The usurper, after the victory, found himself in peaceable possession of the throne; yet judging it right to maintain for a time the shew of moderation and self-denial, he employed that dissimulation for which his countrymen are famous, in persuading them that his affections were fixed on the blessings of futurity, and that he was indifferent to the splendour of empire. He refused even to see the treasures of his deceased brother, in gold, slaves, &c. and as he entered the interior of the palace drew the folds of his turban over his eyes, saying the temptation was too great for him, and invocating the Supreme Being to preserve him from its effects. For a certain time too he confined himself to the possession of four wives (free women) allowed by the law of the Prophet. At length, finding his claim unquestioned, and his authority firmly established, the veil of sanctity, now no longer necessary, was thrown aside, and ambition and avarice appeared without disguise. He now wastes whole days in misanthropic solitude, gazing in stupid admiration on heaps of costly apparel, and an endless train of slaves and camels, and revels in the submissive charms of near two hundred free women. Abd-el-rachmân assumed the Imperial dignity in the year of the Hejira 1202, of the Christian æra 1787. The discontent of the people however, and particularly of the soldiery in consequence of the severity of his regulations, and his personal avarice, were (1795) very much increasing, which made me imagine his reign would not be long.
History.
Mohammed Teraub, already mentioned, was preceded by a king named Abd-el-Casim; Abd-el-Casim by Bokar; Bokar by Omar. Some of the earlier kings are yet spoken of under the names of Solyman, Mohammed, &c. But as the people of the country possess no written documents, I found those of whom I inquired often at variance both with regard to the genealogy and the succession of their monarchs. In all countries these are points of small import; but especially in one of which so few particulars are known to us. It may yet be remarked, that they commonly mention the reign of Solyman, as the epocha when Islamism began to prevail in the country. Describing this Sultan, at the same time, as of the Dageou race, which swayed the sceptre long before that of Fûr became powerful. Circumstances have inclined me to believe, that the reign of this prince must have been from one hundred and thirty to one hundred and fifty years ago.
On what the natives relate of their early history, little dependence can be placed: but it seems that the Dageou race came originally from the North, having been expelled from that part of Africa now, nominally at least, under the dominion of Tunis[46].
Harvest, food, &c.
In that part of the country where I resided are found neither lakes, rivers, marshes, nor any other appearance of water but the wells which are dug for domestic consumption, except during the rainy season. At that period torrents, of greater or less dimensions, intersect the country in all directions. The rainy season lasts from before the middle of June to the middle or end of September. This season is called Harîf[47].
I have observed that the rain, which is generally very heavy and accompanied with lightning, falls most frequently from 3 P.M. till midnight.
The changes of the wind are not periodical but instantaneous. It is with a southerly wind that the greatest heat prevails; and with a South-East that the greatest quantity of rain falls. When the breeze is from the North or North-west it is most refreshing, but does not generally continue long in that quarter. The hot and oppressive winds which fill the air with thick dust blow constantly from the South.
One day, while I was sitting in the market-place at Cobbé, I observed a singular appearance in the air, which soon discovered itself to be a column of sand, raised from the desert by a whirlwind. It was apparently about a mile and a half distant, and continued about eight minutes; this phenomenon had nothing of the tremendous appearance of the columns of sand described by Bruce as rising between Assuân and Chendi, being merely a light cloud of sand.
The harvest is conducted in a very simple manner. The women and slaves of the proprietor are employed to break off the ears with their hands, leaving the straw standing, which is afterwards applied to buildings and various other useful purposes. They then accumulate them in baskets, and carry them away on their heads. When threshed, which is awkwardly and incompletely performed, they expose the grain to the sun till it become quite dry; after this an hole in the earth is prepared, the bottom and sides of which are covered with chaff to exclude the vermin. This cavity or magazine is filled with grain, which is then covered with chaff, and afterwards with earth. In this way the maize is preserved tolerably well. In using it for food, they grind it, and boil it in the form of polenta, which is eaten either with fresh or sour milk, or still more frequently with a sauce made of dried meat pounded in a mortar, and boiled with onions, &c. The Furians use little butter; with the Egyptians and Arabs it is an article in great request. There is also another sauce which the poorer people use and highly relish, it is composed of an herb called Cowel or Cawel, of a taste in part acescent and in part bitter, and generally disagreeable to strangers.