Mohammedans. There were countries full of Mussulmans which had not been visited by the Mussulmans of Turkey or Africa. They had been visited by one man only, Alexander the Great. Certainly the Moors read historybackwards. On asking where this information was to be obtained, he said, "From theTăfseer(Commentaries) of the Koran."

The Touaricks who have just arrived are men of very large stature, and as "straight as a dart." Several of them are full six feet high. Such men are alone produced in the Sahara! All the weak and the diseased soon die off, leaving behind only the robust. They walk about the streets with an air of consummate pride, with their huge broad swords swung at the back, and their lances in their hands, like "a tall pine."

An Arab, just arrived from Derge, brings intelligence that the Ghadamsee people who were in Tunis are returning homeviâTripoli. These are mostly poor labourers, who go a few months to Tunis to amass a little capital, with which to trade afterwards. The Ghadamsee is constantly going on these journeys of profit and enterprize, either as merchant or labourer. His Desert home is the pulse of all his distant enterprises, whither he retires to end his days, dedicating the last hours of his existence to God. The Arab came from Derge, mounted on a good horse, in the short time ofthirteen hours,—bycamels it occupies two and two-and-a-half days! The Arab told me he killed, a few days ago, six ostriches near Derge. The oases ofDergeconsist of four little oases, or districts, viz., Derge (proper), Terghuddah, Madress, and Fiffelt, containing an Arab population of 400 souls, a hardy and brave people. Water is plentiful, but there are no hot springs. A native told me, that invariably any stranger drinking this water, was attacked with fever. Generally these little oases are very unhealthy. Some assert that all who visit the oases are taken ill. Probably, like Mourzuk, they lay low, in a wady or hollowed plain. Date-trees are numerous, and bear good fruit. A fair quantity of wheat and ghusub is grown. Besides sheep, and goats, and fowls, there is a few camels. The people are occupied in the gardens, but too numerous for the oases; they are very poor, and obliged to emigrate. Derge is in the more eastern route of Zantan and Rujban; and when that of Seenawan, the western, is not safe, this, the longer route, is taken.

6th.—Slept badly during the night; restless about my journey. Determined now to take the Fezzan route. Weather very soft, with murky clouds.

Relating to my taleb, that, formerly, Mussulmans conquered Christians, but now, all the countries of the Mediterranean were fast falling back again into the hands of the Christians—such being the will of God, he consoled himself by replying: "That, in less than forty years will rise up one Abou Abdullah Mohammed El-Arbee El-Korashee El-Fatamee, (‮ابو عبد الله محمّد القرشي الفاطمي‬,) who will kill all the Christians, both of thenew[45]and the old world; that this will be the golden age; all people will be Mussulmans, and all will be rich and powerful, enjoying the abundance of this world's good things; and the very dust of the earth, and the sand of the Sahara, will be turned into gold and silver: But, (the awful but!) that this will only last one generation, orfortyyears; for then will arise The Dajal! who, mounting upon an ass, will scour the earth in three days, and kill and destroy all the Mussulmans, this Dajal being the Messiah of the Jews, who will all flock to his standard; and that then will appear Jesus,the Son of Mary[46], from the top of the mountains of the moon, after Dajal has reigned forty years, and slay this monster Messiah of the Jews. Now there will appear Gog and Magog, let loose from Jibel Kaf, in Khoristan, and the country of the Turks and Russians. And last of all will come the end, when the Wahabites will carry all the Jews into hell-fire on their backs." Such are the secret consolations of a good and orthodox Mussulman of The Sahara. A part of this monstrous fable has been related before, with some variations. The gist of the prophecy is,the destruction of the Christians by another Arab Conqueror. Here the now humbled follower of the Prophet finds his sweet revenge. The same revenge the more ignorant and fanatic of the Jews seek and cherish in the advent of their long-expected Messiah, who is to enable them to put their feet upon the necks of all people—all the nationsof the earth. But the better class of Israelites are willing to believe that the Gentile nations may enjoy a portion of the blessings of Messiah's reign, and will not be effaced from the earth. Some pious Christians, who, failing to convert men to their peculiar views of revelation, anticipate the appearance quickly of a sort ofBuonaparteMessiah, armed with similar attributes, who is to involve all infidel nations in seas of blood, and make the world a heap of Saharan desolation. Such views of Christianity have always been abhorrent to my feelings; and I have kept close to the fair and pacific pictures of Messiah's reign, so beautifully set forth by Pope:—

All crimes shall cease, and ancient frauds shall fail;Returning Justice lift aloft her scale;Peace o'er the world her olive wand extend,And white rob'd Innocence from Heaven descend.The dumb shall sing—the lame his crutch forego,And leap exulting like the bounding roe.No sigh, no murmur, the wide world shall hear,From every face He wipes off every tear.No more shall nation against nation rise,Nor ardent warriors meet with hateful eyes,But useless lances into scythes shall bend,And the broad falchion in a ploughshare end.The swain in barren deserts with surprise,Sees lilies spring and sudden verdure rise;And starts, amidst the thirsty wilds, to hear,New falls of water murmuring in his ear.The steer and lion at one crib shall meet,And harmless serpents lick the pilgrim's feet.The smiling infant in his hand shall take,The crested basilisk and speckled snake.

All crimes shall cease, and ancient frauds shall fail;Returning Justice lift aloft her scale;Peace o'er the world her olive wand extend,And white rob'd Innocence from Heaven descend.

The dumb shall sing—the lame his crutch forego,And leap exulting like the bounding roe.No sigh, no murmur, the wide world shall hear,From every face He wipes off every tear.

No more shall nation against nation rise,Nor ardent warriors meet with hateful eyes,But useless lances into scythes shall bend,And the broad falchion in a ploughshare end.

The swain in barren deserts with surprise,Sees lilies spring and sudden verdure rise;And starts, amidst the thirsty wilds, to hear,New falls of water murmuring in his ear.

The steer and lion at one crib shall meet,And harmless serpents lick the pilgrim's feet.The smiling infant in his hand shall take,The crested basilisk and speckled snake.

Afternoon, went to see the slaves lately brought from Bornou. They were as much like merchandize as theycould be, or human beings could be made to resemble it. They were entirely naked, with the exception of a strip of tanned skin tied round the loins. All were nearly alike, as so many goods packed up of the same quality. They were very thin, and almost skeletons, about the age of from ten to fifteen years, with the round Bornouse features strongly marked upon their countenances. These slaves are the property of a Tibboo. I invited the Tibboo home to my house, to glean some information from him. The Tibboo bought the slaves on speculation in Bornou; he could now sell them at from forty to fifty dollars each. He had only six; the Touaricks had thirty-four. He came from Bornou to Ghat, thence to Ghadames. He had also some elephants' teeth. The Tibboo pressed me to buy his slaves; he had not yet found purchasers, though he had been here some days. The merchants have no money, or none to buy slaves. The Tibboo drank some tea with me, which he observed was better thanbouzah, fermented grain liquor. The Tibboo was a young black, tall and slender, and of mild and not disagreeable features. There was nothing in him to denote that he was a common trafficker in human flesh and blood. He was not so much stamped with the negro features as his slaves; he was, indeed, as much of a gentleman as a Presbyterian slave-holder of the United States, patronized by Doctors Cunningham and Candlish, and admitted to the fellowship of Free Kirk Saints. The Tibboo was excessively curious about me, the Christian. He handled and turned over everything I had. Seeing my naked (white) arm, he exclaimed, "Whiter than the moon!" Said did not approve of my new acquaintance, and declared all the Tibboos rascals; andthinks he recollects that he was made a slave by the Tibboos. Said was very angry with me for giving the Tibboo tea—wouldn't make any more for him—I might make it myself. The Tibboo showed his sense of my attention, by giving me some trona, which he says abounds in Bornou, and is calledkonwa. He champs it in its hard crystalline state, like children champing sugar-candy. He mixes it with his tobacco, and says it is pulverized and drank in solution for medicine at Bornou, like Epsom salts, producing the same effects.

Two people left to-day for Ghat, and two for Timbuctoo. The latter were the headmen of the large mercantile firm of Ettanee. It is the custom of Saharan merchants to send their headmen, and even slaves, to these distant countries, when circumstances prevent them going themselves.

My friend the Touatee, who unites in himself a blacksmith and a silversmith, was this evening employed in making ladies' ornaments for arms and legs. He was in the course of finishing a pair of anclets, weighing together about thirty-eight ounces. Each anclet would cost 20 dollars. They are for an Arab lady; but, of course, the husband invests his money in this way until he can find profitable employment for it, or becomes distressed. "Meanwhile," says the Touatee, "he has the kisses of his wife for the investment, and is happier than if he obtained a hundred per cent. for his outlay of silver." The old Touatee distinctly recollects Major Laing passing through Ghadames to Timbuctoo. The account he gives of him is:—"When in Ghadames the Rais (or Major) purchased something of every thing he could find in our city, as well as specimens of Soudanmanufacture. He had with himthirty-six bottles of wine! which I counted. He was attacked by the Touaricks near Touat, and wounded in twenty places; but he cured his wounds, and then proceeded on and arrived safe at Timbuctoo, where he stopped some time. Afterwards he went to Sansandy, where he was murdered." The unfortunate Major had no money in his possession when murdered, which greatly surprised the assassins, who murdered him merely for his money. People add, he wrote every thing in Timbuctoo, but did not stop long there. He was enticed to go away with a stranger, against the advice of the parties who conducted him to Timbuctoo. The stranger was a Saharan Arab. One of them is still living, Haj Kader, and left lately for Touat, who has the reputation of being a quiet and upright man. I did not hear of him until he was gone, otherwise I should have had some conversation with him about the Major. The other party died at Timbuctoo; he was called theMarabout, and seems to have been another Mohammed (my marabout.) In a letter of the Major, read to me by Colonel Warrington, his father-in-law, the Major charges his Marabout with having stolen his double-barrelled gun, and sent it on to Timbuctoo for sale before they arrived there. For this theft, and other bad conduct, old Yousef Bashaw made a formal complaint against the people of Ghadames, and mulcted them several thousand mahboubs. Mr. Gagliuffi heard a strange story about the Major; according to which, he was murdered near Touat, on his return, by the same Touarick who stopped him, and wounded him in twenty-six places, on his way thither, the Touarick alleging, that the Major was not a man buta devil, so he (the Touarick) was obliged to kill him.No authentic account now will ever be collected of Major Laing's death. That he was stopped a couple of days beyond Aghobly, in the oases of Touat, and there wounded, is certain; we have the Major's own account for it. He seems also to have remained a month at Timbuctoo, and wrote a full account of that mysterious city. He then, not being able to ascend or trace the NigerviâJinnee, on account of the objections of the people, made adétourthrough The Desert, wishing to go to Senegambia, when, after four days' journey, he was stopped by a party of Arabs, and murdered. Some persist in saying, that Caillié found Major Laing's papers, and gave them as hisownaccount of Timbuctoo. I should be sorry to attempt either to prove or contradict the charge. All the documents are in possession of the family of the late Colonel Warrington. We must suspend our opinion until they are published, which I trust will not be long.

Afterwards visited the Rais, who is, like myself, very fond of the Touatee. His Excellency had a bad headache, and hismajor-domowas hard at work rubbing his head with his hands. I laughed, but said nothing. The people are fond of manipulation, and shampooning (Temras). Whenever any one hurts himself by bruises or falls, the limb affected is rubbed and stretched, and stretched and rubbed, until the poor sufferer's limb is nearly severed from his body. Manipulation ought to have made the fourth mode of cure laid down by my marabout, after burning, blood-letting, and talismanic writing. However, I believe manipulation, aided by the bath, frequently effects important cures. Some Moorsindeed, consider this the sovereign remedy for every hurt and disease. Found the Touatee again with the Rais. He amused us both by giving his opinion about theinexhaustiblesupply of slaves furnished by Nigritia. "All other countries," said he, "die and become depopulated. It is now ten thousand years we go to buy slaves in Soudan. The oftener we go there the more we find. In that country the men are all night long begetting children, and the women all the morning bringing them forth. This is the reason the supply of slaves never becomes exhausted."

7th.—Said has just come in and told me I must not eat many of the dates of this country, for they have killed some of the soldiers, and will kill me. Dates may, indeed, injure the poor soldiers, who have nothing else to eat. One died yesterday. I asked his comrades what he died of, who replied, "Hunger." It is a disgrace to the Government of Tripoli to keep these wretched Arabs without any thing to eat. Why not let them go to their native mountain homes; for there, though they may pine away and die in the caverns of the Atlas, they will nevertheless give up the ghost in the arms of friends and relations—joining misery to misery, where the miserable may comfort the miserable. But, here, amidst the rude buffs of strangers, it is cruel to let them die like dogs.

The Tibboo called this morning. Merchants have offered him only 35 mahboubs each for his slaves; he asks from 40 to 50. He says, the Americans, or people nearly as white as I am, ascend the Niger as far as Noufee, for the purchase of slaves. Bornou and the surrounding countries are now in peace, and make no slaves by war.The Tibboo bought his slaves of persons who kidnapped them during the night. To observe, that although the Tibboos, if this merchant be a fair representation of them, have not such extended nostrils as the Bornouse, and such thick projecting lips, yet they are much darker than the Bornouse. Indeed, the Bornouse are of a lighter,fairercomplexion than any of the Negroes I have yet seen, those of Soudan and Timbuctoo being of a much darker shade, and some quite black. The Bornouse has a round, chubby, smiling face; the Tibboo, a long, grave, intellectual face. The old Touarick bandit called to-day, with otherTouaricks, and asked how much I would give for alive aoudad. Told him from 6 to 8 mahboubs. He said they're going to hunt them next month. This retired cut-throat gave himself a good character, and the Touaricks generally. "Trust us, don't be afraid of the Touaricks, upon our heads (raising his sword to his head,) we'll protect you!" Then stepped in an old friend and lover of the mysteries of geography. These are some of his questions:—"Where is the sea by which the Christians go to Soudan? Where is Mount Kaf, that girdles the earth with brass and iron? Where are Gog and Magog, which is Muskou (Russia), the monster which eats up theMoumeneen(faithful Mohammedans)?" &c. Went out and saw for the first time the Giant Touarick. The huge fellow must be 6 feet 9 inches. His limbs were like the trunks of the palm, and he walked with a step as firm as a rock; whilst his voice was a gruff growl like distant thunder. Compare this noble, though monstrous, specimen of a man, the product of the wild uncongenial Sahara, to the little ricketty, squeaking, vivacious wretch of the kindly clime of Italy,"the garden of Europe," and be amazed at the ways in which works Providence! As soon as the giant saw me, he bellowed out, "Salam aleikom!" which far resounded through the dark winding streets. He now strode by without stopping to speak or to look at me, his head and turban nearly reaching the roof of the streets, and his big sword, swinging from his back, extended crosswise, scraping the mortar from both sides of the walls. His iron spear, as large as an ordinary iron gas-light post, was carried in his firm fist horizontally, to prevent its catching the roof of the covered streets. The giant is one of the chiefs of a powerful tribe of Ghat Touaricks, of whom the aged Berka is the reigning Sheikh. The giant is quite at home here and possesses some forty or fifty camels, with which he conveys the goods of the merchants between this city and that of Ghat.

After several trials of changing food, find I am greatly relaxed, and am convinced it must be the water. This, however, is the opinion of every stranger who visits Ghadames. Last evening the Rais said, "The water here is bad. Look at the people of Ghadames, they have no colour in their cheeks. What a miserable wretch am I! When I first came, I had the colour of the rose; now I am become like these yellow men: as for my poor horse, he eats quantities of barley every day, and is still very thin. It's the bad water. We have a proverb in Turkey, 'Good water makes good horses, and bad water bad horses.'" I observed, the dates and water together made the soldiers ill. He replied, "I have written several times to the Pasha to return, it is impossible for me to enjoy good health here. His Highness still refuses to allow me, saying, he canget no one to fill my post so well, but I hope to return in a few months." I am inclined to think now that Ghadames is not salubrious, although, thank God, I enjoy pretty good health. Strangers, however, require to be acclimated. A great controversy is now being carried on amongst the medical men of Algeria, respectingacclimating; some alleging that a man can bear the climate of a country when he is quite new or fresh in it, much better than after a long residence. According to the anti-acclimaters, the longer residence in a country only weakens the force necessary to support a person against the fever and bad influences of a foreign climate.

Accosted one of my merchant acquaintances, playing with some iron manacles and fetters for the legs. It did not strike me at first what they were: at last, he says to me, "These are for slaves, each has a pair of them, to prevent them from escaping when travelling through The Desert." A painful shuddering came over me to see a man playing with these dreadful instruments of the slavery and torture of his fellow men. Yet he played with them as his rosary of beads, or some simple toy! . . . . . Another merchant came up to him, and observed, "The irons for the neck are better, as these may break." After a pause, I asked my acquaintance where these irons for the legs were made? He replied, "In Soudan; the people there have iron mountains, and they make these irons for slaves in that country." I asked him then how much they cost, and whether he would sell them. They were not for sale. So Africa enslaves herself! forges the very chains of her own slavery. Cruel, heartless Europe! Thou thatknowest better, encouragest the wretched African to create his own misery; to dig from his dark purple mountains the very iron fetters of his own slavery! Take care that slavery does not surprise thee in an hour when thou thinkest not, though thou art never so wise, never so free! Another Corsican tyrant may come and bind thee down anew in the chains of slavery. . . . . . . Making inquiries of the Moors about these fetters, they said, (wishing to smooth down the matter, seeing it was disagreeable to me), "Only those who seek to escape are chained." This, indeed, afterwards I found was the case. "Some," they added, "have irons on their necks, and others irons on their legs." Alas! poor people, what have they done to be thus ironed? or what right have others to iron them? Has God said "Thou shalt iron thy brother and make him a slave?" "Yes!" say the free republicans of America, who, for being taxed for half an ounce of tea, proclaimed theirfreedomand independence of thetyrannyof the parent country, in words which, continuing as they are, slave-holders, must condemn them to everlasting infamy[47]. But, as God lives, he will have a day of reckoning; he will avenge the wrongs of Africa! . . . . . Be sure, beware America! . . . . . Whilst walking through the streets to-day, in a bad humour on this subject, there were three Bornou youths, nearly naked, offered for sale, I think they belonged to the Tibboo. Some Arabs sittingnear, asked me to buy. I replied, indignantly, "If I buy, my Sultan will hang me up, and you too." They stared at one another, and muttered something like a curse upon me.

I here find several reasons in the journal for my not proceeding by the route of Fezzan and Bornou, but it is unnecessary to give them. It is easy to write out a long list ofproandconreasons. Whilst writing these, the Tibboo comes in and brings a sick slave. He complains the merchants will not buy his slaves. Give the dropsical slave medicine. Ask him whether he ironed his slavesen routeover The Desert. He answers, "No." I am bound to believe him, for though a slave-dealer, he appears an honest man.

City of Ghadames

8th.—O God of the morning! what a fine sight are these lofty umbrageous palms, with the soft serene morning sky, and the sun just rising above the clear illumined horizon, colouring and setting off the heavens around.How still, how voiceless is The Desert! The early morn now begins to be pleasant as the autumnal morn of old England. It is indeed, the—

"Sweet hour of prime."

After breakfast visited the quarter of Ben Weleed. Saw the giant Touarick stretching his unwieldy length upon a stone-bench. At sight of me, he aroused himself, and raising his head upon his huge arm, growled out to the people near him, to show them his zeal for their common religion, "Tell the Christian to say, 'There is only one God, and Mahomet is the Prophet of God.'" No one took any notice of the stern command. After a moment, the conversation was continued on other subjects, and the giant fell back again to sleep. I asked an acquaintance of mine, how long he would sleep? He told me that whenever the Sheikh comes here, he usually sleeps three days before he goes round to see his friends, or begins to transact business, during which time he occasionally opens his eyes,—and his mouth, for his slaves to feed him.

Heard some Souafah, Arabs of Souf, had purchased the slaves lately come from Bornou, to sell them in Algeria, there being no market in Tunis on account of the abolition of slavery. Rais sent for me and asked me if I had any money left. I thought his Excellency wanted to lend me some, by putting the question. His Excellency then said he was in want of money. I lent him a hundred Tunisian piastres—all the money I had in the world, with the exception of seventeen in my pocket. Afterwards I dined with the Rais, and he persuaded me to return to The Mountains,en routeforFezzan. It is reported, the Touaricks have gone out to meet the Shânbah. I tell the Governor, as well as the people, whenever they begin to exaggerate or declaim upon the dangers of travelling in The Desert "Rubbee, mout wahad(God! death is but once)." This has usually the effect of stopping their mouths. Were I not to adopt this Moslemite style of address and reply, I should be worried out of my life with the exaggerations of the dangers of The Desert.

A small caravan has arrived from Souf, bringing the news of the departure of the Shânbah from Warklah for Ghat. The Souafah also bring news of interest from their own country. They are threatened with an invasion of the people of Tugurt. Twelve hundred men of Souf have returned from Tunis to their own country, in expectation of a combined attack of the Tugurt people and the French, for the Tugurt people have given out that the French, their new allies, will help them. They boast that they must now go and destroy all the Souafah. The object is to revenge an old grudge, for formerly the people of Souf and Tugurt fought a pitch battle, and the latter were worsted. There is no French governor in Tugurt, but the tribute is regularly paid to the authorities of Constantina. One of the Souafah came to me much excited. I told him that it was not likely the French would encourage this war of revenge, and I understood the principle of the French to be, "to occupy only the countries which before paid tribute to the Dey of Algiers." He observed he understood that to be the rule. But if the Souafah attack Tugurt, the French will probably defend it as a part of their territory.

9th.—The morning is cool and cloudy; a few dropsof rain fell soon after sunrise, still it holds up. Amused in finding the Ghadamsee word forfatherwas the same asdadordady, which is written ‮دادا‬dada. This morning the giant Touarick honoured me with a visit; he had enough to do to get through the doors of my house with his pine-tree spear. He behaved extremely well. I gave him sixty paras to buy tobacco. He begged for a whole piastre, but thinking he would be a customer of this sort again, I thought it prudent to begin with a little. His giantship swore by all the powers terrestrial and celestial, that he would escort me from Ghadames to Kanou in perfect safety. I evaded the question by observing, (what the Rais had often told me) "The Rais says the Touaricks will cut my throat." The giant roared, "Kitheb, kitheb, kitheb, (a lie! a lie! a lie!)"—and went off furiously threatening wrath against the Turks. Afterwards I heard of a complaint which the giant made against me, saying I had given him this morning a karoob short of the half piastre. I was greatly amused at the giant's keen observance of this defalcation of my generosity.

The Ghadamseeah literally carry out the injunction, "Take no thought for the morrow," which will be illustrated in the following conversation.

"What do you do for the poor in your country?"

"In England, the poor are not allowed to beg in the streets, but are provided with food and clothing in a house built on purpose for them when they can no longer work."

"We have no houses for the poor in Ghadames."

"How then do the poor live?"

"By begging."

"And if the people give them nothing?"

"It is destinedthey must die."

However, in one part of the oasis there are some large gardens which belong to the poor, who are allowed to eat the dates and cultivate patches of the gardens. I think also the Sanctuaries sometimes give alms in the way of the ancient monasteries. These are miserable and precarious resources. Nevertheless, before the Turks so fleeced the inhabitants, I question if there were any poor person ever likely to die of starvation, for the rich members of families provide for the poor, and rich friends for poor friends, and each faction for the poor of the faction, although no poor-rates are levied. Indeed, like the Society of Friends, all took care of their own poor relations and connections.

I shall now give the reader a chapter of the domestic history of Ghadames, referring to one of the principal families. Most of the rich merchants of this city have two and some of them three wives. My venerable friend, the Sheikh Makouran, came in possession of one of his present young wives in the following romantic way. (His wives by whom he had his children are long ago dead.) A friend of the Sheikh's died and left a young and beautiful widow, whose wit and grace was the theme of all the city, for such things are esteemed also here. The eldest son of the Sheikh immediately set his heart upon the possession of this beauty, but unfortunately he did not communicate his intentions to the disconsolate lady, who remained in ignorance of his attachment. Meanwhile, El-Besheer, as a party in the firm of his father, purchased the house over the widow's head and made everything ready for the future wedding,and then took a journey of business to Touat, intending on his return to send some old lady, which is mostly the practice, with his message of love and marriage to the widowed solitary. Perhaps he thought the widow could not fail to discover his intentions in what he had already done, mostly preliminary to marriage. But we often imagine others are thinking about us when we are never in their thoughts. So he left for twenty days' journey through The Desert, with all these hopes and fears crowding about him. On his return, to his consternation, he found his old father, of some seventy years of age, had got possession of the young blooming widow, the object he had so fondly cherished on his weary way over the solitudes of The Sahara! But like the doomed Pasha, who receives the imperial order of his decapitation from the hand of the executioner, and kisses it and then bows his head to the stroke, so the young merchant, full of filial veneration for his aged sire, submitted silently and without a murmur to this cruel decree of heaven. It is said of the lady that she pines and mourns out her life for the son. She was kept in profound ignorance of his love until she found herself in the withered, cold, and shrunken arms of the father. She accepted the father to keep a house over her head. Alas! poor woman, whether sold at Paris or London in a marriage ofconvenance, or in The Desert, she is always the victim of man's galling tyranny.

The Ghadamseeah are a strictly religious people. One of my best friends would not allow me to touch a religious book of his, concerning the future world, alleging it washaram("prohibited"). A young rogue of a Touarick now came in and asked me impudently, whetherI knew God and prayed? He added, "Say Mahomet is the prophet of God." As several aged men were present I made no answer. These people believe that there can be no more question of believing in Mahomet than in the sun when shining in its full strength, and are astonished that I who read and write Arabic don't know better. One said, "You are afraid of scorpions, believe in Mahomet and they will do you no harm." I could not help thinking of the parallel, for all Oriental phraseology is so much alike:—

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