Part 8 (1/2)

[11] Some travellers make Jabarti or Ghiberti to signify ”slaves” from the Abyssinian Guebra; others ”Strong in the Faith” (El Islam). Bruce applies it to the Moslems of Abyssinia: it is still used, though rarely, by the Somal, who in these times generally designate by it the Sawahili or Negro Moslems.

[12] The same scandalous story is told of the venerable patron saint of Aden, the Sherif Haydrus.

[13] Darud bin Ismail's tomb is near the Yubbay Tug in the windward mountains; an account of it will be found in Lieut. Speke's diary.

[14] The two rivers Shebayli and Juba.

[15] Curious to any this mixture does not destroy the hair; it would soon render a European bald. Some of the Somal have applied it to their beards; the result has been the breaking and falling off of the filaments.

[16] Few Somal except the citizens smoke, on account of the expense, all, however, use the Takhzinah or quid.

[17] The best description of the dress is that of Fenelon: ”Leurs habits sont aises a faire, car en ce doux climat on ne porte qu'une piece d'etoffe fine et legere, qui n'est point taillee, et que chacun met a longs plis autour de son corps pour la modestie; lui donnant la forme qu'il veut.”

[18] Equivalent to reading out the Church Catechism at an English wedding.

[19] Certain months of the lunar year. In 1854, the third Rajalo, corresponding with Rabia the Second, began on the 21st of December.

[20] The word literally means, ”lighting of fire.” It corresponds with the Nayruz of Yemen, a palpable derivation, as the word itself proves, from the old Guebre conquerors. In Arabia New Year's Day is called Ras el Sanah, and is not celebrated by any peculiar solemnities. The ancient religion of the Afar coast was Sabaeism, probably derived from the Berbers or shepherds,--according to Bruce the first faith of the East, and the only religion of Eastern Africa. The Somal still retain a tradition that the ”Furs,” or ancient Guebres, once ruled the land.

[21] Their names also are generally derived from their Pagan ancestors: a list of the most common may be interesting to ethnologists. Men are called Rirash, Igah, Beuh, Fahi, Samattar, Farih, Madar, Raghe, Dubayr, Irik, Diddar, Awalah, and Alyan. Women's names are Aybla, Ayyo, Aurala, Ambar, Zahabo, Ashkaro, Alka, Asoba, Gelo, Gobe, Mayran and Samaweda.

[22] It is proved by the facility with which they pick up languages, Western us well as Eastern, by mere ear and memory.

[23] So the old Muscovites, we are told, always began married life with a sound flogging.

[24] I would not advise polygamy amongst highly civilised races, where the s.e.xes are nearly equal, and where reproduction becomes a minor duty.

Monogamy is the growth of civilisation: a plurality of wives is the natural condition of man in thinly populated countries, where he who has the largest family is the greatest benefactor of his kind.

[25] The old French term ”la pet.i.te oie” explains it better. Some trace of the custom may be found in the Kafir's Slambuka or Schlabonka, for a description of which I must refer to the traveller Delegorgue.

[26] The Somal ignore the Kafir custom during lactation.

[27] The citizens have learned the Asiatic art of bargaining under a cloth. Both parties sit opposite each other, holding hands: if the little finger for instance be clasped, it means 6, 60, or 600 dollars, according to the value of the article for sale; if the ring finger, 7, 70, or 700, and so on.

[28] So, according to M. Krapf, the Suaheli of Eastern Africa wastes his morning hours in running from house to house, to his friends or superiors, _ku amkia_ (as he calls it), to make his morning salutations. A worse than Asiatic idleness is the curse of this part of the world.

[29] Diwan el Jabr, for instance, is a civil court, opposed to the Mahkamah or the Kazi's tribunal.

CHAP. V.

FROM ZAYLA TO THE HILLS.

Two routes connect Zayla with Harar; the south-western or direct line numbers ten long or twenty short stages [1]: the first eight through the Eesa country, and the last two among the Nole Gallas, who own the rule of ”Waday,” a Makad or chief of Christian persuasion. The Hajj objected to this way, on account of his recent blood-feud with the Rer Guleni. He preferred for me the more winding road which pa.s.ses south, along the coast, through the Eesa Bedouins dependent upon Zayla, to the nearest hills, and thence strikes south-westwards among the Gudabirsi and Girhi Somal, who extend within sight of Harar. I cannot but suspect that in selecting this route the good Sharmarkay served another purpose besides my safety. Petty feuds between the chiefs had long ”closed the path,” and perhaps the Somal were not unwilling that British cloth and tobacco should re-open it.

Early in the morning of the 27th of November, 1854, the mules and all the paraphernalia of travel stood ready at the door. The five camels were forced to kneel, growling angrily the while, by repeated jerks at the halter: their forelegs were duly tied or stood upon till they had s.h.i.+fted themselves into a comfortable position, and their noses were held down by the bystanders whenever, gra.s.shopper-like, they attempted to spring up.

Whilst spreading the saddle-mats, our women, to charm away remembrance of chafed hump and bruised sides, sang with vigor the ”Song of Travel”:

”0 caravan-men, we deceive ye not, we have laden the camels!

Old women on the journey are kenned by their sleeping I (0 camel) can'st sniff the c.o.c.k-boat and the sea?

Allah guard thee from the Mikahil and their Midgans!” [2]