The lost oases E-Book

Ahmad Muhammad Hasanayn

• Herausgeber: Librorium Editions
• Kategorie: Geisteswissenschaft
• Sprache: Englisch

Veröffentlichungsjahr: 2023

Beschreibung

On my first trip through the Libyan Desert I took a vow.
We had lost our way, and we had lost all hope. There was no sign of the oasis we sought, no sign of any well near-by. The desert seemed cruel and merciless, and I vowed that if ever we came through alive I would not return again.
Two years later I was back in the same desert, at the same spot where we had lost our way, and landed at the same well that had saved our lives on the previous occasion.
The desert calls, but it is not easy to analyze its attraction and its charm. Perhaps the most wonderful part of desert life is the desert night. You have walked the whole day on blistered feet, because even walking was less painful than riding on a camel; you have kept up with the caravan with eyes half shut; you follow mechanically the rhythm of the camels’ steps. Your throat is parched, and there is no well in sight. The men are no more in the humor to sing. Their faces are drawn with exhaustion, and with eyes bloodshot they keep a vague, hopeless look on the ever faint line between the blue of the sky and the dull yellow of the sand. The sheepskin water-vessels dangle limply on either side of the camels.

Leseprobe

THE LOST OASES

HASSANEIN BEY The Egyptian explorer, in Bedouin clothes starting on his trek of twenty-two hundred miles across the desert

THE LOST OASES

BY A. M. HASSANEIN BEY, F.R.G.S.

1925

© 2023 Librorium Editions

ISBN : 9782383839385

IN HOMAGE AND GRATITUDE TOHIS MAJESTY KING FOUAD IWHO BY HIS HELP AND ENCOURAGEMENT MADE THIS JOURNEY POSSIBLE

INTRODUCTION

My friend Ahmed Hassanein has asked me to write a few words of introduction to his record of a remarkable voyage of exploration. It was the more remarkable because the expedition, the results of which have enabled him to fill up an important gap in our knowledge of Africa and to determine with precision positions only approximately ascertained by that great pioneer in African research, Gerhardt Rohlfs, was conceived and led by him single-handed without other assistance or companionship than that of his guides and personal attendants.

A traveler whose work has been recognized by the award of the Founder’s Medal of the Royal Geographical Society should need no introduction to the British public. But I welcome the opportunity of drawing attention to his achievement in another field, in the production of a book which will, I feel sure, be acknowledged by all who read it to have exceptional interest, written in a language of which he has made himself a master, although it is not his own.

But first, disregarding any protests from his characteristic modesty, I have to present the author himself, who is only known to the majority of my countrymen as an intrepid traveler. I have had the pleasure of his acquaintance for a number of years, since he was the contemporary and friend of my son at Balliol. After considerable experience I have come to the conclusion that the experiment of sending students from the East to reside at a Western university is one which should only be tried in exceptional cases and with young men of exceptional character. In the case of Ahmed Hassanein I think all who know him will agree that it has been an unqualified success. He has retained all that is best of his own national and spiritual inheritance, while he has acquired a sympathetic understanding and appreciation of the mentality and feelings of men with very different social antecedents and training. It is possible that the blood of his Bedouin forefathers made intimacy with them easier for him, since the Briton and the Bedouin not infrequently find in one another a certain kinship of instinct which compels their mutual regard. Incidentally it may be mentioned that Ahmed Hassanein represented the University of Oxford as a fencer. In any case it is possible for him to be a sincere Egyptian patriot and none the less to entertain equally sincere friendship with members of the nation to which justice is not always done by the Younger Egypt.

He began his career at home in the Ministry of the Interior at Cairo. During the war when martial law was in force in Egypt he was attached to General Sir John Maxwell, a very old friend of his country. Now he has entered the diplomatic service, for which a wide experience of life, rare in so young a man, as well as his linguistic gifts, eminently qualifies him. He has occasionally consulted me as an elder friend and as the father of my son on certain matters of personal interest to himself. I may therefore claim to know him intimately, and I cannot refrain from recording my testimony that in all such questions, and especially in a very delicate matter which he submitted to me, I have always found him generous in his judgments and, for I know no other way of expressing what I mean, a great gentleman.

The story of his exploration of desert tracts unknown to geography and his discovery of two oases whose existence was only a vague tradition is the record of a great adventure of endurance. It is told so modestly and with such sober avoidance of overstatement that readers who have no experience of the vicissitudes of desert travel may perhaps hardly realize what courage and perseverance its successful accomplishment demanded. There is also another virtue besides these which is indispensable for penetration into regions where the isolated inhabitants regard every intrusion with profound suspicion, and that is one which Hassanein appears to possess instinctively, the virtue of tact.

English readers are perhaps rather disposed to think of the desert in the terms with which romance has made them familiar, for which the grim reality offers little justification. There is indeed a romance of the desert, the romance of loyalties and sacrifices under the shadow of the inevitable, which is an element in the true romance. And that will not be found lacking in a book which bears upon it the impress of truth, interpreting the beauty which the desert can assume, the spiritual influence and inspiration of the great solitudes, the perpetual consciousness prevailing there of the narrowness of the border line between life and death.

Apart from its intrinsic interest as a record of discovery and the light which it throws on the origin, teaching, and influence of the Senussi fraternity, this volume will be welcome to many because its pages carry the reader away into the atmosphere of a great peace. He will be aware for a while of an ambience where the coarse and the trivial and the competitive do not exist. He will find himself in touch with men who, unconscious of the urge and tumult of a world for which they would have no use, lead strenuous but dignified contemplative lives. And as he perceives how for them privation and danger and even routine are illuminated by the conviction of unalterable faith in the guiding hand of Providence, he will probably formulate the silent hope that these dwellers in the lonely places may be left untouched by the invasion of the modern spirit. Their pleasures are as touchingly simple as their thoughts. These thoughts and these simple pleasures we may for a passing hour share as they are presented to us by a hand which seems to me to have an unerring touch in conveying fidelity of outline and color.

In conclusion it is a grateful duty to add that Hassanein Bey has more than once confirmed to me in conversation what is suggested in the dedication of his book, namely that he could not have undertaken his adventurous journey without the assistance and support which he received from his sovereign. The promotion of enterprise is no doubt an inherited impulse in King Fouad, and it is gratifying to feel that his encouragement may confidently be anticipated for that scientific and historical research for which Egypt still offers such an ample field.

The achievement of Hassanein Bey and the spirit in which his book is written cannot fail to appeal to the sympathies of my countrymen, and he has added another to his services by thus promoting the spirit of good feeling between the country of his education and the land of his birth which all are anxious to see restored.

Rennell Rodd.

October 19, 1924.

ACKNOWLEDGMENT

I am deeply indebted to Dr. John Ball, O.B.E., Director of Desert Surveys of Egypt, who has been good enough to summarize the scientific results of my expedition in the First Appendix to this volume. His advice and the instruction which he gave me in the use of scientific instruments were invaluable. I was indeed fortunate in being able to draw upon his great knowledge.

The maps of my journey, one of which accompanies this volume, were kindly prepared by Dr. Ball and Mr. Browne and other members of the Survey Department of Egypt.

Dr. Hume and Mr. Moon of the Geological Survey of Egypt classified the geological specimens which I brought back and prepared a report which is contained in the Second Appendix to this book. By this willing assistance they added much to the results of my expedition.

Lewa Spinks Pasha, D.S.O., and Meshalani Bey of the Ordnance Department of the Egyptian War Office were responsible for the cases and containers and other camp equipment which I used. These proved to be satisfactory in every way, and I am grateful for the care and thought which were expended in their preparation.

My old friends Sayed El Sherif El Idrissi and his son Sayed Marghanny El Idrissi again gave me that good counsel and ready help which I had received from them in the course of my trip to Kufra in 1921.

Throughout my expedition I received the most friendly and effective assistance from Colonel Commandant Hunter Pasha, C.B., D.S.O., late Administrator of the Frontier Districts Administration; Colonel M. Macdonnell, late Governor of the Western Desert; Major de Halpert of the F.D.A.; Captain Hutton, O.C., Sollum; Captain Harrison, O.C. Armored Cars at Sollum; Abdel Aziz Fahmy Effendi and A. Kmel Effendi, Mamurs of Sollum and Siwa; Lieutenant Lawler, O.C., Siwa.

When I reached the Sudan my way was made easy and pleasant by the kindness of his Excellency Ferik Sir Lee Stack Pasha, G.B.E., C.M.G., Sirdar and Governor-General of the Sudan, and I cannot let this opportunity pass of expressing my cordial thanks to all the officials of the Sudan Government along my route, and especially to Lewa Midwinter Pasha, C.B., C.M.G., C.B.E., D.S.O., Acting Governor-General of the Sudan; Lewa Huddleston Pasha, C.M.G., D.S.O., M.C., Acting Sirdar; Kaimakam M. Hafiz Bey, O.C. Troops at Khartum; H. A. MacMichael, D.S.O., Assistant Civil Secretary; Captain J.E. Philips, M.C. Samuel Atiyah Bey, M.V.O., and Ahmed El Sayed Pifai of the Sudan Civil Service; Charles Dupuis, Acting Governor of Darfur; Sagh A. Hilym, S.O., El Fasher; J.D. Craig, O.B.E., Governor of Kordofan; Bimbashi A. Khalil, S.O., El Obeid; and the officers, officials, and notables of El Fasher and El Obeid.

To Bimbashi G. F. Foley, M.C., O.C. Artillery at El Fasher, I am grateful for the verse which adorns the last chapter of the book.

I am particularly indebted to Harold Howland and to W. H. L. Watson, an old Balliol friend, for their invaluable help and advice in the preparation of this book.

A. M. Hassanein.

CONTENTS

CHAPTER

The Desert

The Planning of the Journey

The Blessing of the Baggage

Supplies and Equipment

Plots and Omens

The Senussis

The Peace of Jaghbub

Meals and Medicine

Sand-Storms and the Road to Jalo

At the Oasis of Jalo

On the Trek

The Road to Zieghen Well

The Changing Desert and a Corrected Map

Kufra: Old Friends and a Change of Plan

Kufra: Its Place on the Map

The Lost Oases: Arkenu

The Lost Oases: Ouenat

Night Marches to Erdi

Entering the Sudan

To Furawia on Short Rations

Journey's End

APPENDICES

Note on the Cartographical Results of Hassanein Bey's Journey

Conclusions Derived from the Geological Data Collected by Hassanein Bey during His Kufra-Ouenat Expedition

Notes on the Geology of Hassanein Bey's Expedition, Sollum-Darfur, 1923

ILLUSTRATIONS

Hassanein Bey

The Oldest Man at Jalo

Sidi Hussein Weikil

Door to the Grand Senussi’s Tomb

The Tomb of the Founder of the Senussi

Camel Serenading the Camp at Ouenat

A Dying Camel

Women of the Zaghawa Tribe

Sayed Idris El Senussi

The Judge of Jalo

Zerwali

Siwa

Panorama of Jaghbub

The Courtyard of the Mosque at Jaghbub

A Cloister at the Mosque of Jaghbub

The Dome of the Mosque at Jaghbub

The Explorer’s Caravan in a Sand-Storm

Desert Sands Covering Date-Trees

The Zieghen Well

A Halt in the Desert

The Armed Men of the Caravan

Happy Tebus at Kufra

A Bidiyat Family

Hawaria, a Landmark of Kufra

Camels Crossing the Sand-Dunes

Sayed Mohammed El Abid

The House of Sayed El Abid

Tebu Girl Wearing Bedouin Clothes

A Tebu with his Camel

Slave at Kufra

Tebu Girl Carrying Burden on her Head

Kufra

The Oasis of Hawari

South of Kufra

Ruins of Kufra

A Senussi Prince at Kufra

Governor of Kufra

Zwaya Chiefs at Kufra

The Lake at Kufra

El Taj

The Council of Kufra

Tuaregs in Kufra

Two Tuaregs in Warrior Attire

The Caravan on the Move in the Desert to Agah

Sons of Sheikh Herri

Approaching the Hills of Arkenu

In the Open Desert

The Hills of Arkenu

The Explorer's Camp at Ouenat

The Caravan Approaching the Granite Hills of Ouenat

Valley of Erdi

Desert Breaking into Rock Country South of Ouenat

The Desert from the Hills of Ouenat

The King of Ouenat

The Explorer's Kitchen in a Cave

The Rock Valley Wells Found at Ouenat

At Arkenu

The Most Important Discovery Made at Ouenat

White Sand Valley and Explorer's Camp

The Caravan Arriving at Ouenat

The Valley of Erdi

The First Tree Seen Approaching Erdi

The Explorer's Camp in the Valley of Erdi

South of Erdi

The Chieftain of the Bidiyat Tribe

Two Bidiyat Men

Bidiyat Belles

Bidiyat Priest

A Bidiyat Girl, with Her Sister

A Bidiyat Girl, with Her Child

A Bidiyat Party

Girls at El Fasher Going to Market

Bidiyat Women

Zaghawa Girl and Her Infant

Market at Um Buru

Explorer's Camp at Um Buru

Zaghawa Chiefs Coming Out to Welcome the Party at Um Buru

A Zaghawa Sheikh

A Zaghawa Woman

A Belle of the Zaghawa Tribe

Zaghawa Girl

Well on the Frontier of Darfur

A Water-Carrier in the Desert

A Woman of the Fallata Tribe

A Well near Kuttum in Darfur. Women Working

Sudanese Troops and Girls

Well on the Frontier of Darfur

A Chief of the Zaghawa Tribe of Darfur

The Reception of the Explorer at El Fasher

El Fasher

MAP

The Libyan Desert Showing the Author’s Route

The Lost Oases

CHAPTER I

THE DESERT

On my first trip through the Libyan Desert I took a vow.

We had lost our way, and we had lost all hope. There was no sign of the oasis we sought, no sign of any well near-by. The desert seemed cruel and merciless, and I vowed that if ever we came through alive I would not return again.

Two years later I was back in the same desert, at the same spot where we had lost our way, and landed at the same well that had saved our lives on the previous occasion.

The desert calls, but it is not easy to analyze its attraction and its charm. Perhaps the most wonderful part of desert life is the desert night. You have walked the whole day on blistered feet, because even walking was less painful than riding on a camel; you have kept up with the caravan with eyes half shut; you follow mechanically the rhythm of the camels’ steps. Your throat is parched, and there is no well in sight. The men are no more in the humor to sing. Their faces are drawn with exhaustion, and with eyes bloodshot they keep a vague, hopeless look on the ever faint line between the blue of the sky and the dull yellow of the sand. The sheepskin water-vessels dangle limply on either side of the camels.

We do not talk very much in the desert. The desert breeds silence. And when we are in trouble we avoid one another’s eyes. There is no need for speech. Everybody knows what is happening, and everybody bears it with fortitude and dignity, for to grumble is to throw blame on the Almighty, a thing that no Bedouin will do. To the Bedouin, this is the life that was intended for him; it is the route that God decreed him to take; maybe it leads to the death that the Almighty has chosen for him. Therefore he must accept it. No man can run away from that which God has decreed, says the Bedouin. “Wherever you may be, Death will reach you. . . even though you take your refuge in fortified towers.”

But it is at such times as these that you vow, if your life is spared, that you will never come back to the desert again.

Then the day’s work is at an end. Camp is pitched. No tents are erected, for the men are too exhausted, too careless to mind what happens to their bodies. And night falls. It may be a starlit night, or there may be a moon. Gradually a serenity gets hold of you. Gradually, after a day of silence, conversation starts. Feeble jokes are cracked. One of the men, probably the youngest of the caravan, ventures a joke with more cheerfulness than the rest, and his voice is pitched in a higher key. Unconsciously the Bedouins attune their voices to that higher, louder pitch, and the volume of sound increases. The desert is working her charm.

The gentle night breeze revives the spirits of the caravan. In a few minutes the empty fantasses are used as drums, and there is song and dance. At the first sound of music men may have been tending the camels, repairing the luggage or the camels’ saddles, but that first note brings all the caravan round the embers of the dying fire. Every one looks at his comrades to make sure that all are alive and happy; and every one tries to be a little more cheerful than his neighbor, to give him more confidence. There is a game of make-believe, a little ghastly in its beginnings. We force ourselves to be cheerful, to make light of our troubles. “The camels are all right; I saw to that wound, and it is not so bad as I thought,” says one. “Bu Hassan says he has sighted the landmark of the well not far to our right,” says another. We work ourselves up by degrees to a belief that everything is really all right. It is bluff, maybe, from beginning to end, but the charm of the desert has prevailed.

It is as though a man were deeply in love with a very fascinating but cruel woman. She treats him badly, and the world crumples in his hand; at night she smiles on him, and the whole world is a paradise. The desert smiles, and there is no place on earth worth living in but the desert.

Song and dance take out from the men of the caravan the little vitality that is left after the ravages of the day. Their spirit is exhausted, and they fall asleep. They sleep beneath the beautiful dome of the sky and the stars. Few people in civilization know the pleasure of just sitting down and looking at the stars. No wonder the Arabs were masters of the science of astronomy! When the day’s work is done the solitary Bedouin has nothing left but to sit down and watch the movements of the stars and absorb the uplifting sense of comfort that they give to the spirit. These stars become like friends that one meets every day. And when they go, it is not abruptly as when men say farewell at a parting, but it is like watching a friend fade gradually from view, with the hope of seeing him again the following night.

“To prayers, O ye believers; prayers are better than sleep!” The cry comes from the first man of the caravan to awake. A few stars are still scattered in the sky. The men get up, and there is nothing better illustrates the phrase “collect their bodies.” Every limb is aching, and again their throats are parched. Yet what changed men they are! There is hope in them, confidence, perhaps an inward belief that all will come well.

The world then is a gray void, and only the morning fire breaks the cold north breeze. Our eyes instinctively turn to the east where the sun is rising. If there are no clouds, there comes a yellowish tinge in the sky that throws a curious elusive, elongated shadow behind camels and men, so faint that you can scarcely call it a shadow at all. Then comes a reddish tinge that gives warmth. It is just between dawn-break and sunrise that there is color in the desert. Once the sun is risen there is nothing but the endless stretch of blue and yellow, and the blue fades and fades until by midday the sky is almost wrung dry of color.

Morning brings new vitality; night brings peace and serenity. These are the hours wherein one learns the desert’s charm.

In the silence of these vast open spaces human sensitiveness becomes so sharpened that eventually the desert traveler feels the nearness of some inhabited oasis. Likewise his instinct tells him of the few hundred miles that separate him from any breathing thing. In the silent infinity of the desert, body, mind, and soul are cleansed. Man feels nearer to God, feels the presence of a mighty Power from which nothing any longer diverts his attention. Little by little an inevitable fatalism and an unshakable belief in the wisdom of God’s decree bring resignation even to the extent of offering his life to the desert without grudge. There are times when he feels that it really does not matter. . . .

The desert brings out the best that is in every man. Civilization confronts the crowd with danger, and each one fights for himself and his own safety. In the desert self becomes less and less important. Each tries to do the best he can for his comrades. Let disaster threaten a caravan, there may be one man who can see a chance to save himself, but I do not believe there is a Bedouin who would desert his comrades and so save his own life. One of the most appalling things that can happen in the desert is a shortage of water, and you would think that in such a case you would try to keep what water you have for yourself. Instead of that, you find yourself with your favorite water-bottle, taking it in your arms, going round the men asking would any of them like a drink, as nonchalantly as though there were plenty of it and to spare. The question of personal safety is eliminated. Whatever happens, let it happen to the whole caravan; you do not want to escape alone. That is the feeling that gets hold of you.

(Higher-res)

MAP OF THE LIBYAN DESERT

I never cease to marvel at the Bedouin serenity and courage, which nothing disturbs. In desert travel there are three elements: camels, water-supply, the guide. Camels, the best of them, and for no apparent reason, give in, as it happened when I left Kufra and one of my best camels died on the second night, while, on the other hand, the weakest camel of the caravan, which left Kufra tottering under its load, went through the whole trip, about 950 miles, and arrived tottering at El Fasher. “God will protect it,” said its Bedouin owner when rebuked for bringing such a sorry animal, and in truth God did protect it. The death of a camel is a serious matter, for it means throwing away most, perhaps the whole, of its load. Water is carried chiefly in sheepskins, and the best of sheepskins, tested for days and weeks beforehand, have suddenly started to leak or the water to evaporate from them; or in night trekking two camels may bump together and cause one or two sheepskins to burst. And then the guide, for various reasons, may say that his head has gone round and round, which means he has lost his head; if there are clouds that hide the sun for a few hours, or one mistake in a landmark, it may cause the guide to lose his way. But there is one thing still more necessary than these three items: camels, water, guide. It is Faith, profound and illimitable Faith.

The desert can be beautiful and kindly, and the caravan fresh and cheerful, but it can also be cruel and overwhelming, and the wretched caravan, beaten down by misfortune, staggers desperately along. It is when your camels droop their heads from thirst and exhaustion; when your water-supply has run short and there is no sign of the next well; when your men are listless and without hope; when the map you carry is a blank, because the desert is uncharted; when your guide, asked about the route, answers with a shrug of the shoulders that God knows best; when you scan the horizon, and all around, wherever you look, it is always the same hazy line between the pale blue of the sky and the yellow of the sand; when there is no landmark, no sign to give the slightest excuse for hope; when that immense expanse looks like, feels like a circle drawing tighter and tighter round your parched throat—it is then that the Bedouin feels the need of a Power bigger even than that ruthless desert. It is then that the Bedouin, when he has offered his prayers to this Almighty Power for deliverance, when he has offered up his prayers and they have not been granted, it is then that he draws his jerd around him, and, sinking down upon the sands, awaits with astounding equanimity the decreed death. This is the faith in which the journey across the desert must be made.

The desert is terrible, and it is merciless, but to the desert all those who once have known it must return.

CHAPTER II

THE PLANNING OF THE JOURNEY

This is the story of a journey which I made in 1923 from Sollum on the Mediterranean to El Obeid in the Sudan, some two thousand two hundred miles. In the course of it I was fortunate enough to discover two “lost” oases, Arkenu and Ouenat, which previously had not been known to geographers. My journey was primarily a scientific expedition, but I have tried in this book to avoid wearying the reader with technical matter and to write a straightforward narrative which may be of some interest even to those who are not acquainted with Egypt, the Sudan, or the Libyan Desert.

It had always been my greatest ambition to penetrate to Kufra, a group of oases in the Libyan Desert, which had only once been visited by an explorer. In 1879 the intrepid German, Rohlfs, had succeeded, but he had barely escaped with his life, and all his note-books and the results of his scientific observations were destroyed.

In 1915 I had been fortunate enough to meet in Cairo Sayed Idris El Senussi, the famous head of the Senussi brotherhood, when he was returning from a pilgrimage to Mecca. The capital of the Senussi is Kufra, and when in 1917 I went on a mission to Sayed Idris with Colonel the Honorable Milo Talbot, C.B., R.E., a distinguished officer, who had retired from the Egyptian Army but had returned to the service during the Great War, and renewed my acquaintance with that notable man at Zuetina, a little port near Jedabia in Cyrenaica, I seized the opportunity and told him of my ambition.

Sayed Idris was most sympathetic and asked me to let him know when I proposed to make the expedition, so that he might give me the help and countenance without which a journey to Kufra could not be undertaken. I met him again at Akrama near Tobruk and told him then that I would set out as soon as I was free from my war duties. At Tobruk, Francis Rodd, an old Balliol friend, was with me, and we decided that we would go together.

When the war was over Mrs. Rosita Forbes (now Mrs. A. McGrath) brought me a letter of introduction from Mr. Rodd and asked that she might join us. We proceeded to plan an expedition à trois, but, when the time came, Mr. Rodd was prevented from making one of the party. Finally in 1920 Mrs. Forbes and I set out by ourselves, and with the friendly cooperation of the Italian authorities and the promised countenance and assistance of Sayed Idris—he provided us with our caravan—we reached Kufra in January, 1921.

But this trip to Kufra, interesting as it was, only tempted me to explore the vast unknown desert which lay beyond. There were rumors, too, of “lost” oases which even the people of Kufra knew only by hearsay and tradition, and I returned to Cairo resolved to make another expedition and instead of coming straight back from Kufra, as Mrs. Forbes and I had done, to strike south across the unknown desert until I came to Wadai and the Sudan.

Again on the first trip our only scientific instruments were an aneroid barometer and a prismatic compass. It was not, therefore, possible for me to make exact scientific observations, and all that I brought back was notes for a simple compass traverse of the route based on the meager material I had obtained. I was eager to check Rohlfs’s observations and to determine once and for all the place of Kufra on the map.

In 1922, then, I submitted my plan for a journey across the desert from the Mediterranean to the Sudan to his Majesty King Fouad I, who had been gracious enough to display his interest in my first trip by decorating me with the Medal of Merit. He sympathized warmly with my project, directed that I should be given long leave of absence from my official duties, and later caused the expenses of the expedition to be defrayed by the Egyptian Treasury. Indeed, my expedition could not possibly have met with the success that it did, had it not been for his Majesty’s invaluable support.

I completed my preparations, and in December, 1922, I had collected my baggage in the house of my father so that in accordance with the ancient practice of my race it might be blessed before I set out on my expedition across the Libyan Desert.

CHAPTER III

THE BLESSING OF THE BAGGAGE

“Allah yesadded khatak—may God guide your steps.” The Arabic words fell reverently on the air of the great bare room, where candlelight and clouds of drifting incense contended for supremacy. Along the walls bulked a strange collection of baggage: big boxes, little boxes, sheepskin water-bags, tin fantasses for carrying water, stuffed food-sacks, bales of tents, carrying-cases of leather and metal containing scientific instruments, and my own personal kit. After the bustle of getting everything corded and tied and strapped and arranged in order, a hush had come as we took our stand in the middle of the room. Outside, the Egyptian night had fallen, and across the garden the faint hum of the evening life of Cairo entered our windows.

We were three: myself; Abdullahi, a Nubian from Asswan, who was to be one of my most trusted men; and Ahmed, also from Asswan, looking half a wreck after a spell of city life as he stood beside us, but later to prove himself an excellent cook and on the trek “the life of the party.”

THE OLDEST MAN AT JALO

SIDI HUSSEIN WEIKIL

Before us stood a tall old man with white flowing beard dressed in a deep orange-colored silk kuftan. His delicately wrinkled features spoke of the peace that comes with saintliness. His long slim fingers clicked softly against each other the amber beads of a rosary. The white smoke from the incense in the wrought-silver censer, held by a servant beside him, mounted in a delicate spiral. The saintly man put aside his rosary and lifted his hands, palms upward, toward heaven. His voice, thin with age but clear with conviction, sounded the prayer for those about to go upon a journey.

“May God guide your steps, may He crown your efforts with success, and may He return you to us safe and victorious.”

He went round the room, swinging the censer rhythmically before each pile of baggage and uttering little prayers. This was the traditional ceremony of the blessing of the baggage, made sacred by ages of Arab usage at the setting out of a caravan. It has largely fallen into disuse in these latter days, but in the house of my father, who walks through life deeply absorbed in scholarship and the faith of the Prophet, it was the most natural thing in the world, when the only son was going forth into the desert.

As I stood before the saintly man to receive his blessing, I was no longer an Egyptian of to-day but a Bedouin going back to the desert where his father’s fathers had pitched their tents.

Then I turned and went to my father.

For fifteen years, since I had been sent to Europe for my education, our ways had rarely met. Sometimes I wished that I had studied the subjects in which he was interested so that I might profit by his profound learning.

“He is going to live in another generation; let him get the education he will need for it,” my father had said once of a fellow-scholar of mine. But now when I was returning to the desert from which our forefathers had come we knew what was in each other’s minds and understood.

After a moment’s silence, he put his hands on my shoulders and prayed, “May safety be your companion, may God guide your steps, may He give you fortitude, and may He give success to your undertakings.”

The baggage blessed, Abdullahi and Ahmed took the heavy stuff and set out for Sollum, leaving with me the scientific instruments and the cameras for more careful handling. On December 19 I left Alexandria by boat for Sollum.

CHAPTER IV

SUPPLIES AND EQUIPMENT

The twenty-first found me disembarking at Sollum, which is a tiny seaport close to the western frontier of Egypt. There we were to take camel and go by way of Jaghbub to Jalo, the important center of desert trade where our own caravan would be organized and the great trek southward begun. A journey like this of mine always has several starting-points, each with its own variety of emotions and experiences. In the dimly lighted, incense-scented room in my father’s house the enterprise was a kind of dream, fascinating in its possibilities but hardly yet real. At Sollum came the practical reality of assembling stores and equipment, packing and repacking to get everything into the smallest compass and most convenient shape for handling, checking it all over to make sure that nothing had been forgotten, and arranging with camel-owners for the first stage of the trip. At Jalo would came the third start, with my own caravan at my back, and the road to Kufra, already traversed but still by no means familiar, before me. Then the last setting out of all, as I rode out of Kufra with my face toward the unknown and the unexplored.

Abdullahi and Ahmed were already at Sollum, with the heavy baggage, and the camels were arranged for, the agreement only awaiting my approval. We proceeded to get our outfit and supplies in order.

Some description of the two Egyptians who accompanied me throughout the expedition may be of interest. Abdullahi was a Nubian from Asswan, heavily built, well set up and strong, with a pair of small eyes, deeply set, that could mask a malicious sense of humor with great indifference or dignity. A man of about forty, he was well educated and knew his Koran well. I met him first in 1914, when he was attached to the Idrissi family in Egypt, and I took an enormous liking to him because of his deeply rooted sense of humor and his loyalty. He was honest, too, extremely honest, and therefore I put him in charge of the commissariat. In Abdullahi’s kit one could always find anything that was needed from strips of leather with primitive Bedouin needles for mending shoes to elaborate contrivances for propping up a broken tent-pole. He was ready, moreover, with “inaccuracies” to suit every situation, whether he wanted me to appear to be a wandering Bedouin from Egypt, or a merchant, or an important government official when we landed in the midst of officialdom in the Sudan. Abdullahi had one peculiarity: between sunset and an hour or two later it was apparently a most difficult task to keep him awake; though he might be sitting down holding a discussion, he would go on dozing as he sat. On one occasion we had just finished dinner, and, it being about the hour, Zerwali, my Bedouin loyal companion, who joined our caravan at Jalo, as a joke took a lot of zatar (a strong scent used for flavoring tea) and put it in Abdullahi’s tea. In between dozes, the latter woke up, tasted his tea, knew what had happened, said nothing, but simply put back his glass. After a while, however, Abdullahi turned round and said to Zerwali, “I believe you are expecting a man to see you; I think I hear him coming.” As Zerwali got up to look, Abdullahi quietly changed round the glasses, so that Zerwali drank the highly “flavored” tea while Abdullahi dozed off peacefully once more.

DOOR TO THE GRAND SENUSSI’S TOMB

THE TOMB OF THE FOUNDER OF THE SENUSSI

The tomb, which is covered with an embroidered green silk cloth, is inclosed in a heavy brass cage. From the ceiling of the great tomb hang many crystal candelabra, the gifts of the sultans of Turkey and the khedives of Egypt. The floor is strewn with very valuable Persian rugs.

Abdullahi’s business instinct came out at its best when we arrived at inhabited country toward the end of the journey and were short of food. He collected all the odds and ends of the caravan, including empty tins and bottles of medicine, even the few used Gillette blades, and bartered them with the natives for butter, milk, spices, and leather.

It was Abdullahi also who was greatly upset when I showed my film of the expedition at a lecture given before H. M. King Fouad at the Royal Opera House in Cairo. When Abdullahi found that he appeared in many of the pictures with a tattered shirt, he resented being shown to his king in such an unsuitable garment and asked if something could not be done so that he should appear in a shirt that was cleaner and less well worn.

Ahmed too was a Nubian from Asswan, a slight, wiry fellow who never gave in. He was my valet and cook. Although very well educated, he became a cook because he liked to live a free life; had he become a religious man, as his father wished, he would have been obliged to lead a model life, and that apparently did not appeal to him. He was always cheerful, and though no one in the caravan did so much cursing, the Bedouins did not mind him. At a word that Ahmed said, had it come from any other, there would have been bloodshed, but the Bedouins got accustomed to him, and there was only one row. After his cooking was over Ahmed used to sit down with the Bedouins and scorn their knowledge of religion; he would prove his superiority by reciting from memory bits of poetry about religion and the Arabic language and some of the Prophet’s sayings. Never once did Ahmed fail to make me a glass of tea even in circumstances of the greatest difficulty. On one occasion after a whole night’s trek he was suffering badly from a hurt foot, and as we were pitching camp I told him casually that I did not want any breakfast or tea until I had slept and ordered him to go to bed at once. Nevertheless, just as I was getting my shelter ready, Ahmed arrived with a steaming glass of tea. He cursed all the Bedouins, but there was no Bedouin in the caravan for whom, if he felt ill, Ahmed would not do everything in his power to give him relief. He had learned gradually the use of such medicines as I had, and frequently when in doubt would bring me a little bottle to ask whether it was quinine or aspirin.

The requirements for a desert trek are simple, and the list of what one takes with one is almost stereotyped. For food there are, first of all, flour, rice, sugar, and tea. All the people of the desert are very fond of meat, but it naturally cannot be carried. One must either shoot it by the way or go without. Tea is the drink in the Libyan Desert, rather than coffee, and for that there are two reasons. The first is religious; the second is practical. Sayed Ibn Ali El Senussi, the founder of that interesting brotherhood that controls the destinies of the country through which I was to travel, forbade his followers all luxuries. His prohibition included tobacco and coffee but, for some reason, did not extend to tea. His followers, therefore, are tea-drinkers, if you can call by the same name the delicate, aromatic, pale fluid that graces the tea-tables of Europe and America and the murky, bitter liquid which sustains the Bedouin on his marches and revives him at the day’s end. The second reason is that tea is a stimulant to work on, while coffee is not. Tea is the thing with which to finish off each meal of the desert day and to refresh the weary traveler at the end of a hard day’s trek, leaving coffee for the less strenuous life of the oasis and the home.

After these staples come dates; or perhaps they ought to be put first. The camels live on dates, as does the whole caravan when other foods are exhausted or there is no time to halt and cook a meal. But the dates are not the rich, sweet, sugary things one is accustomed to for dessert or a picnic delicacy in western lands. The date which one must use for desert travel has little sugar about it. Sugar breeds thirst, and where wells are days apart the water-supply is not to be prodigally spent.

I took some tinned things with me, bully beef, vegetables and fruits; but tins are heavy, and to carry enough food in tins for a long trek would demand a score of extra camels or more. There was a little coffee in our stores, but we seldom drank it. I used most of it for presents to the friends we made along the way. A few bottles of malted milk tablets proved useful for emergency lunches when food ran low. The Bedouins, however, were not keen on them. “They fill us up,” they said, “without the pleasure of the taste.”

CAMEL SERENADING THE CAMP AT OUENAT Desert changing into grass country

A DYING CAMEL This is a great catastrophe, as his load has to be thrown away