Chapter I · (continued 2)

The corn for Cusscussou is ground expressly to the state which is called Semolina in Italy, and used also under that name in England. The hand being clean washed, and a large wooden bowl prepared, a portion of semolina is thrown into it with the right hand; it is turned quickly round under the palm, while from the left, water is occasionally sprinkled upon the mass, together with dry semolina. In a short time, by turning it constantly the same way, the flour adheres in little granules, like bread crums; and by a dexterous motion of the hand, is prevented from forming into large lumps. When finished, the grains resemble small shot in size, and stick closely together, without danger of again falling into flour on being dried. They will keep good in this state nearly as long as corn. When Cusscussou is to be prepared for eating, it is put in a basket, or tin vessel having holes in the bottom, and steamed over meat, or boiling water, care being taken to stir it occasionally, so as to prevent its caking. When sufficiently done, meat is poured on with its gravy, or a little butter or grease mixed with it; should meat be wanting, a good quantity of red pepper and salt are frequently all its auxiliaries.

Bazeen (which in Fezzan is called Aseēda) is the most common food, as being the easiest prepared. It is made of the flour of any grain (Bishna and Barley are mostly used near Tripoli) in the following manner. A large pot, of copper or iron, is placed on the fire, with a little water in it, which is suffered to boil. Flour is then thrown in, until it acquires the consistency of dough, when it is stirred well about with a large stick (water being occasionally added, if necessary,) until it is quite thick, and begins to assume the appearance of a pudding, when it is taken out, and placed in a bowl. After being beat into a circular shape, and having a hole made in the centre, gravy, oil, butter, or grease, is poured on it, and it is then ready for eating, which is done by pinching pieces out with the right hand, and kneading them with the grease until they assume the appearance of thick paste. Should there be no gravy or grease to be procured, a little flour mixed with hot water is used instead of it. It requires much strength of arm to make bazeen properly, as the stick is wielded by both hands, and the pot is confined on the fire by having a forked piece of wood placed against it, on which the woman kneels while preparing the mess.

Dweeda is moulded in the shape of little seeds, not quite so large as the grains of rice; but oblong, and much resembling them. A stiff dough being prepared, the women very expeditiously pinch it out between their fingers and thumbs into this form. It is then allowed to dry; and is considered a great dainty when boiled, and a little butter poured over it.

Atila is composed much in the same way; but is longer, and much resembles small macaroni broken in pieces. It is also boiled in the same manner as Dweeda.

Mogatta is made of paste, by being beaten and turned between the hands, until it is as thin as a pancake; it is then laid in the sun to harden a little. When it becomes sufficiently crisp to break, it is crumbled in pieces, and boiled until it resembles thick porridge, the larger pieces always remaining entire. A sufficient quantity of fat and pepper completes it.

Zumeeta is made of barley, which has been a little malted; it is then ground into flour, and sometimes dates are pounded with it. In this state it remains until it is to be used; when a little cold water being mixed with it until it becomes like dough, it is fit for eating. Oil is much used with it, by dipping the Zumeeta in it when formed into mouthfuls for eating. This is almost the only stock which Arabs provide on going a journey, as it is easily prepared, and very nourishing.

Bread is made as in Europe. It is leavened with flour, or a preparation of dates, moulded into little cakes shaped like buns. The ovens are generally formed in the ground: a hole is made about two feet in depth, and in the shape of a large jar, contracted at the mouth; it is then encrusted inside with clay. Wood is thrown in and burnt, until a thick layer of glowing ashes is collected at the bottom, and the oven is thoroughly heated; the loaves are then put in by a woman, who bares and wets her arm, and sticks them against the side with great dexterity: when done enough, if not speedily taken off, they fall into the embers. Sometimes meat is dressed in these ovens; a kind of crumpet, also, called Fetaat, made in the same way as Mogatta, but without leaven, is slightly baked in them; one of these crumpets is then placed in a bowl, and soup and vegetables are poured over it; another is then put in, and soup added as before, and so on in successive layers, until the bowl is full. All these messes are eaten with the fingers.

There is great variety in the manner of dressing meat, which is stewed, boiled, or baked; but for journeys the Arabs have a very good way of preserving it, by cutting it into thin slices, drying it in the sun, and afterwards stewing it in fat. I have often observed them eating small grasses, which they found as they pursued their journey; and to my inquiries how they knew them to be innoxious, the general reply was, that whatever an animal which chewed its cud could eat with safety, must be food for man. There is a species of dandelion, very bitter, and exuding a white juice, which is much liked by the sheep as well as their masters. The taste at first is very unpleasant; but I soon became accustomed to it. The Colocynth apple grows in great quantities in some parts of the Desert, and is almost the only medicine used by the Arabs. Burning is always had recourse to, and many of them are in consequence covered with scars; it is also occasionally used to show the force of love; and both sexes practise it when they wish to give proof of very strong affection.

Wolves, young dogs, cats, and hedgehogs, though forbidden animals, are not unfrequently eaten by sick persons, from a belief that their flesh is medicinal, or, as they express it, “Doua.” Charms are much worn, and are procured from such as are considered Marāboots amongst themselves, or from the Scribes of Tripoli. It is not enough that the man should be defended by these little prayers sewed up in leather, and attached to his arms or body; but his horse, gun, sword, and red cap must be equally protected with himself. The “Evil Eye” is of all other mischiefs most dreaded, and for a stranger to express particular admiration of a child, a horse, or any other valuable, is to bring on it or its possessor certain misfortune; this may, however, be averted by passing over the object a finger wetted with saliva, or by the equally efficacious charm of an open hand, either attached to the clothes as an ornament, or tattooed on the skin. It is remarkable that no Arab will take a knife or scissars from the hands of any one, as (from some superstitious prejudice) such an action is considered highly unfortunate; but they require that the instrument should be first laid on the ground, whence they readily take it up without fear.

The Arabs have but few amusements beyond Dancing and a Game called Helga, which resembles draughts, and is played with camels’ dung or date stones, in holes made in the sand. The noise uttered by these people at their festivals, or on any joyful occasion, is most extraordinary; and being very shrill, it may be heard at a great distance, particularly if several persons join in chorus: it is a piercing cry from the throat (the mouth being quite open), to which a tremulous sound is given by a rapid motion of the tongue from side to side; it is very enlivening, and when it becomes familiar to the ear, far from disagreeable.

The manner of salutation used amongst the Arabs is particularly striking, and certainly not ungraceful. Friends on meeting, seize each the right hand of the other, then loosen and apply the tips of their fingers to their mouths, afterwards laying the open hand on the heart, they press it and gently incline the head at the same time. Very intimate acquaintances mutually lift their joined right hands in such a manner that each kisses the back of the other’s hand, repeating with the greatest rapidity, “How are you? well, how are you? Thank God, how are you? God bless you, how are you?” which compliments in a well bred man never last less than ten minutes; and whatever may be the conversation afterwards, it is a mark of great good breeding occasionally to interrupt it, bowing solemnly and asking, “How are you?” though an answer to the question is by no means considered necessary, as he who asks it is perhaps looking another way, and thinking of something else. I must not omit to mention a particular instance of good breeding which I met with amongst these people: a man begged me one day to reach him a piece of straw which lay near me, that he might take out of a cup of water a bird which had fallen into it. I perceived, however, that it was only a Fly; and was afterwards informed that they consider it disrespectful to make use of the word Fly in presence of a superior.

The questions asked and observations made by some of the inland Arabs respecting our country were very curious; amongst other extraordinary fancies, they have an idea, originating in the name given to the Atlantic, Bahr el blem, باحرالظلا, sea of darkness, that we have no Sun or Moon in the countries which are in the sea, and in consequence, they imagine that our ships sail about with great lanterns attached to them. They also believe that Christians use the milk of pigs as a beverage, and in fact, that it forms their chief subsistence. That we have horses, cows, and sheep, is not at all credited by them; and that our country should be destitute of dates excites their greatest commiseration. They cannot at all conceive how we avoid falling off our islands and rolling into the sea, or how, being surrounded by water, we have sufficient room for animals to graze. There are some on the other hand who think highly of our wealth and dignity, until they are told that our country is an Island, when their admiration decreases considerably. Buonaparte, or as the Arabs call him, Bono barto, is in great estimation amongst them, not on account of his military achievements; but because they have heard that he has 200,000 dollars an hour, and that he sits on a golden throne.

The Arabs are good and bold horsemen, and though in general but poorly provided with food for their horses, they make them perform very long journeys. The inducement to all exertion, however, is now nearly at an end, their wars having ceased; but in the time of the Waled Suliman, اولاد سوليمان who infested the road from Tripoli to Fezzan, and committed every excess, journeys were made and difficulties overcome which equalled any of the stories of the Arabs of old. This once powerful tribe had formerly possession of every pass from Tripoli to the interior, and were so much dreaded, that few traders would venture amongst them, even when they were at peace with the Bashaw. These are the people whom Lucas mentions as having declared war against Tripoli, and prevented the Kafflé, to which he was attached, from proceeding from Mesurāta to Fezzan; but they are now completely destroyed. About eight years since the Bashaw in the regency of Tripoli, and Mukni, in the kingdom of Fezzan, commenced so hot an attack upon them that they were scattered, and being in small parties, easily fell a prey to the troops employed against them. It was the custom during this war (as in all previous wars) to give no quarter; all prisoners therefore had their throats cut on being taken, and every species of cruelty was practised on them. Two hundred and fifty, who were seized in a town in the Wadey Shiati of Fezzan, were butchered in cold blood, even though they had surrendered on condition of having their lives spared. This tribe perhaps would still have flourished in Fezzan, but that not expecting any attack from Mukni, they quitted for a time their own territory and proceeded to Egypt, in order to wage war on some other tribes who had offended them: this circumstance was taken immediate advantage of by Mukni, who contrived before their return to gain possession of Morzouk, which he could not otherwise have done. They, however, besieged him there with great activity; but leaving in the meantime their frontiers undefended, the Bashaw poured his army into the country, and thus completely effected their destruction as a tribe. The small number who escaped became wanderers for a time, and were occasionally met with and killed, until at last the remaining few incorporated themselves with other tribes. That of the Waled Suliman, which does not now exist, is celebrated in all the Arab stories; and there are few places in this part of Africa which have not had ample occasion to remember them.

Wherever they removed, their families and immense flocks accompanied them; and they were commanded by one or two Sheikhs of known courage and experience. A friend of ours, who in the first wars had spared the life of one of their chiefs, was, a few months after, coming from Fezzan, in company with a large kafflé of merchants, bringing slaves, when, in a part of the mountains, in which they conceived there was no chance of encountering these people, they, to their great dismay, were seized and conducted to the chief, in full conviction that they should be murdered, and their slaves and goods distributed amongst the captors; when, fortunately, one of the party stepped forward, and suddenly recognised his deliverer. The scene was immediately changed: eighteen sheep, as many goats, and some cows were killed, and the whole kafflé feasted for three days; their goods and their slaves were returned to them, and they were suffered to depart.

On our return to Tripoli, we understood that it was not the intention of the Bashaw to send, as he at first had given out, a force with Mukni, into the interior. The latter was to be attended only by his own followers; and we were desired to hold ourselves in readiness to accompany him in a few days. In consequence of this, Mr. Ritchie caused a variety of food, appropriate for a journey on the Desert, to be provided. He bought Gerbas, or water skins; and in fact, made every necessary preparation. Owing to the lowness of his funds, he wrote to Lord Bathurst, soliciting a further supply; and I drew money, on my own account, which I gave him for our general use. For some articles which Mr. Ritchie procured for Mukni, from Malta, he became our debtor to the amount of 300 dollars, which were to be paid us on his arrival in Fezzan. On this small sum, and not knowing when or how we were to procure more, was our journey to be undertaken. Our camels were paid for in advance; but other expenses, which were unavoidable, would, we had no doubt, extend far beyond our narrow limits.

The allowance of £2000, which was made to Mr. Ritchie, had already been expended, in buying Merchandize, Instruments, Arms, &c. and otherwise making provision for the welfare of the Mission; but the merchandize was selected in England, and unfortunately was such as could be of little utility in the interior, of which circumstance we were not aware until too late; for, with the exception of cutlery, we had, in fact, nothing which would sell. We had Beads and looking-glasses in abundance; but neither of these articles were of the kind most in request amongst the Negroes, who, we learnt, were as much wedded to fashion, as the inhabitants of more civilized countries. Such was the inauspicious state of our affairs, when we entered on our hazardous journey, determined at all events, that, however unpromising in its commencement, its failure should not be attributed to our want of zeal in the service we had undertaken.

On the 18th March, the Bashaw held a public audience; and Mukni, in presence of the British consul, as well as ourselves, pledged himself to assist us in all our difficulties.