Chapter I (10)

Challill is well acquainted with the old Coptish language and writing, which are no longer in use, and are only to be met with in the church books. These books used to be read by the stupid priests (chassies), though neither they nor the hearers understood them. The present service in the churches is in Arabic, as it is now the prevailing language among them. The alphabet of the old Coptic language is the Greek α, β, γ, &c., and is written from left to right. It dates from the times of the Ptolemys, and this evident Grecian alphabet could only have been forced on them by Grecian dominion; doubtless, in the earliest times, the original inhabitants of Egypt, now a mixture of Persians, Romans, Greeks, Arabs, Turks, &c., had another language, probably that which we now see on the ruins and monumental remains. No other equally old race with the Copts is to be found in Egypt, nor is there any notice of their having migrated into the land, nor is there anywhere else to be found a similar people; from all this it seems that they must have been born in this land and be the children of the soil (hence the name Kopt, pronounced Köpt, for they do not accent the k); and only from the many wars of races, as also from mixing with their conquerors, can the original character of the whole people have become so altered as it is. It is held as certain, that down the Nile, from Æthiopia, came Egypt’s first population; but that physiognomy is now nowhere to be found in the land, and a whole nation cannot have died out; emigrated, like the Hebrews, they have not, and so there is nothing else for it but to hold that continued admixtures have thus totally altered the old people of Egypt. The belief, that the original race of Egypt was descended from African negroes, is held by the celebrated Volney. He says in his notices of the different races he found in Egypt, “que les Coptes sont les descendants des anciens Egyptiens; que les Coptes ont le visage bouffe, l’œil gonflé, le nez écrasé et la lèvre grosse comme les mulâtres; qu’ils ressemblent au sphinx des pyramides, lequel est une tête de nègre très-characterisée;” and he infers from this, “que les anciens Egyptiens sont de vrais nègres de l’espèce de tous les naturels de l’Afrique.”[30] However, these negro features are now so refined and ennobled, especially in many of the beautiful women, that one would much rather (even had the Egyptians, on their first acquaintanceship with the Greek, had woolly hair) believe them to be a race with similar descent as the Habesch tribes, which had received some admixture of Æthiopian blood.

The Copts chiefly reside in Alexandria, Cairo, Siut, Nagadeh. In the first of these cities resides their religious head, their patriarch. The founder of their sect is admitted to have been Eutyches. Why their numbers are now so few, is easily explained. At the first announcement of the Christian religion, all the Copts might not have become converts to it, but perhaps divided themselves among many other nations, and were thus lost among their masses. Such as did embrace Christianity were diminished, and driven from their homes by the cruellest persecutions, martyrdoms, and executions, when they did not die of starvation and miseries, or on their flight to the deserts, or in their places of hiding and refuge in the caves and catacombs of the Lydian and Arabian hills, all round which, even to this day, the marks of smoke and many skeletons plainly tell of their having died a miserable death. And faster still did their numbers melt away before Islamism, which then appeared. Here, death or conversion was the sole choice; and though, perhaps, many did in some way manage to remain true to Christianity, still the greater number certainly went over to the newer doctrines, as the glory of martyrdom had somewhat faded, and was no more so ardently sought after. The calendar was almost filled with the ancient heroic martyrs, and no place remained for the new. But now one sees among the Arabs a style of features that has nothing in common with the general sharp Arab features, but possesses all the characteristics of the Copts, and there can be no doubt that the possessors of these descend from Coptish families, who, from compulsion or interest, have embraced Mahomedanism. To the remainder of the Copts, after these persecutions, a short space of rest was, indeed, allowed; but ere long burst out the devouring crusades, and certain it is, that, after each new victory of the Christians, the infuriated Turks vented their disappointed rage on the poor Copts. By all this, as well as from after miseries and oppression enough to decrease any people, must this formerly so important population have become thus reduced, even though one does not take into consideration that, large as Egypt’s former population was (in its flourishing times six or seven millions), yet that the war with Persia, in which religious fury not only sacrificed thousands of men, but also destroyed all temples, &c., and the wars with Rome, Greece, Æthiopia, and other nations, must and did reduce the numbers of its population to the lowest ebb.

Even now the government do not allow the Copts to bear arms, nor are they employed as soldiers. Under the French they served as such, and seem to have behaved well. From them, too, they received many ameliorations of their lot, and they have ever since shown themselves well and gratefully inclined to that nation. But that the European powers have never, as yet, done anything towards the alleviation of their lot—no very difficult task for the former,—that this Christian race has been left to be tyrannised over by the Mussulmen as rayah,—in one word, that they are not declared free, and a consul allowed them, is a crying injustice; and, were this done, it would be seen that this race, naturally gifted with good abilities, would display many good and beautiful features. At present, they seek comfort in the belief that, as they in former days have been a great people, and ruled over Egypt, a time will come, their present slavery over, when they will no longer be oppressed, but again become a great nation. So it is written in their old books of prophecy; but much blood must yet be shed, and many more martyrs sacrificed to their religion, ere then. Similar prophecies of great wars and much bloodshed have the Turks also; and, as far as I recollect, these are looked for in 1257 or 1258 of their calendar.

As far as the persons and faces of the present Copts are concerned, most travellers describe them as very ugly, and with a sulky cast of countenance; and it is true, that many fearfully ugly faces may be found among them, principally from their diseased and lachrymose eyes: but, if we reflect on the oppressions and constant cruelties of all kinds to which they are ever exposed from the Mussulman; on the wretched manner of life they are compelled to lead, condemned as they are to sit hunched up all day in dark places, without fresh air day or night, ever writing—confined to the most wretched nourishment, which their miserable wages alone allow them to buy—and, finally, their despair at their contemptible position, which leads them to nightly debauches on the most injurious brandy—we will see that all this is not peculiarly adapted to ennoble or beautify any human race. However, one now and then meets among these Copts, especially among those who are less exposed to misery, truly antique handsome manly countenances; and their women have also much beauty among them. In general, the Copts have rather round than long faces, black hair, black curled beards (unless, as very often is the case, there is none), black, intelligent eyes, but in almost all with a suspicious glance, and often these are diseased and specked, and not seldom one of them is sightless. Projecting or prominent eyes, one seldom meets with among them; oftener, they are rather sunken, the socket cut sharp, and the inner corners little defined. The eyelashes are long and thick, the brows bent, and meeting close on the nose, and, in the women, only a fine black stripe. The nose is regularly formed, at times arched, but almost always more or less blunted off at the point, as in all the races above Assuan, but never pressed down from above, or flattened, as in the negro. The mouth is generally large, and with thicker lips than the European, although never so thick, blubbery, and ugly as the negro. The chin is round. The outline of the face is regular, as in Europeans, and the teeth are good, and not projecting.

In viewing and comparing such countenances, and considering for how many centuries a constant admixture of human races has been taking place (Hyksos with Æthiopians, under Sabacon, 800 B.C., with Jews and Macedonians, 332 B.C., with Romans, Turks, Arabs, &c.), and how from this, and a total change of manner of life, every thing is altered, still, perhaps, the fundamental type of the Æthiopian race will be found more distinct among them than that of any other known nation; and it may be held that nothing has ever proved sufficient to thoroughly efface the peculiarity of origin; as may be seen in the numerous classes of Jews in Cairo, who, like the Copts, dwell in their own peculiar quarter, and by misery, oppression, unhealthy dwellings and food, are so degraded, dwarfed, and crippled, that in them the distinctly marked descendants of Abraham, in spite of their characteristic features, can hardly be recognised; but yet all traces of descent are not effaced.

The features of the Coptish women are sharper than those of the men, and one may with truth say, that they recal to mind those of the Greek and Roman females. Their skin is often so fair, it may almost be called white, and their eyes are peculiarly beautiful, large, open, and full of fire. They all have black hair, good teeth, and well-sized, well-formed body and limbs. Pity, that at times, the piece of iron which hangs down in the shape of a hook from the head, even to the point of the nose, and to which the long, narrow face veil (burkh) is fastened, by having been worn from youth, and being springy and flexible, has blunted the point of the nose, and even sometimes turned it upwards. Usually they are very pale, and this is chiefly caused by their little attention to cleanliness, their constant sitting in their houses in an unhealthy atmosphere, and their poor and unhealthy food. The poorer classes of the Copts often sell their very young daughters to Franks and others, but not to Mussulmen, as a kind of temporary wives. Some relation settles the price of the bride, generally from 500 to 2000 piastres, and some ornaments and dresses for her. The moment terms are settled, the man is allowed to behold his bride elect, and, if she does not please him, all may be broken off on the payment of a small sum of money; if she does, the time of marriage is fixed on and takes place after Coptish rites. On the evening of such marriage day, the bride, closely veiled, accompanied by her parents, male and female relatives and friends, arrives with a torch procession at her _pro tempore_ husband’s house, where a Coptish priest performs the marriage ceremony, and a splendid meal, with much drinking, at the bridegroom’s expense, finishes the business. This temporary marriage is over when the husband, at his own time, sends back the woman along with her clothes and ornaments, to her parents; and these, along with the already received price, often amount to a considerable value. The Coptish women are very little given to work of any kind, spend most of their time in coffee drinking, lounging on sofas, and clapping their hands, a sign for the slaves to bring in the fresh filled pipes, or refreshments. They also pass much of their time in dressing and adorning themselves, even though there is no one to see or admire them.

The Coptish men seem to view their wives as their most valuable treasures, for as soon as they leave their dwellings to go to the Divan, they lock up their doors, and stick into their pockets the large wooden keys with iron pins; so that all inside are locked in for all day, as the careful master seldom returns home till evening. Iron keys or locks, save among the Franks, are not to be found in Egypt, Nubia, or Bellad- Sudan. The wooden lock consists of a block of hollow square wood, which is firmly nailed to the door, and through which runs a slide or bolt; a square piece of wood, that passes into a hole in the door-post, is moveable in the block, and by being shoved backwards or forwards serves to fasten or unfasten the door. This sliding wooden bolt is hollowed or nicked out on one side, so that the large square-sided key fits into it. Such locks can only be opened from the outside, and are, probably, the invention of Eastern jealousy. At night, the lock remains unshot, and an inner cross bar fastens the door. It was a common trick of certain wags, as a joke, to lock from the outside all the doors in a street, so that in the morning the inmates could only get released from their confinement by casting out their keys through the windows, for the passers-by to unlock their doors.

It is seldom the Copts allow a stranger to enter their houses, and these, from being ever closed, seem as if deserted. After long knocking, one hears at last, from a grated upper window (for in the ground story there are none), or from the interior of the house, a voice screaming out, “Min di?” (Who’s there?) and announcing the absence of the master of the house with a “Mafisch” (Nothing). The Copts, however, hold fast by their sect, and visit much among one another. On the Sunday many Copts usually join to take their coffee in a garden on the water, or, taking a cold meal with them, to pass the whole day there in the open air. The favourite place of the Copts of Cairo is a beautiful garden, laid out in English style, on the island of Roda, formed by the Nile, on the southern point of which may be seen the famous old Nilometre. Here the Copts cast off their upper garments, the veils no longer hide the female faces, and often may there be seen forms and faces of surprising beauty. Although somewhat silent and bashful, they are courteous and civil, and always ask you to eat with them, and seem to lose somewhat of their timidity when they act the part of entertainers. On such occasions they appear in their best garbs; rings adorn the fingers, and gold plates and ear-rings the head; nor do they seem to be at all annoyed, although their silken dresses are somewhat ragged and dirty. Cleanliness is certainly the virtue of neither man nor woman; in their houses prevail disorder, dirt, and stench; as these even among the highest of them are seldom set in order, cleaned, or aired. They seldom wash themselves or bathe, and wear the same under garments, day and night, till they are worn out. To visit sick Copts, to be forced to view the dirt of themselves and their houses, and how all live on the most unhealthy viands,—half rotten fish and flesh, decayed vegetables and cheese,—is no pleasant matter.

Nor does the Copt afford a much more pleasant sight when one meets him creeping through the streets in his long black dirty abbai, with his miserable, humiliated, pale face, made yet paler by his black beard. The dress of all is alike, consisting of a black, white, or red oemme or turban (for one of these colours they must use); coloured jackets, with sleeves, generally of silk (antèri), of which they often wear three or four, one above and each dirtier than the other; and a caftan of silk or cotton (harir), girdled with a scarf. Over this is the so-called top; when not of cloth, this is made of black-coloured cotton stuff or chibbe, wide, open before, and falling down to the feet; and, finally, in cold weather, they wear over all this, a wide, long, open black coat, with short, loose sleeves, made of goat’s hair; it is impervious to rain, and comes from the Hedjas. The poorer substitute in the place of this an open blue linen smockfrock. From this garb, which they have voluntarily worn from olden times, they never have departed, and now they dare not. Military garbs can only be worn by the renegades among them; but these long robes are common to all oriental races, Arabs, Turks, Persians, Indians, as well as Copts.

An esteemed ornament among the Copts is the long brass ink and pen case (among the wealthier classes it is made of silver), which, like a dagger, is stuck in his girdle, and cuts a great figure there. The long, square, hollow case holds his reeds for writing (kallam), and his scissors (magass), and at the end is the well closed square ink-holder of the same metal as the case. He carries his whole utensils about his person, as he bears his papers under his caftan, in a pocket on his breast. All Copts, like the Turks, hold the sheet of paper loose in one hand on their knee as they write, and this art, as well as their ever having their ink-bottles about them, enables them to carry on their trade at every street corner. There or any other place where they may be called on to write, they instantly squat down on the ground, and if they are placed on a chair or sofa to write, you see them gradually sliding off it down on to the floor; to them that is the best and most comfortable place to exercise their calling. In all Egypt they are the sole clerks and secretaries; they seem to be particularly skilled in arithmetic and keeping accounts, and as far as my brother, in his small way, could judge, he always found them most rapid and faithful accountants.

In one small room many Coptish clerks are easily lodged, and seldom less than five are reckoning up large sums or drawing up most important reports in a space where no European clerk would find room to perform the most trifling duty. Besides, when one sees how few of these Coptish writers must arrange everything and conduct all state affairs, which are here pretty extensive and tolerably closely looked after, one must smile at the army of great and small scribes in our state arrangements. As an instance, the Pascha has with him on the present expedition some 10,000 soldiers, not reckoning servants, camp and baggage attendants and Arab auxiliary troops, in all not less than 20,000 men. He is not only military but also civil Governor of all Bellad-Sudan; all business and other state matters, without exception, must fall on him, must be cared for by him, and letters and orders sent regarding them. Daily there arrives a dromedary courier (hagahn) with the post (posta), and his jarre (leather sack), is full of letters for the Pascha who reads all of them, and generally answers most; among them are those from the different ministers in Cairo and Alexandria, which usually require direct answers, or contain certain orders, which again must be promulgated in all the provinces. Then come reports from the extensive province of Kordofan, from the districts of Dongola, Berber, Chartum, Sennaar, Faszogl; from the Kaschefs of Kataref, Sauachinn, Atisch, Karreri, Wollet Mèdine, Schendy, Gos Rajeb, Rosseres: then there is the correspondence with the Sheiks of the different Arab tribes who are tributaries, as the Kababish Arabs on the left bank of the White Nile, up to Dongola, Kordofan, and Hassanie, Dongola, Agricultural-Schaigies in Dongola, the War-Schagies in Halfaia, Schendy, Ellefun, &c.; the Mograbins, Bischari, Schukurie, Batahanie, the tribe of Abu Ginn in Atisch, of the Dabaina, Homrahn, Baghara, Fungh, Hammech, and others. And how many secretaries and clerks has the Pascha for all this? In all five! Mallem Challill, with two copyists; Sheik Effendi, as journal keeper; and Mustapha Effendi, as conductor of the Turkish correspondence; and even these have at times an idle day. Much simplified, certainly, is the writing; inasmuch as the Pascha only gives out dictatorial orders, that must be obeyed without any further remonstrance or petitioning; and the military and civil rule are united in one person, and not so divided and subdivided as in more civilised states. He alone issues orders, passes all great sentences, and declares war or concludes peace; thus all is shortened and simplified, and needs not the result of twenty different departments, and as many colleges or offices.

As to the religious ceremonies and usages of the Copts, which, such as they are, are closely observed by them,—they are bigots to their own faith, and hate (independent of the feelings of slavery) all Mussulmen bitterly, as also all other Christians who hold not the same opinions with themselves; know to a nicety all saints in their calendar, strictly keep the fast days, of which they have many; submit to, and inflict faithfully on themselves, the penances laid on them by their father confessors, even though these extend to the leaving off of their favourite dram-drinkings; most regularly attend the churches on the Sundays, and are on these occasions more cleanly in their dresses than usual. The women sit in church in balconies with blinds. The Copts marry in their own sect, and are only allowed one wife; many of them certainly keep slaves or concubines, but the children of such are not looked on as legitimate—a custom that has crept in with Islam. On the inner flat of the right wrist each Copt has a cross (salib), which is usually cut into the flesh when he is a boy, and is ineffaceable; the women generally have the same on the hollow of the chin. With these marks they are sure of kind reception and hospitality in all places where Copts dwell. Many Coptish families in Egypt have still private property, but keep it as secret as possible, for were the Turks to get scent of it, they would most certainly ere long find means to deprive them of it. This by no means large religious sect is, however, again divided into two, one of which holds by the old faith and ritual, and the other, headed by Basilius Bey, at present on account of his fits of drunken passion exiled to Tachta, and also by Sergius Bey and Tobia Bey, would wish to introduce some changes. These would join the Catholic Church, and are also inclined to listen to the English missionaries.

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CHAP. XI.

March from Dabàab. — A Sham Fight. — Schaigies. — Sufferings from Heat and Thirst. — Choice of Camp. — Kassela-el-Lus. — Escape of Female Slaves. — Storm of Rain.

After a halt of six days in the camp at Dabàab, the army again marched at dawn. The first country we passed was flat and stony, only here and there showed some low bushes, though its monotonousness was made somewhat more tolerable by the view of the Hill of Kassela, on which we marched. The whole land was covered with small pieces of granite, pebbles, and stones, which had been washed and rolled down from the mountains by floods, although these hills were yet a day’s journey distant. After three long hours, our progress was interrupted by six or eight small gohrs, which from the rain of the former week had been converted into large swamps, and promised much annoying fatigue, especially to the baggage camels. The fields round about showed no trace of having ever been cultivated, and the grasses also had almost vanished from the surface; the trees were very small and few. Of living animals we only saw one ostrich, and this at a considerable distance, hurrying rapidly off on its long legs, while a few birds of prey, like solitary specks, floated over our heads. At length, fully two hours distant from all the other hills, rose in this large sterile plain a round conical hillock of some 150 or 200 feet high. The position seemed to plainly mark it out as some ancient monument, and we fancied we saw ruins on it; but, on riding up to it, we were disappointed in only finding time-worn and blackened rocks and blocks of granite. To our left (east) was visible a long chain of isolated hillock rocks of the most curious forms, but mostly pyramidical; they stood out singly like the sentinels of the higher hills, which run in unbroken range to the east and south, boundary hills between the races of Makada and of this land. Some of these hills showed the fairest shapes and brightest colours. We rode to the foot of the hills south of Kassela, that with its dome-shaped head offered a most imposing sight, and declared its height by its cloudy canopy or curtain. We sought in vain for a sign of ancient ruin or building remains on hillocks and hills; nothing of the kind was to be found, and none of the natives knew aught of bint gaddim (old buildings). Time and weather had here wasted the hard granite rocks, and those still standing upright were split and fractured into a thousand shapes and forms.

To somewhat lessen the tedium of our march the Pascha hit on the happy thought of ordering out the various Arab races, as also the Turkish, Mograbin, and Schaigie cavalry, to go through a sham fight, each after their own manner, and this certainly afforded a most interesting and characteristic scene. All, save the Arabs, rushed impetuously on the invisible enemy, discharging their firearms, and then immediately retreating, while past our ears whistled some of their balls. To infantry unaccustomed to such attacks these violent cavalry onsets might be dangerous, as these incessant skirmishings would be an eternal harassing, that could only be resisted by a rapidly-formed square, retained with steadiness and energy; and I much doubt if our forces here could, without much difficulty, be brought to effect or maintain a formation that would defeat such attacks. Even at the most rapid gallop, all these cavalry handled their long, heavy flint muskets like riding whips; in pursuit and retreat they used their pistols, and kept up a constant fire on the pursued or pursuing enemy. All was done in the most rapid gallop, nor did they make the smallest attempt at order in their onsets. The twentieth part of the Turkish cavalry alone had sabres, but all muskets and pistols; some men had four of the latter, two in the girdle and two at the saddle-bows. The Schaigies, like the Mograbins, are only armed with muskets; but the officers have mostly pistols, and the leader a sabre. Firearms are, indeed, the best and most efficacious weapons here in Bellad-Sudan, as the blacks do not possess such, and have a great dread of them; and on their part generally fight by casting lances and stones from a distance, out of their rocks and forests, as swords are not common among them. The Turkish cavalry certainly cut the best figure from their handsome and swift horses, but could not in dexterity and active movement compare with the Schaigies, who are, however, at present ill-mounted, as the formerly highly-famed Dongola breed of horses, somewhat similar to the Holstein, have been much decreased by the doings of the Turks, especially by those of Ismail Pascha and Defterdar Bey. Better soldiers than the Schaigies could not be found for these lands. They are the real fighting caste of the country, born and brought up here, and from their youth practised to war; able to bear the greatest fatigues and privations with endurance and indifference. They are closely acquainted with the capabilities, manners, and customs of these lands; and this knowledge enables them to inflict severe injury on their foes. With savage courage they steal into the very heart of the enemy’s country, and never return empty-handed. They also were the only indwellers of all Nubia up to Beni Schangull who ventured to meet Ismail Pascha in open battle, and were only defeated by the overpowering force of firearms. They then possessed no firearms, but the straight double-edged sword, lance, and shield were their weapons, and the larger number of them had iron chain armour and helmets; but these, on adopting firearms, they have cast aside as useless. The most of them are mounted on horseback, or on camels; those on foot are only armed with the lance. Their horses were famed far and near, but only among their leaders are many of the old breed to be found. Burckhardt, who saw the Schaigies in their own land, believed that their breed had originated in a cross between their country horses and the Arabian. But this is not well-founded; they much more resemble our German horses, and have even as little Arab blood in them as these. In general, they are large and long-bodied, with strong thick tails, which they mostly carry ill, and coarse thick manes; the neck is long, and always a ewe-neck, and the ever somewhat thick head, always ill set on it; in the breast and coupling they are generally weaker than Arab horses; the back, too, is much more hollowed, the croup sloping more, and the continuation of the backbone not so perfect as in the Arab breed. They are generally rather lean, and can go a good pace, but not with the same powers of continuance as the true Arabs or the cross with the Syrian horse.

These two last-mentioned breeds are rather short than long bodied, and never over the middle height; from the shoulder to the end of the backbone is an almost straight line, and this may be the reason they always carry a good tail, as this is nothing but the finish off of the stronger backbone. The tail is docked by the Arabs, but not so short as in England, nor is it ever set or nicked, nor is the hair of the tail so neatly trimmed and arranged. They have very fine bone, and broad chests, and stand wide behind. Below the neck is broad and thick, but runs up small and thin towards the head, so that with the small well-set head and bright ever-observing eye, and open nostrils, it is a fair sight. They never carry the neck arched, but it stands at somewhere about an angle of 130° with the backbone, and the head at one of 90° with the neck; hence its motions are free and unconstrained. When tied up this is not done by the head, but by the foot; either one hind foot only, or one hind and one fore, being picquetted to a peg driven into the ground. To make them more strong and lasting, the Arabs give them honey mixed with meal or dried flesh; and certainly they will hold out and undergo much fatigue for two or even three days without water or food. In general, all horses here are given water once a day and food twice, generally durra, which they eat from a nosebag.

On the march, as at home and every where, the Turkish horses must be saddled day and night, as Mahomet ordered that man and horse should ever be ready for the field. Their saddles are very high before and behind, the stirrups, as also those of the Mograbins, are large iron plates, on which the whole foot rests. The Arabs here, and the Schaigies, have stirrups like Europeans, in which, as they wear sandals, and often have their feet altogether bare, they only stick the great toes; at times one sees attached to the stirrups a spur an inch long. On their small wooden saddles there is only allowed a place for the drinking-vessel; but the way the Arabs keep their seats on the small wooden saddles of their camels, at their quickest pace, in the sharpest turnings retaining their balance, is truly wonderful, and in doing so they stick out their elbows far from their bodies, and look as if about to fly. Here on horseback no one rides by hold, but all by balance, and, in the most rapid pace of their horses, the Schaigies will coolly pick up a stone, or any other small object, from the earth, without losing their balance or checking their horses.

Their dress consists, with the better sort, of a tarbush; the most of the common orders having their hair uncovered, cut close, or when covered, with a white taghie (takhie); short white breeches, and a ferda, or a shirt. One can at first glance tell a Schaigie, and still one cannot easily tell how they are so completely distinct from the other Arabs. Their faces are good, and generally marked and thin; the higher among them, especially Melek Mahmud, are distinguished by extremely fine features; foreheads rather lofty; eyes lively and sharp cut; nose arched, and pointed at the end (in this they are principally distinguished from the smaller-featured Barabra); lips common; beard thin; colour of skin brown, or brown-black; slight of form, but well built, and therefore, with great ease, they perform all kinds of bodily exercises, and the common expression used of them is “Jasiff saie el Tair” (light as a bird). All are very fond of liquors. Although, from their face and features, they seem to more nearly approach the Arabs than the Nubians, still they unanimously, and with something like scorn, assert that they are no Arabs, and have no descent from such a race. But whence they come, or to what race they are allied, as they themselves equally deny a Nubian descent, their small kings, who have their pedigree at their fingers, could not, or would not, tell us, much as we tried to get out of them their genealogy. They firmly maintain that they have been, from most distant times, the children of the soil (betal Thin), and have ever been the warriors of their race (min Astlu Askari). One must not put any confidence, as other travellers have done, in what they have learnt from their priests, who are said to assert the contrary; though we have not heard it from them, for most of these (but this we afterwards heard from the much-travelled Sheik and Faki Hamsa of Hannak, in the country of Barabra, who boasted of his Arabian origin,) are of Arab families, and are to be looked on as the proselyte-makers of the Nubian Christians, to whom they, along with Islam, have also brought the Arabic (the only language well pleasing to God), as well as to the Schaigie. Such pious fathers also fancy, although they may be of a totally different origin, that they are able, by means of Arabian descent, to claim a kind of relationship with the Prophet. Here starts up the interesting historical question, are these Schaigies, who perhaps really do owe their present name to some Arabian saint, a part of the emigrated warrior caste of Egypt, or the descendants of those discontented warriors who were hospitably received by the kings of Ethiopia? Their country, their proximity to old Meroë, which they perhaps protected against the barbarous south, and their own warlike spirit, agree with this tradition; as does also the fact, that amongst them has never existed any common superior chief, but all have ever lived free under their moluks; the present ruling families are perhaps the old Egyptian leader-race, who, holding the Ethiopian kings as their only lords, became, on the overthrow of that kingdom, independent princes, as the Macedonian generals did on the death of Alexander the Great. Their hair too is thinned, or kept cut short to the head, as cleanliness, so necessary in Egypt, may have demanded; and such a custom is contrary to Arab habits, and those of Nubia and Barabra also, although they have, in common with those races, incisions on the cheeks as marks of caste; among the Schaigies these are horizontal.

After a longer halt, we at last quitted our camp at Dabab. The Hakim (Kadi), whom we visited in that village, said that the Hallenga were indeed an Arab tribe, but not Arabs or Nomades, but “Naas betal bellad” (people of the land), as they from centuries had had fixed dwellings therein, as the tokul and mud huts of his own village might testify. However, he also asserted that neither the Schaigies nor Djalin were of Arab descent, as I also learnt from the latter, on making more particular inquiries. From all this, it seems more than probable that these two races are to be looked on as the ancient people of Meroë, and as different tribes of the same race, as the Djalin have the incisions on the cheeks from above downwards, while those of the Schaigies are more horizontal. How strong the belief here is in an extreme old age, we heard not only from the old Hakim, but also from the Pascha himself. In this neighbourhood lives a holy man, who, by all accounts, has seen upwards of 400 years, during which period he has wholly subsisted on milk. The Pascha sent for the holy man, that we might ourselves behold him, but he has not thought fit to appear. Moreover, it is said, that in the neighbouring hills there are many persons of 150 to 200 years old. In Senaar the Pascha had himself seen and spoken with a man of 250 years of age. Of registers of birth there is as little here now as in the time of Methuselah. The people here believe such tales, and a high age, whether real or claimed, gives to the Faki his boasted saintship.

According to the old favourite custom, we were marched out in the noon’s heat, and followed back the road by which we had come, to the springs. We left the slopes of the higher Abyssinian hills on our left, passed through forests and steppes, where we saw only a few cattle, as Mahommed Ehle, the Sheik of Hallenga, had been knowing enough to have all such driven away, and to represent his people as a most well-disposed but an exceedingly poor race. The Pascha pretends he believes this, although camels are stolen daily; out of personal revenge, one of his dromedaries has been slain, and on the same occasion one of ours was carried off. We passed south-westwardly through durra-fields, then south, and at last east, directly in the direction of the hill of Kassela-el-Lus. We had to pass many gohrs full of water; (a bad road for camels, who so easily slip and fall, and sweat, from mere alarm;) and encamped, at the advice of Mahommed Ehle, on a waterless plain, while his own fair village lay some way to the left. The soil here seemed, on the whole, unfruitful, and the durra-crops were far inferior to those at El Sofre. In the evening violent thirst reigned in the camp, and all cursed the perfidious Mahommed Ehle, who had promised water.

The want of water and groanings of the men, set all again on their legs before day-break, and with music, loud murmurs, and most horrid noises, we marched on hillward. The Pascha, on account of these tumults, remained in the pass, casting furious looks round him; but we, accompanying the advanced guard of Schaigies, pushed on eastward. The hills, visible even from Gos Rajeb, now appeared close at hand, but still we reached them not till mid-day. The flat country, on which were started some hyenas, jackals, and hares, was cut up by many small rain- brooks from the hills, much impeding our march; most easily might such have been filled up, but Turkish generalship could not condescend to such trifles, and there therefore arose a confusion and straggling unequalled, as every one took any way he fancied likely to lead him across them. The camels, horses, and asses remained fixed in the mud, drinking; the poor thirsty soldiers rushed blindly after them, and laid about them to get a mouthful of stinking water to cool their burning throats. We also were nearly again mired, having got into a bog, but at last we arrived at the left bank of the Gohr el Gasch, which showed itself shortly before the first rocks, and where we, having got a start of the rest, could coolly drink ourselves, and let our beasts do so likewise. The country, covered with coarse granite sand, washed down from the hills, rose somewhat on the opposite side, but was wholly without vegetation. A vale of some half-hour’s breadth opened between the high rocky walls of the Mokran (from which also a gohr came down called Baraka) and the hill of Kassela. On the west side of the Mokran mountain we rode southwards to the foot of that of the Kassela el Lus, and there halted to await the Pascha.

The army came on, and order seemed to have been in some measure restored; but when they arrived at the Gohr Baraka, neither man nor beast was to be restrained; they rushed on, and quenched their burning thirst in its clear waters, which ran merrily down from the narrow vale- gulley; this seemed, some quarter of an hour further up, where it separated the hill of Kassela from that of Mokran, to narrow greatly, and after running a little distance, to unite itself to the Gohr el Gasch. The heat was most fearful; neither the more healthy hill-breeze, the truly magnificent nature of the high, domelike, and bold granite formations, nor the almost picture-like blue colour and romantic form of the mountains of Sabderath, gave for the moment the hoped-for relief, nor made their full impression felt. A consolation it certainly was that we were to remain here for at least three months, to let the rainy season pass over, and then continue our conquests. At last the Pascha and his followers galloped up. I drew his attention to the spot where we had halted being highly suited for the camp; as it was open on three sides, to the east leant on a perpendicular wall of rock, and water was near. He thought a better place could be found, and we had to ride on for an hour, till we reached a ravine, in the bottom of which we saw the village of Kadmin, or Assunia, at the foot of the immense masses of rock of the main mountain of Kassela-el-Lus. But the ground here was cut up by rocky ridges, and it was plain that the hill shed down a part of its waters on it. The Pascha rode backwards and forwards, dismounted and received some of the people of the village, who made queer faces when they found the camp was to be pitched immediately over their heads. I had already discovered a somewhat raised spot, where we had made our dromedaries lie down, thus taking possession of it for our tents; the Pascha looked at us, again mounted his Arab, and we followed him back to the flat, I had at first proposed as our camping-place. Our first business was to get up our tent as quickly as possible, and to send for water, as my brother was complaining of violent headache, although as yet the Pascha had given no orders to encamp there. No sooner was our tent up, than all the army began to pitch theirs round us, as if by higher orders, and as now the Pascha had also had his pitched, I hastened to him, begged him to have sufficient extent and room given the camp, and, for that purpose, to place some picquets out, so as to at least give it some regular figure, oblong or square. Inside the different detachments of the army sat down as they pleased, but always as far off as they could from the Pascha, so as not to be overlooked by him, or at least as little as possible. By this there was left a kind of clear space in the centre of the camp, on which, to our great joy, stood isolated the Pascha’s tents and ours. Such was the beginning of the city to be founded here,—a picture of what was perhaps only a repetition of what had occurred in founding other older cities.

With gloomy face, silent and thoughtful, sat the Pascha, now the Rubicon was crossed; and then first sounded the cannon-shot, as a signal that here the camp was to be. The outwardly humble Sheiks, who welcomed him here, and most of whom had never heard such a report before, shrunk together and shuddered at the shot, which again recalled a smile to the Pascha’s moody face. A loud, far round rolling echo, caused him to have the gun repeatedly fired, he seemed again to feel pride in his superior power, and in announcing his presence to the tribes around by the thunder of his guns. The Turks too did not fail to arouse the echo by repeated volleys of their fire-arms, till one might almost have fancied he was near the scene of a battle. Not in vain, therefore, did the Viceroy of Egypt style himself in his proclamation to these races, who are little acquainted, if at all, with fire-arms, “Lord of Armies and Cannon.” In the deeper stillness of evening, the echo of the great gun, beating the signal of retreat, was yet more imposing; the many fires of the camps lighted up the high rocky domes and buttresses, which cast strange shadows, and gave a truly splendid night view, such as we had never seen before.

Next morning we commenced fortifying the camp with palisades, as it had only been, during night, surrounded by a low thorn fence. Numberless Dom-palms, from one and a half to two feet in circumference, had been felled in the wood, and sawn into lengths of twenty-five feet, dragged down by men and beasts, and buried upright in the earth, giving the camp an outward form of a lengthened square, with three gates or outlets, while within all was disorderly confusion. The entrances, as well as the spaces between these large palisades, were filled up with thorn-bushes, to impede the naked-legged enemy in getting over them even should they not altogether prevent him. Toward evening many fires were made outside this seriba, and detachments of cavalry and infantry told off to them, while the guns were placed at the north and south gates, to guard against any surprise. By day guards were posted on the eastern rocks, on which the camp itself leant, to overlook the country. In the evening, however, they were withdrawn, on account of the numerous wild beasts. In the interior also some change had taken place, so as to keep open passage between the gates and along the seriba. The Pascha made his rounds, at uncertain hours, round the camp, and up and down it, and seemed proud of his work; he usually went alone save two servants, who followed him, bearing his pipe and camp-stool; he bore no sabre, had merely a long staff in his hand, which he, like Frederick the Great, often made use of, but never making more than one blow with it, where he found sentries sleeping, sitting, or having laid aside their arms. Very often I had to accompany him on such rounds, during which he now and then conversed with such as came in his way, knew all their names, put them into confusion by his questions, and laughed at their too simple, or oftener free and easy answers; but much more frequently in a truly paternal tone, reminded them of their duty. At times we sat down at one of the gates, and even on the Pascha did the splendid rocks, and their grotesque lighting up by the fires, make an impression, and strongly affect him with home-sickness, by reminding him of Circassia. We two brothers also often sat for hours before our hut, gazing on the ever- changing scene around, and felt as if in a dream.

The burning sun, the rays of which, reflected from the rocky walls had a double power, caused us after a time to exchange our tent for a recuba. For this purpose, Topschi Baschi made his gunners fell for us some tall Dom-palms, and drag them with mules into the camp. Our hut was to be distinguished beyond all others. I caused the two longest palms having forks to be sunk pretty deep into the ground, at the back and front, and, laying a slender stem across, bound it to the forks with withies, thus forming the gables. This was not the work of a moment, as ladders and cranes there were none. The Turks and Arabs assembled, and at first imagined that I was, at the Pascha’s orders, raising an enormous gallows, on which were to be hung the Sheiks held prisoners in the camp, viz. Mohammed Din and the others. Four corner timbers, each with a fork, were soon found among the sawed off remains of the palisades, sunk into the earth till only six feet of them was left above it, and two long stems bound along these, thus forming the eaves or lower rims of the roof. Then spars were laid along and tied on; and, over all, a pretty thick thatch of long grass. The front and back, as well as the side walls, were covered with durra straw, and besides defended by pales driven into the earth, and wove in with the straw, thus to defeat, as far as possible, the constant attempts at theft. Round the hut the soil was thrown up a foot high, and a kind of wall formed, and ditch to save it in case of any high flooding, from the rains. Above, in front, was a round hole, and two doors with pointed gothic arches formed the entrance; so that the whole, when looked at from the front, was not very unlike a Gothic chapel. We had bought one of the here common large carpets of coarse wool, which at night, on the inner side, covered doors and window, and was fastened to the ground by some small posts. The interior of the hut was divided into two compartments, the front one having on right and left of it our angarebs, that served us as sleeping places and divans. In the back part, that had also a small door, was our store of provisions, and many chests and cases placed on stones: these took it all up, save a passage. This we called our sanctum. Behind this our recuba were the huts of our servants, made by themselves in their usual careless manner. Our _chateau_ so pleased the Pascha, that he gave me the employment of superintending the building of a recuba for him, that was to be as large as a castle (kasr). He himself fixed on length and breadth, a heap of the longest Dom-palms were dragged in, and the carpenters (baltaschi, sappers[31]) set to work to sink them in the ground; and these were then bound to one another, and from one side to another, with long ropes, to prevent their giving way, as cross beams of such length could not be found, and the Pascha would have no partition in the interior. The spar work of slender palms was laid on, and fastened in the joinings with long rails, which for this purpose were sunk into the great tree. I would have added supports, but the Pascha rejected these with an “Allah Kerim!” and thus was formed a house far surpassing all the rest.