"Things at the worst most surely mend."
No craft larger than a canoe can ride near Zayla. After bumping once or twice against the coral reefs, it was considered advisable for our good ship, the Sahalat, to cast anchor. My companions caused me to dress, put me with my pipe and other necessaries into a cock-boat, and, wading through the water, shoved it to shore. Lastly, at Bab el Sahil, the Seaward or Northern Gate, they proceeded to array themselves in the bravery of clean Tobes and long daggers strapped round the waist; each man also slung his targe to his left arm, and in his right hand grasped lance and javelin. At the gate we were received by a tall black spearman with a "Ho there! to the governor;" and a crowd of idlers gathered to inspect the strangers. Marshalled by the warder, we traversed the dusty roads—streets they could not be called—of the old Arab town, ran the gauntlet of a gaping mob, and finally entering a mat door, found ourselves in the presence of the governor.
I had met Sharmarkay at Aden, where he received from the authorities strong injunctions concerning my personal safety: the character of a Moslem merchant, however, requiring us to appear strangers, an introduction by our master of ceremonies, the Hammal, followed my entrance. Sharmarkay was living in an apartment by no means splendid, preferring an Arish or kind of cow-house—as the Anglo-Indian Nabobs do the bungalow
"with mat half hung, The walls of plaster and the floors of * * * *,"
—to all his substantial double-storied houses. The ground was wet and comfortless; a part of the reed walls was lined with cots bearing mattresses and silk-covered pillows, a cross between a divan and a couch: the only ornaments were a few weapons, and a necklace of gaudy beads suspended near the door. I was placed upon the principal seat: on the right were the governor and the Hammal; whilst the lowest portion of the room was occupied by Mohammed Sharmarkay, the son and heir. The rest of the company squatted upon chairs, or rather stools, of peculiar construction. Nothing could be duller than this assemblee: pipes and coffee are here unknown; and there is nothing in the East to act substitute for them. [22]
The governor of Zayla, El Hajj Sharmarkay bin Ali Salih, is rather a remarkable man. He is sixteenth, according to his own account, in descent from Ishak el Hazrami [23], the saintly founder of the great Gerhajis and Awal tribes. His enemies derive him from a less illustrious stock; and the fairness of his complexion favours the report that his grandfather Salih was an Abyssinian slave. Originally the Nacoda or captain of a native craft, he has raised himself, chiefly by British influence, to the chieftainship of his tribe. [24] As early as May, 1825, he received from Captain Bagnold, then our resident at Mocha, a testimonial and a reward, for a severe sword wound in the left arm, received whilst defending the lives of English seamen. [25] He afterwards went to Bombay, where he was treated with consideration; and about fifteen years ago he succeeded the Sayyid Mohammed el Barr as governor of Zayla and its dependencies, under the Ottoman Pasha in Western Arabia.
The Hajj Sharmarkay in his youth was a man of Valour: he could not read or write; but he carried in battle four spears [26], and his sword-cut was recognisable. He is now a man about sixty years old, at least six feet two inches in stature, large-limbed, and raw-boned: his leanness is hidden by long wide robes. He shaves his head and upper lip Shafei-fashion, and his beard is represented by a ragged tuft of red-stained hair on each side of his chin. A visit to Aden and a doctor cost him one eye, and the other is now white with age. His dress is that of an Arab, and he always carries with him a broad-bladed, silver-hilted sword. Despite his years, he is a strong, active, and energetic man, ever looking to the "main chance." With one foot in the grave, he meditates nothing but the conquest of Harar and Berberah, which, making him master of the seaboard, would soon extend his power as in days of old even to Abyssinia. [27] To hear his projects, you would fancy them the offspring of a brain in the prime of youth: in order to carry them out he would even assist in suppressing the profitable slave-trade. [28]
After half an hour's visit I was led by the Hajj through the streets of Zayla [29], to one of his substantial houses of coralline and mud plastered over with glaring whitewash. The ground floor is a kind of warehouse full of bales and boxes, scales and buyers. A flight of steep steps leads into a long room with shutters to exclude the light, floored with tamped earth, full of "evening flyers" [30], and destitute of furniture. Parallel to it are three smaller apartments; and above is a terraced roof, where they who fear not the dew and the land-breeze sleep. [31] I found a room duly prepared; the ground was spread with mats, and cushions against the walls denoted the Divan: for me was placed a Kursi or cot, covered with fine Persian rugs and gaudy silk and satin pillows. The Hajj installed us with ceremony, and insisted, despite my remonstrances, upon occupying the floor whilst I sat on the raised seat. After ushering in supper, he considerately remarked that travelling is fatiguing, and left us to sleep.
The well-known sounds of El Islam returned from memory. Again the melodious chant of the Muezzin—no evening bell can compare with it for solemnity and beauty—and in the neighbouring mosque, the loudly intoned Amin and Allaho Akbar—far superior to any organ—rang in my ear. The evening gun of camp was represented by the Nakkarah, or kettle-drum, sounded about seven P.M. at the southern gate; and at ten a second drumming warned the paterfamilias that it was time for home, and thieves, and lovers—that it was the hour for bastinado. Nightfall was ushered in by the song, the dance, and the marriage festival—here no permission is required for "native music in the lines,"—and muffled figures flitted mysteriously through the dark alleys.
* * * * *
After a peep through the open window, I fell asleep, feeling once more at home.
FOOTNOTES
[1] "A tradition exists," says Lieut. Cruttenden, "amongst the people of Harar, that the prosperity of their city depends upon the exclusion of all travellers not of the Moslem faith, and all Christians are specially interdicted." These freaks of interdiction are common to African rulers, who on occasions of war, famine or pestilence, struck with some superstitious fear, close their gates to strangers.
[2] The 6th of Safar in 1864 corresponds with our 28th October. The Hadis is [Arabic] "when the 6th of Safar went forth, my faith from the cloud came forth."
[3] The Abyssinian law of detaining guests—Pedro Covilhao the first Portuguese envoy (A.D. 1499) lived and died a prisoner there—appears to have been the Christian modification of the old Ethiopic rite of sacrificing strangers.
[4] It would be wonderful if Orientals omitted to romance about the origin of such an invention as the Dayrah or compass. Shaykh Majid is said to have been a Syrian saint, to whom Allah gave the power of looking upon earth, as though it were a ball in his hand. Most Moslems agree in assigning this origin to the Dayrah, and the Fatihah in honor of the holy man, is still repeated by the pious mariner.
Easterns do not "box the compass" after our fashion: with them each point has its own name, generally derived from some prominent star on the horizon. Of these I subjoin a list as in use amongst the Somal, hoping that it may be useful to Oriental students. The names in hyphens are those given in a paper on the nautical instrument of the Arabs by Jas. Prinseps (Journal of the As. Soc., December 1836). The learned secretary appears not to have heard the legend of Shaykh Majid, for he alludes to the "Majidi Kitab" or Oriental Ephemeris, without any explanation.
North Jah [Arabic] East Matla [Arabic]
N. by E. Farjad [Arabic] E. by S. Jauza [Arabic]
(or [Arabic]) E.S.E. Tir [Arabic]
N.N.E. Naash [Arabic] S.E. by E. Iklil [Arabic]
N.E. by E. Nakab [Arabic] S.E. Akrab [Arabic]
N.E. Ayyuk [Arabic] S.E. by S. Himarayn [Arabic]
N.E. by E. Waki [Arabic] S.S.E. Suhayl [Arabic]
E.N.E. Sumak [Arabic] S. by E. Suntubar [Arabic]
E. by N. Surayya [Arabic] (or [Arabic])
The south is called El Kutb ([Arabic]) and the west El Maghib ([Arabic]). The western points are named like the eastern. North-east, for instance is Ayyuk el Matlai; north-west, Ayyuk el Maghibi. Finally, the Dayrah Jahi is when