society the only real tie acknowledged by these people is that which connects male kinsmen. The Hajj, after speaking big, had the weakness to let the murderer depart alive; this measure like peace-policy in general, is the best and surest way to encourage bloodshed and mutilation. But a few months before, an Ísa Badawi enticed out of the gate a boy about fifteen, and slaughtered him for the sake of wearing the feather. His relations were directed to receive the Diyat or blood fine, and the wretch was allowed to depart unhurt—a silly clemency!
You must not suppose, dear L., that I yielded myself willingly to the weary necessity of a month at Zayla. But how explain to you the obstacles thrown in our way by African indolence, petty intrigue, and interminable suspicion? Four months before leaving Aden I had taken the precaution of meeting the Hajj, requesting him to select for us an Abban,[1] or protector, and to provide
- ↑ The Abban or protector of the Somali country is the Mogasa of the Gallas, the Akh of Al-Hijaz, the Ghafir of the Sinaitic Peninsula, and the Rabi'a of Eastern Arabia. It must be observed, however, that the word denotes the protégé as well as the protector; in the latter sense it is the polite address to a Somali, as Ya Abbanah, O Protectress, would be to his wife.
The Abban acts at once as broker, escort, agent, and interpreter, and the institution may be considered the earliest form of transit dues. In all sales he receives a certain percentage, his food and lodging are provided at the expense of his employer, and he not unfrequently exacts small presents from his kindred. In return he is bound to arrange all differences, and even to fight the battles of his client against his fellow-countrymen. Should an Abban be slain, his tribe is bound to take up the cause and to make good the losses of their protégé. Al-Ta'abanah, the office, being one of "name," the eastern synonym for our honour, as well as of lucre, causes frequent quarrels, which become exceedingly rancorous.
According to the laws of the country, the Abban is master of the life and property of his client. The traveller's success will depend mainly upon his selection: if inferior in rank, the protector can neither forward nor defend him; if timid, he will impede advance;
