Generally the complexion is a yellowish brown, the beard short, stubby and untractable as the hair, and the hands and wrists, feet and ankles, are large and ill-made. The stature is moderate-sized, some of the elders show the "pudding sides" and the pulpy stomachs of Banyans, whilst others are lank and bony as Arabs or Jews. Their voices are loud and rude. They dress is a mixture of Arab and Abyssinian. They shave the head, and clip the mustachios and imperial close, like the Shafei of Yemen. Many are bareheaded, some wear a cap, generally the embroidered Indian work, or the common cotton Takiyah of Egypt: a few affect white turbans of the fine Harar work, loosely twisted over the ears. The body-garment is the Tobe, worn flowing as in the Somali country or girt with the dagger-strap round the waist: the richer cla.s.ses bind under it a Futah or loin-cloth, and the dignitaries have wide Arab drawers of white calico. Coa.r.s.e leathern sandals, a rosary and a tooth-stick rendered perpetually necessary by the habit of chewing tobacco, complete the costume: and arms being forbidden in the streets, the citizens carry wands five or six feet long.

The women, who, owing probably to the number of female slaves, are much the more numerous, appear beautiful by contrast with their lords. They have small heads, regular profiles, straight noses, large eyes, mouths approaching the Caucasian type, and light yellow complexions. Dress, however, here is a disguise to charms. A long, wide, cotton shirt, with short arms as in the Arab's Aba, indigo-dyed or chocolate-coloured, and ornamented with a triangle of scarlet before and behind--the base on the shoulder and the apex at the waist--is girt round the middle with a sash of white cotton crimson-edged. Women of the upper cla.s.s, when leaving the house, throw a blue sheet over the head, which, however, is rarely veiled.

The front and back hair parted in the centre is gathered into two large bunches below the ears, and covered with dark blue muslin or network, whose ends meet under the chin. This coiffure is bound round the head at the junction of scalp and skin by a black satin ribbon which varies in breadth according to the wearer's means: some adorn the gear with large gilt pins, others twine in it a Taj or thin wreath of sweet-smelling creeper. The virgins collect their locks, which are generally wavy not wiry, and grow long as well as thick, into a knot tied _a la Diane_ behind the head: a curtain of short close plaits escaping from the bunch, falls upon the shoulders, not ungracefully. Silver ornaments are worn only by persons of rank. The ear is decorated with Somali rings or red coral beads, the neck with necklaces of the same material, and the fore-arms with six or seven of the broad circles of buffalo and other dark horns prepared in Western India. Finally, stars are tattooed upon the bosom, the eyebrows are lengthened with dyes, the eyes fringed with Kohl, and the hands and feet stained with henna.

The female voice is harsh and screaming, especially when heard after the delicate organs of the Somal. The fair s.e.x is occupied at home spinning cotton thread for weaving Tobes, sashes, and turbans; carrying their progeny perched upon their backs, they bring water from the wells in large gourds borne on the head; work in the gardens, and--the men considering, like the Abyssinians, such work a disgrace--sit and sell in the long street which here represents the Eastern bazar. Chewing tobacco enables them to pa.s.s much of their time, and the rich diligently anoint themselves with ghee, whilst the poorer cla.s.ses use remnants of fat from the lamps.

Their freedom of manners renders a public flogging occasionally indispensable. Before the operation begins, a few gourds full of cold water are poured over their heads and shoulders, after which a single- thonged whip is applied with vigour. [25]

Both s.e.xes are celebrated for laxity of morals. High and low indulge freely in intoxicating drinks, beer, and mead. The Amir has established strict patrols, who unmercifully bastinado those caught in the streets after a certain hour. They are extremely bigoted, especially against Christians, the effect of their Abyssinian wars, and are fond of "Jihading" with the Gallas, over whom they boast many a victory. I have seen a letter addressed by the late Amir to the Hajj Sharmarkay, in which he boasts of having slain a thousand infidels, and, by way of bathos, begs for a few pounds of English gunpowder. The Harari hold foreigners in especial hate and contempt, and divide them into two orders, Arabs and Somal. [26] The latter, though nearly one third of the population, or 2500 souls, are, to use their own phrase, cheap as dust: their natural timidity is increased by the show of pomp and power, whilst the word "prison" gives them the horrors.

The other inhabitants are about 3000 Bedouins, who "come and go." Up to the city gates the country is peopled by the Gallas. This unruly race requires to be propitiated by presents of cloth; as many as 600 Tobes are annually distributed amongst them by the Amir. Lately, when the smallpox, spreading from the city, destroyed many of their number, the relations of the deceased demanded and received blood-money: they might easily capture the place, but they preserve it for their own convenience. These Gallas are tolerably brave, avoid matchlock b.a.l.l.s by throwing themselves upon the ground when they see the flash, ride well, use the spear skilfully, and although of a proverbially bad breed, are favourably spoken of by the citizens. The Somal find no difficulty in travelling amongst them. I repeatedly heard at Zayla and at Harar that traders had visited the far West, traversing for seven months a country of pagans wearing golden bracelets [27], till they reached the Salt Sea, upon which Franks sail in ships. [28] At Wilensi, one Mohammed, a Shaykhash, gave me his itinerary of fifteen stages to the sources of the Abbay or Blue Nile: he confirmed the vulgar Somali report that the Hawash and the Webbe Shebayli both take rise in the same range of well wooded mountains which gives birth to the river of Egypt.

The government of Harar is the Amir. These petty princes have a habit of killing and imprisoning all those who are suspected of aspiring to the throne. [29] Ahmed's greatgrandfather died in jail, and his father narrowly escaped the same fate. When the present Amir ascended the throne he was ordered, it is said, by the Makad or chief of the Nole Gallas, to release his prisoners, or to mount his horse and leave the city. Three of his cousins, however, were, when I visited Harar, in confinement: one of them since that time died, and has been buried in his fetters. The Somal declare that the state-dungeon of Harar is beneath the palace, and that he who once enters it, lives with unkempt beard and untrimmed nails until the day when death sets him free.

The Amir Ahmed's health is infirm. Some attribute his weakness to a fall from a horse, others declare him to have been poisoned by one of his wives. [30] I judged him consumptive. Shortly after my departure he was upon the point of death, and he afterwards sent for a physician to Aden.

He has four wives. No. 1. is the daughter of the Gerad Hirsi; No. 2. a Sayyid woman of Harar; No. 3. an emanc.i.p.ated slave girl; and No. 4. a daughter of Gerad Abd el Majid, one of his n.o.bles. He has two sons, who will probably never ascend the throne; one is an infant, the other is a boy now about five years old.

[Ill.u.s.tration]

The Amir Ahmed succeeded his father about three years ago. His rule is severe if not just, and it has all the _prestige_ of secresy. As the Amharas say, the "belly of the Master is not known:" even the Gerad Mohammed, though summoned to council at all times, in sickness as in health, dares not offer uncalled-for advice, and the queen dowager, the Gisti Fatimah, was threatened with fetters if she persisted in interference. Ahmed's princ.i.p.al occupations are spying his many stalwart cousins, indulging in vain fears of the English, the Turks, and the Hajj Sharmarkay, and ama.s.sing treasure by commerce and escheats. He judges civil and religious causes in person, but he allows them with little interference to be settled by the Kazi, Abd el Rahman bin Umar el Harari: the latter, though a highly respectable person, is seldom troubled; rapid decision being the general predilection. The punishments, when money forms no part of them, are mostly according to Koranic code. The murderer is placed in the market street, blindfolded, and bound hand and foot; the nearest of kin to the deceased then strikes his neck with a sharp and heavy butcher's knife, and the corpse is given over to the relations for Moslem burial. If the blow prove ineffectual a pardon is generally granted. When a citizen draws dagger upon another or commits any petty offence, he is bastinadoed in a peculiar manner: two men ply their horsewhips upon his back and breast, and the prince, in whose presence the punishment is carried out, gives the order to stop. Theft is visited with amputation of the hand. The prison is the award of state offenders: it is terrible, because the captive is heavily ironed, lies in a filthy dungeon, and receives no food but what he can obtain from his own family,--seldom liberal under such circ.u.mstances,--buy or beg from his guards. Fines and confiscations, as usual in the East, are favourite punishments with the ruler. I met at Wilensi an old Harari, whose gardens and property had all been escheated, because his son fled from justice, after slaying a man.

The Amir is said to have large h.o.a.rds of silver, coffee, and ivory: my attendant the Hammal was once admitted into the inner palace, where he saw huge boxes of ancient fashion supposed to contain dollars. The only specie current in Harar is a diminutive bra.s.s piece called Mahallak [31]--hand- worked and almost as artless a medium as a modern Italian coin. It bears on one side the words:

[Arabic]

(Zaribat el Harar, the coinage of Harar.)

On the reverse is the date, A.H. 1248. The Amir pitilessly punishes all those who pa.s.s in the city any other coin.

The Amir Ahmed is alive to the fact that some state should hedge in a prince. Neither weapons nor rosaries are allowed in his presence; a chamberlain's robe acts as spittoon; whenever anything is given to or taken from him his hand must be kissed; even on horseback two attendants fan him with the hems of their garments. Except when engaged on the Haronic visits which he, like his father [32], pays to the streets and byways at night, he is always surrounded by a strong body guard. He rides to mosque escorted by a dozen hors.e.m.e.n, and a score of footmen with guns and whips precede him: by his side walks an officer shading him with a huge and heavily fringed red satin umbrella,--from India to Abyssinia the sign of princely dignity. Even at his prayers two or three chosen matchlockmen stand over him with lighted fusees. When he rides forth in public, he is escorted by a party of fifty men: the running footmen crack their whips and shout "Let! Let!" (Go! Go!) and the citizens avoid stripes by retreating into the nearest house, or running into another street.

The army of Harar is not imposing. There are between forty and fifty matchlockmen of Arab origin, long settled in the place, and commanded by a veteran Maghrebi. They receive for pay one dollar's worth of holcus per annum, a quant.i.ty sufficient to afford five or six loaves a day: the luxuries of life must be provided by the exercise of some peaceful craft.

Including slaves, the total of armed men may be two hundred: of these one carries a Somali or Galla spear, another a dagger, and a third a sword, which is generally the old German cavalry blade. Cannon of small calibre is supposed to be concealed in the palace, but none probably knows their use. The city may contain thirty horses, of which a dozen are royal property: they are miserable ponies, but well trained to the rocks and hills. The Galla Bedouins would oppose an invader with a strong force of spearmen, the approaches to the city are difficult and dangerous, but it is commanded from the north and west, and the walls would crumble at the touch of a six-pounder. Three hundred Arabs and two gallopper guns would take Harar in an hour.

Harar is essentially a commercial town: its citizens live, like those of Zayla, by systematically defrauding the Galla Bedouins, and the Amir has made it a penal offence to buy by weight and scale. He receives, as octroi, from eight to fifteen cubits of Cutch canva.s.s for every donkey- load pa.s.sing the gates, consequently the beast is so burdened that it must be supported by the drivers. Cultivators are taxed ten per cent., the general and easy rate of this part of Africa, but they pay in kind, which considerably increases the Government share. The greatest merchant may bring to Harar 50_l._ worth of goods, and he who has 20_l._ of capital is considered a wealthy man. The citizens seem to have a more than Asiatic apathy, even in pursuit of gain. When we entered, a caravan was to set out for Zayla on the morrow; after ten days, hardly one half of its number had mustered. The four marches from the city eastward are rarely made under a fortnight, and the average rate of their Kafilahs is not so high even as that of the Somal.

The princ.i.p.al exports from Harar are slaves, ivory, coffee, tobacco, Wars (safflower or b.a.s.t.a.r.d saffron), Tobes and woven cottons, mules, holcus, wheat, "Karanji," a kind of bread used by travellers, ghee, honey, gums (princ.i.p.ally mastic and myrrh), and finally sheep's fat and tallows of all sorts. The imports are American sheeting, and other cottons, white and dyed, muslins, red shawls, silks, bra.s.s, sheet copper, cutlery (generally the cheap German), Birmingham trinkets, beads and coral, dates, rice, and loaf sugar, gunpowder, paper, and the various other wants of a city in the wild.

Harar is still, as of old [33], the great "half way house" for slaves from Zangaro, Gurague, and the Galla tribes, Alo and others [34]: Abyssinians and Amharas, the most valued [35], have become rare since the King of Shoa prohibited the exportation. Women vary in value from 100 to 400 Ashrafis, boys from 9 to 150: the worst are kept for domestic purposes, the best are driven and exported by the Western Arabs [36] or by the subjects of H. H.

the Imam of Muscat, in exchange for rice and dates. I need scarcely say that commerce would thrive on the decline of slavery: whilst the Felateas or man-razzias are allowed to continue, it is vain to expect industry in the land.

Ivory at Harar amongst the Kafirs is a royal monopoly, and the Amir carries on the one-sided system of trade, common to African monarchs.

Elephants abound in Jarjar, the Erar forest, and in the Harirah and other valleys, where they resort during the hot season, in cold descending to the lower regions. The Gallas hunt the animals and receive for the spoil a little cloth: the Amir sends his ivory to Berberah, and sells it by means of a Wakil or agent. The smallest kind is called "Ruba Aj"(Quarter Ivory), the better description "Nuss Aj"(Half Ivory), whilst" Aj," the best kind, fetches from thirty-two to forty dollars per Farasilah of 27 Arab pounds.

[36]

The coffee of Harar is too well known in the markets of Europe to require description: it grows in the gardens about the town, in greater quant.i.ties amongst the Western Gallas, and in perfection at Jarjar, a district of about seven days' journey from Harar on the Efat road. It is said that the Amir withholds this valuable article, fearing to glut the Berberah market: he has also forbidden the Harash, or coffee cultivators, to travel lest the art of tending the tree be lost. When I visited Harar, the price per parcel of twenty-seven pounds was a quarter of a dollar, and the hire of a camel carrying twelve parcels to Berberah was five dollars: the profit did not repay labour and risk.

The tobacco of Harar is of a light yellow color, with good flavour, and might be advantageously mixed with Syrian and other growths. The Alo, or Western Gallas, the princ.i.p.al cultivators, plant it with the holcus, and reap it about five months afterwards. It is c.o.c.ked for a fortnight, the woody part is removed, and the leaf is packed in sacks for transportation to Berberah. At Harar, men prefer it for chewing as well as smoking: women generally use Surat tobacco. It is bought, like all similar articles, by the eye, and about seventy pounds are to be had for a dollar.

The Wars or Safflower is cultivated in considerable quant.i.ties around the city: an abundance is grown in the lands of the Gallas. It is sown when the heavy rains have ceased, and is gathered about two months afterwards.

This article, together with slaves, forms the staple commerce between Berberah and Muscat. In Arabia, men dye with it their cotton shirts, women and children use it to stain the skin a bright yellow; besides the purpose of a cosmetic, it also serves as a preservative against cold. When Wars is cheap at Harar, a pound may be bought for a quarter of a dollar.

The Tobes and sashes of Harar are considered equal to the celebrated cloths of Shoa: hand-woven, they as far surpa.s.s, in beauty and durability, the vapid produce of European manufactories, as the perfect hand of man excels the finest machinery. On the windward coast, one of these garments is considered a handsome present for a chief. The Harari Tobe consists of a double length of eleven cubits by two in breadth, with a border of bright scarlet, and the average value of a good article, even in the city, is eight dollars. They are made of the fine long-stapled cotton, which grows plentifully upon these hills, and are soft as silk, whilst their warmth admirably adapts them for winter wear. The thread is spun by women with two wooden pins: the loom is worked by both s.e.xes.

Three caravans leave Harar every year for the Berberah market. The first starts early in January, laden with coffee, Tobes, Wars, ghee, gums, and other articles to be bartered for cottons, silks, shawls, and Surat tobacco. The second sets out in February. The princ.i.p.al caravan, conveying slaves, mules, and other valuable articles, enters Berberah a few days before the close of the season: it numbers about 3000 souls, and is commanded by one of the Amir's princ.i.p.al officers, who enjoys the t.i.tle of Ebi or leader. Any or all of these kafilahs might be stopped by spending four or five hundred dollars amongst the Jibril Abokr tribe, or even by a sloop of war at the emporium. "He who commands at Berberah, holds the beard of Harar in his hand," is a saying which I heard even within the city walls.

The furniture of a house at Harar is simple,--a few skins, and in rare cases a Persian rug, stools, coa.r.s.e mats, and Somali pillows, wooden spoons, and porringers shaped with a hatchet, finished with a knife, stained red, and brightly polished. The gourd is a conspicuous article; smoked inside and fitted with a cover of the same material, it serves as cup, bottle, pipe, and water-skin: a coa.r.s.e and heavy kind of pottery, of black or brown clay, is used by some of the citizens.

The inhabitants of Harar live well. The best meat, as in Abyssinia, is beef: it rather resembled, however, in the dry season when I ate it, the lean and stringy sirloins of Old England in Hogarth's days. A hundred and twenty chickens, or sixty-six full-grown fowls, may be purchased for a dollar, and the citizens do not, like the Somal, consider them carrion.

Goat's flesh is good, and the black-faced Berberah sheep, after the rains, is, here as elsewhere, delicious. The staff of life is holcus. Fruit grows almost wild, but it is not prized as an article of food; the plantains are coa.r.s.e and bad, grapes seldom come to maturity; although the brab flourishes in every ravine, and the palm becomes a lofty tree, it has not been taught to fructify, and the citizens do not know how to dress, preserve, or pickle their limes and citrons. No vegetables but gourds are known. From the cane, which thrives upon these hills, a little sugar is made: the honey, of which, as the Abyssinians say, "the land stinks," is the general sweetener. The condiment of East Africa, is red pepper.

To resume, dear L., the thread of our adventures at Harar.

Immediately after arrival, we were called upon by the Arabs, a strange mixture. One, the Haji Mukhtar, was a Maghrebi from Fez: an expatriation of forty years had changed his hissing Arabic as little as his "rocky face." This worthy had a coffee-garden a.s.signed to him, as commander of the Amir's body-guard: he introduced himself to us, however, as a merchant, which led us to look upon him as a spy. Another, Haji Hasan, was a thorough-bred Persian: he seemed to know everybody, and was on terms of bosom friendship with half the world from Cairo to Calcutta, Moslem, Christian and Pagan. Amongst the rest was a boy from Meccah, a Muscat man, a native of Suez, and a citizen of Damascus: the others were Arabs from Yemen. All were most civil to us at first; but, afterwards, when our interviews with the Amir ceased, they took alarm, and prudently cut us.

The Arabs were succeeded by the Somal, amongst whom the Hammal and Long Guled found relatives, friends, and acquaintances, who readily recognised them as government servants at Aden. These visitors at first came in fear and trembling with visions of the Harar jail: they desired my men to return the visit by night, and made frequent excuses for apparent want of hospitality. Their apprehensions, however, soon vanished: presently they began to prepare entertainments, and, as we were without money, they willingly supplied us with certain comforts of life. Our three Habr Awal enemies, seeing the tide of fortune settling in our favour, changed their tactics: they threw the past upon their two Harari companions, and proposed themselves as Abbans on our return to Berberah. This offer was politely staved off; in the first place we were already provided with protectors, and secondly these men belonged to the Ayyal Shirdon, a clan most hostile to the Habr Gerhajis. They did not fail to do us all the harm in their power, but again my good star triumphed.

After a day's repose, we were summoned by the Treasurer, early in the forenoon, to wait upon the Gerad Mohammed. Sword in hand, and followed by the Hammal and Long Guled, I walked to the "palace," and entering a little ground-floor-room on the right of and close to the audience-hall, found the minister sitting upon a large dais covered with Persian carpets. He was surrounded by six of his brother Gerads or councillors, two of them in turbans, the rest with bare and shaven heads: their Tobes, as is customary on such occasions of ceremony, were allowed to fall beneath the waist. The lower part of the hovel was covered with dependents, amongst whom my Somal took their seats: it seemed to be customs' time, for names were being registered, and money changed hands. The Grandees were eating Kat, or as it is here called "Jat." [37] One of the party prepared for the Prime Minister the tenderest twigs of the tree, plucking off the points of even the softest leaves. Another pounded the plant with a little water in a wooden mortar: of this paste, called "El Madkuk," a bit was handed to each person, who, rolling it into a ball, dropped it into his mouth. All at times, as is the custom, drank cold water from a smoked gourd, and seemed to dwell upon the sweet and pleasant draught. I could not but remark the fine flavour of the plant after the coa.r.s.er quality grown in Yemen.

Europeans perceive but little effect from it--friend S. and I once tried in vain a strong infusion--the Arabs, however, unaccustomed to stimulants and narcotics, declare that, like opium eaters, they cannot live without the excitement. It seems to produce in them a manner of dreamy enjoyment, which, exaggerated by time and distance, may have given rise to that splendid myth the Lotos, and the Lotophagi. It is held by the Ulema here as in Arabia, "Akl el Salikin," or the Food of the Pious, and literati remark that it has the singular properties of enlivening the imagination, clearing the ideas, cheering the heart, diminishing sleep, and taking the place of food. The people of Harar eat it every day from 9 A.M. till near noon, when they dine and afterwards indulge in something stronger,-- millet-beer and mead.

The Gerad, after polite inquiries, seated me by his right hand upon the Dais, where I ate Kat and fingered my rosary, whilst he transacted the business of the day. Then one of the elders took from a little recess in the wall a large book, and uncovering it, began to recite a long Dua or Blessing upon the Prophet: at the end of each period all present intoned the response, "Allah bless our Lord Mohammed with his Progeny and his Companions, one and all!" This exercise lasting half an hour afforded me the opportunity,--much desired,--of making an impression. The reader, misled by a marginal reference, happened to say, "angels, Men, and Genii:"

the Gerad took the book and found written, "Men, Angels, and Genii."

Opinions were divided as to the order of beings, when I explained that human nature, which amongst Moslems is _not_ a little lower than the angelic, ranked highest, because of it were created prophets, apostles, and saints, whereas the other is but a "Wasitah" or connection between the Creator and his creatures. My theology won general approbation and a few kinder glances from the elders.

Prayer concluded, a chamberlain whispered the Gerad, who arose, deposited his black coral rosary, took up an inkstand, donned a white "Badan" or sleeveless Arab cloak over his cotton shirt, shuffled off the Dais into his slippers, and disappeared. Presently we were summoned to an interview with the Amir: this time I was allowed to approach the outer door with covered feet. Entering ceremoniously as before, I was motioned by the Prince to sit near the Gerad, who occupied a Persian rug on the ground to the right of the throne: my two attendants squatted upon the humbler mats in front and at a greater distance. After sundry inquiries about the changes that had taken place at Aden, the letter was suddenly produced by the Amir, who looked upon it suspiciously and bade me explain its contents. I was then asked by the Gerad whether it was my intention to buy and sell at Harar: the reply was, "We are no buyers nor sellers [38]; we have become your guests to pay our respects to the Amir--whom may Allah preserve!--and that the friendship between the two powers may endure."

This appearing satisfactory, I added, in lively remembrance of the proverbial delays of Africa, where two or three months may elapse before a letter is answered or a verbal message delivered, that perhaps the Prince would be pleased to dismiss us soon, as the air of Harar was too dry for me, and my attendants were in danger of the small-pox, then raging in the town. The Amir, who was chary of words, bent towards the Gerad, who briefly e.j.a.c.u.l.a.t.ed, "The reply will be vouchsafed:" with this unsatisfactory answer the interview ended.

Shortly after arrival, I sent my Salam to one of the Ulema, Shaykh Jami of the Berteri Somal: he accepted the excuse of ill health, and at once came to see me. This personage appeared in the form of a little black man aged about forty, deeply pitted by small-pox, with a protruding brow, a tufty beard and rather delicate features: his hands and feet were remarkably small. Married to a descendant of the Sherif Yunis, he had acquired great reputation as an Alim or Savan, a peace-policy-man, and an ardent Moslem.

Though an imperfect Arabic scholar, he proved remarkably well read in the religious sciences, and even the Meccans had, it was said, paid him the respect of kissing his hand during his pilgrimage. In his second character, his success was not remarkable, the princ.i.p.al results being a spear-thrust in the head, and being generally told to read his books and leave men alone. Yet he is always doing good "lillah," that is to say, gratis and for Allah's sake: his pugnacity and bluntness--the prerogatives of the "peaceful"--gave him some authority over the Amir, and he has often been employed on political missions amongst the different chiefs. Nor has his ardour for propagandism been thoroughly gratified. He commenced his travels with an intention of winning the crown of glory without delay, by murdering the British Resident at Aden [39]: struck, however, with the order and justice of our rule, he changed his intentions and offered El Islam to the officer, who received it so urbanely, that the simple Eastern repenting having intended to cut the Kafir's throat, began to pray fervently for his conversion. Since that time he has made it a point of duty to attempt every infidel: I never heard, however, that he succeeded with a soul.

The Shaykh's first visit did not end well. He informed me that the old Usmanlis conquered Stamboul in the days of Umar. I imprudently objected to the date, and he revenged himself for the injury done to his fame by the favourite ecclesiastical process of privily d.a.m.ning me for a heretic, and a worse than heathen. Moreover he had sent me a kind of ritual which I had perused in an hour and returned to him: this prepossessed the Shaykh strongly against me, lightly "skimming" books being a form of idleness as yet unknown to the ponderous East. Our days at Harar were monotonous enough. In the morning we looked to the mules, drove out the cats--as great a nuisance here as at Aden--and ate for breakfast lumps of boiled beef with peppered holcus-scones. We were kindly looked upon by one Sultan, a sick and decrepid Eunuch, who having served five Amirs, was allowed to remain in the palace. To appearance he was mad: he wore upon his poll a motley scratch wig, half white and half black, like Day and Night in masquerades. But his conduct was sane. At dawn he sent us bad plantains, wheaten crusts, and cups of unpalatable coffee-tea [40], and, a.s.sisted by a crone more decrepid than himself, prepared for me his water- pipe, a gourd fitted with two reeds and a tile of baked clay by way of bowl: now he "knagged" at the slave girls, who were slow to work, then burst into a fury because some visitor ate Kat without offering it to him, or crossed the royal threshold in sandal or slipper. The other inmates of the house were Galla slave-girls, a great nuisance, especially one Berille, an unlovely maid, whose shrill voice and shameless manners were a sad scandal to pilgrims and pious Moslems.

About 8 A.M. the Somal sent us gifts of citrons, plantains, sugar-cane, limes, wheaten bread, and stewed fowls. At the same time the house became full of visitors, Harari and others, most of them pretexting inquiries after old Sultan's health. Noon was generally followed by a little solitude, the people retiring to dinner and siesta: we were then again provided with bread and beef from the Amir's kitchen. In the afternoon the house again filled, and the visitors dispersed only for supper. Before sunset we were careful to visit the mules tethered in the court-yard; being half starved they often attempted to desert. [41]

It was harvest home at Harar, a circ.u.mstance which worked us much annoy.

In the mornings the Amir, attended by forty or fifty guards, rode to a hill north of the city, where he inspected his Galla reapers and threshers, and these men were feasted every evening at our quarters with flesh, beer, and mead. [42] The strong drinks caused many a wordy war, and we made a point of exhorting the pagans, with poor success I own, to purer lives.

We spent our _soiree_ alternately bepreaching the Gallas, "chaffing" Mad Said, who, despite his seventy years, was a hale old Bedouin, with a salt and sullen repartee, and quarrelling with the slave-girls. Berille the loud-lunged, or Aminah the pert, would insist upon extinguishing the fat- fed lamp long ere bed-time, or would enter the room singing, laughing, dancing, and clapping a measure with their palms, when, stoutly aided by old Sultan, who shrieked like a hyaena on these occasions, we ejected her in extreme indignation. All then was silence without: not so--alas!-- within. Mad Said snored fearfully, and Abtidon chatted half the night with some Bedouin friend, who had dropped in to supper. On our hard couches we did not enjoy either the _noctes_ or the _coenoe deorum_.

The even tenor of such days was varied by a perpetual reference to the rosary, consulting soothsayers, and listening to reports and rumours brought to us by the Somal in such profusion that we all sighed for a discontinuance. The Gerad Mohammed, excited by the Habr Awal, was curious in his inquiries concerning me: the astute Senior had heard of our leaving the End of Time with the Gerad Adan, and his mind fell into the fancy that we were transacting some business for the Hajj Sharmarkay, the popular bugbear of Harar. Our fate was probably decided by the arrival of a youth of the Ayyal Gedid clan, who reported that three brothers had landed in the Somali country, that two of them were anxiously awaiting at Berberah the return of the third from Harar, and that, though dressed like Moslems, they were really Englishmen in government employ. Visions of cutting off caravans began to a.s.sume a hard and palpable form: the Habr Awal ceased intriguing, and the Gerad Mohammed resolved to adopt the _suaviter in modo_ whilst dealing with his dangerous guest.

Some days after his first visit, the Shaykh Jami, sending for the Hammal, informed him of an intended trip from Harar: my follower suggested that we might well escort him. The good Shaykh at once offered to apply for leave from the Gerad Mohammed; not, however, finding the minister at home, he asked us to meet him at the palace on the morrow, about the time of Kat- eating.

We had so often been disappointed in our hopes of a final "lay-public,"

that on this occasion much was not expected. However, about 6 A.M., we were all summoned, and entering the Gerad's levee-room were, as usual, courteously received. I had distinguished his complaint,--chronic bronchitis,--and resolving to make a final impression, related to him all its symptoms, and promised, on reaching Aden, to send the different remedies employed by ourselves. He clung to the hope of escaping his sufferings, whilst the attendant courtiers looked on approvingly, and begged me to lose no time. Presently the Gerad was sent for by the Amir, and after a few minutes I followed him, on this occasion, alone. Ensued a long conversation about the state of Aden, of Zayla, of Berberah, and of Stamboul. The chief put a variety of questions about Arabia, and every object there: the answer was that the necessity of commerce confined us to the gloomy rock. He used some obliging expressions about desiring our friendship, and having considerable respect for a people who built, he understood, large ships. I took the opportunity of praising Harar in cautious phrase, and especially of regretting that its coffee was not better known amongst the Franks. The small wizen-faced man smiled, as Moslems say, the smile of Umar [43]: seeing his brow relax for the first time, I told him that, being now restored to health, we requested his commands for Aden. He signified consent with a nod, and the Gerad, with many compliments, gave me a letter addressed to the Political Resident, and requested me to take charge of a mule as a present. I then arose, recited a short prayer, the gist of which was that the Amir's days and reign might be long in the land, and that the faces of his foes might be blackened here and hereafter, bent over his hand and retired. Returning to the Gerad's levee-hut, I saw by the countenances of my two attendants that they were not a little anxious about the interview, and comforted them with the whispered word "Achha"--"all right!"

Presently appeared the Gerad, accompanied by two men, who brought my servants' arms, and the revolver which I had sent to the prince. This was a _contretemps_. It was clearly impossible to take back the present, besides which, I suspected some finesse to discover my feelings towards him: the other course would ensure delay. I told the Gerad that the weapon was intended especially to preserve the Amir's life, and for further effect, snapped caps in rapid succession to the infinite terror of the august company. The minister returned to his master, and soon brought back the information that after a day or two another mule should be given to me. With suitable acknowledgments we arose, blessed the Gerad, bade adieu to the a.s.sembly, and departed joyful, the Hammal in his glee speaking broken English, even in the Amir's courtyard.

Returning home, we found the good Shaykh Jami, to whom we communicated the news with many thanks for his friendly aid. I did my best to smooth his temper about Turkish history, and succeeded. Becoming communicative, he informed me that the original object, of his visit was the offer of good offices, he having been informed that, in the town was a man who brought down the birds from heaven, and the citizens having been thrown into great excitement by the probable intentions of such a personage. Whilst he sat with us, Kabir Khalil, one of the princ.i.p.al Ulema, and one Haji Abdullah, a Shaykh of distinguished fame who had been dreaming dreams in our favour, sent their salams. This is one of the many occasions in which, during a long residence in the East, I have had reason to be grateful to the learned, whose influence over the people when unbia.s.sed by bigotry is decidedly for good. That evening there was great joy amongst the Somal, who had been alarmed for the safety of my companions: they brought them presents of Harari Tobes, and a feast of fowls, limes, and wheaten bread for the stranger.