[8] The Somal being a people of less nervous temperament than the Arabs and Indians, do not fear the moonlight.

[9] The first name is that of the individual, as the Christian name with us, the second is that of the father; in the Somali country, as in India, they are not connected by the Arab "bin"--son of.

[10] Abdy is an abbreviation of Abdullah; Abokr, a corruption of Abubekr.

The "End of Time" alludes to the prophesied corruption of the Moslem priesthood in the last epoch of the world.

[11] This peculiarity is not uncommon amongst the Somal; it is considered by them a sign of warm temperament.

[12] The Moslem should first recite the Farz prayers, or those ordered in the Koran; secondly, the Sunnat or practice of the Prophet; and thirdly the Nafilah or Supererogatory. The Ratib or self-imposed task is the last of all; our Mulla placed it first, because he could chaunt it upon his mule within hearing of the people.

[13] Two modern poets and wits well known in Yemen.

[14] That is to say, "we will remove it with the five fingers." These are euphuisms to avoid speaking broadly and openly of that venerable feature, the beard.

[15] Bab el Mandeb is called as above by Humayd from its astronomical position. Jebel Mayyum is in Africa, Jebel Zubah or Muayyin, celebrated as the last resting-place of a great saint, Shaykh Said, is in Arabia.

[16] Ajam properly means all nations not Arab. In Egypt and Central Asia it is now confined to Persians. On the west of the Red Sea, it is invariably used to denote the Somali country: thence Bruce draws the Greek and Latin name of the coast, Azamia, and De Sacy derives the word "Ajan,"

which in our maps is applied to the inner regions of the Eastern Horn. So in Africa, El Sham, which properly means Damascus and Syria, is applied to El Hejaz.

[17] Adel, according to M. Krapf, derived its name from the Ad Ali, a tribe of the Afar or Danakil nation, erroneously used by Arab synecdoche for the whole race. Mr. Johnston (Travels in Southern Abyssinia, ch. 1.) more correctly derives it from Adule, a city which, as proved by the monument which bears its name, existed in the days of Ptolemy Euergetes (B.C. 247-222), had its own dynasty, and boasted of a conqueror who overcame the Troglodytes, Sabaeans, Homerites, &c., and pushed his conquests as far as the frontier of Egypt. Mr. Johnston, however, incorrectly translates Barr el Ajam "land of fire," and seems to confound Avalites and Adulis.

[18] Bahr el Banatin, the Bay of Tajurrah.

[19] A certain German missionary, well known in this part of the world, exasperated by the seizure of a few dollars and a claim to the _droit d'aubaine_, advised the authorities of Aden to threaten the "combustion"

of Tajurrah. The measure would have been equally unjust and unwise. A traveller, even a layman, is bound to put up peaceably with such trifles; and to threaten "combustion" without being prepared to carry out the threat is the readiest way to secure contempt.

[20] The Kharif in most parts of the Oriental world corresponds with our autumn. In Eastern Africa it invariably signifies the hot season preceding the monsoon rains.

[21] The circ.u.mstances of Masud's murder were truly African. The slave caravans from Abyssinia to Tajurrah were usually escorted by the Rer Guleni, a clan of the great Eesa tribe, and they monopolised the profits of the road. Summoned to share their gains with their kinsmen generally, they refused upon which the other clans rose about August, 1854, and cut off the road. A large caravan was travelling down in two bodies, each of nearly 300 slaves; the Eesa attacked the first division, carried off the wives and female slaves, whom they sold for ten dollars a head, and savagely mutilated upwards of 100 wretched boys. This event caused the Tajurrah line to be permanently closed. The Rer Guleni in wrath, at once murdered Masud, a peaceful traveller, because Inna Handun, his Abban or protector, was of the party who had attacked their proteges: they came upon him suddenly as he was purchasing some article, and stabbed him in the back, before he could defend himself.

[22] In Zayla there is not a single coffee-house. The settled Somal care little for the Arab beverage, and the Bedouins' reasons for avoiding it are not bad. "If we drink coffee once," say they, "we shall want it again, and then where are we to get it?" The Abyssinian Christians, probably to distinguish themselves from Moslems, object to coffee as well as to tobacco. The Gallas, on the other hand, eat it: the powdered bean is mixed with b.u.t.ter, and on forays a lump about the size of a billiard-ball is preferred to a substantial meal.

[23] The following genealogical table was given to me by Mohammed Sharmarkay:--

1. Ishak (ibn Ahmed ibn Abdillah).

2. Gerhajis (his eldest son).

3. Said (the eldest son; Daud being the second).

4. Arrah, (also the eldest; Ili, _i.e._ Ali, being the second).

5. Musa (the third son: the eldest was Ismail; then, in succession, Ishak, Misa, Mikahil, Gambah, Dandan, &c.) 6. Ibrahim.

7. Fikih (_i.e._ Fakih.) 8. Adan (_i.e._ Adam.) 9. Mohammed.

10. Hamid.

11. Jibril (_i.e._ Jibrail).

12. Ali.

13. Awaz.

14. Salih.

15. Ali.

16. Sharmarkay.

The last is a peculiarly Somali name, meaning "one who sees no harm."-- Shar-ma-arkay.

[24] Not the hereditary chieftainship of the Habr Gerhajis, which belongs to a particular clan.

[25] The following is a copy of the doc.u.ment:--

"This Testimonial, together with an Honorary Dress, is presented by the British Resident at Mocha to NaG.o.da Shurmakey Ally Sumaulley, in token of esteem and regard for his humane and gallant conduct at the Port of Burburra, on the coast of Africa, April 10. 1825, in saving the lives of Captain William Lingard, chief officer of the Brig Mary Anne, when that vessel was attacked and plundered by the natives. The said NaG.o.da is therefore strongly recommended to the notice and good offices of Europeans in general, but particularly so to all English gentlemen visiting these seas."

[26] Two spears being the usual number: the difficulty of three or four would mainly consist in their management during action.

[27] In July, 1855, the Hajj Sharmarkay was deposed by the Turkish Pasha of Hodaydah, ostensibly for failing to keep some road open, or, according to others, for a.s.sisting to plunder a caravan belonging to the Dankali tribe. It was reported that he had been made a prisoner, and the Political Resident at Aden saw the propriety of politely asking the Turkish authorities to "be easy" upon the old man. In consequence of this representation, he was afterwards allowed, on paying a fine of 3000 dollars, to retire to Aden.

I deeply regret that the Hajj should have lost his government. He has ever clung to the English party, even in sore temptation. A few years ago, the late M. Rochet (soi-disant d'Hericourt), French agent at Jeddah, paying treble its value, bought from Mohammed Sharmarkay, in the absence of the Hajj, a large stone house, in order to secure a footing at Zayla. The old man broke off the bargain on his return, knowing how easily an Agency becomes a Fort, and preferring a considerable loss to the presence of dangerous friends.

[28] During my residence at Zayla few slaves were imported, owing to the main road having been closed. In former years the market was abundantly stocked; the numbers annually shipped to Mocha, Hodaydah, Jeddah, and Berberah, varied from 600 to 1000. The Hajj received as duty one gold "Kirsh," or about three fourths of a dollar, per head.

[29] Zayla, called Audal or Auzal by the Somal, is a town about the size of Suez, built for 3000 or 4000 inhabitants, and containing a dozen large whitewashed stone houses, and upwards of 200 Arish or thatched huts, each surrounded by a fence of wattle and matting. The situation is a low and level spit of sand, which high tides make almost an island. There is no Harbour: a vessel of 250 tons cannot approach within a mile of the landing-place; the open roadstead is exposed to the terrible north wind, and when gales blow from the west and south, it is almost unapproachable.

Every ebb leaves a sandy flat, extending half a mile seaward from the town; the reefy anchorage is difficult of entrance after sunset, and the coralline bottom renders wading painful.

The shape of this once celebrated town is a tolerably regular parallelogram, of which the long sides run from east to west. The walls, without guns or embrasures, are built, like the houses, of coralline rubble and mud, in places dilapidated. There are five gates. The Bab el Sahil and the Bab el Jadd (a new postern) open upon the sea from the northern wall. At the Ashurbara, in the southern part of the enceinte, the Bedouins encamp, and above it the governor holds his Durbar. The Bab Abd el Kadir derives its name from a saint buried outside and eastward of the city, and the Bab el Saghir is pierced in the western wall.

The public edifices are six mosques, including the Jami, or cathedral, for Friday prayer: these buildings have queer little crenelles on whitewashed walls, and a kind of elevated summer-house to represent the minaret. Near one of them are remains of a circular Turkish Munar, manifestly of modern construction. There is no Mahkamah or Kazi's court; that dignitary transacts business at his own house, and the Festival prayers are recited near the Saint's Tomb outside the eastern gate. The northeast angle of the town is occupied by a large graveyard with the usual deleterious consequences.

The climate of Zayla is cooler than that of Aden, and, the site being open all around, it is not so unhealthy. Much spare room is enclosed by the town walls: evaporation and Nature's scavengers act succedanea for sewerage.

Zayla commands the adjacent harbour of Tajurrah, and is by position the northern port of Aussa (the ancient capital of Adel), of Harar, and of southern Abyssinia: the feuds of the rulers have, however, transferred the main trade to Berberah. It sends caravans northwards to the Dankali, and south-westwards, through the Eesa and Gudabirsi tribes as far as Efat and Gurague. It is visited by Cafilas from Abyssinia, and the different races of Bedouins, extending from the hills to the seaboard. The exports are valuable--slaves, ivory, hides, honey, antelope horns, clarified b.u.t.ter, and gums: the coast abounds in sponge, coral, and small pearls, which Arab divers collect in the fair season. In the harbour I found about twenty native craft, large and small: of these, ten belonged to the governor.

They trade with Berberah, Arabia, and Western India, and are navigated by "Rajput" or Hindu pilots.

Provisions at Zayla are cheap; a family of six persons live well for about 30_l._ per annum. The general food is mutton: a large sheep costs one dollar, a small one half the price; camels' meat, beef, and in winter kid, abound. Fish is rare, and fowls are not commonly eaten. Holcus, when dear, sells at forty pounds per dollar, at seventy pounds when cheap. It is usually levigated with slab and roller, and made into sour cakes. Some, however, prefer the Arab form "balilah," boiled and mixed with ghee. Wheat and rice are imported: the price varies from forty to sixty pounds the Riyal or dollar. Of the former grain the people make a sweet cake called Sabaya, resembling the Fatirah of Egypt: a favourite dish also is "harisah"--flesh, rice flour, and boiled wheat, all finely pounded and mixed together. Milk is not procurable during the hot weather; after rain every house is full of it; the Bedouins bring it in skins and sell it for a nominal sum.

Besides a large floating population, Zayla contains about 1500 souls. They are comparatively a fine race of people, and suffer from little but fever and an occasional ophthalmia. Their greatest hardship is the want of the pure element: the Hissi or well, is about four miles distant from the town, and all the pits within the walls supply brackish or bitter water, fit only for external use. This is probably the reason why vegetables are unknown, and why a horse, a mule, or even a dog, is not to be found in the place.

[30] "Fid-mer," or the evening flyer, is the Somali name for a bat. These little animals are not disturbed in houses, because they keep off flies and mosquitoes, the plagues of the Somali country. Flies abound in the very jungles wherever cows have been, and settle in swarms upon the traveller. Before the monsoon their bite is painful, especially that of the small green species; and there is a red variety called "Diksi as,"

whose venom, according to the people, causes them to vomit. The latter abounds in Gulays and the hill ranges of the Berberah country: it is innocuous during the cold season. The mosquito bites bring on, according to the same authority, deadly fevers: the superst.i.tion probably arises from the fact that mosquitoes and fevers become formidable about the same time.

[31] Such a building at Zayla would cost at most 500 dollars. At Aden, 2000 rupees, or nearly double the sum, would be paid for a matted shed, which excludes neither sun, nor wind, nor rain.

CHAP. II.

LIFE IN ZAYLA.

I will not weary you, dear L., with descriptions of twenty-six quiet, similar, uninteresting days,--days of sleep, and pipes, and coffee,--spent at Zayla, whilst a route was traced out, guides were propitiated, camels were bought, mules sent for, and all the wearisome preliminaries of African travel were gone through. But a _journee_ in the Somali country may be a novelty to you: its events shall be succinctly depicted.

With earliest dawn we arise, thankful to escape from mosquitoes and close air. We repair to the terrace where devotions are supposed to be performed, and busy ourselves in watching our neighbours. Two in particular engage my attention: sisters by different mothers. The daughter of an Indian woman is a young person of fast propensities,--her chocolate- coloured skin, long hair, and parrot-like profile [1] are much admired by the _elegants_ of Zayla; and she coquettes by combing, dancing, singing, and slapping the slave-girls, whenever an adorer may be looking. We sober- minded men, seeing her, quote the well-known lines--

"Without justice a king is a cloud without rain; Without goodness a sage is a field without fruit; Without manners a youth is a bridleless horse; Without lore an old man is a waterless wady; Without modesty woman is bread without salt."