The simple costume of the Bedouin consists of a piece of checked cloth wrapped loosely about the loins, and descending to the knees so as to resemble a kilt or short petticoat; whilst a cotton robe is thrown over the shoulder after the manner of the Roman toga. Miserly in disposition, few outward ornaments grace his person, save an occasional necklace of fat, and a few armlets and bracelets composed of potent passages from the Korán either stitched in leather, or enveloped in coloured thread. A thong adorned with a metal button girds to the right hip of old and young a creese two feet in length, the wooden hilt of which is decorated with a pewter stud, whilst the scabbard is ornamented with an aromatic sprig, employed as a tooth-brush, and masticated for hours together.
Three inches broad in the blade, and possessing a truly murderous crook in the centre, the creese is doubtless a most formidable weapon at close quarters. With it the Danákil builds his house; with it he slays the animal, and flays the carcase. It is his sword in battle, his knife at the table, his razor at the toilet, his hatchet, and his nail-parer. A savage desirous of illustrating the most approved exercise, after whetting the blade upon a stone, capers about describing a series of flourishes and cuts, both under and over the shield, stabbing and parrying to the right and to the left, until at length comes the last grand touch of disembowelment, when a ripping motion is accompanied by a bound into the air, and a howl of perfect satisfaction such as might be conjectured to issue from the jaws of the glutted vampire.
The spear, which is seldom out of the hand of the Danákil, is some seven feet in length, a shaft of tough close-grained wood called “adepto” being heavily poised with metal at the butt, and topped by a blade from ten to fifteen inches long, by three broad, reduced to as keen an edge as constant scouring with sand and grease can impart. Great aversion is entertained to this weapon being stepped over, and its fall to the ground, independently of the damage that might be sustained, is regarded as an evil omen, and believed to destroy its power over the flesh and blood of an enemy. The spear of a chief only is mounted with bands of brass and copper wire, but the points of all are graced alike with a lump of sheep’s-tail fat. Although sometimes employed as a missive, the pike exercise is more usually resorted to—the warrior stealing onward in a crouching position, and springing suddenly with a yell and a cat-like bound to transfix the body of his foe. “None but a woman would retain the spear in the hour of battle,” quoth one of the braves—“the creese is the hand to hand weapon!”
The shield, fashioned out of the stiff hide of the Báeza, or of the wild buffalo, is a perfect circle, of from one to two feet in diameter, with the rim turned outwards, and the centre convexed, for the purpose of checking the flight or launch of the missive. A button or boss which forms the apex is usually adorned with some proud trophy of the chase, in addition to the red beard of a he-goat, undeviatingly attached as a charm. A small bag, slung in the interior of the buckler, contains the portable wealth of the proprietor, and a forked stick is annexed to the hand strap, to admit of suspension to a tree. Engaged, the warrior keeps the shield in a continual revolving motion, in strict accordance with the movement of the eyes, which in fierce and violent frenzy are rolled in the sockets during the continuance of the conflict.
Cruel, bloodthirsty, and vindictive, the Danákil do not possess that spirit of individual enterprise or chivalry, or that reckless disregard of personal danger which, to certain races of men, imparts the stamp of military habits; but a season of scarcity dooms every neighbouring tribe whose pastures are more favoured than their own, to invasion, massacre, and pillage. A fiendish whoop is the signal for the gathering of the clan; and, obedient to the call, each man at arms, grasping spear and shield, abandons his wretched wigwam with truly savage alacrity. His fierce and untamed passions now riot uncontrolled, and those who during the foray are guilty of the greatest enormities, strut about on return amongst their fellows, bedecked with ostrich plumes, and other badges of distinction, reciting each to some wild tune, the tale of his bloody exploits.
Morose, and possessing little perception of the ridiculous, witticisms and hilarity in conversation are restricted to the ribald jest; but brawls are frequent, and the bivouac is often cheered by the wild chorus selected from a choice collection breathing in every line self-sufficiency and defiance to the foe. Accompanied by savage gestures and contortions—now menacing, now mincing, and now furious—these strains are chanted during the livelong night with clear and energetic throats, chiefly with the design of intimidating, by the noisy clamour, any hostile party that may be lurking in the vicinity of the encampment, intent either upon the requital of injuries done, or the acquisition of fame by aggressions unprovoked.
Superstitious to the last degree, the itinerant Bedouin takes the field arrayed in a panoply of amulets, designed as a defence against witchcraft, and to be thrown towards the enemy in the hour of battle. A verse from the Korán, sewn up in leather, and hung about the neck, secures him against all incorporeal enemies. No whirlwind ever sweeps across the path without being pursued by a dozen savages with drawn creeses, who stab into the centre of the dusty column in order to drive away the evil spirit that is believed to be riding on the blast. All have firm faith in the incarnation of the Devil, who is described as a monster with perpendicular eyes, capable of rolling along the ground with the rotatory motion of a ball; and Ibrahim Shehém Abli, a most unblushing liar, and no less notable a necromancer than warrior, confidently asserted his individual ability to raise seven hundred of these demons for evil, during any moonlight night of the entire year.
The mosque and the muezzin have no existence in the interior, where religion gradually shades away; and, unlike the people of Tajúra, there is here little external display of Islamism observable, save in the bigoted detestation evinced towards those of every other than the Mohammadan creed. But although prostrations are wanting, and rosaries are untold, the vagrants still preserve their knavish reputations unblemished. The white feather, which in Europe is the emblem of cowardice, is appropriately placed in the head of these midnight assassins, and the neighbouring tribes have not ill-portrayed the national character in the assertion, that “the tongues of the Adaïel are long for the express purpose of lying, that their arms are long but to admit of their pilfering the property of others, and that their legs are long in order that they may run away like poltroons in the day of danger and retribution.”