The other is a matron of Abyssinian descent, as her skin, scarcely darker than a gipsy's, her long and bright blue fillet, and her gaudily fringed dress, denote. She tattoos her face [2]: a livid line extends from her front hair to the tip of her nose; between her eyebrows is an ornament resembling a _fleur-de-lis_, and various beauty-spots adorn the corners of her mouth and the flats of her countenance. She pa.s.ses her day superintending the slave-girls, and weaving mats [3], the worsted work of this part of the world. We soon made acquaintance, as far as an exchange of salams. I regret, however, to say that there was some scandal about my charming neighbour; and that more than once she was detected making signals to distant persons with her hands. [4]

At 6 A.M. we descend to breakfast, which usually consists of sour grain cakes and roast mutton--at this hour a fine trial of health and cleanly living. A napkin is pa.s.sed under my chin, as if I were a small child, and a sound scolding is administered when appet.i.te appears deficient. Visitors are always asked to join us: we squat on the uncarpeted floor, round a circular stool, eat hard, and never stop to drink. The appet.i.te of Africa astonishes us; we dispose of six ounces here for every one in Arabia,-- probably the effect of sweet water, after the briny produce of the "Eye of Yemen." We conclude this early breakfast with coffee and pipes, and generally return, after it, to the work of sleep.

Then, provided with some sanctified Arabic book, I prepare for the reception of visitors. They come in by dozens,--no man having apparently any business to occupy him,--doff their slippers at the door, enter wrapped up in their Tobes or togas [5], and deposit their spears, point- upwards, in the corner; those who have swords--the mark of respectability in Eastern Africa--place them at their feet. They shake the full hand (I was reproved for offering the fingers only); and when politely disposed, the inferior wraps his fist in the hem of his garment. They have nothing corresponding with the European idea of manners: they degrade all ceremony by the epithet Shughl el banat, or "girls' work," and pique themselves upon downrightness of manner,--a favourite mask, by the by, for savage cunning to a.s.sume. But they are equally free from affectation, shyness, and vulgarity; and, after all, no manners are preferable to bad manners.

Sometimes we are visited at this hour by Mohammed Sharmarkay, eldest son of the old governor. He is in age about thirty, a fine tall figure, slender but well knit, beardless and of light complexion, with large eyes, and a length of neck which a lady might covet. His only detracting feature is a slight projection of the oral region, that unmistakable proof of African blood. His movements have the grace of strength and suppleness: he is a good jumper, runs well, throws the spear admirably, and is a tolerable shot. Having received a liberal education at Mocha, he is held a learned man by his fellow-countrymen. Like his father he despises presents, looking higher; with some trouble I persuaded him to accept a common map of Asia, and a revolver. His chief interest was concentrated in books: he borrowed my Abu Kasim to copy [6], and was never tired of talking about the religious sciences: he had weakened his eyes by hard reading, and a couple of blisters were sufficient to win his grat.i.tude.

Mohammed is now the eldest son [7]; he appears determined to keep up the family name, having already married ten wives: the issue, however, two infant sons, were murdered by the Eesa Bedouins. Whenever he meets his father in the morning, he kisses his hand, and receives a salute upon the forehead. He aspires to the government of Zayla, and looks forward more reasonably than the Hajj to the day when the possession of Berberah will pour gold into his coffers. He shows none of his father's "softness:" he advocates the bastinado, and, to keep his people at a distance, he has married an Arab wife, who allows no adult to enter the doors. The Somal, Spaniard-like, remark, "He is one of ourselves, though a little richer;"

but when times change and luck returns, they are not unlikely to find themselves mistaken.

Amongst other visitors, we have the Amir el Bahr, or Port Captain, and the Nakib el Askar (_Commandant de place_), Mohammed Umar el Hamumi. This is one of those Hazramaut adventurers so common in all the countries bordering upon Arabia: they are the Swiss of the East, a people equally brave and hardy, frugal and faithful, as long as pay is regular. Feared by the soft Indians and Africans for their hardness and determination, the common proverb concerning them is, "If you meet a viper and a Hazrami, spare the viper." Natives of a poor and rugged region, they wander far and wide, preferring every country to their own; and it is generally said that the sun rises not upon a land that does not contain a man from Hazramaut.

[8] This commander of an army of forty men [9] often read out to us from the Kitab el Anwar (the Book of Lights) the tale of Abu Jahl, that Judas of El Islam made ridiculous. Sometimes comes the Sayyid Mohammed el Barr, a stout personage, formerly governor of Zayla, and still highly respected by the people on acount of his pure pedigree. With him is the Fakih Adan, a savan of ign.o.ble origin. [10] When they appear the conversation becomes intensely intellectual; sometimes we dispute religion, sometimes politics, at others history and other humanities. Yet it is not easy to talk history with a people who confound Miriam and Mary, or politics to those whose only idea of a king is a robber on a large scale, or religion to men who measure excellence by forbidden meats, or geography to those who represent the earth in this guise. Yet, though few of our ideas are in common, there are many words; the verbosity of these anti-Laconic oriental dialects [11]

renders at least half the subject intelligible to the most opposite thinkers. When the society is wholly Somal, I write Arabic, copy some useful book, or extract from it, as Bentley advised, what is fit to quote.

When Arabs are present, I usually read out a tale from "The Thousand and One Nights," that wonderful work, so often translated, so much turned over, and so little understood at home. The most familiar of books in England, next to the Bible, it is one of the least known, the reason being that about one fifth is utterly unfit for translation; and the most sanguine orientalist would not dare to render literally more than three quarters of the remainder. Consequently, the reader loses the contrast,-- the very essence of the book,--between its brilliancy and dulness, its moral putrefaction, and such pearls as

"Cast the seed of good works on the least fit soil.

Good is never wasted, however it may be laid out."

And in a page or two after such divine sentiment, the ladies of Bagdad sit in the porter's lap, and indulge in a facetiousness which would have killed Pietro Aretino before his time.

[Ill.u.s.tration]

Often I am visited by the Topchi-Bashi, or master of the ordnance,--half a dozen honeycombed guns,--a wild fellow, Bashi Buzuk in the Hejaz and commandant of artillery at Zayla. He shaves my head on Fridays, and on other days tells me wild stories about his service in the Holy Land; how Kurdi Usman slew his son-in-law, Ibn Rumi, and how Turkcheh Bilmez would have murdered Mohammed Ali in his bed. [12] Sometimes the room is filled with Arabs, Sayyids, merchants, and others settled in the place: I saw nothing amongst them to justify the oft-quoted saw, "Koraysh pride and Zayla's boastfulness." More generally the a.s.sembly is one of the Somal, who talk in their own tongue, laugh, yell, stretch their legs, and lie like cattle upon the floor, smoking the common Hukkah, which stands in the centre, industriously cleaning their teeth with sticks, and eating snuff like Swedes. Meanwhile, I occupy the Kursi or couch, sometimes muttering from a book to excite respect, or reading aloud for general information, or telling fortunes by palmistry, or drawing out a horoscope.

It argues "peculiarity," I own, to enjoy such a life. In the first place, there is no woman's society: El Islam seems purposely to have loosened the ties between the s.e.xes in order to strengthen the bonds which connect man and man. [13] Secondly, your house is by no means your castle. You must open your doors to your friend at all hours; if when inside it suit him to sing, sing he will; and until you learn solitude in a crowd, or the art of concentration, you are apt to become _ennuye_ and irritable. You must abandon your prejudices, and for a time cast off all European prepossessions in favour of Indian politeness, Persian polish, Arab courtesy, or Turkish dignity.

"They are as free as Nature e'er made man;"

and he who objects to having his head shaved in public, to seeing his friends combing their locks in his sitting-room, to having his property unceremoniously handled, or to being addressed familiarly by a perfect stranger, had better avoid Somaliland.

You will doubtless, dear L., convict me, by my own sentiments, of being an "amateur barbarian." You must, however, remember that I visited Africa fresh from Aden, with its dull routine of meaningless parades and tiresome courts martial, where society is broken by ridiculous distinctions of staff-men and regimental-men, Madras-men and Bombay-men, "European"

officers, and "black" officers; where literature is confined to acquiring the art of explaining yourself in the jargons of half-naked savages; where the business of life is comprised in ign.o.ble official squabbles, dislikes, disapprobations, and "references to superior authority;" where social intercourse is crushed by "gup," gossip, and the scandal of small colonial circles; where--pleasant predicament for those who really love women's society!--it is scarcely possible to address fair dame, preserving at the same time her reputation and your own, and if seen with her twice, all "camp" will swear it is an "affair;" where, briefly, the march of mind is at a dead halt, and the march of matter is in double quick time to the hospital or sick-quarters. Then the fatal struggle for Name, and the painful necessity of doing the most with the smallest materials for a reputation! In Europe there are a thousand grades of celebrity, from statesmanship to taxidermy; all, therefore, co-exist without rivalry.

Whereas, in these small colonies, there is but one fame, and as that leads directly to rupees and rank, no man willingly accords it to his neighbour.

And, finally, such semi-civilised life abounds in a weary ceremoniousness.

It is highly improper to smoke outside your bungalow. You shall pay your visits at 11 A.M., when the gla.s.s stands at 120. You shall be generally shunned if you omit your waistcoat, no matter what the weather be. And if you venture to object to these Median laws,--as I am now doing,--you elicit a chorus of disapproval, and acquire some evil name.

About 11 A.M., when the fresh water arrives from the Hissi or wells, the Hajj sends us dinner, mutton stews, of exceeding greasiness, boiled rice, maize cakes, sometimes fish, and generally curds or milk. We all sit round a primitive form of the Round Table, and I doubt that King Arthur's knights ever proved doughtier trenchermen than do my companions. We then rise to pipes and coffee, after which, excluding visitors, my attendants apply themselves to a siesta, I to my journal and studies.

At 2 P.M. there is a loud clamour at the door: if it be not opened in time, we are asked if we have a Nazarene inside. Enters a crowd of visitors, anxious to pa.s.s the afternoon. We proceed with a copy of the forenoon till the sun declines, when it is time to escape the flies, to repair to the terrace for fresh air, or to dress for a walk. Generally our direction is through the town eastwards, to a plain of dilapidated graves and salt sand, peopled only by land-crabs. At the extremity near the sea is a little mosque of wattle-work: we sit there under the shade, and play a rude form of draughts, called Shantarah, or at Shahh, a modification of the former. [14] More often, eschewing these effeminacies, we shoot at a mark, throw the javelin, leap, or engage in some gymnastic exercise. The favourite Somali weapons are the spear, dagger, and war-club; the bow and poisoned arrows are peculiar to the servile cla.s.s, who know

"the dreadful art To taint with deadly drugs the barbed dart;"

and the people despise, at the same time that they fear firearms, declaring them to be cowardly weapons [15] with which the poltroon can slay the bravest.

The Somali spear is a form of the Cape a.s.segai. A long, thin, pliant and knotty shaft of the Dibi, Diktab, and Makari trees, is dried, polished, and greased with rancid b.u.t.ter: it is generally of a dull yellow colour, and sometimes bound, as in Arabia, with bra.s.s wire for ornament. Care is applied to make the rod straight, or the missile flies crooked: it is garnished with an iron b.u.t.ton at the head, and a long thin tapering head of coa.r.s.e bad iron [16], made at Berberah and other places by the Tomal.

The length of the shaft may be four feet eight inches; the blade varies from twenty to twenty-six inches, and the whole weapon is about seven feet long. Some polish the entire spear-head, others only its socket or ferule; commonly, however, it is all blackened by heating it to redness, and rubbing it with cow's horn. In the towns, one of these weapons is carried; on a journey and in battle two, as amongst the Tibboos,--a small javelin for throwing and a large spear reserved for the thrust. Some warriors especially amongst the Eesa, prefer a coa.r.s.e heavy lance, which never leaves the hand. The Somali spear is held in various ways: generally the thumb and forefinger grasp the third nearest to the head, and the shaft resting upon the palm is made to quiver. In action, the javelin is rarely thrown at a greater distance than six or seven feet, and the heavier weapon is used for "jobbing." Stripped to his waist, the thrower runs forward with all the action of a Kafir, whilst the attacked bounds about and crouches to receive it upon the round targe, which it cannot pierce.

He then returns the compliment, at the same time endeavouring to break the weapon thrown at him by jumping and stamping upon it. The harmless missiles being exhausted, both combatants draw their daggers, grapple with the left hand, and with the right dig hard and swift at each other's necks and shoulders. When matters come to this point, the duel is soon decided, and the victor, howling his slogan, pushes away from his front the dying enemy, and rushes off to find another opponent. A puerile weapon during the day, when a steady man can easily avoid it, the spear is terrible in night attacks or in the "bush," whence it can be hurled unseen. For practice, we plant a pair of slippers upright in the ground, at the distance of twelve yards, and a skilful spearman hits the mark once in every three throws.

The Somali dagger is an iron blade about eighteen inches long by two in breadth, pointed and sharp at both edges. The handle is of buffalo or other horn, with a double scoop to fit the grasp; and at the hilt is a conical ornament of zinc. It is worn strapped round the waist by a thong sewed to the sheath, and long enough to encircle the body twice: the point is to the right, and the handle projects on the left. When in town, the Somal wear their daggers under the Tobe: in battle, the strap is girt over the cloth to prevent the latter being lost. They always stab from above: this is as it should be, a thrust with a short weapon "underhand" may be stopped, if the adversary have strength enough to hold the stabber's forearm. The thrust is parried with the shield, and a wound is rarely mortal except in the back: from the great length of the blade, the least movement of the man attacked causes it to fall upon the shoulder-blade.

The "Budd," or Somali club, resembles the Kafir "Tonga." It is a k.n.o.bstick about a cubit long, made of some hard wood: the head is rounded on the inside, and the outside is cut to an edge. In quarrels, it is considered a harmless weapon, and is often thrown at the opponent and wielded viciously enough where the spear point would carefully be directed at the buckler.

The Gashan or shield is a round targe about eighteen inches in diameter; some of the Bedouins make it much larger. Rhinoceros' skin being rare, the usual material is common bull's hide, or, preferably, that of the Oryx, called by the Arabs Waal, and by the Somal, Baid. These shields are prettily cut, and are always protected when new with a covering of canva.s.s. The boss in the centre easily turns a spear, and the strongest throw has very little effect even upon the thinnest portion. When not used, the Gashan is slung upon the left forearm: during battle, the handle, which is in the middle, is grasped by the left hand, and held out at a distance from the body.

We are sometimes joined in our exercises by the Arab mercenaries, who are far more skilful than the Somal. The latter are unacquainted with the sword, and cannot defend themselves against it with the targe; they know little of dagger practice, and were beaten at their own weapon, the javelin, by the children of Bir Hamid. Though unable to jump for the honour of the turban, I soon acquired the reputation of being the strongest man in Zayla: this is perhaps the easiest way of winning respect from a barbarous people, who honour body, and degrade mind to mere cunning.

When tired of exercise we proceed round the walls to the Ashurbara or Southern Gate. Here boys play at "hockey" with sticks and stones energetically as in England: they are fine manly specimens of the race, but noisy and impudent, like all young savages. At two years of age they hold out the right hand for sweetmeats, and if refused become insolent.

The citizens amuse themselves with the ball [17], at which they play roughly as Scotch linkers: they are divided into two parties, bachelors and married men; accidents often occur, and no player wears any but the scantiest clothing, otherwise he would retire from the conflict in rags.

The victors sing and dance about the town for hours, brandishing their spears, shouting their slogans, boasting of ideal victories,--the Abyssinian Donfatu, or war-vaunt,--and advancing in death-triumph with frantic gestures: a battle won would be celebrated with less circ.u.mstance in Europe. This is the effect of no occupation--the _primum mobile_ of the Indian prince's kite-flying and all the puerilities of the pompous East.

We usually find an encampment of Bedouins outside the gate. Their tents are worse than any gipsy's, low, smoky, and of the rudest construction.

These people are a spectacle of savageness. Their huge heads of shock hair, dyed red and dripping with b.u.t.ter, are garnished with a Firin, or long three-p.r.o.nged comb, a stick, which acts as scratcher when the owner does not wish to grease his fingers, and sometimes with the ominous ostrich feather, showing that the wearer has "killed his man:" a soiled and ragged cotton cloth covers their shoulders, and a similar article is wrapped round their loins.[18] All wear coa.r.s.e sandals, and appear in the bravery of targe, spear, and dagger. Some of the women would be pretty did they not resemble the men in their scowling, Satanic expression of countenance: they are decidedly _en deshabille,_ but a black skin always appears a garb. The cantonment is surrounded by a.s.ses, camels, and a troop of naked Flibertigibbets, who dance and jump in astonishment whenever they see me: "The white man! the white man!" they shriek; "run away, run away, or we shall be eaten!" [19] On one occasion, however, my _amour propre_ was decidedly flattered by the attentions of a small black girl, apparently four or five years old, who followed me through the streets e.j.a.c.u.l.a.t.i.n.g. "Wa Wanaksan!"--"0 fine!" The Bedouins, despite their fierce scowls, appear good-natured; the women flock out of the huts to stare and laugh, the men to look and wonder. I happened once to remark, "Lo, we come forth to look at them and they look at us; we gaze at their complexion and they gaze at ours!" A Bedouin who understood Arabic translated this speech to the others, and it excited great merriment. In the mining counties of civilised England, where the "genial brickbat" is thrown at the pa.s.sing stranger, or in enlightened Scotland, where hair a few inches too long or a pair of mustachios justifies "mobbing," it would have been impossible for me to have mingled as I did with these wild people.

We must return before sunset, when the gates are locked and the keys are carried to the Hajj, a vain precaution, when a donkey could clear half a dozen places in the town wall. The call to evening prayer sounds as we enter: none of my companions pray [20], but all when asked reply in the phrase which an Englishman hates, "Inshallah Bukra"--"if Allah please, to- morrow!"--and they have the decency not to appear in public at the hours of devotion. The Somal, like most Africans, are of a somewhat irreverent turn of mind. [21] When reproached with gambling, and asked why they persist in the forbidden pleasure, they simply answer "Because we like."

One night, encamped amongst the Eesa, I was disturbed by a female voice indulging in the loudest lamentations: an elderly lady, it appears, was suffering from tooth-ache, and the refrain of her groans was, "O Allah, may thy teeth ache like mine! O Allah, may thy gums be sore as mine are!"

A well-known and characteristic tale is told of the Gerad Hirsi, now chief of the Berteri tribe. Once meeting a party of unarmed pilgrims, he asked them why they had left their weapons at home: they replied in the usual phrase, "Nahnu mutawakkilin"--"we are trusters (in Allah)." That evening, having feasted them hospitably, the chief returned hurriedly to the hut, declaring that his soothsayer ordered him at once to sacrifice a pilgrim, and begging the horror-struck auditors to choose the victim. They cast lots and gave over one of their number: the Gerad placed him in another hut, dyed his dagger with sheep's blood, and returned to say that he must have a second life. The unhappy pilgrims rose _en ma.s.se_, and fled so wildly that the chief, with all the cavalry of the desert, found difficulty in recovering them. He dismissed them with liberal presents, and not a few jibes about their trustfulness. The wilder Bedouins will inquire where Allah is to be found: when asked the object of the question, they reply, "If the Eesa could but catch him they would spear him upon the spot,--who but he lays waste their homes and kills their cattle and wives?" Yet, conjoined to this truly savage incapability of conceiving the idea of a Supreme Being, they believe in the most ridiculous exaggerations: many will not affront a common pilgrim, for fear of being killed by a glance or a word.

Our supper, also provided by the hospitable Hajj, is the counterpart of the midday dinner. After it we repair to the roof, to enjoy the prospect of the far Tajurrah hills and the white moonbeams sleeping upon the nearer sea. The evening star hangs like a diamond upon the still horizon: around the moon a pink zone of light mist, shading off into turquoise blue, and a delicate green like chrysopraz, invests the heavens with a peculiar charm.

The scene is truly suggestive: behind us, purpling in the night-air and silvered by the radiance from above, lie the wolds and mountains tenanted by the fiercest of savages; their shadowy mysterious forms exciting vague alarms in the traveller's breast. Sweet as the harp of David, the night- breeze and the music of the water come up from the sea; but the ripple and the rustling sound alternate with the hyena's laugh, the jackal's cry, and the wild dog's lengthened howl.

Or, the weather becoming cold, we remain below, and Mohammed Umar returns to read out more "Book of Lights," or some pathetic ode. I will quote in free translation the following production of the celebrated poet Abd el Rahman el Burai, as a perfect specimen of melancholy Arab imagery:

"No exile is the banished to the latter end of earth, The exile is the banished to the coffin and the tomb

"He hath claims on the dwellers in the places of their birth Who wandereth the world, for he lacketh him a home.

"Then, blamer, blame me not, were my heart within thy breast, The sigh would take the place of thy laughter and thy scorn.

"Let me weep for the sin that debars my soul of rest, The tear may yet avail,--all in vain I may not mourn! [22]

"Woe! woe to thee, Flesh!--with a purer spirit now The death-day were a hope, and the judgment-hour a joy!

"One morn I woke in pain, with a pallor on my brow, As though the dreaded Angel were descending to destroy:

"They brought to me a leech, saying, 'Heal him lest he die!'

On that day, by Allah, were his drugs a poor deceit!

"They stripped me and bathed me, and closed the glazing eye, And dispersed unto prayers, and to haggle for my sheet.

"The prayers without a bow [23] they prayed over me that day, Brought nigh to me the bier, and disposed me within.

"Four bare upon their shoulders this tenement of clay, Friend and kinsmen in procession bore the dust of friend and kin.

"They threw upon me mould of the tomb and went their way-- A guest, 'twould seem, had flitted from the dwellings of the tribe!

"My gold and my treasures each a share they bore away, Without thanks, without praise, with a jest and with a jibe.

"My gold and my treasures each his share they bore away, On me they left the weight!--with me they left the sin!

"That night within the grave without h.o.a.rd or child I lay, No spouse, no friend were there, no comrade and no kin.