In the evening Suttum inveighed bitterly against a habit of some travellers of continually taking notes before strangers. I endeavoured to explain the object and to remove his fears. “It is all very well,” said the Sheikh, “and I can understand, and am willing to believe, all you tell me. But supposing the Turks, or any body else, should hereafter come against us, there are many foolish and suspicious men in the tribe, and I have enemies, who would say that I had brought them, for I have shown you everything. You know what would be the consequences to me of such a report. As for you, you are in this place to-day, and 100 days’ journey off to-morrow, but I am always here. There is not a plot of grass or a spring that that man (alluding to one of our party) does not write down.” Suttum’s complaints were not unreasonable, and travellers cannot be too cautious in this respect, when amongst independent tribes, for even if they do not bring difficulties upon themselves, they may do so upon others.
We had a seven hours’ ride on the delouls, leaving the caravan to follow, to the large ruin of Abou Maria,[137] passing through Tel Afer. The Jehesh were encamped about two miles from the place. My workmen had excavated for some time in these remarkable mounds, and had discovered chambers and several enormous slabs of Mosul marble, but no remains whatever of sculpture.
A short ride of three hours brought us to Eski (old) Mosul, on the banks of the Tigris. According to tradition this is the original site of the city. There are mounds, and the remains of walls, which are probably Assyrian. Mosul was still nine caravan hours distant, and we encamped the next night at Hamaydat, where many of our friends came out to meet us. On the 10th of May we were again within the walls of the town, our desert trip having been accomplished without any mishap or accident whatever.
Suttum left us two days after for his tents, fearing lest he should be too late to join the warriors of the Khorusseh, who had planned a grand ghazou into Nedjd. He urged me to accompany them; but I had long renounced such evil habits, and other occupations kept me in Mosul. Finding that I was not to be persuaded, and that the time was at length come for us to part, he embraced me, crammed the presents we had made to himself and his wives into his saddle-bags, and, mounting his deloul, rode off with Mijwell towards the Desert.
CHAPTER XVI.
DISCOVERIES AT KOUYUNJIK.—PROCESSION OF FIGURES BEARING FRUIT AND GAME.—LOCUSTS.—LED HORSES.—AN ASSYRIAN CAMPAIGN.—DAGON, OR THE FISH-GOD.—THE CHAMBERS OF RECORDS.—INSCRIBED CLAY TABLETS.—RETURN TO NIMROUD.—EFFECTS OF THE FLOOD.—DISCOVERIES.—SMALL TEMPLE UNDER HIGH MOUND.—THE EVIL SPIRIT.—FISH-GOD.—FINE BAS-RELIEF OF THE KING.—EXTRACTS FROM THE INSCRIPTION.—GREAT INSCRIBED MONOLITH.—EXTRACTS FROM THE INSCRIPTION.—CEDAR BEAMS.—SMALL OBJECTS.—SECOND TEMPLE.—MARBLE FIGURE AND OTHER OBJECTS.
During my absence in the Desert, the excavations at Kouyunjik had been actively carried on under the superintendence of Toma Shishman. On my arrival he described many interesting discoveries, and I hastened to the ruins, crossing in a rude ferry-boat the river, now swollen, by the spring rains, to more than double its usual size.[138]
The earth had been completely removed from the sides of the long gallery, on the walls of which had been portrayed the transport of the large stone and of the winged bulls. An outlet was discovered near its western end, opening into a narrow descending passage; an entrance, it would appear, into the palace from the river side. Its length was ninety-six feet, its breadth not more than thirteen. The walls were panelled with sculptured slabs about six feet high. Those to the right, in descending, represented a procession of servants carrying fruit, flowers, game, and supplies for a banquet, preceded by mace-bearers. The first servant following the guard bore an object which I should not hesitate to identify with the pineapple, unless there were every reason to believe that the Assyrians were unacquainted with that fruit. The leaves sprouting from the top proved that it was not the cone of a pine tree or fir. After all, the sacred symbol held by the winged figures in the Assyrian sculptures, may be the same fruit, and not, as I have conjectured, that of a coniferous tree.