Awdal or Adal Empire of the horn of Africa, occupied most of current Eastern Ethiopia, all of the Republic of DJibouti, and Northern Somalia(Somaliland). It enjoyed long prosperous civilizations that lasted for centuries. But during early twentieth century, the Crusaders, in collaboration with the European Colonial forces, dissected Awdal in to three equal regions and annexed each region to one of the neighboring countries of Somalia, DJibouti and Ethiopia. The division of Awdal was part of the western crusaders efforts to recover the Holy Land from the Muslims in early Eighteenth century. At that period, Awdal had both religious and political relationship with the Ottoman Empire which ruled the Balkans, the Middle East, and North Africa.

Awdal’s division and its annexation into the three different countries diluted the once powerful Awdal community politically and economically. They became a minority that does not have any say of their personal and political affairs in everyone of these countries.  Moreover, since Awdal was a conquered nation, its citizens were not allowed to participate in the new colonial administration at a higher level for fear of retaliation. They were only promoted to, as high as a sergeant in the police force, and as a clerk in the civil administration. Nonetheless, during the colonial government, the region was well cared for in every aspect, because the colonial administrators were aware that Awdal was an occupied country and were very careful with their governing policies.

However, after the independence, only Somalia accepted it’s portion of Awdal to be integrated into the rest of the country. But everything fell apart, because the tribal governments that took over ignored Awdal, because the new tribal chiefs were aware that Awdal was divided and that its people were not powerful enough to challenge these tribal government leaders. And in tribal governments of Africa, only the powerful tribes take all the government resources.  Just imagine if one’s State or Province was not represented in the appropriation committee meetings where regional fund allocation of one’s State or Province is decided. One’s State or Province would end up with nothing, like Awdal did for over forty years.

Every infra-structure built by the colonial government has deteriorated for lack of maintenance, or was taken by the governing tribes Two hundred years later the crusaders achieved their goal of taking over this World, but the people of Awdal are dying and are about to be extinct.

After years of suffering, a new generation of Western educated Awdalites  created this forum to expose the matter to the World, in the hope that one kind hearted, God fearing World Leader can understand this unintentional horrific outcome of the Christian Crusaders’ conquest, and can correct the wrong that was done to Awdal community.

Ancient civilization

Awdal civilization started long before many other ancient civilizations and continued to the 21st century. It traded with pre-Egyptian civilizations, ancient Egypt, and the Arabian Peninsula of the present countries of Yemen, Saudi Arabia, and Iraq. They also traded with the Far East countries including India and china. Unlike the other ancient civilizations that emerged and vanished, Awdal continued to prosper and sustain itself with amazing adaptability to new beginnings. They embraced several religions through the civilization’s reign and outlasted them all.

That history is not written in any place, but is kept in the form of poems, short stories and old sayings, and is passed on from generation to generation in that way. They also keep their genealogy the same way. As a matter of fact Awdal people are the only people in this World who can recite their paternal ancestral line to their 40th great grandfather; that dates back the BC calendar. And if you ask the people about this genealogical practice, they will tell you about their relationship with the Pharaohs. The oral history tells that when the ancient Egyptian Empire was defeated, the Pharaohs and their clique escaped into the following three different Empires that they were familiar and had traded with:

1.  Central West Africa, (around present countries of Mali, and Niger; (The Fulanies) and helped them create the Mali Empire.

2.  South on the Nile, (around present countries of Rwanda, and Burundi; Bah Tutzi.

3.  South on the Red Sea, (around present countries of D’Jibouti and Somalia), where they joined The Adal(Awdal) Empire: The Gadabursi.

The Pharaohs named Awdal “The Land of Punt” (The Land of God), and traded with as late as 450 BC. A trade between the Adal(Awdal) Empire and Pharoah Hatsepshut is the only documented piece of that whole history, because the Pharoah insisted that her trade with Adal(Awdal) Empire, be put on her tomb; anyone who is interested in this documentation can visit Hatsepshut’s Deir el-Bahri tomb in Egypt and read it for him/herself.

Early World historians did not write about or study the history of these parts of the World, because it did not conform with the stories they wanted to tell the World back then; and the contemporary ones did not bother to tell the story for the same reason. Therefore, it was never got included into the World history.

The stories of the above mentioned three regions are amazing, but what is even more mysterious are the cultural, physical, and the behavioral similarities of the people of these three distant and unrelated regions of Africa.

1.  Female circumcision which was an Ancient Egyptian culture is practiced in all three regions.

2.  The authentic female dresses resemble those of the female Pharaohs.

3.  They all have an unexplainable admiration and passion for each other and the country of Egypt, even though they live thousands of miles apart, and believe in different religions

4.  These three regions have paternal family lines, while most Africans have maternal family line.

Unfortunately, because of the early invasions of the Christians in early Ad, followed the Muslims invations, and culminated by the European Crusaders’ colonization of Africa in the nineteenth century, much of that history was lost. However, some of it was salvaged and is available to be studied by anyone who wants to learn more about ancient civilizations’ science and sociology. All one has to do is visit Awdal, everything is out there in the open.
Islamic Civilization

Introduction of Islam

 

Much is not known about the history of Awdal from 100 BC, after the fall of ancient, Egypt to 615 AD when Islam was first introduced by a number of Prophet Mohamed’s (PBUH) followers. These followers were running away from Mecca’s powerful, reactionary Quraysh tribe and sought refuge in Awdal. Among this group was the Prophet’s (PBUH) wife and cousin. They were welcomed warmly in Awdal, and later protected from Qureysh emissaries that wanted to take them back to Mecca and prosecute them.

And when the Prophet (PBUH) heard about the incident, He (PBUH) thanked and blessed Awdal by saying ” May Allah bless the Habasha”; the word “Habasha” means “black” in ancient Arabic language and all East Africans are black, and fit the description. Unfortunately, that word “Habasha” was later, erroneously translated to mean “Ethiopia” by contemporary Ethiopian writers, and that is the reason many Ethiopian writers write about the Prophet Mohamed’s (PBUH) blessing of Ethiopia.

IF the Ethiopian writers’ claim is true;

1.  Why didn’t Ethiopians embrace Islam at the time(615 AD) like Awdalites did?

2.  And even if the Ethiopian writers claim that Ethiopians were already Christians, why did seventy percent (70%) of the Ethiopian population converted to Islam between 1450 AD and 1500 Ad, when Islam was actually introduced to Ethiopia for the first time?

3.  Furthermore, since Ethiopia is a land-locked country, the Muslim followers had to go through Zaylac (Zeila), the main seaport of the time and the capital of Awdal Empire, to get to Ethiopia. In fact, this geographical fact alone annuls Ethiopia writers’ claim.

Awdalites embraced Islam immediately, because, even though the people of Awdal practiced many different religions through their Dynasty, they realized that this new religion of Islam is the truth and accepted it. Moreover, In order to understand the new religion thoroughly, they started learning Arabic language so they can practice and live the teachings of Islam. And when they witnessed the holly Quran revelations they became staunch believers and started changing their names to Arabic ones. Even today, most newborns are given Arabic names.

This new relationship and trade with the middle east marked the beginning of Awdal’s millennium of peace and prosperity. It lasted for about 1300 years, longer than any civilization at any time including this current one.
Awdal Empire of 600 AD –>2000 AD

Right after the Prophet’s (PBUH) death, an influx of religious teachers and merchants from the middle east, Oman and Yemen poured into Awdal and started doing business with the Empire. The Empire expanded. And, at the height of its power and prosperity in the sixteenth century, Awdal, under the leadership of Sheikh Ahmed Guray, extended from Zeila to as far west as the city of Akxum; what is now western Ethiopia.

Even though the colonial anthropologist I.M. Lewis intentionally gives a distorted image of Skeikh Ahmad Guray’s origin, calling him the issue of a Coptic priest and a Muslim harlot, the Sheikh is from the Abrain sub-clan of the Maxaad Casse’ clan of The Gadabursi people. In fact, his offsprings still live in the city of Zeila where he once ruled. There are many writings in several different languages about this long and peaceful era, but I chose to include some excerpts from the US Military Strategic Handbook of Somalia written after the Black Hawk Down in 1993 by the US CIA.

The military wanted to learn everything about Somalia and be prepared for future occurrences if any. So they offered grants to ten US universities to study Somalia from the beginning to the present, (everything there is to know ). And the best beginning these researchers found was Awdal. These researchers found out that the place where the word “Somali” was spoken for the first time was Awdal. That alone emphasizes Awdal’s importance in the history of the Horn.

Here is what the US military wrote about Awdal

Emergence of Adal

In addition to southward migration, a second factor in Somali history from the fifteenth century onward was the emergence of centralized state systems. The most important of these in medieval times was Adal, whose influence at the height of its power and prosperity in the sixteenth century extended from Saylac, the capital, through the fertile valleys of the Jijiga and the Harer plateau to the Ethiopian highlands. Adal’s fame derived not only from the prosperity and cosmopolitanism of its people, its architectural sophistication, graceful mosques, and high learning, but also from its conflicts with the expansionist Ethiopians. For hundreds of years before the fifteenth century, goodwill had existed between the dominant new civilization of Islam and the Christian neguses of Ethiopia.

One tradition holds that Muhammad blessed Ethiopia and enjoined his disciples from ever conducting jihad (holy war) against the Christian kingdom in gratitude for the protection early Muslims had received from the Ethiopian negus. Whereas Muslim armies rapidly overran the more powerful empires of Persia and Byzantium soon after the birth of Islam, there was no jihad against Christian Ethiopia for centuries. The forbidding Ethiopian terrain of deep gorges, sharp escarpments, and perpendicular massifs that rise more than 4,500 meters also discouraged the Muslims from attempting a campaign of conquest against so inaccessible a kingdom.

Muslim-Christian relations soured during the reign of the aggressive Negus Yeshaq (ruled 1414-29). Forces of his rapidly expanding empire descended from the highlands to despoil Muslim settlements in the valley east of the ancient city of Harer. Having branded the Muslims “enemies of the Lord,” Yeshaq invaded the Muslim Kingdom of Ifat in 1415. He crushed the armies of Ifat and put to flight in the wastes along the Gulf of Tadjoura (in present-day Djibouti) Ifat’s king Saad ad Din. Yeshaq followed Saad ad Din to the island off the coast of Saylac (which still bears his name), where the Muslim king was killed. Yeshaq compelled the Muslims to offer tribute, and also ordered his singers to compose a gloating hymn of thanksgiving for his victory. In the hymn’s lyrics, the word Somali appears for the first time in written record.

By the sixteenth century, the Muslims had recovered sufficiently to break through from the east into the central Ethiopian highlands. Led by the charismatic Imam Ahmad Guray (1506-43), the Muslims poured into Ethiopia, using scorched-earth tactics that decimated the population of the country. A Portuguese expedition led by Pedro da Gama, a son of Vasco da Gama who was looking for the Prester John of medieval European folklore–a Christian, African monarch of vast dominions–arrived from the sea and saved Ethiopia. The joint Portuguese-Ethiopian force used cannon to route the Muslims, whose imam died on the battlefield.

At early nineteenth century, Awdal was one of the most civilized Empires in the World. The city of Zeila was the biggest commerce center on the red sea, catering to the inlands of Africa, the Middle east, the Far east, and southern Europe, and the city of Harar was the pillar of Islamic education in Africa, rivaling Timbuktu university of west Africa. The British navy intelligence officer Richard Burton who was sent to spy on Awdal on 1855, wrote a lot about the Awdal city of Harar’s academic advancement, and about the city of Zeila’s economic prosperity. He was amazed with the region’s sophistication, and reported his findings back to England. That report, coupled with the people of Awdal’s complacency and trusting nature , and the Christian Crusaders’ commitment to destroy the powerful Muslim civilization, eventually triggered Awdal’s downfall.

HE beginning of October 1903, found our caravan hustling along the Abyssinian boundary towards Jiffa Medir, where my companion and I were to meet an akil, or native chief, detailed by the Consul at Zeila to guide us through the Gadabrusi country.

This lies on the Anglo-Abyssinian border, and is partly under the nominal rule of Abyssinia. It was with somewhat mixed feelings that we heard the Sultan or King of this wild country was going to accord us a reception, for on a previous occasion his welcome to a European expedition had been too warm for the health of the party, and resulted in several casualties.  

We had been warned that he did net love the Feringi (white man), and therefore thought it better to send a messenger ahead to interview His Majesty and return with a confidential report on the situation, for we did not consider our small armament lighted for us to visit his country.

To show Ins sincerity he sent his own cousin to act as our guide. This man, as well as a native soldier of the camel corps sent from Zeila to meet us, accompanied the messenger to our camp.

Jiffa Medir, a hill of great granite boulders, marks the boundary between bushes, above which the rounded tops of the houses showed like the backs of so many turtles. Adjacent to the villages were large herds of camels, in charge of fine-looking men, and immense flocks of sheep and goats, watched over by weather-beaten women. On the morning of our second day on the prairie, we entered the thorn bushes, which cover the gentler slopes at the foot of Jiffa Medir. On approaching the selected camping ground, winding our way among the trees, we Abyssinian and British territory. A huge, tooth-shaped pinnacle of rock surmounts it nearly two hundred feet high, from which the mountain takes its name.

Our first view of Jiffa Medir was in crossing the Marar prairie. Far away beyond a sea of waving yellow grass, the jagged outline of the hill reared itself on the horizon in a pink and purple mass, grotesquely changing shape in the ever-present mirage. Great herds of gazelle, hartebeeste, and oryx were encountered in the open, affording excellent sport. This is probably one of the best spots in the world for game, but it is so easily obtained that I am afraid the place will not long remain such a paradise for sportsmen as it is now.

By this time, we were in the Gadabrusi country, and several of their villages were passed. All were surrounded by circular zarebas of thorn A GROUT OF GADABRlSl WARRIORS. From a Photo. could catch occasional glimpses through the foliage of stalwart, swarthy natives hurrying in the direction of our rendezvous. They were all dressed in spotless white garments, evidently donned for the occasion, and each carried a shield and three or four ugly-looking spears. Some shooting having taken me out of the regular track, I found our camels already unloaded when I arrived in camp, and the ” boys ” energetically at work, under the direction of Jama Said, our worthy headman, making a strong zareba and pitching the tents.

Under each tree, within a radius of half a mile, was a group of natives sitting or lying down, sheltering themselves from the heat and glare of the noon sun. Scarcely had the camp been completed when Jama came to announce the arrival of the akfi. He was dressed in the height of fashion. His tobe, the outer and often the only garment worn hy the natives, was of a large red checkered pattern, called ” heili “—evidently a corruption of the English word ” highland.” This garment was wound round the body and thrown gracefully over the left “shoulder. Thrust through the sash or waistband was a richly decorated sword of Turkish pattern, having a heavy embossed silver hilt.

The Government, to be worn as a badge of office, presented this sword to him. On his feet, he wore the ordinary sandals of the country, very thick and curved upwards in front to protect the toes. His head was unprotected and closely shaved, in the manner of pious Mohammedans who have taken unto themselves one or more wives. Behind the akil came numerous followers, mostly young men with fuzzy-wuzzy hair, carefully parted in the middle. Many had their hair bleached to a tow colour by numerous applications of white clay found in the country. The black skin and blonde hair formed a striking combination. The warriors composing this retinue were all armed with shields and spears —s o m e short throwing spears, and others long with broad, deep blades for handthrusting.

Our men were hastily paraded and the armed sentries cautioned to keep out this warlike throng, allowing no one but the akif to enter the zareba. Jama Said, the headman, led up the akif to the tent. He shook hands with my companion and me by simply grasping the hand and suddenly releasing it, saying at the same time, ” Salaam.” Our interview with him did not last long. Through the interpreter he said that he had orders from the Consul at Zeila to conduct us through the country if his fellow-tribesmen were not in a turbulent state, but to warn us in case such a trip were dangerous. He said the people of the country were glad to see us, and Vol. xiv.—46. that we need anticipate no trouble. The King himself was coming to us and would arrive that afternoon.

We replied that we were pleased to see him, and asked the meaning of the great gathering of warriors, to which he responded by saying the King had ordered a great ” tomasho ” (fete) in our honour, which he hoped we would condescend to witness. The akif was then taken in charge by our natives, who fed him, at the same time eliciting all the news and local gossip, so dear to the heart of these people. Shortly after the midday meal, while seated in the tent sketching in the day’s march, we were startled to see numbers of armed men among the bushes, and, on further investigation, to find that a multitude had assembled and was giving vent to prolonged shouts. Going out we discovered the natives hurriedly forming into two long lines leading from the entrance of our zareba far across the open space, or natural parade-ground, adjoining the camp. Quickly mustering our followers, we continued this formation inside the zareba, the men standing with their arms at the “shoulder.” Issuing from the bushes at the far end of the line some horsemen could be seen mounted on gaily bedecked ponies. Down the living avenue of spearmen, they came slowly. Riding ahead was an old man on a very quiet nag. Behind him came a lightly clad troop of warriors, whose ponies pranced and shied at the loud shouts of welcome accorded the Royal personage by his dusky subjects. This old man was Ugaz Nur. King or Sultan of the Gadabrusi. He had several other names, which I do not remember now. When the King dismounted and came through the entrance, our ” soldiers” (as they were pleased to call themselves), taking the word of command from the headman, fired an extremely irregular feu de joie over the old man’s head, much to the consternation of the usually impassive natives, as well as somewhat to our own surprise.

As our men used ball ammunition it is a wonder there were not a few casualties in the crowd. The dignified old man, however, did not wink an eye, but came forward smilingly to greet us. Ugaz Nur was a man about seventy-five years old. Although somewhat stiffened by age, he was tall, straight, and well built. Even the weight of his many years could not alter the chief’s graceful figure. The aquiline features distinctly showed Arab descent, and the negroid characteristics so frequent among these people were, save his very dark skin, noticeably absent. His face indicated intelligence and a pleasant, affable nature ; but at the same time one felt conscious of underlying subtlety and cunning— almost invariable attributes of uncivilized races.

His dress was simple and lacked the usual Oriental splendour. Many of his subjects were attired much more gaily, but none looked more distinguished. He wore a crinkly white tobe, with the end of which he covered his head, forming a hood. Over this he wore a cloak of black cloth lined with crimson silk, probably a present from the Emperor of Abyssinia. In his hand, he carried a simple staff instead of the regulation shield and spear. His fighting days were over, and he now relied upon his stalwart sons to protect him on his journeys. As he shook hands with us he smiled pleasantly. His manner was composed and dignified, evidently inherited from his ancestors, who were rulers in the country for many generations. Motioning him to a chair placed between us we endeavoured, with Jama acting as interpreter, to conduct a general conversation.

This consisted chiefly of flattering remarks. When we had about exhausted our vocabulary of complimentary adjectives, I suggested that His Majesty was tired and hungry after his long ride. This was a happy thought, for his eyes brightened and an expansive smile spread across his face as he rose immediately to be conducted to our headman’s tent. That worthy provided him with a good cup of tea, rice, dates, mutton, and bread, winding up the repast with a cigarette. The Gadabrusi people smoke, but generally speaking the Eastern and Southern tribes abstain both from tobacco and spirits. All are too good Mohammedans to touch a drop of alcoholic liquor. After the King had finished his meal he begged leave to introduce his sons and nephews.

One of the former was a great lion and elephant hunter. They all seemed nice, frank boys, with charming manners. Instead of proceeding on our way next morn ing, the King requested us to spend another day at Jiffa Medir and witness the grand ” tomasho ” which he anticipated giving in our honour. That night our mess tent was given up for the accommodation of the Royalties and akifs. How they all managed to crowd into the limited space was a mystery. I looked in before going to bed to present a box of cigarettes, and found them all squatting on the ground with scarcely room to move their elbows. A lantern was swinging from the ridge pole, but its light was rendered somewhat obscure by the dense blue fumes of tobacco smoke which filled the tent, and almost choked me when I put my head inside the flap.

It was a funny sight, the shaved heads of the older men looking like a lot of black ebony balls shining in the dim light. The King was there in the middle of the bunch, being ” pumped ” by Jama Said, our diplomatic headman, who had been delegated to ascertain what His Majesty expected in the way of presents from us, and to bring his ambitions in that line down to a reasonable basis. Next morning, immediately after breakfast, preparations were made for the ” tomasho.” Camp chairs were placed under some shady trees just outside the zareba, commanding a good view of the open ground. Many more natives had collected during the night, for the place seemed packed with warriors and fairly bristling with spears.

The parade – ground was soon cleared for action, after which we marched out to our appointed seats. The King, as usual, sat between us. On either flank stood our riflemen, with loaded arms, while one was specially delegated to stand directly behind the King, to show the people that if any sign of treachery were manifest ;d on their part their ruler would be the first to suffer by having his head blown off. From general appearances everything looked safe enough, and our personal estimate of the character of these people would not have justified such precautions, yet these measures were taken by our followers entirely upon their own initiative, and we deemed it best to accept their judgment on the situation and not to interfere. The first part of the ” tomasho ” consisted of a display of horsemanship.

 

The Somalis are good horsemen, having excellent balance, and ride with the same abandon as do the Indians of the North American plains. Unlike their forebears, the Arabs, they treat their shamefully, ha consideration the poor little beast’s mouth every time pressure is brought to bear on the reins. Like all exhibitions by mounted tribes in this region, this display was of the usual brutal character. Lining up several hundred yards away, the horsemen would come galloping towards us at full speed, lashing the small ponies furiously. As they came tearing along straight for us, and just at the moment when it seemed certain we would be dashed into, the rider would suddenly throw his weight upon the reins and the vicious bit would get in its work, forcing the pony back upon its haunches, and bringing the* poor animal to a dead stop in a great cloud of dust at our very feet.

They came creatures’ feelings. I do not think it is wanton cruelty, but simply an absolute indifference to the sufferings of animals. The natives generally ride barefooted, and thrust the great toe of each foot through a narrow, light stirrup-iron. The Gadabrusi pony is a shapely little animal, not so clean-limbed as the Arab, but much better-looking and far more handy than its shaggy neighbour the Abyssinian. The accoutrements it has to carry consist of alight, narrow saddle, similar to, but smaller and lighter than, the stock saddle of the West. It has the same high pommel and cantle, between which the natives squeeze themselves, for there is not room to sit comfortably. The bridle is generally a light fancy affair, gaily decked with red tassels. To it is attached a cruel bit, something after the Mexican pattern, which cuts into the roof of so close on some occasions that we were spattered with blood and foam from the horses’ mouths.

As this was what they considered the best part of the show, displeasure could not be shown without creating a very hostile feeling, but such cruelty was certainly repugnant. Three times the band of horsemen charged down, quite regardless of the dust and sand with which their antics covered us. Every time they halted the poet laureate of the tribe, or his Gadabrusi equivalent, who was seated upon a big white pony, would chant a long song of welcome. Of course, there was considerable repetition, but summing it all up the substance of his lay was as follows. First he recited the brave doings of the Gadabrusi, intimating without undue modesty that they were the finest people on earth. Then he told how upon former occasions, when not so wise as they were now, they considered all Europeans intruders and foolishly killed them.

A certain English captain had been sent to show them they made a mistake, which he did by killing their people and helping himself to their camels and sheep. He was a great man, and they now forgave him. We were great men also, and we would be forgiven for coming into their country. They knew we did not want to steal camels and sheep. In fact, they were glad to see us, as they knew we were rich and would give them presents. The more presents we gave them the greater men we would be. Those of the Gadabrusi who were British subjects liked the Government, because when one of their number had been killed by another tribe it was no longer necessary to fight for or steal the requisite number of camels to be paid by tones. The weird sound of this, the Gadabrusi war-song, gives one an uneasy feeling and is calculated to strongly impress a waiting enemy.

A cloud of dust above the trees indicated the whereabouts of this large body of men, and soon through the scattered thorn trees, a long line of warriors was visible coming out into the open space. It was a scene to be remembered. Across the glaring plain, with its background of green trees, moved this body of men, spears held on high, and the steel points shining and glittering in the sunlight. The costumes worn were mostly white, but served only to accentuate the robes of bright red, blue, and green which showed at intervals in this formidable the slayers in compensation for the loss of their man. The Government made their enemies do all that without further bloodshed, and they were much obliged.

After each speech all would shout ” Mot! Mot ! ” several times, which is the native form of welcome, at the same time wheeling about their horses and dashing off to the starting-point for a fresh charge. After the third time they rode off and dismounted. In the meantime, the great crowd on foot had vanished. Where they had gone we could not guess until away in the distance the sound of many voices raised in a melodious chant was heard. Nearer and nearer it approached, and one could distinguish a single voice, pitched higher than the rest, taking the solo while the remainder joined in the response or chorus with deep, hoarse, but withal musical array.

Above all was the deep-blue tropical sky. In advance were several individuals whose antics and contortions at once attracted attention. They were the leaders of the dance and principal actors. The whole line moved slowly towards us, keeping time and emphasizing the music by much stamping of feet, which raised a cloud of dust about them. As they came closer, the actors redoubled their efforts, working themselves into a perfect frenzy. They would jump from side to side and bound into the air with wild yells, threatening each other and sometimes us with their murderous-looking weapons. They would shake their heads until their mat-like hair fell over their faces, their eyes glaring with excitement through the tangled masses. Then a pair would go through a fighting scene, one drawing his sword and making as if to kill the other by chopping off his head. To me it was a wonder an execution did not actually take place, so earnest was the way they went about it.

Finally, one man, fiercer in appearance than the others and wearing an ostrich feather conspicuously in his hair to signify that he had killed an enemy in single combat, rushed up to me and, halting suddenly, lunged at me with his long, glittering spear, uttering at the same time unearthly groans, which are supposed to terrify the victim. It was time for heroic action on my part, so, adorning my face with a fixed smile (it was by no means genuine), I carefully adjusted my eyeglass and looked him squarely in the face. This strategy on my part had the desired effect. The eyeglass was a fetich he had never seen before. His ferocious glare vanished, his eyelids quivered, he looked down and then away from me. The raised arm lowered and the wicked spear-blade fell harmlessly to the ground. It was amusing to hear his fierce groans get so feeble.

I did not have to force a happy look, for by that time I was laughing heartily at his discomfiture. Routed by the magic of a monocle, the savage beat a hasty retreat towards the main body, forgetting in his flurried condition that it was his duty to shake hands and congratulate me on my courage after he had sufficiently put it to the test. Wedding and other dances followed, in which the spears are discarded and the time of the song marked in typical African fashion by clapping the hands. After the performance was over, they all collected around us in a huge semicircle to hear us express our appreciation of their efforts. This we did through an interpreter, saying how pleased we were with the exhibition and what fine people they all were, ending up by wishing that Allah would make them extremely wealthy and fearfully fat—the Gadabrusi idea of happiness. Judging by the broad smiles that greeted our remarks we had pleased our audience immensely.

In the afternoon the presents were distributed —a task we entrusted to Jama. Tobes, tobacco, and rice were given to the men, while headdresses, sashes, and beads were to be taken to the wives and daughters. None of the latter was present; in fact, the absence of women from the affair was a noticeable feature. In connection with the distribution of presents, the following incident serves to show the cleverness of the old King. He wanted a present of tea, and on being told that we had none to give away and barely enough for our own immediate use, he asked for a very small quantity. Jama thought he could put him off by saying he felt ashamed to come to us and ask for another present in the name of the King after all we had given him, and in any case, it would be undignified for such a great man to ask for such a small present.

The old man smiled and scratched his head thoughtfully for a minute. Then he said: “Tell them that my request is but one of the eccentricities of a very old man, and that one who has reached my years is privileged to ask little favours without loss of dignity.” Jama was beaten, and acknowledged defeat by taking the King to his tent and giving him what he asked for from his own private store. Before leaving next morning the King came into the tent while I was dressing and presented me with a spear as a souvenir of our meeting. Our caravan was soon afterwards on the march, and before many hours were past we were once more over the boundary and camping in British territory.