Journey from Azbotee to Dinnomalee, general direction, W.N.W., time
marching, seven hours.—Start with escort in the night.—Pass Sheik’s
tomb.—Reach Kokki.—Short halt.—Wahama town.—Proceed to
Dinnomalee.—Arrive.—Detained by Custom-house officers.—Get to Farree,
W.N.W., two miles from Dinnomalee.—Accommodations.—Hospitable
receptions.
_May 22d._—Famous in my history for being the last day’s journey before
reaching the first frontier station of the kingdom of Shoa. In a calahm
the evening before it had been arranged that Ohmed Medina, Ohmed
Mahomed, Ebin Izaak, and all the Hy Soumaulee, except their Chief,
Carmel Ibrahim, and two others who had stayed with their countrymen at
Mulkukuyu, should accompany me during the night, leaving the Kafilah to
come on by sunrise. The object to be gained by this was to enable us to
reach Dinnomalee, where Kafilahs are received and duties paid to the
Governor of Efat, so early that there might be time to send a messenger
to Guancho, where that functionary resided, informing him of our
arrival, and that he might come down the same day, without obliging us
to remain unnecessarily another night at Dinnomalee. Himyah and a
Tajourah merchant were put in charge of the Kafilah, the latter, who had
a mule, lending it to Ohmed Medina, so that four of us were mounted. We
all looked very gay in our new or clean clothing, and the mules pranced
along, shaking their heads like a band of animal performers delighting
in sweet sounds, for, fastened around their necks were some pounds of
music in the shape of large iron bells, suspended from tinkling brass
chains, which occasioned together a very harmonious jingle, not so soft,
perhaps, as an Æolian harp, but which, considering our situation, was
quite as striking in effect.
We proceeded at a quick rate, for the escort, with some followers from
the Kafilahs, like a lot of boys just broke loose from school, were
racing and shouting nearly the whole way, tearing through the low bushes
and shrubs like water rushing over a noisy fall. In this manner we
travelled along for some distance, by sunrise reaching the gently
sloping banks of the small stream running along the bottom of the valley
of Kokki, its channel cut through a stratum of very coarse pebbly
gravel, and strewn with large rolled stones.
About half way between Azbotee and Kokki we passed a small kairn of
stones, nearly five feet high, covered with decayed branches of several
kinds of trees. This was the grave of a greatly revered sheik, and all
of my companions supplied themselves with a little of the foliage of any
tree that was near to them. I and the others who were mounted had each a
small branch given to us, which, like those of the others, we threw upon
the kairn as we passed. Some few of the “mollums,” or best learned of
the party, recited a short prayer from the Koran, whilst I and the
shamefully ignorant satisfied ourselves by calling out two or three
times, “Myhisee tymbeeda!” (“Good morning, I hope you sleep well!”) The
successive repetitions of this expression, as each careless Bedouin
deposited his natural wreath and then ran on, was most amusing, and I
thought of a lot of children performing some ceremony they had been
taught was right, but cared very little how or why it was done.
The trees in the valley of Kokki more nearly approached the size of
English oaks or pines than any I had yet seen, but I disappointed my
friends by not alluding to their height or thick trunks. Ebin Izaak at
last remarked that I had never seen any like them in my country. I
replied, that except whilst young, the trees of England were never less
than these, nor did they strike me as being astonishingly large,
although I supposed they would appear so to him, accustomed only to the
dwarf mimosa-trees of Adal.
We halted here for two hours, during which time a large herd of cattle,
conducted by a few men, were brought to the stream to drink. Both men
and cattle had every appearance of being Dankalli, and inquiring, I
found that they belonged to some members of the Wahama tribe, who by
permission of the Negoos, or King of Shoa, Sahale Selassee, occupied the
country between the Hawash and Dinnomalee. They paid as a tribute
annually one ox for every hundred head of cattle in their herds, and
were also accustomed to give to the King what little ivory they chanced
to pick up from the heads of elephants, naturally deceased. The King, as
on every other occasion, we spoke about him, either among ourselves, or
with others, was the subject of the warmest commendation. His liberality
and justice were the theme of every one so far, and here some arms and
clothes, recently bestowed by him upon this tribe, were brought to us
for our inspection and admiration. Although some portion of these people
still lived in the wigwams of their own country, surrounded by a low
hedge of dry mimosa branches, and enclosed their cattle for safety
during the night in stone kraals; others, who had married Abyssinian
women, had assumed more civilized habits. These observed more strictly
the laws and ceremonies of the Mahomedan religion, being particularly
observant of the stated times and forms of prayer. They inhabited a
village that stood on the edge of the opposite bank of Kokki, embosomed
amidst high trees, among which the conical thatched roofs of their
houses were visible, and the loud crowing of a cock told also, that they
had surmounted the prejudices of their Bedouin ancestors against keeping
fowls.
The leading camels of the caravan coming into sight, we learnt from some
of the faster walkers who preceded it, that one of the Hy Soumaulee
Kafilahs, having travelled during the night from Mulkukuyu, had arrived
at Azbotee, just as our camels were moving off, and rather than remain
alone at that place, had determined to continue their march with us, at
least, as far as the present spot, which I could see was sometimes made
a halting-place for Kafilahs.
Again starting on our march, we followed the bed of a small stream,
flowing into the valley of Kokki; and which, after leading us a short
distance through some beautiful forest scenery, entered a ravine, having
high precipitous cliffs on either side of a very light coloured
trachytic rock. In huge fissures, that traversed the faces of these
perpendicular walls of stone, large trees, among which I noticed the
tamarind, flourished in great luxuriance, projecting from their singular
habitats, over the passing traveller. Every twenty yards, the stream, in
its serpentine course, presented a new picture, and it will be very long
before I forget the series of little romantic landscapes I cast my eye
over, during our too hasty passage. The bottom of this water-cut chasm
was not wider than a common road in England, and nearly as level. It was
covered with a beautiful green turf of the softest and finest young
grass. The meandering thread of the gently rippling brook that passed
along, now crossing our path, and now expanding into little pools of the
clearest water, was all that represented the powerful agent that had
effected the denudation of this deep and extensive, though narrow
defile; and the triumph of easy, gentle persuasion, found no bad type in
the effects of this little stream upon the rocky walls that bounded its
deeply-cut channel.
We opened, at length, upon some narrow valleys, that seemed each to
contribute in the rainy season its quota, to the swollen river that then
joins the Kokki. Across these we passed, plucking, as we went, an
unctuous, gelatinous, berry; not unlike in taste and character to our
yew berry; and which grew upon a shrub that appeared to belong to the
honey-suckle tribe, without depending, however, upon any other but its
own short strong stem for support. Its fruit appears to be a great
favourite with the Dankalli, who dry the berries in the sun, and carry
down considerable quantities with them on their return to Tajourah, for
their friends at home.
We now entered a jungly district, the height of the shrubs and bushes
preventing any extensive view; besides, I was too much occupied in
taking care of my eyes and face, from the lashing recoil of the
impatient branches, at being disturbed by the spears of the wild
Bedouins dashing by. After a march of about six miles from Kokki, we
came to a more sparingly-wooded spot, and on an adjoining height, we
discerned some men sitting in very white tobes, who appeared to be
waiting for, or watching, our approach. As soon as we saw them, there
was a general cry out for me to fire, and I scarcely knew what to think
of it; but the oft-repeated word, “Abshee,” “Abshee,” soon told me that
the men were Abyssinians, and I understood that I was to give them a
salute. Ohmed Medina being among the most importunate for this display,
I laughingly proposed, he should fire my carabine off himself, to which,
much to my surprise, he readily acquiesced; and, after I had cocked both
barrels, banged away without any hesitation, securing the applause of
all around for his unflinching courage. He was not satisfied with this,
but turned to ask me also, if he were not a brave soldier? to which I,
of course, assented. A few moments more brought us on to a small open
place of green-sward, surrounded by high mimosa-trees, beneath one of
which we dismounted, and walked towards the men in the clean tobes, who
had also risen, and were now coming to receive us. This was the station
of Dinnomalee, where the assair, or tythe, of all articles of
merchandise introduced into the Mangust, or kingdom of Shoa, is paid to
the King as duty.
After some moments of very ceremonious greeting, we were conducted
beneath the convenient canopy of a flat-topped mimosa which threw, some
distance from the trunk, a circular shade, where we squatted down; and
an animated conversation was carried on between my Tajourah friends and
the representatives, as our new acquaintances turned out to be, of the
Wallasmah, or Governor of the province of Efat, named Mahomed, who is
also chief of the customs upon this frontier. A large bag of dollars,
was also produced from somewhere on our side, and with a splendid
affectation of disregard, was slapped down with a loud ring upon the
ground, between Ohmed Mahomed and Ohmed Medina. The jingling music had
its effect upon our Abyssinian friends, lighting up their countenances,
as their dark faces assumed a smiling expression, that said out plainly,
“Oh! how glad we are to see you.”
Two or three hours passed away, and I began to tire of such a long
calahm, in which I could take no part, so I asked Ohmed Medina if the
town of Farree was in this neighbourhood, that I might go and take up my
residence there at once. He asked me not to go until the Kafilah came
up, which would not now be long; so I reseated myself and commenced
again my examination of the surrounding country. Numerous towns and
villages were in sight, all occupying the tops of small hills, which
formed the limits of observation, at the distance of not more than three
miles. The little savannah where we were seated appeared surrounded by a
narrow, well-wooded belt, beyond which, on the rising slopes of the
hills, could be seen fields of cotton-bushes, and of the high jowaree
maize, cultivated nearly to the summits; where a few green trees
overhung conical straw-thatched roofs, resting upon low wattled walls,
which is the general character, differing only in size, of all
Abyssinian houses.
The Kafilah did not make its appearance till almost sunset, and I got
still more tired and vexed at such a compulsatory stay, for nothing
would induce the principal of the party who received us to allow our
proceeding farther until the messenger had returned from Guancho, the
seat of the Wallasmah Mahomed, some six or seven miles off to the west.
After the sun had set, the man returned bearing commands for all
parties; but that which interested me most, was the order given to take
me to Farree, and provide me with a house, and my escort with a dinner
of bread and ale at Dinnomalee. He also announced the coming of the
Wallasmah the next day to examine the salt and other merchandise of the
several Kafilahs. Ohmed Medina and Ohmed Mahomed were to remain with the
escort, and not to be allowed to accompany me to Farree, but as I looked
with some suspicion upon such peremptory orders, I did not like being
separated from those I could trust; especially as, from several hints
given me by Ohmed Medina, I was led to suspect that the members of the
embassy were all in prison. I insisted therefore remaining where I was,
or that the Hy Soumaulee should go to Farree with me; and as these
untamed gentlemen had already taken offence, and sat in the usual
threatening manner, determined to force their way if any attempt were
made to prevent them, it was at length, after a long debate, agreed that
they should occupy the garden, or enclosure, around the house to which I
was to be taken; I becoming responsible to the negoos, or king, whose
name they appeared to look upon as sacred, for this breach of the
particular command that had been issued respecting any more English that
might come up to Shoa. During the discussion, I could not help laughing
at one of the Abyssinians, who had taken my carabine as it lay upon the
ground, and seemed unwilling to give it up to me on my request, calling
out as he held it away, “Y’ negoos, Y’ negoos, Sahale Selassee,” as if
he had been a constable, and that these words were an inviolable
authority. Moosa, who saw the whole affair, and heard me telling the man
to put the gun down, now interfered, and saying something in a
threatening tone, the fat burly citizen, who I could see was no fighting
character, quickly did as he was commanded, but still repeating, “Sahale
Selassee, Sahale Selassee.”
My mule being brought, I mounted for a long ride, as I expected, and
proceeded with the Hy Soumaulee, who, having gained their point of
accompanying me, were in great glee, shouting to each other as they
darted among the trees, or raced through the more cultivated parts,
running and leaping as they went over the low cotton-bushes that stood
in their way. Much to my astonishment, on rounding the shoulder of a
projecting ridge, we came in sight of the town of Farree, situated not a
quarter of an hour’s walk to the west of Dinnomalee. We threaded our way
across the few fields that intervened by a narrow path that reminded me
of the narrow church-ways across cultivated lands in England. Then
ascending a steep elevation, of about two hundred feet high, by a rough
stony road, entered an open depressed space, between four or five
pap-like elevations into which the summit of the hill was divided, each
of which was surmounted by a little group of houses, whilst the
concavity in the midst formed a kind of green, or market-place, in the
centre of which was a low enclosure of loose stones surrounding a few
young mimosa-trees. Suspended from several of the branches I saw the
tail, and a long slip of the skin, of a hyæna, with some similar remains
of wild cats, hung up as trophies, and as an instructive lesson to the
wild animals in the neighbourhood of the evil results of pilfering
hen-roosts or folds.
I rested myself awhile against the “madubbah,” or stone fence, upon
which sat several Hy Soumaulee perched as if upon a roost, until our
guide returned, he having gone to select a house and garden for the
accommodation of myself and suite. At last we were taken to the same
house in which I was informed all previous travellers had stayed, and
where also poor Mr. Airston died.[7] The goodman was absent at Aliu Amba
market, but his two wives (he was a Mahomedan) shewed me every
attention, spreading a large ox-skin upon the raised earth or platform,
two feet high, which occupied half the apartment. The women made signs
to me to take off my boots, lay aside my arms, and lie down whilst they
prepared some bread for my evening meal. The Hy Soumaulee sat on their
heels very patiently, in the little compound, surrounded by a high stick
fence, in which the house stood. The entrance-gate, by the by, was of a
very singular kind, its upper edge being attached by hide hinges to the
lintel. When opened it required to be lifted up, and a stick prop was
placed under the lower edge to support it. It shut down something like a
trap door.
Footnote 7:
This gentleman, after having passed through all the dangers of the
Adal country, was suddenly attacked with inflammation of the brain at
Farree, where he was awaiting the permission of the negoos to enter
Shoa. He died after a few days’ illness, during which time M. Rochet
d’Hericourt and Mr. Krapf rendered every available assistance. Some
months after I had lived in Shoa I visited the Wallasmah, on purpose
to see the state prisons of Guancho. I remained all night, and in the
morning was taken to a ridge opposite, towards the south-west, where
stood a small “Bait y’ Christian,” the church of St. Michael’s in
Ahgobba. I felt pleased, when I reached the spot, that the object of
my attendants was to point out the grave of my deceased countryman,
which, with natural good feeling, they had supposed would be
interesting to me. To give Mr. Airston Christian burial, the
kind-hearted people of Farree (Mahomedans) must have carried his
corpse more than six miles over the roughest road imaginable.
Some of the best known of my escort I called into the house to converse
with, whilst, in the meantime, proclamation was being made through the
village for the food to be prepared, with which to supply the strangers;
each householder being called upon to bring in two large round crumpets,
a foot and a-half in diameter, as the contribution for that purpose. I
was much pleased with this evidence of the hospitable character of my
new friends, it being an invariable custom, on the arrival of any
traveller in Abyssinian towns, to supply him with food at the public
expense for the first few days, or until the pleasure of the King can be
known, who then generally takes upon himself the maintenance of his
visitor, during the remainder of his stay in the country. It added to my
gratification, also, to observe that this duty was attended to promptly,
and with apparent good will, by the inhabitants. Had it been otherwise,
I should certainly have refused such a kind of supply; but not the least
evidence of disinclination afforded me the opportunity of offering to
pay for our entertainment.
In less than an hour I saw realized the picture of Abyssinian peace and
plenty, which had been frequently described in the Adal country, by the
admiring Bedouins and Kafilah men, who used to enact the carrying of
bread on their head, and large jars of ale upon their shoulders, to give
me an idea of what I might expect in that happy land. Laughing girls in
dark red gowns, and staid married women similarly attired, but, to mark
the difference, with a guftah, or three-cornered double kerchief cap of
the same colour, firmly fastened close under the point of the chin, came
trooping down, each with a shallow saucer-like basket of variegated red
and yellow straw balanced upon her head. The high conical covers being
taken off as the baskets were placed at the feet of the misselannee, or
steward of the governor of the town, they were found to contain the two
required cakes of a very light bread, yet warm and steaming, and which
were, only much larger, exactly like the crumpet or pikelit of England.
These were made of the flour of teff, the small seeds of a grass, which
makes much lighter bread than wheat.
Sufficient of these for the supply of nearly forty men were soon heaped
high in two large receiving baskets; but as meat did not seem to be
forthcoming, I gave a dollar privately to Adam Burrah, who came and
whispered the name and that of bullock in my ear, a sufficient hint,
which I readily took. He and Moosa were absent but a short time before
they returned with a young cow, which was killed, and a requisition for
wood being made to the misselannee, that functionary gave orders for a
quantity immediately to be brought to cook the meat. Everything seemed
to be conducted with the greatest quiet and order, even the wild
Dankalli themselves appeared to be affected by example, and in Farree
endeavoured to assume civilized airs and conduct.
Just as supper was ready, the Wallasmah Mahomed sent down to me, from
his residence at Gauncho, six miles distant, three large jars, each
containing about five gallons of fine strong ale, so that a regular
banquet closed the first day of my arrival in Shoa. Before it was
concluded a numerous and very jovial party had collected, for, contrary
to the strict orders that had been issued, after sunset nearly all the
men of the Kafilah at Dinnomalee came stealing in, in parties of two and
three, until not half a dozen, I should think, remained to take care of
the camels and stores. Several came to me begging for sheep, and as I
found that I could purchase five of the animals fully grown, for a
dollar, I was glad to be able, at such a reasonable rate, to add to the
pleasures of my companions, who seemed determined to make themselves
happy and comfortable.
The moon shone upon a splendid scene of enjoyment that night. Every
village-capped height in the neighbourhood had its bonfire. All around
resounded with the quick sharp clapping of hands, the measured
accompaniment of song and dance. No learned commentator was needed here.
Circumstances themselves aptly enough illustrated the Psalmist’s
situation and feelings, for “Clap your hands, O ye little hills,”
personifies and expresses the gladness and praise of a people situated
like the Amhara, whose language and whose customs identify their origin
with that of the Jews.
Long before the revels ended I had laid myself down on the ox-skin which
had served me as a couch during the day, and soon fell fast asleep. In
the same apartment lay the wives of the owner of the house, two or three
slave-girls, and some young children. Fowls also were roosting upon a
kind of shelf made of jowaree stalks, bound together and placed against
the wall, and had I not occupied the whole of the raised platform of
clay and stones, I expect the family would have slept upon it, and two
oxen, unceremoniously shut out to sleep with the Hy Soumaulee in the
garden, would have occupied that part of the house where now, huddled
together, the women and children were sleeping.
Having arrived in Abyssinia, I shall conclude my account of the journey
through Adal with a few remarks upon the character of the Dankalli,
which, upon a review of what I have written, seem necessary to explain
the opinion I hold of the great capabilities possessed by this family of
man.
In the first place, I am bound to add my testimony to that of every
other traveller, to the proneness of the Dankalli to shed human blood,
and the little value they seem to attach to human life. By a distortion
of moral and natural ideas of right and wrong, unparalleled in the
history of any other people, murder is considered by them to be highly
honourable. Every fresh assassination is rewarded by an additional
personal ornament, and the destruction of a sleeping guest, or of a
fighting foe, contribute alike to the credit and reputation of the
brave. The well dissembled bearing by which they lure the most
suspicious into a fatal confidence, and the firm bravery with which they
attack a more powerful enemy, can only be referred to the operation of
mental powers of the very first order, and, according to my own ideas of
the nature of man, they present the extreme of moral degradation that
the caste to which they belong can fall into. I am not a willing
evidence against a people among whom I spent some not unpleasant days,
and received much instruction from the opportunities afforded me of
studying their character, and the circumstances under which they are
placed, and which convinced me that, if properly educated and directed,
they would take a very high rank among civilized nations. I feel assured
that in a more favourable situation, and under another social economy,
those intellectual capabilities now only developed in evil, would fast
progress to the most enlightened civilization.
I must be allowed, in justice, to notice the honesty and good faith that
marked the care of the boxes and packages I found at Errur. The
interference of the Tajourah people in that matter does not affect the
principle I contend for, they being, as are all inhabitants of the towns
on the sea-coast of Adal, descended from Abyssinian mothers, and not of
the pure Affah blood. This act of trustworthiness, where great
temptation existed, may be only singular, from the few opportunities the
Dankalli have of exercising their natural good qualities.
I have, also, made no mention that several times during my journey
attempts were made by the Dankalli to teach me the game of gubertah,
something similar to our backgammon, played with dry camels’ dung, and a
number of holes in the ground. These attempts failed entirely, through
my want of capacity, whilst any little trick of legerdemain, with which
I sometimes amused them, was soon learnt, and in many instances they
themselves detected the manner in which the trick was performed. One
instance of this quickness of perception struck me particularly. It was
a game I showed to them, in which seven small stones represented two
thieves and five horses, the deception in which consists of picking up
one of the representatives alternately with each hand, yet at the
conclusion to shew the horses and thieves still in the unequal numbers
of two and five in either hand. This, after a little observation, was
performed by several of my companions, and I recorded it among many
other evidences of what their Circassian physiognomy betokened, a much
higher mental capability than the conceited Arab, and as superior as
ourselves to their negro neighbours the Shankalli. These three very
different people, represent three grades of intellectual power, which
may be expressed as genius, cunning, and simplicity, of which the
Dankalli constitute the type of the superior rank.
When I reflect upon the striking contrast exhibited in the very
different characters of the Dankalli and Shankalli people, the pressure
from without of observed facts incline me to a system of mankind-lore
different entirely from any yet advanced, but which it would be
presumption in me to put forward, until increasing years and further
observation give weight to the opinions of one who at present is merely
an humble, but zealous, inquirer after truth. Adapting myself therefore,
as much as possible to the generally received ideas upon the national
divisions of man at an early period, I am led to suppose that the
Dankalli are the remains of a once great and powerful people, the vices
of whom have outlived the period of their decline as a nation, and now
characterize their descendants in a situation where they are reduced to
a state of nature corresponding, except in these resulting consequences
of previous civilization, to that of the real child of uncultivated
nature, the happy, contented, good-natured Shankalli.
END OF VOL. I.
-------
MacIntosh, Printer, Great New Street, London.
------------------------------------------------------------------------
● Transcriber’s Notes:
○ Missing or obscured punctuation was silently corrected.
○ Typographical errors were silently corrected.
○ Inconsistent spelling and hyphenation were made consistent only
when a predominant form was found in this book.
○ Text that:
was in italics is enclosed by underscores (_italics_).
○ The use of a caret (^) before a letter, or letters, shows that the
following letter or letters was intended to be a superscript, as
in S^t Bartholomew or 10^{th} Century.