At half past six A.M. we began our march over rough and rising ground, a network of thorns and water-courses, and presently entered a stony gap between two ranges of hills. On our right was a conical peak, bearing the remains of buildings upon its summit. Here, said Abtidon, a wild Gudabirsi hired to look after our mules, rests the venerable Shaykh Samawai. Of old, a number of wells existed in the gaps between the hills: these have disappeared with those who drank of them.

Presently we entered the Barr or Prairie of Marar, one of the long strips of plain which diversify the Somali country. Its breadth, bounded on the east by the rolling ground over which we had passed, on the west by Gurays, a range of cones offshooting from the highlands of Harar, is about twenty-seven miles. The general course is north and south: in the former direction, it belongs to the Eesa: in the latter may be seen the peaks of Kadau and Madir, the property of the Habr Awal tribes; and along these ranges it extends, I was told, towards Ogadayn. The surface of the plain is gently rolling ground; the black earth, filled with the holes of small beasts, would be most productive, and the outer coat is an expanse of tall, waving, sunburnt grass, so unbroken, that from a distance it resembles the nap of yellow velvet. In the frequent Wadys, which carry off the surplus rain of the hills, scrub and thorn trees grow in dense thickets, and the grass is temptingly green. Yet the land lies fallow: water and fuel are scarce at a distance from the hills, and the wildest Bedouins dare not front the danger of foraging parties, the fatal heats of day, and the killing colds of night. On the edges of the plain, however, are frequent vestiges of deserted kraals.

About mid-day, we crossed a depression in the centre, where Acacias supplied us with gum for luncheon, and sheltered flocks of antelope. I endeavoured to shoot the white-tailed Sig, and the large dun Oryx; but the brouhaha of the Caravan prevented execution. Shortly afterwards we came upon patches of holcus, which had grown wild, from seeds scattered by travellers. This was the first sight of grain that gladdened my eyes since I left Bombay: the grave of the First Murderer never knew a Triptolemus [2], and Zayla is a barren flat of sand. My companions eagerly devoured the pith of this African "sweet cane," despite its ill reputation for causing fever. I followed their example, and found it almost as good as bad sugar. The Bedouins loaded their spare asses with the bitter gourd, called Ubbah; externally it resembles the water melon, and becomes, when shaped, dried, and smoked, the wickerwork of the Somal, and the pottery of more civilized people.

Towards evening, as the setting sun sank slowly behind the distant western hills, the colour of the Prairie changed from glaring yellow to a golden hue, mantled with a purple flush inexpressibly lovely. The animals of the waste began to appear. Shy lynxes [3] and jackals fattened by many sheep's tails [4], warned my companions that fierce beasts were nigh, ominous anecdotes were whispered, and I was told that a caravan had lately lost nine asses by lions. As night came on, the Bedouin Kafilah, being lightly loaded, preceded us, and our tired camels lagged far behind. We were riding in rear to prevent straggling, when suddenly my mule, the hindermost, pricked his ears uneasily, and attempted to turn his head. Looking backwards, I distinguished the form of a large animal following us with quick and stealthy strides. My companions would not fire, thinking it was a man: at last a rifle-ball, pinging through the air—the moon was too young for correct shooting—put to flight a huge lion. The terror excited by this sort of an adventure was comical to look upon: the valiant Beuh, who, according to himself, had made his preuves in a score of foughten fields, threw his arms in the air, wildly shouting Libah! Libah!!—the lion! the lion!!—and nothing else was talked of that evening.

The ghostly western hills seemed to recede as we advanced over the endless rolling plain. Presently the ground became broken and stony, the mules stumbled in deep holes, and the camels could scarcely crawl along. As we advanced our Widads, who, poor devils! had been "roasted" by the women all day on account of their poverty, began to recite the Koran with might, in gratitude for having escaped many perils. Night deepening, our attention was rivetted by a strange spectacle; a broad sheet of bright blaze, reminding me of Hanno's fiery river, swept apparently down a hill, and, according to my companions, threatened the whole prairie. These accidents are common: a huntsman burns a tree for honey, or cooks his food in the dry grass, the wind rises and the flames spread far and wide. On this occasion no accident occurred; the hills, however, smoked like a Solfatara for two days.

About 9 P.M. we heard voices, and I was told to discharge my rifle lest the kraal be closed to us; in due time we reached a long, low, dark line of sixty or seventy huts, disposed in a circle, so as to form a fence, with a few bushes—thorns being hereabouts rare—in the gaps between the abodes. The people, a mixture of Girhi and Gudabirsi Bedouins, swarmed out to gratify their curiosity, but we were in no humour for long conversations. Our luggage was speedily disposed in a heap near the kraal, the mules and camels were tethered for the night, then, supperless and shivering with cold, we crept under our mats and fell asleep. That day we had ridden nearly fifteen hours; our halting place lay about thirty miles from, and 240o south-west of, Koralay.

After another delay, and a second vain message to the Gerad Adan, about noon appeared that dignitary's sixth wife, sister to the valiant Beuh. Her arrival disconcerted my companions, who were too proud to be protected by a woman. "Dahabo," however, relieved their anxiety by informing us that the Gerad had sent his eldest son Sherwa, as escort. This princess was a gipsy-looking dame, coarsely dressed, about thirty years old, with a gay leer, a jaunty demeanour, and the reputation of being "fast;" she showed little shame-facedness when I saluted her, and received with noisy joy the appropriate present of a new and handsome Tobe. About 4 P.M. returned our second messenger, bearing with him a reproving message from the Gerad, for not visiting him without delay; in token of sincerity, he forwarded his baton, a knobstick about two feet long, painted in rings of Cutch colours, red, black, and yellow alternately, and garnished on the summit with a ball of similar material.

At dawn on the 26th December, mounted upon a little pony, came Sherwa, heir presumptive to the Gerad Adan's knobstick. His father had sent him to us three days before, but he feared the Gudabirsi as much as the Gudabirsi feared him, and he probably hung about our camp till certain that it was safe to enter. We received him politely, and he in acknowledgment positively declared that Beuh should not return before eating honey in his cottage. Our Abban's heroism now became infectious. Even the End of Time, whose hot valour had long since fallen below zero, was inspired by the occasion, and recited, as usual with him in places and at times of extreme safety, the Arabs' warrior lines—

"I have crossed the steed since my eyes saw light, I have fronted death till he feared my sight, And the cleaving of helm, and the riving of mail Were the dreams of my youth,—are my manhood's delight."

As we had finished loading, a mule's bridle was missed. Sherwa ordered instant restitution to his father's stranger, on the ground that all the property now belonged to the Gerad; and we, by no means idle, fiercely threatened to bewitch the kraal. The article was presently found hard by, on a hedge. This was the first and last case of theft which occurred to us in the Somali country;—I have travelled through most civilised lands, and have lost more.

At 8 A.M. we marched towards the north-west, along the southern base of the Gurays hills, and soon arrived at the skirt of the prairie, where a well-trodden path warned us that we were about to quit the desert. After advancing six miles in line we turned to the right, and recited a Fatihah over the heap of rough stones, where, shadowed by venerable trees, lie the remains of the great Shaykh Abd el Malik. A little beyond this spot, rises suddenly from the plain a mass of castellated rock, the subject of many a wild superstition. Caravans always encamp beneath it, as whoso sleeps upon the summit loses his senses to evil spirits. At some future day Harar will be destroyed, and "Jannah Siri" will become a flourishing town. We ascended it, and found no life but hawks, coneys, an owl [5], and a graceful species of black eagle [6]; there were many traces of buildings, walls, ruined houses, and wells, whilst the sides and summit were tufted with venerable sycamores. This act was an imprudence; the Bedouins at once declared that we were "prospecting" for a fort, and the evil report preceded us to Harar.

After a mile's march from Jannah Siri, we crossed a ridge of rising ground, and suddenly, as though by magic, the scene shifted.

Before us lay a little Alp; the second step of the Ethiopian Highland. Around were high and jagged hills, their sides black with the Saj [7] and Somali pine [8], and their upper brows veiled with a thin growth of cactus. Beneath was a deep valley, in the midst of which ran a serpentine of shining waters, the gladdest spectacle we had yet witnessed: further in front, masses of hill rose abruptly from shady valleys, encircled on the far horizon by a straight blue line of ground, resembling a distant sea. Behind us glared the desert: we had now reached the outskirts of civilization, where man, abandoning his flocks and herds, settles, cultivates, and attends to the comforts of life.

The fields are either terraces upon the hill slopes or the sides of valleys, divided by flowery hedges with lanes between, not unlike those of rustic England; and on a nearer approach the daisy, the thistle, and the sweet briar pleasantly affected my European eyes. The villages are no longer moveable: the Kraal and wigwam are replaced by the Gambisa or bell- shaped hut of Middle Africa [9], circular cottages of holcus wattle, Covered with coarse dab and surmounted by a stiff, conical, thatch roof, above which appears the central supporting post, crowned with a gourd or ostrich egg. [10] Strong abbatis of thorns protects these settlements, which stud the hills in all directions: near most of them are clumps of tall trees, to the southern sides of which are hung, like birdcages, long cylinders of matting, the hives of these regions. Yellow crops of holcus rewarded the peasant's toil: in some places the long stems tied in bunches below the ears as piled muskets, stood ready for the reaper; in others, the barer ground showed that the task was done. The boys sat perched upon reed platforms [11] in the trees, and with loud shouts drove away thieving birds, whilst their fathers cut the crop with diminutive sickles, or thrashed heaps of straw with rude flails [12], or winnowed grain by tossing it with a flat wooden shovel against the wind. The women husked the pineapple-formed heads in mortars composed of a hollowed trunk [13], smeared the threshing floor with cow-dung and water to defend it from insects, piled the holcus heads into neat yellow heaps, spanned and crossed by streaks of various colours, brick-red and brownish-purple [14], and stacked the Karbi or straw, which was surrounded like the grain with thorn, as a defence against the wild hog. All seemed to consider it a labour of love: the harvest-home song sounded pleasantly to our ears, and, contrasting with the silent desert, the hum of man's habitation was a music.

Descending the steep slope, we reposed, after a seven miles' march, on the banks of a bright rivulet, which bisects the Kobbo or valley: it runs, according to my guides, from the north towards Ogadayn, and the direction is significant,—about Harar I found neither hill nor stream trending from east to west. The people of the Kutti [15] flocked out to gaze upon us: they were unarmed, and did not, like the Bedouins, receive us with cries of "Bori." During the halt, we bathed in the waters, upon whose banks were a multitude of huge Mantidae, pink and tender green. Returning to the camels, I shot a kind of crow, afterwards frequently seen. [16] It is about three times the size of our English bird, of a bluish-black with a snow-white poll, and a beak of unnatural proportions: the quantity of lead which it carried off surprised me. A number of Widads assembled to greet us, and some Habr Awal, who were returning with a caravan, gave us the salam, and called my people cousins. "Verily," remarked the Hammal, "amongst friends we cut one another's throats; amongst enemies we become sons of uncles!"

At 3 P.M. we pursued our way over rising ground, dotted with granite blocks fantastically piled, and everywhere in sight of fields and villages and flowing water. A furious wind was blowing, and the End of Time quoted the Somali proverb, "heat hurts, but cold kills:" the camels were so fatigued, and the air became so raw [17], that after an hour and a half's march we planted our wigwams near a village distant about seven miles from the Gurays Hills. Till late at night we were kept awake by the crazy Widads: Ao Samattar had proposed the casuistical question, "Is it lawful to pray upon a mountain when a plain is at hand?" Some took the pro, others the contra, and the wordy battle raged with uncommon fury.

On Wednesday morning at half past seven we started down hill towards "Wilensi," a small table-mountain, at the foot of which we expected to find the Gerad Adan awaiting us in one of his many houses, crossed a fertile valley, and ascended another steep slope by a bad and stony road. Passing the home of Sherwa, who vainly offered hospitality, we toiled onwards, and after a mile and a half's march, which occupied at least two hours, our wayworn beasts arrived at the Gerad's village. On inquiry, it proved that the chief, who was engaged in selecting two horses and two hundred cows, the price of blood claimed by the Amir of Harar, for the murder of a citizen, had that day removed to Sagharrah, another settlement.

As we entered the long straggling village of Wilensi, our party was divided by the Gerad's two wives. The Hammal, the Kalendar, Shehrazade, and Deenarzade, remained with Beuh and his sister in her Gurgi, whilst Long Guled, the End of Time, and I were conducted to the cottage of the Gerad's prettiest wife, Sudiyah. She was a tall woman, with a light complexion, handsomely dressed in a large Harar Tobe, with silver earrings, and the kind of necklace called Jilbah or Kardas. [18] The Geradah (princess) at once ordered our hides to be spread in a comfortable part of the hut, and then supplied us with food—boiled beef, pumpkin, and Jowari cakes. During the short time spent in that Gambisa, I had an opportunity, dear L., of seeing the manners and customs of the settled Somal.

The interior of the cottage is simple. Entering the door, a single plank with pins for hinges fitted into sockets above and below the lintel—in fact, as artless a contrivance as ever seen in Spain or Corsica—you find a space, divided by dwarf walls of wattle and dab into three compartments, for the men, women, and cattle. The horses and cows, tethered at night on the left of the door, fill the cottage with the wherewithal to pass many a nuit blanche: the wives lie on the right, near a large fireplace of stones and raised clay, and the males occupy the most comfortable part, opposite to and farthest from the entrance. The thatched ceiling shines jetty with smoke, which when intolerable is allowed to escape by a diminutive window: this seldom happens, for smoke, like grease and dirt, keeping man warm, is enjoyed by savages. Equally simply is the furniture: the stem of a tree, with branches hacked into pegs, supports the shields, the assegais are planted against the wall, and divers bits of wood, projecting from the sides and the central roof-tree of the cottage, are hung with clothes and other articles that attract white ants. Gourds smoked inside, and coffee cups of coarse black Harar pottery, with deep wooden platters, and prettily carved spoons of the same material, compose the household supellex. The inmates are the Geradah and her baby, Siddik a Galla serf, the slave girls and sundry Somal: thus we hear at all times three languages [19] spoken within the walls.

Long before dawn the goodwife rises, wakens her handmaidens, lights the fire, and prepares for the Afur or morning meal. The quern is here unknown [20]. A flat, smooth, oval slab, weighing about fifteen pounds, and a stone roller six inches in diameter, worked with both hands, and the weight of the body kneeling ungracefully upon it on "all fours," are used to triturate the holcus grain. At times water must be sprinkled over the meal, until a finely powdered paste is ready for the oven: thus several hours' labour is required to prepare a few pounds of bread. About 6 A.M. there appears a substantial breakfast of roast beef and mutton, with scones of Jowari grain, the whole drenched in broth. Of the men few perform any ablutions, but all use the tooth stick before sitting down to eat. After the meal some squat in the sun, others transact business, and drive their cattle to the bush till 11 A.M., the dinner hour. There is no variety in the repasts, which are always flesh and holcus: these people despise fowls, and consider vegetables food for cattle. During the day there is no privacy; men, women, and children enter in crowds, and will not be driven away by the Geradah, who inquires screamingly if they come to stare at a baboon. My kettle especially excites their surprise; some opine that it is an ostrich, others, a serpent: Sudiyah, however, soon discovered its use, and begged irresistibly for the unique article. Throughout the day her slave girls are busied in grinding, cooking, and quarrelling with dissonant voices: the men have little occupation beyond chewing tobacco, chatting, and having their wigs frizzled by a professional coiffeur. In the evening the horses and cattle return home to be milked and stabled: this operation concluded, all apply themselves to supper with a will. They sleep but little, and sit deep into the night trimming the fire, and conversing merrily over their cups of Farshu or millet beer. [21] I tried this mixture several times, and found it detestable: the taste is sour, and it flies directly to the head, in consequence of being mixed with some poisonous bark. It is served up in gourd bottles upon a basket of holcus heads, and strained through a pledget of cotton, fixed across the narrow mouth, into cups of the same primitive material: the drinkers sit around their liquor, and their hilarity argues its intoxicating properties. In the morning they arise with headaches and heavy eyes; but these symptoms, which we, an industrious race, deprecate, are not disliked by the Somal—they promote sleep and give something to occupy the vacant mind. I usually slumber through the noise except when Ambar, a half-caste Somal, returning from a trip to Harar, astounds us with his contes bleus, or wild Abtidon howls forth some lay like this:—

I. "'Tis joyesse all in Eesa's home! The fatted oxen bleed, And slave girls range the pails of milk, And strain the golden mead.

II. "'Tis joyesse all in Eesa's home! This day the Chieftain's pride Shall join the song, the dance, the feast, And bear away a bride.

III. "'He cometh not!' the father cried, Smiting with spear the wall; 'And yet he sent the ghostly man, Yestre'en before the fall!'

IV. "'He cometh not!' the mother said, A tear stood in her eye; 'He cometh not, I dread, I dread, And yet I know not why.'

V. "'He cometh not!' the maiden thought, Yet in her glance was light, Soft as the flash in summer's eve Where sky and earth unite.

VI. "The virgins, deck'd with tress and flower, Danced in the purple shade, And not a soul, perchance, but wished Herself the chosen maid.

VII. "The guests in groups sat gathering Where sunbeams warmed the air, Some laughed the feasters' laugh, and some Wore the bent brow of care.

VIII. "'Tis he!—'tis he!"—all anxious peer, Towards the distant lea; A courser feebly nears the throng— Ah! 'tis his steed they see.

IX. "The grief cry bursts from every lip, Fear sits on every brow, There's blood upon the courser's flank!— Blood on the saddle bow!

X. "'Tis he!—'tis he!'—all arm and run Towards the Marar Plain, Where a dark horseman rides the waste With dust-cloud for a train.

XI. "The horseman reins his foam-fleckt steed, Leans on his broken spear, Wipes his damp brow, and faint begins To tell a tale of fear.

XII. "'Where is my son?'—'Go seek him there, Far on the Marar Plain, Where vultures and hyaenas hold Their orgies o'er the slain.

XIII. "'We took our arms, we saddled horse, We rode the East countrie, And drove the flocks, and harried herds Betwixt the hills and sea.

XIV. "'We drove the flock across the hill, The herd across the wold— The poorest spearboy had returned That day, a man of gold.

XV. "'Bat Awal's children mann'd the vale Where sweet the Arman flowers, Their archers from each bush and tree Rained shafts in venomed showers.

XVI. "'Full fifty warriors bold and true Fell as becomes the brave; And whom the arrow spared, the spear Reaped for the ravening grave.

XVII. "'Friend of my youth! shall I remain When ye are gone before?' He drew the wood from out his side, And loosed the crimson gore.

XVIII. "Falling, he raised his broken spear, Thrice wav'd it o'er his head, Thrice raised the warrior's cry 'revenge!'— His soul was with the dead.

XIX. "Now, one by one, the wounded braves Homeward were seen to wend, Each holding on his saddle bow A dead or dying friend.

XX. "Two galliards bore the Eesa's son, The corpse was stark and bare— Low moaned the maid, the mother smote Her breast in mute despair.

XXI. "The father bent him o'er the dead, The wounds were all before; Again his brow, in sorrow clad, The garb of gladness wore.

XXII. "'Ho! sit ye down, nor mourn for me,' Unto the guests he cried; 'My son a warrior's life hath lived, A warrior's death hath died.

XXIII. "'His wedding and his funeral feast Are one, so Fate hath said; Death bore him from the brides of earth The brides of Heaven to wed.'

XXIV. "They drew their knives, they sat them down, And fed as warriors feed; The flesh of sheep and beeves they ate, And quaffed the golden mead.

XXV. "And Eesa sat between the prayers Until the fall of day, When rose the guests and grasped their spears, And each man went his way.

XXVI. "But in the morn arose the cry, For mortal spirit flown; The father's mighty heart had burst With woe he might not own.

XXVII. "On the high crest of yonder hill, They buried sire and son, Grant, Allah! grant them Paradise— Gentles, my task is done!"

* * * * *

Immediately after our arrival at Wilensi we sent Yusuf Dera, the Gerad's second son, to summon his father. I had to compose many disputes between the Hammal and the End of Time: the latter was swelling with importance; he was now accredited ambassador from the Hajj to the Girhi chief, consequently he aimed at commanding the Caravan. We then made preparations for departure, in case of the Gerad being unable to escort us. Shehrazade and Deenarzade, hearing that the small-pox raged at Harar, and fearing for their charms, begged hard to be left behind: the Kalendar was directed, despite his manly objections, to remain in charge of these dainty dames. The valiant Beuh was dressed in the grand Tobe promised to him; as no consideration would induce him towards the city, he was dismissed with small presents, and an old Girhi Bedouin, generally known as Said Wal, or Mad Said, was chosen as our escort. Camels being unable to travel over these rough mountain paths, our weary brutes were placed for rest and pasture under the surveillance of Sherwa: and not wishing the trouble and delay of hiring asses, the only transport in this country, certain moreover that our goods were safer here than nearer Harar, we selected the most necessary objects, and packed them in a pair of small leathern saddlebags which could be carried by a single mule.

All these dispositions duly made, at 10 A.M. on the 29th December we mounted our animals, and, guided by Mad Said, trotted round the northern side of the Wilensi table-mountain down a lane fenced with fragrant dog roses. Then began the descent of a steep rocky hill, the wall of a woody chasm, through whose gloomy depths the shrunken stream of a large Fiumara wound like a thread of silver. The path would be safe to nought less surefooted than a mule: we rode slowly over rolling stones, steps of micaceous grit, and through thorny bush for about half an hour. In the plain below appeared a village of the Gerad's Midgans, who came out to see us pass, and followed the strangers to some distance. One happening to say, "Of what use is his gun?—before he could fetch fire, I should put this arrow through him!" I discharged a barrel over their heads, and derided the convulsions of terror caused by the unexpected sound.

Passing onwards we entered a continuation of the Wady Harirah. It is a long valley choked with dense vegetation, through which meandered a line of water brightly gilt by the sun's rays: my Somal remarked that were the elephants now infesting it destroyed, rice, the favourite luxury, might be grown upon its banks in abundance. Our road lay under clumps of shady trees, over rocky watercourses, through avenues of tall cactus, and down tranchees worn by man eight and ten feet below stiff banks of rich red clay. On every side appeared deep clefts, ravines, and earth cracks, all, at this season, dry. The unarmed cultivators thronged from the frequent settlements to stare, and my Somal, being no longer in their own country, laid aside for guns their ridiculous spears. On the way passing Ao Samattar's village, the worthy fellow made us halt whilst he went to fetch a large bowl of sour milk. About noon the fresh western breeze obscured the fierce sun with clouds, and we watered our mules in a mountain stream which crossed our path thrice within as many hundred yards. After six miles' ride reaching the valley's head, we began the descent of a rugged pass by a rough and rocky path. The scenery around us was remarkable. The hill sides were well wooded, and black with pine: their summits were bared of earth by the heavy monsoon which spreads the valleys with rich soil; in many places the beds of waterfalls shone like sheets of metal upon the black rock; villages surrounded by fields and fences studded the country, and the distance was a mass of purple peak and blue table in long vanishing succession. Ascending the valley's opposite wall, we found the remains of primaeval forests,—little glades which had escaped the axe,— they resounded with the cries of pintados and cynocephali. [22] Had the yellow crops of Holcus been wheat, I might have fancied myself once more riding in the pleasant neighbourhood of Tuscan Sienna.

At 4 P.M., after accomplishing fifteen miles on rough ground, we sighted Sagharrah, a snug high-fenced village of eight or nine huts nestling against a hill side with trees above, and below a fertile grain-valley. Presently Mad Said pointed out to us the Gerad Adan, who, attended by a little party, was returning homewards: we fired our guns as a salute, he however hurried on to receive us with due ceremony in his cottage. Dismounting at the door we shook hands with him, were led through the idle mob into a smoky closet contrived against the inside wall, and were regaled with wheaten bread steeped in honey and rancid butter. The host left us to eat, and soon afterwards returned:—I looked with attention at a man upon whom so much then depended.

Adan bin Kaushan was in appearance a strong wiry Bedouin,—before obtaining from me a turban he wore his bushy hair dyed dun,—about forty- five years old, at least six feet high, with decided features, a tricky smile, and an uncertain eye. In character he proved to be one of those cunning idiots so peculiarly difficult to deal with. Ambitious and wild with greed of gain, he was withal so fickle that his head appeared ever changing its contents; he could not sit quiet for half an hour, and this physical restlessness was an outward sign of the uneasy inner man. Though reputed brave, his treachery has won him a permanent ill fame. Some years ago he betrothed a daughter to the eldest son of Gerad Hirsi of the Berteri tribe, and then, contrary to Somali laws of honor, married her to Mahommed Waiz of the Jibril Abokr. This led to a feud, in which the disappointed suitor was slain. Adan was celebrated for polygamy even in Eastern Africa: by means of his five sons and dozen daughters, he has succeeded in making extensive connexions [23], and his sister, the Gisti [24] Fatimah, was married to Abubakr, father of the present Amir. Yet the Gerad would walk into a crocodile's mouth as willingly as within the walls of Harar. His main reason for receiving us politely was an ephemeral fancy for building a fort, to control the country's trade, and rival or overawe the city. Still did he not neglect the main chance: whatever he saw he asked for; and, after receiving a sword, a Koran, a turban, an Arab waistcoat of gaudy satin, about seventy Tobes, and a similar proportion of indigo-dyed stuff, he privily complained to me that the Hammal had given him but twelve cloths. A list of his wants will best explain the man. He begged me to bring him from Berberah a silver-hilted sword and some soap, 1000 dollars, two sets of silver bracelets, twenty guns with powder and shot, snuff, a scarlet cloth coat embroidered with gold, some poison that would not fail, and any other little article of luxury which might be supposed to suit him. In return he was to present us with horses, mules, slaves, ivory, and other valuables: he forgot, however, to do so before we departed.

The Gerad Adan was powerful, being the head of a tribe of cultivators, not split up, like the Bedouins, into independent clans, and he thus exercises a direct influence upon the conterminous races. [25] The Girhi or "Giraffes" inhabiting these hills are, like most of the other settled Somal, a derivation from Darud, and descended from Kombo. Despite the unmerciful persecutions of the Gallas, they gradually migrated westwards from Makhar, their original nest, now number 5000 shields, possess about 180 villages, and are accounted the power paramount. Though friendly with the Habr Awal, the Girhi seldom descend, unless compelled by want of pasture, into the plains.

The other inhabitants of these hills are the Gallas and the Somali clans of Berteri, Bursuk, Shaykhash, Hawiyah, Usbayhan, Marayhan, and Abaskul.

The Gallas [26] about Harar are divided into four several clans, separating as usual into a multitude of septs. The Alo extend westwards from the city: the Nole inhabit the land to the east and north-east, about two days' journey between the Eesa Somal, and Harar: on the south, are situated the Babuli and the Jarsa at Wilensi, Sagharrah, and Kondura,— places described in these pages.

The Berteri, who occupy the Gurays Range, south of, and limitrophe to, the Gallas, and thence extend eastward to the Jigjiga hills, are estimated at 3000 shields. [27] Of Darud origin, they own allegiance to the Gerad Hirsi, and were, when I visited the country, on bad terms with the Girhi. The chief's family has, for several generations, been connected with the Amirs of Harar, and the caravan's route to and from Berberah lying through his country, makes him a useful friend and a dangerous foe. About the Gerad Hirsi different reports were rife: some described him as cruel, violent, and avaricious; others spoke of him as a godly and a prayerful person: all, however, agreed that he had sowed wild oats. In token of repentance, he was fond of feeding Widads, and the Shaykh Jami of Harar was a frequent guest at his kraal.

The Bursuk number about 5000 shields, own no chief, and in 1854 were at war with the Girhi, the Berteri, and especially the Gallas. In this country, the feuds differ from those of the plains: the hill-men fight for three days, as the End of Time phrased it, and make peace for three days. The maritime clans are not so abrupt in their changes; moreover they claim blood-money, a thing here unknown.

The Shaykhash, or "Reverend" as the term means, are the only Somal of the mountains not derived from Dir and Darud. Claiming descent from the Caliph Abubakr, they assert that ten generations ago, one Ao Khutab bin Fakih Umar crossed over from El Hejaz, and settled in Eastern Africa with his six sons, Umar the greater, Umar the less, two Abdillahs, Ahmed, and lastly Siddik. This priestly tribe is dispersed, like that of Levi, amongst its brethren, and has spread from Efat to Ogadayn. Its principal sub-families are, Ao Umar, the elder, and Bah Dumma, the junior, branch.

The Hawiyah has been noticed in a previous chapter. Of the Usbayhan I saw but few individuals: they informed me that their tribe numbered forty villages, and about 1000 shields; that they had no chief of their own race, but owned the rule of the Girhi and Berteri Gerads. Their principal clans are the Rer Yusuf, Rer Said, Rer Abokr, and Yusuf Liyo.

In the Eastern Horn of Africa, and at Ogadayn, the Marayhan is a powerful tribe, here it is un-consequential, and affiliated to the Girhi. The Abaskul also lies scattered over the Harar hills, and owns the Gerad Adan as its chief. This tribe numbers fourteen villages, and between 400 and 500 shields, and is divided into the Rer Yusuf, the Jibrailah, and the Warra Dig:—the latter clan is said to be of Galla extraction.

On the morning after my arrival at Sagharrah I felt too ill to rise, and was treated with unaffected kindness by all the establishment. The Gerad sent to Harar for millet beer, Ao Samattar went to the gardens in search of Kat, the sons Yusuf Dera and a dwarf [28] insisted upon firing me with such ardour, that no refusal could avail: and Khayrah the wife, with her daughters, two tall dark, smiling, and well-favoured girls of thirteen and fifteen, sacrificed a sheep as my Fida, or Expiatory offering. Even the Galla Christians, who flocked to see the stranger, wept for the evil fate which had brought him so far from his fatherland, to die under a tree. Nothing, indeed, would have been easier than such operation: all required was the turning face to the wall, for four or five days. But to expire of an ignoble colic!—the thing was not to be thought of, and a firm resolution to live on sometimes, methinks, effects its object.

On the 1st January, 1855, feeling stronger, I clothed myself in my Arab best, and asked a palaver with the Gerad. We retired to a safe place behind the village, where I read with pomposity the Hajj Sharmarkay's letter. The chief appeared much pleased by our having preferred his country to that of the Eesa: he at once opened the subject of the new fort, and informed me that I was the builder, as his eldest daughter had just dreamed that the stranger would settle in the land. Having discussed the project to the Gerad's satisfaction, we brought out the guns and shot a few birds for the benefit of the vulgar. Whilst engaged in this occupation, appeared a party of five strangers, and three mules with ornamented Morocco saddles, bridles, bells, and brass neck ornaments, after the fashion of Harar. Two of these men, Haji Umar, and Nur Ambar, were citizens: the others, Ali Hasan, Husayn Araleh, and Haji Mohammed, were Somal of the Habr Awal tribe, high in the Amir's confidence. They had been sent to settle with Adan the weighty matter of Blood-money. After sitting with us almost half an hour, during which they exchanged grave salutations with my attendants, inspected our asses with portentous countenances, and asked me a few questions concerning my business in those parts, they went privily to the Gerad, told him that the Arab was not one who bought and sold, that he had no design but to spy out the wealth of the land, and that the whole party should be sent prisoners in their hands to Harar. The chief curtly replied that we were his friends, and bade them, "throw far those words." Disappointed in their designs, they started late in the afternoon, driving off their 200 cows, and falsely promising to present our salams to the Amir.

It became evident that some decided step must be taken. The Gerad confessed fear of his Harari kinsman, and owned that he had lost all his villages in the immediate neighbourhood of the city. I asked him point- blank to escort us: he as frankly replied that it was impossible. The request was lowered,—we begged him to accompany us as far as the frontier: he professed inability to do so, but promised to send his eldest son, Sherwa.

Nothing then remained, dear L., but payer d'audace, and, throwing all forethought to the dogs, to rely upon what has made many a small man great, the good star. I addressed my companions in a set speech, advising a mount without delay. They suggested a letter to the Amir, requesting permission to enter his city: this device was rejected for two reasons. In the first place, had a refusal been returned, our journey was cut short, and our labours stultified. Secondly, the End of Time had whispered that my two companions were plotting to prevent the letter reaching its destination. He had charged his own sin upon their shoulders: the Hammal and Long Guled were incapable of such treachery. But our hedge-priest was thoroughly terrified; "a coward body after a'," his face brightened when ordered to remain with the Gerad at Sagharrah, and though openly taunted with poltroonery, he had not the decency to object. My companions were then informed that hitherto our acts had been those of old women, not soldiers, and that something savouring of manliness must be done before we could return. They saw my determination to start alone, if necessary, and to do them justice, they at once arose. This was the more courageous in them, as alarmists had done their worst: but a day before, some travelling Somali had advised them, as they valued dear life, not to accompany that Turk to Harar. Once in the saddle, they shook off sad thoughts, declaring that if they were slain, I should pay their blood-money, and if they escaped, that their reward was in my hands. When in some danger, the Hammal especially behaved with a sturdiness which produced the most beneficial results. Yet they were true Easterns. Wearied by delay at Harar, I employed myself in meditating flight; they drily declared that after-wit serves no good purpose: whilst I considered the possibility of escape, they looked only at the prospect of being dragged back with pinioned arms by the Amir's guard. Such is generally the effect of the vulgar Moslems' blind fatalism.

I then wrote an English letter [29] from the Political Agent at Aden to the Amir of Harar, proposing to deliver it in person, and throw off my disguise. Two reasons influenced me in adopting this "neck or nothing" plan. All the races amongst whom my travels lay, hold him nidering who hides his origin in places of danger; and secondly, my white face had converted me into a Turk, a nation more hated and suspected than any Europeans, without our prestige. Before leaving Sagharrah, I entrusted to the End of Time a few lines addressed to Lieut. Herne at Berberah, directing him how to act in case of necessity. Our baggage was again decimated: the greater part was left with Adan, and an ass carried only what was absolutely necessary,—a change of clothes, a book or two, a few biscuits, ammunition, and a little tobacco. My Girhi escort consisted of Sherwa, the Bedouin Abtidon, and Mad Said mounted on the End of Time's mule.

At 10 A.M. on the 2nd January, all the villagers assembled, and recited the Fatihah, consoling us with the information that we were dead men. By the worst of foot-paths, we ascended the rough and stony hill behind Sagharrah, through bush and burn and over ridges of rock. At the summit was a village, where Sherwa halted, declaring that he dared not advance: a swordsman, however, was sent on to guard us through the Galla Pass. After an hour's ride, we reached the foot of a tall Table-mountain called Kondura, where our road, a goat-path rough with rocks or fallen trees, and here and there arched over with giant creepers, was reduced to a narrow ledge, with a forest above and a forest below. I could not but admire the beauty of this Valombrosa, which reminded me of scenes whilome enjoyed in fair Touraine. High up on our left rose the perpendicular walls of the misty hill, fringed with tufted pine, and on the right the shrub-clad folds fell into a deep valley. The cool wind whistled and sunbeams like golden shafts darted through tall shady trees—

Bearded with moss, and in garments green—

the ground was clothed with dank grass, and around the trunks grew thistles, daisies, and blue flowers which at a distance might well pass for violets.

Presently we were summarily stopped by half a dozen Gallas attending upon one Rabah, the Chief who owns the Pass. [30] This is the African style of toll-taking: the "pike" appears in the form of a plump of spearmen, and the gate is a pair of lances thrown across the road. Not without trouble, for they feared to depart from the mos majorum, we persuaded them that the ass carried no merchandise. Then rounding Kondura's northern flank, we entered the Amir's territory: about thirty miles distant, and separated by a series of blue valleys, lay a dark speck upon a tawny sheet of stubble— Harar.

Having paused for a moment to savour success, we began the descent. The ground was a slippery black soil—mist ever settles upon Kondura—and frequent springs oozing from the rock formed beds of black mire. A few huge Birbisa trees, the remnant of a forest still thick around the mountain's neck, marked out the road: they were branchy from stem to stern, and many had a girth of from twenty to twenty-five feet. [31]

After an hour's ride amongst thistles, whose flowers of a bright redlike worsted were not less than a child's head, we watered our mules at a rill below the slope. Then remounting, we urged over hill and dale, where Galla peasants were threshing and storing their grain with loud songs of joy; they were easily distinguished by their African features, mere caricatures of the Somal, whose type has been Arabized by repeated immigrations from Yemen and Hadramaut. Late in the afternoon, having gained ten miles in a straight direction, we passed through a hedge of plantains, defending the windward side of Gafra, a village of Midgans who collect the Gerad Adan's grain. They shouted delight on recognising their old friend, Mad Said, led us to an empty Gambisa, swept and cleaned it, lighted a fire, turned our mules into a field to graze, and went forth to seek food. Their hospitable thoughts, however, were marred by the two citizens of Harar, who privately threatened them with the Amir's wrath, if they dared to feed that Turk.

As evening drew on, came a message from our enemies, the Habr Awal, who offered, if we would wait till sunrise, to enter the city in our train. The Gerad Adan had counselled me not to provoke these men; so, contrary to the advice of my two companions, I returned a polite answer, purporting that we would expect them till eight o'clock the next morning.

At 7 P.M., on the 3rd January, we heard that the treacherous Habr Awal had driven away their cows shortly after midnight. Seeing their hostile intentions, I left my journal, sketches, and other books in charge of an old Midgan, with directions that they should be forwarded to the Gerad Adan, and determined to carry nothing but our arms and a few presents for the Amir. We saddled our mules, mounted and rode hurriedly along the edge of a picturesque chasm of tender pink granite, here and there obscured by luxuriant vegetation. In the centre, fringed with bright banks a shallow rill, called Doghlah, now brawls in tiny cascades, then whirls through huge boulders towards the Erar River. Presently, descending by a ladder of rock scarcely safe even for mules, we followed the course of the burn, and emerging into the valley beneath, we pricked forwards rapidly, for day was wearing on, and we did not wish the Habr Awal to precede us.

About noon we crossed the Erar River. The bed is about one hundred yards broad, and a thin sheet of clear, cool, and sweet water, covered with crystal the greater part of the sand. According to my guides, its course, like that of the hills, is southerly towards the Webbe of Ogadayn [32]: none, however, could satisfy my curiosity concerning the course of the only perennial stream which exists between Harar and the coast.

In the lower valley, a mass of waving holcus, we met a multitude of Galla peasants coming from the city market with new potlids and the empty gourds which had contained their butter, ghee, and milk: all wondered aloud at the Turk, concerning whom they had heard many horrors. As we commenced another ascent appeared a Harar Grandee mounted upon a handsomely caparisoned mule and attended by seven servants who carried gourds and skins of grain. He was a pale-faced senior with a white beard, dressed in a fine Tobe and a snowy turban with scarlet edges: he carried no shield, but an Abyssinian broadsword was slung over his left shoulder. We exchanged courteous salutations, and as I was thirsty he ordered a footman to fill a cup with water. Half way up the hill appeared the 200 Girhi cows, but those traitors, the Habr Awal, had hurried onwards. Upon the summit was pointed out to me the village of Elaoda: in former times it was a wealthy place belonging to the Gerad Adan.

At 2 P.M. we fell into a narrow fenced lane and halted for a few minutes near a spreading tree, under which sat women selling ghee and unspun cotton. About two miles distant on the crest of a hill, stood the city,— the end of my present travel,—a long sombre line, strikingly contrasting with the white-washed towns of the East. The spectacle, materially speaking, was a disappointment: nothing conspicuous appeared but two grey minarets of rude shape: many would have grudged exposing three lives to win so paltry a prize. But of all that have attempted, none ever succeeded in entering that pile of stones: the thorough-bred traveller, dear L., will understand my exultation, although my two companions exchanged glances of wonder.

Spurring our mules we advanced at a long trot, when Mad Said stopped us to recite a Fatihah in honor of Ao Umar Siyad and Ao Rahmah, two great saints who repose under a clump of trees near the road. The soil on both sides of the path is rich and red: masses of plantains, limes, and pomegranates denote the gardens, which are defended by a bleached cow's skull, stuck upon a short stick [33] and between them are plantations of coffee, bastard saffron, and the graceful Kat. About half a mile eastward of the town appears a burn called Jalah or the Coffee Water: the crowd crossing it did not prevent my companions bathing, and whilst they donned clean Tobes I retired to the wayside, and sketched the town.

These operations over, we resumed our way up a rough tranchee ridged with stone and hedged with tall cactus. This ascends to an open plain. On the right lie the holcus fields, which reach to the town wall: the left is a heap of rude cemetery, and in front are the dark defences of Harar, with groups of citizens loitering about the large gateway, and sitting in chat near the ruined tomb of Ao Abdal. We arrived at 3 P.M., after riding about five hours, which were required to accomplish twenty miles in a straight direction. [34]

Advancing to the gate, Mad Said accosted a warder, known by his long wand of office, and sent our salams to the Amir, saying that we came from Aden, and requested the honor of audience. Whilst he sped upon his errand, we sat at the foot of a round bastion, and were scrutinised, derided, and catechized by the curious of both sexes, especially by that conventionally termed the fair. The three Habr Awal presently approached and scowlingly inquired why we had not apprised them of our intention to enter the city. It was now "war to the knife"—we did not deign a reply.

FOOTNOTES

[1] It is worn for a year, during which modest women will not marry. Some tribes confine the symbol to widowhood, others extend it to all male relations; a strip of white cotton, or even a white fillet, instead of the usual blue cloth, is used by the more civilized.

[2] Cain is said to repose under Jebel Shamsan at Aden—an appropriate sepulchre.

[3] This beast, called by the Somal Jambel, closely resembles the Sindh species. It is generally found in the plains and prairies.

[4] In the Somali country, as in Kafirland, the Duwao or jackal is peculiarly bold and fierce. Disdaining garbage, he carries off lambs and kids, and fastens upon a favourite friandise, the sheep's tail; the victim runs away in terror, and unless the jackal be driven off by dogs, leaves a delicate piece of fat behind it.

[5] The Somal call the owl "Shimbir libah"—the lion bird.

[6] The plume was dark, chequered with white, but the bird was so wild that no specimen could be procured.

[7] The Arabs apply this term to tea.

[8] The Dayyib of the Somal, and the Sinaubar of the Arabs; its line of growth is hereabouts an altitude of 5000 feet.

[9] Travellers in Central Africa describe exactly similar buildings, bell- shaped huts, the materials of which are stakes, clay and reed, conical at the top, and looking like well-thatched corn-stacks.

[10] Amongst the Fellatahs of Western Africa, only the royal huts are surmounted by the ostrich's egg.

[11] These platforms are found even amongst the races inhabiting the regions watered by the Niger.

[12] Charred sticks about six feet long and curved at the handle.

[13] Equally simple are the other implements. The plough, which in Eastern Africa has passed the limits of Egypt, is still the crooked tree of all primitive people, drawn by oxen; and the hoe is a wooden blade inserted into a knobbed handle.

[14] It is afterwards stored in deep dry holes, which are carefully covered to keep out rats and insects; thus the grain is preserved undamaged for three or four years.

[15] This word is applied to the cultivated districts, the granaries of Somali land.

[16] "The huge raven with gibbous or inflated beak and white nape," writes Mr. Blyth, "is the corvus crassirostris of Ruppell, and, together with a nearly similar Cape species, is referred to the genus Corvultur of Leason."

[17] In these hills it is said sometimes to freeze; I never saw ice.

[18] It is a string of little silver bells and other ornaments made by the Arabs at Berberah.

[19] Harari, Somali and Galla, besides Arabic, and other more civilized dialects.

[20] The Negroes of Senegal and the Hottentots use wooden mortars. At Natal and amongst the Amazulu Kafirs, the work is done with slabs and rollers like those described above.

[21] In the Eastern World this well-known fermentation is generally called "Buzab," whence the old German word "busen" and our "booze." The addition of a dose of garlic converts it into an emetic.

[22] The Somal will not kill these plundering brutes, like the Western Africans believing them to be enchanted men.

[23] Some years ago Adan plundered one of Sharmarkay's caravans; repenting the action, he offered in marriage a daughter, who, however, died before nuptials.

[24] Gisti is a "princess" in Harari, equivalent to the Somali Geradah.

[25] They are, however, divided into clans, of which the following are the principal:—

1. Bahawiyah, the race which supplies the Gerads. 2. Abu Tunis (divided into ten septs). 3. Rer Ibrahim (similarly divided). 4. Jibril. 5. Bakasiyya. 6. Rer Muhmud. 7. Musa Dar. 8. Rer Auro. 9. Rer Walembo. 10. Rer Khalid.

[26] I do not describe these people, the task having already been performed by many abler pens than mine.

[27] They are divided into the Bah Ambaro (the chief's family) and the Shaykhashed.

[28] The only specimen of stunted humanity seen by me in the Somali country. He was about eighteen years old, and looked ten.

[29] At first I thought of writing it in Arabic; but having no seal, a sine qua non in an Eastern letter, and reflecting upon the consequences of detection or even suspicion, it appeared more politic to come boldly forward as a European.

[30] It belongs, I was informed, to two clans of Gallas, who year by year in turn monopolise the profits.

[31] Of this tree are made the substantial doors, the basins and the porringers of Harar.

[32] The Webbe Shebayli or Haines River.

[33] This scarecrow is probably a talisman. In the Saharah, according to Richardson, the skull of an ass averts the evil eye from gardens.

[34] The following is a table of our stations, directions, and distances:—

Miles 1. From Zayla to Gudingaras S.E. 165o 19 2. To Kuranyali 145o 8 3. To Adad 225o 25 4. To Damal 205o 11 5. To El Arno 190o 11 6. To Jiyaf 202o 10 7. To Halimalah (the Holy Tree about half way) 192o 7 — 91 miles. 8. To Aububah 245o 21 9. To Koralay 165o 25 10. To Harar 260o 65 — 111 miles. —- Total statute miles 202



CHAP. VIII.

TEN DAYS AT HARAR.

After waiting half an hour at the gate, we were told by the returned warder to pass the threshold, and remounting guided our mules along the main street, a narrow up-hill lane, with rocks cropping out from a surface more irregular than a Perote pavement. Long Guled had given his animal into the hands of our two Bedouins: they did not appear till after our audience, when they informed us that the people at the entrance had advised them to escape with the beasts, an evil fate having been prepared for the proprietors.

Arrived within a hundred yards of the gate of holcus-stalks, which opens into the courtyard of this African St. James, our guide, a blear-eyed, surly-faced, angry-voiced fellow, made signs—none of us understanding his Harari—to dismount. We did so. He then began to trot, and roared out apparently that we must do the same. [1] We looked at one another, the Hammal swore that he would perish foully rather than obey, and—conceive, dear L., the idea of a petticoated pilgrim venerable as to beard and turban breaking into a long "double!"—I expressed much the same sentiment. Leading our mules leisurely, in spite of the guide's wrath, we entered the gate, strode down the yard, and were placed under a tree in its left corner, close to a low building of rough stone, which the clanking of frequent fetters argued to be a state-prison.

This part of the court was crowded with Gallas, some lounging about, others squatting in the shade under the palace walls. The chiefs were known by their zinc armlets, composed of thin spiral circlets, closely joined, and extending in mass from the wrist almost to the elbow: all appeared to enjoy peculiar privileges,—they carried their long spears, wore their sandals, and walked leisurely about the royal precincts. A delay of half an hour, during which state-affairs were being transacted within, gave me time to inspect a place of which so many and such different accounts are current. The palace itself is, as Clapperton describes the Fellatah Sultan's state-hall, a mere shed, a long, single- storied, windowless barn of rough stone and reddish clay, with no other insignia but a thin coat of whitewash over the door. This is the royal and vizierial distinction at Harar, where no lesser man may stucco the walls of his house. The courtyard was about eighty yards long by thirty in breadth, irregularly shaped, and surrounded by low buildings: in the centre, opposite the outer entrance, was a circle of masonry against which were propped divers doors. [2]

Presently the blear-eyed guide with the angry voice returned from within, released us from the importunities of certain forward and inquisitive youth, and motioned us to doff our slippers at a stone step, or rather line, about twelve feet distant from the palace-wall. We grumbled that we were not entering a mosque, but in vain. Then ensued a long dispute, in tongues mutually unintelligible, about giving up our weapons: by dint of obstinacy we retained our daggers and my revolver. The guide raised a door curtain, suggested a bow, and I stood in the presence of the dreaded chief.

The Amir, or, as he styles himself, the Sultan Ahmad bin Sultan Abibakr, sat in a dark room with whitewashed walls, to which hung—significant decorations—rusty matchlocks and polished fetters. His appearance was that of a little Indian Rajah, an etiolated youth twenty-four or twenty- five years old, plain and thin-bearded, with a yellow complexion, wrinkled brows and protruding eyes. His dress was a flowing robe of crimson cloth, edged with snowy fur, and a narrow white turban tightly twisted round a tall conical cap of red velvet, like the old Turkish headgear of our painters. His throne was a common Indian Kursi, or raised cot, about five feet long, with back and sides supported by a dwarf railing: being an invalid he rested his elbow upon a pillow, under which appeared the hilt of a Cutch sabre. Ranged in double line, perpendicular to the Amir, stood the "court," his cousins and nearest relations, with right arms bared after fashion of Abyssinia.

I entered the room with a loud "Peace be upon ye!" to which H. H. replying graciously, and extending a hand, bony and yellow as a kite's claw, snapped his thumb and middle finger. Two chamberlains stepping forward, held my forearms, and assisted me to bend low over the fingers, which however I did not kiss, being naturally averse to performing that operation upon any but a woman's hand. My two servants then took their turn: in this case, after the back was saluted, the palm was presented for a repetition. [3] These preliminaries concluded, we were led to and seated upon a mat in front of the Amir, who directed towards us a frowning brow and an inquisitive eye.

Some inquiries were made about the chief's health: he shook his head captiously, and inquired our errand. I drew from my pocket my own letter: it was carried by a chamberlain, with hands veiled in his Tobe, to the Amir, who after a brief glance laid it upon the couch, and demanded further explanation. I then represented in Arabic that we had come from Aden, bearing the compliments of our Daulah or governor, and that we had entered Harar to see the light of H. H.'s countenance: this information concluded with a little speech, describing the changes of Political Agents in Arabia, and alluding to the friendship formerly existing between the English and the deceased chief Abubakr.

The Amir smiled graciously.

This smile I must own, dear L., was a relief. We had been prepared for the worst, and the aspect of affairs in the palace was by no means reassuring.

Whispering to his Treasurer, a little ugly man with a badly shaven head, coarse features, pug nose, angry eyes, and stubby beard, the Amir made a sign for us to retire. The baise main was repeated, and we backed out of the audience-shed in high favour. According to grandiloquent Bruce, "the Court of London and that of Abyssinia are, in their principles, one:" the loiterers in the Harar palace yard, who had before regarded us with cut- throat looks, now smiled as though they loved us. Marshalled by the guard, we issued from the precincts, and after walking a hundred yards entered the Amir's second palace, which we were told to consider our home. There we found the Bedouins, who, scarcely believing that we had escaped alive, grinned in the joy of their hearts, and we were at once provided from the chief's kitchen with a dish of Shabta, holcus cakes soaked in sour milk, and thickly powdered with red pepper, the salt of this inland region.

When we had eaten, the treasurer reappeared, bearing the Amir's command, that we should call upon his Wazir, the Gerad Mohammed. Resuming our peregrinations, we entered an abode distinguished by its external streak of chunam, and in a small room on the ground floor, cleanly white-washed and adorned, like an old English kitchen, with varnished wooden porringers of various sizes, we found a venerable old man whose benevolent countenance belied the reports current about him in Somali-land. [4] Half rising, although his wrinkled brow showed suffering, he seated me by his side upon the carpeted masonry-bench, where lay the implements of his craft, reeds, inkstands and whitewashed boards for paper, politely welcomed me, and gravely stroking his cotton-coloured beard, desired my object in good Arabic.

I replied almost in the words used to the Amir, adding however some details how in the old day one Madar Farih had been charged by the late Sultan Abubakr with a present to the governor of Aden, and that it was the wish of our people to reestablish friendly relations and commercial intercourse with Harar.

"Khayr inshallah!—it is well if Allah please!" ejaculated the Gerad: I then bent over his hand, and took leave.

Returning we inquired anxiously of the treasurer about my servants' arms which had not been returned, and were assured that they had been placed in the safest of store-houses, the palace. I then sent a common six-barrelled revolver as a present to the Amir, explaining its use to the bearer, and we prepared to make ourselves as comfortable as possible. The interior of our new house was a clean room, with plain walls, and a floor of tamped earth; opposite the entrance were two broad steps of masonry, raised about two feet, and a yard above the ground, and covered with, hard matting. I contrived to make upon the higher ledge a bed with the cushions which my companions used as shabracques, and, after seeing the mules fed and tethered, lay down to rest worn out by fatigue and profoundly impressed with the poesie of our position. I was under the roof of a bigoted prince whose least word was death; amongst a people who detest foreigners; the only European that had ever passed over their inhospitable threshold, and the fated instrument of their future downfall.

* * * * *

I now proceed to a description of unknown Harar.

The ancient capital of Hadiyah, called by the citizens "Harar Gay," [5] by the Somal "Adari," by the Gallas "Adaray" and by the Arabs and ourselves "Harar," [6] lies, according to my dead reckoning, 220o S.W. of, and 175 statute miles from, Zayla—257o W. of, and 219 miles distant from, Berberah. This would place it in 9o 20' N. lat. and 42o 17' E. long. The thermometer showed an altitude of about 5,500 feet above the level of the sea. [7] Its site is the slope of an hill which falls gently from west to east. On the eastern side are cultivated fields; westwards a terraced ridge is laid out in orchards; northwards is a detached eminence covered with tombs; and to the south, the city declines into a low valley bisected by a mountain burn. This irregular position is well sheltered from high winds, especially on the northern side, by the range of which Kondura is the lofty apex; hence, as the Persian poet sings of a heaven-favoured city,—

"Its heat is not hot, nor its cold, cold."

During my short residence the air reminded me of Tuscany. On the afternoon of the 11th January there was thunder accompanied by rain: frequent showers fell on the 12th, and the morning of the 13th was clear; but, as we crossed the mountains, black clouds obscured the heavens. The monsoon is heavy during one summer month; before it begins the crops are planted, and they are reaped in December and January. At other seasons the air is dry, mild, and equable.

The province of Hadiyah is mentioned by Makrizi as one of the seven members of the Zayla Empire [8], founded by Arab invaders, who in the 7th century of our aera conquered and colonised the low tract between the Red Sea and the Highlands. Moslem Harar exercised a pernicious influence upon the fortunes of Christian Abyssinia. [9]

The allegiance claimed by the AEthiopian Emperors from the Adel—the Dankali and ancient Somal—was evaded at a remote period, and the intractable Moslems were propitiated with rich presents, when they thought proper to visit the Christian court. The Abyssinians supplied the Adel with slaves, the latter returned the value in rock-salt, commercial intercourse united their interests, and from war resulted injury to both people. Nevertheless the fanatic lowlanders, propense to pillage and proselytizing, burned the Christian churches, massacred the infidels, and tortured the priests, until they provoked a blood feud of uncommon asperity.

In the 14th century (A.D. 1312-1342) Amda Sion, Emperor of AEthiopia, taunted by Amano, King of Hadiyah, as a monarch fit only to take care of women, overran and plundered the Lowlands from Tegulet to the Red Sea. The Amharas were commanded to spare nothing that drew the breath of life: to fulfil a prophecy which foretold the fall of El Islam, they perpetrated every kind of enormity.

Peace followed the death of Amda Sion. In the reign of Zara Yakub [10] (A.D. 1434-1468), the flame of war was again fanned in Hadiyah by a Zayla princess who was slighted by the AEthiopian monarch on account of the length of her fore-teeth: the hostilities which ensued were not, however, of an important nature. Boeda Mariana, the next occupant of the throne, passed his life in a constant struggle for supremacy over the Adel: on his death-bed he caused himself to be so placed that his face looked towards those lowlands, upon whose subjugation the energies of ten years had been vainly expended.

At the close of the 15th century, Mahfuz, a bigoted Moslem, inflicted a deadly blow upon Abyssinia. Vowing that he would annually spend the forty days of Lent amongst his infidel neighbours, when, weakened by rigorous fasts, they were less capable of bearing arms, for thirty successive years he burned churches and monasteries, slew without mercy every male that fell in his way, and driving off the women and children, he sold some to strange slavers, and presented others to the Sherifs of Mecca. He bought over Za Salasah, commander in chief of the Emperor's body guard, and caused the assassination of Alexander (A.D. 1478-1495) at the ancient capital Tegulet. Naud, the successor, obtained some transient advantages over the Moslems. During the earlier reign of the next emperor, David III. son of Naud [11], who being but eleven years old when called to the throne, was placed under the guardianship of his mother the Iteghe Helena, new combatants and new instruments of warfare appeared on both sides in the field.

After the conquest of Egypt and Arabia by Selim I. (A. D. 1516) [12] the caravans of Abyssinian pilgrims travelling to Jerusalem were attacked, the old were butchered and the young were swept into slavery. Many Arabian merchants fled from Turkish violence and injustice, to the opposite coast of Africa, whereupon the Ottomans took possession from Aden of Zayla, and not only laid the Indian trade under heavy contributions by means of their war-galleys, but threatened the total destruction of Abyssinia. They aided and encouraged Mahfuz to continue his depredations, whilst the Sherif of Meccah gave him command of Zayla, the key of the upper country, and presented him with the green banner of a Crusader.

On the other hand, the great Albuquerque at the same time (A.D. 1508-1515) was viceroy of India, and to him the Iteghe Helena applied for aid. Her ambassador arrived at Goa, "bearing a fragment of wood belonging to the true cross on which Christ died," which relic had been sent as a token of friendship to her brother Emanuel by the empress of AEthiopia. The overture was followed by the arrival at Masawwah of an embassy from the king of Portugal. Too proud, however, to await foreign aid, David at the age of sixteen took the field in person against the Moslems.

During the battle that ensued, Mahfuz, the Goliath of the Unbelievers, was slain in single combat by Gabriel Andreas, a soldier of tried valour, who had assumed the monastic life in consequence of having lost the tip of his tongue for treasonable freedom of speech: the green standard was captured, and 12,000 Moslems fell. David followed up his success by invading the lowlands, and, in defiance, struck his spear through the door of the king of Adel.

Harar was a mere mass of Bedouin villages during the reign of Mohammed Gragne, the "left-handed" Attila of Adel. [13] Supplied with Arab mercenaries from Mocha, and by the Turks of Yemen with a body of Janissaries and a train of artillery, he burst into Efat and Fatigar. In A.D. 1528 he took possession of Shoa, overran Amhara, burned the churches and carried away an immense booty. The next campaign enabled him to winter at Begmeder: in the following year he hunted the Emperor David through Tigre to the borders of Senaar, gave battle to the Christians on the banks of the Nile, and with his own hand killed the monk Gabriel, then an old man. Reinforced by Gideon and Judith, king and queen of the Samen Jews, and aided by a violent famine which prostrated what had escaped the spear, he perpetrated every manner of atrocity, captured and burned Axum, destroyed the princes of the royal blood on the mountain of Amba Geshe [14], and slew in A.D. 1540, David, third of his name and last emperor of AEthiopia who displayed the magnificence of "King of Kings."

Claudius, the successor to the tottering throne, sent as his ambassador to Europe, one John Bermudez, a Portuguese, who had been detained in Abyssinia, and promised, it is said, submission to the Pontiff of Rome, and the cession of the third of his dominions in return for reinforcements. By order of John III., Don Stephen and Don Christopher, sons of Don Vasco de Gama, cruised up the Red Sea with a powerful flotilla, and the younger brother, landing at Masawwah with 400 musqueteers, slew Nur the governor and sent his head to Gondar, where the Iteghe Sabel Wenghel received it as an omen of good fortune. Thence the Portuguese general imprudently marched in the monsoon season, and was soon confronted upon the plain of Ballut by Mohammed Gragne at the head of 10,000 spearmen and a host of cavalry. On the other side stood a rabble rout of Abyssinians, and a little band of 350 Portuguese heroes headed by the most chivalrous soldier of a chivalrous age.

According to Father Jerome Lobo [15], who heard the events from an eye- witness, a conference took place between the two captains. Mohammed, encamped in a commanding position, sent a message to Don Christopher informing him that the treacherous Abyssinians had imposed upon the king of Portugal, and that in compassion of his opponent's youth, he would give him and his men free passage and supplies to their own country. The Christian presented the Moslem ambassador with a rich robe, and returned this gallant answer, that "he and his fellow-soldiers were come with an intention to drive Mohammed out of these countries which he had wrongfully usurped; that his present design was, instead of returning back the way he came, as Mohammed advised, to open himself a passage through the country of his enemies; that Mohammed should rather think of determining whether he would fight or yield up his ill-gotten territories than of prescribing measures to him; that he put his whole confidence in the omnipotence of God, and the justice of his cause; and that to show how full a sense he had of Mohammed's kindness, he took the liberty of presenting him with a looking-glass and a pair of pincers."

The answer and the present so provoked the Adel Monarch that he arose from table to attack the little troop of Portuguese, posted upon the declivity of a hill near a wood. Above them stood the Abyssinians, who resolved to remain quiet spectators of the battle, and to declare themselves on the side favoured by victory.

Mohammed began the assault with only ten horsemen, against whom an equal number of Portuguese were detached: these fired with so much exactness that nine of the Moors fell and the king was wounded in the leg by Peter de Sa. In the melee which ensued, the Moslems, dismayed by their first failure, were soon broken by the Portuguese muskets and artillery. Mohammed preserved his life with difficulty, he however rallied his men, and entrenched himself at a strong place called Membret (Mamrat), intending to winter there and await succour.

The Portuguese, more desirous of glory than wealth, pursued their enemies, hoping to cut them entirely off: finding, however, the camp impregnable, they entrenched themselves on a hill over against it. Their little host diminished day by day, their friends at Masawwah could not reinforce them, they knew not how to procure provisions, and could not depend upon their Abyssinian allies. Yet memorious of their countrymen's great deeds, and depending upon divine protection, they made no doubt of surmounting all difficulties.

Mohammed on his part was not idle. He solicited the assistance of the Moslem princes, and by inflaming their religious zeal, obtained a reinforcement of 2000 musqueteers from the Arabs, and a train of artillery from the Turks of Yemen. Animated by these succours, he marched out of his trenches to enter those of the Portuguese, who received him with the utmost bravery, destroyed many of his men, and made frequent sallies, not, however, without sustaining considerable losses.

Don Christopher had already one arm broken and a knee shattered by a musket shot. Valour was at length oppressed by superiority of numbers: the enemy entered the camp, and put the Christians to the spear. The Portuguese general escaped the slaughter with ten men, and retreated to a wood, where they were discovered by a detachment of the enemy. [16] Mohammed, overjoyed to see his most formidable enemy in his power, ordered Don Christopher to take care of a wounded uncle and nephew, telling him that he should answer for their lives, and upon their death, taxed him with having hastened it. The Portuguese roundly replied that he was come to destroy Moslems, not to save them. Enraged at this language, Mohammed placed a stone upon his captive's head, and exposed him to the insults of the soldiery, who inflicted upon him various tortures which he bore with the resolution of a martyr. At length, when offered a return to India as the price of apostacy, the hero's spirit took fire. He answered with the highest indignation, that nothing could make him forsake his Heavenly Master to follow an "imposter," and continued in the severest terms to vilify the "false Prophet," till Mahommed struck off his head. [17] The body was divided into quarters and sent to different places [18], but the Catholics gathered their martyr's remains and interred them. Every Moor who passed by threw a stone upon the grave, and raised in time such a heap that Father Lobo found difficulty in removing it to exhume the relics. He concludes with a pardonable superstition: "There is a tradition in the country, that in the place where Don Christopher's head fell, a fountain sprang up of wonderful virtue, which cured many diseases, otherwise past remedy."

Mohammed Gragne improved his victory by chasing the young Claudius over Abyssinia, where nothing opposed the progress of his arms. At last the few Portuguese survivors repaired to the Christian emperor, who was persuaded to march an army against the King of Adel. Resolved to revenge their general, the musqueteers demanded the post opposite Mohammed, and directed all their efforts against the part where the Moslem Attila stood. His fellow religionists still relate that when Gragne fell in action, his wife Talwambara [19], the heroic daughter of Mahfuz, to prevent the destruction and dispersion of the host of Islam, buried the corpse privately, and caused a slave to personate the prince until a retreat to safe lands enabled her to discover the stratagem to the nobles. [20]

Father Lobo tells a different tale. According to him, Peter Leon, a marksman of low stature, but passing valiant, who had been servant to Don Christopher, singled the Adel king out of the crowd, and shot him in the head as he was encouraging his men. Mohammed was followed by his enemy till he fell down dead: the Portuguese then alighting from his horse, cut off one of his ears and rejoined his fellow-countrymen. The Moslems were defeated with great slaughter, and an Abyssinian chief finding Gragne's corpse upon the ground, presented the head to the Negush or Emperor, claiming the honor of having slain his country's deadliest foe. Having witnessed in silence this impudence, Peter asked whether the king had but one ear, and produced the other from his pocket to the confusion of the Abyssinian.

Thus perished, after fourteen years' uninterrupted fighting, the African hero, who dashed to pieces the structure of 2500 years. Like the "Kardillan" of the Holy Land, Mohammed Gragne is still the subject of many a wild and grisly legend. And to the present day the people of Shoa retain an inherited dread of the lowland Moslems.

Mohammed was succeeded on the throne of Adel by the Amir Nur, son of Majid, and, according to some, brother to the "Left-handed." He proposed marriage to Talwambara, who accepted him on condition that he should lay the head of the Emperor Claudius at her feet. In A.D. 1559, he sent a message of defiance to the Negush, who, having saved Abyssinia almost by a miracle, was rebuilding on Debra Work, the "Golden Mount," a celebrated shrine which had been burned by the Moslems. Claudius, despising the eclipses, evil prophecies, and portents which accompanied his enemy's progress, accepted the challenge. On the 22nd March 1559, the armies were upon the point of engaging, when the high priest of Debra Libanos, hastening into the presence of the Negush, declared that in a vision, Gabriel had ordered him to dissuade the Emperor of AEthiopia from needlessly risking life. The superstitious Abyssinians fled, leaving Claudius supported by a handful of Portuguese, who were soon slain around him, and he fell covered with wounds. The Amir Nur cut off his head, and laid it at the feet of Talwambara, who, in observance of her pledge, became his wife. This Amazon suspended the trophy by its hair to the branch of a tree opposite her abode, that her eyes might be gladdened by the sight: after hanging two years, it was purchased by an Armenian merchant, who interred it in the Sepulchre of St. Claudius at Antioch. The name of the Christian hero who won every action save that in which he perished, has been enrolled in the voluminous catalogue of Abyssinian saints, where it occupies a conspicuous place as the destroyer of Mohammed the Left-handed.

The Amir Nur has also been canonized by his countrymen, who have buried their favourite "Wali" under a little dome near the Jami Mosque at Harar. Shortly after his decisive victory over the Christians, he surrounded the city with its present wall,—a circumstance now invested with the garb of Moslem fable. The warrior used to hold frequent conversations with El Khizr: on one occasion, when sitting upon a rock, still called Gay Humburti—Harar's Navel—he begged that some Sherif might be brought from Meccah, to aid him in building a permanent city. By the use of the "Great Name" the vagrant prophet instantly summoned from Arabia the Sherif Yunis, his son Fakr el Din, and a descendant from the Ansar or Auxiliaries of the Prophet: they settled at Harar, which throve by the blessing of their presence. From this tradition we may gather that the city was restored, as it was first founded and colonized, by hungry Arabs.

The Sherifs continued to rule with some interruptions until but a few generations ago, when the present family rose to power. According to Bruce, they are Jabartis, who, having intermarried with Sayyid women, claim a noble origin. They derive themselves from the Caliph Abubakr, or from Akil, son of Abu Talib, and brother of Ali. The Ulema, although lacking boldness to make the assertion, evidently believe them to be of Galla or pagan extraction.

The present city of Harar is about one mile long by half that breadth. An irregular wall, lately repaired [21], but ignorant of cannon, is pierced with five large gates [22], and supported by oval towers of artless construction. The material of the houses and defences are rough stones, the granites and sandstones of the hills, cemented, like the ancient Galla cities, with clay. The only large building is the Jami or Cathedral, a long barn of poverty-stricken appearance, with broken-down gates, and two white-washed minarets of truncated conoid shape. They were built by Turkish architects from Mocha and Hodaydah: one of them lately fell, and has been replaced by an inferior effort of Harari art. There are a few trees in the city, but it contains none of those gardens which give to Eastern settlements that pleasant view of town and country combined. The streets are narrow lanes, up hill and down dale, strewed with gigantic rubbish-heaps, upon which repose packs of mangy or one-eyed dogs, and even the best are encumbered with rocks and stones. The habitations are mostly long, flat-roofed sheds, double storied, with doors composed of a single plank, and holes for windows pierced high above the ground, and decorated with miserable wood-work: the principal houses have separate apartments for the women, and stand at the bottom of large court-yards closed by gates of Holcus stalks. The poorest classes inhabit "Gambisa," the thatched cottages of the hill-cultivators. The city abounds in mosques, plain buildings without minarets, and in graveyards stuffed with tombs,— oblong troughs formed by long slabs planted edgeways in the ground. I need scarcely say that Harar is proud of her learning, sanctity, and holy dead. The principal saint buried in the city is Shaykh Umar Abadir El Bakri, originally from Jeddah, and now the patron of Harar: he lies under a little dome in the southern quarter of the city, near the Bisidimo Gate.

The ancient capital of Hadiyah shares with Zebid in Yemen, the reputation of being an Alma Mater, and inundates the surrounding districts with poor scholars and crazy "Widads." Where knowledge leads to nothing, says philosophic Volney, nothing is done to acquire it, and the mind remains in a state of barbarism. There are no establishments for learning, no endowments, as generally in the East, and apparently no encouragement to students: books also are rare and costly. None but the religious sciences are cultivated. The chief Ulema are the Kabir [23] Khalil, the Kabir Yunis, and the Shaykh Jami: the two former scarcely ever quit their houses, devoting all their time to study and tuition: the latter is a Somali who takes an active part in politics.

These professors teach Moslem literature through the medium of Harari, a peculiar dialect confined within the walls. Like the Somali and other tongues in this part of Eastern Africa, it appears to be partly Arabic in etymology and grammar: the Semitic scion being grafted upon an indigenous root: the frequent recurrence of the guttural kh renders it harsh and unpleasant, and it contains no literature except songs and tales, which are written in the modern Naskhi character. I would willingly have studied it deeply, but circumstances prevented:—the explorer too frequently must rest satisfied with descrying from his Pisgah the Promised Land of Knowledge, which another more fortunate is destined to conquer. At Zayla, the Hajj sent to me an Abyssinian slave who was cunning in languages: but he, to use the popular phrase, "showed his right ear with his left hand." Inside Harar, we were so closely watched that it was found impossible to put pen to paper. Escaped, however, to Wilensi, I hastily collected the grammatical forms and a vocabulary, which will correct the popular assertion that "the language is Arabic: it has an affinity with the Amharic." [24]

Harar has not only its own tongue, unintelligible to any save the citizens; even its little population of about 8000 souls is a distinct race. The Somal say of the city that it is a Paradise inhabited by asses: certainly the exterior of the people is highly unprepossessing. Amongst the men, I did not see a handsome face: their features are coarse and debauched; many of them squint, others have lost an eye by small-pox, and they are disfigured by scrofula and other diseases: the bad expression of their countenances justifies the proverb, "Hard as the heart of Harar." Generally the complexion is a yellowish brown, the beard short, stubby and untractable as the hair, and the hands and wrists, feet and ancles, are large and ill-made. The stature is moderate-sized, some of the elders show the "pudding sides" and the pulpy stomachs of Banyans, whilst others are lank and bony as Arabs or Jews. Their voices are loud and rude. They dress is a mixture of Arab and Abyssinian. They shave the head, and clip the mustachios and imperial close, like the Shafei of Yemen. Many are bareheaded, some wear a cap, generally the embroidered Indian work, or the common cotton Takiyah of Egypt: a few affect white turbans of the fine Harar work, loosely twisted over the ears. The body-garment is the Tobe, worn flowing as in the Somali country or girt with the dagger-strap round the waist: the richer classes bind under it a Futah or loin-cloth, and the dignitaries have wide Arab drawers of white calico. Coarse leathern sandals, a rosary and a tooth-stick rendered perpetually necessary by the habit of chewing tobacco, complete the costume: and arms being forbidden in the streets, the citizens carry wands five or six feet long.