My Winter on the Nile

Our last view of this wonder was by moonlight and by sunrise. We arose and went forth over the sand-bank at five o’clock. Venus blazed as never before. The Southern Cross was paling in the moonlight. The moon, in its last half, hung over the south-west corner of the temple rock, and threw a heavy shadow across a portion of the sitting figures. In this dimness of the half-light their proportions were supernatural. Details were lost.

These might be giants of pre-historic times, or the old fabled gods of antediluvian eras, outlined largely and majestically, groping their way out of the hills.

Above them was the illimitable, purplish blue of the sky. The Moon, one of the goddesses of the temple, withdrew more and more before the coming of Re, the sun-god to whom the temple is dedicated, until she cast no shadow on the façade. The temple, even the interior, caught the first glow of the reddening east. The light came, as it always comes at dawn, in visible waves, and these passed over the features of the Colossi, wave after wave, slowly brightening them into life.

In the interior the first flush was better than the light of many torches, and the Osiride figures were revealed in their hiding-places. At the spring equinox the sun strikes squarely in, two hundred feet, upon the faces of the sitting figures in the adytum. That is their annual salute! Now it only sent its light to them; but it made rosy the Osiride faces on one side of the great hall.

The morning was chilly, and we sat on a sand-drift, wrapped up against the cutting wind, watching the marvellous revelation. The dawn seemed to ripple down the gigantic faces of the figures outside, and to touch their stony calm with something like a smile of gladness; it almost gave them motion, and we would hardly have felt surprised to see them arise and stretch their weary limbs, cramped by ages of inaction, and sing and shout at the coming of the sun-god. But they moved not, the strengthening light only revealed their stony impassiveness; and when the sun, rapidly clearing the eastern hills of the desert, gilded first the row of grinning monkeys, and then the light crept slowly down over faces and forms to the very feet, the old heathen helplessness stood confessed.

And when the sun swung free in the sky, we silently drew away and left the temple and the guardians alone and unmoved. We called the reis and the crew; the boat was turned to the current, the great sweeps dipped into the water, and we continued our voyage down the eternal river, which still sings and flows in this lonely desert place, where sit the most gigantic figures man ever made.

CHAPTER XXV.—FLITTING THROUGH NUBIA

WE HAVE been learning the language. The language consists merely of tyeb. With tyeb in its various accents and inflections, you can carry on an extended conversation. I have heard two Arabs talking for a half hour, in which one of them used no word for reply or response except tyeb “good.”

Tyeb is used for assent, agreement, approval, admiration, both interrogatively and affectionately. It does the duty of the Yankee “all right” and the vulgarism “that’s so” combined; it has as many meanings as the Italian va bene, or the German So! or the English girl’s yes! yes? ye-e-s, ye-e-as? yes (short), ‘n ye-e-es in doubt and really a negative—ex.:—“How lovely Blanche looks to-night!” “‘n ye-e-es.” You may hear two untutored Americans talking, and one of them, through a long interchange of views will utter nothing except, “that’s so,” “that’s so?” “that’s so,” “that’s so.” I think two Arabs meeting could come to a perfect understanding with:

“Tyeb?’

“Tyeb.”

“Tyeb!” (both together).

“Tyeb?” (showing something).

“Tyeb” (emphatically, in admiration).

“Tyeb” (in approval of the other’s admiration).

“Tyeb Ketér” (“good, much”).

“Tyeb Keter?”

“Tyeb.”

“Tyeb.” (together, in ratification of all that has been said).

I say tyeb in my satisfaction with you; you say tyeb in pleasure at my satisfaction; I say tyeb in my pleasure at your pleasure. The servant says tyeb when you give him an order; you say tyeb upon his comprehending it. The Arabic is the richest of languages. I believe there are three hundred names for earth, a hundred for lion, and so on. But the vocabulary of the common people is exceedingly limited. Our sailors talk all day with the aid of a very few words.

But we have got beyond tyeb. We can say eiwa (“yes”)—or nam, when we wish to be elegant—and la (“no”). The universal negative in Nubia, however, is simpler than this—it is a cluck of the tongue in the left check and a slight upward jerk of the head. This cluck and jerk makes “no,” from which there is no appeal. If you ask a Nubian the price of anything—be-kam dee?—and he should answer khamsa (“five”), and you should offer thelata (“three”), and he should kch and jerk up his head, you might know the trade was hopeless; because the kch expresses indifference as well as a negative. The best thing you could do would be to say bookra (“to-morrow”), and go away—meaning in fact to put off the purchase forever, as the Nubian very well knows when he politely adds, tyeb.

But there are two other words necessary to be mastered before the traveller can say he knows Arabic. To the constant call for “backsheesh” and the obstructing rabble of beggars and children, you must be able to say mafeesh (“nothing”), and im’shee (“getaway,” “clear out,” “scat.”) It is my experience that this im’shee is the most necessary word in Egypt.

We do nothing all day but drift, or try to drift, against the north wind, not making a mile an hour, constantly turning about, floating from one side of the river to the other. It is impossible to row, for the steersman cannot keep the boat’s bow to the current.

There is something exceedingly tedious, even to a lazy and resigned man, in this perpetual drifting hither and thither. To float, however slowly, straight down the current, would be quite another thing. To go sideways, to go stern first, to waltz around so that you never can tell which bank of the river you are looking at, or which way you are going, or what the points of the compass are, is confusing and unpleasant. It is the one serious annoyance of a dahabeëh voyage. If it is calm, we go on delightfully with oars and current; if there is a southerly breeze we travel rapidly, and in the most charming way in the world. But our high-cabined boats are helpless monsters in this wind, which continually blows; we are worse than becalmed, we are badgered.

However, we might be in a worse winter country, and one less entertaining. We have just drifted in sight of a dahabeëh, with the English flag, tied up to the bank. On the shore is a picturesque crowd; an awning is stretched over high poles; men are busy at something under it—on the rock near sits a group of white people under umbrellas. What can it be? Are they repairing a broken yard? Are they holding a court over some thief? Are they performing some mystic ceremony? We take the sandal and go to investigate.

An English gentleman has shot two crocodiles, and his people are skinning them, stuffing the skin, and scraping the flesh from the bones, preparing the skeletons for a museum. Horrible creatures they are, even in this butchered condition. The largest is twelve feet long; that is called a big crocodile here; but last winter the gentleman killed one that was seventeen feet long; that was a monster.

In the stomach of one of these he found two pairs of bracelets, such as are worn by Nubian children, two “cunning” little leathern bracelets ornamented with shells—a most useless ornament for a crocodile. The animal is becoming more and more shy every year, and it is very difficult to get a shot at one. They come out in the night, looking for bracelets. One night we nearly lost Ahmed, one of our black boys; he had gone down upon the rudder, when an enquiring crocodile came along and made a snap at him—when the boy climbed on deck he looked white even by starlight.

The invulnerability of the crocodile hide is exaggerated. One of these had two bullet-holes in his back. His slayer says he has repeatedly put bullets through the hide on the back.

When we came away we declined steaks, but the owner gave us some eggs, so that we might raise our own crocodiles.

Gradually we drift out of this almost utterly sterile country, and come to long strips of palm-groves, and to sakiyas innumerable, shrieking on the shore every few hundred feet. We have time to visit a considerable village, and see the women at their other occupation (besides lamentation) braiding each other’s hair; sitting on the ground, sometimes two at a head, patiently twisting odds and ends of loose hair into the snaky braids, and muddling the whole with sand, water, and clay, preparatory to the oil. A few women are spinning with a hand-spindle and producing very good cotton-thread. All appear to have time on their hands. And what a busy place this must be in summer, when the heat is like that of an oven! The men loaf about like the women, and probably do even less. Those at work are mostly slaves, boys and girls in the slightest clothing; and even these do a great deal of “standing round.” Wooden hoes are used.

The desert over which we walked beyond the town was very different from the Libyan with its drifts and drifts of yellow sand. We went over swelling undulations (like our rolling prairies), cut by considerable depressions, of sandstone with a light sand cover but all strewn with shale or shingle. This black shale is sometimes seen adhering like a layer of glazing to the coarse rock; and, though a part of the rock, it has the queer appearance of having been a deposit solidified upon it and subsequently broken off. On the tops of these hills we found everywhere holes scooped out by the natives in search of nitre; the holes showed evidence, in dried mud, of the recent presence of water.

We descended into a deep gorge, in which the rocks were broken squarely down the face, exhibiting strata of red, white, and variegated sandstone; the gorge was a Wady that ran far back into the country among the mountains; we followed it down to a belt of sunt acacias and palms on the river. This wady was full of rocks, like a mountain stream at home; a great torrent running long in it, had worn the rocks into fantastic shapes, cutting punch-bowls and the like, and water had recently dried in the hollows. But it had not rained on the river.

This morning we are awakened by loud talking and wrangling on deck, that sounds like a Paris revolution. We have only stopped for milk! The forenoon we spend among the fashionable ladies of Derr, the capital of Nubia, studying the modes, in order that we may carry home the latest. This is an aristocratic place. One of the eight-hundred-years-old sycamore trees, of which we made mention, is still vigorous and was bearing the sycamore fig. The other is in front of a grand mud-house with latticed windows, the residence of the Kashefs of Sultan Selim whose descendants still occupy it, and, though shorn of authority, are said to be proud of their Turkish origin. One of them, Hassan Kashef, an old man in the memory of our dragoman, so old that he had to lift up his eyelids with his finger when he wanted to see, died only a few years ago. This patriarch had seventy-two wives as his modest portion in this world; and as the Koran allows only four, there was some difficulty in settling the good man’s estate. The matter was referred to the Khedive, but he wisely refused to interfere. When the executor came to divide the property among the surviving children, he found one hundred and five to share the inheritance.

The old fellow had many other patriarchal ways. On his death-bed he left a legacy of both good and evil wishes, requests to reward this friend, and to “serve out” that enemy, quite in the ancient style, and in the Oriental style, recalling the last recorded words of King David, whose expiring breath was an expression of a wish for vengeance upon one of his enemies, whom he had sworn not to kill. It reads now as if it might have been spoken by a Bedawee sheykh to his family only yesterday:—“And, behold, thou hast with thee Shimei the son of Gera, a Benjamite of Bahurim, which cursed me with a grievous curse in the day when I went to Mahanaim; but he came down to meet me at Jordan, and I sware to him by the Lord, saying, I will not put thee to death with the sword. Now therefore hold him not guiltless: for thou art a wise man, and knowest what thou oughtest to do unto him; but his hoar head bring thou down to the grave with blood. So David slept with his fathers, and was buried in the city of David.”

We call at the sand-covered temple at A’mada, and crawl into it; a very neat little affair, with fresh color and fine sculptures, and as old as the time of Osirtasen III. (the date of the obelisk of Heliopolis, of the Tombs of Beni Hassan, say about fifteen hundred years before Rameses II.); and then sail quickly down to Korosko, passing over in an hour or so a distance that required a day and a half on the ascent.

At Korosko there are caravans in from Kartoom; the camel-drivers wear monstrous silver rings, made in the interior, the crown an inch high and set with blood-stone. I bought from the neck of a pretty little boy a silver “charm,” a flat plate with the name of Allah engraved on it. Neither the boy nor the charm had been washed since they came into being.

The caravan had brought one interesting piece of freight, which had just been sent down the river. It was the head of the Sultan of Darfoor, preserved in spirits, and forwarded to the Khedive as a present. This was to certify that the Sultan was really killed, when Darfoor was captured by the army of the Viceroy; though I do not know that there is any bounty on the heads of African Sultans. It is an odd gift to send to a ruler who wears the European dress and speaks French, and whose chief military officers are Americans.

The desolate hills behind Korosko rise a thousand feet, and we climbed one of the peaks to have a glimpse of the desert route and the country towards Kartoom. I suppose a more savage landscape does not exist. The peak of black disintegrated rocks on which we stood was the first of an assemblage of such as far as we could see south; the whole horizon was cut by these sharp peaks; and through these thickly clustering hills the caravan trail made its way in sand and powdered dust. Shut in from the breeze, it must be a hard road to travel, even with a winter sun multiplying its rays from all these hot rocks; in the summer it would be frightful. But on these summits, or on any desert swell, the air is an absolute elixir of life; it has a quality of lightness but not the rarity that makes respiration difficult.

At a village below Korosko we had an exhibition of the manner of fighting with the long Nubian war-spear and the big round shield made of hippopotamus-hide. The men jumped about and uttered frightening cries, and displayed more agility than fight, the object being evidently to terrify by a threatening aspect; but the scene was as barbarous as any we see in African pictures. Here also was a pretty woman (pretty for her) with beautiful eyes, who wore a heavy nose-ring of gold, which she said she put on to make her face beautiful; nevertheless she would sell the ring for nine dollars and a half. The people along here will sell anything they have, ornaments, charms to protect them from the evil-eye,—they will part with anything for money. At this village we took on a crocodile ten feet long, which had been recently killed, and lashed it to the horizontal yard. It was Abd-el-Atti’s desire to present it to a friend in Cairo, and perhaps he was not reluctant, when we should be below the cataract, to have it take the appearance, in the eyes of spectators, of having been killed by some one on this boat.

We obtained above Korosko one of the most beautiful animals in the world—a young gazelle—to add to our growing menagerie; which consists of a tame duck, who never gets away when his leg is tied; a timid desert hare, who has lived for a long time in a tin box in the cabin, trembling like an aspen leaf night and day; and a chameleon.

The chameleon ought to have a chapter to himself. We have reason to think that he has the soul of some transmigrating Egyptian. He is the most uncanny beast. We have made him a study, and find very little good in him. His changeableness of color is not his worst quality. He has the nature of a spy, and he is sullen and snappish besides. We discovered that his color is not a purely physical manifestation, but that it depends upon his state of mind, upon his temper. When everything is serene, he is green as a May morning, but anger changes him instantly for the worse. It is however true that he takes his color mainly from the substance upon which he dwells, not from what he eats; for he eats flies and allows them to make no impression on his exterior. When he was taken off an acacia-tree, this chameleon was of the bright-green color of the leaves. Brought into our cabin, his usual resting-place was on the reddish maroon window curtains, and his green changed muddily into the color of the woollen. When angry, he would become mottled with dark spots, and have a thick cloudy color. This was the range of his changes of complexion; it is not enough (is it?) to give him his exaggerated reputation.

I confess that I almost hated him, and perhaps cannot do him justice. He is a crawling creature at best, and his mode of getting about is disagreeable; his feet have the power of clinging to the slightest roughness, and he can climb anywhere; his feet are like hands; besides, his long tail is like another hand; it is prehensile like the monkey’s. He feels his way along very carefully, taking a turn with his tail about some support, when he is passing a chasm, and not letting go until his feet are firmly fixed on something else. And, then, the way he uses his eye is odious. His eye-balls are stuck upon the end of protuberances on his head, which protuberances work like ball-and-socket joints—as if you had your eye on the end of your finger. When he wants to examine anything, he never turns his head; he simply swivels his eye round and brings it to bear on the object. Pretending to live in cold isolation on the top of a window curtain, he is always making clammy excursions round the cabin, and is sometimes found in our bed-chambers. You wouldn’t like to feel his cold tail dragging over you in the night.

The first question every morning, when we come to breakfast, is,

“Where is that chameleon?”

He might be under the table, you know, or on the cushions, and you might sit on him. Commonly he conceals his body behind the curtain, and just lifts his head above the roller. There he sits, spying us, gyrating his evil eye upon us, and never stirring his head; he takes the color of the curtain so nearly that we could not see him if it was not for that swivel eye. It is then that he appears malign, and has the aspect of a wise but ill-disposed Egyptian whose soul has had ill luck in getting into any respectable bodies for three or four thousand years. He lives upon nothing,—you would think he had been raised in a French pension. Few flies happen his way; and, perhaps he is torpid out of the sun so much of the time, he is not active to catch those that come. I carried him a big one the other day, and he repaid my kindness by snapping my finger. And I am his only friend.

Alas, the desert hare, whom we have fed with corn, and greens, and tried to breed courage in for a long time, died this morning at an early hour; either he was chilled out of the world by the cold air on deck, or he died of palpitation of the heart; for he was always in a flutter of fear, his heart going like a trip-hammer, when anyone approached him. He only rarely elevated his long silky ears in a serene enjoyment of society. His tail was too short, but he was, nevertheless, an animal to become attached to.

Speaking of Hassan Kashef’s violation of the Moslem law, in taking more than four wives, is it generally known that the women in Mohammed’s time endeavored also to have the privileges of men? Forty women who had cooked for the soldiers who were fighting the infidels and had done great service in the campaign, were asked by the Prophet to name their reward. The chief lady, who was put forward to prefer the request of the others, asked that as men were permitted four wives women might be allowed to have four husbands. The Prophet gave them a plain reason for refusing their petition, and it has never been renewed. The legend shows that long ago women protested against their disabilities.

The strong north wind, with coolish weather, continues. On Sunday we are nowhere in particular, and climb a high sandstone peak, and sit in the shelter of a rock, where wandering men have often come to rest. It is a wild, desert place, and there is that in the atmosphere of the day which leads to talk of the end of the world.

Like many other Moslems, Abd-el-Atti thinks that these are the last days, bad enough days, and that the end draws near. We have misunderstood what Mr. Lane says about Christ coming to “judge” the world. The Moslems believe that Christ, who never died, but was taken up into heaven away from the Jews,—a person in his likeness being crucified in his stead,—will come to rule, to establish the Moslem religion and a reign of justice (the Millenium); and that after this period Christ will die, and be buried in Medineh, not far from Mohammed. Then the world will end, and Azrael, the angel of death, will be left alone on the earth for forty days. He will go to and fro, and find no one; all will be in their graves. Then Christ and Mohammed and all the dead will rise. But the Lord God will be the final judge of all.

“Yes, there have been many false prophets. A man came before Haroun e’ Rasheed pretending to be a prophet.

“‘What proof have you that you are one? What miracle can you do?’.rdquo;

“‘Anything you like.’.rdquo;

“‘Christ, on whom be peace, raised men from the dead.’.rdquo;

“‘So will I.’ This took place before the king and the chief-justice. ‘Let the head of the chief-justice be cut off,’ said the pretended prophet, ‘and I will restore him to life.’.rdquo;

“‘Oh,’ cried the chief-justice, ‘I believe that the man is a real prophet. Anyone who does not believe can have his head cut off, and try it.’.rdquo;

“A woman also claimed to be a prophetess. ‘But,’ said the Khalif Haroun e’ Rasheed, ‘Mohammed declared that he was the last man who should be a prophet.’.rdquo;

“‘He didn’t say that a woman shouldn’t be,’ the woman she answer.”

The people vary in manners and habits here from village to village, much more than we supposed they would. Walking this morning for a couple of miles through the two villages of Maharraka—rude huts scattered under palm-trees—we find the inhabitants, partly Arab, partly Barabra, and many negro slaves, more barbaric than any we have seen; boys and girls, till the marriageable age, in a state of nature, women neither so shy nor so careful about covering themselves with clothing as in other places, and the slaves wretchedly provided for. The heads of the young children are shaved in streaks, with long tufts of hair left; the women are loaded with tawdry necklaces, and many of them, poor as they are, sport heavy hoops of gold in the nose, and wear massive silver bracelets.

The slaves, blacks and mulattoes, were in appearance like those seen formerly in our southern cotton-fields. I recall a picture, in abolition times, representing a colored man standing alone, and holding up his arms, in a manner beseeching the white man, passing by, to free him. To-day I saw the picture realized. A very black man, standing nearly naked in the midst of a bean-field, raised up both his arms, and cried aloud to us as we went by. The attitude had all the old pathos in it. As the poor fellow threw up his arms in a wild despair, he cried “Backsheesh, backsheesh, O! howadji!”

For the first time we found the crops in danger. The country was overrun with reddish-brown locusts, which settled in clouds upon every green thing; and the people in vain attempted to frighten them from their scant strip of grain. They are not, however, useless. The attractive women caught some, and, pulling off the wings and legs, offered them to us to eat. They said locusts were good; and I suppose they are such as John the Baptist ate. We are not Baptists.