First Footsteps in East Africa. Sir Richard Francis Burton

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СКАЧАТЬ sponge, and coral, white and red, which, if collected, might be valuable to Zayla, and, our pic-nic concluded, we returned home.

      On the 14th November we left the town to meet a caravan of the Danakil [14], and to visit the tomb of the great saint Abu Zarbay. The former approached in a straggling line of asses, and about fifty camels laiden with cows' hides, ivories and one Abyssinian slave-girl. The men were wild as ourang-outangs, and the women fit only to flog cattle: their animals were small, meagre-looking, and loosely made; the asses of the Bedouins, however, are far superior to those of Zayla, and the camels are, comparatively speaking, well bred. [15] In a few minutes the beasts were unloaded, the Gurgis or wigwams pitched, and all was prepared for repose. A caravan so extensive being an unusual event—small parties carrying only grain come in once or twice a week—the citizens abandoned even their favourite game of ball, with an eye to speculation. We stood at "Government House," over the Ashurbara Gate, to see the Bedouins, and we quizzed (as Town men might denounce a tie or scoff at a boot) the huge round shields and the uncouth spears of these provincials. Presently they entered the streets, where we witnessed their frantic dance in presence of the Hajj and other authorities. This is the wild men's way of expressing their satisfaction that Fate has enabled them to convoy the caravan through all the dangers of the desert.

      The Shaykh Ibrahim Abu Zarbay [16] lies under a whitewashed dome close to the Ashurbara Gate of Zayla: an inscription cut in wood over the doorway informs us that the building dates from A.H. 1155=AD. 1741–2. It is now dilapidated, the lintel is falling in, the walls are decaying, and the cupola, which is rudely built, with primitive gradients—each step supported as in Cashmere and other parts of India, by wooden beams—threatens the heads of the pious. The building is divided into two compartments, forming a Mosque and a Mazar or place of pious visitation: in the latter are five tombs, the two largest covered with common chintz stuff of glaring colours. Ibrahim was one of the forty-four Hazrami saints who landed at Berberah, sat in solemn conclave upon Auliya Kumbo or Holy Hill, and thence dispersed far and wide for the purpose of propagandism. He travelled to Harar about A.D. 1430 [17], converted many to El Islam, and left there an honored memory. His name is immortalised in El Yemen by the introduction of El Kat. [17]

      Tired of the town, I persuaded the Hajj to send me with an escort to the Hissi or well. At daybreak I set out with four Arab matchlock-men, and taking a direction nearly due west, waded and walked over an alluvial plain flooded by every high tide. On our way we passed lines of donkeys and camels carrying water-skins from the town; they were under guard like ourselves, and the sturdy dames that drove them indulged in many a loud joke at our expense. After walking about four miles we arrived at what is called the Takhushshah—the sandy bed of a torrent nearly a mile broad [19], covered with a thin coat of caked mud: in the centre is a line of pits from three to four feet deep, with turbid water at the bottom. Around them were several frame-works of four upright sticks connected by horizontal bars, and on these were stretched goats'-skins, forming the cattle-trough of the Somali country. About the wells stood troops of camels, whose Eesa proprietors scowled fiercely at us, and stalked over the plain with their long, heavy spears: for protection against these people, the citizens have erected a kind of round tower, with a ladder for a staircase. Near it are some large tamarisks and the wild henna of the Somali country, which supplies a sweet-smelling flower, but is valueless as a dye. A thick hedge of thorn-trees surrounds the only cultivated ground near Zayla: as Ibn Said declared in old times, "the people have no gardens, and know nothing of fruits." The variety and the luxuriance of growth, however, prove that industry is the sole desideratum. I remarked the castor-plant—no one knows its name or nature [20]—the Rayhan or Basil, the Kadi, a species of aloe, whose strongly scented flowers the Arabs of Yemen are fond of wearing in their turbans. [21] Of vegetables, there were cucumbers, egg-plants, and the edible hibiscus; the only fruit was a small kind of water-melon.

      After enjoying a walk through the garden and a bath at the well, I started, gun in hand, towards the jungly plain that stretches towards the sea. It abounds in hares, and in a large description of spur-fowl [22]; the beautiful little sand antelope, scarcely bigger than an English rabbit [23], bounded over the bushes, its thin legs being scarcely perceptible during the spring. I was afraid to fire with ball, the place being full of Bedouins' huts, herds, and dogs, and the vicinity of man made the animals too wild for small shot. In revenge, I did considerable havoc amongst the spur-fowl, who proved equally good for sport and the pot, besides knocking over a number of old crows, whose gall the Arab soldiers wanted for collyrium. [24] Beyond us lay Warabalay or Hyaenas' hill [25]: we did not visit it, as all its tenants had been driven away by the migration of the Nomads.

      Returning, we breakfasted in the garden, and rain coming on, we walked out to enjoy the Oriental luxury of a wetting. Ali Iskandar, an old Arab mercenary, afforded us infinite amusement: a little opium made him half crazy, when his sarcastic pleasantries never ceased. We then brought out the guns, and being joined by the other escort, proceeded to a trial of skill. The Arabs planted a bone about 200 paces from us—a long distance for a people who seldom fire beyond fifty yards;—moreover, the wind blew the flash strongly in their faces. Some shot two or three dozen times wide of the mark and were derided accordingly: one man hit the bone; he at once stopped practice, as the wise in such matters will do, and shook hands with all the party. He afterwards showed that his success on this occasion had been accidental; but he was a staunch old sportsman, remarkable, as the Arab Bedouins generally are, for his skill and perseverance in stalking. Having no rifle, I remained a spectator. My revolvers excited abundant attention, though none would be persuaded to touch them. The largest, which fitted with a stock became an excellent carbine, was at once named Abu Sittah (the Father of Six) and the Shaytan or Devil: the pocket pistol became the Malunah or Accursed, and the distance to which it carried ball made every man wonder. The Arabs had antiquated matchlocks, mostly worn away to paper thinness at the mouth: as usual they fired with the right elbow raised to the level of the ear, and the left hand grasping the barrel, where with us the breech would be. Hassan Turki had one of those fine old Shishkhanah rifles formerly made at Damascus and Senaa: it carried a two-ounce ball with perfect correctness, but was so badly mounted in its block-butt, shaped like a Dutch cheese, that it always required a rest.

      On our return home we met a party of Eesa girls, who derided my colour and doubted the fact of my being a Moslem. The Arabs declared me to be a Shaykh of Shaykhs, and translated to the prettiest of the party an impromptu proposal of marriage. She showed but little coyness, and stated her price to be an Audulli or necklace [26], a couple of Tobes—she asked one too many—a few handfuls of beads, [27] and a small present for her papa. She promised, naively enough, to call next day and inspect the goods: the publicity of the town did not deter her, but the shamefacedness of my two companions prevented our meeting again. Arrived at Zayla after a sunny walk, the Arab escort loaded their guns, formed a line for me to pass along, fired a salute, and entered to coffee and sweetmeats.

      On the 24th of November I had an opportunity of seeing what a timid people are these Somal of the towns, who, as has been well remarked, are, like the settled Arabs, the worst specimens of their race. Three Eesa Bedouins appeared before the southern gate, slaughtered a cow, buried its head, and sent for permission to visit one of their number who had been imprisoned by the Hajj for the murder of his son Masud. The place was at once thrown into confusion, the gates were locked, and the walls manned with Arab matchlock men: my three followers armed themselves, and I was summoned to the fray. Some declared that the Bedouins were "doing" [28] the town; others that they were the van of a giant host coming to ravish, sack, and slay: it turned out that these Bedouins had preceded their comrades, who were bringing in, as the price of blood [29], an Abyssinian slave, seven camels, seven cows, a white mule, and a small black mare. The prisoner was visited by his brother, who volunteered to share his confinement, and the meeting was described as most pathetic: partly from mental organisation and partly from the peculiarities of society, the only real tie acknowledged by these people is that which connects male kinsmen. The Hajj, after speaking big, had the weakness to let the murderer depart alive: this measure, like peace-policy in general, is the best and surest way to encourage bloodshed and mutilation. But a few months before, an Eesa Bedouin enticed out of the gates a boy about fifteen, and slaughtered him for the sake of wearing the feather. СКАЧАТЬ