NOTES.
(1.) This work of Ibn Selym I have in vain searched for in Egypt. Its title is well known; at Assouan and at Derr in Nubia, I found that some people knew it by name, but I never could find any body who had seen it.
(1.*) (see [p. 494]). I am led to believe, from different circumstances, that the Mokel here meant is the Doum. Wahyshe speaks of a tree called the blue Mokel, or Mokel el Azrek, which he says resembles the quince tree, has no fruit or flower, but emits from its trunk a fluid that has a good odour, and is used as a perfume. This tree, he adds, is principally found in Barbary. Of the Mokel simply so called, Wahyshe says that it produces a gum which is used by the Arabs as a mixture with perfumes, and that it grows in Arabia. He no farther describes the tree. I am ignorant whether the Doum produces a gum.
(2.) Selt (سلت) is a species of barley. In an abridgment of Ibn Wahyshe’s translation of the Agriculture of the Nabateans,i[192] it is said that the Selt requires a hard stony soil and little water. (The country of Bedja would therefore be well fitted for it.) The bread made of it is of difficult digestion.
(3.) The expression of the author (فيعتقبون الارض لفيقها) may likewise mean, that the first cultivator makes room for another, who sows in the same spot after him.
(4.) Djawars or Djawarsh (جاورس or جاورش). A grain unknown to me, and, I believe, unknown in Egypt. The above cited author says that it requires a well watered soil to prosper; and that it is like Dhourra.
(5.) I find this name spelt Bedjrash, Bahrash, Narash, Bakhrash, Nadjrash. The two first occur most frequently.
(6.) The sense of this passage is not clear in my MSS. من قال حتي ان عظيمهم اذا جزبها و قف به المسلمي و اوهم افه يفتّش عليه حتي يجد الطريق الي و لده او وزيره و من دو نهما.—In another copy I find اذا حاربها و قف بها.
(7.) The Sembad is a stone still used in Egypt by jewellers and goldsmiths to give a polish; but it is imported from India and not from Nubia.
(8.) This ruin of Say I have not seen myself, as I could find no boat to carry me over. But I saw from a distance an ancient castle-like edifice among the palm groves.
(9.) This corresponds to the country of Mahass.
(10.) I find this word written Yonso, Benso, Noso. Perhaps Mosho, the frontier town of Dóngola is meant. The extent of the Merysy language is perfectly well indicated here.
(11.) I find it spelt likewise Yaoun (يعون). The description of this country agrees well with the present state of the country of Dóngola.
(12.) Taghtit and Nouby are, I believe, different species of the parrot. The term Babagh (ببغ), which I have translated here by parrot, is given to a small green parrot of the size of a black-bird. The Sennaar caravans bring them to Cairo. Some of them are found at Sennaar, but the greater part come from the neighbourhood of Shilluk, on the Nil el Abyadh. I never saw any wild parrots in any part of Nubia.
(13.) I find this written likewise Sendykal and Sefdabkal (سنديقل, سفدبقل).
(14.) The Sant is a well known species of Mimosa, very common in Upper Egypt and all over Nubia. The wood Sadj is of a dark brown colour, and very hard. Articles of furniture are manufactured from it at Bombay and Surat, and are exported to Djidda, from whence they are sent to Cairo. According to Masoudy, in his Golden Meadows (مروج الزهب), the Sadj is a very large tree, larger than the palm or the walnut tree.i[193]
(15.) The Arabic reads ولقد رايت علي بعضها علامة عربية, and another copy has: علامة غريبة, which would mean, I have seen myself on several of them very curious signs of workmanship.
(16.) Instead of Shenka and Shenkyr, I find these words also written Sheka, Shekfyr, and Shenfyr.
(17.) This name is written in a different manner, every time that it occurs. Nadha, Nasza, Madha, Badha (ناضع, ناصع, ماضع, باضع). Shultens, in the extracts he gives from Masoudy in his Monumenta, has adopted the reading of Nasza, which he calls Nazoa. It is no doubt a harbour on the coast of Abyssinia, or on the coast between Souakin and Dahlak. If on the coast of Abyssinia, the names of Massouah, or as it may likewise be written, Masōa (مصوع), or Madyr, in the bay of Amphila, two days journey south of Massouah, which, according to Mr. Salt, is a much frequented port, are the nearest corresponding to it in sound. If, on the contrary, a harbour is meant north of Massouah or Dahlak, it seems, from Capt. Court’s map, that the only good harbour on that coast is Port Mornington, of which it is to be regretted that we are not acquainted with the native name.
(18.) The Beni Omeya and Koreysh, who fled from Mekka into Abyssinia, are meant here.
(19.) I find this city spelt Maafa, Naka, Yafa (معافة, ناقه, يافه); in Arabic MSS. the points over the consonants of proper names are very often misplaced. I read here Tafa (تافة), because, at one long day’s journey from Assouan is a ruined town of that name, which I have mentioned in my journal. More considerable remains of private habitations are seen there than any where else between the cataracts, and likewise several small temples. Descendants of ancient Christian families are still found here among the tribe of Kenz, who inhabit these parts.
(20.) Of this word are different readings. I find it spelt Nara in two copies, and Zonara in one: (from the latter word Sennaar might perhaps be derived.) نارة, زناره.
(21.) These pigeons are called Narein or Bazein (نارين or بازين). I prefer the former name, as being derived from the name of Nara.
(22.) The Bekam is a dye wood that comes to Cairo by the way of the Red Sea, from India and the Somauly coast. I believe it to be the logwood.
(23.) The Kena (قناة, plur. قنا) is the cane of which the shafts of lances are made.
(24.) The Arabic name of سرداب, is applied to cellars, caverns, grottos, and subterraneous passages, the work of men and not of nature.
(25.) To place Meroe between the Nile and the Atbara, where Shendy lays, is totally inconsistent with the nature of the ground. For, instead of the fertile island, we find there only a narrow border of cultivated ground, close by the river, while the whole country from thence to the Atbara is a desert, barren soil. I believe that the distances given by Herodotus will be found to agree very well with the position of the island described by Selym.
(26.) This theory of the rise of the Nile is certainly more natural than the theory of Herodotus, Strabo, or Diodorus Siculus. The remarkable fact that the Nile rises every where at the same time is universally believed in Egypt, and the first day after the Khamseyin, or the 18th-20th of June is stated all over Egypt as the day of rise. To make exact researches on that subject would require several observers stationed in different spots, and making their observations on the rise of the river at the same time. I am ignorant whether the French savants have done it.
(27.) The explanation which I have given of this passage appears to me the only reasonable one. I do not find the term of Ras Hofra applied to the Cape of Guardafui by the Arabian geographers, who usually call this promontory Djebel Mandeb. But I find in Edrisy a passage that supports my opinion of this cape being designated here by the name of Ras Hofra. He says (Geog. Nub. i. 6.) in speaking of the Djebel Mandeb: “on the back of this mountain is a cave, which if once entered, none comes out again, on account of some beast that devours him, or on account of pits (Hofer, the plural of Hofra), into which he falls.”i[194]
(28.) Northwards is here rendered by the word بحري, Bahry, which is the usual word applied to the north by the Egyptians, who have the Mediterranean or el Bahr always to the north.
(29.) The different readings of this name are, Souba, Souya, (سوية, سوبة). I strongly suspect it to be the same city which is called below Serfeta, Serketa, Serkya (سرقيه, سرقته, سرفته), as a copyist might easily make that mistake.
(30.) Edrys, in describing Nubia, speaks of a town called Ghaloa (غلوه), which he places much farther down the Nile than this Aloa, although I believe that the latter is meant. The point over the ع makes the sole difference.
(31.) This I find written Korsa, Kortyna, and Koroma (كرما, كرتينا, كرسا). I have chosen the latter appellation, because it is an Arabic word, meaning “the generous,” an epithet that might well be given to the Meroe shepherds.
(32.) This town is likewise spelt Zerla (زرلا). I prefer (زلا), as similarly corresponding in sound to Zeyla; and if under the country of Kanem we must understand here the whole of the middle part of northern Africa, the author is quite right in stating that the nearest place to Egypt is Zela, (or Zeyla) because this was no doubt the nearest place on the caravan road, although it might not be so in a straight direction.
(33.) This is likewise spelt Wandy (وندي, دندي).
(34.) I find this name written likewise Djezye or Herye (جزية, حريه, خربه).
(35.) The work of Djaheth alluded to here, is probably his natural history.
(36.) The existence of these emerald mines has lately been authenticated by an European traveller. (V. [note 82.])
(37.) هذا عرش فُلان, may mean “this is the tent covering, or the tent pole, or the panoply, of such a man.” In one of the MSS. it is written عرس; which would mean, “this is the wedding of such a one.” But the allusion to the tent is preferable, because it was therein that the guest was defrauded or ill treated.
(38.) I am not acquainted with the tree Shohat (شوحظ), but I find in the dictionary that it is a kind of yew tree. Wahyshe, in the above cited work, says that it is a fine looking tree which grows to a considerable height, with yellow leaves, shaped like those of the apple tree; its wood is of a spotted colour, black and white, of which the Persians and Arabs formerly made great use.
(39.) In a small minerological treatise of Tyfashy (خواص الاحجار ليو سف التيفاشي), I find the Hamest mentioned as a stone used in polishing sword blades, and other arms, and likewise to cut with. It is added, that this stone is principally found in the valley of Szafra, in the Hedjaz.
(40.) Under Ahlylid, I believe the Myrobolan to be understood, although it is not quite certain whether this is really the tree. Ibn Wahyshe describes four different species of it; the Indian, which is divided into two species, the yellow and black; and the Kabely, which is likewise of two sorts, black and white.
(41.) The Adkher or Azkher (ادخر or اذخر), is, according to Wahyshe, a shrub growing in deserts. It is odoriferous, with a red flower or rose. Its seed is a narcotic and an astringent. The plant is not unknown at Cairo. Amongst the charcoal rolled up in mats which is sent to Cairo from Upper Egypt, where it is collected principally by the Arabs Ababde, who live in the mountains south of Kenne and Kosseir, some branches of this Adkher are often met with, and are bought up by the druggists. In Azraky’s history of Mekka, I find that it grows likewise in the Hedjaz, and that formerly the Mekkans mixed it with the mortar (or to burn the mortar), with which they built their houses and their tombs, or perhaps they burnt the mortar with it.
(42.) The Shyh is the Artemisia; and is found in most deserts, for I have seen it in those of the Euphrates, of Arabia petræa, of the Hedjaz, of Nubia, and it is likewise found in Libya. It is one of the favorite herbs of the camels. In the Syrian deserts it is burnt by the Arabs, and the alkali procured from it is exported to the Syrian towns, where it is used in the manufacture of soap.
(43.) The Senna and coloquintida are mentioned in different parts of my journal.
(44.) El Ban, a species of tamarisk, I believe. Wahyshe says it produces a pulse, the shape of which is like that of a lupin, and the bean like a pistaccio nut. It has a green flower.
(45.) The Fahed is a beast of prey, which, according to Damyry, in his Zoology, is called Heyat el Heywan (حيوة الحيوان للدميري), and is born of the tiger and the lion. Its propensity to sleep has become proverbial among the Arabs. The Khalifs of Bagdad and the governors of Mekka used it to hunt game.i[195]
(46.) Anak el Ardh (عناق الارض), according to the same, is an animal smaller than the Fahed, of the size of a small dog. It has a long back. It hunts every thing, even birds. It is probably a weazel or a martern. Damyry adds, that it belongs to the species of the lion, and that it is likewise called Teffa (تفّه).
(47.) At Cairo the name of Komary is given to a species of turtle dove, with a ring of white or coloured feathers round the neck. They are scarce in Egypt.
(48.) I do not know what is meant by the Habesh fowl. In Egypt a species of fowl is distinguished by the name of Bedja fowl (دجاجه البحر), which is somewhat larger than other fowls, but is indigenous in the country.
(49.) Perhaps the people called Nara (v. [note 20]) are meant here; or else it is from this race of Baza, that the name of the pigeon Bazein derives its origin (v. [note 21.])
(50.) In my journal, in speaking of Souakin, I have mentioned these Hadareb; but, according to the manner in which I saw their name spelt then, I wrote them Hadherebe (حضارب) and not Hadareb. I have stated that they are a colony from Hadhramout, at least this is universally affirmed by themselves. From what is said here, it should seem that they are Bedjas, or at least very ancient settlers in that country.
(51.) From the manner in which Nadha is mentioned here, with regard to Dahlak, it should appear that both places are distant from each other, and that Nadha, or Madha, or Maza, cannot therefore be Massouah (V. [note 17.])
(52.) It seems that at that time, as at present, people were found among the Djidda inhabitants who spoke Bedja or the Bisharein language. Many Djidda people are established even now at Souakin, and return home after having made a small fortune with the trade in slaves and Soudan merchandise.
(53.) Instead of في عدة قوية و رجال منتخبة, one of the copies has في عدة قليلة, which would mean, with a small but well chosen force. عدة means the equipment of an army or numbers.
(54.) The Discourse of el Ahbās: خطبة الاحباس.—الاحباس, has the same signification as الاوقاف, and means property bequeathed for pious or beneficent purposes. It is probably a small treatise in which the different decisions which Aly gave on that subject have been collected.
(55.) It should appear therefore that the famous mines of Ollaky contain gold dust, and no ore.
(56.) The extracts which Macrizi has here given from Masoudy’s excellent work, called Meroudj e’dahab, or the Golden Meadows, are made from different parts of it. The great work of that historian, called Akhbar e’Zaman (اخبار الزمان), which I suspect is one of the richest treasures of Arabian literature, is not extant in Egypt. A Shikh from Cairo told me that he had seen above 20 volumes in quarto of it,i[196] in the library of the mosque of St. Sophia at Constantinople.
(57.) Arteyt, or Arneyb (ارتيت, ارنيب).
(58.) This does not agree with the statement above, that their colour has a yellow tinge. I believe the colour of the Bedjas and that of the Habesh people to be much the same, from the many individuals of the latter whom I have seen at Mekka. The people of the Amhara province of Abyssinia are certainly less black than the Bedjas.
(59.) Thus I translate و كان القصر فرضة القوص. The word فرضة, is still applied in Egypt and in the Hedjaz to designate the income of the custom-house.
(60.) I call the conqueror of Egypt Amr, because his name is thus pronounced by the Arabs, and not Amrou, as the Europeans pronounce it. The و at the end of عمرو, which is added to distinguish the name from عمر, Omar, is never pronounced.
(61.) Slinging machines (مجانيق), to throw stones, appear to have been used by the Arabs in very ancient times. Some time after the death of Mohammed, the rebel Yezyd defended himself at Mekka against Ibn Zebeyr with similar machines. (V. Azraky’s History of Mekka).
(62.) The different names recorded in these notices of Nubian kings, are all Greek or Christian names. In an odd volume of Macrizi’s “ancient history of Egypt,” called Akhbar Messr fi Ed-daher Elawel (اخبار مصر في الدهر الاول), in the chapter of “the titles and surnames given to the kings of different nations,” I find it stated, that the name of the ancient kings of Nouba was always Kabyl (كابيل), in the same manner as Hatty was the name given to the kings of Abyssinia, Toba to those of the Hemyar race of Yemen, &c. &c. This volume of a work of Macrizi’s, which I believe is no where found complete in Egypt, is the more valuable, because it is written by the author’s own hand, with many notes and corrections.i[197] It belongs to the library of Seyd Mahrouky, the first merchant of Cairo, who has the finest collection of books in Egypt, and which he is continually enlarging, although he has given them to a mosque lately built by him.
(63.) In the history of Bahnase (Oxyrinchus), and that of its valorous defence against the Arab conquerors of Egypt, I find it stated, that a large army of Bedjas and Noubas, headed by Maksouh, king of Bedja, and Ghalyk, king of Nouba, came to the assistance of the Christian chief, Batlos, who was besieged at Bahnase, by the officers of Amr Ibn el Aas. This black army is said to have consisted of 50,000 men. They had with them 1,300 elephants, each bearing upon its back a vaulted house made of leather, in which 10 men took their post in the battle. In the company of the Bedjas were a race of men of gigantic stature, called El Kowad (القواد), coming from beyond Souakin. They were covered with tiger skins, and in their upper lips copper rings were fixed. The Moslims defeated this army. There is a strange mixture of truth and romance in this history, but the arrival of the Bedja army is so well authenticated by a train of witnesses, that little doubt can remain of its having really taken place; although the number both of men and elephants seems to be exaggerated. The elephants of southern Nubia are, as far as I know, no longer used to ride upon.
(64.) I am unacquainted with the wine measure called Kanyr.
(66.) The text has ان اسوان اشتروا املاقاً من عبيده. The word املاق (Emlak, plural of Malaka) is used in Egypt as synonymous with بلاد, or ضياع, villages. It is likewise used as a measure of distance, and the peasants say, “such a place is distant so many Emlak from another,” meaning that so many villages intervene between the two points. According to the greater or lesser population of the province, the villages are farther from or nearer to each other. A Malaka in Upper Egypt may be taken for one hour and a half, and in Lower Egypt for one hour.
(67.) I find this name written in my MSS. Shekende, Sekebde, Tenekde, Sekende, (شكندة, سكبدة, تنكدة, سكنده).
(68.) The intendant of his household, or Istedar (استدار). Syouty, in his description of Egypt, called Hossn el Mohādhera (حسن المحاضرة) says, in his chapter of the officers at court, that the Istedar has under his inspection the household establishment of the Sultan of Egypt, in as far as relates to domestic affairs, expenses, and dress. He is one of the great officers at court.
(69.) Djanedar (جاندار) I believe to be a chief of soldiers, from the word Djend, (جند).
(70.) Provincial horsemen, اجناد الولايات. The word جند, or جندي, is at present applied in Egypt exclusively to a horseman, in opposition to عسكري, a foot soldier. I do not know how far back this use of the word جند may date, which originally means a soldier of any kind, whether cavalry or infantry.
(71.) Kallat Addo (قلعة الدو), or the castle Addo, is no doubt the same mentioned before, in the description of Nouba, under the name of Addoa, which I believe to be the castle of Adde.
(72.) From this Moslim name it should seem that the Noubas had Moslims in their service; and it is not surprising that they should go over to the enemy.
(73.) We have seen above that a giraffa had already been sent in tribute by the Noubas to the Kalif el Mohdy. Masoudy, in his chapter on the Negroe nations, in the Golden Meadows, says that it was the custom in the time of the Abassides, to present them with giraffas. Djaheth, in his natural history, called “The Animals” (الحيوان),i[198] says that the Giraffas are no where found in the world, but in the southern Nouba country. The southern parts of Africa were unknown to the Arabs.
(74.) The notices of these Arab tribes is interesting, because it shows how this part of Africa came to be peopled by them, and explains why we find on the Nile, in Kordofan, Darfour, and Borgho, pure Arabian blood. In speaking of the Bedjas, the author has already mentioned the tribes of Modher (مُضر), Rabya, and Djeheyne, who intermixed with the Bedjas. Of the Djeheyne, some appear to have wandered farther on towards Darfour, where I have heard that they are still settled, and of whom I have myself seen an individual at Cairo. I have stated in my first journal through Nubia, that the few inhabitants of the Batn el Hadjar, above the second cataract, trace their origin from the tribe of Koreysh, no doubt descendants of those who were settled in the neighbourhood of Assouan. In the chapter on Upper Egypt, which precedes these notices on Nubia, Macrizi states, “the most numerous and potent tribes of Upper Egypt were six: Beni Helal, Bily, Djeheyna, Koresh, Howata, and Beni Kelab. Besides these great tribes, many of the Anzari[199] alighted in these parts, and many from the tribes of Mezeyna, Beni Deradj, Beni Keleb, Thalebe, and Djezam.” Almost all these tribes can still be traced in Egypt and its neighbouring country. Beni Helal have retired to Barbary, where they are very powerful; I do not believe that any of them remain in Egypt at present.i[200] The Bily are found in the province of Sherkye in Lower Egypt. The Djeheyne are in the same province, and some descendants of them have a few poor encampments in the plains of Kous and Goft in Upper Egypt. The Koreysh, as I have said before, are met with in Nubiai[201] Some of the Beni Kelab are at present cultivators in several villages in the vicinity of Miniet in Upper Egypt. The Mezeyna, a strong tribe of Beni Harb, still living in the desert east of Medina, are likewise found in the peninsula of Mount Sinai. Several peasant tribes of the Sherkyei[202] claim descent from the Rabya, a tribe that accompanied Amr Ibn el Aas to Egypt, and had the principal share in the conquest of the country. And the Beni Kenz, a branch of these Rabya, are still settled above the cataract of Assouan, forming part of the nation commonly called Berábera in Egypt, a name which, as I have stated in my journal, is given to them by the Egyptians only, and is not their own.i[203] The history of the emigration of the Arab tribes into Mesopotamia, Syria, Egypt, Barbary, and Soudan, would throw great light upon the race of these nations, and in Egypt in particular, we should find that the Ethiopian blood is not the aboriginal of the nation, as some ingenious authors have asserted. From Syout to Assouan the country is exclusively inhabited by Arab tribes; on the west bank as high up as Orment, and on the east side as high as Kenne, live peasant tribes who state their origin to be from Barbary Bedouins; farther south, tribes from Arabia are found, as the Hāmede, Djaafere, Rowādjah, and others.
(75.) I believe the town of Souba to be here meant, (v. [note 29]) of which Selym el Assouany speaks, as being the capital of Aloa. In my manuscript of Masoudy, which I have compared, the name of this town is spelt Serfeta. The MSS. of Macrizi call it Serketa, Serkya, and another MS. of Masoudy, belonging to the library of the mosque of Mohamed Beg at Cairo, has not accentuated the word at all.
(76.) The Merysan wind is still well known in Egypt. The name is applied to chilly, violent south winds, which take place in Egypt in the month of Touba, or January; and which in Lower Egypt are often followed or preceded by showers. The south winds prevailing from March to June, are called simply, southerly winds (ريح قبلي), and the name of Merysan wind is exclusively given to those of Touba, which are always cold, and are much disliked by the people of Cairo.i[204]
(77.) It is probable that the Beni Kenz then first entered Nubia, where they have closely intermixed with the inhabitants, and adopted their Merysan language. I have stated in my journal, that the Kenz of Nubia still assert their origin to be from Arabia, although few, if any of them, are acquainted with their history. Here it appears therefore that they belong to the Rabya.
I find in Macrizi’s history, called el Selouk,i[205] ad annum 569, and in a short note of Macrizi’s treatise of the Kalifs who performed the pilgrimage (رسالته من حج من الخُلفَا والسلاطين للمقريزي) that in the year 568-69, A. H. Shams eddyn Touran Shah, a brother of Salah eddyn, made an incursion into Nubia from Yemen.
(77.)
و ينجد ه ان خانه الدهر او سطا
اناسٌ اذا ما انجد الذل اتهموا
اجار وا فما تحت الكواكب خايفٌ
اجادوا فما فوق السيطه معدم
The second line, literally translated, is “People they are who go to Tehama, when dishonour (or ignominy) goes to Nedjed.” That is to say, they retire to the side opposite to dishonour. Nedjed receives its name from being an elevated country, in opposition to Tehama, the sea coast of Yemen and Hedjaz. In translating it in this manner, I am warranted by a verse of Abou Temama el Tāy, in which he says,
وانجد تموا من بعد اتهام دار كم
You have turned to Nedjed after your mansion was in Tehama.
فيا دمع انجد ني علي ساكني نجد
O tears! help me against the inhabitants of Nedjed.
(78.) The author of these verses, which convey the highest praise that can be given to an Arab, is probably the same Ibn Zebeyr who is known as the author of a history of Assouan.
(79.) I suppose this attack to be that mentioned by the Egyptian historians, to have taken place in the time of the before mentioned Salah eddyn; of which I however know no more particulars, than that during his reign the King of Nouba fell upon Assouan.
(80.) The Arab tribe of Howara (هوارة) occupy all the villages on both sides of the Nile from near Siout up to Farshiout and Haou on the west, and to near Kenne on the east; at least the principal and most wealthy peasants of these villages belong to that tribe. Until the time of Mohammed Aly they were very powerful, and a branch of them, the Oulad Yahya (اولاد يحيي), settled on the east banks from Badjoura to Kenne (comprising the large villages of Salmye, Kaszer e’Seyad, Faoun, and Disher), were very conspicuous for their rebellious behaviour. The province of the Howara is of all Egypt the richest in horses, and the best breed of Egyptian horses is reared there. Every wealthy peasant kept his horse, and a large corps of cavalry could thus be collected at a moment’s notice.i[206] The Hamam, the principal family of the Howara, had within the last century assumed the whole government of Upper Egypt, south of Siout, and the Mamelouks had been obliged to cede it to them by treaty. Their government was certainly more just than that of the Osmanlis, and although Mamelouks, far from being entitled to praise. The soil was moderately taxed: one Fedhan at Esne, which now pays 14 Patacks to Mohammed Aly, then paid only two Patacks; but extortions were practised upon all merchants, especially at Kenne, and Farshiout, and Girge; and the numerous relations of the Hamam governed in their own districts with great oppression and pride. None had more to suffer from the Howara than the Copts. Such of these people as were not in the service of the Shikhs Hamam, as financiers or writers, but who were employed, as many of them still are, in agriculture or in crafts, especially weaving, were so much exposed to the extortions of the Hamams and the Howara in general, who appear to have been very fanatic, that they found no other means for ensuring repose and protection than by offering themselves in slavery to their oppressors. It thus happened that in every village of southern Egypt, where Copts were settled, the latter chose one of the Howara Shikhs as his master; whom he called “my Bedouin,” (بدويّ), and was called by the Shikh “my Christian,” (نصرانيّ). He became now like a member of his master’s family; if he was poor, the latter sent to his house provisions of corn and butter, and gave him a dress every year; but in return, he was obliged to be constantly attending to his master’s orders; assisting him in his field labours, doing all kind of work for him, and accompanying him on an ass like a servant, whenever the Shikh rode out to meet his equals or superiors. If the Copt happened to be in good circumstances, he was obliged to make occasional presents to his master, who exempted him on that account from hard work, and protected him from the oppressions of any other Shikh. If the daughter of the serf was to be married, the master entered her house on the wedding night; and put an iron chain round her ankles, which he secured with a padlock, and the bridegroom was obliged to make him a present in order to have the padlock opened, and the girl restored to liberty. The possession of these Christians was transmitted by the Shikhs to their descendants, who seldom parted with them, unless they were themselves reduced to poverty, when they sometimes sold them to the protection of other Shikhs. In 1812 a Christian family residing on the east bank, opposite to Siout, was thus sold for two Erdeybs of corn. I am ignorant of the exact time in which this custom took its origin, but I believe it has subsisted only since the establishment of the Hamam. It is still in usage in Upper Egypt, in many parts of the open country, and especially in the most southern districts, where the peasants, although quite in subjection to the Pasha, are left in their own villages to act at pleasure, the government caring little for the impositions practised by the village Shikh upon poor individuals, provided the land tax be regularly paid. During my stay at Esne, I was well acquainted with several Christians who were thus the hereditary slaves or servants of great Shikhs, and I have myself assisted at the ceremony of tying the chain at the wedding. The Hamams were not quiet possessors of Upper Egypt even after the Mamelouks had made peace with them. They were exposed on the northern side to continual attacks from the Libyan Bedouin tribes of Tarhoun, Amaym, Djahame, Rabaya, and others, who dwell in the desert west of Siout and in the plain towards Beni Ady, and many accounts of battles fought between them and the Howara are still related. On the south, the tribe of Kaszas (قصاص) who people the country on the west banks from Thebes to near Esne, and to whom belong the inhabitants of Gourne, Orment, and Reheygat (all celebrated for their bold plundering enterprises) were their determined enemies; although both these and the Howara report that they have the same origin from Barbary. When, after Aly Beg, the Mamelouk power had increased in Egypt, the Hamams were attacked by them, and defeated in several bloody encounters, and the chief Hamam being wounded, fled to Esne, where he died. He was buried at Nagady opposite Kous. The treasure, in cash, which he had accumulated was in vain searched for; his people put to the torture, confessed that he had buried it in the mountains behind Haou; but nothing could be found, although to this day many a ruined peasant or pedlar, or necromancer wanders in that direction in the hopes of finding it. The power of the Hamams was thus destroyed, but that of the Howara remained, and the Mamelouk Begs, though often at war with them, could never break their strength. A part of them, the Oulad Yahya, for instance, were often entirely independent, and the village Shikhs themselves received the land tax from the peasants.i[207] When Mohammed Aly had succeeded in driving away the Mamelouks, he was several years before he could reduce the Howara. His governors in Upper Egypt, Abdim Beg, Saleh Aga, Hassan Pasha, sacked many of their villages, but it was his own son, Ibrahim Pasha, who firmly settled his authority by acts of great rigour and severity, having killed by the sword or the executioner at least 2000 Howara. He changed the Shikhs of villages, in the same manner as the Wahabi chief had changed the Shikhs of the Arabian tribes; he disunited the villages among themselves, and punished with celerity and without any mercy all those who opposed the smallest obstacles to his authority. The last village sacked by Ibrahim Pasha in Upper Egypt was Orment, the chief place of the Kaszas, who had withheld their tribute. In the autumn of 1813, he fell by night upon that village, killed about 30 of the principal people and plundered all. Since that time Upper Egypt is completely reduced to submission. The Howara have now been obliged to abandon their horses, none but the Shikhs of villages dare keep any, and their dreaded cavalry is thus completely reduced. The descendants of Hamam, the chief, still remain; I knew a nephew of his at Farshiout and another at Esne; the latter had several Christians belonging to his family as serfs.
(81.) This city of Belak no longer remains. In the direction in which it is placed are several islands, upon which, looking from the shore, I saw several ruined buildings. It might be supposed that Belak was upon the Island of Philæ, but in that case there is no place, one mile in advance of Philæ, where we can place El Kaszer; and the latter name seems strongly to indicate that magnificent and ancient buildings stood there. Luxor, or El Akszar at Thebes, derives its name from the same circumstance.
(82.) The Moggrebyn traveller, Batouta, crossed this desert repeatedly. The relation he gives of it, when he passed it the first time, in 725 A. H. is the following: “he embarked on the Nile at Cairo and ascended the river as far as Edfou. From thence he went to the village of Adjerna el Fil (اجرنا الفيل), and to the village El Atoany (عطواني).i[208] From the latter village he set out on his journey through the desert. He travelled with Arabs of the tribe of Dogheim (دغيم), for 15 days over barren mountains and plains. In one of their stations they alighted at Hemeytry (حميتري), where the tomb of the Saint Aby el Hassan el Shadely (ابي الحسن الشادلي) is shown.i[209] He then came to Aizab. The people of Aizab are Bedjas, of a black colour. They never let their daughters partake in the inheritance. Two-thirds of the revenue of Aizab belongs to the King of the Bedjas, called el Hadraby, and one-third goes to the Sultan of Egypt. The voyage to Djidda could not take place on account of disturbances that had broken out between the Bedjas and people of Bornou,i[210] and he was obliged to re-cross the desert to Egypt.” This is all that I find of this road, in an abridgement which I possess of the great work; and of which, as I believe it is not known in Europe, I shall give some farther notices here.
Ibn Batouta is perhaps the greatest land traveller who ever wrote his travels. When I first rapidly ran over his book, I took him for no better than Damberger the pseudo African traveller; but a more careful perusal has convinced me that he had really been in the places and seen what he describes. His name was Aby Abdallah Mohammed Ibn Abdallah el Lowaty el Tandjy, surnamed Ibn Batouta. He was born at Tangier in Barbary, from which place he derives the name of Tandjy. (ابن عبدالله محمد بن عبدالله اللواتي الطنجي المعروف با بن بطوطة). He published his travels after the year 755, A. H. They consist of a large quarto volume, which is so scarce in Egypt, that I never saw it; but I know that a copy exists at Cairo, though I was not able to discover who was the owner. A small abridgment in quarto is more common, and of that I have two copies.i[211] I shall give here a rapid sketch of his travels, which lasted for 30 years. Being a learned man he found every where a polite and generous reception from Moslim chiefs and kings, and he lived as a true derwish, sometimes in great affluence and sometimes in poverty.
He left Tandja in 725, A. H., and went by Algiers, Tunis, Tripoly, and from thence by sea, to Alexandria and Cairo. From thence he proceeded to Upper Egypt and Aizab, with the intention of going to Mekka, but as we have seen before, he was obliged to return to Cairo. Without stopping long at Cairo he set out for Syria. In 726 he visited Jerusalem, Akka, Tripoly, Homs, Aleppo, Antioch, the fortresses of the Ismaylis, Balbek, and Damascus. From thence he started with the pilgrim caravan to Mekka, where he performed his first pilgrimage. He returned with the Hadj to Medina, from whence he travelled across the Nedjed to Meshed Aly, and Bassora. After an excursion to Shiraz and Ispahan he came back to Koufa, and went by Kerbela to Bagdad. From hence he visited Tebryz, and by way of Mosul again returned to Bagdad, from whence he went with the Hadj caravan across the Arabian desert a second time to Mekka in 729, where he remained for one year. He then embarked at Djidda for Yemen, touched at Souakin, which was then under the command of the Sherif Zeyd Ibn Aby Nema, whose father was Sherif of Mekka. He touched at all the sea ports of Yemen, as far as Aden. From thence he visited Zeyla on the African coast, the capital, he says, of the Barbara, a Negroe nation, turned Moslim, of the sect of the Shafey, whose territory extends from Zeyla two months journey as far as Mokdosho.i[212] The greater part of the inhabitants of Zeyla are Rowafid (or sectaries of Aly). He then travelled 15 days by sea to Mokdosho; then to Mombaza, an island thus called; to Kilo, where he found the whole coast peopled with the Zendj nation, and every where Moslims mixed with pagans. From thence he crossed over to Thafar on the south coast of Yemen, 16 days journey by land from Hadramout, and one month to Aden, which was a harbour trading with India. Half a day’s journey from thence is the town of Ahkak, the ancient residence of the tribe Aad. From thence he coasted the shore to the chief city of Oman, called Nezoa. He then crossed over to the Persian coast, visited Hormuz, Khoristan, Lar, Djenhbal, Syraf (or Keys), Bahreyn, and El Hassa. From Hassa he went with the Hadj caravan in 733 to Mekka, performed his pilgrimage, and by way of Aidab and the desert again visited Egypt and Cairo. He then proceeded to Syria, and from thence into Anatolia, which country he visited in all directions. Taking his road by the Black Sea, he entered the north of Persia, Khowarezem, and Bokhara. He visited Samarkand, Termah, Balkh, Herat, El Djam, Tous, Sarkhas, and Nysabour. From Nysabour he crossed over the snowy mountains called Hindwaksh and Bisha-y, to Berden, to Ghazna, and Kaboul; then to the mountains of Shishghar, and across a desert of 15 days journey to the Pandjab, or five waters. He continued his road to Seboustan, and Lahoa on the river; went to Bekar, Audjed, and Mulsen; from thence 40 days journey to Dehly by the road of Abou Hour, Serseta, Hasky and Masoudabad. He arrived at Dehly in 740, and remained there a while. From thence he joined an embassy to China, but was afterwards separated from it. He travelled from Dehly to Byane, Koul (near the town of Djelaly) to Youhpour, Kanoudj, Meroua, Kalyour, Beroun, Kadjoura, Tahār (which is 24 days journey from Dehly) Dowletabad, Nezerabad, and Sagher; then on the river of Sagher, to Combabe, near the sea, and to Kawa. Here they embarked. Having passed at sea the island of Byram, the city of Kouka, the island of Sandabour, and the city of Hanoud, he arrived at Malebar. In that country he visited Mandjeroun, Heyly, Darkonna, and Calicut. From thence he visited the islands called Zobyt el Mahal (2000 small islands—no doubt the Maldives), where he met with curious adventures, and married in a Moslim family. The chiefs and kings of Malebar had been particularly generous towards him. He now set out for China. He landed at Sylan, where the Djebel Serendyb is, and where he visited Kankar, the residence of the king of Sylan, as well as the towns of Columbo and Batala. From hence he sailed for the country of Mabar, where he reached the king’s residence at Matrat. He now found himself obliged by wayward circumstances, to return to Kolam in Malebar, and to Calicut. He again started from thence by sea to Bendjala, where he alighted in the town of Sedka. Fakker eddyn was Sultan of Bendjala. He made from thence a long excursion to the mountains of Kamero, which join the mountains of Tibt. He reached the town of Habnak, situated on the river Azrak, which flows down from the mountains of Kamero towards Bendjala; passed the town of Seter kawan, from whence he travelled to the country of Ber hankar, on the sea shore, where he embarked for the Jawa (or Malay) country, on his way to China. He reached the island of Jawa, passed by the town of Meldjaza, the harbour of Kakouly, and from thence had a 34 days voyage to the sea of Kahel, where calms reign. He then touched at the town of Toualysy, and from thence sailed 27 days to the first town of China, called Kaoupoazyne. Wishing to see the interior of the country he travelled to the province of Kylan, upon a river. He visited the large town of Zeytoun, where the great river Ab-hya empties itself into the sea, and the cities of Kondjonfor and Khonsa, from whence he went back to Zeytoun. He found in almost every town of China, Moslims who received him with hospitality. From China he returned back to Java, Kolam, and Calicut; from thence to Yemen, to Maskat, Hormus, Khoristan, Shiraz, Ispahan, Bassora, and Bagdad, where he arrived in 748. He joined here a caravan going to Damascus, which passed by Anak and Tedmor, and from Damascus he returned to Cairo. In order to perform one more pilgrimage, he set out to Mekka by way of Upper Egypt and the desert to Aizab, and in 749 he was present at the Hadj of Arafat; he then visited Medina, and returned from thence by Cairo and Alexandria to Barbary, and his native town of Tandja. After a short excursion into Spain, where he visited Djebel Tarek (Gibraltar), Malaga, and Garnata, he recrossed the sea into the dominions of Morocco, and visited the capital, and Sedjelmessa. The vicinity of the Soudan kingdom now tempted this indefatigable traveller. In 753 he crossed the desert with the slave traders to Theghary, 25 days journey from Sedjelmessa, a village, the houses of which are built of salt stone, and are covered with camel skins; it is without any trees, in a sandy plain, and inhabited by slaves who dig up the salt in the neighbourhood, and sell it to the people of Soudan. From thence there was a waterless road of 10 days journey to a station where caravans alight and repose for 3 days, called Tashala. Farther on he crossed a sandy glittering plain, without water, or birds, or trees, but composed entirely of sand, which the wind moves, and where no footsteps remain. This desert is also 10 days across, after which he reached Abou Laten, the first place of Soudan. Here are a few date trees, and water melons; the people dress in clothes brought to them from Egypt; most of them are traders. Their women are beautiful, and are more honoured than the men, who are not jealous of them. They count the lineage from the uncle, and not from the father; the son of the sister inherits to the exclusion of the true son; a custom, says Batouta, which he saw no where else except among the pagan Hindoos of Malebar. These Negroes are Moslims. From Abou Laten he travelled to Maly. The road is full of large trees, a single one of which affords shade for a whole caravan. In the (hollow) trunk of one of these trees the traveller saw a weaver working at his loom. Among them are the trees Istaset, the interior of which is filled with water, and affords drink to the passengers. In other trees live bees, and they are full of honey. Gourds grow here to a very large size. They cut them in two, and thus make two large bowls out of one gourd. Almost all their vessels are of gourds. Ten days from Abou Laten, he passed the city of Zaghary (زغاري), an extensive place inhabited by Negroe traders, and some white people of the heretic creed of Byadha. Leaving this,i[213] he came to a very large river, which is the Nile. Here is the village of Kar Sendjou, from whence the Nile flows down to Kabera, and from thence to Zagha (زاغه), the inhabitants of which are Moslims of old, and strong in their faith. From Zagha the Nile flows down to Timbuctou, then to Kuku, to Mouly, the last place of the country of Maly, to Bowy, which is one of the largest cities of Soudan, and the Sultan one of the most powerful of that country; no white man enters it, for he would be killed before his arrival. From thence the Nile descends into the country of Nouba, where the people are Christians, and passes by Dóngola, the largest town of Nouba, the king of which is at present called Ibn Kenz eddyn, who turned Moslim in the time of El Melek el Naszer (of Egypt). From thence the Nile flows down to the cataract. From Karsendjou (or Karsendjer) the traveller proceeded to the river called Sansera(صنصره), about 10 miles from Maly, and then entered Maly, where he remained two months, and received presents from the Sultan, Mousy Soleyman, an avaricious but very just king. The women in this country never cover their nakedness until after marriage. In 754 he left Maly, and came to a branch or canal of the Nile, where he saw a great number of hippopotami, and from whence, after many days, he reached Timbuctou. Most of its inhabitants are traders; it is a town of the kingdom of Maly, and a black governor, named by the Sultan of Maly, resides there. He then proceeded to Kuku, a large city, one of the finest in Soudan. Here as well as in Maly they use shells as currency. From Kuku he reached the town of Berdamma, the inhabitants of which are the guardians of the caravans; their women are beautiful. Farther, he arrived at the town of Nekda, built of red stones. The water (with which it is supplied) runs over copper mines, and assumes a red colour, whence it is called Bahr-el-Ahmar. The people have no employment excepting trade and the copper mines on the outside of Nekda (or Tekda), where slaves work. The copper is melted into long pieces, which are carried to the pagan Negroes for sale, and to other places. The Sultan of Nekda was of the Berber nation. From hence the traveller returned in 754 to Barbary. He passed the district of Hekar of the Berbers, Sedjelmessa, and arrived at Faz, where his travels are concluded.
This slight sketch is sufficient to show the importance of the travels of Ibn Batouta, and to warrant the opinion, that he was the greatest known traveller of any age, as far at least, as relates to the quantity of ground travelled over. The information contained in his complete work, regarding the north of Persia, India, China, and the interior of Africa, must be invaluable, and as he saw more of Africa than most travellers, I thought it not irrelevant to give the reader the result of my examination of his abridged work.
The desert, (the notice of which by Ibn Batouta gave rise to my digression upon his travels in general) was visited in the autumn of 1816, by Mr. Cailleau, a Frenchman, sent by Mohammed Aly Pasha to discover the renowned emerald mines in these mountains. His journey was facilitated by all the means which the government of Egypt can afford, and was successful. He returned in January, 1817, to Cairo, and his discoveries are very interesting.
He set out from Redesia, a small village nearly opposite Edfou in Upper Egypt. He found a well defined road eastwards. At the end of one day’s journey was a well, and another at two days journey. On the second day two different roads branched off towards Kosseir. At every eight or nine hours, from Redesia on the Nile, he met with the ruins of square massive buildings (not near the wells), as if of fortified stations; and the road appeared in many parts ancient, and the labour of men. On the second day he found on the road an ancient temple, cut out of the sand-rock, like those of Nubia, with four pillars in the interior of the cave, and two before it, having on both sides of the principal room a small apartment, and three colossal figures on the back wall of the cave, thus exactly resembling the excavated temple at Derr. The walls were all covered with hieroglyphics and figures in beautiful colours, as fine, the traveller says, as those of the tombs of the Kings of Thebes. Several Greek inscriptions were engraved on the walls of the cave, which he did not copy.i[214] Beyond this temple (near which no water is found), he saw in continuing his route along the road, on various parts of the mountain, tablets of hieroglyphics and figures cut out of the granite rock; and on the third day after his departure from the Nile, he fell in with a great ancient road running from north to south. The road is broad, and evidently a work of great labour. The Arabs told him that several ancient buildings were found on that road farther south, but the traveller could not go in quest of antiquities, as he was sent in search of emeralds. He therefore crossed that road, and travelled over the mountains eastward until he met with the emerald mines, at the distance of seven days journey from Edfou, as many from Kous, and four days south of Kosseir. They are situated in a narrow valley composed of granite rocks. Along the mountain on both sides runs a horizontal stratum of mica, into which pits have been dug. Some of the pits, following this layer of mica in an oblique direction into the interior of the mountain, are four or five hundred feet in depth. The layer of mica being only from three to four feet in breadth, the alleys formed in the mountain are of no greater height, and whenever the mica layer increases in height, the roof of the passage is supported by wooden beams. In the interior of the pits, Mr. C. found a few specimens of emerald, of which I have seen a small piece about eight lines in length and five in breadth; a six-sided crystal, broken on both ends, its colour fine, but not clear. A better specimen is said to be in possession of the Pasha. When three years ago the Pasha’s mineralogist worked in these mountains to find emeralds (as I have said in my journal) his party had likewise come to these mines, and made some slight excavations. The road leading to the mines, to which the Ababde Bedouins apply the name of Zaboura, is cut through the rock with great labour. Close to the pits, of which there are about 60, basins or tanks have been formed in the granite rock to receive the rain water, Mr. C. found most of them filled with water. Some ruins of stone habitations stand in the valley. The nearest source of water is about five miles distant; it is very copious, and much resorted to by the Bedouins. About six hours distant, there is said to be another collection of similar pits with ruined buildings, where drawings of figures, &c. are seen, but these the traveller did not visit. In descending from the emerald mines to the sea, which is about eight hours distant, a broad sandy shore is seen, with a small flat island in the vicinity. The Pasha informed Mr. C. that it appears from the public registers that these mines were still worked in the 17th century. In proceeding from the mines farther south, the traveller met at two days journey from thence, at a quarter of an hour distant from the sea shore, a mountain entirely composed of sulphur, of which he brought away specimens. This mountain is well known in Upper Egypt, for whenever the Mamelouks were cut off from Cairo, they procured from thence the sulphur necessary to make gunpowder. The whole neighbourhood of this sulphur mountain is volcanic, and the sulphur itself is closely mixed with puzzolana earth.
On the whole road travelled by Mr. C. acacia wood grows in great plenty; the tree Allobe, of which I have spoken in my Shendy journal, is likewise met with. The Arabs call it the date of the desert. I immediately recognised the fruit, of which Mr. C. brought back some specimens. (Perhaps it may be the Labakh of the Arabs, or the Persea of the ancients.)
Little doubt can remain that the route which has thus been traced was the great road from Coptos to Berenice, or from thence perhaps to Aidab. The Arabs told the traveller that in continuing on the road which he crossed, a large temple was to be seen with several columns, situated a few days to the east of Assouan.i[215]
(83.) Sherif Edrys in the Geog. Nub. says that eight Dinars were taken at Aizab from each pilgrim. In the short notice he has of that town, he adds that from Aizab to Djidda, the sea is crossed in one day and a night. The pilgrims coming from Aizab to Djidda had in former times to pay likewise at the latter place, a heavy personal duty, which was abolished in 572, A. H. by Salah eddyn, (v. Asamy’s History of Mekka.)
(84.) Damyry in his Zoology above cited, says of the Kersh (قِرش) that it is a large fish found in the Red Sea, of a round shape. It swims like lightning, and sometimes impedes the ship’s course, overturns boats, and breaks them.i[216]
A Recapitulation of the Chronological Dates contained in these Notices on Nubia and Bedja.
| A.H. | |
| 20. | The Bedjas and Noubas send an army in aid of thebesieged Greeks at Bahnasa. |
| 21. | Aby Sarh, a commander of Amr Ibn el Aas, invadesNouba. |
| 31. | Aby Sarh makes a second expedition against Nouba,besieges Dóngola, and obliges the king of Nouba to pay a tribute inslaves. |
| 216. | Ibn Djaham, a commander of the Khalif Mamoun,renders the Bedjas tributary. Under Motasem, the successor ofMamoun, Zakaria the king of the Nouba and his son Feyraky, confirmthe tribute. |
| 241. | El Komy defeats the Bedjas, whose chief repairsto Bagdad to sue for peace. |
| 255. | El Amry, with the Arab tribes of Rabya andDjeheyne, takes possession of the gold mines in the Bedjacountry. |
| 332. | The tribe of Rabya continues in possession ofthese mines. |
| 345. | Ibrim is taken, and the King of Nouba repulsed bythe officer of Akshedy, Sultan of Egypt. |
| 453. | The pilgrim route is opened from Upper Egyptthrough the desert to Aidab. |
| 568. | Salah eddyn sends an army against the Noubas, whohad ruined Elephantine and Assouan. |
| 569. | A brother of Salah eddyn makes an incursion intoNouba from Yemen. |
| 570. | The army of Salah eddyn defeats Kenz el Dowla,the rebel of Assouan. |
| 660. | The pilgrim route through Bedja isdiscontinued. |
| 674. | Sultan Dhaher Bybars of Egypt sends an army intothe Nouba country; the churches are ruined; part of the country isannexed to Egypt, and the Nouba are obliged to pay acapitation. |
| 684 and 688. | The army of Sultan Seyf eddyn Kelaoun over-runsthe country of Nouba, as far as 18 days journey higher up thanDóngola. |
| 760. | Aidab is abandoned as a sea port of Indianmerchandises. |
| 790. | The Beni Kenz take Assouan. |
| 799. | The Osman Emperor Selym conquers Egypt. He sendsgarrisons to Assouan, Ibrim, Say, and Souakin. |
| 815. | The Howara Arabs drive the Beni Kenz from Assouan(above the cataract) and destroy that city. |
| Note a. I havefound in Mackrizi’s History of the Sultans of Egypt, calledEs-Selouk, which I have cited above, some farther notices on thewars between Egypt and Nouba, which I shall add here. In relatingin his chronicles of the year | |
| 674. | The campaign of Dhaher Bibar’s officers againstDaoud, the King of Nouba, he describes it in the same terms asthose mentioned here, and he adds: The Moslim army reached Dóngola,built on the east side of the Nile, where they remained 17 days.They ruined the church of Ysous (Jesus). They took from all thechurches the goldencrosses and silver vessels. The soldiers took so many captives,that after they had killed and sold great numbers, at three Derhemsper head, 10,000 of them still remained in their hands. |
| It appears that Daoud died, and that Shekendy wasdispossessed of his kingdom by Samamoun, who became a rebel; for inthe year | |
| 684. | The Sultan of Egypt, Seyf eddyn Kalaoun el Elfyes-Salehy, ordered a large army to repair into the Nouba country,among the numbers of which were likewise the Arab tribes of Kenzand Beni Helal. Samamoun, together with Djerys, the governor of thecastle of Addo retired before the approaching enemy as far asDóngola, when a bloody battle took place, in which the Nouba kingwas defeated and fled. The Moslims pursued him 15 days journeybeyond Dóngola; they took Djerys prisoner, together with the nephewof the King. The kingdom of Nouba was then given to a cousin ofSamamoun, Djerys was appointed his lieutenant, and the tribute ofslaves was re-established. The Moslim army retired, carrying withthem great numbers of Nouba captives, men and women, whom they soldat Cairo. |
| After the army had departed, Samamoun rallied hisparty, retook his country, and in the year | |
| 687. | The fugitive rival king, together with Djerys,arrived as refugees at Cairo. In the year |
| 688, | the Sultan of Egypt set on foot an army of 40,000men to recover the Nouba country. They were accompanied by 500ships of all sorts, with many Harakes (a sort of gondolas, callednow Kandje, in Egypt), and both the refugees set out with them. Thepretender of Nouba died on the way at Assouan; a nephew of Daoud,the former King of Nouba, who then happened to be at Cairo, wasdispatched from thence to be installed in the government of Noubain his stead. The army divided into two parts, and ascended theNile on the east and west side. The country between Addo and theislands of Mykeyl, which was the province under the command ofDjerys, submitted; but farther on the inhabitants remained firm inallegiance to their king, and fled. The soldiers plundered anddestroyed every thing before them, and reached Dóngola, which theyfound entirely abandoned by its inhabitants; an old man and an oldwoman being the only people who had remained there. Samamoum hadtaken refuge in an island of the Nile, 15 days journey beyondDóngola. The army followed him, but it was found that the shipscould not pass the river on account of rocks. |
| In 689 | the army reached however the banks opposite theislands, when they saw many ships of the Nouba. They offered a safeconduct to the king, but he did not accept it, and afraid as he wasof the coming up of the ships and the Harakes, he fled towardsAboab, three days journey distant from that island, which is aplace beyond the limits of his territory.i[217] His chiefs and officers, the bishop andpriests abandoned him, and demanded a safe conduct from the commander of theMoslims, who granted it. His army remained three days before thatisland, and then returned to Dóngola. They made a feast for him andexhibited martial evolutions, and the dinner was spread in thechurch of Ysous, the first church of Dóngola. The nephew of Daoudwas then crowned, and a corps of Moslim was left with him for hisdefence. The chiefs swore allegiance to him, and the Bakt wasconfirmed. After an absence of six months the army returned toAssouan, and soon after to Cairo with great booty. No sooner hadthey left Nouba than Samamoun returned in disguise to Dóngola. Heknocked at the doors of all his officers, who when they came outand saw him, kissed the ground (in sign of obedience). On the nextmorning he assembled his whole army; he proceeded to the mansion ofthe king, sent back the Moslim guard with their commander to Kous,and laid hold of his rival. He dressed him in an ox skin, and tiedhim to a post where he was left until he died. Djerys was killed.Samamoun then wrote to the Sultan of Egypt to ask his pardon,promising to send the Bakt. He sent slaves and other presents,which were accepted. |
| Note b. Itdeserves mentioning here, that Aidab was at the end of the 12thcentury, for a short time in possession of the Crusaders. I find inMacrizi’s History, Es-Selouk, that in the year | |
| 578. | El Bernys Ernati[218] (البرنيسارناط), the Franks chief of Kerek, built ships, andtransported them by land to the Red Sea. He stationed two ships atthe castle of Kolzum, to prevent the Moslim inhabitants of thatplace from taking in water,i[219] while he proceeded with the rest of his fleettowards Aidab. He killed and took captives on the road. He burntabout 16 ships, and took at Aidab a ship full of pilgrims comingfrom Djidda. He intercepted the caravan route with Kous, and tookat Almor,i[220] in the desert between Kous and Aidab, acaravan of pilgrims, whom he killed. They took two ships that hadcome from Yemen full of merchandise, together with a great quantityof provisions which had been collected on the coast for the supplyof the holy city. Such a misfortune had never been heard of in thetime of the Islam, and before them no Roumyi[221] had ever come into these parts, forthere remained only one day’s journey between them and Medina, thetown of the Prophet. They marched against Medina to take it. Thegovernor of Egypt, El Melek el Aadel, sent an army to Kolzum; shipswere built at Cairo and at Alexandria. The Moslims reached Aila,and took some of the ships of the Franks, which they burnt,making their crews prisoners. The commander then set out for Aidabin pursuit of the Franks. He overtook their ships and took them,and having liberated the captives, restored what had been takenfrom them by the enemy. He then landed on the firmland,i[222] and the Arab horsemenpursued the fugitives of the Franks; two of the latter were carriedto Muna,i[223] and were slaughtered there in the same manneras a ram is immolated. The Moslims then returned to Cairo with manycaptives, who were decapitated. |
London: Printed by W. Bulmer and Co.
Cleveland Row, St. James’s.
FOOTNOTES:
[1]Macrizi was a native of Baalbek, who flourished about the year 800 of the Hejra, or in the beginning of the 15th century.
[3]The exact distance between Assouan and the cataract of Wady Halfa.
[4]Probably the Doum.
[5]Meaning, I suppose, the extent of ground irrigated by each water-wheel, which exactly corresponds with what I have observed on that subject in my journal.
[9]Perhaps the ruined city of Meharraka, mentioned in my journal.
[10]The castle of Adde and the colossal temple of Ebsambal, are probably meant here.
[11]Wady Halfa.
[12]From Wady Halfa to Sukkot, are four long days journey.
[13]An exact description in all its details of the Batn el Hadjar, or the country above Wady Halfa.
[18]The baryd is an Arabic land-measure of four farsakh, or 12 miles.
[19]Vide [note 10.]
[20]Vide [note 11.]
[21]Meaning the pigeon-houses, which in the shape of high square towers, are at this day extremely common in Upper Egypt.
[22]See [note 12.]
[23]I have stated the same fact in various parts of my journals.
[24]See [note 13.]
[25]This is over-rated; but I have reason to believe, that the bend of the Nile will, on examination, be found much greater than is laid down in the maps.
[26]See [note 14.]
[27]See [note 15.]
[28]This again is over-rated.
[29]Thus if a be ascending and b descending, they will proceed in the same direction if the turn be as follows:
[30]See [note 16.]
[31]See [note 17.]
[32]See [note 18.]
[33]Two different languages are still spoken on the borders of the Nile in Nubia.
[34]On the west bank of the Nile, above Debot, at no great distance from the cataracts, are the ruins of a city, still bearing the name of Merys. Vide Journal.
[35]The name of Mokra still remains in the appellation of Wady Mokrat, on the Nile, three days journeys below Berber.
[36]See [note 19.]
[37]i. e. the Gates.
[38]This river is, no doubt, the Mogren, the bed of which I found dry, with the exception of a few pools, in April, 1814.
[39]This name is usually applied to the Sherif Edrys, as having been a native of Nubia; Macrizi here applies it to Selym of Assouan, as the historian of Nubia.
[40]This description answers to that of a fish found in some of the rivers of Asia Minor. Ed.
[41]See [note 20.]
[42]See [note 21.]
[43]So I translate the Arabic word Berak, (plur. of Birket). Thus the Dead Sea is called “Birket Lout,” the sea or lake of Lot.
[44]By this river the Nil el Azrek (Blue Nile) is no doubt meant.
[45]See [note 22.]
[46]See [note 23.]
[47]See [note 24.]
[48]In reading the account of this island, as it is called, and of the people, it is impossible not to think on Meroë, and the Troglodytes of Herodotus. See [note 25.]
[49]Meaning, I suppose, that their periodical risings take place at the same time.
[50]By the four rivers are probably meant the branches of the Bahr el Azrek.
[51]If under the first mentioned river the Mogren is really to be understood, this statement is erroneous.
[52]See [note 26.]
[53]The Arabic geographers give the name of Zendj to the south-eastern coast of Africa, about Melinda and Mombaza; but the Zendj here meant, is a northern tribe in the Somauly or Abyssinian country. From Zendj, or as it is likewise pronounced Zeng, the term Zanguebar is no doubt derived.
[54]See [note 27.]
[55]Cape Gardafui is probably here meant.
[56]Having passed the Straits of Bab el Mandeb.
[57]See [note 28.]
[58]See [note 29.]
[59]See [note 30.]
[60]رُبط, the plural of رباط, are public buildings, destined originally for the accommodation of students; many of them still exist in the Hedjaz, and at Cairo, where they have declined into mere lodging-houses.
[61]Mozer is a species of Bouza, or fermented liquor, still known by that name in Egypt, and especially in Upper Egypt. I have mentioned this white, large grained Dhourra, in my journal.
[62]Towards Sennaar the cultivable soil on the Nile extends far inland.
[63]It thus appears that Christianity had at this time extended nearly as far as Sennaar.
[64]At this day the people of Berber and Shendy, as I have remarked in my journal, are less intelligent than the Noubas of Dóngola.
[65]It should seem from this, that his country extended far to the south towards the Abyssinian mountains.
[66]See [note 31.]
[67]A chasm in all the three manuscripts.
[68]See [note 32.]
[69]يتلثموا, i. e. they cover their faces with a hand-kerchief, as the Arabian Bedouins, to this day often do with their keffie, or head-kerchief.
[70]Much the same thing is related of the present king of Bornou.
[71]As it still does in Bornou and Bahr el Ghazal.
[72]See [note 33.]
[73]I have stated in my journal, that towards Shendy and Sennaar the cotton Dammour and its fractional parts form the principal currency.
[74]Probably by tying many of them together, and thus making a raft.
[75]See [note 34.]
[76]Masoudy says, that they are seven days journey from Goft, which is in the immediate neighbourhood of Kous; and it will be seen from the note 82, that he was right.
[77]See [note 35.]
[78]Mica, See [note 82.]
[79]See [note 36.]
[80]A similar custom, founded upon the same principle, prevails in Ashantee. See Bowdich’s Mission, p. 234, 254. Ed.
[81]See [note 37.]
[82]In my journey round the Dead Sea to Cairo, I remarked a similar custom prevalent among the Arabs of Kerek.
[83]From Seba, i. e. seven.
[84]From Aksum in Abyssinia.
[85]From Dahlak, an island in the Red Sea, near Massoua.
[86]The Bedja tribe which I saw at the island of Mekouar had shields made of the skin of a large fish.
[87]See [note 38.]
[88]See [note 39.]
[89]See [note 40.]
[90]See [note 41.]
[91]See [note 42.]
[92]See [note 43.]
[93]See [note 44.]
[94]See [note 45.]
[95]See [note 46.]
[96]Perhaps this is the species of Gazelle with two straight horns, represented in the beautiful historical bas-relief of Kalabshe in Nubia. See [p. 117.]
[97]See [note 47.]
[98]See [note 48.]
[99]See [note 49.]
[100]The author undoubtedly means a white man.
[101]The aspect of the translator excited quite different emotions in the Bedja women, for whenever they saw him they uttered a shriek, and those who spoke Arabic exclaimed, “God preserve us from the devil!”
[102]In the original it is more coarsely expressed.
[103]i. e. Christians or Jews.
[104]See [note 50.]
[105]See [note 51.]
[106]The public treasury.
[107]On the road to Aidab. See below.
[108]A village of the name of Koban, with an ancient ruined city, is situated about three days south of Philæ (Kaszer,) opposite to Dakke, on the east bank of the Nile (see [p. 106]); the columns here mentioned were probably a part of the ruins at Koban. The columns of Philæ are all upon the island, and could not, therefore, well serve as a line of demarcation.
[109]Here follows a repetition of the solemn assurance of peace, as above.
[110]See [note 52.]
[111]See [note 53.]
[112]Or it may be translated, “on the river.”
[113]Apparently in the same manner as the papyri are rolled and wrapped up.
[114]Vide infra.
[115]See [note 54.]
[116]In his book called the “Golden Meadows.”
[117]Masoudy, whose work I possess, adds that the people of Ollaky are supplied with water by the rains, and have running springs in the Djebel Ollaky. See [note 56.]
[118]See [note 57 .]
[119]The Negroe Moslims, to this day, apply the name of Koran indiscriminately to all the pagan Negro nations.
[120]Mr. Browne found a tribe of Zaghawa in the desert north of Darfour.
[121]See [note 58.]
[122]See [note 59.]
[123]See [note 60.]
[124]See [note 61.]
[125]See [note 62.]
[126]Here is a chasm in all the MSS.
[127]See [note 63.]
[128]i. e. the Khalif.
[129]See [note 64.]
[130]A vestment of cloth still worn in the East.
[131]See [note 65.]
[132]Some Nouba captives, I suppose.
[133]A quarter of Cairo near the canal, now in ruins.
[134]The author does not say of what.
[135]See [note 66.]
[136]In the same work called “The Golden Meadows.”
[137]i. e. The Conquests of the Moslims.
[138]This Khalif reigned from 136 to 150 A. H.
[139]See [note 67.]
[140]See [note 68.]
[141]See [note 69.]
[142]See [note 70.]
[143]i. e. Soldiers charged with the burning of the enemies towns (جال حراريق).
[144]Probably a species of cuirass made of quilted cotton, like those still worn by the Bedjawy, but of a white colour.
[145]See [note 71.]
[146]I believe this to be the island of Sukkot, above the second cataract, where I met with several ruins of Greek churches.
[147]See [note 72.]
[148]A similar tribute received by the kings or priests of Egypt, is represented in the beautiful historic bas-relief in the grotto of Dar el Waly, behind the temple of Kalabshe. See [note 73.]
[149]As to its revenues, I suppose.
[150]The latter remark leads me to suppose that by the expression, “territory of the cataracts,” the district between Wady Halfa and Philæ is meant.
[151]This proves that at the end of the 13th century, the prevailing religion of Nouba was still Christian.
[152]Besides marks in the ancient temples of their having been converted into churches, numerous ancient churches are seen in every part of the country between Wady Halfa and Assouan.
[154]This chapter is placed, by Macrizi, before the notices on the Bakt; but I have preferred placing it here.
[155]This often stated distance is exactly the same as that reported to me, between Assouan and the mountain of Olba, the chief seat of the Bisharein, where remains of ruins are said to exist.
[156]See [note 74.]
[157]This appears to be mentioned because the date is usually propagated by cuttings.
[158]It should thus seem that the whole population of Nouba was originally held in slavery by their king.
[159]In another chapter of his Golden Meadows.
[160]See [note 75.]
[161]See [note 76.]
[162]Or, as it may likewise mean, by the river Nile.
[163]So far goes the relation of Masoudy.
[164]It is now about ¹⁄₅₀ of that sum.
[165]Of him we have an excellent work on the Olemas of Upper Egypt. (It is among my MSS. sent to England.)
[166]Known in Europe by the name of Saladin.
[167]This Kenz el Dowla was the Egyptian governor of the town, who had rebelled against Salah eddyn, and had marched against Cairo with an army of blacks and of Arabs. Malek el Aadel, one of the brothers of Salah eddyn, defeated him in 570, in a great battle near the village of Toud; and soon after he was killed. I am ignorant whether this Kenz el Doula has any thing in common with the Beni Kenz; from the pedigree given of it by Macrizi, in his history of Egypt, called el Selouk, from which I have made this extract (السلوك لمعرفة دول الملوك للمقرزي) he is said to be descended from Ibn el Doul, from whom he took the name.
[168]See [note 77.]
[169]See [note 78.]
[170]By the ascension of Salah eddyn to the throne of Egypt.
[171]Elephantine.
[172]The history of similar attacks forms the subject of many paintings on the walls of the ancient temples of Upper Egypt. See [note 79.]
[173]In this year a terrible famine destroyed the population of Upper Egypt. 17.000 souls died at Kous, 11,000 at Siout, 15,000 at Haou, of those only who were regularly buried. (V. Macrizi’s chapter of Upper Egypt.)
[174]See [note 80.]
[175]The Howara are still settled in the villages from Siout to Farshyout. They state their origin to be from a Moggrebyn tribe.
[176]It is probable that at that epoch the Beni Kenz fled above the cataract.
[177]See [note 81.]
[178]Even now the travellers to and from Darfour, are in the habit of depositing their loads in the desert, if their camels have perished on the road, or are too weak to carry them on.
[179]The author means here the great famine that happened at that time in Egypt, or the Tartar invasion of Syria and Mesopotamia. At the same time the Sherif Ibn Sayd of Mekka had obstructed the passage of the Hadjis.
[180]The last figure being deficient in the MSS. it is uncertain in what year it was between 660 and 670.
[181]I have mentioned something of this Hadj route in my second journal. Batouta states the distance at fifteen days journey (see [note 82.]) Between Coptos and Berenice were twelve stations.
[182]As are the houses of Souakin at present.
[183]See [note 83.]
[184]Probably that in the bay, now called Dóngola. (See my journal.)
[185]I suppose northerly winds are meant here. According to the present system of navigation in the Red Sea, they would run over to the African coast from Djidda, and then coast the shore as far as Aidab northwards.
[186]The small country ships of the Red Sea, never carry more than three or four days provisions of water, and this was probably the case likewise in those times; and those who left the ships to proceed by land, could therefore take no water from the ship for their journey.
[187]Ropes made of the cocoa tree bark, coming from India and the Somauly coast, are still in general use in the Red Sea.
[188]Ricinus, a plant frequently seen in Nubia.
[189]See [note 84.]
[190]The people of Souakin export to Arabia quantities of mats made of the leaves of the Doum date, but I have seen none of their ships with similar sails. I recollect only to have seen in the port of Djidda, small fisher boats with such Doum mats put up for sails.
[191]These remarks are fully applicable to the ship owners and sailors from Souakin, and their behaviour towards the Negroe pilgrims at the present time.
[192]خلاصة الاختصاص في معرفة القوي و الخواص مختصر الفلاحة النبطية التي ترجمها ابو بكر ابن و حيشة تأَليف ابن ر قام المرسي
[193]Wahyshe says of the Sadj, that the colour of the wood approaches to black. It has a red bark, with large leaves of the size of a shield. Its odour resembles that of the walnut tree. It grows in India. The elephants eat the leaves as a favorite food. Of the trunk boats are made by excavating them, and some trees are large enough to contain 50 persons. An oil is extracted from the fruit.
[194]و في هذا الجبل من ظهره مغارة فكل من دخلها لايخرج منها و اما لحيوانٍ ياكله اولحفرٍ يقع فيه.
[195]I am told that when the French were in Egypt, General Kleber received several Fahed in presents from the chiefs of the Sennar caravan.
[196]The complete work must consist of about 30 volumes.
[197]He shews therein the intimate knowledge which he possessed of Greek and Roman history.
[198]Of this voluminous work, which is much more interesting than Damyry, I have only the 5th and 7th vol. The description of the elephant fills almost the whole of one of them.
[199]Thus are called those Arabs who happened to be at Medina and its neighbourhood, when Mohammed fled thither from Mekka.
[200]Although several villages exist that have taken from them the name of Helalye.
[201]And some of them in the Sherkye of Lower Egypt, and in the desert of Mount Sinai.
[202]About the villages of Goreyn and El Wady.
[203]Of the Beni Djozam, some encampments likewise remain in Darfour, if the authority of an Egyptian trader may be taken, who told me that he had there known some of them. The tribes of the Ababde and Bisharein at present people the great desert of Bedja, according to the limits which are given to that country by Macrizi, but which appear to have been much circumscribed by the present inhabitants (v. my notices on Bedja); these two tribes are no doubt a mixture of Arab and native Bedja blood. The Ababde however pride themselves in a pure pedigree, and assert their descent to be from an Arabian tribe.
[204]There is a small village in Upper Egypt, to the south of the site of Thebes, and about half an hour north of Orment (Hermontis) which still bears the name of Merys. Macrizi, in speaking of el Aksar (called by us Luxor, on the east side of Thebes) says that the inhabitants are reported to be of Merys origin.
[205]Macrizi, in the above cited work, el Selouk (which is one of the best histories of Egypt, from the time of Salah eddyn) speaks likewise shortly of this invasion of Melek el Aadel, and says that Kenz el Doula joined the army sent against the Nubians in 568, which reached and plundered Dóngola, where the house of the king was the only one built of stone, the rest being mere huts.
[206]Their province is at the same time one of the most populous and well cultivated; from the hill of the small town of Tahta I counted 35 villages within reach of the eye.
[207]In every part of the province of the Howara the land was assessed not by the Fedhan or acre, as it is now; but every district had to pay an annual round sum, and the Shikhs of villages were at liberty to partition it out according to their own pleasure, by which they accumulated great wealth. The Howara Shikhs were renowned for their hospitality. I alighted one night in the house of one of them in a village near the site of Abydus, where I found upwards of sixty people sitting down to supper in the court-yard of the house.
[208]I slept in a village called Adoane (عدوانه), on the east side of the river, about one hour north of Edfou. It is inhabited at present by the Aboudye, a branch of the great Ababde tribe; from thence a road of seven days leads to Kosseir.
[209]This is the tomb mentioned in my second journal through Nubia, [page 463.]
[210]Who, it seems, then took that road, as the Negroe pilgrims pass now by Souakin.
[211]There are two abridgments of these travels, one by Ibn Djezy el Kelby (ابن جزي الكلبي), the other by Ibn Fathallah el Beylouny(البيلوني ابن فتح الله); the latter I possess.
[212]Mr. Seetzen, in a treatise on the Berber nation, inserted in the Mines de l’Orient, says that Batouta states the inhabitants of Makdosho to be Berbers. He calls them, it is true, of the nation of Barbara, but it remains to be proved whether the northern Berbers have any thing in common with these Barbaras, or with the Berábera above the cataract of Syene, whom Mr. Seetzen likewise affiliates with the Berbers of Libya. I am ignorant whether Mr. Seetzen was in possession of the great work of Batouta, or merely of the abridgment.
[213]It is not said at what distance.
[214]I have mentioned this temple and road from hearsay, in my second journal.
[215]Mr. C. is soon to set out upon a second expedition, to discover the gold mines, and although he cares much less for geography and antiquities than for mineralogy, which he knows well, being a disciple of Haüy, yet he intends to examine as exactly as possible the whole desert between the Nile and the Red Sea, as far as about eight or ten days to the south of Kosseir. The Pasha, who is greatly interested in the search after gold and jewels, has done every thing to facilitate and ensure his journey, from which much interesting matter may be expected.
[216]This fish is called in Italian, “Pesce Cane.” A. S.
[217]We have seen above, that Aboab is the first city of the country of Aloa. From the distances here given, it must be in the country inhabited at present by the Arabs Sheygya. It seems therefore that ships can sail all the way from Assouan to Dóngola, across all the cataracts. This, can only be possible in time of high water.
[218]This is the Arabic mode of writing Prince Renaut.
[219]That is to say, that they prevented them from fetching it from the other side of the gulph.
[220]I am ignorant of the situation of this place.
[221]Roumy, i. e. a Roman,—a word first applied by the Arabs to the Greeks of the Lower Empire, and afterwards to all Christians.
[222]i. e. On the Arabian side.
[223]The valley of sacrifices near Mekka.
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JOURNEY from MOSCOW to CONSTANTINOPLE. With a Continuation of the Route to Jerusalem, the Dead Sea, Petra, Damascus, Balbec, Palmyra, &c.; By Wm. Macmichael, M. D. F. R. S., With six plates, 4to. 1l. 11s. 6d.
JOURNEY OVER LAND from INDIA, through Egypt to England, in the Year 1818. By Lieut.-Colonel Fitz-Clarence, with Maps, Plans, and Views, 4to. 2l. 18s.
JOURNAL of the PROCEEDINGS of the late EMBASSY to CHINA; By Henry Ellis, Esq., Secretary of Embassy, and Third Commissioner. Second Edition. 2 Vols. 8vo., 21s.
VOYAGE of His Majesty’s late Ship ALCESTE, along the Coast of Corea, to the Island of Lewchew: with an account of her Shipwreck. By John M‘Leod, Surgeon of the Alceste. With a Portrait of Sir Murray Maxwell, and Five coloured Engravings. Second Edition, 8vo. 12s.
ACCOUNT of a VOYAGE of DISCOVERY to the Western Coast of COREA and the Gerat LOO CHOO Island, in the Japan Sea, in H. M. S. Lyra. By Captain Basil Hall, R. N. Eight coloured Engravings. With Maps, &c. 4to. 2l. 2s.
JOURNAL of an EXPEDITION over Part of the hitherto TERRA INCOGNITA of AUSTRALASIA, performed by Command of the British Government of the Territory of New South Wales, in the Year 1817. By John Oxley, Esq. Surveyor-General of the Territory, and Lieutenant of the Royal Navy. With an entirely new Map, and other Plates, 4to. In the Press.
LETTERS from the NORTH of ITALY, relating principally to the Government, Statistics, Manners, Language, and Literature of that Country. Addressed to Henry Hallam, Esq., by William Stewart Rose. 2 vols. 8vo. 18s.
JOURNAL of a TOUR in GERMANY, SWEDEN, RUSSIA, POLAND, &c. during the Years 1813, and 1814. By J. T. James, A. M., Christ Church, Oxford. Third Edition, 2 vols. 8vo. with Twelve Plates, 1l. 10s.
A GEOGRAPHICAL, STATISTICAL, and HISTORICAL DESCRIPTION of HINDOSTAN, and the Adjacent Countries, composed from the most authentic printed documents, and from the manuscript records deposited at the Board of Controul; consisting of the official reports, and public correspondence of nearly all the most eminent Civil Servants at the three Presidencies, and also of many of the most distinguished Military and Medical Officers. By Walter Hamilton, Esq. 2 vol. 4to. with Maps by Arrowsmith. In the Press.
GEOGRAPHICAL MEMOIR of the PERSIAN EMPIRE; interspersed with Accounts of Manners and Customs. By John Macdonald Kenneir, Esq., Political Assistant to Brigadier-General Sir John Malcolm, late Envoy to the Court of Persia. 4to. 2l. 2s. or, with the Map, 3l. 13s. 6d.
SKETCH of the SIKHS; a singular Nation, who inhabit the Provinces of the Penjab, situated between the Rivers Jumna and Indus: By Sir John Malcolm, royal 8vo. 8s. 6d.
AN ACCOUNT of the ISLAND of JAVA, containing a General Description of the Country and its Inhabitants. By Sir Thomas Stamford Raffles, Bart. 2 vols. 4to., with a Map and numerous Plates. 6l. 6s.
AN ACCOUNT of the KINGDOM of CAUBUL, and its Dependencies in Persia, Tartary, and India; comprising a View of the Afghan Nation, and a History of the Dooraunnee Monarchy. By the Hon. Mountstuart Elphinstone, of the Hon. East-India Company’s Service, Resident of the Court of Poona, and late Envoy to the King of Caubul. With Plates, and a Map, 4to. 3l. 13s. 6d. 8vo. 2l. 2s. A New Edition, in 2 vols.
LIFE and ADVENTURES of ANTAR, a celebrated Bedowen Chief, Warrior, and Poet, who flourished a few years prior to the Mahommedan Æra. Now first translated from the original Arabic, by Terrick Hamilton, Esq., Oriental Secretary to the British Embassy to Constantinople. 4 vols. Cr. 8vo. In the Press.