The Nile Tributaries of Abyssinia, and the Sword Hunters of the Hamran Arabs

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 colour 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 brighter after having been wiped by the holy cloth. How many eyes this same piece of cloth had wiped it would be impossible to say, but such facts are sufficient to prove the danger of holy relics, that are inoculators of all manner of contagious diseases.

I believe in holy shrines as the pest spots of the world. We generally have experienced in Western Europe that all violent epidemics arrive from the East. The great breadth of the Atlantic boundary would naturally protect us from the West, but infectious disorders, such as plague, cholera, small-pox, &c. may be generally tracked throughout their gradations from their original nests; those nests are in the East, where the heat of the climate acting upon the filth of semi-savage communities engenders pestilence.

The holy places of both Christians and Mahometans are the receptacles for the masses of people of all nations and classes who have arrived from all points of the compass; the greater number of such people are of poor estate; many, who have toiled on foot from immense distances, suffering from hunger and fatigue, and bringing with them not only the diseases of their own remote countries, but arriving in that weak state that courts the attack of any epidemic. Thus crowded together, with a scarcity of provisions, a want of water, and no possibility of cleanliness, with clothes that have been unwashed for weeks or months, in a camp of dirty pilgrims, without any attempt at drainage, an accumulation of filth takes place that generates either cholera or typhus; the latter, in its most malignant form, appears as the dreaded "plague." Should such an epidemic attack the mass of pilgrims debilitated by the want of nourishing food, and exhausted by their fatiguing march, it runs riot like a fire among combustibles, and the loss of life is terrific. The survivors radiate from this common centre, upon their return to their respective homes, to which they carry the seeds of the pestilence to germinate upon new soils in different countries. Doubtless the clothes of the dead furnish materials for innumerable holy relics as vestiges of the wardrobe of the Prophet; these are disseminated by the pilgrims throughout all countries, pregnant with disease; and, being brought into personal contact with hosts of true believers, Pandora's box could not be more fatal.

Not only are relics upon a pocket scale conveyed by pilgrims, and reverenced by the Arabs, but the body of any Faky, who in lifetime was considered extra holy, is brought from a great distance to be interred in some particular spot. In countries where a tree is a rarity, a plank for a coffin is unknown; thus the reverend Faky, who may have died of typhus, is wrapped in cloths and packed in a mat. In this form he is transported, perhaps, some hundred miles, slung upon a camel, with the thermometer above 130 degrees Fahr. in the sun, and he is conveyed to the village that is so fortunate as to be honoured with his remains. It may be readily imagined that with a favourable wind, the inhabitants are warned of his approach some time before his arrival. Happily, long before we arrived at Sofi, the village had been blessed by the death of a celebrated Faky, a holy man who would have been described as a second Isaiah were the annals of the country duly chronicled. This great "man of God," as he was termed, had departed this life at a village on the borders of the Nile, about eight days' hard camel-journey from Sofi; but from some assumed right, mingled no doubt with jobbery, the inhabitants of Sofi had laid claim to his body, and he had arrived upon a camel horizontally, and had been buried about fifty yards from our present camp. His grave was beneath a clump of mimosas that shaded the spot, and formed the most prominent object in the foreground of our landscape. Thither every Friday the women of the village congregated, with offerings of a few handfuls of dhurra in small gourd-shells, which they laid upon the grave, while they ATE THE HOLY EARTH in small pinches, which they scraped like rabbits, from a hole they had burrowed towards the venerated corpse; this hole was about two feet deep from continual scratching, and must have been very near the Faky.

Although bamboos did not grow in Sofi, great numbers were brought down by the river during the rains; these were eagerly collected by the Arabs, and the grave of the Faky was ornamented with selected specimens, upon which were hung small pieces of rag-like banners. The people could not explain why they were thus ornamented, but I imagine the custom had originated from the necessity of scaring the wild animals that might have exhumed the body.

Although the grave of this revered Faky was considered a sacred spot, the women had a curious custom that we should not consider an honour to the sanctity of the place: they met in parties beneath the shade of the mimosas that covered the grave, for the express purpose of freeing each other's heads from vermin; the creatures thus caught, instead of being killed, were turned loose upon the Faky.

Although the Arabs in places remote from the immediate action of the Egyptian authorities are generally lawless, they are extremely obedient to their own sheiks, and especially to the fakeers: thus it is important to secure such heads of the people as friends. My success as a physician had gained me many friends, as I studiously avoided the acceptance of any present in return for my services, which I wished them to receive as simple acts of kindness; thus I had placed the Sheik Hassan bel Kader under an obligation, by curing him of a fever; and as he chanced to combine in his own person the titles of both sheik and faky, I had acquired a great ascendency in the village, as my medicines had proved more efficacious than the talismans. "Physician, cure thyself," applied to the Faky, who found three grains of my tartar emetic more powerful than a whole chapter of the Koran.

We frequently had medical discussions, and the contents of my large medicine-chest were examined with wonder by a curious crowd; the simple effect of mixing a seidlitz powder was a source of astonishment; but a few drops of sulphuric acid upon a piece of strong cotton cloth which it destroyed immediately, was a miracle that invested the medicine-chest with a specific character for all diseases. The Arab style of doctoring is rather rough. If a horse or other animal has inflammation, they hobble the legs and throw it upon the ground, after which operation a number of men kick it in the belly until it is relieved—(by death). Should a man be attacked with fever, his friends prescribe a system of diet, in addition to the Koran of the Faky: he is made to drink, as hot as he can swallow it, about a quart of melted sheep's fat or butter. Young dogs, as a cure for distemper, are thrown from the roof of a house to the ground—a height of about ten feet. One night we were sitting at dinner, when we suddenly heard a great noise, and the air was illumined by the blaze of a hut on fire. In the midst of the tumult I heard the unmistakeable cries of dogs, and thinking that they were unable to escape from the fire, I ran towards the spot. As I approached, first one and then another dog ran screaming from the flames, until a regular pack of about twenty scorched animals appeared in quick succession, all half mad with fright and fire. I was informed that hydrophobia was very prevalent in the country, and that the certain preventive from that frightful malady was to make all the dogs of the village pass through the fire. Accordingly an old hut had been filled with straw and fired; after which, each dog was brought by its owner and thrown into the flames. Upon another occasion I heard a great yelling and commotion, and I found Mahomet's "mother's brother's cousin's sister's mother's son," Achmet, struggling on the ground, and nearly overpowered by a number of Arabs, who were determined to operate upon a large boil in his groin, which they had condemned to be squeezed, although it was not in a state that admitted of such treatment. The patient was biting and kicking liberally on all sides in self-defence, and his obstinate surgeons could hardly be persuaded to desist.

Syphilis is common throughout the country, and there are several varieties of food that are supposed to effect a cure. A sheep is killed, and the entire flesh is cooked with the fat, being cut into small pieces and baked in a pot; several pounds of butter or other grease are then boiled, and in that state are poured into the jars containing the baked meat; the patient is then shut up by himself in a hut with this large quantity of fat food, with which he is to gorge himself until the whole is consumed. Another supposed cure for the same disease is a pig dressed in a similar manner, which meat, although forbidden by the Koran, may be taken medicinally. The flesh of the crocodile is eaten greedily, being supposed to promote desire. There are few animals that the Arabs of the Nubian provinces will refuse; the wild boar is invariably eaten by the Arab hunters, although in direct opposition to the rules of the Koran. I once asked them what their Faky would say if he were aware of such a transgression. "Oh !" they replied, "we have already asked his permission, as we are sometimes severely pressed for food in the jungles; he says, 'If you have the KORAN in your hand and NO PIG, you are forbidden to eat pork; but if you have the PIG in your hand and NO KORAN, you had better eat what God has given you.'"

This is a charming example of simplicity in theological discussion that might perhaps be followed with advantage in graver questions; we might cease to strain at the gnats and swallow our pigs.

I had an audience of a party of hunters whom I had long wished to meet. Before my arrival at Sofi I had heard of a particular tribe of Arabs that inhabited the country south of Cassala, between that town and the Base country; these were the Hamrans, who were described as the most extraordinary Nimrods, who hunted and kiled all wild animals, from the antelope to the elephant, with no other weapon than the sword; the lion and the rhinoceros fell alike before the invincible sabres of these mighty hunters, to whom as an old elephant-hunter I wished to make my salaam, and humbly confess my inferiority.

From the manner in which their exploits had been hitherto explained to me, I could not understand how it could be possible to kill an elephant with the sword, unless the animal should be mobbed by a crowd of men and hacked to death, but I was assured that the most savage elephant had no chance upon good riding ground, against four aggageers (as the hunters with the sword are designated). I had determined to engage a party of these hunters to accompany me throughout my exploration of the Abyssinian rivers at the proper season, when I should have an excellent opportunity of combining sport with an examination of the country. My intentions had become known, and the visit of the hunters was the consequence.

The Hamran Arabs are distinguished from the other tribes by an extra length of hair, worn parted down the centre, and arranged in long curls; otherwise there is no perceptible difference in their appearance from other Arabs. They are armed, as are all others, with swords and shields; the latter are circular, and are generally formed of rhinoceros hide. There are two forms of shields used by the various tribes of Arabs: one is a narrow oval, about four feet in length, of either bull's or buffalo's hide, stiffened by a strong stick which passes down the centre; the other is circular, about two feet in diameter, with a projection in the centre as a protection for the hand. When laid flat upon the ground, the shield somewhat resembles an immensely broad-brimmed hat, with a low crown terminating in a point. In the inside of the crown is a strong bar of leather as a grip for the hand, while the outside is generally guarded by a strip of the scaly hide of a crocodile.

The skins most prized for shields are those of the giraffe and the rhinoceros; those of the buffalo and elephant are likewise in genera] use, but they are considered inferior to the former, while the hide of the hippopotamus is too thick and heavy.

The hide of the giraffe is wonderfully tough, and combines the great advantage of extreme lightness with strength. The Arabs never ornament their shields; they are made for rough and actual service, and the gashes upon many are proofs of the necessity of such a protection for the owner.

Although there are two patterns of shields among the Arabs, there is no difference in the form of their swords, which simply vary in size according to the strength of the wearer. The blade is long and straight, two-edged, with a simple cross handle, having no other guard for the hand than the plain bar, which at right angles with the hilt forms the cross. I believe this form was adopted after the Crusades, when the long, straight, cross-handled blades of the Christian knights left an impression behind them that established the fashion. All these blades are manufactured at Sollingen, and are exported to Egypt for the trade of the interior. Of course they differ in quality and price, but they are of excellent temper. The Arabs are extremely proud of a good sword, and a blade of great value is carefully handed down through many generations. The sheiks and principal people wear silver-hilted swords. The scabbards are usually formed of two thin strips of elastic but soft wood, covered with leather. No Arab would accept a metal scabbard, as it would destroy the keen edge of his weapon. The greatest care is taken in sharpening the swords. While on the march, the Arab carries his weapon slung on the pommel of his saddle, from which it passes beneath his thigh. There are two projecting pieces of leather, about twelve inches apart, upon the scabbard, between which the thigh of the horseman fits, and thus prevents the sword from slipping from its place. Carried in this position at full speed, there is an absence of that absurd dangling and jumping of the sword that is exhibited in our British cavalry, and the weapon seems to form a portion of the rider. The first action of an Arab when he dismounts at a halt upon the march, and sits beneath a tree, is to draw his sword; and after trying both edges with his thumb, he carefully strops the blade to and fro upon his shield until a satisfactory proof of the edge is made by shaving the hair off his arm, after which it is returned to the sheath. I have measured these swords; that of a fair average size is three feet in the length of blade, and one inch and seven-eighths in breadth; the hilt, from the top of the guard to the extremity, five and a half inches. Thus the sword complete would be about three feet five or six inches. Such a weapon possesses immense power, as the edge is nearly as sharp as a razor. But the Arabs have not the slightest knowledge of swordsmanship; they never parry with the blade, but trust entirely to the shield, and content themselves with slashing either at their adversary or at the animal that he rides; one good cut delivered by a powerful arm would sever a man at the waist like a carrot. The Arabs are not very powerful men; they are extremely light and active, and generally average about five feet eight inches in height. But their swords are far too heavy for their strength; and although they can deliver a severe cut, they cannot recover the sword sufficiently quick to parry, therefore they are contented with the shield as their only guard. If opposed to a good swordsman they would be perfectly at his mercy, as a feint at the head causes them to raise the shield; this prevents them from seeing the point, that would immediately pass through the body.

Notwithstanding their deficiency in the art of the sword, they are wonderful fellows to cut and slash; and when the sharp edge of the heavy weapon touches an enemy, the effect is terrible.

The elephant-hunters, or aggageers, exhibited their swords, which differed in no respect from those usually worn; but they were bound with cord very closely from the guard for about nine inches along the blade, to enable them to be grasped by the right hand, while the hilt was held by the left; the weapon was thus converted into a two-handed sword. The scabbards were strengthened by an extra covering, formed of the skin of the elephant's ear.

In a long conversation with these men, I found a corroboration of all that I had previously heard of their exploits, and they described the various methods of killing the elephant with the sword. Those hunters who could not afford to purchase horses hunted on foot, in parties not exceeding two persons. Their method was to follow the tracks of an elephant, so as to arrive at their game between the hours of 10 A.M. and noon, at which time the animal is either asleep, or extremely listless, and easy to approach. Should they discover the animal asleep, one of the hunters would creep stealthily towards the head, and with one blow sever the trunk while stretched upon the ground; in which case the elephant would start upon his feet, while the hunters escaped in the confusion of the moment. The trunk severed would cause an haemorrhage sufficient to insure the death of the elephant within about an hour. On time other hand, should the animal be awake upon their arrival, it would be impossible to approach the trunk; in such a case, they would creep up from behind, and give a tremendous cut at the back sinew of the hind leg, about a foot above the heel. Such a blow would disable the elephant at once, and would render comparatively easy a second cut to the remaining leg; the arteries being divided, the animal would quickly bleed to death. These were the methods adopted by poor hunters, until, by the sale of ivory, they could purchase horses for the higher branch of the art. Provided with horses, the party of hunters should not exceed four. They start before daybreak, and ride slowly throughout the country in search of elephants, generally keeping along the course of a river until they come upon the tracks where a herd or a single elephant may have drunk during the night. When once upon the tracks, they follow fast towards the retreating game. The elephants may be twenty miles distant; but it matters little to the aggageers. At length they discover them, and the hunt begins. The first step is to single out the bull with the largest tusks; this is the commencement of the fight. After a short hunt, the elephant turns upon his pursuers, who scatter and fly from his headlong charge until he gives up the pursuit; he at length turns to bay when again pressed by the hunters. It is the duty of one man in particular to ride up close to the head of the elephant, and thus to absorb its attention upon himself. This insures a desperate charge. The greatest coolness and dexterity are then required by the hunter, who now, the HUNTED, must so adapt the speed of his horse to the pace of the elephant, that the enraged beast gains in the race until it almost reaches the tail of the horse. In this manner the race continues. In the meantime, two hunters gallop up behind the elephant, unseen by the animal, whose attention is completely directed to the horse almost within his grasp. With extreme agility, when close to the heels of the elephant, one of the hunters, while at full speed, springs to the ground with his drawn sword, as his companion seizes the bridle, and with one dexterous two-handed blow he severs the back sinew. He immediately jumps out of the way and remounts his horse; but if the blow is successful, the elephant becomes disabled by the first pressure of its foot upon the ground; the enormous weight of the animal dislocates the joint, and it is rendered helpless. The hunter who has hitherto led the elephant immediately turns, and riding to within a few feet of the trunk, he induces the animal to attempt another charge. This, clumsily made, affords an easy opportunity for the aggageers behind to slash the sinew of the remaining leg, and the immense brute is reduced to a standstill; it dies of loss of blood in a short time, THUS POSITIVELY KILLED BY ONE MAN WITH TWO STROKES OF THE SWORD!

This extraordinary hunting is attended with superlative danger, and the hunters frequently fall victims to their intrepidity. I felt inclined to take off my cap and make a low bow to the gallant and swarthy fellows who sat before me, when I knew the toughness of their hearts and the activity of their limbs. One of them was disabled for life by a cut from his own sword, that had severed the knee-cap and bitten deep into the joint, leaving a scar that appeared as though the leg had been nearly off; he had missed his blow at the elephant, owing to the high and tough dried grass that had partially stopped the sword, and in springing upon one side, to avoid the animal that had turned upon him, he fell over his own sharp blade, which cut through the bone, and he lay helpless; he was saved by one of his comrades, who immediately rushed in from behind, and with a desperate cut severed the back sinew of the elephant. As I listened to these fine fellows, who in a modest and unassuming manner recounted their adventures as matters of course, I felt exceedingly small. My whole life had been passed in wild sports from early manhood, and I had imagined that I understood as much as most people of this subject; but here were men who, without the aid of the best rifles and deadly projectiles, went straight at their game, and faced the lion in his den with shield and sabre. There is a freemasonry among hunters, and my heart was drawn towards these aggageers. We fraternised upon the spot, and I looked forward with intense pleasure to the day when we might become allies in action.

I have been rewarded by this alliance in being now able to speak of the deeds of others that far excel my own, and of bearing testimony to the wonderful courage and dexterity of these Nimrods, instead of continually relating anecdotes of dangers in the first person, which cannot be more disagreeable to the reader than to the narrator.

Without inflicting a description of five months passed in Sofi, it will be necessary to make a few extracts from my journal, to convey an idea of the manner in which the time was occupied.

"August 7, 1861.—There is plenty of game on the other side of the river, but nothing upon this; there are no means of crossing, as the stream is exceedingly strong, and about two hundred yards in width. We felled a tree for a canoe, but there is nothing worthy of the name of timber, and the wood is extremely heavy.

"There are several varieties of wild spinach, and a plant that makes a good salad, known by the Arabs as 'Regly;' also wild onions as large as a man's fist, but uneatable.

"Angust 8.—I counted seventy-six giraffes on the opposite side of the river. This magnificent sight is most tantalizing. The sheik made his appearance to-day with a present of butter and honey, and some small money in exchange for dollars that I had given him. The Austrian dollar of Maria Theresa is the only large coin current in this country; the effigy of the empress, with a very low dress and a profusion of bust, is, I believe, the charm that suits the Arab taste. So particular are these people, that they reject the coin after careful examination, unless they can distinctly count seven dots that form the star upon the coronet. No clean money will pass current in this country; all coins must be dirty and gummy, otherwise they are rejected: this may be accounted for, as the Arabs have no method of detecting false money; thus they are afraid to accept any new coin.