In the heart of the peninsula of Arabia, environed on every side by rocky mountains, there stood, in the middle of the sixth century, a celebrated1 pagan shrine2, that had been held in the most exalted3 veneration4 during fourteen hundred years. The edifice5 was believed to cover the hallowed remains6 of Ishma?l, the father of the wandering Bedouin, and it contained a certain sacred black stone, whereon the Patriarch Jacob saw the vision of angels ascending7 into heaven. On its site, according to the Arab tradition, Adam pitched his tent when expelled from the garden of Eden, and there died Eve, the partner of his fall, whose grave of green sods is shown to the present day, upon the barren shores of the Red Sea.
This shrine, of course, was none other than the famous temple of the Sun at Mecca, since so consecrated8 by the lawgiver of the Mohammadans, as to form the focus of attraction to every true believer. The extraordinary veneration it received in those early days, concentrating the tide of commerce, rendered it the absorbing mart of Eastern trade. Abyssinia at that period held in occupation the adjacent provinces of Arabia Felix, and Abrahah, the vicegerent of Yemen, conceiving the idea of diverting the channel to his own advantage, erected9 in the country of the Homerites a splendid Christian10 church, which, under the title of Kele?sa, he endowed with the same privileges, immunities11, and emoluments12, that had pertained13, from all antiquity14, to the shrine of Sabaean idolatry.
“If,” says Gibbon, “a Christian power had been maintained in Arabia, Mahomet must have been crushed in his cradle, and Abyssinia would have prevented a revolt which has changed the civil and religious aspect of the world.” But alarmed at the prospect15 of the desertion of their temple both by votaries16 and merchants, the Beni Koreish, who held the keys of the black stone in hereditary17 right, polluted the rival fane at Saana, which had no equal, saving the palace of the Hamyar kings, and was calculated to ensure the veneration of every pilgrim. Out of this sacrilege and affront18 arose the event celebrated in the Korán as “the war of the Elephant.” Mounted on a huge white elephant, Abrahah, surnamed El Ashrem, placing himself at the head of a vast army, proceeded to take revenge on the idolaters; but, misled by intelligence artfully given by Aboo Táleb, grandfather to the Apostle of God, he destroyed, instead of the Kaaba, a temple of Osiris at Ta?ef, and the first recorded appearance of the small-pox, shortly afterwards annihilated19 the Christian forces.
The wars that distracted all Arabia, between the Greeks and Persians in the first instance, and subsequently between Mahomet and the population in support of his divine mission, had greatly impaired20 the traffic carried on by general consent at the temple of Mecca. A caravan21 scarcely ever ventured forth22 by any road, that it was not plundered23 by the opposing partisans24, and merchants as well as trade gradually departed south of the Arabian Gulf25, to sea-ports which in earlier times had been the emporia of commerce with the East. Rahe?ta, Zeyla, Tajúra, and a number of other towns in the Indian Ocean, thus recovered their importance and their lost prosperity. The conquest of the Abyssinian territories in Arabia, drove every Ethiopian to the African shores. Little districts now grew into great consideration. Mara, Hadea, Aussa, and Adel, amongst other petty states, assumed unto themselves the title of kingdoms, and shortly acquired power and wealth eclipsing many of the more ancient monarchies26.
The miserable27 town of Tajúra, “the city of the slave-merchant,” as it exists at the present day, demands no further description. It was for two years in the hands of the Turks, who occupied it after the taking of Massowah, and converted into a fort a venerable mosque28, now in ruins, on the sea-beach near the palace. But no consistent chronicle, either of the capture or evacuation, is to be expected where every man is notorious equally as a boaster and a liar29, and making himself the individual hero in every passage of arms, never foils to extol30 his own clan31 as immeasurably superior in valour to every other. The melancholy32 aspect of the place is but too well calculated to convey to the traveller a foretaste of the sufferings inseparable from a pilgrimage through any portion of the country denominated Adel; and each barbarian33 of the entire population of Tajúra will be found, on sad experience, a type of the Dankáli nation!
Bigoted34 Mohammadans, punctual to the call of the Muezzin, praying three times in excess of the exactions of the Prophet, often passing the entire night in the mosque, or sitting in council at its threshold; sedulously35 attentive36 to the outward forms of their creed37, though few have sufficient energy to undertake a pilgrimage to the Kaaba, and content, like other hypocrites, with a rigid38 observance of externals—the Danákil rise from their devotions well primed with Moslem39 intolerance, and are perfectly40 ready to lie and cheat as occasion may offer. Unoccupied, and at a loss for honest employment, idlers without number sauntered about the pavilion at all times and seasons, entering at pleasure, and monopolising chairs and tables with the insolent41 independence which forms one of their most prominent features. Supported by a long staff, the ruffians gazed for hours together at the novel splendour of the equipage; and invariably disfigured by a large quid of tobacco adulterated with ashes, squirted the redundant42 saliva43 over the carpet, although squatted44 on the outside of the door, with ample space at command. But although thieves by profession on a grand scale, they fortunately contrived45 to keep their hands from picking and stealing; and notwithstanding that the tents were thus thronged46 from morning till night, and the sea-beach for many weary days was strewed47 with boxes and bales of truly tempting48 exterior49, nothing whatever was abstracted.
The classic costume of the people of this sea-port consists of a white cotton robe, thrown carelessly over the shoulder, in the manner of the old Roman toga; a blue-checked kilt reaching to the knees, simply buckled50 about the waist by a leathern belt, which supports a most formidable creese, and a pair of rude undressed sandals to protect the feet of such as can afford the luxury. The plain round buckler and the broad-headed spear, without which few ever cross their threshold, renders the naturally graceful51 and manly52 figure of almost every individual a subject for the artist’s pencil; but the population are to a man filthy53 in the extreme, and the accumulated dirt upon their persons and apparel leaves a taint54 behind, that might readily be traced without the intervention55 of a bloodhound. Rancid mutton fat, an inch thick, frosts a bushy wig56 of cauliflower growth, which harbours myriads57 of vermin. Under the melting rays of a tropical sun, the grease pours copiously58 over the skin; and the use of water, except as a beverage59, being a thing absolutely unheard-of, a Dankáli pollutes the atmosphere with an effluvium, such as is only to be encountered elsewhere in the purlieus of a tallow-chandler’s shop.
All are vain of scars, and desirous of displaying them; but little favour is shown for other outward ornament60; and the miserly disposition61 which pervades62 the breast both of young and old, inducing an effort towards the concealment63 of property possessed64, a paltry65 silver ring in the ear, a band of copper66 wire round the junction67 of the spear-blade with the shaft68, or pewter mountings to the creese, form the sum total of decoration on the arms and persons even of the most extravagant69. Fops in numbers are to be seen at Tajúra, who have called in the aid of moist quick-lime towards the conversion70 of the naturally jet black peruke to a most atrocious foxy red—when judicious71 frizzing, and the insertion of the wooden skewer72, used for scratching, completes the resemblance to a carriage mop. But this novel process of dyeing, so contrary to that employed by civilised beaux, is only in fashion among the Somauli, who, in common with the Danákil dandies, employ, in lieu of a down pillow, a small wooden bolster73, shaped like a crutch74, which receives the neck, and during the hours of presumed uncomfortable repose75, preserves the periwig from derangement76.
Massy amulets77 in leathern envelopes, or entire Koráns in quarto or octavo, are borne on the unpurified person of almost every individual; and the ancient Arab remedy of swallowing the water in which passages from the holy book have been washed from the board or paper whereon they were inscribed78, is in universal repute, as a sovereign medicine for every ailment79 to which frail80 flesh is heir—the firm of Sultán, Wazir and Kázi, who alone possess the privilege of wearing turbans, holding the monopoly, and driving a most profitable trade by the preparation of this simple, but potent81 specific. Large doses of melted sheep’s-tail fat are moreover swallowed on certain occasions; and a native Esculapius gave proof of the perfection to which the dentist’s art has attained83 at Tajúra, by dexterously84 detaching a carious tooth from the stubborn jaws85 of a submissive old woman, with the patent machinery86 of a rusty87 nail as a punch, struck with a heavy stone picked up on the sea-beach, where the operation was performed for the edification of the encampment. Applications were nevertheless frequent for European aid—a venerable priest numbering threescore years and ten, peremptorily88 demanding, in addition to a philter, the instantaneous removal of two obstinate89 cataracts90, which had long dimmed his sight, and upon which he had vainly expended91 the teeth of half the mules92 in Tajúra, roasted, and reduced to an impalpable powder.
Education, to the extent of spelling the Korán, is general, and all speak Arabic as well as Dankáli; the lore93 of the most learned being however restricted to a smattering of the holy book, with a very confused idea of numerals, and ability to endite a scraggy Arabic letter, which, when completed with infinite labour, the writer is often puzzled to decipher. To the immortal94 honour of the Sultán be it here recorded, that although the oldest male inhabitant of Tajúra, he is a solitary95 instance of non-acquaintance with the alphabet. The swarthy cheek of every urchin96 who distinguishes himself by diligence or quickness, receives in token thereof, a dash of white chalk, a black streak97 in like manner disgracing the idle and stupid; but the pedagogue98 would appear to omit the residue99 of this oriental custom—the stuffing the mouths of the well-behaved with sugar-candy, which would doubtless prove a source of much greater enjoyment100.
In the evening the ingenuous101 youth of the town, each armed with a creese in case of quarrel, convene102 in numbers on the common, to play a game which combines hockey and football; the residue of their time being spent in angling, when the juvenile103 Walton stands up to the chin in the salt sea, and employing his head as a substitute for the reel, spins out a dozen yards of line in a truly fisherman-like manner. Numbers spent the period of their relaxation104 from study in gaping105 with the adults at the door of the pavilion, whilst the magic effect of the magnet was exhibited, or fire produced from the human mouth by means of a promethean, here emphatically denominated “the devil.”
The softer sex of Tajúra, whilst young, possess a tolerable share of comeliness106, and a pleasing expression withal; but they are speedily past the meridian107 of beauty. A close blue chemise, a plain leathern petticoat, or a cloth reaching to the ankles, and a liberal coat of lard over extravagantly108 braided ringlets, which are knotted with white beads109, form the toilet of maid, wife, and widow. An occasional necklace of coloured beads falling over the sable110 bosom111, a pendant of brass112 or silver wire of no ordinary dimensions in the ear, and large ivory bracelets113 or anklets, proclaim the besetting114 foible of the sex: but ornaments115 are by no means general. Mohammadan jealousy116 tends to the seclusion117 of the better order of females to a certain extent; but a marriage in high life, when the procession passed close to the encampment, afforded an opportunity not always enjoyed, of beholding118 the beauty and fashion of the place. The matrimonial shackles119 are here easily loosed; and the greater portion of the population being deeply engaged in the slave trade with the interior, have their rude houses filled with temporary wives, who are from time to time unceremoniously shipped for the Arabian market, in order that the funds accruing120 from the sale of their persons may be invested in new purchases.
Agriculture there is none. Every man is a merchant, and waxes sufficiently121 rich on his extensive slave exportations, to import from other climes the produce he requires. An extensive traffic is carried on with Aussa and Abyssinia, in which nearly all are engaged at some period of the year. Indian and Arabian manufactures, pewter, zinc122, copper and brass wire, beads, and salt in large quantities, are at these inland marts exchanged for slaves, grain, ivory, and other produce of the interior,—salt and human beings forming, however, the chief articles of barter123. Virgin124 Mary German crowns of Maria Theresa, 1780, as integrals, and strips of raw hide for sandal soles, as fractionals, form the currency of the sea-port; beads, buttons, mirrors, trinkets, empty bottles, snuff, and tobacco, for which latter there is an universal craving125, being also received in exchange for the necessaries of life.
Avarice126 is the ruling passion—the salient point in the character of the Dankáli. His whole soul is engrossed127 in amassing128 wealth, whilst he is by nature indolent and lazy, and would fain acquire riches without treading the laborious129 uphill path towards their attainment130. Miserly in disposition, there is not an individual of the whole community, from the Sultán downwards131, who would not infinitely132 prefer the present receipt of two pieces of silver, to a promissory note for twenty at the expiration133 of a week, upon the very best security. “Trees attain82 not to their growth in a single day,” remarked Ali Shermárki, after remonstrating134 with the grasping ruler on his inordinate135 love of lucre—“take the tree as your text, and learn that property is only to be accumulated by slow degrees.”
“True,” retorted the old miser—“but, Sheikh, you must have lost sight of the fact, that my leaves are already withered136, and that if I would be rich I have not a moment to lose.”
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1
celebrated
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| adj.有名的，声誉卓著的 | |
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shrine
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| n.圣地，神龛，庙；v.将...置于神龛内，把...奉为神圣 | |
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exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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veneration
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| n.尊敬，崇拜 | |
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edifice
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| n.宏伟的建筑物(如宫殿，教室) | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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ascending
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| adj.上升的，向上的 | |
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consecrated
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| adj.神圣的，被视为神圣的v.把…奉为神圣，给…祝圣( consecrate的过去式和过去分词 )；奉献 | |
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ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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immunities
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| 免除，豁免( immunity的名词复数 )； 免疫力 | |
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emoluments
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| n.报酬，薪水( emolument的名词复数 ) | |
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pertained
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| 关于( pertain的过去式和过去分词 )； 有关； 存在； 适用 | |
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14
antiquity
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| n.古老；高龄；古物，古迹 | |
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prospect
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| n.前景，前途；景色，视野 | |
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votaries
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| n.信徒( votary的名词复数 )；追随者；（天主教）修士；修女 | |
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17
hereditary
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| adj.遗传的，遗传性的，可继承的，世袭的 | |
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18
affront
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| n./v.侮辱，触怒 | |
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19
annihilated
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| v.（彻底）消灭( annihilate的过去式和过去分词 )；使无效；废止；彻底击溃 | |
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impaired
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| adj.受损的；出毛病的；有（身体或智力）缺陷的v.损害，削弱( impair的过去式和过去分词 ) | |
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21
caravan
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| n.大蓬车；活动房屋 | |
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forth
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| adv.向前；向外，往外 | |
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plundered
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| 掠夺，抢劫( plunder的过去式和过去分词 ) | |
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partisans
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| 游击队员( partisan的名词复数 )； 党人； 党羽； 帮伙 | |
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gulf
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| n.海湾；深渊，鸿沟；分歧，隔阂 | |
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monarchies
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| n. 君主政体, 君主国, 君主政治 | |
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miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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mosque
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| n.清真寺 | |
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liar
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| n.说谎的人 | |
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extol
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| v.赞美，颂扬 | |
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clan
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| n.氏族，部落，宗族，家族，宗派 | |
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melancholy
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| n.忧郁，愁思；adj.令人感伤（沮丧）的，忧郁的 | |
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barbarian
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| n.野蛮人；adj.野蛮(人)的；未开化的 | |
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bigoted
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| adj.固执己见的，心胸狭窄的 | |
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sedulously
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| ad.孜孜不倦地 | |
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attentive
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| adj.注意的，专心的；关心(别人)的，殷勤的 | |
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creed
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| n.信条；信念，纲领 | |
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rigid
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| adj.严格的，死板的；刚硬的，僵硬的 | |
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Moslem
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| n.回教徒，穆罕默德信徒；adj.回教徒的，回教的 | |
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40
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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41
insolent
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| adj.傲慢的，无理的 | |
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42
redundant
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| adj.多余的，过剩的；(食物)丰富的；被解雇的 | |
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saliva
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| n.唾液，口水 | |
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44
squatted
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| v.像动物一样蹲下( squat的过去式和过去分词 )；非法擅自占用（土地或房屋）；为获得其所有权；而占用某片公共用地。 | |
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45
contrived
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| adj.不自然的，做作的；虚构的 | |
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46
thronged
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| v.成群，挤满( throng的过去式和过去分词 ) | |
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47
strewed
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| v.撒在…上( strew的过去式和过去分词 )；散落于；点缀；撒满 | |
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48
tempting
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| a.诱人的, 吸引人的 | |
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49
exterior
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| adj.外部的，外在的；表面的 | |
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50
buckled
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| a. 有带扣的 | |
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51
graceful
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| adj.优美的，优雅的；得体的 | |
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52
manly
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| adj.有男子气概的；adv.男子般地，果断地 | |
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53
filthy
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| adj.卑劣的；恶劣的，肮脏的 | |
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54
taint
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| n.污点；感染；腐坏；v.使感染；污染 | |
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55
intervention
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| n.介入，干涉，干预 | |
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56
wig
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| n.假发 | |
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57
myriads
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| n.无数，极大数量( myriad的名词复数 ) | |
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58
copiously
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| adv.丰富地，充裕地 | |
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59
beverage
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| n.(水，酒等之外的)饮料 | |
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60
ornament
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| v.装饰，美化；n.装饰，装饰物 | |
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61
disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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62
pervades
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| v.遍及，弥漫( pervade的第三人称单数 ) | |
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concealment
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| n.隐藏, 掩盖，隐瞒 | |
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64
possessed
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| adj.疯狂的；拥有的，占有的 | |
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paltry
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| adj.无价值的，微不足道的 | |
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66
copper
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| n.铜；铜币；铜器；adj.铜(制)的；(紫)铜色的 | |
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67
junction
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| n.连接，接合；交叉点，接合处，枢纽站 | |
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68
shaft
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| n.(工具的)柄，杆状物 | |
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69
extravagant
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| adj.奢侈的；过分的；(言行等)放肆的 | |
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70
conversion
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| n.转化，转换，转变 | |
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71
judicious
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| adj.明智的，明断的，能作出明智决定的 | |
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72
skewer
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| n.（烤肉用的）串肉杆；v.用杆串好 | |
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73
bolster
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| n.枕垫；v.支持，鼓励 | |
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74
crutch
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| n.T字形拐杖；支持，依靠，精神支柱 | |
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75
repose
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| v.(使)休息；n.安息 | |
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76
derangement
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| n.精神错乱 | |
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77
amulets
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| n.护身符( amulet的名词复数 ) | |
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78
inscribed
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| v.写，刻( inscribe的过去式和过去分词 )；内接 | |
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79
ailment
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| n.疾病，小病 | |
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frail
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| adj.身体虚弱的；易损坏的 | |
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potent
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| adj.强有力的，有权势的；有效力的 | |
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82
attain
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| vt.达到，获得，完成 | |
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attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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84
dexterously
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| adv.巧妙地，敏捷地 | |
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85
jaws
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| n.口部；嘴 | |
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86
machinery
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| n.(总称)机械，机器；机构 | |
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87
rusty
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| adj.生锈的；锈色的；荒废了的 | |
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peremptorily
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| adv.紧急地，不容分说地，专横地 | |
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89
obstinate
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| adj.顽固的，倔强的，不易屈服的，较难治愈的 | |
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cataracts
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| n.大瀑布( cataract的名词复数 )；白内障 | |
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expended
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| v.花费( expend的过去式和过去分词 )；使用（钱等）做某事；用光；耗尽 | |
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mules
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| 骡( mule的名词复数 )； 拖鞋； 顽固的人； 越境运毒者 | |
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lore
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| n.传说；学问，经验，知识 | |
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immortal
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| adj.不朽的；永生的，不死的；神的 | |
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solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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urchin
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| n.顽童；海胆 | |
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streak
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| n.条理，斑纹，倾向，少许，痕迹；v.加条纹，变成条纹，奔驰，快速移动 | |
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pedagogue
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| n.教师 | |
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99
residue
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| n.残余，剩余，残渣 | |
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100
enjoyment
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| n.乐趣；享有；享用 | |
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101
ingenuous
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| adj.纯朴的，单纯的；天真的；坦率的 | |
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convene
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| v.集合，召集，召唤，聚集，集合 | |
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103
juvenile
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| n.青少年，少年读物；adj.青少年的，幼稚的 | |
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104
relaxation
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| n.松弛，放松；休息；消遣；娱乐 | |
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gaping
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| adj.口的；张口的；敞口的；多洞穴的v.目瞪口呆地凝视( gape的现在分词 )；张开，张大 | |
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106
comeliness
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| n. 清秀, 美丽, 合宜 | |
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107
meridian
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| adj.子午线的；全盛期的 | |
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108
extravagantly
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| adv.挥霍无度地 | |
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109
beads
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| n.（空心）小珠子( bead的名词复数 )；水珠；珠子项链 | |
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sable
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| n.黑貂；adj.黑色的 | |
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111
bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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brass
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| n.黄铜；黄铜器，铜管乐器 | |
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113
bracelets
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| n.手镯，臂镯( bracelet的名词复数 ) | |
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114
besetting
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| adj.不断攻击的v.困扰( beset的现在分词 )；不断围攻；镶；嵌 | |
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115
ornaments
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| n.装饰( ornament的名词复数 )；点缀；装饰品；首饰v.装饰，点缀，美化( ornament的第三人称单数 ) | |
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116
jealousy
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| n.妒忌，嫉妒，猜忌 | |
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seclusion
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| n.隐遁，隔离 | |
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118
beholding
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| v.看，注视( behold的现在分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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119
shackles
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| 手铐( shackle的名词复数 )； 脚镣； 束缚； 羁绊 | |
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accruing
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| v.增加( accrue的现在分词 )；（通过自然增长）产生；获得；（使钱款、债务）积累 | |
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121
sufficiently
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| adv.足够地，充分地 | |
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122
zinc
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| n.锌；vt.在...上镀锌 | |
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123
barter
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| n.物物交换，以货易货，实物交易 | |
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124
virgin
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| n.处女，未婚女子；adj.未经使用的；未经开发的 | |
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125
craving
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| n.渴望,热望 | |
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126
avarice
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| n.贪婪；贪心 | |
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127
engrossed
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| adj.全神贯注的 | |
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128
amassing
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| v.积累，积聚( amass的现在分词 ) | |
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129
laborious
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| adj.吃力的，努力的，不流畅 | |
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130
attainment
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| n.达到，到达；［常pl.］成就，造诣 | |
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131
downwards
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| adj./adv.向下的（地），下行的（地） | |
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132
infinitely
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| adv.无限地，无穷地 | |
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133
expiration
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| n.终结，期满，呼气，呼出物 | |
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134
remonstrating
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| v.抗议( remonstrate的现在分词 )；告诫 | |
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135
inordinate
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| adj.无节制的；过度的 | |
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136
withered
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| adj. 枯萎的，干瘪的，（人身体的部分器官）因病萎缩的或未发育良好的 动词wither的过去式和过去分词形式 | |
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