[11] Some travellers make Jabarti or Ghiberti to signify "slaves" from the Abyssinian Guebra; others "Strong in the Faith" (El Islam). Bruce applies it to the Moslems of Abyssinia: it is still used, though rarely, by the Somal, who in these times generally designate by it the Sawahili or Negro Moslems.

[12] The same scandalous story is told of the venerable patron saint of Aden, the Sherif Haydrus.

[13] Darud bin Ismail's tomb is near the Yubbay Tug in the windward mountains; an account of it will be found in Lieut. Speke's diary.

[14] The two rivers Shebayli and Juba.

[15] Curious to any this mixture does not destroy the hair; it would soon render a European bald. Some of the Somal have applied it to their beards; the result has been the breaking and falling off of the filaments.

[16] Few Somal except the citizens smoke, on account of the expense, all, however, use the Takhzinah or quid.

[17] The best description of the dress is that of Fenelon: "Leurs habits sont aises a faire, car en ce doux climat on ne porte qu'une piece d'etoffe fine et legere, qui n'est point taillee, et que chacun met a longs plis autour de son corps pour la modestie; lui donnant la forme qu'il veut."

[18] Equivalent to reading out the Church Catechism at an English wedding.

[19] Certain months of the lunar year. In 1854, the third Rajalo, corresponding with Rabia the Second, began on the 21st of December.

[20] The word literally means, "lighting of fire." It corresponds with the Nayruz of Yemen, a palpable derivation, as the word itself proves, from the old Guebre conquerors. In Arabia New Year's Day is called Ras el Sanah, and is not celebrated by any peculiar solemnities. The ancient religion of the Afar coast was Sabaeism, probably derived from the Berbers or shepherds,--according to Bruce the first faith of the East, and the only religion of Eastern Africa. The Somal still retain a tradition that the "Furs," or ancient Guebres, once ruled the land.

[21] Their names also are generally derived from their Pagan ancestors: a list of the most common may be interesting to ethnologists. Men are called Rirash, Igah, Beuh, Fahi, Samattar, Farih, Madar, Raghe, Dubayr, Irik, Diddar, Awalah, and Alyan. Women's names are Aybla, Ayyo, Aurala, Ambar, Zahabo, Ashkaro, Alka, Asoba, Gelo, Gobe, Mayran and Samaweda.

[22] It is proved by the facility with which they pick up languages, Western us well as Eastern, by mere ear and memory.

[23] So the old Muscovites, we are told, always began married life with a sound flogging.

[24] I would not advise polygamy amongst highly civilised races, where the s.e.xes are nearly equal, and where reproduction becomes a minor duty.

Monogamy is the growth of civilisation: a plurality of wives is the natural condition of man in thinly populated countries, where he who has the largest family is the greatest benefactor of his kind.

[25] The old French term "la pet.i.te oie" explains it better. Some trace of the custom may be found in the Kafir's Slambuka or Schlabonka, for a description of which I must refer to the traveller Delegorgue.

[26] The Somal ignore the Kafir custom during lactation.

[27] The citizens have learned the Asiatic art of bargaining under a cloth. Both parties sit opposite each other, holding hands: if the little finger for instance be clasped, it means 6, 60, or 600 dollars, according to the value of the article for sale; if the ring finger, 7, 70, or 700, and so on.

[28] So, according to M. Krapf, the Suaheli of Eastern Africa wastes his morning hours in running from house to house, to his friends or superiors, _ku amkia_ (as he calls it), to make his morning salutations. A worse than Asiatic idleness is the curse of this part of the world.

[29] Diwan el Jabr, for instance, is a civil court, opposed to the Mahkamah or the Kazi's tribunal.

CHAP. V.

FROM ZAYLA TO THE HILLS.

Two routes connect Zayla with Harar; the south-western or direct line numbers ten long or twenty short stages [1]: the first eight through the Eesa country, and the last two among the Nole Gallas, who own the rule of "Waday," a Makad or chief of Christian persuasion. The Hajj objected to this way, on account of his recent blood-feud with the Rer Guleni. He preferred for me the more winding road which pa.s.ses south, along the coast, through the Eesa Bedouins dependent upon Zayla, to the nearest hills, and thence strikes south-westwards among the Gudabirsi and Girhi Somal, who extend within sight of Harar. I cannot but suspect that in selecting this route the good Sharmarkay served another purpose besides my safety. Petty feuds between the chiefs had long "closed the path," and perhaps the Somal were not unwilling that British cloth and tobacco should re-open it.

Early in the morning of the 27th of November, 1854, the mules and all the paraphernalia of travel stood ready at the door. The five camels were forced to kneel, growling angrily the while, by repeated jerks at the halter: their forelegs were duly tied or stood upon till they had shifted themselves into a comfortable position, and their noses were held down by the bystanders whenever, gra.s.shopper-like, they attempted to spring up.

Whilst spreading the saddle-mats, our women, to charm away remembrance of chafed hump and bruised sides, sang with vigor the "Song of Travel":

"0 caravan-men, we deceive ye not, we have laden the camels!

Old women on the journey are kenned by their sleeping I (0 camel) can'st sniff the c.o.c.k-boat and the sea?

Allah guard thee from the Mikahil and their Midgans!" [2]

As they arose from squat it was always necessary to adjust their little mountains of small packages by violently "heaving up" one side,--an operation never failing to elicit a vicious grunt, a curve of the neck, and an attempt to bite. One camel was especially savage; it is said that on his return to Zayla, he broke a Bedouin girl's neck. Another, a diminutive but hardy little brute of Dankali breed, conducted himself so uproariously that he at once obtained the name of El Harami, or the Ruffian.

About 3 P.M., accompanied by the Hajj, his amiable son Mohammed, and a party of Arab matchlockmen, who escorted me as a token of especial respect, I issued from the Ashurbara Gate, through the usual staring crowds, and took the way of the wilderness. After half a mile's march, we exchanged affectionate adieus, received much prudent advice about keeping watch and ward at night, recited the Fatihah with upraised palms, and with many promises to write frequently and to meet soon, shook hands and parted. The soldiers gave me a last volley, to which I replied with the "Father of Six."

You see, dear L., how travelling maketh man _ba.n.a.l_. It is the natural consequence of being forced to find, in every corner where Fate drops you for a month, a "friend of the soul," and a "moon-faced beauty." With Orientals generally, you _must_ be on extreme terms, as in Hibernia, either an angel of light or, that failing, a goblin d.a.m.ned. In East Africa especially, English phlegm, shyness, or pride, will bar every heart and raise every hand against you [3], whereas what M. Rochet calls "a certain _rondeur_ of manner" is a specific for winning affection. You should walk up to your man, clasp his fist, pat his back, speak some unintelligible words to him,--if, as is the plan of prudence, you ignore the language,-- laugh a loud guffaw, sit by his side, and begin pipes and coffee. He then proceeds to utilise you, to beg in one country for your interest, and in another for your tobacco. You gently but decidedly thrust that subject out of the way, and choose what is most interesting to yourself. As might be expected, he will at times revert to his own concerns; your superior obstinacy will oppose effectual pa.s.sive resistance to all such efforts; by degrees the episodes diminish in frequency and duration; at last they cease altogether. The man is now your own.

You will bear in mind, if you please, that I am a Moslem merchant, a character not to be confounded with the notable individuals seen on 'Change. Mercator in the East is a compound of tradesman, divine, and T.

G. Usually of gentle birth, he is everywhere welcomed and respected; and he bears in his mind and manner that, if Allah please, he may become prime minister a month after he has sold you a yard of cloth. Commerce appears to be an accident, not an essential, with him; yet he is by no means deficient in ac.u.men. He is a grave and reverend signior, with rosary in hand and Koran on lip, is generally a pilgrim, talks at dreary length about Holy Places, writes a pretty hand, has read and can recite much poetry, is master of his religion, demeans himself with respectability, is perfect in all points of ceremony and politeness, and feels equally at home whether sultan or slave sit upon his counter. He has a wife and children in his own country, where he intends to spend the remnant of his days; but "the world is uncertain"--"Fate descends, and man's eye seeth it not"--"the earth is a charnel house"; briefly, his many wise old saws give him a kind of theoretical consciousness that his bones may moulder in other places but his father-land.

To describe my little caravan. Foremost struts Raghe, our Eesa guide, in all the bravery of Abbanship. He is bareheaded and clothed in Tobe and slippers: a long, heavy, horn-hilted dagger is strapped round his waist, outside his dress; in his right hand he grasps a ponderous wire-bound spear, which he uses as a staff, and the left forearm supports a round targe of battered hide. Being a man of education, he bears on one shoulder a Musalla or prayer carpet of tanned leather, the article used throughout the Somali country; slung over the other is a Wesi or wicker bottle containing water for religious ablution. He is accompanied by some men who carry a little stock of town goods and drive a camel colt, which by the by they manage to lose before midnight.

My other attendants must now be introduced to you, as they are to be for the next two months companions of our journey.

First in the list are the fair Samaweda Yusuf, and Aybla Farih [4], buxom dames about thirty years old, who presently secured the cla.s.sical nicknames of Shehrazade, and Deenarzade. They look each like three average women rolled into one, and emphatically belong to that race for which the article of feminine attire called, I believe, a "bussle" would be quite superfluous. Wonderful, truly, is their endurance of fatigue! During the march they carry pipe and tobacco, lead and flog the camels, adjust the burdens, and will never be induced to ride, in sickness or in health. At the halt they unload the cattle, dispose the parcels in a semicircle, pitch over them the Gurgi or mat tent, cook our food, boil tea and coffee, and make themselves generally useful. They bivouack outside our abode, modesty not permitting the s.e.xes to mingle, and in the severest cold wear no clothing but a head fillet and an old Tobe. They have curious soft voices, which contrast agreeably with the harsh organs of the males. At first they were ashamed to see me; but that feeling soon wore off, and presently they enlivened the way with pleasantries far more naive than refined. To relieve their greatest fatigue, nothing seems necessary but the "Jogsi:" [5] they lie at full length, p.r.o.ne, stand upon each other's backs trampling and kneading with the toes, and rise like giants much refreshed. Always attendant upon these dames is Yusuf, a Zayla lad who, being one-eyed, was pitilessly named by my companions the "Kalendar;" he prays frequently, is strict in his morals, and has conceived, like Mrs.

Brownrigg, so exalted an idea of discipline, that, but for our influence, he certainly would have beaten the two female 'prentices to death. They hate him therefore, and he knows it.

Immediately behind Raghe and his party walk Shehrazade and Deenarzade, the former leading the head camel, the latter using my chibouque stick as a staff. She has been at Aden, and sorely suspects me; her little black eyes never meet mine; and frequently, with affected confusion, she turns her sable cheek the clean contrary way. Strung together by their tails, and soundly beaten when disposed to lag, the five camels pace steadily along under their burdens,--bales of Wilayati or American sheeting, Duwwarah or Cutch canva.s.s, with indigo-dyed stuff slung along the animals' sides, and neatly sewn up in a case of matting to keep off dust and rain,--a cow's hide, which serves as a couch, covering the whole. They carry a load of "Mushakkar" (bad Mocha dates) for the Somal, with a parcel of better quality for ourselves, and a half hundredweight of coa.r.s.e Surat tobacco [6]; besides which we have a box of beads, and another of trinkets, mosaic-gold earrings, necklaces, watches, and similar nick-nacks. Our private provisions are represented by about 300 lbs. of rice,--here the traveller's staff of life,--a large pot full of "Kawurmeh" [7], dates, salt [8], clarified b.u.t.ter, tea, coffee, sugar, a box of biscuits in case of famine, "Halwa" or Arab sweetmeats to be used when driving hard bargains, and a little turmeric for seasoning. A simple _batterie de cuisine_, and sundry skins full of potable water [9], dangle from chance rope-ends; and last, but not the least important, is a heavy box [10] of ammunition sufficient for a three months' sporting tour. [11] In the rear of the caravan trudges a Bedouin woman driving a donkey,--the proper "tail" in these regions, where camels start if followed by a horse or mule. An ill-fated sheep, a parting present from the Hajj, races and frisks about the Cafilah. It became so tame that the Somal received an order not to "cut" it; one day, however, I found myself dining, and that pet lamb was the _menu_.

By the side of the camels ride my three attendants, the pink of Somali fashion. Their frizzled wigs are radiant with grease; their Tobes are splendidly white, with borders dazzlingly red; their new shields are covered with canva.s.s cloth; and their two spears, poised over the right shoulder, are freshly sc.r.a.ped, oiled, blackened, and polished. They have added my spare rifle, and guns to the camel-load; such weapons are well enough at Aden, in Somali-land men would deride the outlandish tool! I told them that in my country women use bows and arrows, moreover that lancers are generally considered a corps of non-combatants; in vain! they adhered as strongly--so mighty a thing is prejudice--to their partiality for bows, arrows, and lances. Their horsemanship is peculiar, they balance themselves upon little Abyssinian saddles, extending the leg and raising the heel in the Louis Quinze style of equitation, and the stirrup is an iron ring admitting only the big toe. I follow them mounting a fine white mule, which, with its gaudily _galonne_ Arab pad and wrapper cloth, has a certain dignity of look; a double-barrelled gun lies across my lap; and a rude pair of holsters, the work of Hasan Turki, contains my Colt's six- shooters.

Marching in this order, which was to serve as a model, we travelled due south along the coast, over a hard, stoneless, and alluvial plain, here dry, there muddy (where the tide reaches), across boggy creeks, broad water-courses, and warty flats of black mould powdered with nitrous salt, and bristling with the salsolaceous vegetation familiar to the Arab voyager. Such is the general formation of the plain between the mountains and the sea, whose breadth, in a direct line, may measure from forty-five to forty-eight miles. Near the first zone of hills, or sub-Ghauts, it produces a thicker vegetation; thorns and acacias of different kinds appear in clumps; and ground broken with ridges and ravines announces the junction. After the monsoon this plain is covered with rich gra.s.s. At other seasons it affords but a scanty supply of an "aqueous matter"

resembling bilgewater. The land belongs to the Mummasan clan of the Eesa: how these "Kurrah-jog" or "sun-dwellers," as the Bedouins are called by the burgher Somal, can exist here in summer, is a mystery. My arms were peeled even in the month of December; and my companions, panting with the heat, like the Atlantes of Herodotus, poured forth reproaches upon the rising sun. The townspeople, when forced to hurry across it in the hotter season, cover themselves during the day with Tobes wetted every half hour in sea water; yet they are sometimes killed by the fatal thirst which the Simum engenders. Even the Bedouins are now longing for rain; a few weeks'

drought destroys half their herds.

Early in the afternoon our Abban and a woman halted for a few minutes, performed their ablutions, and prayed with a certain display: satisfied apparently, with the result, they never repeated the exercise. About sunset we pa.s.sed, on the right, clumps of trees overgrowing a water called "Warabod", the Hyena's Well; this is the first Marhalah or halting-place usually made by travellers to the interior. Hence there is a direct path leading south-south-west, by six short marches, to the hills. Our Abban, however, was determined that we should not so easily escape his kraal.

Half an hour afterwards we pa.s.sed by the second station, "Hangagarri", a well near the sea: frequent lights twinkling through the darkening air informed us that we were in the midst of the Eesa. At 8 P.M. we reached "Gagab", the third Marhalah, where the camels, casting themselves upon the ground, imperatively demanded a halt. Raghe was urgent for an advance, declaring that already he could sight the watchfires of his Rer or tribe [12]; but the animals carried the point against him. They were presently unloaded and turned out to graze, and the lariats of the mules, who are addicted to running away, were fastened to stones for want of pegs [13].

Then, lighting a fire, we sat down to a homely supper of dates.

The air was fresh and clear; and the night breeze was delicious after the steamy breath of day. The weary confinement of walls made the splendid expanse a luxury to the sight, whilst the tumbling of the surf upon the near sh.o.r.e, and the music of the jackal, predisposed to sweet sleep. We now felt that at length the die was cast. Placing my pistols by my side, with my rifle b.u.t.t for a pillow, and its barrel as a bed-fellow, I sought repose with none of that apprehension which even the most stout-hearted traveller knows before the start. It is the difference between fancy and reality, between anxiety and certainty: to men gifted with any imaginative powers the antic.i.p.ation must ever be worse than the event. Thus it happens, that he who feels a thrill of fear before engaging in a peril, exchanges it for a throb of exultation when he finds himself hand to hand with the danger.

The "End of Time" volunteered to keep watch that night. When the early dawn glimmered he aroused us, and blew up the smouldering fire, whilst our women proceeded to load the camels. We pursued our way over hard alluvial soil to sand, and thence pa.s.sed into a growth of stiff yellow gra.s.s not unlike a stubble in English September. Day broke upon a Somali Arcadia, whose sole flaws were salt water and Simum. Whistling shepherds [14]

carried in their arms the younglings of the herds, or, spear in hand, drove to pasture long regular lines of camels, that waved their vulture- like heads, and arched their necks to bite in play their neighbours'

faces, humps, and hind thighs. They were led by a patriarch, to whose throat hung a Kor or wooden bell, the preventive for straggling; and most of them were followed (for winter is the breeding season) by colts in every stage of infancy. [15] Patches of sheep, with snowy skins and jetty faces, flocked the yellow plain; and herds of goats resembling deer were driven by hide-clad children to the bush. Women, in similar attire, accompanied them, some chewing the inner bark of trees, others spinning yarns of a white creeper called Sagsug for ropes and tent-mats. The boys carried shepherds' crooks [16], and bore their watering pails [17], foolscap fashion, upon their heads. Sometimes they led the ram, around whose neck a cord of white leather was bound for luck; at other times they frisked with the dog, an animal by no means contemptible in the eyes of the Bedouins. [18] As they advanced, the graceful little sand antelope bounded away over the bushes; and above them, soaring high in the cloudless skies, were flights of vultures and huge percnopters, unerring indicators of man's habitation in Somali-land. [19]

A net-work of paths showed that we were approaching a populous place; and presently men swarmed forth from their hive-shaped tents, testifying their satisfaction at our arrival, the hostile Habr Awal having threatened to "eat them up." We rode cautiously, as is customary, amongst the yeaning she-camels, who are injured by a sudden start, and about 8 A.M. arrived at our guide's kraal, the fourth station, called "Gudingaras," or the low place where the Garas tree grows. The encampment lay south-east (165) of, and about twenty miles from, Zayla.

Raghe disappeared, and the Bedouins flocked out to gaze upon us as we approached the kraal. Meanwhile Shehrazade and Deenarzade fetched tent- sticks from the village, disposed our luggage so as to form a wall, rigged out a wigwam, spread our beds in the shade, and called aloud for sweet and sour milk. I heard frequently muttered by the red-headed spearmen, the ominous term "Faranj" [20]; and although there was no danger, it was deemed advisable to make an impression without delay. Presently they began to deride our weapons: the Hammal requested them to put up one of their shields as a mark; they laughed aloud but shirked compliance. At last a large brown, bare-necked vulture settled on the ground at twenty paces'

distance. The Somal hate the "Gurgur", because he kills the dying and devours the dead on the battle-field: a bullet put through the bird's body caused a cry of wonder, and some ran after the lead as it span whistling over the ridge. Then loading with swan-shot, which these Bedouins had never seen, I knocked over a second vulture flying. Fresh screams followed the marvellous feat; the women exclaimed "Lo! he bringeth down the birds from heaven;" and one old man, putting his forefinger in his mouth, praised Allah and prayed to be defended from such a calamity. The effect was such that I determined always to carry a barrel loaded with shot as the best answer for all who might object to "Faranj."

We spent our day in the hut after the normal manner, with a crowd of woolly-headed Bedouins squatting perseveringly opposite our quarters, spear in hand, with eyes fixed upon every gesture. Before noon the door- mat was let down,--a precaution also adopted whenever box or package was opened,--we drank milk and ate rice with "a kitchen" of Kawurmah. About midday the crowd retired to sleep; my companions followed their example, and I took the opportunity of sketching and jotting down notes. [21] Early in the afternoon the Bedouins returned, and resumed their mute form of pleading for tobacco: each man, as he received a handful, rose slowly from his hams and went his way. The senior who disliked the gun was importunate for a charm to cure his sick camel: having obtained it, he blessed us in a set speech, which lasted at least half an hour, and concluded with spitting upon the whole party for good luck. [22] It is always well to encourage these Nestors; they are regarded with the greatest reverence by the tribes, who believe that

"old experience doth attain To something like prophetic strain;"