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Leader (1850-1860), 11th November 1854, Edition Country of 2, Page 16, 1072 THE LE A D E R. , Satiirdav,

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      Books Of Travel. Travels Of An Arab Merc...

      up again . From that time forward the house is safe from theft or I 03 S . For my part , I believed all these things to be absurdities . " The Sheikh would have been an awkward customer for the Spirit-Rappers . He demolishes with delightful simp licity the

      TEMOTJKKKHS . But the most extraordinary facts are those which are related of the Massalits and Temourkehs , -who have the power of metamorphosing themselves into different kinds of animals . All the Forians say that the former can change into h yenas , cats , and dogs , and the latter into lions . Another extraordinary thing related of the Temourk e hs is that , according to their own account , three days after their death , they resuscitate and come out of their tombs , and go into other countries to marry again , and accomplish a second life . In Darfur , every one acknowledges that the Sultan has under his orders a number of men having the power of metamorphosing themselves . They are used as agents and ambassadors . If they are in danger of being seized , t h ey transform themselves into air or -wind . I once became very intimate with one of these people , a n d at len g th ventured to speak on the subject of his wonderful p ower , but he turned aside the conv e rsati o n , and avoided a direct answer . Another time I pressed the question closer , upon which he smiled and said : — " I did not think you were so simp le a s t o believe all that is said on this subject . " Then he talked of other things , and soo n left m e , and from that time forward , w he n ever he met me he t u rned aside , and our acquaintance utterly ceased .

      In Darfur a white man is quite a curiosity . In fact , lie is regarded as a sort of s TTNDEVELOPED NIGGER . Proceeding on our journey , the soldiers of Zaid marching in front , w e soon be he ld a multitude of men and women running towards us from all sides . I was looked upon as an extraordinary being . There was a perfect scramble to get sight of me . They pushed and shoved one another , and thoug h the escort closed around they could sca rc el y keep off the crowd . These strange people were saying one to the other , ' * The Sultan has sent to us a . man born before his time , that we may eat him . " Others exclaimed , " No ; this is not a human being , but an animal under the form of a man , whose flesh is good to eat . " Tbese mountaineers cannot believe in the existence of men with white skins and xozy complexions .

      KOTAL PREROGATIVES IN DARFUR . JIhe Forian princes have customs different from those of other princes . The sovereign pf _ Darfur exercises boundless despotic power . He may put to death thousands of individuals , and no one asks him wherefore . He may degrade whom he pleases , and no one asks him wherefore . His orders , however adverse they may fee , are always o b eyed , a n d no o n e r esists , even by a word . The only resource is to cry for mercy ; but , if the Sultan chooses to commit an act of injustice , t he ha t r e d it e x cites re ma i n s for ever concealed . The Forian Sultans are surrounded by a kind of Aulic body , com p osed of old w o m e n , c a lled H abbobah , under the orders of one of their numbers , called the queen . When

      the Sultan leaves his privacy of seven days these old women unite , beari ng iron switches , about two feet long , w hic h t he y clash one against the other , producing a singular sound . One of them bears a kind of broom of date-branches , -which she di ps into a prepared liquid , and therewith , fro m ti m e to ti m e , sprinkles the Sultan , utte r in g certain mysterious words . Then they conduct the new prince from his private dwelling to the House of Brass , where the tymbals of the Sultan aTe kept . Having entered , they take the Victorious tymbal and place it in the midst . The Sultan remains alone with the Habbohah , who continue to clash their twigs of iron , and to repeat their mysterious exclamations . After this ceremony they lead the prince to the p lac e w here is the imperial throne .

      The peop l e of D arf ur have m any si ng ula r w ays of e x pressin g ve n eratio n fo r the majesty of the Sultan . Among others , whenever he clears his throat , his s p ittle is immediately gathered up from the ground by bis servants with their hands . " When he coughs , a s if a bout t o speak , everybody makes the sound of ts , ts , as nurses do to a mu se t heir lit t l e o n es ; and , w hen he sneezes , the whole assembly imitates the cry of t he jeko , which resembles that of a man urging on his horse to speed . In grand c ou n cil , the Sultan is fanned with a large bunch of ostrich-f « athers . When he goes out to hunt he is shaded by a parasol of the same material ; and these insi gnia are under the special care of a high official . If the Sultan , being on horseback , happens to fall off , all his followers must fall off likewise ; and should any one omit this formality , however great he may be , he is laid down and beaten .

      DARFUR CUSTOMS . A strange ceremony is sometimes celebrated by the Forian princes . It is called the Cl othi n g of the B uaso , a n d c on sists in r ene w in g the ski na of the g rea t t ymbals , called in Egypt Nakarieh . The ceremony is one of the greatest solemnity aiid , every year , lasts seven days . In the first place , all the tymbals must bo stripped on one daywhich done , bulls , -with dark grey skins , a r e sla u g h tered to su p p ly the new coverings . It is pretended that these bulls aro of a particular species , imd that , when they ar e a bo u t t o be slaughtered , t h ey lie do wn quietl y , and submit without resistance . They are killed without the ordinary preamble of " 13 'ism Mali ; " and it is said that they aro thus held down and kept tranquil by genii . When they aro slaughtered the flesh is s epa r a t ed fro m t h e bo ne s and skin , a nd pu t into l a r g o ja r s of salt for si x d ays , at the end of which other animals aro slaug h t ered , and the flesh mixed . Tables aro then laid o u t , and all the sons of the Sultan , and all tho kings , and all the viziera , are invited , and compelled to eat- There are inspectors at each table to see that nobody fails 5 for if any yno does so , it is believed that he is a traitor . No conspirator , in fact , can eat of this food . If any one keeps away , under pretence of illness , a plate of moat ia brought to him , and if he declines to eat , lie is seized .

      There is a remarkable custom , called the Festival of tho Sowing , in Dnrfur . Tho Sultan possesses , as his domain , cultivable land , which is sown every year . After tho rains , he goes forth in great pomp , escorted by more than a hundred young women , « hoson amidst the moat beautiful , and adorned with thoir richest garments and jowols , These women aro the bcst-heloved of his harem . They wear upon their heads vases filled with the moat delicate viands , and they walk behind tho Sultan ' s horso with tho young slaves , called korkon , armed with lances , and with a troop of fluto-playora . They move on with music and singing , a n d e v en tho yo u ng g irls join in the concert . When theprinco hus reached the opeii country , ho gcta out ' of tho saddle , and taking different kinds of # rnin whilst a slave turns up tho ground with a hoc , casts thoin in . Tins is the first send that falls in tho country whoro tho Sultan thon is , Aftcrwardn the kinga , visdorn , tho oflicora of tho court , following tho oxnmplo of tho Sultan , ftlm > cast in grain , and tho whole- plain is soon quickoned for tho harvest . This dono , tho diuhos aro b r ou ght l > y tho young g i r ls , and Hprciid out . before the Sultan , who bogiiiH to cat with hit ) courtiora . Thon tho whole party got into tho Middle again , and return in a grand cavnlcatdo to tho Fashor . This Fontival of tho Sowing ia ono of tho mottt eolomn in Darfur .

      A TEltnmJUB SULTAN . Tho Sultans of Soudan nflfoct an importing and torrino appearance , ho that no ono unaccustomed to addroaa thorn can . wponk without four . It ia rolntod that Sultan Tyrab , of Darfur , onco sent to aonno Bodnwin Arabs an elephant to feed and bring up , Thla huge animal comnilttod groat destruction , but no ono dared to interfere with It .

      At last , howe v er , the people went to the Sheikh and complained , savior —" What an enemy we have here in this elephant ! Why , when the Sultan sent it to fh « e , didst thou not observe that we were poor peop le , unable to bring up such a monstrous beast ? Thou hast received this parasite without saying a word . He devours our provisions and destroys everything . Get rid of the accursed brute , or we will kill it " " But , " replied the Sheikh , " I should not dare to say these things to the Sultan " " Take me with thee , " quoth a B eda w i n " if thou art afraid , I will speak I only ask one thing , that thou shouldst begin by saying , ' The elephant ! ' Then the Sultan will ask , ' What of the elephant ? ' and I will reply that the elephant behaves in such wise . "

      The Sheikh accordingly went one day with the Bedawin , and entered the Fasher on a Friday . On coming to the gate of the palace , they saw a personage ride out ou horseback , with tambourines beating and trumpets sounding . " Is that the Sultan ? " said , the bold Bedawin to his companion . " No , it is one of his viziers . " Then the orator began to tremble , and to say , —" How , the n , is the Sultan ?" Im m e diately after w a r ds a n othe r p e r so n age ca m e forth , surrounded by soldiers , dressed in brilliant garments , preceded by horsemen , and accompanied by music . " That , at least is our master ! " quoth the B eda w in , stupified . " No , i t is onl y one of the grand viziers . "

      The poor man then began , to understand the danger of his position . His heart leaped , and he was afraid . At this moment the Ab galloped into the Fasher , surrounded by a crowd of horsemen , and with prodigious pomp . The roaring of the tambourines was deafening . " How terrible is the Sultau ! " e x clai m ed the B ed a wi n , who , on learning that he was still mistaken , wished the earth would open and swallow him up . Then the Sultan himself came forth amidst the crash of cymbals , the roaring-of drums , and the tramp ling of horses . It seemed as if heaven and earth were coming together . The S ultan halted , and the soldiers ranged themselves in two lines . Then the Bedawin Sheikh advanced , a n d e x claimed alo u d , — " May God protect our master , and make him victorious over his enemies!—The elep hant V " What of the elephant ? " said the Sultan . T he S heikh w in ked at his com p anio n , a n d w hispered , "Itis now th y turn to speak . " E at the unhappy orator had not a word to say . " Why , " x claimed the S ultan , in a terrible voice , " w ha t of the e l ep hant ?"

      T he S heikh , seeing that he was to have no assistance , and fearing punishment , rep lied , — " The elephant- ^ -why , t he elep hant is unhappy because he is alone . We wish thee to give us another elephant to keep him company . " " Let them have another elephant , " said the Su lta n ; and t h e y acc or din gly departed , and returned to their tribe with a huge brute , bigger than the former one . " What is this ? " said the people ; " we sent you to get rid of one nuisance , and you bring us another . " " Ah ! my friends , " said the o r at or , who now at length found his tongue , " there n eve r was & m a n who has such presence of mind and neatness of expression as your Sheikh . Thank God , w ho has g ive n y ou such a b l essing !" . The second elephant was accepted , and no more was said .

      an " infernal , crrr . " 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 , in 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 sp ite 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 he is the veritable image of hell . Hell is hot , —so ia 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 p l a ce w hich comp letel y answers the definition of hell ? " So away he went as fast as he could .

      A MODET , PARLIAMENT IN THE DESKKT . On the arrival of Bou-Bekr the tribe collected in a general council to deliberate . E very on e , old and young , came to discuss the general situation . I shall always remember the impression which this assembl y produced u pon me , and th e f r eedo m w ith which all the members expressed their opinions . Young people , children from twelve to fifteen years of age , eq u all y with the reverend people of the tribe , h ad a delibe r ative v o ice , anrl were listened to without excitement or indifference . No one held back from giving an opinion , a n d al l op inions were duly weighed and considered . It was reall y 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 assembl y so c a l m , so attentive , so grave , representing all ages , gathered together to discuss a question of general interest to all ranks , is a model to bo imitated by the peoples of the earth . I know not how behave the deliberative councils of Franco and Eng la n d , but I am pe r suaded tha t both F re n ch and E n glish might go and take a lesson of gravity and freedom , an example for the forms of public discussion , in the doscrts of Africa , among the children of the tribes of Bischr . There aro savages who have some good in them ; there ia wisdom even among louts ; there a r e si mpletons who can teach the wise ; just as in the desert there are Homo oases , some spots of greenery .

      1072 The Le A D E R. , Satiirdav,

      1072 THE LE A D E R . , Satiirdav ,

      Ceyi-On Has Been Pronounced By Tradition...

      Ceyi-on has been pronounced by tradition the original Eden of our race . Mr . Sullivan does his best to put down this belief . What with excessive heat , damp , drought , pestilential dews , filthy water , disgusting Cingalese , cobraa , mosquitos , scorpions , leeches , " ticks , " and other natives , we should prefer any sort of paradise to this . "Wo love the elephant top well to appreciate the sport of flooring sin enormous animal with an incredibly small piece of lead ; ' and as to the coffee , we prefer to drink it inv Francewhere it is chicory . Mr . Sullivan writes in the " fust" style , which , were it not for too frequent a turfineas of phrase , we . should not bo disposed to cavil at , content to take travelling authors us we find them , for better oa * for worse , always on condition that thov write uniuTeetodlv and without literary pretensions .

      Mr . Sullivan , we fear , is scarcely amenable to this indulgent reception , lie is too fond of rushing in where wiser men would at least tread with circumspection . He is too prone to dogmatise , where graver men would speak with diffidence . With equal assurance and levity ho derides Christian missionaries and Buddhist doctrines . What lie says of tho missionaries may bu true ; any acute observer trail test the hucooss and tho sincerity of their labours , but we may bo permitted to doubt whether a few weeks ' gallop is sufficient to give ovun ho shrewd n traveller n profound insight into the genius oi' a religion embracing tho most numerous portion of tho humnn rnco . With these imperative reservations wo have found The Bungalow and the Tent clover iind amusing . There is no cant of any sort in the book , a recommendation worthy of emphatic acknowledgment ,

  • Citation
    • Leader (1850-1860), Nov. 11, 1854, page 16, in the Nineteenth-Century Serials Edition (2008; 2018) ncse-os.kdl.kcl.ac.uk/periodicals/l/issues/cld_11111854/page/16/