The mansion comprised entrance-hall, dining-room, drawing-roomn, lady's boudoir, library, breakfast-room, bed-room and dressing-room (with the great advantage of their combination in one circular room fourteen feet in diameter). The architecture was of an ancient style, from the original design of a pill-box surmounted by a candle extinguisher.

Thus might my estate have been described by an English estate agent and auctioneer, with a better foundation of fact than many newspaper advertisements.

I purchased two additional huts, one of which was erected at the back (if a circle has a back) of our mansion, as the kitchen, while the other at a greater distance formed the "servants' hall." We all worked hard for several days in beautifying our house and grounds. In the lovely short grass that resembled green velvet, we cut walks to the edge of a declivity, and surrounded the house with a path of snow-white sand, resembling coarsely pounded sugar; this we obtained from some decomposed sandstone rock which crumbled upon the slightest pressure. We collected curiously-shaped blocks of rock, and masses of fossil wood that were imbedded in the sandstone; these we formed into borders for our walks, and opposite to our front door (there was no back door) we arranged a half-circle or "carriage-drive," of white sand, to the extreme edge of the declivity, which we bordered with large rocks; one of which I believe may remain to this day, as I carried it to the spot to form a seat, and my vanity was touched by the fact that it required two Arabs to raise it from the ground. I made a rustic table of split bamboos, and two garden seats opposite the entrance of the house, and we collected a number of wild plants and bulbs which we planted in little beds; we also sowed the seeds of different gourds that were to climb up on our roof.

In the course of a week we had formed as pretty a camp as Robinson Crusoe himself could have coveted; but he, poor unfortunate, had only his man Friday to assist him, while in our arrangements there were many charms and indescribable little comforts that could only be effected by a lady's hand. Not only were our walks covered with snow-white sand and the borders ornamented with beautiful agates that we had collected in the neighbourhood, but the interior of our house was the perfection of neatness: the floor was covered with white sand beaten firmly together to the depth of about six inches; the surface was swept and replaced with fresh material daily; the travelling bedsteads, with their bright green mosquito curtains, stood by either side, affording a clear space in the centre of the circle, while exactly opposite the door stood the gun-rack, with as goodly an array of weapons as the heart of a sportsman could desire:—

My little Fletcher double rifle, No. 24.

One double rifle, No. 10, by Tatham.

Two double rifles, No. 10, by Reilly.

One double rifle, No. 10, by Beattie (one of my old Ceylon tools).

One double gun, No. 10, by Beattie.

One double gun, No. 10, by Purdey, belonging to Mr. Oswell, of

South African celebrity.

One single rifle, No. 8, by Manton.

One single rifle, No. 14, by Beattie.

One single rifle that carried a half-pouud explosive shell, by Holland of Bond Street; this was nicknamed by the Arabs "Jenna el Mootfah" (child of a cannon), and for the sake of brevity I called it the "Baby."

My revolver and a brace of double-barrelled pistols hung upon the wall, which, although the exterior of the house was straw, we had lined with the bright coloured canvas of the tent. Suspended by loops were little ornamental baskets worked by the Arabs, that contained a host of useful articles, such as needles, thread, &c. &c., and the remaining surface was hung with hunting knives, fishing lines, and a variety of instruments belonging to the chase. A travelling table, with maps and a few books, stood against the wall, and one more article completed our furniture,—an exceedingly neat toilet table, the base of which was a flat-topped portmanteau, concealed by a cunning device of chintz and muslin; this, covered with the usual arrangement of brushes, mirror, scent-bottles, &c. threw an air of civilization over the establishment, which was increased by the presence of an immense sponging-bath, that, being flat and circular, could be fitted underneath a bed. In the draught of air next the door stood our filter in a wooden frame, beneath which was a porous jar that received and cooled the clear water as it fell.

Our camp was a perfect model; we had a view of about five miles in extent along the valley of the Atbara, and it was my daily amusement to scan with my telescope the uninhabited country upon the opposite side of the river, and watch the wild animals as they grazed in perfect security. I regret that at that time I did not smoke; in the cool of the evening we used to sit by the bamboo table outside the door of our house, and drink our coffee in perfect contentment amidst the beautiful scene of a tropical sunset and the deep shadows in the valley; but a pipe! —the long "chibbook" of the Turk would have made our home a Paradise! Nevertheless we were thoroughly happy at Sofi;—there was a delightful calm, and a sense of rest; a total estrangement from the cares of the world, and an enchanting contrast in the soft green verdure of the landscape before us to the many hundred weary miles of burning desert through which we had toiled from Lower Egypt. In those barren tracts, the eye had become so accustomed to sterility and yellow sand, that it had appeared impossible to change the scene, and Africa afforded no prospect beyond the blank hitherto shown upon the chart of the interior; we were now in a land of rich pastures, and apparently in another world, after the toil of a hard life;—it was the haven of a pilgrim, rest!

While we were enjoying a few months' repose, the elements were hard at work. Every day, without exception, and generally for several hours of the night, the lightning flashed and thunder roared with little intermission, while the rain poured in such torrents that the entire country became perfectly impassable, with the exception of the hard ground of the Atbara valley. The rich loam of the table land had risen like leavened dough, and was knee-deep in adhesive mud; the grass upon this surface grew with such rapidity that in a few weeks it reached a height of nine or ten feet. The mud rushed in torrents down the countless watercourses, which were now in their greatest activity in hurrying away the fertile soil of Egypt; and the glorious Atbara was at its maximum.

CHAPTER VIII
THE PLAGUES OF EGYPT

TIME glided away smoothly at our camp amidst the storms of the rainy season. The Arabs had nothing to do, and suffered much from the absence of their herds, as there was a great scarcity of milk. The only animals that had not been sent to the north were a few goats; these were so teased by the flies that they produced but a small supply. Fever had appeared at the same time with the flies, and every one was suffering more or less, especially Florian, who was seriously ill. I was in full practice as physician, and we congratulated ourselves upon the healthiness of our little isolated camp, when suddenly my wife was prostrated by a severe attack of gastric fever, which for nine days rendered her recovery almost hopeless. At length the fever gave way to careful attendance, and my Arab patients and Florian were also in a fair way towards recovery. The plagues of Egypt were upon us; the common house-flies were in billions, in addition to the cattle-tormentor. Our donkeys would not graze, but stood day and night in the dense smoke of fires, made of sticks and green grass, for protection.

The plague of boils broke out, and every one was attacked more or less severely. Then came a plague of which Moses must have been ignorant, or he would surely have inflicted it upon Pharaoh. This was a species of itch, which affected all ages and both sexes equally; it attacked all parts of the body, but principally the extremities. The irritation was beyond description; small vesicles rose above the skin, containing a watery fluid, which, upon bursting, appeared to spread the disease. The Arabs had no control over this malady, which they called "coorash," and the whole country was scratching. The popular belief attributed the disease to the water of the Atbara at this particular season: although a horrible plague, I do not believe it to have any connexion with the well-known itch or "scabies" of Europe.

I adopted a remedy that I had found a specific for mange in dogs, and this treatment became equally successful in cases of coorash. Gunpowder, with the addition of one-fourth of sulphur, made into a soft paste with water, and then formed into an ointment with fat: this should be rubbed over the whole body. The effect upon a black man is that of a well-cleaned boot—upon a white man it is still more striking; but it quickly cures the malady. I went into half mourning by this process, and I should have adopted deep mourning had it been necessary; I was only attacked from the feet to a little above the knees. Florian was in a dreadful state, and the vigorous and peculiar action of his arms at once explained the origin of the term "Scotch fiddle," the musical instrument commonly attributed to the north of Great Britain.

The Arabs are wretchedly ignorant of the healing art, and they suffer accordingly. At least fifty per cent. of the population in Sofi had a permanent enlargement of the spleen, which could be felt with a slight pressure of the hand, frequently as large as an orange; this was called "Jenna el Wirde" (child of the fever), and was the result of constant attacks of fever in successive rainy seasons.

Faith is the drug that is supposed to cure the Arab; whatever his complaint may be, he applies to his Faky or priest. This minister is not troubled with a confusion of book-learning, neither are the shelves of his library bending beneath weighty treatises upon the various maladies of human nature; but he possesses the key to all learning, the talisman that will apply to all cases, in that one holy book the Koran. This is his complete pharmacopoeia: his medicine chest, combining purgatives, blisters, sudorifics, styptics, narcotics, emetics, and all that the most profound M.D. could prescribe. With this "multum in parvo" stock-in-trade the Faky receives his patients. No. 1 arrives, a barren woman who requests some medicine that will promote the blessing of childbirth. No. 2, a man who was strong in his youth, but from excessive dissipation has become useless. No. 3, a man deformed from his birth, who wishes to become straight as other men. No. 4, a blind child. No. 5, a dying old woman, carried on a litter; and sundry other impossible cases, with others of a more simple character.

The Faky produces his book, the holy Koran, and with a pen formed of a reed he proceeds to write a prescription; not to be made up by an apothecary, as such dangerous people do not exist, but the prescription itself is to be SWALLOWED! Upon a smooth board, like a slate, he rubs sufficient lime to produce a perfectly white surface; upon this he writes in large characters, with thick glutinous ink, a verse or verses from the Koran that he considers applicable to the case; this completed, he washes off the holy quotation, and converts it into a potation by the addition of a little water; this is swallowed in perfect faith by the patient, who in return pays a fee according to the demand of the Faky. Of course it cannot be supposed that this effects a cure, or that it is in any way superior to the prescriptions of a thorough-bred English doctor; the only advantage possessed by the system is complete innocence, in which it may perhaps claim superiority. If no good result is attained by the first holy dose, the patient returns with undiminished confidence, and the prescription is repeated as "the draught as before," well known to the physic-drinkers of England, and in like manner attended with the bill. The fakeers make a considerable amount by this simple practice, and they add to their small earnings by the sale of verses of the Koran as talismans.

As few people can read or write, there is an air of mystery in the art of writing which much enhances the value of a scrap of paper upon which is written a verse from the Koran. A few piastres are willingly expended in the purchase of such talismans, which are carefully and very neatly sewn into small envelopes of leather, and are worn by all people, being handed down from father to son.

The Arabs are especially fond of relics; thus, upon the return from a pilgrimage to Mecca, the "hadji," or pilgrim, is certain to have purchased from some religious Faky of the sacred shrine either a few square inches of cloth, or some such trifle, that belonged to the prophet Mahomet. This is exhibited to his friends and strangers as a wonderful spell against some particular malady, and it is handed about and received with extreme reverence by the assembled crowd. I once formed one of a circle when a pilgrim returned to his native village: we sat in a considerable number upon the ground, while he drew from his bosom a leather envelope, suspended from his neck, from which he produced a piece of extremely greasy woollen cloth, about three inches square, the original colour of which it would have been impossible to guess. This was a piece of Mahomet's garment, but what portion he could not say. The pilgrim had paid largely for this blessed relic, and it was passed round our circle from hand to hand, after having first been kissed by the proprietor, who raised it to the crown of his head, which he touched with the cloth, and then wiped both his eyes. Each person who received it went through a similar performance, and as ophthalmia and other diseases of the eyes were extremely prevalent, several of the party had eyes that had not the brightness of the gazelle's; nevertheless, these were supposed to become brighter after having been wiped by the holy cloth. How many eyes this same piece of cloth had wiped it would be impossible to say, but such facts are sufficient to prove the danger of holy relics, that are inoculators of all manner of contagious diseases.

I believe in holy shrines as the pest spots of the world. We generally have experienced in Western Europe that all violent epidemics arrive from the East. The great breadth of the Atlantic boundary would naturally protect us from the West, but infectious disorders, such as plague, cholera, small-pox, &c. may be generally tracked throughout their gradations from their original nests; those nests are in the East, where the heat of the climate acting upon the filth of semi-savage communities engenders pestilence.

The holy places of both Christians and Mahometans are the receptacles for the masses of people of all nations and classes who have arrived from all points of the compass; the greater number of such people are of poor estate; many, who have toiled on foot from immense distances, suffering from hunger and fatigue, and bringing with them not only the diseases of their own remote countries, but arriving in that weak state that courts the attack of any epidemic. Thus crowded together, with a scarcity of provisions, a want of water, and no possibility of cleanliness, with clothes that have been unwashed for weeks or months, in a camp of dirty pilgrims, without any attempt at drainage, an accumulation of filth takes place that generates either cholera or typhus; the latter, in its most malignant form, appears as the dreaded "plague." Should such an epidemic attack the mass of pilgrims debilitated by the want of nourishing food, and exhausted by their fatiguing march, it runs riot like a fire among combustibles, and the loss of life is terrific. The survivors radiate from this common centre, upon their return to their respective homes, to which they carry the seeds of the pestilence to germinate upon new soils in different countries. Doubtless the clothes of the dead furnish materials for innumerable holy relics as vestiges of the wardrobe of the Prophet; these are disseminated by the pilgrims throughout all countries, pregnant with disease; and, being brought into personal contact with hosts of true believers, Pandora's box could not be more fatal.

Not only are relics upon a pocket scale conveyed by pilgrims, and reverenced by the Arabs, but the body of any Faky, who in lifetime was considered extra holy, is brought from a great distance to be interred in some particular spot. In countries where a tree is a rarity, a plank for a coffin is unknown; thus the reverend Faky, who may have died of typhus, is wrapped in cloths and packed in a mat. In this form he is transported, perhaps, some hundred miles, slung upon a camel, with the thermometer above 130 degrees Fahr. in the sun, and he is conveyed to the village that is so fortunate as to be honoured with his remains. It may be readily imagined that with a favourable wind, the inhabitants are warned of his approach some time before his arrival. Happily, long before we arrived at Sofi, the village had been blessed by the death of a celebrated Faky, a holy man who would have been described as a second Isaiah were the annals of the country duly chronicled. This great "man of God," as he was termed, had departed this life at a village on the borders of the Nile, about eight days' hard camel-journey from Sofi; but from some assumed right, mingled no doubt with jobbery, the inhabitants of Sofi had laid claim to his body, and he had arrived upon a camel horizontally, and had been buried about fifty yards from our present camp. His grave was beneath a clump of mimosas that shaded the spot, and formed the most prominent object in the foreground of our landscape. Thither every Friday the women of the village congregated, with offerings of a few handfuls of dhurra in small gourd-shells, which they laid upon the grave, while they ATE THE HOLY EARTH in small pinches, which they scraped like rabbits, from a hole they had burrowed towards the venerated corpse; this hole was about two feet deep from continual scratching, and must have been very near the Faky.

Although bamboos did not grow in Sofi, great numbers were brought down by the river during the rains; these were eagerly collected by the Arabs, and the grave of the Faky was ornamented with selected specimens, upon which were hung small pieces of rag-like banners. The people could not explain why they were thus ornamented, but I imagine the custom had originated from the necessity of scaring the wild animals that might have exhumed the body.

Although the grave of this revered Faky was considered a sacred spot, the women had a curious custom that we should not consider an honour to the sanctity of the place: they met in parties beneath the shade of the mimosas that covered the grave, for the express purpose of freeing each other's heads from vermin; the creatures thus caught, instead of being killed, were turned loose upon the Faky.

Although the Arabs in places remote from the immediate action of the Egyptian authorities are generally lawless, they are extremely obedient to their own sheiks, and especially to the fakeers: thus it is important to secure such heads of the people as friends. My success as a physician had gained me many friends, as I studiously avoided the acceptance of any present in return for my services, which I wished them to receive as simple acts of kindness; thus I had placed the Sheik Hassan bel Kader under an obligation, by curing him of a fever; and as he chanced to combine in his own person the titles of both sheik and faky, I had acquired a great ascendency in the village, as my medicines had proved more efficacious than the talismans. "Physician, cure thyself," applied to the Faky, who found three grains of my tartar emetic more powerful than a whole chapter of the Koran.

We frequently had medical discussions, and the contents of my large medicine-chest were examined with wonder by a curious crowd; the simple effect of mixing a seidlitz powder was a source of astonishment; but a few drops of sulphuric acid upon a piece of strong cotton cloth which it destroyed immediately, was a miracle that invested the medicine-chest with a specific character for all diseases. The Arab style of doctoring is rather rough. If a horse or other animal has inflammation, they hobble the legs and throw it upon the ground, after which operation a number of men kick it in the belly until it is relieved—(by death). Should a man be attacked with fever, his friends prescribe a system of diet, in addition to the Koran of the Faky: he is made to drink, as hot as he can swallow it, about a quart of melted sheep's fat or butter. Young dogs, as a cure for distemper, are thrown from the roof of a house to the ground—a height of about ten feet. One night we were sitting at dinner, when we suddenly heard a great noise, and the air was illumined by the blaze of a hut on fire. In the midst of the tumult I heard the unmistakeable cries of dogs, and thinking that they were unable to escape from the fire, I ran towards the spot. As I approached, first one and then another dog ran screaming from the flames, until a regular pack of about twenty scorched animals appeared in quick succession, all half mad with fright and fire. I was informed that hydrophobia was very prevalent in the country, and that the certain preventive from that frightful malady was to make all the dogs of the village pass through the fire. Accordingly an old hut had been filled with straw and fired; after which, each dog was brought by its owner and thrown into the flames. Upon another occasion I heard a great yelling and commotion, and I found Mahomet's "mother's brother's cousin's sister's mother's son," Achmet, struggling on the ground, and nearly overpowered by a number of Arabs, who were determined to operate upon a large boil in his groin, which they had condemned to be squeezed, although it was not in a state that admitted of such treatment. The patient was biting and kicking liberally on all sides in self-defence, and his obstinate surgeons could hardly be persuaded to desist.

Syphilis is common throughout the country, and there are several varieties of food that are supposed to effect a cure. A sheep is killed, and the entire flesh is cooked with the fat, being cut into small pieces and baked in a pot; several pounds of butter or other grease are then boiled, and in that state are poured into the jars containing the baked meat; the patient is then shut up by himself in a hut with this large quantity of fat food, with which he is to gorge himself until the whole is consumed. Another supposed cure for the same disease is a pig dressed in a similar manner, which meat, although forbidden by the Koran, may be taken medicinally. The flesh of the crocodile is eaten greedily, being supposed to promote desire. There are few animals that the Arabs of the Nubian provinces will refuse; the wild boar is invariably eaten by the Arab hunters, although in direct opposition to the rules of the Koran. I once asked them what their Faky would say if he were aware of such a transgression. "Oh !" they replied, "we have already asked his permission, as we are sometimes severely pressed for food in the jungles; he says, 'If you have the KORAN in your hand and NO PIG, you are forbidden to eat pork; but if you have the PIG in your hand and NO KORAN, you had better eat what God has given you.'"

This is a charming example of simplicity in theological discussion that might perhaps be followed with advantage in graver questions; we might cease to strain at the gnats and swallow our pigs.

I had an audience of a party of hunters whom I had long wished to meet. Before my arrival at Sofi I had heard of a particular tribe of Arabs that inhabited the country south of Cassala, between that town and the Base country; these were the Hamrans, who were described as the most extraordinary Nimrods, who hunted and kiled all wild animals, from the antelope to the elephant, with no other weapon than the sword; the lion and the rhinoceros fell alike before the invincible sabres of these mighty hunters, to whom as an old elephant-hunter I wished to make my salaam, and humbly confess my inferiority.

From the manner in which their exploits had been hitherto explained to me, I could not understand how it could be possible to kill an elephant with the sword, unless the animal should be mobbed by a crowd of men and hacked to death, but I was assured that the most savage elephant had no chance upon good riding ground, against four aggageers (as the hunters with the sword are designated). I had determined to engage a party of these hunters to accompany me throughout my exploration of the Abyssinian rivers at the proper season, when I should have an excellent opportunity of combining sport with an examination of the country. My intentions had become known, and the visit of the hunters was the consequence.

The Hamran Arabs are distinguished from the other tribes by an extra length of hair, worn parted down the centre, and arranged in long curls; otherwise there is no perceptible difference in their appearance from other Arabs. They are armed, as are all others, with swords and shields; the latter are circular, and are generally formed of rhinoceros hide. There are two forms of shields used by the various tribes of Arabs: one is a narrow oval, about four feet in length, of either bull's or buffalo's hide, stiffened by a strong stick which passes down the centre; the other is circular, about two feet in diameter, with a projection in the centre as a protection for the hand. When laid flat upon the ground, the shield somewhat resembles an immensely broad-brimmed hat, with a low crown terminating in a point. In the inside of the crown is a strong bar of leather as a grip for the hand, while the outside is generally guarded by a strip of the scaly hide of a crocodile.

The skins most prized for shields are those of the giraffe and the rhinoceros; those of the buffalo and elephant are likewise in genera] use, but they are considered inferior to the former, while the hide of the hippopotamus is too thick and heavy.

The hide of the giraffe is wonderfully tough, and combines the great advantage of extreme lightness with strength. The Arabs never ornament their shields; they are made for rough and actual service, and the gashes upon many are proofs of the necessity of such a protection for the owner.

Although there are two patterns of shields among the Arabs, there is no difference in the form of their swords, which simply vary in size according to the strength of the wearer. The blade is long and straight, two-edged, with a simple cross handle, having no other guard for the hand than the plain bar, which at right angles with the hilt forms the cross. I believe this form was adopted after the Crusades, when the long, straight, cross-handled blades of the Christian knights left an impression behind them that established the fashion. All these blades are manufactured at Sollingen, and are exported to Egypt for the trade of the interior. Of course they differ in quality and price, but they are of excellent temper. The Arabs are extremely proud of a good sword, and a blade of great value is carefully handed down through many generations. The sheiks and principal people wear silver-hilted swords. The scabbards are usually formed of two thin strips of elastic but soft wood, covered with leather. No Arab would accept a metal scabbard, as it would destroy the keen edge of his weapon. The greatest care is taken in sharpening the swords. While on the march, the Arab carries his weapon slung on the pommel of his saddle, from which it passes beneath his thigh. There are two projecting pieces of leather, about twelve inches apart, upon the scabbard, between which the thigh of the horseman fits, and thus prevents the sword from slipping from its place. Carried in this position at full speed, there is an absence of that absurd dangling and jumping of the sword that is exhibited in our British cavalry, and the weapon seems to form a portion of the rider. The first action of an Arab when he dismounts at a halt upon the march, and sits beneath a tree, is to draw his sword; and after trying both edges with his thumb, he carefully strops the blade to and fro upon his shield until a satisfactory proof of the edge is made by shaving the hair off his arm, after which it is returned to the sheath. I have measured these swords; that of a fair average size is three feet in the length of blade, and one inch and seven-eighths in breadth; the hilt, from the top of the guard to the extremity, five and a half inches. Thus the sword complete would be about three feet five or six inches. Such a weapon possesses immense power, as the edge is nearly as sharp as a razor. But the Arabs have not the slightest knowledge of swordsmanship; they never parry with the blade, but trust entirely to the shield, and content themselves with slashing either at their adversary or at the animal that he rides; one good cut delivered by a powerful arm would sever a man at the waist like a carrot. The Arabs are not very powerful men; they are extremely light and active, and generally average about five feet eight inches in height. But their swords are far too heavy for their strength; and although they can deliver a severe cut, they cannot recover the sword sufficiently quick to parry, therefore they are contented with the shield as their only guard. If opposed to a good swordsman they would be perfectly at his mercy, as a feint at the head causes them to raise the shield; this prevents them from seeing the point, that would immediately pass through the body.

Notwithstanding their deficiency in the art of the sword, they are wonderful fellows to cut and slash; and when the sharp edge of the heavy weapon touches an enemy, the effect is terrible.