On our return home we met a party of Eesa girls, who derided my colour and doubted the fact of my being a Moslem. The Arabs declared me to be a Shaykh of Shaykhs, and translated to the prettiest of the party an impromptu proposal of marriage. She showed but little coyness, and stated her price to be an Audulli or necklace [26], a couple of Tobes,--she asked one too many--a few handfuls of beads, [27] and a small present for her papa. She promised, naively enough, to call next day and inspect the goods: the publicity of the town did not deter her, but the shamefacedness of my two companions prevented our meeting again. Arrived at Zayla after a sunny walk, the Arab escort loaded their guns, formed a line for me to pass along, fired a salute, and entered to coffee and sweetmeats. On the 24th of November I had an opportunity of seeing what a timid people are these Somal of the towns, who, as has been well remarked, are, like the settled Arabs, the worst specimens of their race. Three Eesa Bedouins appeared before the southern gate, slaughtered a cow, buried its head, and sent for permission to visit one of their number who had been imprisoned by the Hajj for the murder of his son Masud. The place was at once thrown into confusion, the gates were locked, and the walls manned with Arab matchlock men: my three followers armed themselves, and I was summoned to the fray. Some declared that the Bedouins were "doing" [28] the town; others that they were the van of a giant host coming to ravish, sack, and slay: it turned out that these Bedouins had preceded their comrades, who were bringing in, as the price of blood [29], an Abyssinian slave, seven camels, seven cows, a white mule, and a small black mare. The prisoner was visited by his brother, who volunteered to share his confinement, and the meeting was described as most pathetic: partly from mental organisation and partly from the peculiarities of 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 Eesa Bedouin enticed out of the gates 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!