Discoveries among the Ruins of Nineveh and Babylon Part 11

The tents of Mohammed Emin, the Jebour Sheikh, were pitched under the ruins of Arban, and on the right or northern bank of the river, which was not at this time fordable. As we drew near to them, after a ride of nearly two hours, the Sheikh pointed in triumph to the sculptures, which were the princ.i.p.al objects of my visit. They stood a little above the water's edge, at the base of a mound of considerable size. We had pa.s.sed several tels and the double banks of ancient ca.n.a.ls, showing that we were still amidst the remains of ancient civilisation.

At length we stopped opposite to the encampment of the Jebour Sheikh, but it was too late to cross the river, some time being required to make ready the rafts. We raised our tents, therefore, for the night on the southern bank. They were soon filled by a motley group of Boraij, Hamoud, a.s.saiyah, and Jebour Arabs. Moghamis, Suttum's uncle, came shortly after our arrival, bringing me as a present a well-trained hawk and some bustards, the fruits of his morning's sport. The falcon was duly placed on his stand in the centre of the s.p.a.cious tent, and remained during the rest of my sojourn in the East a member of my establishment. His name was Fawaz, and he was a native of the hills of Makhhoul, near Tekrit, celebrated for their breed of hawks. He was of the species called "chark," and had been given by Sadoun-el-Mustafa, the chief of the great tribe of Obeid, to Ferhan, the Sheikh of the Shammar, who had bestowed him in token of friendship on Moghamis.

A Sheikh of the Hamoud also brought us a wild a.s.s-colt, scarcely two months old, which had been caught whilst following its dam, and had been since fed upon camel's milk. Indeed, nearly all those who came to my tent had some offering, either sheep, milk, curds, or b.u.t.ter; even the Arab boys had caught for us the elegant jerboa, which burrows in vast numbers on the banks of the river. Suitable presents were made in return. Dinner was cooked for all our guests, and we celebrated our first night on the Khabour by general festivities.

CHAPTER XII.

ARBAN.--OUR ENCAMPMENT.--SUTTUM AND MOHAMMED EMIN.--WINGED BULLS DISCOVERED.--EXCAVATIONS COMMENCED.--THEIR RESULTS.--DISCOVERY OF SMALL OBJECTS--OF SECOND PAIR OF WINGED BULLS--OF LION--OF CHINESE BOTTLE--OF VASE--OF EGYPTIAN SCARABS--OF TOMBS.--THE SCENE OF THE CAPTIVITY.

On the morning after our arrival in front of the encampment of Sheikh Mohammed Emin, we crossed the Khabour on a small raft, and pitched our tents on its right, or northern, bank. I found the ruins to consist of a large artificial mound of irregular shape, washed, and indeed partly carried away by the river, which was gradually undermining the perpendicular cliff left by the falling earth. The Jebours were encamped to the west of it. I chose for our tents a recess, like an amphitheatre, facing the stream. We were thus surrounded and protected on all sides.

Behind us and to the east rose the mound, and to the west were the family and dependents of Mohammed Emin. In the Desert, beyond the ruins, were scattered far and wide the tents of the Jebours, and of several Arab tribes who had placed themselves under their protection; the Sherabeen, wandering keepers of herds of buffaloes; the Buggara, driven by the incursions of the Aneyza from their pasture grounds at Ras-al-Ain (the source of the Khabour); and some families of the Jays, a large clan residing in the district of Orfa, whose sheikh having quarrelled with his brother chiefs had now joined Mohammed Emin. From the top of the mound the eye ranged over a level country bright with flowers, and spotted with black tents, and innumerable flocks of sheep and camels. During our stay at Arban the color of these great plains was undergoing a continual change. After being for some days of a golden yellow, a new family of flowers would spring up, and it would turn almost in a night to a bright scarlet, which would again as suddenly give way to the deepest blue. Then the meadows would be mottled with various hues, or would put on the emerald green of the most luxuriant of pastures. The glowing descriptions I had so frequently received from the Bedouins of the beauty and fertility of the banks of the Khabour were more than realised.

In the extreme distance, to the east of us, rose a solitary conical elevation, called by the Arabs, Koukab. In front, to the south, was the beautiful hill of the Sinjar, ever varying in color and in outline as the declining sun left fresh shadows on its furrowed sides. Behind us, and not far distant, was the low, wooded range of Abd-ul-Azeez. Artificial mounds, smaller in size than Arban, rose here and there above the thin belt of trees and shrubs skirting the river bank.

I had brought with me a tent large enough to hold full two hundred persons, and intended as a "museef," or place of reception, always open to the wayfarer and the Arab visitor; for the first duty of a traveller wishing to mix with true Bedouins, and to gain an influence over them, is the exercise of hospitality. This great pavilion was pitched in the centre of my encampment, with its entrance facing the river. To the right were the tents of the Cawa.s.s and servants; one fitted up expressly for the Doctor to receive patients, of whom there was no lack at all times, and the black Arab tent of Rathaiyah, who would not mix with the Jebours. To the left were those of my fellow travellers, and about two hundred yards beyond, near the excavations, my own private tent, to which I retired during the day, when wishing to be undisturbed, and to which the Arabs were not admitted. In it, also, we usually breakfasted and dined, except when there were any Arab guests of distinction with whom it was necessary to eat bread. In front of our encampment, and between it and the river, was a small lawn, on which were picketed our horses. Suttum and Mohammed Emin usually eat with us, and soon became perfectly reconciled to knives and forks, and the other restraints of civilised life. Suttum's tact and intelligence were indeed remarkable. Nothing escaped his hawk-like eye. A few hours had enabled him to form a correct estimate of the character of each one of the party, and he had detected peculiarities which might have escaped the notice of the most observant European. The most polished Turk would have been far less at home in the society of ladies, and during the whole of our journey he never committed a breach of manners, only acquired after a few hours' residence with us. As a companion he was delightful,--full of anecdote, of unclouded spirits, acquainted with the history of every Bedouin tribe, their politics and their wars, and intimate with every part of the Desert, its productions and its inhabitants. Many happy hours I spent with him, seated, after the sun went down, on a mound overlooking the great plain and the winding river, listening to the rich flow of his graceful Bedouin dialect, to his eloquent stories of Arab life, and to his animated descriptions of forays, wars, and single combats.

Mohammed Emin, the Sheikh of the Jebours, was a good-natured portly Arab, in intelligence inferior to Suttum, and wanting many of the qualities of the pure Bedouin. During our intercourse I had every reason to be satisfied with his hospitality and the cordial aid he afforded me. The Jebour chief was a complete patriarch in his tribe, having no less than sixteen children, of whom six sons were hors.e.m.e.n and the owners of mares.

The youngest, a boy of four years old, named Sultan, was as handsome and dirty as the best of Arab children. His mother, who had recently died, was the beautiful sister of Abd-rubbou. I chanced to be her brother's guest when the news of her death was brought to him. An Arab of the tribe, weary and wayworn, entered the tent and seated himself without giving the usual salutation; all present knew that he had come from the Khabour and from distant friends. His silence argued evil tidings. By an indirect remark, immediately understood, he told his errand to one who sat next him, and who in turn whispered it to Sheikh Ibrahim, the chief's uncle. The old man said aloud, with a sigh, "It is the will and mercy of G.o.d; she is not dead but released!" Abd-rubbou at once understood of whom he spake. He arose and went forth, and the wailing of the mother and of the women soon issued from the inner recesses of the tent.

My first care, after crossing to Arban, was to examine the sculptures described by the Arabs. The river having gradually worn away the mound had, during the recent floods, left uncovered a pair of winged human-headed bulls, some six feet above the water's edge, and full fifty beneath the level of the ruin. Only the forepart of these figures had been exposed to view, and Mohammed Emin would not allow any of the soil to be removed before my arrival. The earth was soon cleared away, and I found them to be of a coa.r.s.e limestone, not exceeding 5-1/2 feet in height by 4-1/2 in length. Between them was a pavement slab of the same material.

They resembled in general form the well-known winged bulls of Nineveh, but in the style of art they differed considerably from them. The outline and treatment was bold and angular, with an archaic feeling conveying the impression of great antiquity. They bore the same relation to the more delicately finished and highly ornamented sculptures of Nimroud, as the earliest remains of Greek art do to the exquisite monuments of Phidias and Praxiteles. The human features were unfortunately much injured, but such parts as remained were sufficient to show that the countenance had a peculiar character, differing from the a.s.syrian type. The sockets of the eyes were deeply sunk, probably to receive the white and the ball of the eye in ivory or gla.s.s. The nose was flat and large, and the lips thick and overhanging like those of a negro. Human ears were attached to the head, and bull's ears to the horned cap, which was low and square at the top, not high and ornamented like those of Khorsabad and Kouyunjik, nor rounded like those of Nimroud. The hair was elaborately curled, as in the pure a.s.syrian sculptures, though more rudely carved. The wings were small in proportion to the size of the body, and had not the majestic spread of those of the bulls that adorned the palaces of Nineveh.

It would appear from them that the sculptures belonged to the palace of a king whose name has been found on no other monument. No t.i.tles are attached to it, not even that of "king;" nor is the country over which he reigned mentioned; so that some doubt may exist as to whether it really be a royal name.

The great acc.u.mulation of earth above these sculptures proves that, since the destruction of the edifice in which they stood, other habitations have been raised on its ruins. Arban, indeed, is mentioned by the Arab geographers as a flourishing city, in a singularly fertile district of the Khabour. Part of a minaret, whose walls were cased with colored tiles, and ornamented with cufic inscriptions in relief, like that of the Sinjar, and the foundations of buildings, are still seen on the mound; and at its foot; on the western side, are the remains of a bridge which once spanned the stream. But the river has changed its course. The piers, adorned with elegantly shaped arabesque characters, are now on the dry land.

I will describe, at once, the results of the excavations carried on during the three weeks our tents were pitched at Arban. To please the Jebour Sheikh, and to keep around our encampment, for greater security, a body of armed men, when the tribe changed their pastures, I hired about fifty of Mohammed Emin's Arabs, and placed them in parties with the workmen who had accompanied me from Mosul. Tunnels were opened behind the bulls already uncovered, and in various parts of the ruins on the same level. Trenches were also dug into the surface of the mound.

Behind the bulls were found various a.s.syrian relics; amongst them a copper bell, like those from Nimroud, and fragments of bricks with arrow-headed characters painted yellow with white outlines, upon a pale green ground.

In other parts of the mound were discovered gla.s.s and pottery, some a.s.syrian, others of a more doubtful character. Several fragments of earthenware, ornamented with flowers and scrollwork, and highly glazed, had a.s.sumed the brilliant and varied iridescence of ancient gla.s.s.[120]

It was natural to conclude, from the usual architectural arrangement of a.s.syrian edifices, that the two bulls described stood at an entrance to a hall or chamber. We searched in vain for the remains of walls, although digging for three days to the right and left of the sculptures, a work of considerable difficulty in consequence of the immense heap of superinc.u.mbent earth. I then directed a tunnel to be carried towards the centre of the mound, hoping to find a corresponding doorway opposite. I was not disappointed. On the fifth day a similar pair of winged bulls were discovered. They were of the same size, and inscribed with the same characters. A part of one having been originally broken off, either in carving the sculpture or in moving it, a fresh piece of stone had been carefully fitted into its place. I also dug to the right and left of these sculptures for remains of walls, but without success, and then resumed the tunnelling towards the centre of the mound. In a few days a lion, with extended jaws, sculptured in the same coa.r.s.e limestone, and in the same bold archaic style as the bulls, was discovered. It had five legs, and the tail had the claw at the end, as in the Nineveh bas-reliefs. In height it was nearly the same as the bulls. I searched in vain for the one which must have formed the opposite side of the doorway.

[Ill.u.s.tration: Lion discovered at Arban.]

With the exception of these sculptures, no remains of building were found in this part of the mound. In another tunnel, opened at some distance from the bulls, half of a human figure in relief was discovered.[121] The face was in full. One hand grasped a sword or dagger; the other held some object to the breast. The hair and beard were long and flowing, and ornamented with a profusion of curls as in the a.s.syrian bas-reliefs. The head-dress appeared to consist of a kind of circular helmet, ending in a sharp point. The treatment and style marked the sculpture to be of the same period as the bull and lion.

Such were the sculptures discovered in the mound of Arban. Amongst smaller objects of different periods were some of considerable interest, jars, vases, funeral urns, highly-glazed pottery, and fragments of gla.s.s. In a trench, on the south side of the ruin, was found a small green and white bottle, inscribed with Chinese characters.

A jar, about four feet high, in coa.r.s.e half-baked clay, was dug out of the centre of the mound. The handles were formed by rudely-designed human figures, and the sides covered with grotesque representations of men and animals, and arabesque ornaments in relief.

Vases of the same material, ornamented with figures, are frequently discovered in digging the foundations of houses in the modern town of Mosul. They appear to belong to a comparatively recent period, later probably than the Christian era, but previous to the Arab occupation. As they have upon them human figures, dressed in a peculiar costume, consisting of a high cap and embroidered robes, I should attribute them to the Persians. A vase similar in size and shape to that of Arban, and also covered with grotesque representations of monstrous animals, the finest specimen I have seen of this cla.s.s of antiquities, was found beneath the foundations of the very ancient Chaldaean church of Meskinta at Mosul, when that edifice was pulled down and rebuilt two years ago. It was given to me by the Catholic Chaldaean Patriarch, to whom it belonged as chief of the community, but was unfortunately destroyed, with other interesting relics, by the Arabs, who plundered a raft laden with antiquities, on its way to Baghdad, after my return to Europe.

Amongst other relics discovered at Arban were, a large copper ring, apparently a.s.syrian; an ornament in earthenware, resembling the pine-cone of the a.s.syrian sculptures; a bull's head in terracotta; fragments of painted bricks, probably of the same period; and several Egyptian scarabaei. It is singular that engraved stones and scarabs bearing Egyptian devices, and in some instances even royal cartouches, should have been found on the banks of the Khabour. Similar objects were subsequently dug up at Nimroud, and brought to me by the Arabs from various ruins in a.s.syria.

It may be well for the reader to observe in this connection, that most of the Egyptian relics discovered in the a.s.syrian ruins are of the time of the 18th Egyptian dynasty, or of the 15th century before Christ; a period when, as we learn from Egyptian monuments, there was a close connection between a.s.syria and Egypt.

Several tombs were also found in the ruins, consisting princ.i.p.ally of boxes, or sarcophagi, of earthenware, like those existing above the a.s.syrian palaces near Mosul. Some, however, were formed by two large earthen jars, like the common Eastern vessel for holding oil, laid horizontally, and joined mouth to mouth. These terracotta coffins appear to be of the same period as those found in all the great ruins on the banks of the rivers of Mesopotamia, and are not a.s.syrian. They contained human remains turned to dust, with the exception of the skull and a few of the larger bones, and generally three or four urns of highly-glazed blue pottery.

Fewer remains and objects of antiquity were discovered in the mounds on the Khabour than I had antic.i.p.ated. They were sufficient, however, to prove that the ruins are, on the whole, of the same character as those on the banks of the Tigris. That the a.s.syrian empire at one time embraced the whole of Mesopotamia, including the country watered by the Khabour, there can be no doubt, as indeed is shown by the inscriptions on the monuments of Nineveh. Whether the sculptures at Arban belong to the period of a.s.syrian domination, or to a distinct nation afterwards conquered, or whether they may be looked upon as cotemporary with, or more ancient than, the bas-reliefs of Nimroud, are questions not so easily answered. The archaic character of the treatment and design, the peculiar form of the features, the rude though forcible delineation of the muscles, and the simplicity of the details, certainly convey the impression of greater antiquity than any monuments. .h.i.therto discovered in a.s.syria Proper.[122]

A deep interest, at the same time, attaches to these remains from the site they occupy. To the Chebar were transported by the a.s.syrian king, after the destruction of Samaria, the captive children of Israel, and on its banks "the heavens were opened" to Ezekiel, and "he saw visions of G.o.d,"

and spake his prophecies to his brother exiles.[123] Around Arban may have been pitched the tents of the sorrowing Jews, as those of the Arabs were during my visit. To the same pastures they led their sheep, and they drank of the same waters. Then the banks of the river were covered with towns and villages, and a palace-temple still stood on the mound, reflected in the transparent stream. We have, however, but one name connected with the Khabour recorded in Scripture, that of Tel-Abib, "the mound of Abib, or, of the heaps of ears of corn," but whether it applies to a town, or to a simple artificial elevation, such as still abound, and are still called "tels," is a matter of doubt. I sought in vain for some trace of the word amongst the names now given by the wandering Arab to the various ruins on the Khabour and its confluents.[124]

We know that Jews still lingered in the cities of the Khabour until long after the Arab invasion; and we may perhaps recognise in the Jewish communities of Ras-al-Ain, at the sources of the river, and of Karkisia, or Carchemish, at its confluence with the Euphrates, visited and described by Benjamin of Tudela, in the latter end of the twelfth century of the Christian aera, the descendants of the captive Israelites.

But the hand of time has long since swept even this remnant away, with the busy crowds which thronged the banks of the river. From its mouth to its source, from Carchemish to Ras-al-Ain, there is now no single permanent human habitation on the Khabour. Its rich meadows and its deserted ruins are alike become the encamping places of the wandering Arab.

CHAPTER XIII.

RESIDENCE AT ARBAN.--MOHAMMED EMIN'S TENT.--THE AGAYDAT.--OUR TENTS.--BREAD-BAKING.--FOOD OF THE BEDOUINS.--THIN BREAD.--THE PRODUCE OF THEIR FLOCKS.--DISEASES AMONGST THEM.--THEIR REMEDIES.--THE DELOUL OR DROMEDARY.--BEDOUIN WARFARE.--SUTTUM'S FIRST WIFE.--A STORM.--TURTLES.--LIONS.--A BEDOUIN ROBBER.--BEAVERS.--RIDE TO LEDJMIYAT.--A PLUNDERING EXPEDITION.--LOSS OF A HAWK.--RUINS OF SHEMSHANI.--RETURN TO ARBAN.--VISIT TO MOGHAMIS.

In the preceding chapter I have given an account of the discoveries made in the ruins of Arban, I will now add a few notes of our residence on the Khabour. A sketch of Arab life, and a description of a country not previously visited by European travellers, may be new and not uninteresting to my readers.

During the time we dwelt at Arban, we were the guests and under the protection of Mohammed Emin, the Sheikh of the Jebours. On the day we crossed the river, he celebrated our arrival by a feast after the Arab fashion, to which the notables of the tribe were invited. Sheep, as usual, were boiled and served up piecemeal in large wooden bowls, with a ma.s.s of b.u.t.ter and bread soaked in the gravy. The chief's tent was s.p.a.cious, though poorly furnished. It was the general resort of those who chanced to wander, either on business or for pleasure, to the Khabour, and was, consequently, never without a goodly array of guests; from a company of Shammar hors.e.m.e.n out on a foray to the solitary Bedouin who was seeking to become a warrior in his tribe, by first stealing a mare from some hostile encampment.

Amongst the strangers partaking, at the time of our visit, of the Sheikh's hospitality, were Serhan, a chief of the Agaydat, and Dervish Agha, the hereditary Lord of Nisibin, the ancient Nisibis. The tents of the former were at the junction of the Khabour and Euphrates, near Karkisia (the ancient Carchemish), or, as it is more generally called by the Arabs, Abou-Psera. The fertile meadows near the confluence of the two rivers formerly belonged to the Jebours, who occupied the banks of the Khabour throughout nearly the whole of its course. An old feud kept them at continual war with the great tribe of the Aneyza. They long successfully struggled with their enemies, but having at length been overcome they sought refuge in the neighborhood of Mosul. Having returned to the Khabour, they claimed their former rights, and Mohammed Emin was invited by Serhan to settle the contending claims; but it was to no effect.

Dervish Agha, of Kurdish descent, was the representative of an ancient family, and had come to persuade the Jebour Sheikh to a.s.sist Ferhan in recovering the plundered treasure from the Hamoud. My own large tent was no less a place of resort than that of Mohammed Emin, and as we were objects of curiosity, Bedouins from all parts flocked to see us. With some of them I was already acquainted, having either received them as my guests at Mosul, or met them during excursions in the Desert. They generally pa.s.sed one night with us, and then returned to their own tents. A sheep was always slain for them, and boiled with rice, or prepared wheat, in the Arab way: if there were not strangers enough to consume the whole, the rest was given to the workmen or to the needy, as it is considered derogatory to the character of a truly hospitable and generous man to keep meat until the following day, or to serve it up a second time when cold. Even the poorest Bedouin who kills a sheep, invites all his friends and neighbours to the repast, and if there be still any remnants, distributes them amongst the poor and the hungry, although he should himself want on the morrow.

The wandering Arabs have no other means of grinding their corn than by handmills, which they carry with them wherever they go. They are always worked by the women, for it is considered unworthy of a man to engage in any domestic occupation. These handmills are simply two circular flat stones, generally about eighteen inches in diameter, the upper turning loosely upon a wooden pivot, and moved quickly round by a wooden handle.

The grain is poured through the hole of the pivot, and the flour is collected in a cloth spread under the mill. It is then mixed with water, kneaded in a wooden bowl, and pressed by the hand into round b.a.l.l.s ready for baking. During these processes, the women are usually seated on the bare ground: hence, in Isaiah (xlvii. 1, 2), is the daughter of Babylon told to sit in the dust and on the ground, and "to take the mill-stones to grind meal."

The tribes who are always moving from place to place bake their bread on a slightly convex iron plate, called a _sadj_, moderately heated over a low fire of brushwood or camels' dung. The lumps of dough are rolled, on a wooden platter, into thin cakes, a foot or more in diameter, and laid by means of the roller upon the iron. They are baked in a very short time, and should be eaten hot. The Kurds, whose flour is far whiter and more carefully prepared than that of the Arabs, roll the dough into large cakes, scarcely thicker than a sheet of paper. When carefully baked by the same process, it becomes crisp and exceedingly agreeable to the taste.

All Arab bread is unleavened.

If a Bedouin tribe be moving in great haste before an enemy, and should be unable to stop for many hours, or be making a forced march to avoid pursuit over a desert where the wells are very distant from each other, the women sometimes prepare bread whilst riding on camels. The fire is then lighted in an earthen vessel. One woman kneads the flour, a second rolls out the dough, and a third bakes, boys or women on foot pa.s.sing the materials, as required, from one to the other. But it is very rare that the Bedouins are obliged to have recourse to this process, and I have only once witnessed it.

The fuel used by the Arabs consists chiefly of the dwarf shrubs, growing in most parts of the Desert, of dry gra.s.s and of camels' dung. They frequently carry bags of the latter with them when in summer they march over very arid tracts. On the banks of the great rivers of Mesopotamia, the tamarisk and other trees furnish them with abundant firewood. They are entirely dependent for their supplies of wheat upon the villages on the borders of the Desert, or on the sedentary Arabs, who, whilst living in tents, cultivate the soil. The Bedouins usually draw near to the towns and cultivated districts soon after the harvest, to lay in their stock of grain. A party of men and women, chosen by their companions, then take with them money, or objects for sale or exchange, and drive the camels to the villages, where they load them and return to their tents.

Nearly the whole revenue of an Arab Sheikh, whatever it may be, is laid out in corn, rice and other provisions. The quant.i.ty of food consumed in the tents of some of the great chiefs of the Bedouins is very considerable. The common Bedouin can rarely get meat. His food consists almost exclusively of wheaten bread with truffles, which are found in great abundance during the spring, a few wild herbs, such as asparagus, onions, and garlic, fresh b.u.t.ter, curds, and sour milk. But, at certain seasons, even these luxuries cannot be obtained; for months together he often eats bread alone. Roasted meat is very rarely seen in a Bedouin tent. Rice is only eaten by the Sheikhs, except amongst the tribes who encamp in the marshes of Southern Mesopotamia, where rice of an inferior quality is very largely cultivated. There it is boiled with meat and made into pilaws.

The Bedouins do not make cheese. The milk of their sheep and goats is shaken into b.u.t.ter or turned into curds: it is rarely or never drank fresh, new milk being thought very unwholesome, as by experience I soon found it to be, in the Desert. The sour milk, or sheneena, an universal beverage amongst the Arabs, is either b.u.t.termilk pure and diluted, or curds mixed with water. Camel's milk is drank fresh. It is pleasant to the taste, rich, and exceedingly nourishing. It is given in large quant.i.ties to the horses. The Shammar and Aneyza Bedouins have no cows or oxen, those animals being looked upon as the peculiar property of tribes who have forgotten their independence, and degraded themselves by the cultivation of land. The sheep are milked at dawn, or even before daybreak, and again in the evening on their return from the pastures. The milk is immediately turned into leben, or boiled to be shaken into b.u.t.ter. Amongst the Bedouins and Jebours it is considered derogatory to the character of a man to milk a cow or a sheep, but not to milk a camel.

The Sheikhs occasionally obtain dates from the cities. They are either eaten dry with bread and leben, or fried in b.u.t.ter, a very favorite dish of the Bedouin.[125]

To this spare and simple dish the Bedouins owe their freedom from sickness, and their extraordinary power of bearing fatigue. Diseases are rare amongst them; and the epidemics, which rage in the cities, seldom reach their tents. The cholera, which has of late visited Mosul and Baghdad with fearful severity, has not yet struck the Bedouins, and they have frequently escaped the plague, when the settlements on the borders of the Desert have been nearly depopulated by it. The small pox, however, occasionally makes great havoc amongst them, vaccination being still unknown to the Shammar, and intermittent fever prevails in the autumn, particularly when the tribes encamp near the marshes in Southern Mesopotamia. Rheumatism prevails somewhat, and Ophthalmia is common in the Desert as well as in all other parts of the East, and may be attributed as much to dirt and neglect as to any other cause.

The Bedouins are acquainted with few medicines. The Desert yields some valuable simples, which are, however, rarely used. Dr. Sandwith hearing from Suttum that the Arabs had no opiates, asked what they did with one who could not sleep. "Do!" answered the Sheikh, "why, we make use of him, and set him to watch the camels." If a Bedouin be ill, or have received a wound, he sometimes comes to the nearest town to consult the barbers, who are frequently not unskilful surgeons.