[10] Hence the origin of the trade between Africa and Cutch, which continues uninterrupted to the present time. Adel, Arabia, and India, as Bruce remarks, were three partners in one trade, who mutually exported their produce to Europe, Asia, and Africa, at that time the whole known world.

[11] The Turks, under a show of protecting commerce, established these posts in their different ports. But they soon made it appear that the end proposed was only to ascertain who were the subjects from whom they could levy the most enormous extortions. Jeddah, Zebid, and Mocha, the places of consequence nearest to Abyssinia on the Arabian coast, Suakin, a seaport town on the very barriers of Abyssinia, in the immediate way of their caravan to Cairo on the African side, were each under the command of a Turkish Pasha and garrisoned by Turkish troops sent thither from Constantinople by the emperors Selim and Sulayman.

[12] Bartema's account of its productions is as follows: "The soil beareth wheat and hath abundance of flesh and divers other commodious things. It hath also oil, not of olives, but of some other thing, I know not what.

There is also plenty of honey and wax; there are likewise certain sheep having their tails of the weight of sixteen pounds, and exceeding fat; the head and neck are black, and all the rest white. There are also sheep altogether white, and having tails of a cubit long, and hanging down like a great cl.u.s.ter of grapes, and have also great laps of skin hanging down from their throats, as have bulls and oxen, hanging down almost to the ground. There are also certain kind with horns like unto harts' horns; these are wild, and when they be taken are given to the Sultan of that city as a kingly present. I saw there also certain kind having only one horn in the midst of the forehead, as hath the unicorn, and about a span of length, but the horn bendeth backward: they are of bright shining red colour. But they that have harts' horns are inclining to black colour.

Living is there good and cheap."

[13] The people have a tradition that a well of sweet water exists unseen in some part of the island. When Saad el Din was besieged in Zayla by the Hatze David, the host of El Islam suffered severely for the want of the fresh element.

[14] The singular is Dankali, the plural Danakil: both words are Arabic, the vernacular name being "Afar" or "Afer," the Somali "Afarnimun." The word is p.r.o.nounced like the Latin "Afer," an African.

[15] Occasionally at Zayla--where all animals are expensive--Dankali camels may be bought: though small, they resist hardship and fatigue better than the other kinds. A fair price would be about ten dollars. The Somal divide their animals into two kinds, Gel Ad and Ayyun. The former is of white colour, loose and weak, but valuable, I was told by Lieut. Speke, in districts where little water is found: the Ayyun is darker and stronger; its price averages about a quarter more than the Gel Ad.

To the Arabian traveller nothing can be more annoying than these Somali camels. They must be fed four hours during the day, otherwise they cannot march. They die from change of food or sudden removal to another country.

Their backs are ever being galled, and, with all precautions, a month's march lays them up for three times that period. They are never used for riding, except in cases of sickness or accidents.

The Somali a.s.s is generally speaking a miserable animal. Lieut. Speke, however, reports that on the windward coast it is not to be despised. At Harar I found a tolerable breed, superior in appearance but inferior in size to the thoroughbred little animals at Aden. They are never ridden; their princ.i.p.al duty is that of carrying water-skins to and from the walls.

[16] He is generally called Abu Zerbin, more rarely Abu Zarbayn, and Abu Zarbay. I have preferred the latter orthography upon the authority of the Shaykh Jami, most learned of the Somal.

[17] In the same year (A.D. 1429-30) the Shaykh el Shazili, buried under a dome at Mocha, introduced coffee into Arabia.

[18] The following is an extract from the Pharmaceutical Journal, vol.

xii. No. v. Nov. 1. 1852. Notes upon the drugs observed at Aden Arabia, by James Vaughan, Esq., M.R.C.S.E., a.s.sist. Surg., B.A., Civil and Port.

Surg., Aden, Arabia.

"Kat [Arabic], the name of a drug which is brought into Aden from the interior, and largely used, especially by the Arabs, as a pleasurable excitant. It is generally imported in small camel-loads, consisting of a number of parcels, each containing about forty slender twigs with the leaves attached, and carefully wrapped so as to prevent as much as possible exposure to the atmosphere. The leaves form the edible part, and these, when chewed, are said to produce great hilarity of spirits, and an agreeable state of wakefulness. Some estimate may be formed of the strong predilection which the Arabs have for this drug from the quant.i.ty used in Aden alone, which averages about 280 camel-loads annually. The market price is one and a quarter rupees per parcel, and the exclusive privilege of selling it is farmed by the government for 1500 rupees per year.

Forskal found the plant growing on the mountains of Yemen, and has enumerated it as a new genus in the cla.s.s Pentandria, under the name of Catha. He notices two species, and distinguishes them as _Catha edulis_ and _Catha spinosa_. According to his account it is cultivated on the same ground as coffee, and is planted from cuttings. Besides the effects above stated, the Arabs, he tells us, believe the land where it grows to be secure from the inroads of plague; and that a twig of the Kat carried in the bosom is a certain safeguard against infection. The learned botanist observes, with respect to these supposed virtues, 'Gustus foliorum tamen virtutem tantam indicare non videtur.' Like coffee, Kat, from its acknowledged stimulating effects, has been a fertile theme for the exercise of Mahomedan casuistry, and names of renown are ranged on both sides of the question, whether the use of Kat does or does not contravene the injunction of the Koran, Thou shalt not drink wine or anything intoxicating. The succeeding notes, borrowed chiefly from De Sacy's researches, may be deemed worthy of insertion here.

"Sheikh Abdool Kader Ansari Jezeri, a learned Mahomedan author, in his treatise on the use of coffee, quotes the following from the writings of Fakr ood Deen Mekki:--'It is said that the first who introduced coffee was the ill.u.s.trious saint Aboo Abdallah Mahomed Dhabhani ibn Said; but we have learned by the testimony of many persons that the use of coffee in Yemen, its origin, and first introduction into that country are due to the learned All Shadeli ibn Omar, one of the disciples of the learned doctor Nasr ood Deen, who is regarded as one of the chiefs among the order Shadeli, and whose worth attests the high degree of spirituality to which they had attained. Previous to that time they made coffee of the vegetable substance called Cafta, which is the same as the leaf known under the name of Kat, and not of Boon (the coffee berry) nor any preparation of Boon.

The use of this beverage extended in course of time as far as Aden, but in the days of Mahomed Dhabhani the vegetable substance from which it was prepared disappeared from Aden. Then it was that the Sheik advised those who had become his disciples to try the drink made from the Boon, which was found to produce the same effect as the Kat, inducing sleeplessness, and that it was attended with less expense and trouble. The use of coffee has been kept up from that time to the present.'

"D'Herbelot states that the beverage called Calmat al Catiat or Caftah, was prohibited in Yemen in consequence of its effects upon the brain. On the other hand a synod of learned Mussulmans is said to have decreed that as beverages of Kat and Cafta do not impair the health or impede the observance of religious duties, but only increase hilarity and good- humour, it was lawful to use them, as also the drink made from the boon or coffee-berry. I am not aware that Kat is used in Aden in any other way than for mastication. From what I have heard, however, I believe that a decoction resembling tea is made from the leaf by the Arabs in the interior; and one who is well acquainted with our familiar beverage a.s.sures me that the effects are not unlike those produced by strong green tea, with this advantage in favour of Kat, that the excitement is always of a pleasing and agreeable kind. [Note: "Mr. Vaughan has transmitted two specimens called Tubbare Kat and Muktaree Kat, from the districts in which they are produced: the latter fetches the lower price. Catha edulis _Forsk._, Nat. Ord. Celastraceae, is figured in Dr. Lindley's Vegetable Kingdom, p. 588. (London, 1846). But there is a still more complete representation of the plant under the name of Catha Forskalii _Richard_, in a work published under the auspices of the French government, ent.i.tled, 'Voyage en Abyssinie execute pendant les annees 1839-43, par une commission scientifique composee de MM. Theophile Lefebvre, Lieut. du Vaisseau, A. Pet.i.t et Martin-Dillon, docteurs medecins, naturalistes du Museum, Vignaud dessinateur.' The botanical portion of this work, by M.

Achille Richard, is regarded either as a distinct publication under the t.i.tle of Tentamen Florae Abyssinicae, or as a part of the Voyage en Abyssinie. M. Richard enters into some of the particulars relative to the synonyms of the plant, from which it appears that Vahl referred Forskal's genus Catha to the Linnaean genus Celastrus, changing the name of Catha edulis to Celastrus edulis. Hochstetter applied the name of Celastrus edulis to an Abyssinian species (Celastrus obscurus _Richard_), which he imagined identical with Forskal's Catha edulis, while of the real Catha edulis _Forsk._, he formed a new genus and species, under the name of Trigonotheca serrata _Hochs_. Nat. Ord. Hippocrateaceae. I quote the following references from the Tentamen Florae Abyssinicae, vol. i. p. 134.: 'Catha Forskalii _n.o.b._ Catha No. 4. Forsk. loc. cit, (Flor. AEgypt. Arab.

p. 63.) Trigonotheca serrata _Hochs._ in pl. Schimp. Abyss. sect. ii, No.

649. Celastrus edulis _Vahl, Ecl._ 1. 21.' Although In the Flora AEgyptiaco-Arabica of Forskal no specific name is applied to the Catha at p. 63, it is enumerated as Catha edulis at p. 107. The reference to Celastrus edulis is not contained in the Eclogae Americanae of Vahl, but in the author's Symbolae Botanicae (Hanulae, 1790, fol.) pars i. p. 21. (Daniel Hanbury signed.)]

[19] This is probably the "River of Zayla," alluded to by Ibn Said and others. Like all similar features in the low country, it is a mere surface drain.

[20] In the upper country I found a large variety growing wild in the Fiumaras. The Bedouins named it Buamado, but ignored its virtues.

[21] This ornament is called Musbgur.

[22] A large brown bird with black legs, not unlike the domestic fowl. The Arabs call it Dijajat el Barr, (the wild hen): the Somal "digarin," a word also applied to the Guinea fowl, which it resembles in its short strong fight and habit of running. Owing to the Bedouin prejudice against eating birds, it is found in large coveys all over the country.

[23] It has been described by Salt and others. The Somal call it Sagaro, the Arabs Ghezalah: it is found throughout the land generally in pairs, and is fond of ravines under the hills, beds of torrents, and patches of desert vegetation. It is easily killed by a single pellet of shot striking the neck. The Somal catch it by a loop of strong twine hung round a gap in a circuit of thorn hedge, or they run it down on foot, an operation requiring half a day on account of its fleetness, which enables it to escape the jackal and wild dog. When caught it utters piercing cries. Some Bedouins do not eat the flesh: generally, however, it is considered a delicacy, and the skulls and bones of these little animals lie strewed around the kraals.

[24] The Somal hold the destruction of the "Tuka" next in religious merit to that of the snake. They have a tradition that the crow, originally white, became black for his sins. When the Prophet and Abubekr were concealed in the cave, the pigeon hid there from their pursuers: the crow, on the contrary, sat screaming "ghar! ghar!" (the cave! the cave!) upon which Mohammed ordered him into eternal mourning, and ever to repeat the traitorous words.

There are several species of crows in this part of Africa. Besides the large-beaked bird of the Harar Hills, I found the common European variety, with, however, the breast feathers white tipped in small semicircles as far as the abdomen. The little "king-crow" of India is common: its bright red eye and purplish plume render it a conspicuous object as it perches upon the tall camel's back or clings to waving plants.

[25] The Waraba or Durwa is, according to Mr. Blyth, the distinguished naturalist, now Curator of the Asiatic Society's Museum at Calcutta, the Canis pictus seu venaticus (Lycaon pictus or Wilde Honde of the Cape Boers). It seems to be the Chien Sauvage or Cynhyene (Cynhyaena venatica) of the French traveller M. Delegorgue, who in his "Voyage dans l'Afrique Australe," minutely and diffusely describes it. Mr. Gordon c.u.mming supposes it to form the connecting link between the wolf and the hyaena.

This animal swarms throughout the Somali country, prowls about the camps all night, dogs travellers, and devours every thing he can find, at times pulling down children and camels, and when violently pressed by hunger, men. The Somal declare the Waraba to be a hermaphrodite; so the ancients supposed the hyaena to be of both s.e.xes, an error arising from the peculiar appearance of an orifice situated near two glands which secrete an unctuous fluid.

[26] Men wear for ornament round the neck a bright red leather thong, upon which are strung in front two square bits of true or imitation amber or honey stone: this "Mekkawi," however, is seldom seen amongst the Bedouins.

The Audulli or woman's necklace is a more elaborate affair of amber, gla.s.s beads, generally coloured, and coral: every matron who can afford it, possesses at least one of these ornaments. Both s.e.xes carry round the necks or hang above the right elbow, a talisman against danger and disease, either in a silver box or more generally sewn up in a small case of red morocco. The Bedouins are fond of attaching a tooth-stick to the neck thong.

[27] Beads are useful in the Somali country as presents, and to pay for trifling purchases: like tobacco they serve for small change. The kind preferred by women and children is the "binnur," large and small white porcelain: the others are the red, white, green, and spotted twisted beads, round and oblong. Before entering a district the traveller should ascertain what may be the especial variety. Some kind are greedily sought for in one place, and in another rejected with disdain.

[28] The Somali word "Fal" properly means "to do;" "to bewitch," is its secondary sense.

[29] The price of blood in the Somali country is the highest sanctioned by El Islam. It must be remembered that amongst the pagan Arabs, the Korayah "diyat," was twenty she-camels. Abd el Muttaleb, grandfather of Mohammed, sacrificed 100 animals to ransom the life of his son, forfeited by a rash vow, and from that time the greater became the legal number. The Somal usually demand 100 she-camels, or 300 sheep and a few cows; here, as in Arabia, the sum is made up by all the near relations of the slayer; 30 of the animals may be aged, and 30 under age, but the rest must be sound and good. Many tribes take less,--from strangers 100 sheep, a cow, and a camel;--but after the equivalent is paid, the murderer or one of his clan, contrary to the spirit of El Islam, is generally killed by the kindred or tribe of the slain. When blood is shed in the same tribe, the full reparation, if accepted by the relatives, is always exacted; this serves the purpose of preventing fratricidal strife, for in such a nation of murderers, only the Diyat prevents the taking of life.

Blood money, however, is seldom accepted unless the murdered man has been slain with a lawful weapon. Those who kill with the Dankaleh, a poisonous juice rubbed upon meat, are always put to death by the members of their own tribe.

[30] The Abban or protector of the Somali country is the Mogasa of the Gallas, the Akh of El Hejaz, the Ghafir of the Sinaitic Peninsula, and the Rabia of Eastern Arabia. It must be observed, however, that the word denotes the protege as well as the protector; In the latter sense it is the polite address to a Somali, as Ya Abbaneh, O Protectress, would be to his wife.

The Abban acts at once as broker, escort, agent, and interpreter, and the inst.i.tution may be considered the earliest form of transit dues. In all sales he receives a certain percentage, his food and lodging are provided at the expense of his employer, and he not unfrequently exacts small presents from his kindred. In return he is bound to arrange all differences, and even to fight the battles of his client against his fellow-countrymen. Should the Abban be slain, his tribe is bound to take up the cause and to make good the losses of their protege. El Taabanah, the office, being one of "name," the eastern synonym for our honour, as well as of lucre, causes frequent quarrels, which become exceedingly rancorous.

According to the laws of the country, the Abban is master of the life and property of his client. The traveller's success will depend mainly upon his selection: if inferior in rank, the protector can neither forward nor defend him; if timid, he will impede advance; and if avaricious, he will, by means of his relatives, effectually stop the journey by absorbing the means of prosecuting it. The best precaution against disappointment would be the registering Abbans at Aden; every donkey-boy will offer himself as a protector, but only the chiefs of tribes should be provided with certificates. During my last visit to Africa, I proposed that English officers visiting the country should be provided with servants not protectors, the former, however, to be paid like the latter; all the people recognised the propriety of the step.

In the following pages occur manifold details concerning the complicated subject, El Taabanah.

[31] Future travellers would do well either to send before them a trusty servant with orders to buy cattle; or, what would be better, though a little more expensive, to take with them from Aden all the animals required.

[32] The Somal use as camel saddles the mats which compose their huts; these lying loose upon the animal's back, cause, by slipping backwards and forwards, the loss of many a precious hour, and in wet weather become half a load. The more civilised make up of canva.s.s or "gunny bags" stuffed with hay and provided with cross bars, a rude packsaddle, which is admirably calculated to gall the animal's back. Future travellers would do well to purchase camel-saddles at Aden, where they are cheap and well made.

[33] He received four cloths of Cutch canva.s.s, and six others of coa.r.s.e American sheeting. At Zayla these articles are double the Aden value, which would be about thirteen rupees or twenty-six shillings; in the bush the price is quadrupled. Before leaving us the Abban received at least double the original hire. Besides small presents of cloth, dates, tobacco and rice to his friends, he had six cubits of Sauda Wilayati or English indigo-dyed calico for women's fillets, and two of Sauda Kashshi, a Cutch imitation, a Shukkah or half Tobe for his daughter, and a sheep for himself, together with a large bundle of tobacco.

[34] When the pastures are exhausted and the monsoon sets in, the Bedouins return to their cool mountains; like the Iliyat of Persia, they have their regular Kishlakh and Yaylakh.

[35] "Kaum" is the Arabic, "All" the Somali, term for these raids.

[36] Amongst the old Egyptians the ostrich feather was the symbol of truth. The Somal call it "Bal," the Arabs "Rish;" it is universally used here as the sign and symbol of victory. Generally the white feather only is stuck in the hair; the Eesa are not particular in using black when they can procure no other. All the clans wear it in the back hair, but each has its own rules; some make it a standard decoration, others discard it after the first few days. The learned have an aversion to the custom, stigmatising it as pagan and idolatrous; the vulgar look upon it as the highest mark of honor.

[37] This is an ancient practice in Asia as well as in Africa. The Egyptian temples show heaps of trophies placed before the monarchs as eyes or heads were presented in Persia. Thus in 1 Sam. xviii. 25., David brings the spoils of 200 Philistines, and shows them in full tale to the king, that he might be the king's son-in-law. Any work upon the subject of Abyssinia (Bruce, book 7. chap, 8.), or the late Afghan war, will prove that the custom of mutilation, opposed as it is both to Christianity and El Islam, is still practised in the case of hated enemies and infidels; and De Bey remarks of the Cape Kafirs, "victores caesis excidunt [Greek: _tu aidoui_], quae exsiccata regi afferunt."

[38] When attacking cattle, the plundering party endeavour with shoots and noise to disperse the herds, whilst the a.s.sailants huddle them together, and attempt to face the danger in parties.

[39] For the cheapest I paid twenty-three, for the dearest twenty-six dollars, besides a Riyal upon each, under the names of custom dues and carriage. The Hajj had doubtless exaggerated the price, but all were good animals, and the traveller has no right to complain, except when he pays dear for a bad article.

CHAP. IV.

THE SOMAL, THEIR ORIGIN AND PECULIARITIES.