[1] "A tradition exists," says Lieut. Cruttenden, "amongst the people of
Harar, that the prosperity of their city depends upon the exclusion of all
travellers not of the Moslem faith, and all Christians are specially
interdicted." These freaks of interdiction are common to African rulers,
who on occasions of war, famine or pestilence, struck with some
superstitious fear, close their gates to strangers.
[2] The 6th of Safar in 1864 corresponds with our 28th October. The Hadis
is [Arabic] "when the 6th of Safar went forth, my faith from the cloud
came forth."
[3] The Abyssinian law of detaining guests,--Pedro Covilhao the first
Portuguese envoy (A.D. 1499) lived and died a prisoner there,--appears to
have been the Christian modification of the old Ethiopic rite of
sacrificing strangers.
[4] It would be wonderful if Orientals omitted to romance about the origin
of such an invention as the Dayrah or compass. Shaykh Majid is said to
have been a Syrian saint, to whom Allah gave the power of looking upon
earth, as though it were a ball in his hand. Most Moslems agree in
assigning this origin to the Dayrah, and the Fatihah in honor of the holy
man, is still repeated by the pious mariner.
Easterns do not "box the compass" after our fashion: with them each point
has its own name, generally derived from some prominent star on the
horizon. Of these I subjoin a list as in use amongst the Somal, hoping
that it may be useful to Oriental students. The names in hyphens are those
given in a paper on the nautical instrument of the Arabs by Jas. Prinseps
(Journal of the As. Soc., December 1836). The learned secretary appears
not to have heard the legend of Shaykh Majid, for he alludes to the
"Majidi Kitab" or Oriental Ephemeris, without any explanation.
North Jah [Arabic] East Matla [Arabic]
N. by E. Farjad [Arabic] E. by S. Jauza [Arabic]
(or [Arabic]) E.S.E. Tir [Arabic]
N.N.E. Naash [Arabic] S.E. by E. Iklil [Arabic]
N.E. by E. Nakab [Arabic] S.E. Akrab [Arabic]
N.E. Ayyuk [Arabic] S.E. by S. Himarayn [Arabic]
N.E. by E. Waki [Arabic] S.S.E. Suhayl [Arabic]
E.N.E. Sumak [Arabic] S. by E. Suntubar [Arabic]
E. by N. Surayya [Arabic] (or [Arabic])
The south is called El Kutb ([Arabic]) and the west El Maghib ([Arabic]).
The western points are named like the eastern. North-east, for instance is
Ayyuk el Matlai; north-west, Ayyuk el Maghibi. Finally, the Dayrah Jahi is
when the magnetic needle points due north. The Dayrah Farjadi (more common
in these regions), is when the bar is fixed under Farjad, to allow for
variation, which at Berberah is about 4° 50' west.
[5] The curious reader will find in the Herodotus of the Arabs, El
Masudi's "Meadows of gold and mines of gems," a strange tale of the blind
billows and the singing waves of Berberah and Jofuni (Cape Guardafui, the
classical Aromata).
[6] "Foyst" and "buss," are the names applied by old travellers to the
half-decked vessels of these seas.
[7] Holcus Sorghum, the common grain of Africa and Arabia: the Somali call
it Hirad; the people of Yemen, Taam.
[8] The Somal being a people of less nervous temperament than the Arabs
and Indians, do not fear the moonlight.
[9] The first name is that of the individual, as the Christian name with
us, the second is that of the father; in the Somali country, as in India,
they are not connected by the Arab "bin"--son of.
[10] Abdy is an abbreviation of Abdullah; Abokr, a corruption of Abubekr.
The "End of Time" alludes to the prophesied corruption of the Moslem
priesthood in the last epoch of the world.
[11] This peculiarity is not uncommon amongst the Somal; it is considered
by them a sign of warm temperament.
[12] The Moslem should first recite the Farz prayers, or those ordered in
the Koran; secondly, the Sunnat or practice of the Prophet; and thirdly
the Nafilah or Supererogatory. The Ratib or self-imposed task is the last
of all; our Mulla placed it first, because he could chaunt it upon his
mule within hearing of the people.
[13] Two modern poets and wits well known in Yemen.
[14] That is to say, "we will remove it with the five fingers." These are
euphuisms to avoid speaking broadly and openly of that venerable feature,
the beard.
[15] Bab el Mandeb is called as above by Humayd from its astronomical
position. Jebel Mayyum is in Africa, Jebel Zubah or Muayyin, celebrated as
the last resting-place of a great saint, Shaykh Said, is in Arabia.
[16] Ajam properly means all nations not Arab. In Egypt and Central Asia
it is now confined to Persians. On the west of the Red Sea, it is
invariably used to denote the Somali country: thence Bruce draws the Greek
and Latin name of the coast, Azamia, and De Sacy derives the word "Ajan,"
which in our maps is applied to the inner regions of the Eastern Horn. So
in Africa, El Sham, which properly means Damascus and Syria, is applied to
El Hejaz.
[17] Adel, according to M. Krapf, derived its name from the Ad Ali, a
tribe of the Afar or Danakil nation, erroneously used by Arab synecdoche
for the whole race. Mr. Johnston (Travels in Southern Abyssinia, ch. 1.)
more correctly derives it from Adule, a city which, as proved by the
monument which bears its name, existed in the days of Ptolemy Euergetes
(B.C. 247-222), had its own dynasty, and boasted of a conqueror who
overcame the Troglodytes, Sabaeans, Homerites, &c., and pushed his
conquests as far as the frontier of Egypt. Mr. Johnston, however,
incorrectly translates Barr el Ajam "land of fire," and seems to confound
Avalites and Adulis.
[18] Bahr el Banatin, the Bay of Tajurrah.
[19] A certain German missionary, well known in this part of the world,
exasperated by the seizure of a few dollars and a claim to the _droit
d'aubaine_, advised the authorities of Aden to threaten the "combustion"
of Tajurrah. The measure would have been equally unjust and unwise. A
traveller, even a layman, is bound to put up peaceably with such trifles;
and to threaten "combustion" without being prepared to carry out the
threat is the readiest way to secure contempt.
[20] The Kharif in most parts of the Oriental world corresponds with our
autumn. In Eastern Africa it invariably signifies the hot season preceding
the monsoon rains.
[21] The circumstances of Masud's murder were truly African. The slave
caravans from Abyssinia to Tajurrah were usually escorted by the Rer
Guleni, a clan of the great Eesa tribe, and they monopolised the profits
of the road. Summoned to share their gains with their kinsmen generally,
they refused upon which the other clans rose about August, 1854, and cut
off the road. A large caravan was travelling down in two bodies, each of
nearly 300 slaves; the Eesa attacked the first division, carried off the
wives and female slaves, whom they sold for ten dollars a head, and
savagely mutilated upwards of 100 wretched boys. This event caused the
Tajurrah line to be permanently closed. The Rer Guleni in wrath, at once
murdered Masud, a peaceful traveller, because Inna Handun, his Abban or
protector, was of the party who had attacked their proteges: they came
upon him suddenly as he was purchasing some article, and stabbed him in
the back, before he could defend himself.
[22] In Zayla there is not a single coffee-house. The settled Somal care
little for the Arab beverage, and the Bedouins' reasons for avoiding it
are not bad. "If we drink coffee once," say they, "we shall want it again,
and then where are we to get it?" The Abyssinian Christians, probably to
distinguish themselves from Moslems, object to coffee as well as to
tobacco. The Gallas, on the other hand, eat it: the powdered bean is mixed
with butter, and on forays a lump about the size of a billiard-ball is
preferred to a substantial meal.
[23] The following genealogical table was given to me by Mohammed
Sharmarkay:--
1. Ishak (ibn Ahmed ibn Abdillah).
2. Gerhajis (his eldest son).
3. Said (the eldest son; Daud being the second).
4. Arrah, (also the eldest; Ili, _i.e._ Ali, being the second).
5. Musa (the third son: the eldest was Ismail; then, in
succession, Ishak, Misa, Mikahil, Gambah, Dandan, &c.)
6. Ibrahim.
7. Fikih (_i.e._ Fakih.)
8. Adan (_i.e._ Adam.)
9. Mohammed.
10. Hamid.
11. Jibril (_i.e._ Jibrail).
12. Ali.
13. Awaz.
14. Salih.
15. Ali.
16. Sharmarkay.
The last is a peculiarly Somali name, meaning "one who sees no harm."--
Shar-ma-arkay.
[24] Not the hereditary chieftainship of the Habr Gerhajis, which belongs
to a particular clan.
[25] The following is a copy of the document:--
"This Testimonial, together with an Honorary Dress, is presented by the
British Resident at Mocha to Nagoda Shurmakey Ally Sumaulley, in token of
esteem and regard for his humane and gallant conduct at the Port of
Burburra, on the coast of Africa, April 10. 1825, in saving the lives of
Captain William Lingard, chief officer of the Brig Mary Anne, when that
vessel was attacked and plundered by the natives. The said Nagoda is
therefore strongly recommended to the notice and good offices of Europeans
in general, but particularly so to all English gentlemen visiting these
seas."
[26] Two spears being the usual number: the difficulty of three or four
would mainly consist in their management during action.
[27] In July, 1855, the Hajj Sharmarkay was deposed by the Turkish Pasha
of Hodaydah, ostensibly for failing to keep some road open, or, according
to others, for assisting to plunder a caravan belonging to the Dankali
tribe. It was reported that he had been made a prisoner, and the Political
Resident at Aden saw the propriety of politely asking the Turkish
authorities to "be easy" upon the old man. In consequence of this
representation, he was afterwards allowed, on paying a fine of 3000
dollars, to retire to Aden.
I deeply regret that the Hajj should have lost his government. He has ever
clung to the English party, even in sore temptation. A few years ago, the
late M. Rochet (soi-disant d'Hericourt), French agent at Jeddah, paying
treble its value, bought from Mohammed Sharmarkay, in the absence of the
Hajj, a large stone house, in order to secure a footing at Zayla. The old
man broke off the bargain on his return, knowing how easily an Agency
becomes a Fort, and preferring a considerable loss to the presence of
dangerous friends.
[28] During my residence at Zayla few slaves were imported, owing to the
main road having been closed. In former years the market was abundantly
stocked; the numbers annually shipped to Mocha, Hodaydah, Jeddah, and
Berberah, varied from 600 to 1000. The Hajj received as duty one gold
"Kirsh," or about three fourths of a dollar, per head.
[29] Zayla, called Audal or Auzal by the Somal, is a town about the size
of Suez, built for 3000 or 4000 inhabitants, and containing a dozen large
whitewashed stone houses, and upwards of 200 Arish or thatched huts, each
surrounded by a fence of wattle and matting. The situation is a low and
level spit of sand, which high tides make almost an island. There is no
Harbour: a vessel of 250 tons cannot approach within a mile of the
landing-place; the open roadstead is exposed to the terrible north wind,
and when gales blow from the west and south, it is almost unapproachable.
Every ebb leaves a sandy flat, extending half a mile seaward from the
town; the reefy anchorage is difficult of entrance after sunset, and the
coralline bottom renders wading painful.
The shape of this once celebrated town is a tolerably regular
parallelogram, of which the long sides run from east to west. The walls,
without guns or embrasures, are built, like the houses, of coralline
rubble and mud, in places dilapidated. There are five gates. The Bab el
Sahil and the Bab el Jadd (a new postern) open upon the sea from the
northern wall. At the Ashurbara, in the southern part of the enceinte, the
Bedouins encamp, and above it the governor holds his Durbar. The Bab Abd
el Kadir derives its name from a saint buried outside and eastward of the
city, and the Bab el Saghir is pierced in the western wall.
The public edifices are six mosques, including the Jami, or cathedral, for
Friday prayer: these buildings have queer little crenelles on whitewashed
walls, and a kind of elevated summer-house to represent the minaret. Near
one of them are remains of a circular Turkish Munar, manifestly of modern
construction. There is no Mahkamah or Kazi's court; that dignitary
transacts business at his own house, and the Festival prayers are recited
near the Saint's Tomb outside the eastern gate. The northeast angle of the
town is occupied by a large graveyard with the usual deleterious
consequences.
The climate of Zayla is cooler than that of Aden, and, the site being open
all around, it is not so unhealthy. Much spare room is enclosed by the
town walls: evaporation and Nature's scavengers act succedanea for
sewerage.
Zayla commands the adjacent harbour of Tajurrah, and is by position the
northern port of Aussa (the ancient capital of Adel), of Harar, and of
southern Abyssinia: the feuds of the rulers have, however, transferred the
main trade to Berberah. It sends caravans northwards to the Dankali, and
south-westwards, through the Eesa and Gudabirsi tribes as far as Efat and
Gurague. It is visited by Cafilas from Abyssinia, and the different races
of Bedouins, extending from the hills to the seaboard. The exports are
valuable--slaves, ivory, hides, honey, antelope horns, clarified butter,
and gums: the coast abounds in sponge, coral, and small pearls, which Arab
divers collect in the fair season. In the harbour I found about twenty
native craft, large and small: of these, ten belonged to the governor.
They trade with Berberah, Arabia, and Western India, and are navigated by
"Rajput" or Hindu pilots.
Provisions at Zayla are cheap; a family of six persons live well for about
30_l._ per annum. The general food is mutton: a large sheep costs one
dollar, a small one half the price; camels' meat, beef, and in winter kid,
abound. Fish is rare, and fowls are not commonly eaten. Holcus, when dear,
sells at forty pounds per dollar, at seventy pounds when cheap. It is
usually levigated with slab and roller, and made into sour cakes. Some,
however, prefer the Arab form "balilah," boiled and mixed with ghee. Wheat
and rice are imported: the price varies from forty to sixty pounds the
Riyal or dollar. Of the former grain the people make a sweet cake called
Sabaya, resembling the Fatirah of Egypt: a favourite dish also is
"harisah"--flesh, rice flour, and boiled wheat, all finely pounded and
mixed together. Milk is not procurable during the hot weather; after rain
every house is full of it; the Bedouins bring it in skins and sell it for
a nominal sum.
Besides a large floating population, Zayla contains about 1500 souls. They
are comparatively a fine race of people, and suffer from little but fever
and an occasional ophthalmia. Their greatest hardship is the want of the
pure element: the Hissi or well, is about four miles distant from the
town, and all the pits within the walls supply brackish or bitter water,
fit only for external use. This is probably the reason why vegetables are
unknown, and why a horse, a mule, or even a dog, is not to be found in the
place.
[30] "Fid-mer," or the evening flyer, is the Somali name for a bat. These
little animals are not disturbed in houses, because they keep off flies
and mosquitoes, the plagues of the Somali country. Flies abound in the
very jungles wherever cows have been, and settle in swarms upon the
traveller. Before the monsoon their bite is painful, especially that of
the small green species; and there is a red variety called "Diksi as,"
whose venom, according to the people, causes them to vomit. The latter
abounds in Gulays and the hill ranges of the Berberah country: it is
innocuous during the cold season. The mosquito bites bring on, according
to the same authority, deadly fevers: the superstition probably arises
from the fact that mosquitoes and fevers become formidable about the same
time.
[31] Such a building at Zayla would cost at most 500 dollars. At Aden,
2000 rupees, or nearly double the sum, would be paid for a matted shed,
which excludes neither sun, nor wind, nor rain.