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 and other volcanoes of equatorial Africa. As a geographical term Galla-land is now used mainly to denote the south-central regions of the Abyssinian empire, the country in which the Galla are numerically strongest. There is no sharp dividing line between the territory occupied respectively by the Galla and by the Somali.

In any case the Galla must be regarded as members of that vast eastern Hamitic family which includes their neighbours, the Somali, the Afars (Danakil) and the Abyssinians. As in all the eastern Hamites, there is a perceptible strain of Negro blood in the Galla, who are, however, described by Sir Frederick Lugard as “a wonderfully handsome race, with high foreheads, brown skins, and soft wavy hair quite different from the wool of the Bantus.” As a rule their features are quite European. Their colour is dark brown, but many of the northern Galla are of a coffee and milk tint. The finest men are to be found among the Limmu and Gudru on the river Abai.

The Galla are for the most part still in the nomadic and pastoral stage, though in Abyssinia they have some agricultural settlements. Their dwellings, circles of rough stones roofed with grasses, are generally built under trees. Their wealth consists chiefly in cattle and horses. Among the southern tribes it is said that about seven or eight head of cattle are kept for every man, woman and child; and among the northern tribes, as neither man nor woman ever thinks of going any distance on foot, the number of horses is very large. The ordinary food consists of flesh, blood, milk, butter and honey, the last being considered of so much importance by the southern Galla that a rude system of bee-keeping is in vogue, and the husband who fails to furnish his wife with a sufficient supply of honey may be excluded from all conjugal rights. In the south monogamy is the rule, but in the north the number of a man’s wives is limited only by his wishes and his wealth. Marriage-forms are numerous, that of bride-capture being common. Each tribe has its own chief, who enjoys the strange privilege of being the only merchant for his people, but in all public concerns must take the advice of the fathers of families assembled in council. The greater proportion of the tribes are still pagan, worshipping a supreme god Waka, and the subordinate god and goddess Oglieh and Atetieh, whose favour is secured by sacrifices of oxen and sheep. With a strange liberality of sentiment, they say that at a certain time of the year Waka leaves them and goes to attend to the wants of their enemies the Somali, whom also he has created. Some tribes, and notably the Wollo Galla, have been converted to Mahommedanism and are very bigoted adherents of the Prophet. In the north, where the Galla are under Abyssinian rule, a kind of superficial Christianization has taken place, to the extent at least that the people are familiar with the names of Maremma or Mary, Balawold or Jesus, Girgis or St George, &c.; but to all practical intents paganism is still in force. The serpent is a special object of worship, the northern Galla believing that he is the author of the human race. There is a belief in were-wolves (buda), and the northern Galla have sorcerers who terrorize the people. Though cruel in war, all Galla respect their pledged word. They are armed with a lance, a two-edged knife, and a shield of buffalo or rhinoceros hide. A considerable number find employment in the Abyssinian armies.

Among the more important tribes in the south (the name in each instance being compounded with Galla) are the Ramatta, the Kukatta, the Baōle, the Aurova, the Wadjole, the Ilani, the Arrar and the Kanigo Galla; the Borani, a very powerful tribe, may be considered to mark the division between north and south; and in the north we find the Amoro, the Jarso, the Toolama, the Wollo, the Ambassil, the Aijjo, and the Azobo Galla.

See C. T. Beke, “On the Origin of the Gallas,” in ''Trans. of Brit.'' Assoc. (1847); J. Ludwig Krapf, Travels in Eastern Africa (1860); and Vocabulary of the Galla Language (London, 1842); Arnaud d’Abbadie, Douze Ans dans la Haute-Éthiopie (1868); Ph. Paulitschke, Ethnographie Nord-Ost-Afrikas; Die geistige Kultur der Dan’akil, Galla u. Somâl (Berlin, 1896); P. M. de Salviac, Les Galla (Paris, 1901).

GALLATIN, ALBERT (1761–1849), American statesman, was born in Geneva (Switzerland) on the 29th of January 1761. The Gallatins were both an old and a noble family. They are first heard of in Savoy in the year 1258, and more than two centuries later they went to Geneva (1510), united with Calvin in his opposition to Rome, and associated their fortunes with those of the little Swiss city. Here they remained, and with one or two other great families governed Geneva, and sent forth many representatives to seek their fortune and win distinction in the service of foreign princes, both as soldiers and ministers. On the eve of the French Revolution the Gallatins were still in Geneva, occupying the same position which they had held for two hundred years. Albert Gallatin’s father died in 1765, his mother five years later, and his only sister in 1777. Although left an orphan at nine, he was by no means lonely or unprotected. His grandparents, a large circle of near relatives and Mlle Catherine Pictet (d. 1795), an intimate friend of his mother, cared for him during his boyhood. He was thoroughly educated at the schools of Geneva, and graduated with honour from the college or academy there in 1779. His grandmother then wished him to enter the army of the landgrave of Hesse, but he declined to serve “a tyrant,” and a year later slipped away from Geneva and embarked for the United States. A competent fortune, good prospects, social position, and a strong family connexion were all thrown aside in order to tempt fate in the New World. His relatives very properly opposed his course, but they nevertheless did all in their power to smooth his way, and continued to treat him kindly. In after life he himself admitted the justice of their opinions. The temper of the times, a vague discontent with the established order of things, and some political enthusiasm imbibed from the writings of Rousseau, are the best reasons which can now be assigned for Gallatin’s desertion of home and friends.

In July 1780 Gallatin and his friend Henri Serre (d. 1784) landed in Massachusetts. They brought with them youth, hope and courage, as well as a little money, and at once entered into business. The times, however, were unfavourable. The great convulsion of the Revolution was drawing to a close, and everything was in an unsettled condition. The young Genevans failed in business, passed a severe winter in the wilds of Maine, and returned to Boston penniless. Gallatin tried to earn a living by teaching French in Harvard College, apparently not without success, but the cold and rigid civilization of New England repelled him, and he made his way to the South. In the backwoods of Pennsylvania and Virginia there seemed to be better chances for a young adventurer. Gallatin engaged in land speculations, and tried to lay the foundation of his fortune in a frontier farm. In 1789 he married Sophie Allègre, and every prospect seemed to be brightening. But clouds soon gathered again. After only a few months of wedlock his wife died, and Gallatin was once more alone. The solitary and desolate frontier life became now more dreary than ever; he flung himself into politics, the only outside resource open to him, and his long, and eventful public career began.

The constitution of 1787 was then before the public, and Gallatin, with his dislike of strong government still upon him, threw himself into opposition and became one of the founders of the Anti-Federalist, or, as it was afterwards called, the Republican party. He was a member of the Pennsylvania Constitutional Convention of 1789–1790, and of the Pennsylvania Assembly in 1790, 1791, and 1792, and rose with surprising rapidity, despite his foreign birth and his inability to speak English with correctness or fluency. He was helped of course by his sound education; but the true cause of his success lay in his strong sense, untiring industry, courage, clear-sightedness and great intellectual force. In 1793 he was chosen United States senator from Pennsylvania by the votes of both political parties. No higher tribute was ever paid to character and ability than that conveyed by this election. But the staunch Federalists of the senate, who had begun to draw the party lines rather sharply, found the presence of the young Genevan highly distasteful. They disliked his French origin, and suspected him to be a man of levelling principles. His seat was contested on account of a technical flaw in regard to the duration of his citizenship, and in February 1794, almost three months after the beginning of the session, the senate annulled the election and sent him back to Pennsylvania with all the glory of political martyrdom.

The leading part which Gallatin had taken in the “Whisky Insurrection” in Western Pennsylvania had, without doubt, been an efficient cause in his rejection by the senate. He intended fully to restrain within legal bounds the opposition which the excise on domestic spirits had provoked, but he made the serious mistake of not allowing sufficiently for the character of the backwoods population. When legal resistance developed into insurrection, Gallatin did his best to retrieve his error and 