Part 3 (1/2)
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-Bas.h.i.+, or master of the ordnance,--half a dozen honeycombed guns,--a wild fellow, Bas.h.i.+ 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 statesmans.h.i.+p 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 s.h.i.+eld, 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.