Appendix

Appendix

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APPENDIX. No. I.

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_Itinerary from the Frontiers of Bornou, by Bahr el Ghazal, and Darfour to Shendy._

From Bornou towards Bahr el Ghazal, lies Dar Katakou (دار كتاكو); its king is tributary to the king of Bornou, who resides at Birney (برني).[1] The principal districts of Katakou, which have all their own chiefs, are Dar Mandara (منضره); Dar Mekry (مكري); Dar Ankala (انكالا); Dar Afady (افَدي); Dar Kolfey (كلفي). The Bedouin tribes in Katakou, are Beni Hassan[2] (بني حسن); Oulad Abou Khedheyr (اولاد ابو خضير); El Nedjeymé (النجيمه); El Fellate (الفلّاته); Beni Seid (بني صيد); Essalamat (السلامت); El Kobbar (الكبّار); El Aouy Sye (العويسيه); Om Ibrahim (ام ابراهيم); El Adjayfe (العجايفه). All these tribes pay tribute to Bornou; and all pretend to draw their origin from Arabia. Some of them speak the Bornou language, while others, as the Beni Hassan, Essalamat, Om Ibrahim, speak only Arabic. The strongest among them are the Fellate. They are often at war with the king of Bornou, and have, in later times, it should seem, extended their influence over the northern limits of Soudan, quite across the continent, for they are also in great strength at Timbuctou; and about ten years ago conquered, and half ruined Kashna. Their chief force is cavalry, and their chiefs dress in robes of coloured cloth or silk.

Between Katakou and Bahr el Ghazal, flows the great river called Shary (شاري), in a direction, as far as I could learn, from N.E. to S.W.,[3] towards Bagerme, but its source was unknown. It is represented to be as large as the Nile, full of fish, and abounding with crocodiles, hippopotami, and an animal called Om Kergay (ام قرغي), said to be as large as the rhinoceros, with a very small head and mouth, but harmless. Its banks are inhabited by elephants, rhinoceroses, lions, and giraffas. The Bahr Djad (بحر جاد) a considerable stream, runs into the Shary, besides several smaller ones. The tribe Abou Khedheyr reside chiefly on its banks, which are also visited in the summer by the other Bedouins, for the purpose of pasturing their cattle. From the limits of Bornou to Bahr Shary is fifteen days slow march, in the direction of the Kebly.[4] The route from Bahr Shary to Bahr el Ghazal is in the same direction.

The Bahr el Ghazal (بحر الغزال) is a wide extent of low ground without any mountains: it is called Bahr (i. e. sea, or river), and also Wady, because tradition reports, that in ancient times a large river flowed through it. Rice grows wild; elephants are in great numbers, and all the other wild beasts above mentioned are found in it. It is inhabited only during the rainy season, and the months immediately following it, by Bedouins, who there pasture vast herds of cows, camels, and sheep (the latter without wool like those of Shendy), and who retire, in the dry season, towards the limits of Katakou, Bagerme, and Dar Saley. They purchase the Dhourra necessary for their consumption in Dar Saley and Bagerme; and in the latter place they also procure the blue and red striped cotton stuffs there manufactured, for which they give in exchange cows, the general currency of the country in all large bargains; a fine slave girl is there worth ten cows. All these Bedouins, as well as those of Katakou, are Mussulmans, and the greater part of them speak nothing but Arabic. They have a good breed of horses, which they mount in their wars; their weapons are lances, and a few two-edged swords of German manufacture, like those used in Nubia and Abyssinia; coats of mail, worth twenty cows each, are frequent among them; they ride mares only. They live in huts (Ishash عِشَش) made of rushes and brushwood, and intermarry with the people of Bornou, Bagerme, and Saley. There is no trade in their country, which is not visited by any caravans; and it is not unusual to see heaps of elephants tusks collected, which no body carries away. These Bedouins are sometimes visited by Sherifs from the Hedjaz, who come by the way of Sennaar and Darfour, in order to solicit alms of the chiefs of the tribes, who respect them as descendants of the family of the Prophet. The chiefs, every three or four years, pay tribute to Bornou, consisting of horses, camels, and slaves. A man who possesses fifty cows, two camels, and a mare, is considered to be poor. Spanish dollars are found amongst them, but not as a currency. The law of retaliation is in full force. Among the Beni Hassan the price of blood (Azzeye, الذيه) is two hundred cows, if a stranger kills one of them, or one hundred, if an Arab of the same tribe is the murderer, a distinction which is also made in Arabia. Few people among them read and write, or are Fakys; those who aspire to that name, study in the schools of Bagerme, Katakou, and Saley, and are held in great reverence by their countrymen. The place nearest to the Shary in the Bahr el Ghazal, is Kanem (كانم), four days distant; it is a large district inhabited by the tribes of Tendjear (تنجر) and Beni Wayl[5] (بني وايل); they have their own language, and speak no Arabic. Between Kanem and Shary is the Dar Karka (داركاركا), which forms no part of the Bahr el Ghazal; it is inhabited by the Bedouins Kory (كوري), who pasture their cattle on the banks of a large river, called Bahr el Feydh (بحر الفيض), i. e. the inundating river, from its periodical risings, and which empties itself into the Shary. The Kory have a breed of very large cows, with horns two feet long.

The principal tribe in the Bahr el Ghazal is that of Beni Hassan, who pretend to be from the Hedjaz, and who assert that the Sherif Rashouan is their forefather. They are related to the Beni Hassan in Katakou. They speak no other language than Arabic, are of a deep brown colour, and have lips rather thick, but nothing else of the Negroe character; their hair is not woolly. They are subdivided into the tribes Daghana (دَغَنَه), which inhabits close to Kanem; Oulad Mehareb (اولاد محارب); Oulad Serar (اولاد سرار); Oulad Ghanem (اولاد غانم); Oulad Abou Aisa (اولاد ابو عيسي), and El Aszalé (الاصالع). In the district occupied by the Daghana, is a place called Mezrag (مزراق), in which is a fresh-water lake (بحر ما حلو, Bahr ma halou), two days journies in length, and half a day in breadth; it is called Wady Hadaba (وادي هدبا), and is always filled with water. The Bedouins of Bahr el Ghazal are continually moving about. Three or four days from them, on the northern side, live Negroe tribes of infidels, who have many languages; as El Kareyda (القريده); El Keshreda (الكشرده); El Nouarme (النوارمه); El Famallah (الفامالله); the Arabs of Bahr el Ghazal often make predatory incursions among them, and drive away their children as slaves. If we had fire-locks, said my informant, we should soon be able to subdue them entirely.

Four or five days from Bahr el Ghazal lies Bagerme (باكرمه), a country lately conquered by the king of Saley; its inhabitants have a language of their own, but are all Mussulmans; their manufactories of cotton stuff furnish the whole of the eastern part of Soudan, with the stuff of which the people make their shirts. Once in two or three years caravans of Fakys go from Bagerme to Afnou, a journey of twenty or twenty-five days, to sell their stuffs; but they are often obliged to fight their way through the idolatrous tribes on the road. In Bagerme are the Bedouins Essalamat (السلامات); Oulad Abou Dhou (اولاد ابو ضو); Fullatem (فلّاتم); Oulad Ahmad (اولاد احمد); not Oulad Ahmed; Oulad Aly[6] (اولاد علي), who speak Arabic.

From Kanem there is a road to Fittre (فتره) a journey of eight days. From Kanem to the Bedouins called Oulad Hameid (اولاد حميد) is three days; through the district of the Hameid two days; and from thence to Fittre three days. Another road leads from Fittre to Megrag, near the lake Hadaba, a journey of ten days. The Arabs of Fittre are Belale (بلاله), who inhabit nearest to the Bahr el Ghazal; Djaathene (جاعثنه);[7] El Heleylat(الحليلات); El Khozam (الخزام). The road between Fittre and Bahr el Ghazal is inhabited by Bedouins only in the rainy season. The only travellers who pass through these districts are a few Negroe pilgrims, who follow the wandering tribes in their slow and irregular movements, proceeding from tribe to tribe till they reach Saley, where they join the caravans of merchants.

From Fittre to Dar Saley (دار صليح), are three days journey. The Arabs Beni Hassan, in the Bahr el Ghazal, turn their faces towards Dar Saley when they pray. The King of Saley, Abd el Kerim, nick-named Saboun, Soap, (عبد الكريم صابون) is, next to those of Darfour and Bornou, the most potent prince in the eastern part of Soudan,[8] and has conquered several of the neighbouring states. Mekka is visited annually by pilgrims from his dominions. The Bedouin inhabitants in Dar Saley, are Mehameid (محاميد); Nowadiéh (نواديه); Beni Hellyé (بني حليه); El Masirieh (المسيريه); El Fawalé[9] (الفواله); Essalamat (السّلامات); Esshorafa (الشّرفه); El Aszalé (الاصالع); El Heymat (الحيمات); Oulad Rashed (اولاد راشد).[10]

The soil of Saley is well cultivated, and sown with grain after the rains; the country is full of villages, with houses built of mud, like those of Shendy; and many of the above mentioned Bedouins have become settlers and cultivators. One of the principal villages in Dar Saley is called Kauka (كَوكا). There are many schools in the country; the Fakys, as well of Saley as of the countries to the east of it, all write the eastern Arabic Nuskhy character (خط نسخي), though very much corrupted; while those to the west and north have uniformly adopted the Moggrebyn character (خط الغرب), which differs in several of its letters from the eastern Arabic; this I know from my own observation, and I think it worth noticing.

There are two routes from Dar Saley to Darfour. The shorter one leads over a hilly country, and a barren desert; there are three long days journeys from the farthest limits of Saley to the Dar Beni Mohammed (دار بني محمّد), a district of Bedouins belonging to Darfour. But travellers seldom use this road, because it is infested by robbers of both countries; they prefer a longer, but safer journey through a country where they meet with many rivulets. From Saley they proceed along the banks of the river Oulad Rashed (بحر اولاد راشد), next along those of the river Abou Redjeyle (بحر ابو رجيله), and further on by those of the river Om Etteymam (بحر ام التّمام). The borders of all these rivers are populous, and cultivated, and the grain Dhoken is plentiful there. From the last mentioned river they reach, in three days, Dar Rouka (رُكا), and from thence cross an uninhabited district of fifteen days to Darfour. This is a safe road, but as there is no water whatever in this district, it is crossed only in the rainy season, or immediately after it; it is full of trees, among which is the Nebek, the Erdeyb (شجر العرديب) which bears the Tamarind; the ebony tree (بابانومو), which is very common; and also a tree called Djerdjak (جرجق), from which a kind of honey is extracted. As the Kings of Darfour and Saley are generally at war with each other, their respective officers are stationed at both extremities of the desert, who search the goods of the merchants and pilgrims, and confiscate every kind of fire arms, and all horses; the traveller suffers greatly from their rapacity. In travelling from Saley, the first district of Darfour which is entered, is that of Taayshe (تعايشه); from thence to Kobbe is five days, and from Kobbe to Dar Essoltáne, or the residence of the king, one day.

The Bedouin inhabitants of Darfour are the Mehameid (محاميد); Areykat (عريقات); Djeleydat (جليدات); Zeyadye (زياديه); Beni Djella (بني جلّه); Taayshe (تعايشه); and Djeheyne[11] (جهينه); they bring gum arabic, Tamarinds, ostrich feathers, and ivory, to the market of the slave-traders.

From the Dar Essoltáne to the village of Ako (اكو) is four days journey, through an inhabited country; between Ako and the frontiers of Kordofan extends a desert of eight days, over which there are two roads; by the one the traveller proceeds straight across the desert, but finds no water; by the other he proceeds two days from Ako to a place called Armen (ارمن), inhabited by Arabs, where water is found, and from thence he crosses the waterless track in seven days. But this is a dangerous route on account of the incursions of the Arabs Bedeyat (عرب بديات), the same who often way-lay the Darfour caravans to Egypt. Both roads terminate on the frontiers of Kordofan at one point, at a village called Om Zemeyma (زميما), from whence the caravans proceed through a cultivated and fertile country for three days to El Obeydh (الاُبيض), the capital of Kordofan.

Kordofan is at present under the jurisdiction of Darfour; its King, who is called Mosellim, was formerly a slave of the King of Darfour; he is praised for his justice, but it is said he would gladly act otherwise, were it not for fear of his master at Kobbe, in whose name he governs; he resides at Obeydha, and keeps about five hundred horsemen. There is also at Obeydha a king of the Tekaýrne (مك التكارنه), as he is styled; he is a native of Bornou, and a Tekroury himself; his jurisdiction extends over all the foreign traders, from whom he levies a tribute. Obeydha is a large place, but with few houses; the far greater part of the inhabitants live in huts made of bushes, to which is annexed a court yard enclosed by hedges. They are active traders, and also cultivators of the soil, their principal grain is Dokhen; and Bamyes and red pepper are common.

The Bedouins of Kordofan are called Bakara, from their rearing great numbers of cows, Bakar (بكر). The principal tribes are Moteyeye (متييه); Hamma (حمّاي); Djeleydat (جليدات); Djerar (جرار); Kobabeish (قبابيش); Feysarah (فيساره), who bring the best ostrich feathers to the market of Obeydha; Zyade (زياده); Beni Fadhel (بني فضل); Maaly (معالي), and on the south-east limits of Kordofan, and subject to it, lives a strong tribe called Ghyatene (غياتنه). They all speak Arabic exclusively, but intermarry with the free-born inhabitants of Obeydha and the surrounding villages, whose language is the idiom of Darfour. The Djerar, Kobabeish, and Feysara live to the north and north-east, and in winter time render the roads to Dóngola and Shendy dangerous. The Beni Fadhel and Maaly live on the route from Obeydha to Shilluk on the way to Sennaar; they supply the best Leban (لبان), or incense. During the summer all these tribes approach the cultivated ground in search of pasture for their cattle. They have all good breeds of horses, are warlike, and are dreaded by the chief of Kordofan. Many of them have become settlers and cultivators; many Djaalein also have done the same, but these live chiefly on the borders of the Nile. The manners of Kordofan appear to be similar to those of Darfour, and differ little from those of Shendy.

From Obeydha the traveller proceeds three days through an inhabited country, to the large village of Douma (الدومه) which is entirely inhabited by Djaalein Arabs; and from thence three days more to Om Ganater (ام قناطر) where duties are levied on the caravans which arrive there from Shendy, by an officer appointed by the Mek of Kordofan; they are levied in a very arbitrary manner; and amount to about five per cent.; the goods are all closely searched. On quitting Om Ganater the desert is entered, and on the second day the traveller arrives at a mountain called Abou Dhober (ابو ضبر), standing in the midst of sands; it is inhabited by Noubas and a few people from Dóngola, who are in possession of deep wells, the water of which they sell to the passing caravans. From thence to the Nile, opposite to Shendy, is a desert without water of five or six days, but with Wadys of trees, and inhabited in the rainy season by Bedouins.

Kordofan is a complete Oasis, being separated on all sides from the neighbouring countries by deserts of six days extent, except that of Shilluk, which is only four.

I have reason to believe that this Itinerary is very exact. I might have extended it, but not with the same certainty or accuracy; I could occupy many pages with the most plausible statements respecting countries in the interior of Africa; for a Tekroury, if asked, is never at a loss to answer; but very few of them are met with who can be brought to any thing like accurate details. The route from Dar Saley to Shendy was confirmed to me by great numbers of them.

FOOTNOTES:

[Footnote 1: All reports agree that there is a great fresh-water lake in the interior of Bornou, on the west side of which the city of Birney is said to be built. The size of this lake cannot be so easily determined by hearsay, for the statements respecting its length vary from four to fifteen days. Several large torrents are reported to empty themselves into it, and it contains many islands. On its east side dwell idolatrous nations, the most numerous of which are the Voey. The name of the lake is Nou, and from it the country derives the name of Bornou (برنو), or the land of Nou.]

[Footnote 2: I received this Itinerary at Mekka from one of the Beni Hassan, a remarkably shrewd young man, who knew the whole of the Koran by heart. He was of the darkest brown colour, somewhat approaching to a copper tinge; his features were decidedly Arab, having nothing of the Negroe in them.]

[Footnote 3: At Medina I met with another man from the Beni Hassan, who was well acquainted with the one above mentioned; he confirmed the accuracy of the Itinerary, but insisted that the Shary flowed from south to north.]

[Footnote 4: In questioning Mussulman Negroes about bearings, the only mode of obtaining a satisfactory answer, is to ask them what country or town they had before or behind them, or on either side of them, when they prayed at a certain place. The bearing of the Kebly, or Mekka, is tolerably well known all over Africa, and much attended to in praying, and it forms a much more certain point to reckon from than either the quarter of the rising or setting sun.]

[Footnote 5: The Aeneze, the most powerful Bedouin tribe of Arabia, deduce their origin from the Beni Wayl.]

[Footnote 6: In the Lybian desert between Cairo and Siwah, and extending as far as Derne, is a potent tribe of Moggrebyn Bedouins, called Oulad Aly, who draw their origin from the Would Aly, a branch of the Aeneze tribe in the Arabian desert.]

[Footnote 7: A tribe of Djaathene lives in the mountains of Yemen.]

[Footnote 8: It should seem that the Negroes themselves, (not the slave-traders, who call the whole of the Black country Soudan,) give this name to the countries west of Bagerme.]

[Footnote 9: On the east side of the Nile, between Esne and Edfou, is a small tribe of Arab peasants, called El Fawalé.]

[Footnote 10: All the Bedouins of Soudan, of whom I have seen many individuals, differ entirely in colour and features from the aborigines, approaching more to the Arab cast: the aborigines are of the deepest black; but they are divided into two distinct races; the free Mohammedan blacks, who, though evidently of Negroe origin, have features not entirely Negroe; and the Negroe slaves, from the idolatrous countries, who have never mixed with Arabs, and therefore retain the true African features. The former by continually intermarrying with the Bedouin Arabs, their conquerors, have now become intimately intermixed with them; but no man of Bedouin extraction in any part of Africa ever marries a girl whose parents were not free people.]

[Footnote 11: A tribe of Djeheyne still flourishes in the Hedjaz. At Cairo I met with a Djeheyne of Darfour, who told me that they were both Bedouins and husbandmen.]

APPENDIX. No. II.

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Some Notices on the Countries of Soudan west of Darfour, with Vocabularies of the Borgo and Bornou Languages; collected at Cairo from Negroe Pilgrims, in the winter of 1816-17.

In the preceding Itinerary, I have mentioned Dar Szaleyh, or Seleyh, or Saley. Dar Szeleyh (دار صليح) is the name used by the natives themselves. The people of Darfour and Kordofan give to it the name of Borgo (بُرقو). Their northern neighbours of Bornou and Fezzan, and the Moggrebyn merchants, call it Waday (واداي). Similar instances of different names applied to the same country are not unfrequent in Soudan. Horneman makes the same observation. Next to Bornou and Darfour, Dar Saley is the most important country in eastern Soudan. It is said to be a flat country, with few mountains. In the rainy season, which usually lasts two months, large inundations are formed in many places, and large and rapid rivers then flow through the country. After the waters have subsided, deep lakes remain in various places filled with water the whole year round, and sufficiently spacious to afford a place of retreat to the hippopotami and crocodiles, which abound in the country.

Mr. Browne has indicated in his map several rivers to the west of Darfour; but I was told that none of them are large, except during the rains. The principal of these streams is called Abou Teymam, or Om Teymam, (ابو تيمام). According to a very general custom in Soudan, of giving to the same river different names; it is also called Djyr (جير), which in the Egyptian pronunciation, sounds Gyr, and may perhaps be the Gir of Ptolemy. The name of Misselad was unknown to my informants. Elephants, rhinoceroses, hippopotami, giraffas, and herds of wild buffaloes, are very common in this country; there is another animal also, of the size of a cow, with large horns, called Abou Orf (ابو عُرف). It is hunted by horsemen for its meat and skin. When attacked, it lowers its head to the ground, and then rushes furiously at the hunter, whom it often kills or severely wounds as it raises its head, and strikes with its horns. There is another species of horned animal, about the size of a calf, called Djalad. The mountain goat (تيتل) Taytal, (known by the same name in Upper Egypt) is also met with in the mountains of Borgo. The tree Hedjyly grows there, bearing a sweet fruit, much like a date. The wood, of which I have seen specimens, is hard and heavy. The pilgrims write their prayers and charms upon small boards made of it.

The kingdom of Borgo is divided into many provinces, the principal of which are—Wara, where the Sultan resides in a place of the same name; an open town consisting of houses built of mud, and huts constructed of brushwood: Sila, a large district, with a governor, who likewise styles himself king. Runga, (well known to Mr. Browne): Dar Tama; (these two have a peculiar language): Modjo, probably the same which Mr. Browne calls Moddago (p. 465, Ed. of 1797) and Mr. Seetzen, Metko.[1] What Mr. Seetzen relates of this district, is perhaps applicable to the whole country of Borgo; for the Negroes frequently apply to the whole country, the name of any one of its districts; thus, for instance, I have often heard them call Darfour by the name of Dar Gondjara, Gondjara being a town of Darfour, where the learned men reside, and have their schools, in the vicinity of Kobbe: it is the same place, I believe, which Mr. Browne calls Hellet el Fokara. The district of Metko was likewise known to Horneman. The practice of changing the names of countries, rivers, and districts, is, I fancy, one of the principal causes of the great confusion still prevailing in the geography of Soudan. Other provinces of Borgo are, Abasa: Mankary, a large province in a south-west direction: Gimur (known to Mr. Browne by the name of Gimer); Djyr, from the name of which province the above mentioned river takes its appellation.

The chiefs of the provinces of Borgo hold their office from the Sultan of Wara, and pay to him a yearly tribute, which they withhold, and declare themselves rebels, whenever they have a good opportunity. The present Sultan of Borgo is Yousef, the son of Abd el Kerim Saboun, who died last year. The power of Borgo is principally owing to this Saboun, who was a just, but very severe ruler, showing no mercy to any of the governors who had swerved from the duties of obedience; and who had condemned many of his subjects to suffer death during his long reign. It was this prince who conquered Bagerme, the chief of which country had been dependent upon Bornou, but had declared himself independent. The King of Bornou applied to Saboun to assist him in reducing the rebel, representing to him that the war was a religious duty, because the chief of Bagerme had, contrary to the laws of the Islam, married his own sister, and thus proved himself to be a pagan. Saboun marched with his army to Bagerme, and conquered the whole country, but kept it for himself. It is said that he there found a large treasure in silver, which he carried off upon two hundred camels; for that in Bornou and Bagerme there are many silver mines. Upon this occasion great numbers of the inhabitants of Bagerme, with their wives and children, were driven off as slaves; but on their arrival at Borgo, the learned men of that country, who form a corps as powerful, it seems, as the Ulemas at Constantinople, represented to Saboun, that as they were Mahommedans, it was unjust to reduce them to slavery. They were then restored to liberty, and many of them returned: others remained voluntarily at Borgo, where they continue to earn a good livelihood by their art of giving the blue dye to cottons; this dye is produced from an indigenous plant, resembling indigo, and which is said to be preferable to the indigo of Egypt. Both are known by the same name of Nili.

The Sultan of Wara, or of Fasher, as he is likewise called (Fasher being a term applied to the open place where he gives audience) has among his troops many Negroes, some of whom are still pagans: other pagans are likewise settled in almost every town of Borgo. The Sultan leaves his residence every Friday after prayers,[2] and it is an established custom, that if any one has to complain of oppression from the Sultan’s officers, he runs about on the plain like a mad man; until the Sultan seeing him, sends for him, and listens to his story.

Among the Sultan’s troops are a few armed with fire-locks, and he has several small guns, that have lately been given to him by the Bey of Tripoli. His principal strength consists in horsemen, many of whom are clad in coats of mail, and are well mounted, the horses of that country being reported to be of the best breed.

The country of Bornou is inhabited by many Arab tribes, who speak only Arabic, and are much fairer than the natives. Among them are the Djeheyne (جهينه) and Khozem (خزام), both of whom are from Arabia, and famed in Arabian history. Many of the Khozems are said to be Sherifs. To these Arab tribes, other indigenous Negroe Bedouin tribes are united; who, after the rainy season is over, when the ponds in the desert are dried up, pitch their tents and pasture their flocks in the cultivated country among the villages, permission being granted them by the Sultan, who levies heavy duties upon them, paid in cows, camels, and sheep. Among the Negroe tribes, is the great tribe of Fellata, of whom those who dwell in the neighbourhood of Bornou are Musselmans; while others of the same tribe, who live farther west, are still pagan. This nation of Fellata appears to be in great strength throughout Soudan: they have spread across the whole continent, and I saw one of them at Mekka, who told me that his encampment, when he left it, was in the neighbourhood of Timbuctou. The Fellata have attacked and pillaged both Bornou and Kashna, and the latter town is said to be at present half ruined. They are mostly horsemen. They fight with poisoned arrows, as do in general all the pagan tribes of this part of Soudan; the arrow is short, and of iron; the smallest scratch with it causes the body to swell, and is infallibly mortal, unless counteracted by an antidote, known amongst the natives. This antidote is prepared from a small worm, called at Borgo and Bagerme, Kodongo, which is dried and reduced to powder. The wound is rubbed with the powder, and some of it is eaten. Whenever the soldiers of Borgo go to war, they are furnished with a small box of this powder. The Borgo soldiers, who are pagan Negroes, are armed with the same poisoned arrows.

The pagan Negroe nations are from ten to fifteen days journey distant from Borgo: and the people of the latter country are continually making inroads upon them to carry off slaves. The most noted of these pagan countries[3] are Dargulla, Benda, Djenke, Yemyem, and Ola, which is the farthest off. Some of the pagan nations are tributary to the King of Borgo, who keeps an officer stationed in their territory to receive the tribute; which is paid in copper and slaves. In return for this tribute, they are exempted from all open attacks from the Moslims, although they are constantly suffering from the secret inroads of Borgo robbers. Merchants who wish to purchase slaves, repair into these pagan countries, and address themselves to the Borgo officers stationed there. The officer sends to the chiefs of the country, and native merchants, who carry to him for sale either their own slaves acquired in war, (for the Borgo officers constantly stir up war amongst them) or such as are adjudged to them by the law (for the smallest trespasses are punished by captivity). The people themselves also often steal the children of their neighbours, or if they have a large family, sell their own.

The slaves are bought from the native traders in presence of the officer, in exchange for Dhourra, Dokhen, and cows. The pagan natives cultivate few fields, but are extremely fond of Dhourra. They have great abundance of sheep and goats, but very few cows: one sack of Dhourra, making a quarter of a camel’s load, or about one cwt. is equal in value to a slave; a cow is valued at four slaves. The Borgo merchants in returning to their country, tie the slaves they have purchased to a long iron chain, passed round the neck of every one of them, from twenty to thirty being thus tied one behind the other; nor is the chain taken off until they reach Borgo. The provinces of this kingdom are full of slaves: some are to be met with in every house; and they are said to be very industrious, which is ascribed to their change of religion, most of them being converted to Islamism soon after their arrival. They manufacture copper, and make earthern-ware and pipe-heads. They work also in leather. My informants, who had never been in the pagan countries, told me from hear-say, that they are throughout mountainous, and that several very large rivers flow through them, which are never dry. The butter-tree grows there; and there is abundance of copper.

Fezzan traders sometimes repair in caravans to Borgo, which they call Waday. Though the result of my inquiries among the Negroe pilgrims was, that the caravans were not regular, there can be no doubt as to the existence of the route: as I have seen a Borgo pilgrim who came by way of Fezzan and Tripoli to Cairo. But although the Fezzan traders do sometimes cross this desert, their trade between Fezzan and Borgo is principally in the hands of the Tibbou Bedouins, who occupy the intervening waste. Hornemann makes no mention of the caravans, though he speaks of the country of Wadey, p. 134; and he says that he met a man from Siout, who had come by Darfour, Borgo, and Bagerme to Fezzan.

My informer gave me the following route from Borgo to Fezzan, which seems to be of some importance, as shewing that the position of Bornou, as laid down in the last maps, is much too far to the east. From Borgo this caravan proceeded five days journey, over a flat desert of sand, to the well Marmar (مرمر), thence

Three days journey over the same sandy plain to the well Abou Doum (ابو دوم), where a few date trees grow: thence

Two days journey across low hills to the well Bir Hadjara (بير حجارة), with good water; thence

Four days journey over a flat desert to the place called Bahr (بحر), a low ground, where the travellers dig pits in the sand, and find water in great plenty. It is called Bahr, because in the rainy season the ground is overflowed: thence

Three days journey to the well of Dirky (دركي), at the entrance into the mountains of Dirky. Dirky is the name of a strong tribe of Tibbou, who inhabit these mountains, but whose principal abode is at several days journey west of the road. Thence to Fezzan the country is almost without interruption mountainous. In the vallies of these mountains grow a few date trees and Doums; the Tarfa, or tamarisk, is also very common, and affords food to the camels of the caravan. From Dirky they proceed two days journey to the well in the mountain, called Byr Akheybesh (بير اخيبش): thence

Five days journey, mostly of mountainous road, to the well Woyk (ويق).

Three days to the well Sarfaya (صرفاية).

Four days journey to the mountains called Hedjar es Soud, (حجار السود) or the black rocks, so called from their colour, and which are a part of the above mentioned chain. At the entrance of them lies the well called Byr el Asoad (بر الاسود), where the caravans usually stop a few days. From thence in crossing the mountains, the traveller comes, after

Five days journey to a well, the name of which my informant had forgotten. Some date trees grow there: from thence

Seven days journey to El Boeyra (بويره) a small well, which is likewise called Abo. I suspect that several of these wells have different names, and that the northern Arab traders apply to them Arabic names, in addition to those they receive from the native Tibbous. At this well the mountains terminate, and the road descends again into a level plain. The well of Boeyra or Abo, is situated within the country of Tibertz, a large district of that name, where the strongest tribe of the Tibbou reside. From hence the road leads over the plain

Six days journey to Katroun (قطرون), the first village within the territory of Fezzan, which is likewise called Heleit el Morabetein (حلة المُرابطين), or the village of the learned men. Cultivated districts are passed from thence to Morzouk (مرزوق), which is at the distance of two or three days journey. In all, fifty-two days journey from Borgo to Morzouk: but as the rate of march is slow, and the caravans make considerable halts at several of the wells, they usually occupy sixty or seventy days in the journey.

During this march, Bagerme, Bahr el Ghazal, and Bornou, are to the west of the road. I have been constantly assured that Bornou is more to the westward than due north of Bagerme, which agrees likewise with what Hornemann heard at Fezzan; namely, that Bornou lies south of Fezzan. On the road just described, no river or lake is to be met with except during the rainy season.[4] The water found in the wells is every where sweet: and many of them are very deep, and cased with stone, the labour, it is said, of Djân or demons. In the winter time rain water is met with in the torrents and ponds. The wells are the property of different tribes of the Tibbou nation, who are idolaters, and do not speak Arabic. Their encampments are met with in the neighbourhood of the wells, and the caravans in passing pay to them some trifling passage duties. The road is safe from any open attacks, as the Fezzan traders are well armed with firelocks, a weapon unknown to the Tibbou, but they are obliged to be upon constant guard against nightly robbers. In the most barren parts of the sandy desert, the camels find shrubs or herbs to feed upon, and the travellers some brushwood to light their evening fires.

It seems that the current prices of articles used in the slave trade at Fezzan, bear the same proportion to those at Waday or Borgo, as do those of Sennaar, when compared with those of Upper Egypt. A camel at Waday is worth seven or eight dollars, which at Fezzan costs from twenty-five to thirty-five dollars. A slave boy at Fezzan is worth from forty to fifty dollars, and at Waday from ten to twelve dollars.

The Bey of Tripoly, as chief of Fezzan, sends presents to the Sultan of Borgo, and receives others in return. From Dar Saley to Bagerme are 15 days journey, and as many from Bagerme to Bornou, but there is a shorter road from Dar Saley to Bornou, which leads in 20 days to that place.

I should observe here, that the statement of distances in Soudan is subject to great uncertainties, because the Negroes often reckon the distance only to the confines of the country, and not to the principal town; thus for instance, they will state the distance of Bornou from Dar Saley, without specifying whether it is Birney, the capital of Bornou, or only as far as the frontier.

The native of Bornou who gave me the annexed vocabulary, was a man upon whose general information no great reliance could be placed. However, he absolutely denied the existence of any lake in his country—such as is mentioned in the preceding itinerary. He stated that the large river Tsad (the same mentioned by Hornemann under the name of Zad: though I strongly question his information as to its identity with the Joliba) flows through Bornou at a short distance from the capital of Birney. Its source was unknown to him. But at the time of the inundation, which is as regular there as in Egypt, it flows with great impetuosity. A female slave, richly dressed, is on this solemn occasion thrown into the stream by order of the king.

The river Shary was well known to this man, although he had never seen it; he called it the river of Bagerme.

* * * * *

Whilst British philanthropy is directed towards the abolition of the slave trade in the west of Africa, the eager pursuit of gain has opened in the eastern parts of that continent a new channel, by which the captive Negroes are carried into foreign countries, never to see their homes again. In the summer of 1816, a caravan arrived at Cairo from Augila, with above three hundred slaves procured from Waday or Borgo. The Arabs of Augila seeing that the Fezzan traders attempted sometimes a direct communication with Borgo, were of opinion that a road thither might be found likewise from Augila, southwards across the desert; and in 1811, they for the first time tried that journey. They reached Borgo, but upon their return, having no guides, they lost the road, and a great number of them, as well as the greater part of the slaves they had with them, died of thirst. In 1813 they made a fresh attempt, as unsuccessful as the former. Many of them died in the desert before they reached Waday; those who arrived there might have gone back by Fezzan, but they were afraid of the jealousy of the Fezzan traders, and trusting their fortunes to the same fatal road, very few found their way back to Augila. Such however is the determined spirit of the slave-trader, and the energy and enterprize of these people, that they were not discouraged by these failures. In 1814 a party of Augila Arabs set out again on the same road; reached Waday, and traced back their way to their own town, when the great profits which they had derived from the sale of their slaves made them forget all the dangers they had experienced, and the trade no doubt will be continued.

FOOTNOTES:

[Footnote 1: Vide Supplement to the Encyclopædia Britannica, voce Africa.]

[Footnote 2: The Sultan of Bornou is never seen but on feast days.]

[Footnote 3: The name of Wangara, and the existence of any great inland sea, were unknown to my informers.]

[Footnote 4: The Bornou river probably takes its rise in the mountains described in the foregoing route.]

VOCABULARIES OF THE BORGO AND BORNOU LANGUAGES.

Obs. The words marked with A. are Arabic, or of Arabic origin.

* * * * *

_Language of Waday, English. Borgo, or Dar Bornou. Saley._

Head Kidjy Kela

Hair Soufa (Souf, in Kondoly Arabic, means wool)

Eye Kapak Shim

Forehead — Angoum

Nose Kharsouma, A. Kensa

Cheek Ghambilanak Fyly

Beard Gamur on the cheek, Gyga under the chin, Andjedy

Mustachios They have no word for these, as they are close shaved.

Lips — Kadjéba

Mouth Kana Djy

Teeth Saateni Tim̄y

Tongue Dalmek Telam̄

Ears Kozah Somou

Neck Bitik Dabbou

Breasts Kosso Gandjy

Teats Angoun —

Shoulder Korkoro Kabana

Arm Galma Bȳbe

Hand Kara Mousko

Fingers Nyngar Missy Kolnado, A?

Nails Dodjay Gyrgane

Belly Tabok Soro

Loins Gondini —

Heart Goly Kāgergy

Entrails Konny Kālem

Bones Gandjig Sila

Liver — Kemāren

Pudenda hom. Gomlou Kemkarem

— fem. Ganyak Kissi Kanarem

Bottom Dober, A. Ourarem

Leg Djah Sakal

Foot Djastongoly Pelli Shybeh

Flesh Nȳo Da

Skin Dou Katyge

Blood Ary Bou

Father Tonouny Abāk, A.

Mother Tinyng Yany

Son Kalak Tata

Daughter or girl Kakalak Pyro

Brother Mirr Kerāmy

Sister Mokk —

Uncle, by the father Manmāk Babany

Ditto by the mother Mannak Rabbany

Grand-father Mongola Kagany

First Cousin Myrāk Kagansytilo

Slave, sing. Borik Kalȳa

Slave, plur. Bourto —

Female Slave, sin. Madjek Kyr

Ditto, plur. Mayto —

The world Donya, A. Donya, A.

Heaven Sema, A. Pery

God Kalak Kamande

likewise Allah, A. likewise Allah, A

Prophet Naby, A. Naby, A.

Angels Melāyke, A. Melayke, A.

Devil Sheytaan, A. Sheytaan, A.

Demon Djan, A. Djen, A.

Sun Anyk Konkal

Moon Aȳk Kōmbal

Stars Meniet Shilluga

Day Dealka Kaōō

Night Kosonga Boune

Dawn Fedjer, A. Sebeh, A.

Evening Moghreb, A. —

Noon Dhoher, A. —

Shade Andjelo Kābya

Rain Andjy Dolāya

Lightning Māltery Tsolty

Thunder Dortery Gyrdjy

Fire Wossyk Kanou

Clouds Abouya Pagāou

Wind Awlek Kerāwa

Calm Kebȳa —

The Earth Berr, A. Tsedy

The Ground Dordjeh Kolgoun

Sand Alāle Kary

Water Andjy (like rain) Angy

Stone Koduk Ko

Mountain Koduk Ko

Free Songou Kesgā

Wood Songou —

Grass or plants Lowa Kadjem

Date tree Sondo —

Sea No word for it No word for it

River Bettak Kamadogo

Wady (torrent or Bettak — valley)

A Cow Daȳg Faȳeh

Cows Daa-y —

Bull Mar Ganymou

Bulls Marsha —

Calf Dongolak Kona

Camel Torbok Kalgamou

Camels Tormbosy —

Buffaloe Shem Gerān

Sheep Mindago Timy

plural, Mundji

Goat Djow, Katy

plural, Djosy

Jack-ass Adyk Koro

Horse Barak Mar By

Mare Barak Madjek Ferr

Mule Baghal, A. No mule in the country.

Dog Nyouk Kiry

Antelope Lar Ingary

Hyæna Morfan or Dabak Bolso

Lion Amarak Gorgoly

Tiger Tomory Zarerma

Monkey Gorr Dagyl

Elephant Koukoty Kemāgen

Hippopotamus Seleen Engōrodo

Rhinoceros Omkorn, A. —

Crocodile Temsah, A. Karam

Fish Hout, A. Bony

Serpent Todjoun Kady

Giraffa Efar Kenzar

Bird Kosh Kashy Ongoda

Birds Alyl —

Ostrich Adak Kergyga

Locusts Adak Gaby

Grain in general Asch —

Corn Kamh, A. Elgamé

Dhourra, mais Koshmo Kabely

— Egyptian — Misreky

Dokhen Kelawa Argym

Barley Shayr, A. None in the country

Rice Ror, A. Gargamy

Tobacco Tāba —

Snuff — Tabah

Onions Basal, A. Lebassar

Garlick (Hibiscus) Toum, A. —

Bamye, raw Goroun Kabalesou

— dish of it Soo —

Melookhye — Gam

Cucumbers Saboro —

Gourds Anka Komou

Water Melons Andadjy Faly

Cotton Moryo Kalokosem

Wool Sool, A. Kondoly

Butter Tesra Kendafy

Milk Sila Ky-am

Salt Odja Mareda (which is extracted from certain herbs.)

Bread — Tabesca

APPENDIX. No. III.

* * * * *

Translation of the Notices on Nubia contained in Makrizi’s[1] History and Description of Egypt, called El Khetat, &c. with Notes, written at Cairo, Dec. 1816, and Jan. 1817.

The following extracts are made from the first volume of this excellent work, which is already too well known in Europe, to be farther described here. They form about one hundredth part of the whole work. In my opinion the information here given is more detailed, accurate, and satisfactory, with regard to Nubia, than that of any other Arabian geographer or historian. The translation is made from a good MS. copy in my possession, which I compared with two other copies belonging to different libraries of Cairo. The book itself is become scarce in Egypt, and five copies of it only exist at present at Cairo.

In the notes I have subjoined extracts from other Arabic authors in my possession.

Description of the Cataracts, and Notices concerning the Noubas, extracted by Macrizi from Selym el Assouany.

Macrizi gives the explanation of the term Djandal (cataract), which word has given rise to the erroneous name of the cataract of Djanadel, applied to the cataract of Wady Halfa in Nubia.[2] He then continues:

Ibn Selym el Assouany, in his book entitled “Notices on Nouba, Mokra, Aloa, El Bedja, and the Nile,” relates as follows: The first city of Nouba is called El Kaszer (Philæ), five miles distant from Assouan; the last fortified place of the Moslims is the island of Belak, one mile distant from this city of the Nouba. From Assouan to Belak are several cataracts, in passing which ships require the guidance of persons who know the passage; these are generally fishermen. The cataracts are abrupt, with rocks advancing into the river; and the fall of the water produces a deep and hoarse murmur, which is heard from a great distance. At the city of El Kaszer is a garrisoned post, which forms a gate into the country of the Nouba. From this post to the first cataracts of Nouba is a ten days journey.[3]

The Moslims freely frequent this district. In the hither part of it they are possessed of landed property, and trade into the higher country, where some of them are domiciliated. None of them speak Arabic fluently. The district is narrow and mountainous. The Nile is confined by the rocks of the desert, and the villages are at considerable distances from one another on both banks. The trees are the date and the Mokel.[4] The higher parts are broader than those which are lower down, and the vine is there cultivated. There is no natural irrigation of the soil, from its being too elevated. The inhabitants sow by the fedan, or two and three fedans,[5] and cows are employed to raise the water from the river by means of water-wheels. Wheat is scarce among them; barley and selt are more abundant.[6] As their soil is so confined, they cultivate it a second time.[7] In the summer (after having renewed the soil with dung and earth) they then sow Dokhen, Dhourra, Djawars,[8] Sesamum and Loubya. In this district lies Bedjrash, the town of the chief of Merys,[9] and the castle of Ibrim, and another smaller castle, with a harbour called Addoa, which is said to have been the native place of Lokmat and Jonas.[10]

A wonderful ruin (Birbe) is seen here. In this district resides a governor named by the great chief of the Noubas, who has the title of Lord of the Mountain, and is one of their principal governors, because he is so near the territory of the Moslims. Whenever any Moslim travels to this country, and has a stock of merchandize either for sale, or as a present to the king or governor, the latter receives it all, and returns the value in slaves; for no one, whether Moslim or not, is ever permitted to present himself in person to the king.

On the first cataract of Nouba lies the city called Takoa,[11] on a level ground, where the boats of the Nouba ascending from the Kaszer usually stop. The boats dare not pass this village, and no Moslim, nor any other person, dare ascend the river further up, without permission from the Lord of the Mountain. From hence to the upper Maks are six days journey.[12] Cataracts continue the whole way up. These are the worst parts of Nouba which I have seen, owing to the difficulty and narrowness of the ground, and the fatiguing road. The river is constantly interrupted by rapid falls and projecting mountains, so that it is precipitated down the rocks, and is in some places not above fifty peeks (cubits) wide from one bank to the other.

The country abounds in high mountains, narrow passes, and roads along which you cannot proceed mounted, and if weak, you will in vain attempt to walk.[13] These mountains are the strong holds of the Noubas, and among them the inhabitants of the districts bordering on the Moslim country take refuge. A few date trees, and some poor fields are found on the islands. The principal food of the inhabitants is fish, with the fat of which they anoint their bodies. The district belongs to the territory of Merys; and is governed by the Lord of the Mountain. The garrison in the Upper Maks is so rigorously governed by an officer named by the great chief of Nouba, that when the great chief himself passes that way, the governor stands by his side, and prevents the people from applying to him, until they have recourse to his son, or his vizier, or inferior officers.[14]

No money or dinars are here current: these are only used in traffic with the Moslims below the cataracts; above them they are unacquainted with buying or selling. Their trade is limited to mutual exchanges of cattle, slaves, camels, iron and grain. No one passes onward without the king’s permission; disobedience to this order is punished with death. On account of this system of prohibition, no intelligence is ever communicated of their movements, and the soldiers attack the Bedouins of the country and others without any previous alarm. In this part of the Nile is found the Sembad,[15] which is used in cutting precious stones. The natives dive for it, and easily distinguish it from other stones; but in case of doubt they blow upon it, and the genuine Sembad is immediately covered with moisture.

Between this post and the city of Say, are some cataracts. Say is the last place where they are found. It is the residence of a Bishop, and it contains an ancient ruin.[16] Then follows the district of Saklouda, which means “The Seven Governors.”[17] The soil resembles that of the district bordering upon the Muslim country, in its alternate width and contraction: as well as in its producing dates and grapes of different sorts, and the tree Mokel. There are likewise some cotton trees, from the produce of which they make coarse shirts—and some olive trees. The governor of this district is subjected to the great chief, and has some minor chiefs under him. Here lies the castle of Astanoun, where the third cataract begins. This is the most difficult and longest of them all, because the mountain on the east projects far into the river. The water is here precipitated through three gates or passes, and when the water is low, through two. It makes a powerful noise, and the spectator is astonished at seeing it curl down from the top of the mountain. To the south of it is a bed of stones in the river, three baryd[18] in length as far as the city of Yosto,[19] which is the last of Merys, and the beginning of the country of Mokra. From this place to the frontiers of the Moslim country, the inhabitants speak the Merysy language; and this is the best district belonging to their king.

Then follows the district of Bakou,[20] which means “The Wonder,” and derives its name from its beauty. I have seen no where on the Nile more extended banks: the river flows from east to west; the country is nearly five days journey in breadth; there are many islands, between which flow the branches of the river through a fertile soil where are cities, touching each other, consisting of fine buildings. Here also are pigeon-houses.[21] Plenty of cattle and flocks are found here, which form the principal stock of provisions for the towns of Nouba. Among the birds of this country are the Taghtit, the Nouby[22] parrots, and others of equal beauty. The great chief makes this province his principal residence. “I was once,” says Selim el Assouany, “in company with this chief, and we passed along narrow canals shaded by trees growing on both banks. It is said that crocodiles never hurt people in this country, and I have seen persons swim across many of the branches of the river.”[23]

Next follows Sefdykal,[24] a district of narrow banks, similar to the lower end of the country. Here are fine islands, and at the distance of less than two days journey, about thirty cities, containing good buildings, with churches and monasteries. Here grow dates and vines; there are gardens and fields, with large meadows, in which live camels of a reddish colour and noble race. The great chief frequently comes here, because, on the south, this district borders upon Dóngola, their (principal) city and seat of government. From Dóngola to Assouan are fifty days journey.[25] Ibn Selim then continues to describe Dóngola, and says, that they make the ceilings of their sitting rooms of the wood of the Sant and Sadj trees,[26] the latter of which are brought down by the Nile in large smoothed beams, but nobody knows from whence they come. “I have myself,” says Selim, “seen traces of an Arabic origin[27] on several of them.” The distance from Dóngola to the nearest limits of Aloa, is greater than that from Dóngola to Assouan.[28] The number of cities, and villages, and islands, and cattle, and date-trees, and Mokel trees, and fields, and vine plantations, met with in this district, is double of what is on the side towards the Moslim dominions. In these parts are large islands, several days in length, mountains inhabited by wild beasts and lions, and tracts where the traveller is liable to suffer from thirst. The Nile takes a turn for many days in the direction from sun rise to sun set, and the person who ascends travels in the same direction as the one who descends the river.[29] It is in these quarters that the turnings of the Nile lead towards the mines called Shenka, at a place named Shenkyr,[30] from whence issued El Aoury, who conquered these countries, till he met his ultimate fate. Many hippopotami are found here. From these parts are roads leading to Souakin, and Nadha,[31] and Dahlak, and the islands of the sea, whither those of Beni Omeya who escaped, fled, and thence crossed over into Nubia.[32] People of Bedja, also called Zenafedj, dwell here, who emigrated in ancient times into the country of Nouba, and settled there. They pasture alone by themselves, have their own language, and do not intermix with the Noubas, nor do they live in their villages; but they have a chief appointed by the Noubas.

Description by Selim el Assouany of the Branches of the Nile in the Country of Aloa, and of the People who live on their Banks.

It is to be noticed that the Noubas and the Mokras are two different races, with two different languages,[33] and both living on the Nile. The Noubas are the Merys who border on the Moslemin country, and from their frontier to Assouan is a distance of five miles.[34] It is said that Salha, the forefather of the Noubas, and Mokry, the forefather of the Mokras, were natives of Yemen; and likewise, that the Noubas and Mokry are descended from Hemyar. The greater part of the genealogists state them to be the descendants of Ham, the son of Noah. Before the Christian creed, the Noubas and Mokras were often at war with each other. The first place of Mokra[35] is the city of Tafa,[36] one day’s journey from Assouan, and the city of their king is Bedjrash, less than ten days journey from Assouan. It is said that Moses (may God’s mercy be with him!) made a hostile incursion into this country, before he received the call as a prophet in the time of Pharao, and destroyed Tafa. They were then Sabeans, adoring stars, to which they had erected idols. After this all the Noubas and Mokras became Christians, and the city of Dóngola is (or became) the seat of their government.

The first place of the country of Aloa is Aboale,[37] a city on the eastern shore of the Nile. The governor who presides over this district is called Rahwah, and is dependant on the chief of Aloa.

In these parts the Nile has seven branches; one of them is a river coming from the east, the water of which is muddy, and it dries up in summer-time, so that its bed is inhabited; but at the period of the rising of the Nile, the water again rises out of it; the tanks are replenished; the rains and torrents spread over the whole country, and the Nile then reaches its utmost height.[38] It is reported, that the upper end of this river is a very large spring coming from the mountain.

The Nubian historian[39] then says, “Semyoun (i. e. Simon), the reigning chief of Aloa, told me that a fish is found in the bed of this river without scales, and of a species that is not seen in the Nile. They dig to the depth of three or four feet, in order to take it.[40] On this river dwells a race of mixed origin, of Aloa and of Bedja, called Deyhyoun, and another race called Nara,[41] from whom the species of pigeons called Narein[42] are obtained. Further the country of Habesh begins.

A second branch of the Nile is the White Nile (Nil el Abyadh), a river coming from the western parts, of a deep white colour like milk. “I have enquired,” continues Selym, “of Moggrebyns, who have travelled in Soudan, respecting the Nile of their country, and its colour, and they stated, that it rises in mountains of sand, and that it collects in Soudan into large seas;[43] that it is unknown where it afterwards flows to; and that its colour is not white. Both sides of the Nil el Abyadh are inhabited.

Another branch of the Nile is the Green Nile (Nil el Akhdar), a river coming from the south, somewhat towards the east.[44] Its waters are of a deep green colour, and so clear that the fish can be seen at the bottom of it. The taste of its water is different from that of the Nile, and he who drinks of it soon becomes thirsty again. The fish in the two rivers are the same, but their taste is different. In the time of high water, the Green Nile carries down the woods Sadj, and Bekam,[45] and Kena,[46] and a wood, the smell of which resembles incense, and large beams of wood of which helms of ships are made. This last mentioned wood grows likewise on the banks of this river, and it is said that the aloe wood is also met with there. I have myself, says Selim el Assouany, seen signs of Arabic origin on several beams of Sadj, floated down in the time of high water. These two rivers, the White and the Green, unite at the capital of Aloa, and retain their respective colours for nearly one day’s journey, after which their waters mix, and their waves furiously combat with each other.” “I was informed,” adds Selim, “by some body who had taken (water from) the White river, and emptied it into the Green river, that it fell like milk, and that it was an hour before the waters mixed.

An island is inclosed between these two rivers, the upper end of which is unknown, as is likewise the upper extremity of these two rivers, on account of the fear which the inhabitants entertain of each other; for there are many powerful nations in the island. I was told that some chief of Aloa once travelled for the purpose of finding the extremity of the island, but after several years could not reach it; and that on its southern side dwells a people who live, together with their cattle, in the day time in houses under the earth, like cellars or caverns,[47] on account of the sun’s heat, and who go out to pasture by night-time; and that there are likewise people going entirely naked.[48]

The other four rivers come likewise from the southwards, somewhat towards the east, all at the same time,[49] nor is their extremity known. They are less broad than the White and Green rivers, and have fewer side channels and islands.[50] All the four rivers empty themselves into the Green river, as does also the first mentioned, after which they unite with the White river.[51] They (i. e. their banks) are all inhabited and cultivated; they are navigated by ships and other vessels. One of them in its passage, comes from the country of Habesh. I made many enquiries concerning these rivers,” adds Selym, “and traced them from nation to nation; but I found no person who could say that he had reached their extremity, and the final information of those who spoke on the authority of others, shewed that there were desert countries (on the extremity of them) and that the rivers floated down, in the time of high water, wrecks of ships, and doors, and other similar things, which appears to afford a proof, that there are cultivated districts beyond these deserted countries. As to the rise of the Nile, it is agreed by all, that it is occasioned by rains; and that in all the countries forming Egypt, and the two Sayds, and Assouan, and Nouba, and Aloa, and the countries above, the rise happens at the same time. I observed, however, that the river rose at Assouan before it rose at Kous. If the rains are copious in the upper countries, and the torrents descend, it then becomes known that it will be a year of good inundation; and if, on the contrary, the rains are partial, a season of drought ensues.”[52]

Selym adds, “persons who have travelled to the country of Zendj,[53] informed me of the route in the Indian sea to the northern Zendj: they keep along the coast on the eastern side of the island of Egypt (i. e. of Africa), until they arrive at a place called Ras Hofra,[54] which they hold to be the extremity of the island of Egypt;[55] they wait there for the appearance of a constellation, by which to direct their course, and then take their course westward,[56] after which they again turn northward,[57] so as to have the north in their face, until they reach a tribe of Zendj, where lies the town of their chief. From thence they turn towards Djidda in their prayers. Some of these four rivers, says Selym, come from the country of Zendj, because the Zendj wood is floated down by them.

Souba[58] is the residence of the chief of Aloa;[59] it lies to the east of the great island, on its northern side, and between the White and the Green rivers, near their confluence. Eastwards of that city is the river which dries up, and whose bed is then inhabited. The city contains handsome edifices and extensive dwellings, and churches full of gold, and gardens, and inns,[60] where Moslims live. The chief of Aloa is a greater person than the chief of Mokra; he has a stronger army than the latter, and his country is more extensive and more fertile. Date trees and vineyards are scarce there; the most common grain is the white Dhourra, which is like rice, and of it they make their bread and their Mozer.[61] Flesh they have in great plenty from the quantity of cattle and the excellence of the meadows, which are of such extent, that several days journeys are required to reach the mountains.[62] Their horses are of a noble race, and their camels are the reddish coloured species of Arabia; their religion is that of the Jacobite Christians, and their Bishops are named by the chief of Alexandria, as are those of the Noubas.[63] Their books (i. e. their sacred books) are in the Greek tongue, which they translate into their own language. The understanding of these people is inferior to that of the Noubas.[64] Their king reduces to slavery whomsoever he chooses of his subjects, whether they have committed a crime or not; nor do they object to this practice; on the contrary, they prostrate themselves before him, in submission, and never oppose any of the hateful orders with which they are oppressed; but exclaim “Long live the king, and may his will be done!” The king wears a crown of gold, for there is plenty of gold in his dominions.[65] One of the curiosities of his country is, that in the great island between the two rivers, lives a nation of the name of Koroma,[66] or Kersa, possessing a wide district which is cultivated by means of the Nile and the rains. When the time of sowing arrives, every one of these people issues into the fields with seed for sowing. He draws lines proportionate in size to the quantity of his seed, and sows a little in each of the four corners, placing the principal seed in the midst of the square, and by its side some Mozer (or Bouza), and then retires. The next morning he finds that the seed he had heaped up has been sown all over the square, and that the Mozer has been drank. At harvest time he cuts a little of the corn, and carries it to the place in which he wishes to deposit it, again placing some Mozer by its side, and goes away: he afterwards finds the whole harvest completed, and the corn heaped up in its proper place. If he wants to thrash and to winnow the corn, the same thing is done. If any one wishing to clear in like manner the field of wild herbs makes a mistake, and pulls out some of the good seed, he finds, on the following morning, the whole of the seed pulled out. In the parts where this practice prevails are large and extensive provinces, of two months travelling in length and breadth; every where the time of sowing is the same. The supply of corn for the city of Aloa, and for their chief, comes from these parts; they send their ships to load there, and sometimes war breaks out between them. Selym affirms that the above story is true, and publicly known amongst the people of Aloa and Nouba, and that the Moslim merchants who travel through this country never entertain the least doubt of it. Were it not, he adds, for the celebrity and notoriety of this fact, which it would be wrong to condescend to imitate, I should never have mentioned any thing about it, on account of its filthiness. The neighbouring people believe that it is done by demons, who appear to some of them, and serve them, by means of stones that ensure their obedience, and that the clouds and rain are at their command. The Nouba governor of Mokra told me also, that when it rains in the mountains, they gather fish on the ground; and when I asked him about their species, he answered, that they were small, with red tails.

I have seen, continues Selym, many different races of the people above mentioned, the greater part of whom acknowledge the existence of the Almighty God, but associate with him the sun, moon, and stars. Others do not know God, and adore the sun and fire, and others adore whatever they hold particularly beautiful of trees or of animals. Selym adds, that he had seen a man in the audience chamber of the chief of Mokra, and had asked him about his country; he replied, that it was three months journey from the Nile. When questioned about his religion, he said, “My God, and thy God, and the God of the universe, and of men, is all one.” When asked where God lived, he answered, “in heaven;” and again declared the unity of the Almighty. He related, that when the rains tarried, or plagues and pestilence visited them or their cattle, they ascended the mountain to pray to the Almighty, who forthwith granted their prayers, and fulfilled their demands before they descended. Selym then asked the man whether God had ever sent them a prophet, and was answered in the negative; whereupon he related to him the missions of Moses, and Jesus, and Mohammed (God’s mercy and peace be with them!) and the miracles which they were permitted to perform. The man then replied, “if they have really done this, truth is with them; and if they have done these miracles,” he afterwards said, “I believe in them.”

The author (Makrizi) having given these copious extracts from Selym el Assouany, now resumes his own narrative, and says: The sons of Kenz el Doula conquered Nouba, and took possession of it in the year ———;[67] and in Dóngola they built a mosque, where strangers might dwell.

We shall add here, continues Makrizi, that on the borders of the Nile lies also Kanem, the king of which is a Mohammedan. It is at a very great distance from the country of Maly. The residence of the king is in the town called Heymy. The first town on the side towards Egypt is called Zela,[68] and the last, reckoning lengthways, is called Kaka, about three months journey distant from the other. The people of this country go veiled;[69] their king is hidden behind curtains, and sees nobody excepting on the two feast-days, in the morning, at the time of the Aszer.[70] During the whole of the year nobody speaks to him, except behind a curtain. Their main food is rice, which grows there without being sown;[71] they have wheat, Dhourra, figs, lemons, Badendjams, turnips, and dates. Their currency is cotton stuffs, woven in the country, and called Dandy;[72] every piece is ten peeks in length, and they make purchases with pieces of it of one-fourth, and more.[73] They use also as a currency shells (i. e. cowries) glass-beads, broken copper, and paper, all of which have their fixed value in the cotton stuffs. To the south of them are forests and deserts, inhabited by wild creatures, like demons, approaching to the figure of man, whom a horseman cannot overtake, and who hurt people. In the night there appears something like fire; it shines, and when any one goes towards it to take it, it retires to a distance from him, so that should he even run, he never can come up with it; but it always keeps before him, and if he throws a stone at it and hits it, sparks fly from it. The gourds grow to a large size; they make ships of them, upon which they cross the Nile.[74] These countries lie between Africa and Barka, and extend to the south as far as the limits of the middle Gharb. It is a country of dearth, productive of little, and with a bad climate. The first who there divulged the Islam, was El Hady el Othmany, who is said to be descended from the son of Othman Ibn Affan. It became afterwards subjected to the Zeznyein, of the Beni Seyf Zy Yezen; they are of the sect of the Imam Malek Ibn Anes. Justice is upheld among them; they are very rigorous in religious matters, and show no indulgence. They built at Cairo a Medrese of the Malekites, known by the name of Medreset Ibn Rashyk, in A. H. 640, where their travellers alight. It is said that they are descended from the Berbers.

Description of El Bedja.

The beginning of Bedja is from the city (or village) of Kherbe,[75] at the emerald mines in the desert of Kous, about three days journey from that town.[76] Djaheth mentions that there are no other emerald mines in the world, but in this spot. They are found in far extended and dark caverns, into which they enter with lights and cords,[77] for fear of going astray, and with these they trace their way back. They dig for the emeralds with axes, and find them in the midst of stones, surrounded by a substance[78] of less value, and inferior in colour and brilliancy.[79] The extremities of Bedja touch upon the confines of Habesh. The Bedja live in the midst of this island, meaning the island of Egypt, as far as the shores of the salt sea, and towards the island of Souakin, and Nadha, and Dahlak. They are Bedouins, and fetch the herbs, wherever they grow, in leathern sacks. They reckon lineage from the female side. Each clan has a chief; they have no sovereign, and acknowledge no religion. With them the son by the daughter, or the son by the sister, succeeds to the property, to the exclusion of the true son, and they allege that the birth of the daughter, or sister’s son, is more certain, because, at all events, whether it is the husband or some one else who is the father, he is always her son.[80] They had formerly a chief, upon whom the minor chiefs depended, who lived at the village of Hedjer, on the extremity of the island of Bedja. They ride choice camels, of a reddish colour, the breed of which they rear, and the Arabian camel is likewise there met with in great numbers. Their cows are very handsome, and of various colours, with very large horns; others without any horns; their sheep are spotted, and full of milk. Their food is flesh and milk, with little cheese, though some of them eat it. Their bodies are full grown, their stomachs emaciated, their colour has a yellowish tinge. They are swift in running, by which they distinguish themselves from other people. Their camels are likewise swift and indefatigable, and patiently bear thirst; they outrun horses with them, and fight on their backs, and turn them round with ease. They perform journies which appear incredible. In battle the Bedja pursue each other with their camels; when they throw the lance, and it adheres, the camel flies after it, and its master takes it again; but if the lance falls down, the camel lowers its hinder parts to permit the master to take the lance up from the ground. They are people of good faith; if any of them has defrauded his guest, the latter holds up a shirt on the end of his lance, and exclaims, “This is the tent-covering[81] of such a one,” meaning the guilty; the people then abuse the culpable until he satisfies the defrauded. They are very hospitable; if a guest arrives they kill for him (a sheep); if there be more than three people, they slaughter a camel of the nearest herd, whether it belongs to them or to anyone else;[82] and if nothing else is at hand, they kill the camel upon which the guest arrived, and afterwards give him a better in return. Their arms are the lances called Sebaye, with an iron point three peeks in length, and a wooden shaft of four peeks, for which reason they are called Sebaye.[83] The iron head is of the breadth of a sword. They very seldom deposit these lances, but keep them always in their hands. On the extremity of the wood is something like a handle, which prevents it from slipping through the hand. These lances are made by women, at a place where they have no intercourse with men, except with those who come to buy the lances. If any of these women bears a female child by one of these visitors, they permit it to live; but if a male, they kill it, saying that all men are a plague and a misfortune. Their shields are made of cow-skins full of hair; and others of their shields, called Aksomye,[84] are inverted in shape, and made of buffaloe skin, as are likewise the Dahlakye,[85] or else of the skin of a sea animal.[86] Their bow is the Arabian bow, large and thick, made of the wood of Seder and Shohat;[87] they use with them poisoned arrows: their poison is made of the root of the tree Falfa (or Galga), which is boiled over the fire, until it dissolves into a glue. To try its efficacy, one of the people scratches his skin, and lets the blood flow, if the blood, upon being touched with the poison, is driven back, they know that the poison is strong, and they wipe the blood off, that it may not return into the body, and kill the person. If the arrow hits a man, it kills him in an instant, even though the wound be not larger than the scratch made in cupping; but it has no effect except in wounds, and in blood, and it may be drank without any harm.

This country is full of mines; the higher it is ascended the richer it is found to be in gold. There are mines of silver, copper, iron, lead, loadstone, marcasite, Hamest,[88] emeralds, and a very brittle stone, of which if a piece is rubbed with oil, it burns like a wick; other similar productions are found in their researches after gold; but the Bedja work none of these mines except those of gold. In their valleys grow the tree Mokel, and the Ahlyledj,[89] and the Adkher,[90] the Shyh,[91] Sena, Coloquintida,[92] Ban,[93] and others. On the farthest confines of their country dates, and vines, and odoriferous plants, and others, grow naturally. All sorts of wild animals are seen here, as lions, elephants, tigers, Fahed,[94] monkeys, Anak el Ardh,[95] civet cats, and a beautiful animal resembling the Gazelle, with two horns of a golden colour; it holds out but a short time when it is hunted.[96] Their birds are the parrot, the Taghteit, the Nouby, the pigeon called Narein, the Komary,[97] the Habesh fowl,[98] and others. Maribus omnibus in hâc regione testiculorum dexter abstrahitur: præcisa autem fœminarum labia pudendi, intensione primâ, ut medici dicunt, contrahuntur et sibi invicem radicitùs adhærent: ante nuptias perforantur, cum rima ad mensuram inguinis virilis efficitur. Hæc autem, quæ jam rarior est, consuetudo, originem traxisse fertur ex antiquo pacis fœdere, cum tyranno quodam inito, qui, ad gentem funditùs delendam, universis imperavit, ut masculorum liberorum testiculos, alterius autem sexûs mammas abscinderent: hi vero, diversâ ratione, maribus quidem mammas, fœminis pudenda exsecabant. A race of Bedja tear out their back teeth, alleging that they do not wish to resemble asses. Another of their races living on the extremity of their country is called Baza.[99] Among them all the women are called by the same name, and so are the men. A Moslim merchant[100] once travelled through their country, who happening to be a handsome looking man, they called out to each other and said, “this is God descended from heaven;” and they kept looking at him from afar while he sat under a tree.[101] The serpents of this country are large and of many different species: it is related that a serpent was once lying in a pond, with its tail above water, and that a woman who came in search of water looked at it, and died in convulsions.[102] Here lives a serpent without a head, not large, with both extremities (or sides) alike, and of a spotted colour. If a person walks upon its track he dies; and if it is killed, and the person takes into his hand the stick that killed it, he himself is killed: one of these serpents was once killed by a stick, and the stick split in two. If any of these serpents, whether alive or dead, is looked at, the beholder will be hurt.

The Bedja country is always in commotion, and the people are prone to mischief. During the Islam, and before that time, they had oppressed the eastern banks of Upper Egypt, and had ruined many villages. The Pharao kings of Egypt made incursions against them, and at other times left them in peace, on account of their works at the gold mines; and the Greeks did the same when they took Egypt. Remarkable ruins of Greek origin are still to be seen at the mines, and their people were in possession of these mines when Egypt was conquered by the Moslims. Abderrahman Ibn Abdallah Ibn Abd el Hekham relates, that when Abdallah Ibn Sayd Ibn Aly Sarh returned from the country of Nouba, he met with the Bedjas on the banks of the Nile; he asked them about their state, and they told him that they had no king. Hearing this he scorned (going to war with) them, and left them, without concluding a peace nor any treaty with them. The first who concluded an engagement with them was Obeydullah Ibn el Hydjab, to whom they agreed to pay yearly a tribute of three hundred female camels, in order to be permitted, for the sake of trade, to repair to Egypt, where they were never to take up their residence; that they should kill neither Moslim nor any of their tributaries:[103] that if they killed any, the treaty was to be void; that they should not give refuge to any of the slaves of the Moslims; that they should return whatever slave or cattle should have run away and come to them; that fines were to be paid on that account, and that for every sheep a Bedjawy took, he was to pay four dinars, and for every cow, ten. An agent of theirs remained in Egypt, as hostage in the hands of the Moslims. The Moslims at the mines afterwards increased in number, they mixed with the Bedjas, and intermarried with them, and many of the people called Hadharebe, who are the principal and the primates of the nation, became Moslims, but their faith was weak. These dwell from the nearest limits of their country where it borders on Upper Egypt, to the Ollaky and Aidab, from whence the sea is crossed to Djidda, and likewise beyond. With them lives another race called Zenafedj, superior to the Hadharebe in numbers, but subordinate to them; they serve as their guards, and supply them with cattle. Every chief of the Hadharebe has among his attendants people of the Zenafedj, like slaves, whom they transmit in inheritance to their successors, although, formerly, the Zenafedj were more powerful than themselves.[104]

The mischievous doings of the Bedjas against the Moslims afterwards increased. At that time the governors of Assouan were from Irak. Representations were made to the Emir of the true Believers, El Mamoun, at whose command Abdallah Ibn Djahan set out against them; he fought many battles with them, and then left them, and a treaty passed between him and Kanoun, the chief of the Bedja, who resided at the above mentioned village of Hedjer. This is the copy of the letter: “This letter is written by Abdallah Ibn el Djahan, the officer of the Emir of the True Believers, the chief of the victorious army, the governor of the prince Aby Is-hak, son of Er-rasheid, the Emir of the True Believers; (may God, prolong his days!) In the first month of Rabya, in the year (A. H.) 216. It is addressed to Kanoun Ibn Azyz, the chief of the Bedja, and written at Assouan. “Thou hast asked me, and demandest from me, a safe conduct for theyself and the people of Bedja, binding for all the Moslims, I therefore grant it to thee, and promise thee this safe conduct, as long as thou and thy people shall observe the conditions to which thou bindest thyself in this letter; which are: That the plains and mountains of thy country, from Assouan in Egypt to the country between Dahlak and Nadha[105] shall belong to Mamoun Abdallah Ibn Haroun Er-rasheid, the Emir of the true Believers, may the Almighty increase his honours!—and thou and all thy people shall be slaves of the Emir of the true Believers, so that he shall be called King of the country, as thou art King of the Bedjas. Thou shalt pay an annual tribute, as the Bedjas did formerly, which is to consist either in one hundred camels or three hundred Dinars, full weight, to the Beit el Mal,[106] at the option of the Emir of the true Believers, or his governors, and thou shalt not purloin any part of this tribute. If any one of you shall mention the name of Mohammed, the Prophet of God, may his mercy be with him!—or of the book and the religion of God, in a way in which it ought not to be mentioned; or if any one kills a Moslim, free man or slave, he is no longer entitled to this pledge of faith, which is given in the name of God, and of the Prophet, and of the Emir of the true Believers,—may God increase his honours!—and of the whole body of the Moslims, and his blood becomes lawful, like the blood of the enemies of the Islam, or their descendants. If any of you give assistance to the enemies of the people of the Islam, either by aiding them with his property, or by shewing them the weak sides of the Moslims, or by actually attempting to deceive or delude the latter, the pledges of this treaty are annulled with respect to him, and his blood becomes lawful. If any of you kill a Moslim purposely, or involuntarily, whether it be a free man or a slave, or a tributary, or rob the property of a Moslim or a tributary in the country of Bedja, or the country of the Islam, or in Nouba, or any other country, by land or by water, he is to pay ten times the fine of blood; and if it be a slave, ten times his value; and if it be a tributary, ten times his fines, as these fines are enacted by the laws. If any Moslim enters Bedja as a merchant, either to remain, or to pass through, or as a pilgrim,[107] he shall be in perfect safety, like one of yourselves, until he leaves the country. You shall not harbour any run-aways from the Moslims, and if any one of them come to you, you shall return him. In the same manner you shall send back the cattle of the Moslims, if it strays into your territory, without requiring any fee on its account. If you descend into Upper Egypt, either to pass through that province, or to trade, you shall wear no arms, nor enter any cities or villages whatsoever. You shall not prevent any of the Moslims from entering your country, and trading in it by land or by sea. You shall not endanger their passage, nor waylay any Moslims or tributaries on the road, and you shall not pilfer any goods of the Moslims or their tributaries; you shall not ruin any part of the Mesjed that the Moslims have built at Dhyher and Hedjer, or in any other part of your country, in its whole length and breadth. If you do this, no promise or pledge given to you shall be binding. Kanoun Ibn Azyz shall appoint in Upper Egypt an agent to ensure the payment of the tribute, as well as of those sums which the Bedjas may have to pay to the Moslims in fines of blood or of stolen property. None of the Bedjas shall pass into the Nouba territory from the Kaszer to the city of Koban; the limits to be reckoned from the columns.[108] Obeyd Ibn ed-Djaham, the officer of the Emir of the true Believers, grants the peace to Kanoun Ibn Abd el Azyz, the chief of the Bedja, on condition that he shall fulfil these engagements to the Emir of the true Believers. But if he shall contravene them, and prove rebellious, all promises and pledges are annulled. Kanoun shall moreover permit the officers of the Emir of the true Believers to enter the country of Bedja to collect there the alms of those who are converted to the Moslim faith.”[109] This letter was translated word for word by Zakerya Ibn Saleh, el Makhrouny, an inhabitant of Djidda,[110] and Abdullah Ibn Ismayl, the Koreyshy, and some people of Assouan added their testimonies.

This treaty was for a long time observed; after which the Bedjas re-assumed their inroads into Upper Egypt, and clamorous representations were repeatedly made on that subject to the Emir of the true Believers, Djafar el Motewakel al’Allah; upon which the latter ordered Mohammed Ibn Abdallah el Komy to prepare to attack them. He begged to be permitted to take with him those only he liked, as he did not wish for great numbers, the passage through the country being difficult. He set out against them from Egypt, with a well furnished and well chosen force,[111] and the ships departed by sea.[112] The Bedjas collected in vast numbers, all mounted on camels, and the Moslims were frightened. But their commander drew off the attention of the Bedjas by a long letter which he wrote to them on a roll wrapped up in cloth.[113] They assembled to read it, and at that moment the Moslims attacked them, having small bells hung to the necks of their horses. The camels of the Bedjas could not withstand the noise of the bells, and fled. They were pursued by the Moslims, who killed many of them, and among their numbers, the chief. He was succeeded by the son of his brother, who sued for reconciliation, which was acceded to, on condition that he should pay his personal obeissance to the Emir of the true Believers. He repaired to Bagdad, and presented himself before Motewakel, at the place called Sermanraa, in the year of the Hedjra 241. Peace was then granted to him, on condition of the payment of his dues, and the Bakt;[114] and it was prescribed to him that the Bedja should not put any obstacles to the work of the Moslims at the mines. El Komy remained a long time at Assouan, and deposited in the treasury of that town all his arms and instruments of war, of which the governors of Assouan continued to take till none were left.

When the Moslims increased at the mines, and intermixed with the Bedjas, the mischievous doings of the latter diminished. The number of people who now went in search of gold-dust discovered it (in abundance), the news spread, and people of all countries repaired thither. There arrived Abou Abderrahman Ibn Abdallah Ibn Abd el Hamyd el Amry, after his campaign against the Noubas in the year 255. He had with him the Rabya, and Djeheyne, and others, by whom Bedja became more cultivated and populous, so that the caravans which brought the provisions from Assouan consisted of six thousand camels; and this was exclusive of what the ships carried by the sea of Kolzoum to Aidab. The Bedja liked the Rabyas, and intermarried with them. It is related that the priests of the Bedja, before some of that nation had become Moslims, had told them that their gods ordered them to obey the Rabya, and likewise Kanoun, which they did. When Amry was killed, and that the Rabya became masters of the island (of Bedja) and that the Bedja according to this injunction united with them; those Arabs who were inimical to them, left the country. The Rabya married the daughters of the chiefs of the Bedja, and the conduct of the latter towards the Moslims (of Egypt) became now less mischievous.

The interior Bedja live in the desert between the country of Aloa and the salt sea, and extend to the limits of the country of Habesh. Their people rear cattle and are pastors; their way of living, their ships, and army, are like those of the Hadharebe, but the latter are a more courageous and more religious people, while those of the interior all remain infidels. They adore the devil, and follow the example of their priests: every clan has its priest, who pitches a tent made of feathers, in the shape of a dome, wherein he practises his adorations; when they consult him about their affairs, he strips naked, and enters the tent stepping backwards; he afterwards issues with the appearance of a mad and delirious person, and exclaims, “the devil salutes you, and tells you to depart from this place, for that a hostile party (naming it) will fall upon you.” If you ask advice about an expedition which you may be about to undertake against any particular country, he often answers, “march on, and you will be victorious, and will take booty to such an amount, and the camels you will take at such a place must be my property, as well as the female slave you will find in such a tent, and the sheep, &c.” On the march, the priest loads his tent upon a camel destined for that sole purpose, and they believe that the camel rises up from the ground, and walks with great difficulty, and that it sweats profusely, although the tent is quite empty, and nothing is in it. Among the Hadharebe live some of those people who still retain this religion, and others who mix with it the Islam.

The Nubian historian (Selym) from whom I (Macrizi) have made these extracts, says, “I have read in the “Discourse of the Ahbas,” by the Emir of the true Believers, Aly Ibn Aly Taleb,[115] and found therein mention made of the Bedja and the Kedja, and that they are warlike nations who do not make much booty.” The Bedja are of that description, but I know not who the Kedja are.

Abou el Hassan el Massoudy relates as follows, (continues Macrizi:[116]) The Bedja took up their abode in the country between the sea of Kolzoum and the Egyptian Nile; they separated into branches, and chose a king. In this country are the mines of gold, that is the gold dust, and the emerald mines. Their hostile parties and partizans, mounted upon camels, penetrate as far as Nouba, which country they attack, and from thence they carry off prisoners. In former times the Nouba were stronger than the Bedja, until the Islam took firm footing among the latter. A number of Moslims came then to inhabit the gold mines, and the country of Ollaky and Aidab, and Arabs of the tribe of Rabya Ibn Nezar Ibn Mad Ibn Adnan settled in these parts. Their chiefs grew powerful and intermarried with the Bedja, whose strength increased by this connection, while they on their side supported the Rabya against the Arabs of the tribe of Kahtan and Modher, who had settled there, and other tribes who had settled in the vicinity of this territory. The possessor of the mines in our times (says Masoudy,) which is in the year 332 (A. H.) is Besheir Ibn Merwan Ibn Is-hak of the Rabya, who has under his command three thousand horsemen of the Arabs Rabya and other Arabs of Egypt and Yemen, and thirty thousand fighting men of the Bedja mounted upon camels of good race, armed with the Bedja bucklers, and these are the people called Hadharebe, who are the only Moslims among the Bedja, those of the interior being infidels and adoring an idol. By the valley of Bedja, which encloses the emerald mines, this country extends to the Ollaky, where are the gold mines. From the Ollaky to the Nile are fifteen days journey, and the nearest cultivated part of it is Assouan.[117]

The island of Souakin is less than one mile in length and in breadth. Its inhabitants are a tribe of Bedja called Khasa; they are Moslims, and have a king. Hamadany relates, that Kenan, the son of Ham, married Arteyt,[118] the daughter of Benawyl Ibn Ters Ibn Yafeth. She gave birth to Haka and El Asáwed, and the Nouba, and Koran,[119] and Zendj, and Zaghawa,[120] and all the tribes of the Negroes. It is also said that the Bedja descend from Ham, the son of Noah, or else from the son of Koush, the son of Kenan, the son of Ham. Others state, that they are a tribe of the Habesh. The Bedja live under tents of hair, their colour is darker than that of the Habesh;[121] they have the manners of Arabs. They have no towns, no villages, no fields. Their provisions are carried to them from Egypt, and Habesh, and Nouba. They were formerly idolatrous, and then took the Islam, under the governorship of Abdallah Ibn Sad Ibn Aly Sarh. They are hospitable and charitable people; they are divided into tribes and branches, every one of which has its chief. They are pastors, and live entirely on flesh and milk.

Of the Tribute of the Nouba, called Bakt, by Ibn Selym el Assouany.

The captives received in tribute from the Nouba are called Bakt.—(Here follow some etymological remarks on the word Bakt).—It was levied at the Kaszer (Philæ) five miles from Assouan, situated between Belak and the Nouba territory. The income of the customs of the Kaszer belongs to Kous. This Bakt[122] was first instituted in the reign of Amr Ibn el Ras,[123] who after the conquest of Egypt sent Abdallah Ibn Sad Ibn Aly Sarh, in the year 20 or 21 (A. H.) with twenty thousand soldiers against the Nouba. He tarried there a long time, until Amr el Aas wrote to him to come back. After the death of Amr, the peace that had been concluded between the Nouba and Aly Sarh was broken, and they frequently renewed their invasions of Upper Egypt, when they ruined the country and committed many excesses. Aly Sarh now attacked them a second time, while he was governor of Egypt, in the time of the Khalifat of Othman, in the year 31 (A. H.) He besieged them very closely in the city of Dóngola, and with slinging machines,[124] unknown to the Nouba, launched stones into the town, which shattered their church. This appalled them, and their king, Koleydozo,[125] asked for a renewal of peace. He issued from the town, and met Aly Sarh with all the signs of weakness, misery, and humbleness. Aly Sarh gave him a polite and kind reception, and concluded the peace upon the condition of an annual tribute of three hundred and sixty head of slaves. Upon the king’s complaints of the want of provisions in his country, he promised him a present of grain. A document was written out on that occasion, of which the following is a copy.

After the invocation of God:—“This is a pledge of peace given by the Emir Abdallah Ibn Sad Ibn Aly Sarh, to the chief of Nouba, and all his people, valid for the great and the small among the Nouba, from the limits of Assouan to those of Aloa. Aly Sarh establishes safe conduct and peace between them, the neighbouring Moslims of Upper Egypt, and the other Moslims, and all their tributaries. You people of Nouba shall be in complete security, the security of God and his prophet Mohammed, that we shall not attack you, or wage war upon you, or make hostile incursions against you, as long as you fulfil the conditions existing between us; which are, that you shall enter our country merely to pass through it, without remaining therein, and that we likewise shall only pass through your country, without taking up our residence there. You shall protect those Moslims, or their allies, who arrive in your country and travel through it until they have left it. You shall send back to the country of the Islam the run-away slaves of the Moslims, who have come to you, and likewise the Moslim who is at war with the Moslims, and has demanded your protection. You shall expel him, and oblige him to return to the country of the Islam; you shall not embrace his party, and prevent his being seized; and you shall not put any obstacle to the business of a Moslim (in your country); on the contrary, you shall favour him with respect to it, until he quits the country.—You shall take care of the mosque which the Moslims have built on the side of your town, and not prevent any body from praying there; you shall keep it clean, and light it, and honour it. Every year you shall pay three hundred and sixty head of slaves to the chief of the Moslims, of the middle sort of slaves of your country; none with bodily defects; males and females, but no old men and women, and no children under age; these you shall deliver into the hands of the governor of Assouan. No Moslim shall be obliged to protect or defend you against enemies that may attack you from Aloa, as far as Assouan. If you harbour the slave of a Moslim, or kill a Moslim, or an ally, or attempt to ruin the mosque built by the Moslims on the side of your town, or withhold any part of the 360 head of slaves, then this peace and pledged security shall be void, and we shall return to be enemies, until God shall judge between us, and he is the best of all judges. Upon these conditions we pledge to you, and engage to you our promise and security, in the name of God and his Prophet; and you stand pledged to us by those you hold most holy in your faith, the Messiah and the Apostles, and all those you venerate in your religion, and who are witnesses between you and ourselves.”

Omar Ibn Sharhabyl wrote (this) in the month of Ramadhan, in the year 31 ———[126]

The Nouba had already paid this tribute to Amr Ibn el Aas, before the rupture of the peace, and had presented him moreover with a present of forty head of slaves; but this he refused to accept, and returned the present to the chief (collector) of the Bakt, called Samkous, who purchased for them wine and provisions to the same value, which he sent to them.[127] Aly Sarh fulfilled his promise to the Nouba, and sent them corn and barley, lentils, clothes, and horses. This remained afterwards a regular custom. The Nouba received the amount of it every year, when they paid their tribute, and the number of forty slaves who had been offered to Amr Ibn el Aas were now yearly taken by the governors of Egypt. Aly Kheleyfa Homeyd Ibn Hesham el Baheyry relates, that the stipulated conditions of peace with the Nouba consisted of three hundred and sixty head of slaves to the Shade of the Moslims,[128] (في المسلمين) and forty to the governor of Egypt, and that they should receive in return one thousand Erdeybs of wheat, and their delegates three hundred Erdeybs of it; the same quantity of barley was to be given, and further, one thousand Kanyr of wine to the king, and three hundred Kanyr of wine to the delegates, together with two mares of the best kind, fit for princes.[129] Farther, of the different stuffs of linen cloth one hundred pieces, and of the kind called Kobaty four pieces to the king and three to the envoys, of the kind called Baktery eight pieces, and of the Malam five pieces, and moreover a fine Djebbe[130] to the king. Of the shirts called Aly Baktar, ten pieces, and of the first quality of shirts likewise ten, every one of which is equal to three of the common sort.

The Nouba regularly paid their Bakt every year, and received in return the above menmentioned articles, until the times of the Emir of the true Believers, El Motassem b’illah Aly Is-hak, the son of Er-rasheid, when Zakarya Ibn Bahnas[131] was their king. At that period the Nouba having perhaps been tardy in paying the Bakt, and the Moslim governors of the frontier provinces having treated them harshly, and withheld from them the supply of provisions, Feyrakey the son of Zakarya refused his father to submit in obedience to foreigners, and reproached him with weakness in paying the tribute. His father then asked him what his advice was, and he replied, to revolt against the Moslims, and make war with them. Our forefathers, answered Zakarya, thought this a just measure; I am afraid that the worst of the business will devolve upon you. We shall prepare for this war against the Moslims, but I will send you to their king as an envoy: you will know the state of their affairs and your own. If you think that we are a match for them, we shall go to war, and trust to God; if not, you will ask the king for presents. Feyraky then set out for Bagdad; he passed through the towns, and the country appeared to him very fine. In coming down, he was joined by the king of the Bedja and his retinue. They met El Motasem, and they were astonished to see in the Irak, besides what they had already witnessed on the road; the quantity of soldiers, and the flourishing state of the country. El Motasem received Feyraky with politeness and kindness, and treated him with great generosity. He accepted his presents, and returned them two-fold, and told him to demand any favour he liked. Upon which he begged that the prisoners[132] might be set free, which was granted to him. Feyraky rose high in the opinion of Motasem; who made him a present of the house at which he had alighted in the Irak, and gave orders to purchase in every town on his way a house for the accommodations of the messengers he might send, and wherein no other travellers should be permitted to lodge. At Cairo two houses were purchased for him; one at Djyze and another at Beni Wayl,[133] and they received from the treasury of Cairo seven hundred Dinars, a mare, a saddle, a bridle, a gilt sword, a rich habit, a silk turban, a cloke, and a shirt of the finest sort, and pieces of stuff for his delegates, which were not accounted for in the returns of the tribute. They had further to receive two loads,[134] and from the collector of the Bakt a suit of clothes, and had, in their turn, to give to the latter, and to those who accompanied him, certain articles. Whatever might be given to them (beyond these fixed things) should be considered as presents, which they would return in the same manner. Upon enquiry El Motasem found that what was given to the Noubas by the Moslims exceeded the value of the Bakt; he therefore refused to give them any more wine, or to send them (the full amount of) the corn and the stuffs above mentioned; and he re-established the Bakt to be sent at intervals of every three years; and wrote to them a letter on that subject, which remained in their hands. The king of the Noubas demanded justice from some of the inhabitants of Assouan, who had purchased landed property from his slaves.[135] El Motasem ordered inquiry to be made into it at Assouan, where the tribunal of the judge was. But the slaves being questioned, said, “We are his subjects, not his slaves,” and thus his suit was rejected. He then demanded among other things, that the military post at the Kaszer, which was situated within his territory, should be removed to the frontier; but this request was not granted. These stipulations continued to subsist between the Noubas and Egypt, and the Bakt was paid, and the returns given as Motasem had regulated them, until the Fatimites arrived in Egypt.—Thus far goes the relation of the Nubian historian.

Abou Hassan el Masoudy[136] relates:—The Bakt is the annual tribute of slaves which has been imposed upon the Noubas, and is received from them and carried to Egypt. It consists in three hundred and sixty five head of slaves to the public treasury, according to the tenour of the articles of peace between the Noubas and the Moslims. Besides these, the governor of Egypt receives forty head; his representative, who resides at Assouan, and collects the Bakt, twenty head; the governor of Assouan, who, together with him, is present at the collecting of the Bakt, five head, and the twelve trusty witnesses of the people of Assouan, who are to accompany the governor on this business, twelve head; the whole, according to the stipulations of the Bakt, when the Moslims and Noubas first concluded their treaty.

El Beladiry, in his work entitled El Tetouhat,[137] says: “the amount of the renewed tribute of the Noubas is four hundred slaves, for which they take in return victuals, that is to say, grain. The Emir of the true Believers, El Mohdy Mohammed Ibn Aly Djafar el Mansour,[138] obliged them to pay three hundred and sixty head of slaves, and a Giraffa. The mischievous and troublesome behaviour of Daoud (David) the king of the Noubas, was principally manifested in the year of the Hejira 674. After he had committed great excesses at Aidab, he came with his army nearly as far as Assouan, and there burnt many water wheels. The governor of Kous marched against Daoud, but not meeting with him, laid hold of the Lord of the Mountain, and numbers of Noubas, whom he carried before the Sultan Daher Bybars el Bondokdary, at the Castle of Cairo, where their bodies were severed in two. Shekendy,[139] the son of the King of Nouba’s sister, then came to implore assistance against the injustice which he had experienced from his uncle Daoud. The Sultan ordered the Emir Shams-eddyn Ak Soukor el Farekany, the intendant of his household,[140] with the Emir Djandar Emir Oz-eddyn Aybek el Afram,[141] to march together with Shekendy against Daoud, with a large army composed of the provincial horsemen,[142] and of the Arabs of southern Egypt, and of lancers, bowmen, and fire-men.[143] They left Cairo on the first of the month of Sheban. Upon their arrival in Nouba the enemy met them, mounted upon camels, armed with lances, and covered with black Dekadek.[144] Both parties fought bravely, and the Noubas fled. El Afram now fell upon Kallat Addo,[145] where he killed and took prisoners many of them. El Farakany penetrated into the interior of Nouba by land and by the river, killing or enslaving every body. He took an innumerable quantity of cattle, and alighted at the island of Mykayl, at the top of the cataracts;[146] from whence he obliged the Nouba ships to retreat, while the Nouba themselves fled to the islands. He then wrote a promise of safe conduct to Kamr el Doula,[147] the lieutenant of Daoud, who swore allegiance to the Shekendy, and brought back all the people of Merys, and the fugitives; after which El Afram crossed over a shallow part of the river, to a tower built in the water, which he besieged until he took it. Two hundred men were killed there, and a brother of Daoud was taken prisoner; Daoud fled, and was closely pursued for three days by the soldiers, who killed and took prisoners a great number on the road, until the people submitted. The mother and sister of Daoud were taken, but he himself escaped. Shekendy was now confirmed in his stead, and agreed to pay an annual personal tribute of three elephants, three giraffas, five female Fahed, one hundred camels of good race, and four hundred chosen cows,[148] and that the soil of Nouba should thenceforward be divided into two parts;[149] one half for the Sultan, and the other to be appropriated to the fertilizing and guarding of the country; excepting the territory of the cataracts, which was to belong entirely to the Sultan, on account of its vicinity to Assouan: this alone was about one-fourth of Nouba.[150] Farther, that the dates and the cotton of this part, as well as the ancient customary duties, should be carried off, and that as long as they should remain Christians, they should pay the Djezye, or annual Om Dinar in cash, for every grown up person.[151] There was a form of oath written out concerning these articles, by which Shekendy bound himself, and there was another by which his subjects swore. The two commanders destroyed the churches of Nouba,[152] and carried away whatever they found in them. They seized about twenty of the chiefs of Nouba, and liberated the Moslims of Assouan and Aidab, who were captives in the hands of the Noubas. Shekendy was crowned, and seated on the throne of his kingdom, after he had taken his oath. He was obliged to send the property of Daoud, and that of all those who were killed or taken captives, whether money or cattle, to the Sultan, together with the usual Bakt. This consisted in an annual payment of a giraffa and of four hundred slaves, of whom three hundred and sixty were for the Khalif, and forty for his lieutenant at Cairo, with the condition that he should send them in return, upon the full receipt of the Bakt, one thousand Erdeybs of wheat to the king of Nouba, and three hundred to his delegates.[153]

Description of the Town of Assouan.[154]

It begins with some remarks on the etymology of the word Assouan, which is said to mean a person in grief. Assouan lies on the extremity of the territories of Sayd. It is one of the harbours of this province, and divides Nouba from the country of Egypt. In former times a great plenty of wheat, grain, fruits, vegetables, and pot herbs, was found here, together with abundance of camels, cows, and sheep, whose flesh is of peculiar good flavour and fatness. The prices of provisions were always very low. Goods and articles of trade were found here, that were transported to the country of Nouba. To the east there is not any Moslim country bordering on Assouan: to the south there is a mountain, in which are the mines of emeralds, in an insulated barren country. At fifteen days journey from Assouan are the gold mines.[155] To the westward are the Oases. From Assouan a road leads to Aidab, from whence is the passage to the Hedjaz, and Yemen, and India. Masoudy relates: Assouan is inhabited by people of the Arabs Kahtan, Nezar Ibn Rabya, Modher, and Arabs of Koreysh, most of them transplanted from the Hedjaz.[156] The town has abundance of date trees; it is fertile and rich. The date stone is put into the ground, and the tree grows out of it, and after (a certain number of) years they eat the fruit.[157] The people of Assouan possess many villages within the confines of Nouba, the duties on which they pay to the king of Nouba. These villages were bought from the Noubas in the time of the Islam, during the reign of Beni Omeya and Beni Abbas. When El Mamoun arrived in Egypt, the king of Nouba asked for his protection against these people of Assouan, by means of emissaries whom he dispatched to Fostat. They complained to El Mamoun, that some villages of Nouba had been sold to their neighbours of Assouan; that these villages belonged to the king of Nouba, and that those who sold them were the king’s slaves, who possessed no property, and whose only business it was to take care of the cultivation. Mamoun referred them to the governor of Assouan, to the learned men, and Shikhs of that town. The people of Assouan who had bought the villages, perceiving that they were in danger of losing them, had recourse to a stratagem against the king of Nouba. They proposed to the Noubas who had sold the villages, when they appeared before the governor, to deny that they were slaves of the king, and to say, “the same relation exists between us and our king, O Moslims, as between you and your king. We owe him only submission, and are bound only not to contravene his orders. If you, therefore, are the slaves, and the property of your king, then we are the same.” They spoke other similar things, to which they had been prompted, and thus the sale was confirmed, and so it has remained until our times. The possession of these villages, in the territory of Merys in the country of Nouba, was transmitted by inheritance, and the Noubas, the subjects of the king, now became divided into two classes; the one, as we have stated, freemen, not slaves, and the other part slaves.[158] The latter were those who did not dwell in this territory of Merys, which is in the neighbourhood of Assouan.

Masoudy relates,[159] that the Noubas were divided into two branches. The one dwelt on the two banks of the Nile; their territory bordered upon the territory of the Copts of Upper Egypt, and extended far up the river; they built, as the seat of their government, the large city of Dóngola. The other race of the Noubas is called Aloa, and they have built the large town of Serfeta.[160] The country of Nouba, the territory of which borders upon the soil of Assouan, is called Merys, from which the Merysan wind takes its name.[161]

On the east side of Upper Egypt is a large mountain of marble, from whence the ancients cut columns, and pedestals, and capitals, which the Egyptians call Assouanye, (the same name they also give to the mill-stones). The ancients wrought these things many hundred years before the appearance of Christianity, and among them are to be reckoned the columns of Alexandria.

In the month of Zol Hadj, in the year 344, the king of Nouba attacked Assouan, and killed many Moslims. In the month of Moharran 345, marched against him Mohammed Ibn Abdallah, the treasurer of the Egyptian army of El Wodjour, Ibn el Ak Shedy (king of Egypt), by land and by sea.[162] He sent back many prisoners of the Noubas, who were beheaded at Cairo, after the king of Nouba had likewise met with his fate. He continued his march until he conquered Ibrim, and reduced its inhabitants to captivity, and he returned to Cairo with 150 prisoners, and many heads, in the middle of the month of Djomad el Awal, 345.[163]

The Kadhy el Fadhel states, that in the year 585, the income of the port of Assouan was 25,000 Dinars.[164] Djaafar el Edfouy relates:[165] at Assouan are 80 officers of the tribunal of justice, and Assouan produced in one year 30,000 Erdeybs of dates. Somebody informed me that he had met with a writing that contained the names of 40 Sherifs of the purest race (of Assouan) and another in which there were 60, besides the rest. And (El Edfouy) says: “I have met with a writing, dated in the year 620, that mentioned the names of 40 authors of Assouan.”

At Assouan were settled the Beni el Kenz, a tribe of Rabya, very praiseworthy people, celebrated by many verses. El Fadhel el Sedyd Abou el Hassan Ibn Aram has written their history. When Salah eddyn Ibn Ayoub[166] sent an army against Kenz el Doula[167] and his party, they left this territory.[168] The soldiers entered their houses, and found therein verses of those who had sung their praises, and among the rest a poem of Mohammed el Hassan Ibn Zebeyr, in which was this passage:

They help him whom the times have betrayed or oppressed;

People they are, who never dwell where dishonour abides;

When they grant their protection, no man under the stars fears;

When they dispense with their generosity, no want remains upon the earth’s surface.

For which the author received 1000 Dinars, and a water-wheel (with its field) was entailed upon him, worth 1000 Dinars.[169] regular armed garrison had always been stationed at Assouan, to guard the harbour against the inroads of the Nouba, and the blacks. When the reign of the Fatimites terminated,[170] this port was neglected. The king of Nouba, with 10,000 men, fell then again upon the island opposite Assouan,[171] and took prisoners all its Moslim inhabitants.[172] After this period the affairs of this harbour declined. After the year 790, the tribe of El Kenz became masters of it. They behaved vilely, and had many wars with the governors of this town, until the destructive epoch of 806.[173] Upper Egypt was then ruined and depopulated, the Sultan drew off his hand from Assouan, and he no longer kept a governor there. It remained in a deserted state for many years. In the month of Moharram, of the year 815, the Arabs Howara[174] proceeded to Assouan and attacked the Beni Kenz, and obliged them to fly.[175] They killed many of them, and reduced to slavery all the women and children whom they took prisoners.[176] They destroyed the walls of Assouan, departed with their captives, and left the city in ruins, without inhabitants. In this state the town remained, of which Selym el Assouany relates, that when Abd el Hamyd el Amry took the mines, he wrote to Assouan to demand from the merchants to supply him with provisions, upon which one man of the name of Othman Ibn Hauthale el Temymy, carried to him 1000 loads of provisions and corn. (Here follows a few other notices on Assouan of little interest.)

Belak.

Belak is the last fortified place of the Moslims. It is an island in the neighbourhood of the cataract, surrounded by the Nile, with a large town upon it, well inhabited, with a number of date trees, and a Mambar (pulpit) in a mosque.[177] Between this and the city called Kaszer, which is the first town of Nouba, is one mile, and between Assouan and Belak four miles. Between Assouan and Belak are cataracts in the river, over which the ships cannot pass but with great caution, and guided by the fishermen of these parts, who are acquainted with the passage. At the Kaszer is a garrison post, and it is a gate towards Nouba.

On the Desert of Aidab or Aizab.

The pilgrims from Egypt and Barbary remained upwards of 200 years without taking any other road to Mekka, may God honour her, than by the desert of Aidab. They embarked on the Nile at the plain of Fostat, and ascended as far as Kous. From thence they mounted camels, and crossed this desert to Aidab, where they afterwards embarked in vessels for Djidda, on the coast of Mekka. In the same manner the merchants of India, and Yemen, and Habesh, arrived by this sea at Aidab, reached through this desert the town of Kous, and from thence Mesr. This desert continued to be peopled and frequented by caravans of merchants and of pilgrims going and coming, in so much that loads of spices and drugs, as pepper, cinnamon, and others were found on the road, while caravans were ascending and descending, and nobody touched them until their owner took them away.[178] The pilgrims in going to Mekka and returning from thence, continued to frequent that road more than 200 years, from the year 453 and upwards, to the year 663 and upwards, at which time happened the great misfortune during the reign of the Khalif Mostanser b’illah Aly Temim Mad Ibn el Dhaher,[179] and the pilgrim caravans were interrupted by land and by sea until the Sultan Dhaher Roken eddyn Bybars el Bondokdary clothed again the Kaba, and made a key to it. A caravan then departed by land in the year 66—.[180] But the passage of pilgrims through this desert became less frequent, although it continued to be the road by which the merchandises were carried from Aidab to Kous, until the year 760, when it was abandoned, after which the affairs of Kous declined. This desert from Kous to Aidab is seventeen days journey across, during which no water is found for three, and once for four, successive days.[181] Aidab is a town on the coast of the sea of Djidda. It has no walls, and most of its houses are built of mats.[182] It was formerly one of the first harbours of the world, because the ships from India and Yemen brought here their merchandise, and set sail again in company with the ships of the pilgrims that passed to and fro. When the Indian and Yemen ships ceased to arrive at this place, then Aden, of the Yemen, became the great harbour, until after 820 and upwards, Djidda became the first harbour of the world, and likewise Hormuz, which is a fine anchoring place. Aidab is situated in a desert devoid of any vegetation; all the provisions, even the water, are imported. Its inhabitants derived immense gains from the merchants and the pilgrims; they had certain established dues from every camel’s load belonging to the pilgrims,[183] and hired their ships to them to cross over the sea to Djidda, and from thence back to Aidab; by which they accumulated great riches. There was no inhabitant of Aidab who had not one or more ships, in proportion to the amount of his property. In the sea of Aidab, at some islands in the vicinity of it, is a pearl fishery.[184] The divers issue from Aidab every year at a fixed period, in small boats. Arrived at the island, they remain there some time, and come back with whatever has fallen to their good fortune. They find the pearls in water of little depth.

The people of Aidab live like brutes. They resemble in their character wild beasts more than human beings. The pilgrims are exposed during their sea voyage to terrible adventures. They usually meet with strong winds in distant and desert anchoring places to the south.[185] The Bedja people then come down to them from their mountains and hire to them their camels, with which they travel without any supply of water.[186] Many of them die from thirst, and the Bedjas take whatever they had with them. Others lose their road, and likewise die from thirst, and he who escapes reaches Aidab as if risen out of his winding sheet, and entirely altered in features and in body. No where perish more pilgrims than in these anchoring places. To others, but the smaller number, the wind is propitious, and carries them to Aidab. In the ships that carry the pilgrims, are no nails whatsoever. They sew the planks with the Kombar, which is made of the cocoa tree,[187] and drive into them wooden pegs made of the date tree; after which they pour butter over them, or the oil of the Kheroa,[188] or the fat of the Kersh,[189] which is a very large sea fish that swallows up the drowned. The sails of these ships are made of the mats of the tree Mokel.[190] The inhabitants of Aidab use all kind of devilish practices with the pilgrims. Anxious for the fare, they load their ships with passengers one above the other, and never care about what may happen to them at sea, saying, on the contrary: “to us belongs the care of the ships, and to the pilgrims that of their own selves.”[191] The inhabitants of Aidab are of the Bedja, and have a king of that nation, and a governor named by the Sultan of Egypt. I have seen myself their Kadhy at Cairo, a man of black colour. The Bedjas have no religion, and are people of no understanding. Their males and females go constantly naked, with some rags round their loins, but many of them have no covering whatever. The heat is very great at Aidab, on account of the burning Simoum. (V. note b at the end.)

NOTES.

* * * * *

(1.) This work of Ibn Selym I have in vain searched for in Egypt. Its title is well known; at Assouan and at Derr in Nubia, I found that some people knew it by name, but I never could find any body who had seen it.

(1.*) (see p. 494). I am led to believe, from different circumstances, that the Mokel here meant is the Doum. Wahyshe speaks of a tree called the blue Mokel, or Mokel el Azrek, which he says resembles the quince tree, has no fruit or flower, but emits from its trunk a fluid that has a good odour, and is used as a perfume. This tree, he adds, is principally found in Barbary. Of the Mokel simply so called, Wahyshe says that it produces a gum which is used by the Arabs as a mixture with perfumes, and that it grows in Arabia. He no farther describes the tree. I am ignorant whether the Doum produces a gum.

(2.) Selt (سلت) is a species of barley. In an abridgment of Ibn Wahyshe’s translation of the Agriculture of the Nabateans,[192] it is said that the Selt requires a hard stony soil and little water. (The country of Bedja would therefore be well fitted for it.) The bread made of it is of difficult digestion.

(3.) The expression of the author (فيعتقبون الارض لفيقها) may likewise mean, that the first cultivator makes room for another, who sows in the same spot after him.

(4.) Djawars or Djawarsh (جاورس or جاورش). A grain unknown to me, and, I believe, unknown in Egypt. The above cited author says that it requires a well watered soil to prosper; and that it is like Dhourra.

(5.) I find this name spelt Bedjrash, Bahrash, Narash, Bakhrash, Nadjrash. The two first occur most frequently.

(6.) The sense of this passage is not clear in my MSS. من قال حتي ان عظيمهم اذا جزبها و قف به المسلمي و اوهم افه يفتّش عليه حتي يجد الطريق الي و لده او وزيره و من دو نهما.—In another copy I find اذا حاربها و قف بها.

(7.) The Sembad is a stone still used in Egypt by jewellers and goldsmiths to give a polish; but it is imported from India and not from Nubia.

(8.) This ruin of Say I have not seen myself, as I could find no boat to carry me over. But I saw from a distance an ancient castle-like edifice among the palm groves.

(9.) This corresponds to the country of Mahass.

(10.) I find this word written Yonso, Benso, Noso. Perhaps Mosho, the frontier town of Dóngola is meant. The extent of the Merysy language is perfectly well indicated here.

(11.) I find it spelt likewise Yaoun (يعون). The description of this country agrees well with the present state of the country of Dóngola.

(12.) Taghtit and Nouby are, I believe, different species of the parrot. The term Babagh (ببغ), which I have translated here by parrot, is given to a small green parrot of the size of a black-bird. The Sennaar caravans bring them to Cairo. Some of them are found at Sennaar, but the greater part come from the neighbourhood of Shilluk, on the Nil el Abyadh. I never saw any wild parrots in any part of Nubia.

(13.) I find this written likewise Sendykal and Sefdabkal (سنديقل, سفدبقل).

(14.) The Sant is a well known species of Mimosa, very common in Upper Egypt and all over Nubia. The wood Sadj is of a dark brown colour, and very hard. Articles of furniture are manufactured from it at Bombay and Surat, and are exported to Djidda, from whence they are sent to Cairo. According to Masoudy, in his Golden Meadows (مروج الزهب), the Sadj is a very large tree, larger than the palm or the walnut tree.[193]

(15.) The Arabic reads ولقد رايت علي بعضها علامة عربية, and another copy has: علامة غريبة, which would mean, I have seen myself on several of them very curious signs of workmanship.

(16.) Instead of Shenka and Shenkyr, I find these words also written Sheka, Shekfyr, and Shenfyr.

(17.) This name is written in a different manner, every time that it occurs. Nadha, Nasza, Madha, Badha (ناضع, ناصع, ماضع, باضع). Shultens, in the extracts he gives from Masoudy in his Monumenta, has adopted the reading of Nasza, which he calls Nazoa. It is no doubt a harbour on the coast of Abyssinia, or on the coast between Souakin and Dahlak. If on the coast of Abyssinia, the names of Massouah, or as it may likewise be written, Masōa (مصوع), or Madyr, in the bay of Amphila, two days journey south of Massouah, which, according to Mr. Salt, is a much frequented port, are the nearest corresponding to it in sound. If, on the contrary, a harbour is meant north of Massouah or Dahlak, it seems, from Capt. Court’s map, that the only good harbour on that coast is Port Mornington, of which it is to be regretted that we are not acquainted with the native name.

(18.) The Beni Omeya and Koreysh, who fled from Mekka into Abyssinia, are meant here.

(19.) I find this city spelt Maafa, Naka, Yafa (معافة, ناقه, يافه); in Arabic MSS. the points over the consonants of proper names are very often misplaced. I read here Tafa (تافة), because, at one long day’s journey from Assouan is a ruined town of that name, which I have mentioned in my journal. More considerable remains of private habitations are seen there than any where else between the cataracts, and likewise several small temples. Descendants of ancient Christian families are still found here among the tribe of Kenz, who inhabit these parts.

(20.) Of this word are different readings. I find it spelt Nara in two copies, and Zonara in one: (from the latter word Sennaar might perhaps be derived.) نارة, زناره.

(21.) These pigeons are called Narein or Bazein (نارين or بازين). I prefer the former name, as being derived from the name of Nara.

(22.) The Bekam is a dye wood that comes to Cairo by the way of the Red Sea, from India and the Somauly coast. I believe it to be the logwood.

(23.) The Kena (قناة, plur. قنا) is the cane of which the shafts of lances are made.

(24.) The Arabic name of سرداب, is applied to cellars, caverns, grottos, and subterraneous passages, the work of men and not of nature.

(25.) To place Meroe between the Nile and the Atbara, where Shendy lays, is totally inconsistent with the nature of the ground. For, instead of the fertile island, we find there only a narrow border of cultivated ground, close by the river, while the whole country from thence to the Atbara is a desert, barren soil. I believe that the distances given by Herodotus will be found to agree very well with the position of the island described by Selym.

(26.) This theory of the rise of the Nile is certainly more natural than the theory of Herodotus, Strabo, or Diodorus Siculus. The remarkable fact that the Nile rises every where at the same time is universally believed in Egypt, and the first day after the Khamseyin, or the 18th-20th of June is stated all over Egypt as the day of rise. To make exact researches on that subject would require several observers stationed in different spots, and making their observations on the rise of the river at the same time. I am ignorant whether the French savants have done it.

(27.) The explanation which I have given of this passage appears to me the only reasonable one. I do not find the term of Ras Hofra applied to the Cape of Guardafui by the Arabian geographers, who usually call this promontory Djebel Mandeb. But I find in Edrisy a passage that supports my opinion of this cape being designated here by the name of Ras Hofra. He says (Geog. Nub. i. 6.) in speaking of the Djebel Mandeb: “on the back of this mountain is a cave, which if once entered, none comes out again, on account of some beast that devours him, or on account of pits (Hofer, the plural of Hofra), into which he falls.”[194]

(28.) Northwards is here rendered by the word بحري, Bahry, which is the usual word applied to the north by the Egyptians, who have the Mediterranean or el Bahr always to the north.

(29.) The different readings of this name are, Souba, Souya, (سوية, سوبة). I strongly suspect it to be the same city which is called below Serfeta, Serketa, Serkya (سرقيه, سرقته, سرفته), as a copyist might easily make that mistake.

(30.) Edrys, in describing Nubia, speaks of a town called Ghaloa (غلوه), which he places much farther down the Nile than this Aloa, although I believe that the latter is meant. The point over the ع makes the sole difference.

(31.) This I find written Korsa, Kortyna, and Koroma (كرما, كرتينا, كرسا). I have chosen the latter appellation, because it is an Arabic word, meaning “the generous,” an epithet that might well be given to the Meroe shepherds.

(32.) This town is likewise spelt Zerla (زرلا). I prefer (زلا), as similarly corresponding in sound to Zeyla; and if under the country of Kanem we must understand here the whole of the middle part of northern Africa, the author is quite right in stating that the nearest place to Egypt is Zela, (or Zeyla) because this was no doubt the nearest place on the caravan road, although it might not be so in a straight direction.

(33.) This is likewise spelt Wandy (وندي, دندي).

(34.) I find this name written likewise Djezye or Herye (جزية, حريه, خربه).

(35.) The work of Djaheth alluded to here, is probably his natural history.

(36.) The existence of these emerald mines has lately been authenticated by an European traveller. (V. note 82.)

(37.) هذا عرش فُلان, may mean “this is the tent covering, or the tent pole, or the panoply, of such a man.” In one of the MSS. it is written عرس; which would mean, “this is the wedding of such a one.” But the allusion to the tent is preferable, because it was therein that the guest was defrauded or ill treated.

(38.) I am not acquainted with the tree Shohat (شوحظ), but I find in the dictionary that it is a kind of yew tree. Wahyshe, in the above cited work, says that it is a fine looking tree which grows to a considerable height, with yellow leaves, shaped like those of the apple tree; its wood is of a spotted colour, black and white, of which the Persians and Arabs formerly made great use.

(39.) In a small minerological treatise of Tyfashy (خواص الاحجار ليو سف التيفاشي), I find the Hamest mentioned as a stone used in polishing sword blades, and other arms, and likewise to cut with. It is added, that this stone is principally found in the valley of Szafra, in the Hedjaz.

(40.) Under Ahlylid, I believe the Myrobolan to be understood, although it is not quite certain whether this is really the tree. Ibn Wahyshe describes four different species of it; the Indian, which is divided into two species, the yellow and black; and the Kabely, which is likewise of two sorts, black and white.

(41.) The Adkher or Azkher (ادخر or اذخر), is, according to Wahyshe, a shrub growing in deserts. It is odoriferous, with a red flower or rose. Its seed is a narcotic and an astringent. The plant is not unknown at Cairo. Amongst the charcoal rolled up in mats which is sent to Cairo from Upper Egypt, where it is collected principally by the Arabs Ababde, who live in the mountains south of Kenne and Kosseir, some branches of this Adkher are often met with, and are bought up by the druggists. In Azraky’s history of Mekka, I find that it grows likewise in the Hedjaz, and that formerly the Mekkans mixed it with the mortar (or to burn the mortar), with which they built their houses and their tombs, or perhaps they burnt the mortar with it.

(42.) The Shyh is the Artemisia; and is found in most deserts, for I have seen it in those of the Euphrates, of Arabia petræa, of the Hedjaz, of Nubia, and it is likewise found in Libya. It is one of the favorite herbs of the camels. In the Syrian deserts it is burnt by the Arabs, and the alkali procured from it is exported to the Syrian towns, where it is used in the manufacture of soap.

(43.) The Senna and coloquintida are mentioned in different parts of my journal.

(44.) El Ban, a species of tamarisk, I believe. Wahyshe says it produces a pulse, the shape of which is like that of a lupin, and the bean like a pistaccio nut. It has a green flower.

(45.) The Fahed is a beast of prey, which, according to Damyry, in his Zoology, is called Heyat el Heywan (حيوة الحيوان للدميري), and is born of the tiger and the lion. Its propensity to sleep has become proverbial among the Arabs. The Khalifs of Bagdad and the governors of Mekka used it to hunt game.[195]

(46.) Anak el Ardh (عناق الارض), according to the same, is an animal smaller than the Fahed, of the size of a small dog. It has a long back. It hunts every thing, even birds. It is probably a weazel or a martern. Damyry adds, that it belongs to the species of the lion, and that it is likewise called Teffa (تفّه).

(47.) At Cairo the name of Komary is given to a species of turtle dove, with a ring of white or coloured feathers round the neck. They are scarce in Egypt.

(48.) I do not know what is meant by the Habesh fowl. In Egypt a species of fowl is distinguished by the name of Bedja fowl (دجاجه البحر), which is somewhat larger than other fowls, but is indigenous in the country.

(49.) Perhaps the people called Nara (v. note 20) are meant here; or else it is from this race of Baza, that the name of the pigeon Bazein derives its origin (v. note 21.)

(50.) In my journal, in speaking of Souakin, I have mentioned these Hadareb; but, according to the manner in which I saw their name spelt then, I wrote them Hadherebe (حضارب) and not Hadareb. I have stated that they are a colony from Hadhramout, at least this is universally affirmed by themselves. From what is said here, it should seem that they are Bedjas, or at least very ancient settlers in that country.

(51.) From the manner in which Nadha is mentioned here, with regard to Dahlak, it should appear that both places are distant from each other, and that Nadha, or Madha, or Maza, cannot therefore be Massouah (V. note 17.)

(52.) It seems that at that time, as at present, people were found among the Djidda inhabitants who spoke Bedja or the Bisharein language. Many Djidda people are established even now at Souakin, and return home after having made a small fortune with the trade in slaves and Soudan merchandise.

(53.) Instead of في عدة قوية و رجال منتخبة, one of the copies has في عدة قليلة, which would mean, with a small but well chosen force. عدة means the equipment of an army or numbers.

(54.) The Discourse of el Ahbās: خطبة الاحباس.—الاحباس, has the same signification as الاوقاف, and means property bequeathed for pious or beneficent purposes. It is probably a small treatise in which the different decisions which Aly gave on that subject have been collected.

(55.) It should appear therefore that the famous mines of Ollaky contain gold dust, and no ore.

(56.) The extracts which Macrizi has here given from Masoudy’s excellent work, called Meroudj e’dahab, or the Golden Meadows, are made from different parts of it. The great work of that historian, called Akhbar e’Zaman (اخبار الزمان), which I suspect is one of the richest treasures of Arabian literature, is not extant in Egypt. A Shikh from Cairo told me that he had seen above 20 volumes in quarto of it,[196] in the library of the mosque of St. Sophia at Constantinople.

(57.) Arteyt, or Arneyb (ارتيت, ارنيب).

(58.) This does not agree with the statement above, that their colour has a yellow tinge. I believe the colour of the Bedjas and that of the Habesh people to be much the same, from the many individuals of the latter whom I have seen at Mekka. The people of the Amhara province of Abyssinia are certainly less black than the Bedjas.

(59.) Thus I translate و كان القصر فرضة القوص. The word فرضة, is still applied in Egypt and in the Hedjaz to designate the income of the custom-house.

(60.) I call the conqueror of Egypt Amr, because his name is thus pronounced by the Arabs, and not Amrou, as the Europeans pronounce it. The و at the end of عمرو, which is added to distinguish the name from عمر, Omar, is never pronounced.

(61.) Slinging machines (مجانيق), to throw stones, appear to have been used by the Arabs in very ancient times. Some time after the death of Mohammed, the rebel Yezyd defended himself at Mekka against Ibn Zebeyr with similar machines. (V. Azraky’s History of Mekka).

(62.) The different names recorded in these notices of Nubian kings, are all Greek or Christian names. In an odd volume of Macrizi’s “ancient history of Egypt,” called Akhbar Messr fi Ed-daher Elawel (اخبار مصر في الدهر الاول), in the chapter of “the titles and surnames given to the kings of different nations,” I find it stated, that the name of the ancient kings of Nouba was always Kabyl (كابيل), in the same manner as Hatty was the name given to the kings of Abyssinia, Toba to those of the Hemyar race of Yemen, &c. &c. This volume of a work of Macrizi’s, which I believe is no where found complete in Egypt, is the more valuable, because it is written by the author’s own hand, with many notes and corrections.[197] It belongs to the library of Seyd Mahrouky, the first merchant of Cairo, who has the finest collection of books in Egypt, and which he is continually enlarging, although he has given them to a mosque lately built by him.

(63.) In the history of Bahnase (Oxyrinchus), and that of its valorous defence against the Arab conquerors of Egypt, I find it stated, that a large army of Bedjas and Noubas, headed by Maksouh, king of Bedja, and Ghalyk, king of Nouba, came to the assistance of the Christian chief, Batlos, who was besieged at Bahnase, by the officers of Amr Ibn el Aas. This black army is said to have consisted of 50,000 men. They had with them 1,300 elephants, each bearing upon its back a vaulted house made of leather, in which 10 men took their post in the battle. In the company of the Bedjas were a race of men of gigantic stature, called El Kowad (القواد), coming from beyond Souakin. They were covered with tiger skins, and in their upper lips copper rings were fixed. The Moslims defeated this army. There is a strange mixture of truth and romance in this history, but the arrival of the Bedja army is so well authenticated by a train of witnesses, that little doubt can remain of its having really taken place; although the number both of men and elephants seems to be exaggerated. The elephants of southern Nubia are, as far as I know, no longer used to ride upon.

(64.) I am unacquainted with the wine measure called Kanyr.

(65.) Or Bahbas (بحنس—بحبس).

(66.) The text has ان اسوان اشتروا املاقاً من عبيده. The word املاق (Emlak, plural of Malaka) is used in Egypt as synonymous with بلاد, or ضياع, villages. It is likewise used as a measure of distance, and the peasants say, “such a place is distant so many Emlak from another,” meaning that so many villages intervene between the two points. According to the greater or lesser population of the province, the villages are farther from or nearer to each other. A Malaka in Upper Egypt may be taken for one hour and a half, and in Lower Egypt for one hour.

(67.) I find this name written in my MSS. Shekende, Sekebde, Tenekde, Sekende, (شكندة, سكبدة, تنكدة, سكنده).

(68.) The intendant of his household, or Istedar (استدار). Syouty, in his description of Egypt, called Hossn el Mohādhera (حسن المحاضرة) says, in his chapter of the officers at court, that the Istedar has under his inspection the household establishment of the Sultan of Egypt, in as far as relates to domestic affairs, expenses, and dress. He is one of the great officers at court.

(69.) Djanedar (جاندار) I believe to be a chief of soldiers, from the word Djend, (جند).

(70.) Provincial horsemen, اجناد الولايات. The word جند, or جندي, is at present applied in Egypt exclusively to a horseman, in opposition to عسكري, a foot soldier. I do not know how far back this use of the word جند may date, which originally means a soldier of any kind, whether cavalry or infantry.

(71.) Kallat Addo (قلعة الدو), or the castle Addo, is no doubt the same mentioned before, in the description of Nouba, under the name of Addoa, which I believe to be the castle of Adde.

(72.) From this Moslim name it should seem that the Noubas had Moslims in their service; and it is not surprising that they should go over to the enemy.

(73.) We have seen above that a giraffa had already been sent in tribute by the Noubas to the Kalif el Mohdy. Masoudy, in his chapter on the Negroe nations, in the Golden Meadows, says that it was the custom in the time of the Abassides, to present them with giraffas. Djaheth, in his natural history, called “The Animals” (الحيوان),[198] says that the Giraffas are no where found in the world, but in the southern Nouba country. The southern parts of Africa were unknown to the Arabs.

(74.) The notices of these Arab tribes is interesting, because it shows how this part of Africa came to be peopled by them, and explains why we find on the Nile, in Kordofan, Darfour, and Borgho, pure Arabian blood. In speaking of the Bedjas, the author has already mentioned the tribes of Modher (مُضر), Rabya, and Djeheyne, who intermixed with the Bedjas. Of the Djeheyne, some appear to have wandered farther on towards Darfour, where I have heard that they are still settled, and of whom I have myself seen an individual at Cairo. I have stated in my first journal through Nubia, that the few inhabitants of the Batn el Hadjar, above the second cataract, trace their origin from the tribe of Koreysh, no doubt descendants of those who were settled in the neighbourhood of Assouan. In the chapter on Upper Egypt, which precedes these notices on Nubia, Macrizi states, “the most numerous and potent tribes of Upper Egypt were six: Beni Helal, Bily, Djeheyna, Koresh, Howata, and Beni Kelab. Besides these great tribes, many of the Anzar[199] alighted in these parts, and many from the tribes of Mezeyna, Beni Deradj, Beni Keleb, Thalebe, and Djezam.” Almost all these tribes can still be traced in Egypt and its neighbouring country. Beni Helal have retired to Barbary, where they are very powerful; I do not believe that any of them remain in Egypt at present.[200] The Bily are found in the province of Sherkye in Lower Egypt. The Djeheyne are in the same province, and some descendants of them have a few poor encampments in the plains of Kous and Goft in Upper Egypt. The Koreysh, as I have said before, are met with in Nubia[201] Some of the Beni Kelab are at present cultivators in several villages in the vicinity of Miniet in Upper Egypt. The Mezeyna, a strong tribe of Beni Harb, still living in the desert east of Medina, are likewise found in the peninsula of Mount Sinai. Several peasant tribes of the Sherkye[202] claim descent from the Rabya, a tribe that accompanied Amr Ibn el Aas to Egypt, and had the principal share in the conquest of the country. And the Beni Kenz, a branch of these Rabya, are still settled above the cataract of Assouan, forming part of the nation commonly called Berábera in Egypt, a name which, as I have stated in my journal, is given to them by the Egyptians only, and is not their own.[203] The history of the emigration of the Arab tribes into Mesopotamia, Syria, Egypt, Barbary, and Soudan, would throw great light upon the race of these nations, and in Egypt in particular, we should find that the Ethiopian blood is not the aboriginal of the nation, as some ingenious authors have asserted. From Syout to Assouan the country is exclusively inhabited by Arab tribes; on the west bank as high up as Orment, and on the east side as high as Kenne, live peasant tribes who state their origin to be from Barbary Bedouins; farther south, tribes from Arabia are found, as the Hāmede, Djaafere, Rowādjah, and others.

(75.) I believe the town of Souba to be here meant, (v. note 29) of which Selym el Assouany speaks, as being the capital of Aloa. In my manuscript of Masoudy, which I have compared, the name of this town is spelt Serfeta. The MSS. of Macrizi call it Serketa, Serkya, and another MS. of Masoudy, belonging to the library of the mosque of Mohamed Beg at Cairo, has not accentuated the word at all.

(76.) The Merysan wind is still well known in Egypt. The name is applied to chilly, violent south winds, which take place in Egypt in the month of Touba, or January; and which in Lower Egypt are often followed or preceded by showers. The south winds prevailing from March to June, are called simply, southerly winds (ريح قبلي), and the name of Merysan wind is exclusively given to those of Touba, which are always cold, and are much disliked by the people of Cairo.[204]

(77.) It is probable that the Beni Kenz then first entered Nubia, where they have closely intermixed with the inhabitants, and adopted their Merysan language. I have stated in my journal, that the Kenz of Nubia still assert their origin to be from Arabia, although few, if any of them, are acquainted with their history. Here it appears therefore that they belong to the Rabya.

I find in Macrizi’s history, called el Selouk,[205] ad annum 569, and in a short note of Macrizi’s treatise of the Kalifs who performed the pilgrimage (رسالته من حج من الخُلفَا والسلاطين للمقريزي) that in the year 568-69, A. H. Shams eddyn Touran Shah, a brother of Salah eddyn, made an incursion into Nubia from Yemen.

(77.)

و ينجد ه ان خانه الدهر او سطا

اناسٌ اذا ما انجد الذل اتهموا

اجار وا فما تحت الكواكب خايفٌ

اجادوا فما فوق السيطه معدم

The second line, literally translated, is “People they are who go to Tehama, when dishonour (or ignominy) goes to Nedjed.” That is to say, they retire to the side opposite to dishonour. Nedjed receives its name from being an elevated country, in opposition to Tehama, the sea coast of Yemen and Hedjaz. In translating it in this manner, I am warranted by a verse of Abou Temama el Tāy, in which he says,

وانجد تموا من بعد اتهام دار كم

You have turned to Nedjed after your mansion was in Tehama.

فيا دمع انجد ني علي ساكني نجد

O tears! help me against the inhabitants of Nedjed.

(78.) The author of these verses, which convey the highest praise that can be given to an Arab, is probably the same Ibn Zebeyr who is known as the author of a history of Assouan.

(79.) I suppose this attack to be that mentioned by the Egyptian historians, to have taken place in the time of the before mentioned Salah eddyn; of which I however know no more particulars, than that during his reign the King of Nouba fell upon Assouan.

(80.) The Arab tribe of Howara (هوارة) occupy all the villages on both sides of the Nile from near Siout up to Farshiout and Haou on the west, and to near Kenne on the east; at least the principal and most wealthy peasants of these villages belong to that tribe. Until the time of Mohammed Aly they were very powerful, and a branch of them, the Oulad Yahya (اولاد يحيي), settled on the east banks from Badjoura to Kenne (comprising the large villages of Salmye, Kaszer e’Seyad, Faoun, and Disher), were very conspicuous for their rebellious behaviour. The province of the Howara is of all Egypt the richest in horses, and the best breed of Egyptian horses is reared there. Every wealthy peasant kept his horse, and a large corps of cavalry could thus be collected at a moment’s notice.[206] The Hamam, the principal family of the Howara, had within the last century assumed the whole government of Upper Egypt, south of Siout, and the Mamelouks had been obliged to cede it to them by treaty. Their government was certainly more just than that of the Osmanlis, and although Mamelouks, far from being entitled to praise. The soil was moderately taxed: one Fedhan at Esne, which now pays 14 Patacks to Mohammed Aly, then paid only two Patacks; but extortions were practised upon all merchants, especially at Kenne, and Farshiout, and Girge; and the numerous relations of the Hamam governed in their own districts with great oppression and pride. None had more to suffer from the Howara than the Copts. Such of these people as were not in the service of the Shikhs Hamam, as financiers or writers, but who were employed, as many of them still are, in agriculture or in crafts, especially weaving, were so much exposed to the extortions of the Hamams and the Howara in general, who appear to have been very fanatic, that they found no other means for ensuring repose and protection than by offering themselves in slavery to their oppressors. It thus happened that in every village of southern Egypt, where Copts were settled, the latter chose one of the Howara Shikhs as his master; whom he called “my Bedouin,” (بدويّ), and was called by the Shikh “my Christian,” (نصرانيّ). He became now like a member of his master’s family; if he was poor, the latter sent to his house provisions of corn and butter, and gave him a dress every year; but in return, he was obliged to be constantly attending to his master’s orders; assisting him in his field labours, doing all kind of work for him, and accompanying him on an ass like a servant, whenever the Shikh rode out to meet his equals or superiors. If the Copt happened to be in good circumstances, he was obliged to make occasional presents to his master, who exempted him on that account from hard work, and protected him from the oppressions of any other Shikh. If the daughter of the serf was to be married, the master entered her house on the wedding night; and put an iron chain round her ankles, which he secured with a padlock, and the bridegroom was obliged to make him a present in order to have the padlock opened, and the girl restored to liberty. The possession of these Christians was transmitted by the Shikhs to their descendants, who seldom parted with them, unless they were themselves reduced to poverty, when they sometimes sold them to the protection of other Shikhs. In 1812 a Christian family residing on the east bank, opposite to Siout, was thus sold for two Erdeybs of corn. I am ignorant of the exact time in which this custom took its origin, but I believe it has subsisted only since the establishment of the Hamam. It is still in usage in Upper Egypt, in many parts of the open country, and especially in the most southern districts, where the peasants, although quite in subjection to the Pasha, are left in their own villages to act at pleasure, the government caring little for the impositions practised by the village Shikh upon poor individuals, provided the land tax be regularly paid. During my stay at Esne, I was well acquainted with several Christians who were thus the hereditary slaves or servants of great Shikhs, and I have myself assisted at the ceremony of tying the chain at the wedding. The Hamams were not quiet possessors of Upper Egypt even after the Mamelouks had made peace with them. They were exposed on the northern side to continual attacks from the Libyan Bedouin tribes of Tarhoun, Amaym, Djahame, Rabaya, and others, who dwell in the desert west of Siout and in the plain towards Beni Ady, and many accounts of battles fought between them and the Howara are still related. On the south, the tribe of Kaszas (قصاص) who people the country on the west banks from Thebes to near Esne, and to whom belong the inhabitants of Gourne, Orment, and Reheygat (all celebrated for their bold plundering enterprises) were their determined enemies; although both these and the Howara report that they have the same origin from Barbary. When, after Aly Beg, the Mamelouk power had increased in Egypt, the Hamams were attacked by them, and defeated in several bloody encounters, and the chief Hamam being wounded, fled to Esne, where he died. He was buried at Nagady opposite Kous. The treasure, in cash, which he had accumulated was in vain searched for; his people put to the torture, confessed that he had buried it in the mountains behind Haou; but nothing could be found, although to this day many a ruined peasant or pedlar, or necromancer wanders in that direction in the hopes of finding it. The power of the Hamams was thus destroyed, but that of the Howara remained, and the Mamelouk Begs, though often at war with them, could never break their strength. A part of them, the Oulad Yahya, for instance, were often entirely independent, and the village Shikhs themselves received the land tax from the peasants.[207] When Mohammed Aly had succeeded in driving away the Mamelouks, he was several years before he could reduce the Howara. His governors in Upper Egypt, Abdim Beg, Saleh Aga, Hassan Pasha, sacked many of their villages, but it was his own son, Ibrahim Pasha, who firmly settled his authority by acts of great rigour and severity, having killed by the sword or the executioner at least 2000 Howara. He changed the Shikhs of villages, in the same manner as the Wahabi chief had changed the Shikhs of the Arabian tribes; he disunited the villages among themselves, and punished with celerity and without any mercy all those who opposed the smallest obstacles to his authority. The last village sacked by Ibrahim Pasha in Upper Egypt was Orment, the chief place of the Kaszas, who had withheld their tribute. In the autumn of 1813, he fell by night upon that village, killed about 30 of the principal people and plundered all. Since that time Upper Egypt is completely reduced to submission. The Howara have now been obliged to abandon their horses, none but the Shikhs of villages dare keep any, and their dreaded cavalry is thus completely reduced. The descendants of Hamam, the chief, still remain; I knew a nephew of his at Farshiout and another at Esne; the latter had several Christians belonging to his family as serfs.

(81.) This city of Belak no longer remains. In the direction in which it is placed are several islands, upon which, looking from the shore, I saw several ruined buildings. It might be supposed that Belak was upon the Island of Philæ, but in that case there is no place, one mile in advance of Philæ, where we can place El Kaszer; and the latter name seems strongly to indicate that magnificent and ancient buildings stood there. Luxor, or El Akszar at Thebes, derives its name from the same circumstance.

(82.) The Moggrebyn traveller, Batouta, crossed this desert repeatedly. The relation he gives of it, when he passed it the first time, in 725 A. H. is the following: “he embarked on the Nile at Cairo and ascended the river as far as Edfou. From thence he went to the village of Adjerna el Fil (اجرنا الفيل), and to the village El Atoany (عطواني).[208] From the latter village he set out on his journey through the desert. He travelled with Arabs of the tribe of Dogheim (دغيم), for 15 days over barren mountains and plains. In one of their stations they alighted at Hemeytry (حميتري), where the tomb of the Saint Aby el Hassan el Shadely (ابي الحسن الشادلي) is shown.[209] He then came to Aizab. The people of Aizab are Bedjas, of a black colour. They never let their daughters partake in the inheritance. Two-thirds of the revenue of Aizab belongs to the King of the Bedjas, called el Hadraby, and one-third goes to the Sultan of Egypt. The voyage to Djidda could not take place on account of disturbances that had broken out between the Bedjas and people of Bornou,[210] and he was obliged to re-cross the desert to Egypt.” This is all that I find of this road, in an abridgement which I possess of the great work; and of which, as I believe it is not known in Europe, I shall give some farther notices here.

Ibn Batouta is perhaps the greatest land traveller who ever wrote his travels. When I first rapidly ran over his book, I took him for no better than Damberger the pseudo African traveller; but a more careful perusal has convinced me that he had really been in the places and seen what he describes. His name was Aby Abdallah Mohammed Ibn Abdallah el Lowaty el Tandjy, surnamed Ibn Batouta. He was born at Tangier in Barbary, from which place he derives the name of Tandjy. (ابن عبدالله محمد بن عبدالله اللواتي الطنجي المعروف با بن بطوطة). He published his travels after the year 755, A. H. They consist of a large quarto volume, which is so scarce in Egypt, that I never saw it; but I know that a copy exists at Cairo, though I was not able to discover who was the owner. A small abridgment in quarto is more common, and of that I have two copies.[211] I shall give here a rapid sketch of his travels, which lasted for 30 years. Being a learned man he found every where a polite and generous reception from Moslim chiefs and kings, and he lived as a true derwish, sometimes in great affluence and sometimes in poverty.

He left Tandja in 725, A. H., and went by Algiers, Tunis, Tripoly, and from thence by sea, to Alexandria and Cairo. From thence he proceeded to Upper Egypt and Aizab, with the intention of going to Mekka, but as we have seen before, he was obliged to return to Cairo. Without stopping long at Cairo he set out for Syria. In 726 he visited Jerusalem, Akka, Tripoly, Homs, Aleppo, Antioch, the fortresses of the Ismaylis, Balbek, and Damascus. From thence he started with the pilgrim caravan to Mekka, where he performed his first pilgrimage. He returned with the Hadj to Medina, from whence he travelled across the Nedjed to Meshed Aly, and Bassora. After an excursion to Shiraz and Ispahan he came back to Koufa, and went by Kerbela to Bagdad. From hence he visited Tebryz, and by way of Mosul again returned to Bagdad, from whence he went with the Hadj caravan across the Arabian desert a second time to Mekka in 729, where he remained for one year. He then embarked at Djidda for Yemen, touched at Souakin, which was then under the command of the Sherif Zeyd Ibn Aby Nema, whose father was Sherif of Mekka. He touched at all the sea ports of Yemen, as far as Aden. From thence he visited Zeyla on the African coast, the capital, he says, of the Barbara, a Negroe nation, turned Moslim, of the sect of the Shafey, whose territory extends from Zeyla two months journey as far as Mokdosho.[212] The greater part of the inhabitants of Zeyla are Rowafid (or sectaries of Aly). He then travelled 15 days by sea to Mokdosho; then to Mombaza, an island thus called; to Kilo, where he found the whole coast peopled with the Zendj nation, and every where Moslims mixed with pagans. From thence he crossed over to Thafar on the south coast of Yemen, 16 days journey by land from Hadramout, and one month to Aden, which was a harbour trading with India. Half a day’s journey from thence is the town of Ahkak, the ancient residence of the tribe Aad. From thence he coasted the shore to the chief city of Oman, called Nezoa. He then crossed over to the Persian coast, visited Hormuz, Khoristan, Lar, Djenhbal, Syraf (or Keys), Bahreyn, and El Hassa. From Hassa he went with the Hadj caravan in 733 to Mekka, performed his pilgrimage, and by way of Aidab and the desert again visited Egypt and Cairo. He then proceeded to Syria, and from thence into Anatolia, which country he visited in all directions. Taking his road by the Black Sea, he entered the north of Persia, Khowarezem, and Bokhara. He visited Samarkand, Termah, Balkh, Herat, El Djam, Tous, Sarkhas, and Nysabour. From Nysabour he crossed over the snowy mountains called Hindwaksh and Bisha-y, to Berden, to Ghazna, and Kaboul; then to the mountains of Shishghar, and across a desert of 15 days journey to the Pandjab, or five waters. He continued his road to Seboustan, and Lahoa on the river; went to Bekar, Audjed, and Mulsen; from thence 40 days journey to Dehly by the road of Abou Hour, Serseta, Hasky and Masoudabad. He arrived at Dehly in 740, and remained there a while. From thence he joined an embassy to China, but was afterwards separated from it. He travelled from Dehly to Byane, Koul (near the town of Djelaly) to Youhpour, Kanoudj, Meroua, Kalyour, Beroun, Kadjoura, Tahār (which is 24 days journey from Dehly) Dowletabad, Nezerabad, and Sagher; then on the river of Sagher, to Combabe, near the sea, and to Kawa. Here they embarked. Having passed at sea the island of Byram, the city of Kouka, the island of Sandabour, and the city of Hanoud, he arrived at Malebar. In that country he visited Mandjeroun, Heyly, Darkonna, and Calicut. From thence he visited the islands called Zobyt el Mahal (2000 small islands—no doubt the Maldives), where he met with curious adventures, and married in a Moslim family. The chiefs and kings of Malebar had been particularly generous towards him. He now set out for China. He landed at Sylan, where the Djebel Serendyb is, and where he visited Kankar, the residence of the king of Sylan, as well as the towns of Columbo and Batala. From hence he sailed for the country of Mabar, where he reached the king’s residence at Matrat. He now found himself obliged by wayward circumstances, to return to Kolam in Malebar, and to Calicut. He again started from thence by sea to Bendjala, where he alighted in the town of Sedka. Fakker eddyn was Sultan of Bendjala. He made from thence a long excursion to the mountains of Kamero, which join the mountains of Tibt. He reached the town of Habnak, situated on the river Azrak, which flows down from the mountains of Kamero towards Bendjala; passed the town of Seter kawan, from whence he travelled to the country of Ber hankar, on the sea shore, where he embarked for the Jawa (or Malay) country, on his way to China. He reached the island of Jawa, passed by the town of Meldjaza, the harbour of Kakouly, and from thence had a 34 days voyage to the sea of Kahel, where calms reign. He then touched at the town of Toualysy, and from thence sailed 27 days to the first town of China, called Kaoupoazyne. Wishing to see the interior of the country he travelled to the province of Kylan, upon a river. He visited the large town of Zeytoun, where the great river Ab-hya empties itself into the sea, and the cities of Kondjonfor and Khonsa, from whence he went back to Zeytoun. He found in almost every town of China, Moslims who received him with hospitality. From China he returned back to Java, Kolam, and Calicut; from thence to Yemen, to Maskat, Hormus, Khoristan, Shiraz, Ispahan, Bassora, and Bagdad, where he arrived in 748. He joined here a caravan going to Damascus, which passed by Anak and Tedmor, and from Damascus he returned to Cairo. In order to perform one more pilgrimage, he set out to Mekka by way of Upper Egypt and the desert to Aizab, and in 749 he was present at the Hadj of Arafat; he then visited Medina, and returned from thence by Cairo and Alexandria to Barbary, and his native town of Tandja. After a short excursion into Spain, where he visited Djebel Tarek (Gibraltar), Malaga, and Garnata, he recrossed the sea into the dominions of Morocco, and visited the capital, and Sedjelmessa. The vicinity of the Soudan kingdom now tempted this indefatigable traveller. In 753 he crossed the desert with the slave traders to Theghary, 25 days journey from Sedjelmessa, a village, the houses of which are built of salt stone, and are covered with camel skins; it is without any trees, in a sandy plain, and inhabited by slaves who dig up the salt in the neighbourhood, and sell it to the people of Soudan. From thence there was a waterless road of 10 days journey to a station where caravans alight and repose for 3 days, called Tashala. Farther on he crossed a sandy glittering plain, without water, or birds, or trees, but composed entirely of sand, which the wind moves, and where no footsteps remain. This desert is also 10 days across, after which he reached Abou Laten, the first place of Soudan. Here are a few date trees, and water melons; the people dress in clothes brought to them from Egypt; most of them are traders. Their women are beautiful, and are more honoured than the men, who are not jealous of them. They count the lineage from the uncle, and not from the father; the son of the sister inherits to the exclusion of the true son; a custom, says Batouta, which he saw no where else except among the pagan Hindoos of Malebar. These Negroes are Moslims. From Abou Laten he travelled to Maly. The road is full of large trees, a single one of which affords shade for a whole caravan. In the (hollow) trunk of one of these trees the traveller saw a weaver working at his loom. Among them are the trees Istaset, the interior of which is filled with water, and affords drink to the passengers. In other trees live bees, and they are full of honey. Gourds grow here to a very large size. They cut them in two, and thus make two large bowls out of one gourd. Almost all their vessels are of gourds. Ten days from Abou Laten, he passed the city of Zaghary (زغاري), an extensive place inhabited by Negroe traders, and some white people of the heretic creed of Byadha. Leaving this,[213] he came to a very large river, which is the Nile. Here is the village of Kar Sendjou, from whence the Nile flows down to Kabera, and from thence to Zagha (زاغه), the inhabitants of which are Moslims of old, and strong in their faith. From Zagha the Nile flows down to Timbuctou, then to Kuku, to Mouly, the last place of the country of Maly, to Bowy, which is one of the largest cities of Soudan, and the Sultan one of the most powerful of that country; no white man enters it, for he would be killed before his arrival. From thence the Nile descends into the country of Nouba, where the people are Christians, and passes by Dóngola, the largest town of Nouba, the king of which is at present called Ibn Kenz eddyn, who turned Moslim in the time of El Melek el Naszer (of Egypt). From thence the Nile flows down to the cataract. From Karsendjou (or Karsendjer) the traveller proceeded to the river called Sansera(صنصره), about 10 miles from Maly, and then entered Maly, where he remained two months, and received presents from the Sultan, Mousy Soleyman, an avaricious but very just king. The women in this country never cover their nakedness until after marriage. In 754 he left Maly, and came to a branch or canal of the Nile, where he saw a great number of hippopotami, and from whence, after many days, he reached Timbuctou. Most of its inhabitants are traders; it is a town of the kingdom of Maly, and a black governor, named by the Sultan of Maly, resides there. He then proceeded to Kuku, a large city, one of the finest in Soudan. Here as well as in Maly they use shells as currency. From Kuku he reached the town of Berdamma, the inhabitants of which are the guardians of the caravans; their women are beautiful. Farther, he arrived at the town of Nekda, built of red stones. The water (with which it is supplied) runs over copper mines, and assumes a red colour, whence it is called Bahr-el-Ahmar. The people have no employment excepting trade and the copper mines on the outside of Nekda (or Tekda), where slaves work. The copper is melted into long pieces, which are carried to the pagan Negroes for sale, and to other places. The Sultan of Nekda was of the Berber nation. From hence the traveller returned in 754 to Barbary. He passed the district of Hekar of the Berbers, Sedjelmessa, and arrived at Faz, where his travels are concluded.

This slight sketch is sufficient to show the importance of the travels of Ibn Batouta, and to warrant the opinion, that he was the greatest known traveller of any age, as far at least, as relates to the quantity of ground travelled over. The information contained in his complete work, regarding the north of Persia, India, China, and the interior of Africa, must be invaluable, and as he saw more of Africa than most travellers, I thought it not irrelevant to give the reader the result of my examination of his abridged work.

* * * * *

The desert, (the notice of which by Ibn Batouta gave rise to my digression upon his travels in general) was visited in the autumn of 1816, by Mr. Cailleau, a Frenchman, sent by Mohammed Aly Pasha to discover the renowned emerald mines in these mountains. His journey was facilitated by all the means which the government of Egypt can afford, and was successful. He returned in January, 1817, to Cairo, and his discoveries are very interesting.

He set out from Redesia, a small village nearly opposite Edfou in Upper Egypt. He found a well defined road eastwards. At the end of one day’s journey was a well, and another at two days journey. On the second day two different roads branched off towards Kosseir. At every eight or nine hours, from Redesia on the Nile, he met with the ruins of square massive buildings (not near the wells), as if of fortified stations; and the road appeared in many parts ancient, and the labour of men. On the second day he found on the road an ancient temple, cut out of the sand-rock, like those of Nubia, with four pillars in the interior of the cave, and two before it, having on both sides of the principal room a small apartment, and three colossal figures on the back wall of the cave, thus exactly resembling the excavated temple at Derr. The walls were all covered with hieroglyphics and figures in beautiful colours, as fine, the traveller says, as those of the tombs of the Kings of Thebes. Several Greek inscriptions were engraved on the walls of the cave, which he did not copy.[214] Beyond this temple (near which no water is found), he saw in continuing his route along the road, on various parts of the mountain, tablets of hieroglyphics and figures cut out of the granite rock; and on the third day after his departure from the Nile, he fell in with a great ancient road running from north to south. The road is broad, and evidently a work of great labour. The Arabs told him that several ancient buildings were found on that road farther south, but the traveller could not go in quest of antiquities, as he was sent in search of emeralds. He therefore crossed that road, and travelled over the mountains eastward until he met with the emerald mines, at the distance of seven days journey from Edfou, as many from Kous, and four days south of Kosseir. They are situated in a narrow valley composed of granite rocks. Along the mountain on both sides runs a horizontal stratum of mica, into which pits have been dug. Some of the pits, following this layer of mica in an oblique direction into the interior of the mountain, are four or five hundred feet in depth. The layer of mica being only from three to four feet in breadth, the alleys formed in the mountain are of no greater height, and whenever the mica layer increases in height, the roof of the passage is supported by wooden beams. In the interior of the pits, Mr. C. found a few specimens of emerald, of which I have seen a small piece about eight lines in length and five in breadth; a six-sided crystal, broken on both ends, its colour fine, but not clear. A better specimen is said to be in possession of the Pasha. When three years ago the Pasha’s mineralogist worked in these mountains to find emeralds (as I have said in my journal) his party had likewise come to these mines, and made some slight excavations. The road leading to the mines, to which the Ababde Bedouins apply the name of Zaboura, is cut through the rock with great labour. Close to the pits, of which there are about 60, basins or tanks have been formed in the granite rock to receive the rain water, Mr. C. found most of them filled with water. Some ruins of stone habitations stand in the valley. The nearest source of water is about five miles distant; it is very copious, and much resorted to by the Bedouins. About six hours distant, there is said to be another collection of similar pits with ruined buildings, where drawings of figures, &c. are seen, but these the traveller did not visit. In descending from the emerald mines to the sea, which is about eight hours distant, a broad sandy shore is seen, with a small flat island in the vicinity. The Pasha informed Mr. C. that it appears from the public registers that these mines were still worked in the 17th century. In proceeding from the mines farther south, the traveller met at two days journey from thence, at a quarter of an hour distant from the sea shore, a mountain entirely composed of sulphur, of which he brought away specimens. This mountain is well known in Upper Egypt, for whenever the Mamelouks were cut off from Cairo, they procured from thence the sulphur necessary to make gunpowder. The whole neighbourhood of this sulphur mountain is volcanic, and the sulphur itself is closely mixed with puzzolana earth.

On the whole road travelled by Mr. C. acacia wood grows in great plenty; the tree Allobe, of which I have spoken in my Shendy journal, is likewise met with. The Arabs call it the date of the desert. I immediately recognised the fruit, of which Mr. C. brought back some specimens. (Perhaps it may be the Labakh of the Arabs, or the Persea of the ancients.)

Little doubt can remain that the route which has thus been traced was the great road from Coptos to Berenice, or from thence perhaps to Aidab. The Arabs told the traveller that in continuing on the road which he crossed, a large temple was to be seen with several columns, situated a few days to the east of Assouan.[215]

(83.) Sherif Edrys in the Geog. Nub. says that eight Dinars were taken at Aizab from each pilgrim. In the short notice he has of that town, he adds that from Aizab to Djidda, the sea is crossed in one day and a night. The pilgrims coming from Aizab to Djidda had in former times to pay likewise at the latter place, a heavy personal duty, which was abolished in 572, A. H. by Salah eddyn, (v. Asamy’s History of Mekka.)

(84.) Damyry in his Zoology above cited, says of the Kersh (قِرش) that it is a large fish found in the Red Sea, of a round shape. It swims like lightning, and sometimes impedes the ship’s course, overturns boats, and breaks them.[216]

A Recapitulation of the Chronological Dates contained in these Notices on Nubia and Bedja.

* * * * *

A.H.

20. The Bedjas and Noubas send an army in aid of the besieged Greeks at Bahnasa.

21. Aby Sarh, a commander of Amr Ibn el Aas, invades Nouba.

31. Aby Sarh makes a second expedition against Nouba, besieges Dóngola, and obliges the king of Nouba to pay a tribute in slaves.

216. Ibn Djaham, a commander of the Khalif Mamoun, renders the Bedjas tributary. Under Motasem, the successor of Mamoun, Zakaria the king of the Nouba and his son Feyraky, confirm the tribute.

241. El Komy defeats the Bedjas, whose chief repairs to Bagdad to sue for peace.

255. El Amry, with the Arab tribes of Rabya and Djeheyne, takes possession of the gold mines in the Bedja country.

332. The tribe of Rabya continues in possession of these mines.

345. Ibrim is taken, and the King of Nouba repulsed by the officer of Akshedy, Sultan of Egypt.

453. The pilgrim route is opened from Upper Egypt through the desert to Aidab.

568. Salah eddyn sends an army against the Noubas, who had ruined Elephantine and Assouan.

569. A brother of Salah eddyn makes an incursion into Nouba from Yemen.

570. The army of Salah eddyn defeats Kenz el Dowla, the rebel of Assouan.

660. The pilgrim route through Bedja is discontinued.

674. Sultan Dhaher Bybars of Egypt sends an army into the Nouba country; the churches are ruined; part of the country is annexed to Egypt, and the Nouba are obliged to pay a capitation.

684 The army of Sultan Seyf eddyn Kelaoun over-runs the country and of Nouba, as far as 18 days journey higher up than Dóngola. 688.

760. Aidab is abandoned as a sea port of Indian merchandises.

790. The Beni Kenz take Assouan.

799. The Osman Emperor Selym conquers Egypt. He sends garrisons to Assouan, Ibrim, Say, and Souakin.

815. The Howara Arabs drive the Beni Kenz from Assouan (above the cataract) and destroy that city.

Note a. I have found in Mackrizi’s History of the Sultans of Egypt, called Es-Selouk, which I have cited above, some farther notices on the wars between Egypt and Nouba, which I shall add here. In relating in his chronicles of the year

674. The campaign of Dhaher Bibar’s officers against Daoud, the King of Nouba, he describes it in the same terms as those mentioned here, and he adds: The Moslim army reached Dóngola, built on the east side of the Nile, where they remained 17 days. They ruined the church of Ysous (Jesus). They took from all the churches the golden crosses and silver vessels. The soldiers took so many captives, that after they had killed and sold great numbers, at three Derhems per head, 10,000 of them still remained in their hands.

It appears that Daoud died, and that Shekendy was dispossessed of his kingdom by Samamoun, who became a rebel; for in the year

684. The Sultan of Egypt, Seyf eddyn Kalaoun el Elfy es-Salehy, ordered a large army to repair into the Nouba country, among the numbers of which were likewise the Arab tribes of Kenz and Beni Helal. Samamoun, together with Djerys, the governor of the castle of Addo retired before the approaching enemy as far as Dóngola, when a bloody battle took place, in which the Nouba king was defeated and fled. The Moslims pursued him 15 days journey beyond Dóngola; they took Djerys prisoner, together with the nephew of the King. The kingdom of Nouba was then given to a cousin of Samamoun, Djerys was appointed his lieutenant, and the tribute of slaves was re-established. The Moslim army retired, carrying with them great numbers of Nouba captives, men and women, whom they sold at Cairo.

After the army had departed, Samamoun rallied his party, retook his country, and in the year

687. The fugitive rival king, together with Djerys, arrived as refugees at Cairo. In the year

688, the Sultan of Egypt set on foot an army of 40,000 men to recover the Nouba country. They were accompanied by 500 ships of all sorts, with many Harakes (a sort of gondolas, called now Kandje, in Egypt), and both the refugees set out with them. The pretender of Nouba died on the way at Assouan; a nephew of Daoud, the former King of Nouba, who then happened to be at Cairo, was dispatched from thence to be installed in the government of Nouba in his stead. The army divided into two parts, and ascended the Nile on the east and west side. The country between Addo and the islands of Mykeyl, which was the province under the command of Djerys, submitted; but farther on the inhabitants remained firm in allegiance to their king, and fled. The soldiers plundered and destroyed every thing before them, and reached Dóngola, which they found entirely abandoned by its inhabitants; an old man and an old woman being the only people who had remained there. Samamoum had taken refuge in an island of the Nile, 15 days journey beyond Dóngola. The army followed him, but it was found that the ships could not pass the river on account of rocks.

In 689 the army reached however the banks opposite the islands, when they saw many ships of the Nouba. They offered a safe conduct to the king, but he did not accept it, and afraid as he was of the coming up of the ships and the Harakes, he fled towards Aboab, three days journey distant from that island, which is a place beyond the limits of his territory.[217] His chiefs and officers, the bishop and priests abandoned him, and demanded a safe conduct from the commander of the Moslims, who granted it. His army remained three days before that island, and then returned to Dóngola. They made a feast for him and exhibited martial evolutions, and the dinner was spread in the church of Ysous, the first church of Dóngola. The nephew of Daoud was then crowned, and a corps of Moslim was left with him for his defence. The chiefs swore allegiance to him, and the Bakt was confirmed. After an absence of six months the army returned to Assouan, and soon after to Cairo with great booty. No sooner had they left Nouba than Samamoun returned in disguise to Dóngola. He knocked at the doors of all his officers, who when they came out and saw him, kissed the ground (in sign of obedience). On the next morning he assembled his whole army; he proceeded to the mansion of the king, sent back the Moslim guard with their commander to Kous, and laid hold of his rival. He dressed him in an ox skin, and tied him to a post where he was left until he died. Djerys was killed. Samamoun then wrote to the Sultan of Egypt to ask his pardon, promising to send the Bakt. He sent slaves and other presents, which were accepted.

Note b. It deserves mentioning here, that Aidab was at the end of the 12th century, for a short time in possession of the Crusaders. I find in Macrizi’s History, Es-Selouk, that in the year

578. El Bernys Ernat[218] (البرنيس ارناط), the Franks chief of Kerek, built ships, and transported them by land to the Red Sea. He stationed two ships at the castle of Kolzum, to prevent the Moslim inhabitants of that place from taking in water,[219] while he proceeded with the rest of his fleet towards Aidab. He killed and took captives on the road. He burnt about 16 ships, and took at Aidab a ship full of pilgrims coming from Djidda. He intercepted the caravan route with Kous, and took at Almor,[220] in the desert between Kous and Aidab, a caravan of pilgrims, whom he killed. They took two ships that had come from Yemen full of merchandise, together with a great quantity of provisions which had been collected on the coast for the supply of the holy city. Such a misfortune had never been heard of in the time of the Islam, and before them no Roumy[221] had ever come into these parts, for there remained only one day’s journey between them and Medina, the town of the Prophet. They marched against Medina to take it. The governor of Egypt, El Melek el Aadel, sent an army to Kolzum; ships were built at Cairo and at Alexandria. The Moslims reached Aila, and took some of the ships of the Franks, which they burnt, making their crews prisoners. The commander then set out for Aidab in pursuit of the Franks. He overtook their ships and took them, and having liberated the captives, restored what had been taken from them by the enemy. He then landed on the firm land,[222] and the Arab horsemen pursued the fugitives of the Franks; two of the latter were carried to Muna,[223] and were slaughtered there in the same manner as a ram is immolated. The Moslims then returned to Cairo with many captives, who were decapitated.

* * * * * London: Printed by W. Bulmer and Co. Cleveland Row, St. James’s.

FOOTNOTES:

[Footnote 1: Macrizi was a native of Baalbek, who flourished about the year 800 of the Hejra, or in the beginning of the 15th century.]

[Footnote 2: Vide note 1 at the end.]

[Footnote 3: The exact distance between Assouan and the cataract of Wady Halfa.]

[Footnote 4: Probably the Doum.]

[Footnote 5: Meaning, I suppose, the extent of ground irrigated by each water-wheel, which exactly corresponds with what I have observed on that subject in my journal.]

[Footnote 6: Vide note 2 at the end.]

[Footnote 7: Vide note 3.]

[Footnote 8: Vide note 4.]

[Footnote 9: Perhaps the ruined city of Meharraka, mentioned in my journal.]

[Footnote 10: The castle of Adde and the colossal temple of Ebsambal, are probably meant here.]

[Footnote 11: Wady Halfa.]

[Footnote 12: From Wady Halfa to Sukkot, are four long days journey.]

[Footnote 13: An exact description in all its details of the Batn el Hadjar, or the country above Wady Halfa.]

[Footnote 14: Vide note 6.]

[Footnote 15: Vide note 7.]

[Footnote 16: Vide note 8.]

[Footnote 17: Vide note 9.]

[Footnote 18: The baryd is an Arabic land-measure of four farsakh, or 12 miles.]

[Footnote 19: Vide note 10.]

[Footnote 20: Vide note 11.]

[Footnote 21: Meaning the pigeon-houses, which in the shape of high square towers, are at this day extremely common in Upper Egypt.]

[Footnote 22: See note 12.]

[Footnote 23: I have stated the same fact in various parts of my journals.]

[Footnote 24: See note 13.]

[Footnote 25: This is over-rated; but I have reason to believe, that the bend of the Nile will, on examination, be found much greater than is laid down in the maps.]

[Footnote 26: See note 14.]

[Footnote 27: See note 15.]

[Footnote 28: This again is over-rated.]

[Footnote 29: Thus if a be ascending and b descending, they will proceed in the same direction if the turn be as follows:

[Footnote 30: See note 16.]

[Footnote 31: See note 17.]

[Footnote 32: See note 18.]

[Footnote 33: Two different languages are still spoken on the borders of the Nile in Nubia.]

[Footnote 34: On the west bank of the Nile, above Debot, at no great distance from the cataracts, are the ruins of a city, still bearing the name of Merys. Vide Journal.]

[Footnote 35: The name of Mokra still remains in the appellation of Wady Mokrat, on the Nile, three days journeys below Berber.]

[Footnote 36: See note 19.]

[Footnote 37: i. e. the Gates.]

[Footnote 38: This river is, no doubt, the Mogren, the bed of which I found dry, with the exception of a few pools, in April, 1814.]

[Footnote 39: This name is usually applied to the Sherif Edrys, as having been a native of Nubia; Macrizi here applies it to Selym of Assouan, as the historian of Nubia.]

[Footnote 40: This description answers to that of a fish found in some of the rivers of Asia Minor. ED.]

[Footnote 41: See note 20.]

[Footnote 42: See note 21.]

[Footnote 43: So I translate the Arabic word Berak, (plur. of Birket). Thus the Dead Sea is called “Birket Lout,” the sea or lake of Lot.]

[Footnote 44: By this river the Nil el Azrek (Blue Nile) is no doubt meant.]

[Footnote 45: See note 22.]

[Footnote 46: See note 23.]

[Footnote 47: See note 24.]

[Footnote 48: In reading the account of this island, as it is called, and of the people, it is impossible not to think on Meroë, and the Troglodytes of Herodotus. See note 25.]

[Footnote 49: Meaning, I suppose, that their periodical risings take place at the same time.]

[Footnote 50: By the four rivers are probably meant the branches of the Bahr el Azrek.]

[Footnote 51: If under the first mentioned river the Mogren is really to be understood, this statement is erroneous.]

[Footnote 52: See note 26.]

[Footnote 53: The Arabic geographers give the name of Zendj to the south-eastern coast of Africa, about Melinda and Mombaza; but the Zendj here meant, is a northern tribe in the Somauly or Abyssinian country. From Zendj, or as it is likewise pronounced Zeng, the term Zanguebar is no doubt derived.]

[Footnote 54: See note 27.]

[Footnote 55: Cape Gardafui is probably here meant.]

[Footnote 56: Having passed the Straits of Bab el Mandeb.]

[Footnote 57: See note 28.]

[Footnote 58: See note 29.]

[Footnote 59: See note 30.]

[Footnote 60: رُبط, the plural of رباط, are public buildings, destined originally for the accommodation of students; many of them still exist in the Hedjaz, and at Cairo, where they have declined into mere lodging-houses.]

[Footnote 61: Mozer is a species of Bouza, or fermented liquor, still known by that name in Egypt, and especially in Upper Egypt. I have mentioned this white, large grained Dhourra, in my journal.]

[Footnote 62: Towards Sennaar the cultivable soil on the Nile extends far inland.]

[Footnote 63: It thus appears that Christianity had at this time extended nearly as far as Sennaar.]

[Footnote 64: At this day the people of Berber and Shendy, as I have remarked in my journal, are less intelligent than the Noubas of Dóngola.]

[Footnote 65: It should seem from this, that his country extended far to the south towards the Abyssinian mountains.]

[Footnote 66: See note 31.]

[Footnote 67: A chasm in all the three manuscripts.]

[Footnote 68: See note 32.]

[Footnote 69: يتلثموا, i. e. they cover their faces with a hand-kerchief, as the Arabian Bedouins, to this day often do with their keffie, or head-kerchief.]

[Footnote 70: Much the same thing is related of the present king of Bornou.]

[Footnote 71: As it still does in Bornou and Bahr el Ghazal.]

[Footnote 72: See note 33.]

[Footnote 73: I have stated in my journal, that towards Shendy and Sennaar the cotton Dammour and its fractional parts form the principal currency.]

[Footnote 74: Probably by tying many of them together, and thus making a raft.]

[Footnote 75: See note 34.]

[Footnote 76: Masoudy says, that they are seven days journey from Goft, which is in the immediate neighbourhood of Kous; and it will be seen from the note 82, that he was right.]

[Footnote 77: See note 35.]

[Footnote 78: Mica, See note 82.]

[Footnote 79: See note 36.]

[Footnote 80: A similar custom, founded upon the same principle, prevails in Ashantee. See Bowdich’s Mission, p. 234, 254. ED.]

[Footnote 81: See note 37.]

[Footnote 82: In my journey round the Dead Sea to Cairo, I remarked a similar custom prevalent among the Arabs of Kerek.]

[Footnote 83: From Seba, i. e. seven.]

[Footnote 84: From Aksum in Abyssinia.]

[Footnote 85: From Dahlak, an island in the Red Sea, near Massoua.]

[Footnote 86: The Bedja tribe which I saw at the island of Mekouar had shields made of the skin of a large fish.]

[Footnote 87: See note 38.]

[Footnote 88: See note 39.]

[Footnote 89: See note 40.]

[Footnote 90: See note 41.]

[Footnote 91: See note 42.]

[Footnote 92: See note 43.]

[Footnote 93: See note 44.]

[Footnote 94: See note 45.]

[Footnote 95: See note 46.]

[Footnote 96: Perhaps this is the species of Gazelle with two straight horns, represented in the beautiful historical bas-relief of Kalabshe in Nubia. See p. 117.]

[Footnote 97: See note 47.]

[Footnote 98: See note 48.]

[Footnote 99: See note 49.]

[Footnote 100: The author undoubtedly means a white man.]

[Footnote 101: The aspect of the translator excited quite different emotions in the Bedja women, for whenever they saw him they uttered a shriek, and those who spoke Arabic exclaimed, “God preserve us from the devil!”]

[Footnote 102: In the original it is more coarsely expressed.]

[Footnote 103: i. e. Christians or Jews.]

[Footnote 104: See note 50.]

[Footnote 105: See note 51.]

[Footnote 106: The public treasury.]

[Footnote 107: On the road to Aidab. See below.]

[Footnote 108: A village of the name of Koban, with an ancient ruined city, is situated about three days south of Philæ (Kaszer,) opposite to Dakke, on the east bank of the Nile (see p. 106); the columns here mentioned were probably a part of the ruins at Koban. The columns of Philæ are all upon the island, and could not, therefore, well serve as a line of demarcation.]

[Footnote 109: Here follows a repetition of the solemn assurance of peace, as above.]

[Footnote 110: See note 52.]

[Footnote 111: See note 53.]

[Footnote 112: Or it may be translated, “on the river.”]

[Footnote 113: Apparently in the same manner as the papyri are rolled and wrapped up.]

[Footnote 114: Vide infra.]

[Footnote 115: See note 54.]

[Footnote 116: In his book called the “Golden Meadows.”]

[Footnote 117: Masoudy, whose work I possess, adds that the people of Ollaky are supplied with water by the rains, and have running springs in the Djebel Ollaky. See note 56.]

[Footnote 118: See note 57 .]

[Footnote 119: The Negroe Moslims, to this day, apply the name of Koran indiscriminately to all the pagan Negro nations.]

[Footnote 120: Mr. Browne found a tribe of Zaghawa in the desert north of Darfour.]

[Footnote 121: See note 58.]

[Footnote 122: See note 59.]

[Footnote 123: See note 60.]

[Footnote 124: See note 61.]

[Footnote 125: See note 62.]

[Footnote 126: Here is a chasm in all the MSS.]

[Footnote 127: See note 63.]

[Footnote 128: i. e. the Khalif.]

[Footnote 129: See note 64.]

[Footnote 130: A vestment of cloth still worn in the East.]

[Footnote 131: See note 65.]

[Footnote 132: Some Nouba captives, I suppose.]

[Footnote 133: A quarter of Cairo near the canal, now in ruins.]

[Footnote 134: The author does not say of what.]

[Footnote 135: See note 66.]

[Footnote 136: In the same work called “The Golden Meadows.”]

[Footnote 137: i. e. The Conquests of the Moslims.]

[Footnote 138: This Khalif reigned from 136 to 150 A. H.]

[Footnote 139: See note 67.]

[Footnote 140: See note 68.]

[Footnote 141: See note 69.]

[Footnote 142: See note 70.]

[Footnote 143: i. e. Soldiers charged with the burning of the enemies towns (جال حراريق).]

[Footnote 144: Probably a species of cuirass made of quilted cotton, like those still worn by the Bedjawy, but of a white colour.]

[Footnote 145: See note 71.]

[Footnote 146: I believe this to be the island of Sukkot, above the second cataract, where I met with several ruins of Greek churches.]

[Footnote 147: See note 72.]

[Footnote 148: A similar tribute received by the kings or priests of Egypt, is represented in the beautiful historic bas-relief in the grotto of Dar el Waly, behind the temple of Kalabshe. See note 73.]

[Footnote 149: As to its revenues, I suppose.]

[Footnote 150: The latter remark leads me to suppose that by the expression, “territory of the cataracts,” the district between Wady Halfa and Philæ is meant.]

[Footnote 151: This proves that at the end of the 13th century, the prevailing religion of Nouba was still Christian.]

[Footnote 152: Besides marks in the ancient temples of their having been converted into churches, numerous ancient churches are seen in every part of the country between Wady Halfa and Assouan.]

[Footnote 153: See note a at the end.]

[Footnote 154: This chapter is placed, by Macrizi, before the notices on the Bakt; but I have preferred placing it here.]

[Footnote 155: This often stated distance is exactly the same as that reported to me, between Assouan and the mountain of Olba, the chief seat of the Bisharein, where remains of ruins are said to exist.]

[Footnote 156: See note 74.]

[Footnote 157: This appears to be mentioned because the date is usually propagated by cuttings.]

[Footnote 158: It should thus seem that the whole population of Nouba was originally held in slavery by their king.]

[Footnote 159: In another chapter of his Golden Meadows.]

[Footnote 160: See note 75.]

[Footnote 161: See note 76.]

[Footnote 162: Or, as it may likewise mean, by the river Nile.]

[Footnote 163: So far goes the relation of Masoudy.]

[Footnote 164: It is now about ¹⁄₅₀ of that sum.]

[Footnote 165: Of him we have an excellent work on the Olemas of Upper Egypt. (It is among my MSS. sent to England.)]

[Footnote 166: Known in Europe by the name of Saladin.]

[Footnote 167: This Kenz el Dowla was the Egyptian governor of the town, who had rebelled against Salah eddyn, and had marched against Cairo with an army of blacks and of Arabs. Malek el Aadel, one of the brothers of Salah eddyn, defeated him in 570, in a great battle near the village of Toud; and soon after he was killed. I am ignorant whether this Kenz el Doula has any thing in common with the Beni Kenz; from the pedigree given of it by Macrizi, in his history of Egypt, called el Selouk, from which I have made this extract (السلوك لمعرفة دول الملوك للمقرزي) he is said to be descended from Ibn el Doul, from whom he took the name.]

[Footnote 168: See note 77.]

[Footnote 169: See note 78.]

[Footnote 170: By the ascension of Salah eddyn to the throne of Egypt.]

[Footnote 171: Elephantine.]

[Footnote 172: The history of similar attacks forms the subject of many paintings on the walls of the ancient temples of Upper Egypt. See note 79.]

[Footnote 173: In this year a terrible famine destroyed the population of Upper Egypt. 17.000 souls died at Kous, 11,000 at Siout, 15,000 at Haou, of those only who were regularly buried. (V. Macrizi’s chapter of Upper Egypt.)]

[Footnote 174: See note 80.]

[Footnote 175: The Howara are still settled in the villages from Siout to Farshyout. They state their origin to be from a Moggrebyn tribe.]

[Footnote 176: It is probable that at that epoch the Beni Kenz fled above the cataract.]

[Footnote 177: See note 81.]

[Footnote 178: Even now the travellers to and from Darfour, are in the habit of depositing their loads in the desert, if their camels have perished on the road, or are too weak to carry them on.]

[Footnote 179: The author means here the great famine that happened at that time in Egypt, or the Tartar invasion of Syria and Mesopotamia. At the same time the Sherif Ibn Sayd of Mekka had obstructed the passage of the Hadjis.]

[Footnote 180: The last figure being deficient in the MSS. it is uncertain in what year it was between 660 and 670.]

[Footnote 181: I have mentioned something of this Hadj route in my second journal. Batouta states the distance at fifteen days journey (see note 82.) Between Coptos and Berenice were twelve stations.]

[Footnote 182: As are the houses of Souakin at present.]

[Footnote 183: See note 83.]

[Footnote 184: Probably that in the bay, now called Dóngola. (See my journal.)]

[Footnote 185: I suppose northerly winds are meant here. According to the present system of navigation in the Red Sea, they would run over to the African coast from Djidda, and then coast the shore as far as Aidab northwards.]

[Footnote 186: The small country ships of the Red Sea, never carry more than three or four days provisions of water, and this was probably the case likewise in those times; and those who left the ships to proceed by land, could therefore take no water from the ship for their journey.]

[Footnote 187: Ropes made of the cocoa tree bark, coming from India and the Somauly coast, are still in general use in the Red Sea.]

[Footnote 188: Ricinus, a plant frequently seen in Nubia.]

[Footnote 189: See note 84.]

[Footnote 190: The people of Souakin export to Arabia quantities of mats made of the leaves of the Doum date, but I have seen none of their ships with similar sails. I recollect only to have seen in the port of Djidda, small fisher boats with such Doum mats put up for sails.]

[Footnote 191: These remarks are fully applicable to the ship owners and sailors from Souakin, and their behaviour towards the Negroe pilgrims at the present time.]

[Footnote 192: خلاصة الاختصاص في معرفة القوي و الخواص مختصر الفلاحة النبطية التي ترجمها ابو بكر ابن و حيشة تأَليف ابن ر قام المرسي]

[Footnote 193: Wahyshe says of the Sadj, that the colour of the wood approaches to black. It has a red bark, with large leaves of the size of a shield. Its odour resembles that of the walnut tree. It grows in India. The elephants eat the leaves as a favorite food. Of the trunk boats are made by excavating them, and some trees are large enough to contain 50 persons. An oil is extracted from the fruit.]

[Footnote 194: و في هذا الجبل من ظهره مغارة فكل من دخلها لايخرج منها و اما لحيوانٍ ياكله اولحفرٍ يقع فيه.]

[Footnote 195: I am told that when the French were in Egypt, General Kleber received several Fahed in presents from the chiefs of the Sennar caravan.]

[Footnote 196: The complete work must consist of about 30 volumes.]

[Footnote 197: He shews therein the intimate knowledge which he possessed of Greek and Roman history.]

[Footnote 198: Of this voluminous work, which is much more interesting than Damyry, I have only the 5th and 7th vol. The description of the elephant fills almost the whole of one of them.]

[Footnote 199: Thus are called those Arabs who happened to be at Medina and its neighbourhood, when Mohammed fled thither from Mekka.]

[Footnote 200: Although several villages exist that have taken from them the name of Helalye.]

[Footnote 201: And some of them in the Sherkye of Lower Egypt, and in the desert of Mount Sinai.]

[Footnote 202: About the villages of Goreyn and El Wady.]

[Footnote 203: Of the Beni Djozam, some encampments likewise remain in Darfour, if the authority of an Egyptian trader may be taken, who told me that he had there known some of them. The tribes of the Ababde and Bisharein at present people the great desert of Bedja, according to the limits which are given to that country by Macrizi, but which appear to have been much circumscribed by the present inhabitants (v. my notices on Bedja); these two tribes are no doubt a mixture of Arab and native Bedja blood. The Ababde however pride themselves in a pure pedigree, and assert their descent to be from an Arabian tribe.]

[Footnote 204: There is a small village in Upper Egypt, to the south of the site of Thebes, and about half an hour north of Orment (Hermontis) which still bears the name of Merys. Macrizi, in speaking of el Aksar (called by us Luxor, on the east side of Thebes) says that the inhabitants are reported to be of Merys origin.]

[Footnote 205: Macrizi, in the above cited work, el Selouk (which is one of the best histories of Egypt, from the time of Salah eddyn) speaks likewise shortly of this invasion of Melek el Aadel, and says that Kenz el Doula joined the army sent against the Nubians in 568, which reached and plundered Dóngola, where the house of the king was the only one built of stone, the rest being mere huts.]

[Footnote 206: Their province is at the same time one of the most populous and well cultivated; from the hill of the small town of Tahta I counted 35 villages within reach of the eye.]

[Footnote 207: In every part of the province of the Howara the land was assessed not by the Fedhan or acre, as it is now; but every district had to pay an annual round sum, and the Shikhs of villages were at liberty to partition it out according to their own pleasure, by which they accumulated great wealth. The Howara Shikhs were renowned for their hospitality. I alighted one night in the house of one of them in a village near the site of Abydus, where I found upwards of sixty people sitting down to supper in the court-yard of the house.]

[Footnote 208: I slept in a village called Adoane (عدوانه), on the east side of the river, about one hour north of Edfou. It is inhabited at present by the Aboudye, a branch of the great Ababde tribe; from thence a road of seven days leads to Kosseir.]

[Footnote 209: This is the tomb mentioned in my second journal through Nubia, page 463.]

[Footnote 210: Who, it seems, then took that road, as the Negroe pilgrims pass now by Souakin.]

[Footnote 211: There are two abridgments of these travels, one by Ibn Djezy el Kelby (ابن جزي الكلبي), the other by Ibn Fathallah el Beylouny(البيلوني ابن فتح الله); the latter I possess.]

[Footnote 212: Mr. Seetzen, in a treatise on the Berber nation, inserted in the Mines de l’Orient, says that Batouta states the inhabitants of Makdosho to be Berbers. He calls them, it is true, of the nation of Barbara, but it remains to be proved whether the northern Berbers have any thing in common with these Barbaras, or with the Berábera above the cataract of Syene, whom Mr. Seetzen likewise affiliates with the Berbers of Libya. I am ignorant whether Mr. Seetzen was in possession of the great work of Batouta, or merely of the abridgment.]

[Footnote 213: It is not said at what distance.]

[Footnote 214: I have mentioned this temple and road from hearsay, in my second journal.]

[Footnote 215: Mr. C. is soon to set out upon a second expedition, to discover the gold mines, and although he cares much less for geography and antiquities than for mineralogy, which he knows well, being a disciple of Haüy, yet he intends to examine as exactly as possible the whole desert between the Nile and the Red Sea, as far as about eight or ten days to the south of Kosseir. The Pasha, who is greatly interested in the search after gold and jewels, has done every thing to facilitate and ensure his journey, from which much interesting matter may be expected.]

[Footnote 216: This fish is called in Italian, “Pesce Cane.” A. S.]

[Footnote 217: We have seen above, that Aboab is the first city of the country of Aloa. From the distances here given, it must be in the country inhabited at present by the Arabs Sheygya. It seems therefore that ships can sail all the way from Assouan to Dóngola, across all the cataracts. This, can only be possible in time of high water.]

[Footnote 218: This is the Arabic mode of writing Prince Renaut.]

[Footnote 219: That is to say, that they prevented them from fetching it from the other side of the gulph.]

[Footnote 220: I am ignorant of the situation of this place.]

[Footnote 221: Roumy, i. e. a Roman,—a word first applied by the Arabs to the Greeks of the Lower Empire, and afterwards to all Christians.]

[Footnote 222: i. e. On the Arabian side.]

[Footnote 223: The valley of sacrifices near Mekka.]

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Transcriber's note:

The changes indicated in the Errata have been done.

pg xiii Changed: nothing could persaude to: persuade

pg xiv Changed: equally divided be- to: between

pg xxxix Changed: obliged to the Committtee to: Committee

pg xliv Changed: large ampitheatre to: amphitheatre

pg liii Changed: should have have been reaped to: should have been

pg lxiv Changed: fro Upper Egypt to: from

pg lxviii Changed: almost four thonsand to: thousand

pg lxxv Changed: to work np his to: work up

pg lxxix Changed: in the twelth century to: twelfth

pg lxxxii Changed: and especiclly near to: especially

pg lxxxv Changed: Israelites by Pharoah to: Pharaoh

pg 6 Changed: a vesel laden with to: vessel

pg 28 Changed: ther battle to: another

pg 38 Changed: of coarse excution to: execution

pg 61 Changed: the slighest idea to: slightest

pg 95 Changed: his contant reply to: constant

pg 102 Changed: of jars placed on over the other to: one over the other

pg 133 Changed: their desendants may to: descendants

pg 133 Changed: took possesssion of to: possession

pg 135 (footnote [64]) Changed: the eastern moutains to: mountains

pg 138 Changed: people of Ibim to: Ibrim

pg 139 Changed: who exorts from him to: extorts

pg 142 Changed: with and curved edges to: and with

*pg 154 Changed: Chick tea to: Chick pea

*pg 156 Changed: Rosany to: Rosary

pg 185 Changed: I was suprised to: surprised

pg 208 Changed: of Upper Eygpt send to: Egypt

pg 209, reference to footnote [9] has been placed after: Edris el Temsah,

pg 230 Changed: instances of opthalmia to: ophthalmia

pg 282 Changed: the moutains of Dender to: mountains

pg 291 Changed: boiled chich-pease to: chick-peas

pg 295 Changed: fever and dysentry to: dysentery

pg 327 Changed: Ras Raghig (رفيق) to: رقيق

pg 342 Changed: and fo drilling to: and of drilling

pg 401 Changed: name ofte occurred to: often

pg 424 Changed: grow n the plain to: grow in the

pg 432 Changed: are some wharehouses to: warehouses

pg 445 Changed: a handful of Dhoura to: Dhourra

pg 445 Changed: Abbyssinian slaves to: Abyssinian

pg 446 (footnote [72]) Changed: method of smimming to: swimming

pg 454 Changed: fradulent transactions to: fraudulent

pg 471 Changed: between Kossier and Souakin to: Kosseir

pg 479 Changed: Bahr el Feydh (بح الفيض) to: بحر

*pg 480 Changed: Oulad Ahmad (اولاد احعد) to: احمد

pg 489 Changed: called i the river to: called it

pg 490 Changed: were of opinon to: opinion

pg 509 Changed: you will be victorous to: victorious

pg 523 Changed: find this written likewsie to: likewise

pg 524 Changed: cellars, caverns, gottos to: grottos

pg 538 Changed: no greater heighth to: height

pg 542 Changed: had which been collected to: which had been

All changes listed above can also be found in the Second Edition of this book (1822), except those marked with an asterisk.

The placement of diacritics in arabic words has been adjusted in several instances to better match the transliteration offered by the author.

Minor punctuation and capitalization changes have been done silently.

Isolated page-number typos have been corrected; the jump in page-number from p. 242 to 253 has been left unchanged.

Other spelling inconsistencies have been left unchanged.

Underlined text is enclosed with '~', text with overline enclosed with '{}'.

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