Part 2 — CHAPTER XI.

Mourzouk — A beggarly Court — An Ulemah — A miserable Country — Why the City flourishes — A Man of Good Faith — The Beni Seyf and the Bischr — Departure for Tripoli — A grave Assembly — Agreeable Conversation — Arrival at Gharian — Infidel Bedawins — Tripoli — Journey to Tunis — Sheikh arrives at his Father’s House — Paternal Honesty — Omar sets out again for Wadaï — The Sheikh’s Marriage — Death of his Father — Other Journeys — He goes to Egypt — Conclusion.

Having remained three days at Catroun, we went in four more to Mourzouk, usually called Zeylah. At the gates our slaves were counted and registered by the officers of the customs, as if we had been entering a great city. But Mourzouk is a wretched borough, inhabited by blacks from Afnou, and a heterogeneous population of Arabs from Tripoli, Jalou, Aujila, and Derna. It is situated in a plain, far from any other town or village. The bazaar is miserably small, containing only fourteen shops. A market is held every afternoon for about an hour and a half; and goods are then sold by a crier, who goes up and down, announcing the prices offered.

We were presented to the Sultan, as he calls himself, although he is in reality a mere governor. He was the well-known Mountaser, who afterwards rebelled against the Pasha of Tripoli. He received us with much haughtiness, and with an attempt at state. I never saw such an enormous white turban as the one he wore. It was folded in the Mekka fashion,—that is, swelling more over the right temple than the left,—but the size was so ridiculously exaggerated, that his Majesty dared scarcely bend his head. I could not help laughing to myself at his airs of importance. He deigned to receive our presents, but addressed us not except by slight signs. Decorum in Fezzan consists in restraining the prodigality of ceremonies. The court of this mighty Sultan consisted of a number of fellows wrapped in old, worn-out blankets. They looked very wretched. I afterwards went to the Vizier Othman’s, and found him surrounded by a lot of dirty people playing on old tambourines and cracked flutes. Everything in this country is miserable. I could find no food to eat with pleasure, and spent three months there very wretchedly.[59]

Few strangers from the Magreb, or any other country, who are at all accustomed to easy living, can make up their minds to settle at Mourzouk. They say that a learned man, an Ulema, once came to teach at that city. He was immediately surrounded by disciples; the crowd came to his lessons; he was listened to with avidity—which is the supreme happiness of men of science: yet, in spite of this, one morning the worthy Ulema ran away from the place in a great hurry. He could not put up with it any longer. “It is impossible to stand it,” said he. “Wherefore?” inquired some one.—“Wherefore? Why, because it is the veritable image of hell. Hell is hot,—so is Mourzouk: the damned are black,—so are the people of Mourzouk: hell has seven gates,—so has Mourzouk. What the deuce do you expect one to do in a place which completely answers the definition of hell?” So away he went as fast as he could.

Verily, it is an abominable country. Women sell themselves for a handful of barley,—at least so they say. Besides, there is not a dish which can be eaten with pleasure; there never falls a drop of rain; man and beasts live on the same food— dates: there is the abiding-place of fever, nourished by continual feeding on dates and barley-bread. Wheat is so rare that only the great people and the Sultan can indulge in it: butter is as difficult to be got as red sulphur. What can one do with the grease which is sold at Mourzouk for kitchen-stuff? What can one do in a country where men eat clover, with a little salt, as a delicacy, where a fowl costs half a mitkal of gold, and ten eggs are charged half a riyal? I have seen servants come before the Women’s Kadi to complain that they had not enough to eat,—even of dates. In one word, merchants only have any cause to be pleased with Mourzouk; for they gain sometimes a thousand per cent there.

It is by the passage of the caravans that the city subsists. All those that come from Bornou, from Wadaï, from Bagirmeh, and, indeed, both Western and Eastern Soudan, meet here. Merchants of Aujila ply between Egypt and Mourzouk; and those of Sokneh and Bengazi between Tripoli and Mourzouk, which has become a veritable central mart of commerce. The slaves preferred there are those of Haussa, the capital of Afnou; and, indeed, in all markets they fetch the highest prices. The Tuaricks and the Tuatee come for the purposes of trade to Mourzouk, where also pass the pilgrim caravans from all the West.

The people of Fezzan are remarkable for benevolence and probity, as an example will prove. A Fezzanee had dissipated his moderate fortune in extravagance, and was reduced to misery. Some days before the departure of a caravan for Soudan, accordingly, he went and cut a number of palm-leaves, and, taking the stems, wrapped them up carefully in thick cloth, making them appear like bales of merchandise. Then he placed them on a camel, and taking them into the city, paid a couple of douros on each as a tax; for it is the custom to make a fixed charge, and not to search. Having got his two bales safe in his house, the Fezzanee went to the Vizier Othman, and said,—“To-morrow a caravan departs for Soudan. I have just received two bales of merchandise, which I cannot take with me; I will leave them with thee as a pledge, if thou wilt lend me two hundred dollars for the speculation I am going to undertake. When I return I will pay.” “Willingly,” said the vizier, trusting in his good faith. The bales were brought, the money was counted out, and the man departed. In six months he returned, having been fortunate, and went to the vizier, confessed his trick, paid back the money, and the two were ever afterwards friends. The Prophet has said,—“Good faith is the ark of salvation.”

I was detained long at Mourzouk, as I have said, and became weary and disgusted. The roads were infested by the tribe of Bedawins called the Beni Seyf-en-Nasr, who robbed and murdered travellers, so that even caravans dared not depart.[60] At length, however, I obtained an opportunity of departure under the conduct of one Bou-Bekr, a chief of the tribe of the Bischr. This tribe had formerly been defeated by the Beni Seyf, and forced to take refuge in Fezzan, where they settled, leaving their rivals in possession of the surrounding desert. Yusef Pasha, of Tripoli, however, hearing of this, and wishing to employ them to reduce the Beni Seyf, had sent for their chief men to have an interview. It was with this deputation that I obtained permission to depart. Bou-Bekr told me to meet him at Shiatee, and giving me a guide, I departed with my camels, and in five days reached the place of rendezvous. Here I was well received by Bischr, the chief of the tribe, and treated in all respects as if I was one of them. So I waited patiently until the arrival of Bou-Bekr, rejoiced at having escaped from Mourzouk, feeding on milk and meat, and seeing with pleasure my camels pasturing on the excellent herbage which grows in the Wady of Shiatee.

On the arrival of Bou-Bekr the tribe collected in a general council to deliberate. Every one, old and young, came to discuss the general situation. I shall always remember the impression which this assembly produced upon me, and the freedom with which all the members expressed their opinions. Young people, children of from twelve to fifteen years of age, equally with the reverend people of the tribe, had a deliberative voice, and were listened to without excitement or indifference. No one held back from giving an opinion, and all opinions were duly weighed and considered. It was really a marvellous thing to see old men listening to, and weighing the words of, unbearded youths and mere children. The sight of no assembly ever moved me more. Such things are not seen, I believe, in any other country. An assembly so calm, so attentive, so grave, representing all ages, gathered together to discuss a question of general interest to all ranks, is a model to be imitated by the peoples of the earth. I know not how behave the deliberative councils of France and England, but I am persuaded that both French and English might go and take a lesson of gravity and freedom, an example for the forms of public discussion, in the deserts of Africa, among the children of the tribes of Bischr. There are savages who have some good in them; there is wisdom even among louts; there are simpletons who can teach the wise; just as in the desert there are some oases, some spots of greenery.

It was decided that some of the principal men of the tribe should go to Tripoli with Bou-Bekr, whilst the others remained at Shiatee. The preparations that were necessary—such as collecting provisions, getting together water-skins, and so forth— lasted five days. On the sixth we departed, with an escort of twenty Arabs, and entered upon vast plains beyond the limits of Fezzan. The Bischr who accompanied us talked much, but had no topics but their own incursions, battles, and robberies. “Do you remember,” would they say one to the other, “how on such a day we made such an expedition—how we were attacked by such a tribe—how I killed such an one?—the whole tribe saw me give that famous blow!” This was the matter of conversation among these Bedawins during the entire journey. We advanced for fifteen days over plains dotted with trees and covered with verdure. The Arabs constantly sent out scouts to watch the horizon and look sharp for ambuscades wherever the ground seemed to favour an attack. On the sixteenth day we reached the district of Gharian, which is well wooded and adorned with gardens, picturesque and wild places, springs of water and large ponds: saffron grows here, and fruits of various kinds. The people are good and hospitable. They lodge under ground; so that on approaching their villages only the minarets of the mosques are to be seen, and the houses set apart for strangers. We were well received, and generally halted at night near a village. All I had to complain of was the food. Their great dish is a thick paste soaked in oil, and seasoned with date-marmalade. I could never eat more than a couple of mouthfuls. We were five days in traversing this district, where we were in perfect safety, having nothing to fear but God.

I must say, however, that I was displeased with the Bischr, my companions, on account of their total indifference in matters of faith and law. They never pray; nothing is reprehensible or forbidden among them; crime and virtue are all one. They swear only by the oath of divorce. They continually boast of the number of enemies they have killed, of people they have robbed; and seem to think that time is lost which is not devoted to these occupations. I used to say to them, “Such works and such a life are criminal, forbidden by God. Give up such habits; be corrected.” They would answer: “We are men of forbidden things; we live in them and by them. God has created us Bedawins of the desert, that we may do them.” I quoted the Koran and the maxims of the Prophet, at which they laughed and treated me as a fool. One of them, named Katar, said, that if I had not been under the protection of Bou-Bekr, he would long ago have seized my camels and my slaves. In fact, these tribes regard nothing as sacred: if there are any pious men among them they are very aged and decrepit. All their Islamism consists in repeating the Profession of Faith.[61]

Leaving Gharian, we proceeded towards Tripoli, when the first thing we saw was a man hanging over the gateway. I did not long remain there. It is a city not nearly so great as its reputation. There are two gates, one towards the market-place; the other towards the sea. The houses remind me of those of Alexandria, before it was embellished by Mohammed Ali. All the merchants nearly are natives of the island of Jirbeh. At Tripoli I sold all my slaves, except one from Bagirmeh, named Zeitoun, whom I loved. Then I set out by sea for Tunis, and having visited Safakes, at length arrived in sight of my native place. We recognised it by its dazzling whiteness, by the glittering panes of its houses, by its eaves of shining tin, by its cupolas covered with semi-cylindrical tiles, and varnished green.

We went to the okella (hotel) of travellers from Safakes. I hired two asses, and placing on them my kitchen-utensils and bedding, mounted one myself, and placed my slave on the other. Then we penetrated into the interior of the town, asking for my father’s house. I found that he had gone to a country dwelling, and proceeding thither, found at length my father walking in the garden. He had a dozen concubines, five fellow-servants, and the black servant; and he had given a young slave to his mother.

I was received with distinction and apparent joy. My two cousins, young girls, came to salute me, and so did my sister and my grandmother. I related my adventures, but said nothing of the money which was in my belt, and begged my slave to keep the secret.

Towards evening my father caused a bath to be prepared, and told me to wash myself from the dust of travel. Unsuspecting, I complied; and the attendant, when I was undressed, took up my old garments and carried them away, leaving in their place a new Tunisian dress. It happened that my father took up my girdle, and finding it heavy, knew that it contained money. He accordingly appropriated the whole. I dared not at first remonstrate, but did so at length through the medium of a friend. My father was very angry, and said that whatever I had belonged to him; that he had supplied the capital, and was the cause of the favour of the Sultan of Wadaï; and that if I ever alluded to the subject again I should be turned out of doors. So I was reduced to silence.

Some time afterwards, however, my father, feeling the roving disposition come over him again, called to me, and said: “I wish to undertake a second journey to Wadaï, and bring back my children with the rest of my family, and arrange all my affairs. Remain, then, at the sanieh. I give it to you, with the land adjoining, in exchange for the money I have had of yours. Watch over this little domain and cultivate it. I leave for that purpose oxen and tools. In the warehouse is abundance of barley for cattle, and of wheat for seed. I leave to your care my mother and your cousins.” I requested my father not to undertake such a journey, and offered to go in his place, but he would not listen to my advice; and having made his preparations, started with many presents for the Sultan of Wadaï.

I settled at the sanieh without money, but with my grandmother and cousins to support. I cultivated the ground; and when I was in want sold a portion of my store of barley. Soon after my father’s departure, my grandmother advised me to marry the younger of my cousins, and I at length consented. Two years passed, and I received news of my father’s death from Tripoli. I repaired there, and met Sedan, my father’s slave. He told me that he had been sent to Mourzouk to sell slaves, and had realised nine hundred and sixty dollars; but that Moknee, who was then governor of Fezzan, had taken them from him. This determined me to return across the desert. I reached Mourzouk in safety, and with some difficulty got back my money. Then I started for Wadaï again; but on the borders of the country of the Tibboo-Reshad I met a large caravan, with which was my Uncle Zarouk. I found that he had appropriated my father’s property; and it was only after a violent quarrel that I got back a portion—namely, a number of slaves.

I returned to Tunis with my slaves, and soon afterwards disposed of my sanieh, which I found to be a losing concern. Then I went to live in Tunis itself, and passed there two years, during which I spent a great part of my fortune. Fearing poverty, I determined to undertake the pilgrimage to Mekka, and carry merchandise with me. My wife refused to accompany me; so I started alone, on board a brig, which touched first at Susa. Whilst we stayed here I made a little excursion to Cairawan. Eleven days afterwards we sighted Alexandria. From this place I went to Cairo, where I was rejoiced to find my mother alive and well. I gave her a hundred piastres for her expenses. Seven days after my arrival I bought an Abyssinian slave, a beautiful girl, gentle and honest. Her heart was good and loving, and she shared my joys and sorrows. I kept her for six years, until she died (A.D. 1821) of the plague. No loss ever grieved me more than the loss of my beautiful Abyssinian girl, whom may God regard with mercy!

CONCLUDING NOTE.

The Sheikh now reverts to his last voyage to Fezzan, and gives further details. After this he promises to write what befell him during his pilgrimage to Mekka, and in a visit he subsequently made to the Morea; but this portion of his work he has not yet executed. I have thought it best to give but a mere outline of the concluding section of his travels. What I have presented will impart some idea of the kind of life led by these Oriental wandering merchants, and enable us to understand the working of the Mohammedan social system, and especially of polygamy. The reader will not have failed to perceive that the intercourse of the sexes becomes almost fortuitous; that filial and parental affection are necessarily weakened and nearly destroyed; and that natural sentiments, though they show themselves now and then, do so in a merely episodical and unimportant way. The great bane of Muslim civilisation is this idea, that women are an article of property. The worthy Sheikh, who so regrets his Abyssinian girl, forgets to tell us what became of Zeitoun. He had loved another slave also, but had endeavoured to change her away to satisfy a momentary caprice. These reflections, however, will have suggested themselves to the sagacious reader.

THE END.

London: Printed by G. Barclay, Castle St. Leicester Sq.