Dates may be termed the natural and staple produce of Fezzan. In the western parts of the kingdom some senna is grown, and of a quality superior to that imported from the country of the Tibboes. Pot-herbs, and generally vegetables of the garden, are plentiful. Wheat and barley are suited to the soil and climate, but from inexpertness or difficulties attending the mode of tillage, and generally from indolence of the people and oppressions of the government, corn is not raised sufficient for the inhabitants, and they rely for subsistence on importations from the Arab countries bordering Fezzan to the north.
Very little attention is bestowed on the rearing of beasts. Horned cattle are to be found only in the most fertile districts; and are even there but few in number; they are employed in drawing water from the wells, and are slaughtered only in cases of extreme necessity. The ordinary domestic animal is the goat. Sheep are bred in the southern parts of the kingdom; but the general supply is furnished by the bordering Arabs. The wool is manufactured into abbes, or coarse woollen cloths, the general clothing throughout the country; with the meat the very skins are roasted, whilst fresh, and eaten. The horses are but few: asses are the beasts of general use, whether for burthen, draught, or carriage. Camels are excessively dear, and only kept by the chief people, or richer merchants. All these animals are fed with dates or date kernels.
The commerce of Fezzan is considerable, but consists merely of foreign merchandize. From October to February, Mourzouk is the great market and place of resort for various caravans from Cairo, Bengasi, Tripoly, Gadames, Twat, and Soudan, and for other smaller troops of traders, such as Tibboes of Rschade, Tuaricks, and Arabs. The trade from Cairo is carried on by the merchants of Augila; that from Tripoly, chiefly by the inhabitants of Sockna, and but by few either of Fezzan or Tripoly. The commerce with Soudan, is conducted by way of the Tuarick Kolluvi, by the native Agades; the trade with Bornou is managed by the Tibboes of Bilma. The caravans coming to Mourzouk from the south or west, bring, as articles of commerce, slaves of both sexes, ostrich feathers, zibette, tiger skins, and gold, partly in dust, partly in native grains, to be manufactured into rings and other ornaments, for the people of interior Africa. From Bornou copper is imported in great quantity. Cairo sends silks, melayes (striped blue and white calicoes), woollen cloths, glass, imitations of coral, beads for bracelets, and likewise an assortment of East India goods. The merchants of Bengasi, who, usually join the caravan from Cairo at Augila, import tobacco manufactured for chewing, or snuff, and sundry wares fabricated in Turkey.
The caravan from Tripoly, chiefly deals in paper, false corals, fire-arms, sabres, knives, and the cloths called abbes, and in red worsted caps. Those trading from Gadames, bring nearly the same articles. The smaller caravans of Tuaricks and Arabs, import butter, oil, fat, and corn; and those coming from the more southern districts, bring senna, ostrich feathers, and camels for the slaughterhouse.
Fezzan is governed by a sultan, descendant from the family of the Shereefs. The tradition is, that the ancestors of the reigning prince, coming from western Africa, invaded and conquered Fezzan about 500 years past. The sultan reigns over his dominions with unlimited power, but he holds them tributary to the Bashaw of Tripoly: the amount of tribute was formerly 6000 dollars, it is now reduced to 4000; and an officer of the bashaw comes annually to Mourzouk, to receive this sum, or its value in gold, senna, or slaves. This officer, whilst in commission, is called Bey-el-nobe. On his departure from Tripoly, which is every year in November, he takes all travelling merchants under his protection; and returning from Tripoly to Mourzouk, I shall avail myself of the opportunity.
The present sultan assumes the title “Sultan Muhammed-ben Sultan Mansur;” and this title is engraved on a large seal, which he applies to acts of authority or correspondence within his realm, but when writing to the bashaw of Tripoly, he uses a smaller seal, on which, instead of the name Sultan, that of Sheik only, is engraved.
The throne of Fezzan is hereditary: the crown, however, descends not in all cases, directly from father to son: it is the eldest prince of the royal family, who succeeds; and such may be a nephew, in preference to a son who is younger. This custom frequently occasions bloodshed: the son of the deceased sultan may be of sufficient age to govern, though younger than the collateral heir; and having interest and adherents formed by his past high connections and situation, will often be ready to controvert the law of succession, as inapplicable in principle to the case of himself and competitor, equally arrived at the age of manhood and discretion: the question of right is then decided by the sword.
The Sultan’s palace (or house) is situate within the circumvallation of the castle or fortress of Mourzouk: he lives there retired, and with no other inmate but the eunuchs, who wait upon him. His Harem is contiguous; he never enters it, but the female whom he at any time wishes to see, is conducted to his apartment. The Harem consists of a Sultana, who, by rules of the empire, must be of the family of the Shereefs of Wadan or Zuila, and of about forty slaves. These last are often sold and replaced by others, if they do not bear children to the sultan, or do not otherwise endear themselves to him by superior charms and accomplishments.
There is a place set apart within the precincts of the castle, for those who attend on public business, from which a long narrow vestibule leads to a door which opens into the principal apartment of the sultan. The opening of that door is announced by the beating of kettle-drums, as a signal of audience. The door of audience is opened three times in each day. Those who on account of respect or business, attend for introduction, are conducted by the long narrow passage between slaves, who incessantly repeat, “May God prolong the life of the sultan!” On coming to the door, the sultan appears opposite, seated on an old fashioned elbow chair raised some steps, and forming his throne. The person introduced, approaches, kisses the hand of the sultan, raises it so as to touch his forehead, then quits it, and kneels before him. He is permitted to state his case, and address the sultan in ordinary and plain language, but particular attention must be given, that the expressions, “God prolong thy life;” “God protect thy country, &c.” be frequently intermingled; and at each presentation, it is customary to offer a small present. It is only on Fridays, or on some solemn festival, that the sultan appears without the castle walls, and then he is attended by his whole court. He goes on Fridays to the great mosque, on horseback: on other days of solemnity or public occasion, he rides on a plain without the town, where his courtiers prance and run their horses round him, and exhibit their skill in equestrian exercises, and in the art of shooting.
The sultan’s court or official attendants are, the kaledyma, or first minister; the keijumma, or second minister, and the general of his forces; a number of black slaves, and a few white slaves, who are by the Mahometans termed Mamelukes. The kaledyma and keijumma must both be free-born men; whatever their nominal rank, they at present have but little influence. All the interest and power rests with the Mamelukes, who are mostly Europeans, Greeks, Genoese, or their immediate descendants. The black slaves, are purchased whilst yet boys, and are educated for the court according to their dispositions and talents; some of these too have gained great ascendancy with the sultan.