I shall here add, that each tribe and nation of Soudan has women celebrated for some qualities of beauty. The most beautiful women, however, are those of Afnan; after them come the women of Bagirmeh, of Bornou, and of Sennaar; then come those of Wadaï; and after them those of Darfur. The ugliest, without exception, are those of Touban and Katakou. God has diversified his creatures in a marvellous manner; and to produce the effect of variety, little is required. Everything that is brown is not musk; everything that is red is not a ruby; and everything that shines is not a diamond; everything that is black is not charcoal; everything that is vermilion is not flesh; and everything that is white is not chalk. The coloured nations, whether they be black or bronzed, have beauties which the white people do not possess. It may be said that light and darkness immeasurably differ; but, verily, some admire the black colour, as this verse proves:—“Her dark complexion is full of charm and grace. Look at it well, and you will no longer admire the white and the rose-coloured. Yes! on account of my sweetheart, I love everything that is black. I love all Soudan on her account; I love even black dogs.” I also, for a time, was a passionate admirer of negresses, and I wrote some verses to justify my taste, and endeavoured to prove that the whole beauty of a countenance is derived from the black parts of it—as the eyes, the eye-brows, and the moles. But afterwards I changed my opinion, and wrote against the poet Safty, who had argued that a black spot on a white face increased its beauty, whilst a white spot on a black face was a deformity. I showed, among other things, that the truth is pure and white. To this Safty replied, that white was the colour of old men’s beards, and also of shrouds—two things which frighten love away. Perhaps there has been much exaggeration put forth on both sides.
When a Forian takes an Arab wife, or vice versâ, it is noticed that the offspring is generally weak and short-lived.[20] Each people has a particular temperament, and, I am inclined to think that, as a rule, mixture of races deteriorates them. In Darfur and Wadaï it has been found necessary to have recourse to various means for preserving the lives of children. It is customary to bleed them on the fortieth day after birth, by scarifying their bellies on both sides. This operation is repeated at the age of three months. If it be neglected, the children generally die of fever and other diseases.
CHAPTER IX.
Mixed Marriages — A Malady in Darfur — Story of the Small-pox — Diseases — Medicine — Birth — Education — Climate — Cause of Depopulation — Food — Weykeh — Food of Poor — Hunting — Classes of Hunters — Bedawin Arabs — Speculation in Ostrich Feathers — Milk — Gold — Money — Salt — Apology for Money — Curious Money.
There is a peculiar malady in Darfur, called Abou-lessan, or father of the tongue, which consists in the appearance of an excrescence at the root of the tongue, which it is necessary to excise.[21] Dysentery is sometimes cured by cauterisation round the navel. When convulsions are brought on by the malice of demons, who find a child left alone for a moment, it is customary, in Egypt and Tunis, for an exorciser to be called in to make invocations, and sometimes the patient is relieved, and sometimes not. But, in Soudan, this disease is treated by actual cautery on the forehead, and cures often result. The small-pox is common in Soudan. As soon as a person is attacked by it he is immediately removed to a hut built in a lonely place—a kind of hospital, in fact, where there are servants who have already had the disease. The Bedawin Arabs are very frightened at this disease. A man of Birguid, named Othman, once related to me that, having had the disease, and having escaped danger, though his skin was still marked, he used to go out with his face covered with the cloth of his turban to protect him from the flies. One day, being thus veiled, a party of Arabs approached, and sent forward a man, who walked with a hesitating and uncertain step. When he was near he cried out,—
“Tell me, I pray thee, if in this village there be any one ill of the small-pox?”
“God preserve me,” replied Othman, “from exciting in thee a dangerous security by a false answer!” So he uncovered his face, and the Arab fell at once to the ground with a great cry.
His companions ran forward and carried him away, and Othman fled, or otherwise they would have killed him. He afterwards learned that the unhappy man died in three days. The people of Soudan have a curious idea on the origin of the small-pox. They pretend that it is brought by a little animal, imperceptible to the eye, but which leaves evident traces of its passage on the ground. This insect fixes on the skin, and thus engenders the disease. I am told that its track consists of a series of round points, disposed in a single straight line, so, . . . .; and they say that, whenever this track is observed in the morning directed towards any house, the small-pox infallibly appears there.
Syphilis is very common in Darfur, but not so common as in Kordofal, where people endeavour to communicate it, fancying that they thus cure themselves; whilst in Darfur people generally shut themselves up. Elephantiasis is common in these countries. Pleurisy is cured by a number of scarifications on the side. There are a variety of other diseases, many of which are fatal; but neither the plague nor phthisis is known. I may add, that the greater number of the therapeutic means used are surgical, and that they are often successful. There are oculists, named shallans, who devote themselves entirely to performing operations for the cataract, in which they are very successful. The doctors are generally old men who have studied carefully the effects of scarification and cautery. The medicaments they use are marvellously simple, consisting generally of tamarinds, honey, and cow’s butter. The last-mentioned substance is used with wonderful success by the Bedawin Arabs to cure gouty pains in the joints. It must be added, that magic is often resorted to as a means of cure, and that the patients are treated by writings; that is to say, papers on which sacred words have been written. The most successful in this kind of treatment are the Fellatahs.