The Nile tributaries of Abyssinia, and the sword hunters of the Hamran arabs by Sir Samuel White Baker (e book reader online .TXT) 📕

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