In the Heart of Africa, Sir Samuel White Baker [black authors fiction .TXT] 📗

pasturage, or by the want of water, even so must the flocks of the Arab obey the law of necessity, in a country where the burning sun and total absence of rain for nine months of the year convert the green pastures into a sandy desert.

The Arab cannot halt on one spot longer than the pasturage will support his flocks; therefore his necessity is food for his beasts. The object of his life being fodder, he must wander in search of the ever-changing supply. His wants must be few, as the constant changes of encampment necessitate the transport of all his household goods; thus he reduces to a minimum the domestic furniture and utensils. No desires for strange and fresh objects excite his mind to improvement, or alter his original habits; he must limit his impedimenta, not increase them. Thus with a few necessary articles he is contented. Mats for his tent, ropes manufactured with the hair of his goats and camels, pots for carrying fat, water-jars and earthenware pots or gourd-shells for containing milk, leather water-skins for the desert, and sheep-skin bags for his clothes--these are the requirements of the Arabs. Their patterns have never changed, but the water-jar of to-day is of the same form as that carried to the well by the women of thousands of years ago. The conversation of the Arabs is in the exact style of the Old Testament. The name of God is coupled with every trifling incident in life, and they believe in the continual action of divine special interference. Should a famine afflict the country, it is expressed in the stern language of the bible--"The Lord has sent a grievous famine upon the land;" or, "The Lord called for a famine, and it came upon the land." Should their cattle fall sick, it is considered to be an affliction by divine command; or should the flocks prosper and multiply particularly well during one season, the prosperity is attributed to special interference. Nothing can happen in the usual routine of daily life without a direct connection with the hand of God, according to the Arab's belief.

This striking similarity to the descriptions of the Old Testament is exceedingly interesting to a traveller when residing among these curious and original people. With the Bible in one hand, and these unchanged tribes before the eyes, there is a thrilling illustration of the sacred record; the past becomes the present; the veil of three thousand years is raised, and the living picture is a witness to the exactness of the historical description. At the same time there is a light thrown upon many obscure passages in the Old Testament by a knowledge of the present customs and figures of speech of the Arabs, which are precisely those that were practised at the periods described. I do not attempt to enter upon a theological treatise, therefore it is unnecessary to allude specially to these particular points. The sudden and desolating arrival of a flight of locusts, the plague, or any other unforeseen calamity, is attributed to the anger of God, and is believed to be an infliction of punishment upon the people thus visited, precisely as the plagues of Egypt were specially inflicted upon Pharaoh and the Egyptians.

Should the present history of the country be written by an Arab scribe, the style of the description would be purely that of the Old Testament; and the various calamities or the good fortunes that have in the course of nature befallen both the tribes and individuals would be recounted either as special visitations of divine wrath or blessings for good deeds performed. If in a dream a particular course of action is suggested, the Arab believes that God has spoken and directed him. The Arab scribe or historian would describe the event as the "voice of the Lord" ("kallam el Allah"), having spoken unto the person; or, that God appeared to him in a dream and "said," etc. Thus much allowance would be necessary on the part of a European reader for the figurative ideas and expressions of the people. As the Arabs are unchanged, the theological opinions which they now hold are the same as those which prevailed in remote ages, with the simple addition of their belief in Mahomet as the Prophet.


CHAPTER IV.


On the Abyssinian border. A new school of medicine--Sacred shrines and epidemics.


We left the camp of Abou Sinn on the morning of July 25th, and in a few rapid marches arrived at Tomat, a lovely spot at the junction of the Atbara with the Settite.

The Settite is the river par excellence, as it is the principal stream of Abyssinia, in which country it bears the name of "Tacazzy." Above the junction the Athara does not exceed two hundred yards in width. Both rivers have scooped out deep and broad valleys throughout their course. This fact confirmed my first impression that the supply of soil had been brought down by the Atbara to the Nile. The country on the opposite or eastern bank of the Atbara is contested ground. In reality it forms the western frontier of Abyssinia, of which the Atbara River is the boundary; but since the annexation of the Nubian provinces to Egypt there has been no safety for life or property upon the line of frontier; thus a large tract of country actually forming a portion of Abyssinia is uninhabited.

Upon our arrival at Sofi we were welcomed by the sheik, and by a German, Florian, who was delighted to see Europeans. He was a sallow, sickly-looking man, who with a large bony frame had been reduced from constant hard work and frequent sickness to little but skin and sinew. He was a mason, who had left Germany with the Austrian mission to Khartoum, but finding the work too laborious in such a climate, he and a friend, who was a carpenter, had declared for independence, and they had left the mission. They were both enterprising fellows, and sportsmen; therefore they had purchased rifles and ammunition, and had commenced life as hunters. At the same time they employed their leisure hours in earning money by the work of their hands in various ways.

I determined to arrange our winter quarters at Sofi for three months' stay, during which I should have ample time to gain information and complete arrangements for the future. I accordingly succeeded in purchasing a remarkably neat house for ten piastres (two shillings). The architecture was of an ancient style, from the original design of a pill-box surmounted by a candle extinguisher. I purchased two additional huts, which were erected at the back of our mansion, one as the kitchen, the other as the servants' hall.

In the course of a week we had as pretty a camp as Robinson Crusoe himself could have coveted. We had a view of about five miles in extent along the valley of the Atbara, and it was my daily amusement to scan with my telescope the uninhabited country upon the opposite side of the river and watch the wild animals as they grazed in perfect security. We were thoroughly happy at Sofi. There was a delightful calm and a sense of rest, a total estrangement from the cares of the world, and an enchanting contrast in the soft green verdure of the landscape before us, to the many hundred weary miles of burning desert through which we had toiled from Lower Egypt.

Time glided away smoothly until the fever invaded our camp. Florian became seriously ill. My wife was prostrated by a severe attack of gastric fever, which for nine days rendered her recovery almost hopeless. Then came the plague of boils, and soon after a species of intolerable itch, called the coorash. I adopted for this latter a specific I had found successful with the mange in dogs, namely, gunpowder, with one fourth sulphur added, made into a soft paste with water, and then formed into an ointment with fat. It worked like a charm with the coorash.

Faith is the drug that is supposed to cure the Arab; whatever his complaint may be, he applies to his Faky or priest. This minister is not troubled with a confusion of book-learning, neither are the shelves of his library bending beneath weighty treatises upon the various maladies of human nature; but he possesses the key to all learning, the talisman that will apply to all cases, in that one holy book, the Koran. This is his complete pharmacopoeia: his medicine chest, combining purgatives, blisters, sudorifies, styptics, narcotics, emetics, and all that the most profound M.D. could prescribe. With this "multum in parvo" stock-in-trade the Faky receives his patients. No. 1 arrives, a barren woman who requests some medicine that will promote the blessing of childbirth. No. 2, a man who was strong in his youth, but from excessive dissipation has become useless. No. 3, a man deformed from his birth, who wishes to become straight as other men. No. 4, a blind child. No. 5, a dying old woman, carried on a litter; and sundry other impossible cases, with others of a more simple character.

The Faky produces his book, the holy Koran, and with a pen formed of a reed he proceeds to write a prescription--not to be made up by an apothecary, as such dangerous people do not exist; but the prescription itself is to be SWALLOWED! Upon a smooth board, like a slate, he rubs sufficient lime to produce a perfectly white surface; upon this he writes in large characters, with thick glutinous ink, a verse or verses from the Koran that he considers applicable to the case; this completed, he washes off the holy quotation, and converts it into a potation by the addition of a little water; this is swallowed in perfect faith by the patient, who in return pays a fee according to the demand of the Faky.

As few people can read or write, there is an air of mystery in the art of writing which much enhances the value of a scrap of paper upon which is written a verse from the Koran. A few piastres are willingly expended in the purchase of such talismans, which are carefully and very neatly sewn into small envelopes of leather, and are worn by all people, being handed down from father to son.

The Arabs are especially fond of relics; thus, upon the return from a pilgrimage to Mecca, the "hadji" or pilgrim is certain to have purchased from some religious Faky of the sacred shrine either a few square inches of cloth, or some such trifle, that belonged to the prophet Mahomet. This is exhibited to his friends and strangers as a wonderful spell against some particular malady, and it is handed about and received with extreme reverence by the assembled crowd. I once formed one of a circle when a pilgrim returned to his native village. We sat in a considerable number upon the ground, while he drew from his bosom a leather envelope, suspended from his neck, from which he produced a piece of extremely greasy woollen cloth, about three inches square, the original color of which it would have been impossible to guess. This was a piece of Mahomet's garment, but what portion he could not say. The pilgrim had paid largely for this blessed relic, and it was passed round our circle from hand to hand, after having first been kissed by the proprietor, who raised it to the crown of his head, which he touched with the cloth, and then wiped both his eyes. Each person who received it went through a similar performance, and as ophthalmia and other diseases of the eyes were extremely prevalent, several of the party had eyes that had not the brightness of the gazelle's; nevertheless, these were supposed to become