"The wife of my youth, soon another husband found-- A stranger sat at home on the hearthstone of my sire.

"My son became a slave, though not purchased nor bound, The hireling of a stranger, who begrudged him his hire.

"Such, alas, is human life! such the horror of his death!

Man grows like a gra.s.s, like a G.o.d he sees no end.

"Be wise, then, ere too late, brother! praise with every breath The hand that can chastise, the arm that can defend:

"And bless thou the Prophet, the averter of our ills, While the lightning flasheth bright o'er the ocean and the hills."

At this hour my companions become imaginative and superst.i.tious. One Salimayn, a black slave from the Sawahil [24], now secretary to the Hajj, reads our fortunes in the rosary. The "fal" [25], as it is called, acts a prominent part in Somali life. Some men are celebrated for accuracy of prediction; and in times of danger, when the human mind is ever open to the "fooleries of faith," perpetual reference is made to their art. The worldly wise Salimayn, I observed, never sent away a questioner with an ill-omened reply, but he also regularly insisted upon the efficacy of sacrifice and almsgiving, which, as they would a.s.suredly be neglected, afforded him an excuse in case of accident. Then we had a recital of the tales common to Africa, and perhaps to all the world. In modern France, as in ancient Italy, "versipelles" become wolves and hide themselves in the woods: in Persia they change themselves into bears, and in Bornou and Shoa a.s.sume the shapes of lions, hyenas, and leopards. [26] The origin of this metamorphic superst.i.tion is easily traceable, like man's fetisism or demonology, to his fears: a Bedouin, for instance, becomes dreadful by the reputation of sorcery: bears and hyenas are equally terrible; and the two objects of horror are easily connected. Curious to say, individuals having this power were pointed out to me, and people pretended to discover it in their countenances: at Zayla I was shown a Bedouin, by name Farih Badaun, who notably became a hyena at times, for the purpose of tasting human blood. [27] About forty years ago, three brothers, Kayna, Fardayna, and Sollan, were killed on Gulays near Berberah for the crime of metamorphosis. The charge is usually substantiated either by the b.e.s.t.i.a.l tail remaining appended to a part of the human shape which the owner has forgotten to rub against the magic tree, or by some peculiar wound which the beast received and the man retained. Kindred to this superst.i.tion is the belief that many of the Bedouins have learned the languages of birds and beasts. Another widely diffused fancy is that of the Aksar [28], which in this pastoral land becomes a kind of wood: wonderful tales are told of battered milk-pails which, by means of some peg accidentally cut in the jungle, have been found full of silver, or have acquired the qualities of cornucopiae. It is supposed that a red heifer always breaks her fast upon the wonderful plant, consequently much time and trouble have been expended by the Somal in watching the morning proceedings of red heifers. At other times we hear fearful tales of old women who, like the Jigar Khwar of Persia, feed upon man's liver: they are fond of destroying young children; even adults are not ashamed of defending themselves with talismans. In this country the crone is called Bidaa or k.u.mayyo, words signifying a witch: the worst is she that destroys her own progeny. No wound is visible in this vampyre's victim: generally he names his witch, and his friends beat her to death unless she heal him: many are thus martyred; and in Somali land scant notice is taken of such a peccadillo as murdering an old woman. The s.e.x indeed has by no means a good name: here, as elsewhere, those who degrade it are the first to abuse it for degradation. At Zayla almost all quarrels are connected with women; the old bewitch in one way, the young in another, and both are equally maligned. "Wit in a woman,"

exclaims one man, "is a habit of running away in a dromedary." "Allah,"

declares another, "made woman of a crooked bone; he who would straighten her, breaketh her." Perhaps, however, by these generalisms of abuse the s.e.x gains: they prevent personal and individual details; and no society of French gentlemen avoids mentioning in public the name of a woman more scrupulously than do the misogynist Moslems.

After a conversazione of two hours my visitors depart, and we lose no time--for we must rise at c.o.c.kcrow--in spreading our mats round the common room. You would admire the Somali pillow [29], a dwarf pedestal of carved wood, with a curve upon which the greasy poll and its elaborate _frisure_ repose. Like the Abyssinian article, it resembles the head-rest of ancient Egypt in all points, except that it is not worked with Typhons and other horrors to drive away dreadful dreams. Sometimes the sound of the kettledrum, the song, and the clapping of hands, summon us at a later hour than usual to a dance. The performance is complicated, and, as usual with the trivialities easily learned in early youth, it is uncommonly difficult to a stranger. Each dance has its own song and measure, and, contrary to the custom of El Islam, the s.e.xes perform together. They begin by clapping the hands and stamping where they stand; to this succeed advancing, retiring, wheeling about, jumping about, and the other peculiarities of the Jim Crow school. The princ.i.p.al measures are those of Ugadayn and Batar; these again are divided and subdivided;--I fancy that the description of Dileho, Jibwhayn, and Hobala would be as entertaining and instructive to you, dear L., as Polka, Gavotte, and Mazurka would be to a Somali.

On Friday--our Sunday--a drunken crier goes about the town, threatening the bastinado to all who neglect their five prayers. At half-past eleven a kettledrum sounds a summons to the Jami or Cathedral. It is an old barn rudely plastered with whitewash; posts or columns of artless masonry support the low roof, and the smallness of the windows, or rather air- holes, renders its dreary length unpleasantly hot. There is no pulpit; the only ornament is a rude representation of the Meccan Mosque, nailed like a pothouse print to the wall; and the sole articles of furniture are ragged mats and old boxes, containing tattered chapters of the Koran in greasy bindings. I enter with a servant carrying a prayer carpet, encounter the stare of 300 pair of eyes, belonging to parallel rows of squatters, recite the customary two-bow prayer in honor of the mosque, placing sword and rosary before me, and then, taking up a Koran, read the Cow Chapter (No.

18.) loud and tw.a.n.gingly. At the Zohr or mid-day hour, the Muezzin inside the mosque, standing before the Khatib or preacher, repeats the call to prayer, which the congregation, sitting upon their shins and feet, intone after him. This ended, all present stand up, and recite every man for himself, a two-bow prayer of Sunnat or Example, concluding with the blessing on the Prophet and the Salam over each shoulder to all brother Believers. The Khatib then ascends his hole in the wall, which serves for pulpit, and thence addresses us with "The peace be upon you, and the mercy of Allah, and his benediction;" to which we respond through the Muezzin, "And upon you be peace, and Allah's mercy!" After sundry other religious formulas and their replies, concluding with a second call to prayer, our preacher rises, and in the voice with which Sir Hudibras was wont

"To blaspheme custard through the nose,"

preaches El Waaz [30], or the advice-sermon. He sits down for a few minutes, and then, rising again, recites El Naat, or the Praise of the Prophet and his Companions. These are the two heads into which the Moslem discourse is divided; unfortunately, however, there is no application. Our preacher, who is also Kazi or Judge, makes several blunders in his Arabic, and he reads his sermons, a thing never done in El Islam, except by the _modice docti_. The discourse over, our clerk, who is, if possible, worse than the curate, repeats the form of call termed El Ikamah; then entering the Mihrab or niche, he recites the two-bow Friday litany, with, and in front of, the congregation. I remarked no peculiarity in the style of praying, except that all followed the practice of the Shafeis in El Yemen,--raising the hands for a moment, instead of letting them depend along the thighs, between the Rukaat or bow and the Sujdah or prostration.

This public prayer concluded, many people leave the mosque; a few remain for more prolonged devotions.

There is a queer kind of family likeness between this scene and that of a village church, in some quiet nook of rural England. Old Sharmarkay, the squire, attended by his son, takes his place close to the pulpit; and although the _Honoratiores_ have no padded and cushioned pews, they comport themselves very much as if they had. Recognitions of the most distant description are allowed before the service commences: looking around is strictly forbidden during prayers; but all do not regard the prohibition, especially when a new moustache enters. Leaving the church, men shake hands, stand for a moment to exchange friendly gossip, or address a few words to the preacher, and then walk home to dinner. There are many salient points of difference. No bonnets appear in public: the squire, after prayers, gives alms to the poor, and departs escorted by two dozen matchlock-men, who perseveringly fire their shotted guns.

FOOTNOTES

[1] This style of profile--highly oval, with the chin and brow receding-- is very conspicuous in Eastern Africa, where the face, slightly prognathous, projects below the nose.

[2] Gall-nuts form the base of the tattooing dye. It is worked in with a needle, when it becomes permanent: applied with a pen, it requires to be renewed about once a fortnight.

[3] Mats are the staple manufacture in Eastern, as in many parts of Western, Africa. The material is sometimes Daum or other palm: there are, however, many plants in more common use; they are made of every variety in shape and colour, and are dyed red, black, and yellow,--madder from Tajurrah and alum being the matter princ.i.p.ally used.

[4] When woman addresses woman she always uses her voice.

[5] The Tobe, or Abyssinian "Quarry," is the general garment of Africa from Zayla to Bornou. In the Somali country it is a cotton sheet eight cubits long, and two breadths sewn together. An article of various uses, like the Highland plaid, it is worn in many ways; sometimes the right arm is bared; in cold weather the whole person is m.u.f.fled up, and in summer it is allowed to full below the waist. Generally it is pa.s.sed behind the back, rests upon the left shoulder, is carried forward over the breast, surrounds the body, and ends hanging on the left shoulder, where it displays a gaudy silk fringe of red and yellow. This is the man's Tobe.

The woman's dress is of similar material, but differently worn: the edges are knotted generally over the right, sometimes over the left shoulder; it is girdled round the waist, below which hangs a lappet, which in cold weather can be brought like a hood over the head. Though highly becoming, and picturesque as the Roman toga, the Somali Tobe is by no means the most decorous of dresses: women in the towns often prefer the Arab costume,--a short-sleeved robe extending to the knee, and a Futah or loin-cloth underneath.

As regards the word Tobe, it signifies, in Arabic, a garment generally: the Somal call it "Maro," and the half Tobe a "Shukkah."

[6] Abu Kasim of Gaza, a well known commentator upon Abu Shujaa of Isfahan, who wrote a text-book of the Shafei school.

[7] The Hajj had seven sons, three of whom died in infancy. Ali and Mahmud, the latter a fine young man, fell victims to small pox: Mohammed is now the eldest, and the youngest is a child called Ahmed, left for education at Mocha. The Hajj has also two daughters, married to Bedouin Somal.

[8] It is related that a Hazrami, flying from his fellow-countrymen, reached a town upon the confines of China. He was about to take refuge in a mosque, but entering, he stumbled over the threshold. "Ya Amud el Din"-- "0 Pillar of the Faith!" exclaimed a voice from the darkness, calling upon the patron saint of Hazramaut to save a Moslem from falling. "May the Pillar of the Faith break thy head," exclaimed the unpatriotic traveller, at once rising to resume his vain peregrinations.

[9] Mercenaries from Mocha, Hazramaut, and Bir Hamid near Aden: they are armed with matchlock, sword, and dagger; and each receives from the governor a monthly stipend of two dollars and a half.

[10] The system of caste, which prevails in El Yemen, though not in the northern parts of Arabia, is general throughout the Somali country. The princ.i.p.al families of outcasts are the following.

The Yebir correspond with the Dushan of Southern Arabia: the males are usually jesters to the chiefs, and both s.e.xes take certain parts at festivals, marriages, and circ.u.mcisions. The number is said to be small, amounting to about 100 families in the northern Somali country.

The Tomal or Handad, the blacksmiths, originally of Aydur race, have become vile by intermarriage with serviles. They must now wed maidens of their own cla.s.s, and live apart from the community: their magical practices are feared by the people,--the connection of wits and witchcraft is obvious,--and all private quarrels are traced to them. It has been observed that the blacksmith has ever been looked upon with awe by barbarians on the same principle that made Vulcan a deity. In Abyssinia all artisans are Budah, sorcerers, especially the blacksmith, and he is a social outcast as among the Somal; even in El Hejaz, a land, unlike Yemen, opposed to distinctions amongst Moslems, the Khalawiyah, who work in metal, are considered vile. Throughout the rest of El Islam the blacksmith is respected as treading in the path of David, the father of the craft.

The word "Tomal," opposed to Somal, is indigenous. "Handad "is palpably a corruption of the Arabic "Haddad," ironworker.

The Midgan, "one-hand," corresponds with the Khadim of Yemen: he is called Kami or "archer" by the Arabs. There are three distinct tribes of this people, who are numerous in the Somali country: the best genealogists cannot trace their origin, though some are silly enough to derive them, like the Akhdam, from Shimr. All, however, agree in expelling the Midgan from the gentle blood of Somali land, and his position has been compared to that of Freedman amongst the Romans. These people take service under the different chiefs, who sometimes entertain great numbers to aid in forays and frays; they do not, however, confine themselves to one craft.

Many Midgans employ themselves in hunting and agriculture. Instead of spear and shield, they carry bows and a quiver full of diminutive arrows, barbed and poisoned with the Waba,--a weapon used from Faizoghli to the Cape of Good Hope. Like the Veddah of Ceylon, the Midgan is a poor shot, and scarcely strong enough to draw his stiff bow. He is accused of maliciousness; and the tw.a.n.ging of his string will put to flight a whole village. The poison is greatly feared: it causes, say the people, the hair and nails to drop off, and kills a man in half an hour. The only treatment known is instant excision of the part; and this is done the more frequently, because here, as in other parts of Africa, such _stigmates_ are deemed ornamental.

In appearance the Midgan is dark and somewhat stunted; he is known to the people by peculiarities of countenance and accent.

[11] The reason why Europeans fail to explain their thoughts to Orientals generally is that they transfer the Laconism of Western to Eastern tongues. We for instance say, "Fetch the book I gave you last night." This in Hindostani, to choose a well-known tongue, must be smothered with words thus: "What book was by me given to you yesterday by night, that book bringing to me, come!"

[12] I have alluded to these subjects in a previous work upon the subject of Meccah and El Medinah.

[13] This is one of the stock complaints against the Moslem scheme. Yet is it not practically the case with ourselves? In European society, the best are generally those who prefer the companionship of their own s.e.x; the "ladies' man" and the woman who avoids women are rarely choice specimens.

[14] The Shantarah board is thus made, with twenty-five points technically called houses. [Ill.u.s.tration] The players have twelve counters a piece, and each places two at a time upon any of the unoccupied angles, till all except the centre are filled up. The player who did not begin the game must now move a man; his object is to inclose one of his adversary's between two of his own, in which case he removes it, and is ent.i.tled to continue moving till he can no longer take. It is a game of some skill, and perpetual practice enables the Somal to play it as the Persians do backgammon, with great art and little reflection. The game is called Kurkabod when, as in our draughts, the piece pa.s.sing over one of the adversary's takes it.

Shahh is another favourite game. The board is made thus, [Ill.u.s.tration]

and the pieces as at Shantarah are twelve in number. The object is to place three men in line,--as the German Muhle and the Afghan "Kitar,"-- when any one of the adversary's pieces may be removed.

Children usually prefer the game called indifferently Togantog and Saddikiya. A double line of five or six holes is made in the ground, four counters are placed in each, and when in the course of play four men meet in the same hole, one of the adversary's is removed. It resembles the Bornou game, played with beans and holes in the sand. Citizens and the more civilised are fond of "Bakkis," which, as its name denotes, is a corruption of the well-known Indian Pachisi. None but the travelled know chess, and the Damal (draughts) and Tavola (backgammon) of the Turks.

[15] The same objection against "villanous saltpetre" was made by ourselves in times of old: the French knights called gunpowder the Grave of Honor. This is natural enough, the bravest weapon being generally the shortest--that which places a man hand to hand with his opponent. Some of the Kafir tribes have discontinued throwing the a.s.segai, and enter battle wielding it as a pike. Usually, also, the shorter the weapon is, the more fatal are the conflicts in which it is employed. The old French "Briquet,"

the Afghan "Charay," and the Goorka "Kukkri," exemplify this fact in the history of arms.

[16] In the latter point it differs from the a.s.segai, which is worked by the Kafirs to the finest temper.

[17] It is called by the Arabs Kubabah, by the Somal Goasa. Johnston (Travels in Southern Abyssinia, chap. 8.) has described the game; he errs, however, in supposing it peculiar to the Dankali tribes.

[18] This is in fact the pilgrim dress of El Islam; its wide diffusion to the eastward, as well as west of the Red Sea, proves its antiquity as a popular dress.

[19] I often regretted having neglected the precaution of a bottle of walnut juice,--a white colour is decidedly too conspicuous in this part of the East.

[20] The strict rule of the Moslem faith is this: if a man neglect to pray, he is solemnly warned to repent. Should he simply refuse, without, however, disbelieving in prayer, he is to be put to death, and receive Moslem burial; in the other contingency, he is not bathed, prayed for, or interred in holy ground. This severe order, however, lies in general abeyance.

[21] "Tuarick grandiloquence," says Richardson (vol. i. p. 207.), "savours of blasphemy, e.g. the lands, rocks, and mountains of Ghat do not belong to G.o.d but to the Azghar." Equally irreverent are the Kafirs of the Cape.

They have proved themselves good men in wit as well as war; yet, like the old Greenlanders and some of the Burmese tribes, they are apparently unable to believe in the existence of the Supreme. A favourite question to the missionaries was this, "Is your G.o.d white or black?" If the European, startled by the question, hesitated for a moment, they would leave him with open signs of disgust at having been made the victims of a hoax.

The a.s.sertion generally pa.s.ses current that the idea of an Omnipotent Being is familiar to all people, even the most barbarous. My limited experience argues the contrary. Savages begin with fetisism and demon- worship, they proceed to physiolatry (the religion of the Vedas) and Sabaeism: the deity is the last and highest pinnacle of the spiritual temple, not placed there except by a comparatively civilised race of high development, which leads them to study and speculate upon cosmical and psychical themes. This progression is admirably wrought out in Professor Max Muller's "Rig Veda Sanhita."

[22] The Moslem corpse is partly sentient in the tomb, reminding the reader of Tennyson:

"I thought the dead had peace, but it is not so; To have no peace in the grave, is that not sad?"