All At
Times, As Is The Custom, Drank Cold Water From A Smoked Gourd, And Seemed
To Dwell Upon The Sweet And Pleasant Draught.
I could not but remark the
fine flavour of the plant after the coarser quality grown in Yemen.
Europeans
Perceive but little effect from it--friend S. and I once tried
in vain a strong infusion--the Arabs, however, unaccustomed to stimulants
and narcotics, declare that, like opium eaters, they cannot live without
the excitement. It seems to produce in them a manner of dreamy enjoyment,
which, exaggerated by time and distance, may have given rise to that
splendid myth the Lotos, and the Lotophagi. It is held by the Ulema here
as in Arabia, "Akl el Salikin," or the Food of the Pious, and literati
remark that it has the singular properties of enlivening the imagination,
clearing the ideas, cheering the heart, diminishing sleep, and taking the
place of food. The people of Harar eat it every day from 9 A.M. till near
noon, when they dine and afterwards indulge in something stronger,--
millet-beer and mead.
The Gerad, after polite inquiries, seated me by his right hand upon the
Dais, where I ate Kat and fingered my rosary, whilst he transacted the
business of the day. Then one of the elders took from a little recess in
the wall a large book, and uncovering it, began to recite a long Dua or
Blessing upon the Prophet: at the end of each period all present intoned
the response, "Allah bless our Lord Mohammed with his Progeny and his
Companions, one and all!" This exercise lasting half an hour afforded me
the opportunity,--much desired,--of making an impression. The reader,
misled by a marginal reference, happened to say, "angels, Men, and Genii:"
the Gerad took the book and found written, "Men, Angels, and Genii."
Opinions were divided as to the order of beings, when I explained that
human nature, which amongst Moslems is _not_ a little lower than the
angelic, ranked highest, because of it were created prophets, apostles,
and saints, whereas the other is but a "Wasitah" or connection between the
Creator and his creatures. My theology won general approbation and a few
kinder glances from the elders.
Prayer concluded, a chamberlain whispered the Gerad, who arose, deposited
his black coral rosary, took up an inkstand, donned a white "Badan" or
sleeveless Arab cloak over his cotton shirt, shuffled off the Dais into
his slippers, and disappeared. Presently we were summoned to an interview
with the Amir: this time I was allowed to approach the outer door with
covered feet. Entering ceremoniously as before, I was motioned by the
Prince to sit near the Gerad, who occupied a Persian rug on the ground to
the right of the throne: my two attendants squatted upon the humbler mats
in front and at a greater distance. After sundry inquiries about the
changes that had taken place at Aden, the letter was suddenly produced by
the Amir, who looked upon it suspiciously and bade me explain its
contents. I was then asked by the Gerad whether it was my intention to buy
and sell at Harar: the reply was, "We are no buyers nor sellers [38]; we
have become your guests to pay our respects to the Amir--whom may Allah
preserve!--and that the friendship between the two powers may endure."
This appearing satisfactory, I added, in lively remembrance of the
proverbial delays of Africa, where two or three months may elapse before a
letter is answered or a verbal message delivered, that perhaps the Prince
would be pleased to dismiss us soon, as the air of Harar was too dry for
me, and my attendants were in danger of the small-pox, then raging in the
town. The Amir, who was chary of words, bent towards the Gerad, who
briefly ejaculated, "The reply will be vouchsafed:" with this
unsatisfactory answer the interview ended.
Shortly after arrival, I sent my Salam to one of the Ulema, Shaykh Jami of
the Berteri Somal: he accepted the excuse of ill health, and at once came
to see me. This personage appeared in the form of a little black man aged
about forty, deeply pitted by small-pox, with a protruding brow, a tufty
beard and rather delicate features: his hands and feet were remarkably
small. Married to a descendant of the Sherif Yunis, he had acquired great
reputation as an Alim or Savan, a peace-policy-man, and an ardent Moslem.
Though an imperfect Arabic scholar, he proved remarkably well read in the
religious sciences, and even the Meccans had, it was said, paid him the
respect of kissing his hand during his pilgrimage. In his second
character, his success was not remarkable, the principal results being a
spear-thrust in the head, and being generally told to read his books and
leave men alone. Yet he is always doing good "lillah," that is to say,
gratis and for Allah's sake: his pugnacity and bluntness--the prerogatives
of the "peaceful"--gave him some authority over the Amir, and he has often
been employed on political missions amongst the different chiefs. Nor has
his ardour for propagandism been thoroughly gratified. He commenced his
travels with an intention of winning the crown of glory without delay, by
murdering the British Resident at Aden [39]: struck, however, with the
order and justice of our rule, he changed his intentions and offered El
Islam to the officer, who received it so urbanely, that the simple Eastern
repenting having intended to cut the Kafir's throat, began to pray
fervently for his conversion. Since that time he has made it a point of
duty to attempt every infidel: I never heard, however, that he succeeded
with a soul.
The Shaykh's first visit did not end well. He informed me that the old
Usmanlis conquered Stamboul in the days of Umar. I imprudently objected to
the date, and he revenged himself for the injury done to his fame by the
favourite ecclesiastical process of privily damning me for a heretic, and
a worse than heathen.
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