I have already mentioned the courage which distinguishes the people of Wadaï, who surpass in valour most of the neighbouring tribes. They are far more intrepid than the people of Bornou, which is a country vaster and richer than theirs. I have often been told that the Fullans, or Fellatahs, have conquered the Bornouese nearly every time they have fought with them. When my father went from Bagirmeh to Bornou, the Fellatahs had just gained a great victory over that country, and its Sultan had fled away to the province of Kanoum. Here the able vizier, Emin, received him, and, having collected a large army, succeeded in replacing him on the imperial throne.
On one occasion the Sultan of Bornou, about the time of the wars of Zaky, sent an army, under the command of one of his viziers, to meet the Fullans. There were with them some Magrebyn and Bedawin Arabs. The Bornouese, during their march, entered a vast sandy plain, which stretched farther than the eye could reach, and perceived in the distance a great black mass, covering the whole horizon. They imagined that this mass was the army of the Fellatahs. Fear seized upon them, and chilled their souls. The head of the column halted in consternation, and soon the whole warlike array came to a full stop, and then began to retrograde, the soldiers crying one to the other that it was impossible to resist so great a multitude. A Magrebyn went to the vizier in command, and said,—
“What! do your troops disband at sight of that black mass, without knowing what it really is?”
“Who,” said the Vizier, “will go and reconnoitre?”
“I will.”
So the Magrebyn rode out alone across the plain, and soon discovered that the supposed Fellatah army was nothing but an immense herd of ostriches that were flapping their wings on the horizon, and thus figured an army marching, with its banners spread. The scout wheeled round, and returned shouting, “Come back, Bornou; come back! They are only ostriches!” But the army, instead of listening, continued its flight more rapidly, and arrived in complete rout at the Birny of Kanoum, where was then the Sultan. It was found necessary, therefore, to put all the chiefs to death, and to threaten whoever again fled before the enemy should meet with the same punishment. Thus incited, the army marched out under Emin, defeated the Fullans, made a hideous massacre of them, and drove them out of the country.
I explain the conduct of the Bornouese by their long habit of easy and peaceful life. Wherever habits of repose and inertness have prevailed in a state, the citizens learn to fear the fatigues and dangers of war. They have passed their time amidst physical enjoyment, rich dishes, elegant clothing, valuable horses, beautiful women, and the desire of the constant enjoyment of luxury has become imperative. If unforeseen circumstances call upon men to abandon these delights, they naturally resist and refuse to risk their lives, and abandon their comforts, forgetting that by this conduct the ruin of the most flourishing state is brought about, and that the fear of losing some enjoyment often leads to the loss of all.[38]
I have already said that the customs of Wadaï and those of Darfur are similar in some respects. The houses in the latter are more elegant, but those in the former are more solid. Warah is a large city, surrounded by a natural rampart of mountains. The dwelling of the Sultan is entirely of masonry, but is surrounded by huts inhabited by slaves. To the west, outside of the wall, is a mosque and a great square, called the Fasher, which word, in Wadaï, is restricted entirely to this place; whilst, in Darfur, it is applied to the whole town in which the Sultan resides. Two lines of acacia-trees adorn the Fasher of Warah. In the first line is a tree especially set apart for the use of the Sultan, who sits under it every Friday on coming out of the mosque, for the ceremony of salutation, in order to review his troops and to receive the complaints of his people. A little to the west of the first range of trees is another, under which the Kadis, the Ulemas, and the Shereefs sit. There is another range of trees, a good deal farther off, which serves as the permanent tribunal of the Kamkolak.
The great gate of the palace, which opens on the Fasher, may be used by every one, great or small, rich or poor. Outside are numerous huts, principally built against the wall, and inhabited by the Osban who may be on guard. These Osban are really Turguenaks, although the latter name is more especially applied to the superior officers of the corps, who are four in number, each commanding a thousand men. The Osban form the body-guard of the prince, and are also his executioners and the instruments of his anger. On this account they wear a uniform of imposing and menacing aspect. They wear short tunics, carry heavy clubs, and have iron head-pieces. Every evening a body of one thousand comes to guard the palace, five hundred remaining without, and five hundred acting as a garrison within. They march up in four divisions, making a frightful noise with their tambourines or drums, which are formed of hollowed trunks of trees, with skins stretched over each end. They do not wait to be relieved in the morning, but march away without being replaced, for there is no guard during the day.
The tribunal where the Sultan dispenses justice is a little square building, built against the wall-enclosure within the first gate. The second gate is guarded by a number of pages, who have passed the age of puberty, and who remain within. With them also are the grooms. The third gate is called the gate of iron, and is, indeed, covered with iron plates.[39] Beyond this, to the right, is the Kasr; where the Sultan sits in the afternoon during Ramad’han to listen to the reading of the Koran. In the interval which separates the third and fourth walls live the eunuchs and the young pages who have not yet arrived at the age of puberty. These alone, with the Sultan, are allowed to pass the fourth gate, which leads to the harem.