[p.42] Issuing from the hot and crowded dome, we recovered our slippers after much trouble, and found that our garments had suffered from the frantic gesticulations of the Persians. We then walked to the gate of Al-Bakia, stood facing the cemetery upon an elevated piece of ground, and delivered the general benediction.
O Allah! O Allah! O Allah! O full of Mercy! O abounding in Beneficence! Lord of Length (of days), and Prosperity, and Goodness! O Thou, who when asked, grantest, and when prayed for aid, aidest! Have Mercy upon the Companions of thy Prophet, of the Muhajirin, and the Ansar! Have Mercy upon them, One and All!
[p.43] Have Mercy upon bdullah bin Hantal (and so on, specifying their names), and make Paradise their Resting-place, their Habitation, their Dwelling, and their Abode! O Allah! accept our Ziyarat, and supply our Wants, and lighten our Griefs, and restore us to our Homes, and comfort our Fears, and disappoint not our Hopes, and pardon us, for on no other do we rely; and let us depart in Thy Faith, and after the Practice of Thy Prophet, and be Thou satisfied with us! O Allah! forgive our past Offences, and leave us not to our (evil) Natures during the Glance of an Eye, or a lesser Time; and pardon us, and pity us, and let us return to our Houses and Homes safe, (i.e., spiritually and physically) fortunate, abstaining from what is unlawful, re-established after our Distresses, and belonging to the Good, thy Servants upon whom is no Fear, nor do they know Distress. Repentance, O Lord! Repentance, O Merciful! Repentance, O Pitiful! Repentance before Death, and Pardon after Death! I beg pardon of Allah! Thanks be to Allah! Praise be to Allah! Amen, O Lord of the (three) Worlds!
After which, issuing from Al-Bakia,[FN#30] we advanced
[p.44] northwards, leaving the city gate on the left hand, till we came to a small Kubbah (dome) close to the road. It is visited as containing the tomb of the Prophets paternal aunts, especially of Safiyah, daughter of Abd al-Muttalib, sister of Hamzah, and one of the many heroines of early Al-Islam. Hurrying over our devotions here,for we were tired indeed,we applied to a Sakka for water, and entered a little coffee-house near the gate of the town: after which we rode home.
I have now described, at a wearying length I fear, the spots visited by every Zair at Al-Madinah. The guide-books mention altogether between fifty and fifty-five Mosques and other holy places, most of which are now unknown even by name to the citizens. The most celebrated of these are the few following, which I describe from hearsay. About three miles to the North-west of the town, close to the Wady al-Akik, lies the Mosque called Al-KiblataynThe Two Directions of Prayer. Some give this title to the Masjid al-Takwa at Kuba.[FN#31] Others assert that the Prophet, after visiting and eating
[p.45] at the house of an old woman named Umm Mabshar, went to pray the mid-day prayer in the Mosque of the Benu Salmah. He had performed the prostration with his face towards Jerusalem, when suddenly warned by revelation he turned Southwards and concluded his orisons in that direction.[FN#32] I am told it is a mean dome without inner walls, outer enclosures, or minaret.
The Masjid Benu Zafar (some write the word Tifr) is also called Masjid al-Baghlahof the She-mule,because, according to Al-Matari, on the ridge of stone to the south of this Mosque are the marks where the Prophet leaned his arm, and where the she-mule, Duldul, sent by the Mukaukas as a present with Mariyah the Coptic girl and Yafur the donkey, placed its hoofs. At the Mosque was shown a slab upon which the Prophet sat hearing recitations from the Koran; and historians declare that by following his example many women have been blessed with offspring.[FN#33] This Mosque is to the East of Al-Bakia.
The Masjid al-Jumahof Friday,or Al-Anikahof the Sand-heaps,is in the valley near Kuba, where Mohammed prayed and preached on the first Friday after his flight from Meccah [FN#34]
The Masjid al-Fazikhof Date-liquoris so called because when Abu Ayyub and others of the Ansar were sitting with cups in their hands, they heard that intoxicating
[p.46] draughts were for the future forbidden, upon which they poured the liquor upon the ground. Here the Prophet prayed six days whilst he was engaged in warring down the Benu Nazir Jews. The Mosque derives its other name, Al-Shamsof the Sunbecause, being erected on rising ground East of and near Kuba, it receives the first rays of morning light.
To the Eastward of the Masjid al-Fazikh lies the Masjid al-Kurayzah, erected on a spot where the Prophet descended to attack the Jewish tribe of that name. Returning from the battle of the Moat, wayworn and tired with fighting, he here sat down to wash and comb his hair, when suddenly appeared to him the Archangel Gabriel in the figure of a horseman dressed in a corslet and covered with dust. The Angels of Allah, said the preternatural visitor, are still in Arms, O Prophet, and it is Allahs Will that Thy foot return to the Stirrup. I go before Thee to prepare a Victory over the Infidels, the Sons of Kurayzah. The legend adds that the dust raised by the angelic host was seen in the streets of Al-Madinah, but that mortal eye fell not upon horsemans form. The Prophet ordered his followers to sound the battle-call, gave his flag to Ali,the Arab token of appointing a commander-in-chief,and for twenty-five days invested the habitations of the enemy. This hapless tribe was exterminated, sentence of death being passed upon them by Saad ibn Maaz, an Ausi whom they constituted their judge because he belonged to an allied tribe. Six hundred men were beheaded in the Market-place of Al-Madinah, their property was plundered, and their wives and children were reduced to slavery.
Tantane relligio potuit suadere malorum!
The Masjid Mashrabat Umm Ibrahim, or Mosque of the garden of Ibrahims mother, is a place where Mariyah the Copt had a garden, and became the mother of
[p.47] Ibrahim, the Prophets second son.[FN#35] It is a small building in what is called the Awali, or highest part of the Al-Madinah plain, to the North of the Masjid Benu Kurayzah, and near the Eastern Harrah or ridge.[FN#36]
Northwards of Al-Bakia is, or was, a small building called the Masjid al-Ijabahof Granting,from the following circumstance. One day the Prophet stopped to perform his devotions at this place, which then belonged to the Benu Muawiyah of the tribe of Aus. He made a long Dua or supplication, and then turning to his Companions, exclaimed, I have asked of Allah three favours, two hath he vouchsafed to me, but the third was refused! Those granted were that the Moslems might never be destroyed by famine or by deluge. The third was that they might not perish by internecine strife.
The Masjid al-Fath (of Victory), vulgarly called the Four Mosques, is situated in the Wady Al-Sayh,[FN#37] which comes from the direction of Kuba, and about half a mile to the East of Al-Kiblatayn. The largest is called the Masjid al-Fath, or Al-Ahzabof the Troops,and is alluded to in the Koran. Here it is said the Prophet prayed for three days during the Battle of the Moat, also called the affair Al-Ahzab, the last fought with the Infidel Kuraysh under Abu Sufiyan. After three days of devotion, a cold and violent blast arose, with rain
[p.48] and sleet, and discomfited the foe. The Prophets prayer having here been granted, it is supposed by ardent Moslems that no petition put up at the Mosque Al-Ahzab is ever neglected by Allah. The form of supplication is differently quoted by different authors. When Al-Shafei was in trouble and fear of Harun al-Rashid, by the virtue of this formula he escaped all danger: I would willingly offer so valuable a prophylactory to my readers, only it is of an unmanageable length. The doctors of Al-Islam also greatly differ about the spot where the Prophet stood on this occasion; most of them support the claims of the Masjid al-Fath, the most elevated of the four, to that distinction. Below, and to the South of the highest ground, is the Masjid Salman al-Farsi, the Persian, from whose brain emanated the bright idea of the Moat. At the mature age of two hundred and fifty, some say three hundred and fifty, after spending his life in search of a religion, from a Magus (fire-worshipper)[FN#38] becoming successively a Jew and a Nazarene, he ended with being a Moslem, and a Companion of Mohammed. During his eventful career he had been ten times sold into slavery. Below Salmans Mosque is the Masjid Ali, and the smallest building on the South of the hill is called Masjid Abu Bakr. All these places owe their existence to Al-Walid the Caliph: they were repaired at times by his successors.
The Masjid al-Rayahof the Bannerwas originally built by Al-Walid upon a place where the Prophet pitched his tent during the War of the Moat. Others call it Al-Zubab, after a hill upon which it stands. Al-Rayah is separated from the Masjid al-Fath by a rising ground called Jabal Sula or Jabal Sawab[FN#39]: the former
[p.49] being on the Eastern, whilst the latter lies upon the Western declivity of the hill. The position of this place is greatly admired, as commanding the fairest view of the Harim.
About a mile and a half South-east of Al-Bakia is a dome called Kuwwat Islam, the Strength of Al-Islam. Here the Apostle planted a dry palm-stick, which grew up, blossomed, and bore fruit at once. Moreover, on one occasion when the Moslems were unable to perform the pilgrimage, Mohammed here produced the appearance of a Kaabah, an Arafat, and all the appurtenances of the Hajj. I must warn my readers not to condemn the founder of Al-Islam for these puerile inventions.
The Masjid Onayn lies South of Hamzahs tomb. It is on a hill called Jabal al-Rumat, the Shooters Hill, and here during the battle of Ohod stood the archers of Al-Islam. According to some, the Prince of Martyrs here received his death-wound; others place that event at the Masjid al-Askar or the Masjid al-Wady.[FN#40]
Besides these fourteen, I find the names, and nothing but the names, of forty Mosques. The reader loses little by my unwillingness to offer him a detailed list of such appellations as Masjid Benu Abd al-Ashhal, Masjid Benu Harisah, Masjid Benu Harim, Masjid al-Fash, Masjid al-Sukiya, Masjid Benu Bayazah, Masjid Benu Hatmah,
Cum multis aliis quæ nunc perscribere longum est.
[FN#1] The cholera. See chapter xviii. [FN#2] The word Hawamid is plural of Hamidah, Hawazin of Hazimi. [FN#3] Anciently there was a Caravan from Maskat to Al-Madinah. My friends could not tell me when the line had been given up, but all were agreed that for years they had not seen an Oman caravan, the pilgrims preferring to enter Al-Hijaz via Jeddah. [FN#4] According to Abulfeda, Khaybar is six stations N.E. of Al-Madinah; it is four according to Al-Idrisi; but my informants assured me that camels go there easily, as the Tarikh al-Khamisy says, in three days. I should place it 80 miles N.N.E. of Al-Madinah. Al-Atwal locates it in 65° 20' E. lon., and 25° 20' N. lat; Al-Kanun in lon. 67° 30', and lat. 24° 20'; Ibn Said in lon. 64° 56', and lat. 27°; and DAnville in lon. 57°, and lat. 25°. In Burckhardts map, and those copied from it, Khaybar is placed about 2° distant from Al-Madinah, which I believe to be too far. [FN#5] The Parliamentary limit of an officers leave from India is five years: if he overstay that period, he forfeits his commission. {to me the comfort of reflecting that possibly at Meccah some opportunity of crossing the Peninsula might present itself. At any rate I had the certainty of seeing the strange wild country of the Hijaz, and of being present at the ceremonies of the Holy City. I must request the reader to bear with a Visitation once more: we shall conclude it with a ride to Al-Bakia.[FN#6] This venerable spot is frequented by the pious every day after the prayer at the Prophets Tomb, and especially on Fridays. [FN#6] The name means the place of many roots. It is also called Bakia Al-Gharkadthe place of many roots of the tree Rhamnus. Gharkad is translated in different ways: some term it the lote, others the tree of the Jews (Forskal, sub voce). [FN#7] See chapter xxi., ante. [FN#8] The same is said of the Makbarah Benu Salmah or Salim, a cemetery to the west of Al-Madinah, below rising ground called Jabal Sula. It has long ago been deserted. See chapter xiv. [FN#9] In those days Al-Madinah had no walls, and was clear of houses on the East of the Harim. [FN#10] These stones were removed by Al-Marwan, who determined that Osmans grave should not be distinguished from his fellows. For this act, the lieutenant of Muawiyah was reproved and blamed by pious Moslems. [FN#11] It ought to be high enough for the tenant to sit upright when answering the interrogatory angels. [FN#12] Because of this superstition, in every part of Al-Islam, some contrivance is made to prevent the earth pressing upon the body. [FN#13] This blessing is in Mohammeds words, as the beauty of the Arabic shows. Ayishah relates that in the month Safar, A.H. 11, one night the Prophet, who was beginning to suffer from the headache which caused his death, arose from his couch, and walked out into the darkness; whereupon she followed him in a fit of jealousy, thinking he might be about to visit some other wife. He went to Al-Bakia, delivered the above benediction (which others give somewhat differently), raised his hands three times, and turned to go home. Ayishah hurried back, but she could not conceal her agitation from her husband, who asked her what she had done. Upon her confessing her suspicions, he sternly informed her that he had gone forth, by order of the Archangel Gabriel, to bless and to intercede for the people of Al-Bakia. Some authors relate a more facetious termination of the colloquy.M.C. de Perceval (Essai, &c., vol. iii. p. 314.) [FN#14] Limping Osman, as the Persians contemptuously call him, was slain by rebels, and therefore became a martyr according to the Sunnis. The Shiahs justify the murder, saying it was the act of an Ijma al-Muslimin, or the general consensus of Al-Islam, which in their opinion ratifies an act of lynch law. [FN#15] This specifying the father Affan, proves him to have been a Moslem. Abu Bakrs father, Kahafah, and Omars Al-Khattab, are not mentioned by name in the Ceremonies of Visitation. [FN#16] The Christian reader must remember that the Moslems rank angelic nature, under certain conditions, below human nature. [FN#17] Osman married two daughters of the Prophet, a circumstance which the Sunnis quote as honourable to him: the Shiahs, on the contrary, declare that he killed them both by ill-treatment. [FN#18] These men are generally descendants of the Saint whose tomb they own: they receive pensions from the Mudir of the Mosque, and retain all fees presented to them by visitors. Some families are respectably supported in this way. [FN#19] This woman, according to some accounts, also saved Mohammeds life, when an Arab Kahin or diviner, foreseeing that the child was destined to subvert the national faith, urged the bystanders to bury their swords in his bosom. The Sharifs of Meccah still entrust their children to the Badawin, that they may be hardened by the discipline of the Desert. And the late Pasha of Egypt gave one of his sons in charge of the Anizah tribe, near Akabah. Burckhardt (Travels in Arabia, vol. i. p. 427) makes some sensible remarks about this custom, which cannot be too much praised. [FN#20] Al- Sadiyah, a double entendre; it means auspicious, and also alludes to Halimahs tribe, the Benu Saad. [FN#21] Both these words are titles of the Prophet. Al-Mustafa means the Chosen; Al-Mujtaba, the Accepted. [FN#22] There being, according to the Moslems, many heavens and many earths. [FN#23] See chapter xx. [FN#24] The Shafei school allows its disciples to curse Al-Yazid, the son of Muawiyah, whose cruelties to the descendants of the Prophet, and crimes and vices, have made him the Judas Iscariot of Al-Islam. I have heard Hanafi Moslems, especially Sayyids, revile him; but this is not, strictly speaking, correct. The Shiahs, of course, place no limits to their abuse of him. You first call a man Omar, then Shimr, (the slayer of Al-Hosayn), and lastly, Yazid, beyond which insult does not extend. [FN#25] Ukayl or Akil, as many write the name, died at Damascus, during the Caliphate of Al-Muawiyah. Some say he was buried there, others that his corpse was transplanted to Al-Madinah, and buried in a place where formerly his house, known as Dar Ukayl, stood. [FN#26] Some are of opinion that the ceremonies of Ziyarat formerly did, and still should begin here. But the order of visitation differs infinitely, and no two authors seem to agree. I was led by Shaykh Hamid, and indulged in no scruples. [FN#27] Burckhardt makes a series of mistakes upon this subject. Hassan ibn Aly, whose trunk only lies buried here (in El Bakia), his head having been sent to Cairo, where it is preserved in the fine Mosque called El-Hassanya. The Mosque Al-Hasanayn (the two Hasans) is supposed to contain only the head of Al-Hosayn, which, when the Crusaders took Ascalon, was brought from thence by Sultan Salih or Beybars, and conveyed to Cairo. As I have said before, the Persians in Egypt openly show their contempt of this tradition. It must be remembered that Al-Hasan died poisoned at Al-Madinah by his wife Jaadah. Al-Hosayn, on the other hand, was slain and decapitated at Kerbela. According to the Shiahs, Zayn al-Abidin obtained from Yazid, after a space of forty days, his fathers head, and carried it back to Kerbela, for which reason the event is known to the Persians as Chilleyeh sar o tan, the forty days of (separation between) the head and trunk. They vehemently deny that the body lies at Kerbela, and the head at Cairo. Others, again, declare that Al-Hosayns head was sent by Yazid to Amir bin al-As, the governor of Al-Madinah, and was by him buried near Fatimahs Tomb. Nor are they wanting who declare, that after Yazids death the head was found in his treasury, and was shrouded and buried at Damascus. Such is the uncertainty which hangs over the early history of Al-Islam[.] [FN#28] The names of the fifth and sixth Imams, Mohammed al-Bakia and Jaafar al-Sadik, were omitted by Hamid, as doubtful whether they are really buried here or not. [FN#29] Moslem historians seem to delight in the obscurity which hangs over the ladys last resting-place, as if it were an honour even for the receptacle of her ashes to be concealed from the eyes of men. Some place her in the Harim, relying upon this tradition: Fatimah, feeling about to die, rose up joyfully, performed the greater ablution, dressed herself in pure garments, spread a mat upon the floor of her house near the Prophets Tomb, lay down fronting the Kiblah, placed her hand under her cheek, and said to her attendant, I am pure and in a pure dress; now let no one uncover my body, but bury me where I lie! When Ali returned he found his wife dead, and complied with her last wishes. Omar bin Abd al-Aziz believed this tradition, when he included the room in the Mosque; and generally in Al-Islam Fatimah is supposed to be buried in the Harim. Those who suppose the Prophets daughter to be buried in Al-Bakia rely upon a saying of the Imam Hasan, If men will not allow me to sleep beside my grandsire, place me in Al-Bakia, by my mother. They give the following account of his death and burial. His body was bathed and shrouded by Ali and Omar Salmah. Others say that Asma Bint Umays, the wife of Abu Bakr, was present with Fatimah, who at her last hour complained of being carried out, as was the custom of those days, to burial like a man. Asma promised to make her a covered bier, like a brides litter, of palm sticks, in shape like what she had seen in Abyssinia: whereupon Fatimah smiled for the first time after her fathers death, and exacted from her a promise to allow no one entrance as long as her corpse was in the house. Ayishah, shortly afterwards knocking at the door, was refused admittance by Asma; the former complained of this to her father, and declared that her stepmother had been making a brides litter to carry out the corpse. Abu Bakr went to the door, and when informed by his wife that all was the result of Fatimahs orders, he returned home making no objection. The death of the Prophets daughter was concealed by her own desire from high and low; she was buried at night, and none accompanied her bier, or prayed at her grave, except Ali and a few relatives. The Shiahs found a charge of irreverence and disrespect against Abu Bakr for absence on this occasion. The third place which claims Fatimahs honoured remains, is a small Mosque in Al-Bakia, South of the Sepulchre of Abbas. It was called Bayt al-HuznHouse of Mourningbecause here the lady passed the end of her days, lamenting the loss of her father. Her tomb appears to have formerly been shown there. Now visitors pray, and pray only twice,at the Harim, and in the Kubbat al-Abbasiyah. [FN#30] The other celebrities in Al-Bakia are:
Fatimah bint Asad, mother of Ali. She was buried with great religious pomp. The Prophet shrouded her with his own garment (to prevent hell from touching her), dug her grave, lay down in it (that it might never squeeze or be narrow to her), assisted in carrying the bier, prayed over her, and proclaimed her certain of future felicity. Over her tomb was written, The grave hath not closed upon one like Fatimah, daughter of Asad. Historians relate that Mohammed lay down in only four graves: 1. Khadijahs, at Meccah. 2. Kasims, her son by him. 3. That of Umm Ruman, Ayishahs mother. 4. That of Abdullah al-Mazni, a friend and companion.
Abd al-Rahman bin Auf was interred near Osman bin Mazun. Ayishah offered to bury him in her house near the Prophet, but he replied that he did not wish to narrow her abode, and that he had promised to sleep by the side of his friend Mazun. I have already alluded to the belief that none has been able to occupy the spare place in the Hujrah.
Ibn Hufazah al-Sahmi, who was one of the Ashab al-Hijratayn (who had accompanied both flights, the greater and the lesser), here died of a wound received at Ohod, and was buried in Shawwal, A.H. 3, one month after Osman bin Mazun.
Abdullah bin Masud, who, according to others, is buried at Kufah.
Saad ibn Zararah, interred near Osman bin Mazun.
Saad bin Maaz, who was buried by the Prophet. He died of a wound received during the battle of the Moat.
Abd al-Rahman al-Ausat, son of Omar, the Caliph. He was generally known as Abu Shahmah, the Father of Fat: he sickened and died, after receiving from his father the religious floggingimpudicitiae causa.
Abu Sufiyan bin al-Haris, grandson of Abd al-Muttalib. He was buried near Abdullah bin Jaafar al-Tayyar, popularly known as the most generous of the Arabs, and near Ukayl bin Abi Talib, the brother of Ali mentioned above.
These are the principal names mentioned by popular authors. The curious reader will find in old histories a multitude of others, whose graves are now utterly forgotten at Al-Madinah. [FN#31] See chapter xix. [FN#32] The story is related in another way. Whilst Mohammed was praying the Asr or afternoon prayer at the Harim he turned his face towards Meccah. Some of the Companions ran instantly to all the Mosques, informing the people of the change. In many places they were not listened to, but the Benu Salmah who were at prayer instantly faced Southwards. To commemorate their obedience the Mosque was called Al-Kiblatayn. [FN#33] I cannot say whether this valuable stone be still at the Mosque Benu Tifr. But I perfectly remember that my friend Larking had a mutilated sphynx in his garden at Alexandria, which was found equally efficacious. [FN#34] See chapter xvii. [FN#35] Mohammeds eldest son was Kasim, who died in his infancy, and was buried at Meccah. Hence the Prophets pædonymic, Abu Kasim, the sire of Kasim. [FB#36] Ayishah used to relate that she was exceedingly jealous of the Coptic girls beauty, and of the Prophets love for her. Mohammed seeing this, removed Mariyah from the house of Harisat bin al-Numan, in which he had placed her, to the Awali of Al-Madinah, where the Mosque now is. Oriental authors use this term Awali, high-grounds, to denote the plains to the Eastward and Southward of the City, opposed to Al-Safilah, the lower ground on the W. and N.W. [FN#37] I am very doubtful about this location of the Masjid al-Fath. [FN#38] A magus, a magician, one supposed to worship fire. The other rival sect of the time was the Saban who adored the heavenly bodies. [FN#39] The Mosque of reward in heaven. It is so called because during the War of the Moat, the Prophet used to live in a cave there, and afterwards he made it a frequent resort for prayer. [FN#40] Hamzahs fall is now placed at the Kubbat al-Masra. See chapter xx.
[p.50]CHAPTER XXIII.
THE Damascus Caravan was to set out on the 27th Zul Kaadah (1st September). I had intended to stay at Al-Madinah till the last moment, and to accompany the Kafilat al-Tayyarah, or the Flying Caravan, which usually leaves on the 2nd Zul Hijjah, two days after that of Damascus.
Suddenly arose the rumour that there would be no Tayyarah,[FN#l] and that all pilgrims must proceed with the Damascus Caravan or await the Rakb. This is a Dromedary Caravan, in which each person carries only his saddle-bags. It usually descends by the road called Al-Khabt, and makes Meccah on the fifth day. The Sharif Zayd, Saad the Robbers only friend, had paid him an unsuccessful visit. Schinderhans demanded back his Shaykh-ship, in return for a safe-conduct through his country: Otherwise, said he, I will cut the throat of every hen that ventures into the passes.
The Sharif Zayd returned to Al-Madinah on the 25th Zul Kaadah (30th August). Early on the morning of the next day, Shaykh Hamid returned hurriedly from the bazar, exclaiming, You must make ready at once, Effendi!there will be no Tayyarahall Hajis start to-morrowAllah will make it easy to you!have you
[p.51] your water-skins in order?you are to travel down the Darb al-Sharki, where you will not see water for three days!
Poor Hamid looked horrorstruck as he concluded this fearful announcement, which filled me with joy. Burckhardt had visited and had described the Darb al-Sultani, the road along the coast. But no European had as yet travelled down by Harun al-Rashids and the Lady Zubaydahs celebrated route through the Nijd Desert.
Not a moment, however, was to be lost: we expected to start early the next morning. The boy Mohammed went forth, and bought for eighty piastres a Shugduf, which lasted us throughout the pilgrimage, and for fifteen piastres a Shibriyah or cot to be occupied by Shaykh Nur, who did not relish sleeping on boxes. The youth was employed all day, with sleeves tucked up, and working like a porter, in covering the litter with matting and rugs, in mending broken parts, and in providing it with large pockets for provisions inside and outside, with pouches to contain the gugglets of cooled water.
Meanwhile Shaykh Nur and I, having inspected the water-skins, found that the rats had made considerable rents in two of them. There being no workman procurable at this time for gold, I sat down to patch the damaged articles; whilst Nur was sent to lay in supplies for fourteen days. The journey is calculated at eleven days; but provisions are apt to spoil, and the Badawi camel-men expect to be fed. Besides which, pilferers abound. By my companions advice I took wheat-flour, rice, turmeric, onions, dates, unleavened bread of two kinds, cheese, limes, tobacco, sugar, tea and coffee.
Hamid himself started upon the most important part of our business. Faithful camel-men are required upon a road where robberies are frequent and stabbings occasional, and where there is no law to prevent desertion or to limit new and exorbitant demands. After a time he
[p.52] returned, accompanied by a boy and a Badawi, a short, thin, well-built old man with regular features, a white beard, and a cool clear eye; his limbs, as usual, were scarred with wounds. Masud of the Rahlah, a sub-family of the Hamidah family of the Benu-Harb, came in with a dignified demeanour, applied his dexter palm to ours,[FN#2] sat down, declined a pipe, accepted coffee, and after drinking it, looked at us to show that he was ready for nego[t]iation. We opened the proceedings with We want men, and not camels, and the conversation proceeded in the purest Hijazi.[FN#3] After much discussion, we agreed, if compelled to travel by the Darb al-Sharki, to pay twenty dollars for two camels,[FN#4] and to advance Arbun, or earnest-money, to half that amount.[FN#5] The Shaykh bound himself to provide us with good animals, which, moreover, were to be changed in case of accidents: he was also to supply his beasts with water, and to accompany us to Arafat and back. But, absolutely refusing to carry my large chest, he declared that the tent under the Shugduf was burden enough for one camel; and that the green box of drugs, the saddle-bags, and the provision-sacks, surmounted by Nurs cot, were amply sufficient for the other. On our part, we bound ourselves to feed the
[p.53] Shaykh and his son, supplying them either with raw or with cooked provender, and, upon our return to Meccah from Mount Arafat, to pay the remaining hire with a discretionary present.
Hamid then addressed to me flowery praises of the old Badawi. After which, turning to the latter, he exclaimed, Thou wilt treat these friends well, O Masud the Harbi! The ancient replied with a dignity that had no pomposity in it,Even as Abu Shawaribthe Father of Mustachios[FN#6]behaveth to us, so will we behave to him! He then arose, bade us be prepared when the departure-gun sounded, saluted us, and stalked out of the room, followed by his son, who, under pretext of dozing, had mentally made an inventory of every article in the room, ourselves especially included.
When the Badawin disappeared, Shaykh Hamid shook his head, advising me to give them plenty to eat, and never to allow twenty-four hours to elapse without dipping hand in the same dish with them, in order that the party might always be Malihin,on terms of salt.[FN#7] He concluded
[p.54] with a copious lecture upon the villainy of Badawin, and on their habit of drinking travellers water. I was to place the skins on a camel in front, and not behind; to hang them with their mouths carefully tied, and turned upwards, contrary to the general practice; always to keep a good store of liquid, and at night to place it under the safeguard of the tent.
In the afternoon, Omar Effendi and others dropped in to take leave. They found me in the midst of preparations, sewing sacks, fitting up a pipe, patching water-bags, and packing medicines. My fellow-traveller had brought me some pencils[FN#8] and a penknife, as forget-me-nots, for we were by no means sure of meeting again. He hinted, however, at another escape from the paternal abode, and proposed, if possible, to join the Dromedary-Caravan. Shaykh Hamid said the same, but I saw, by the expression of his face, that his mother and wife would not give him leave from home so soon after his return.
Towards evening-time the Barr al-Manakhah became a scene of exceeding confusion. The town of tents lay upon the ground. Camels were being laden, and were roaring under the weight of litters and cots, boxes and baggage. Horses and mules galloped about. Men were rushing wildly in all directions on worldly errands, or hurrying to pay a farewell visit to the Prophets Tomb. Women and children sat screaming on the ground, or ran to and fro distracted, or called their vehicles to escape the danger of being crushed. Every now and then a random shot excited all into the belief that the departure-gun had sounded. At times we heard a volley from the robbers hills, which elicited a general groan, for the pilgrims were still, to use their own phrase, between fear
[p.55] and hope, and, consequently, still far from one of the two comforts.[FN#9] Then would sound the loud Jhin-Jhin of the camels bells, as the stately animals paced away with some grandees gilt and emblazoned litter, the sharp plaint of the dromedary, and the loud neighing of excited steeds.
About an hour after sunset all our preparations were concluded, save only the Shugduf, at which the boy Mohammed still worked with untiring zeal; he wisely remembered that he had to spend in it the best portion of a week and a half. The evening was hot, we therefore dined outside the house. I was told to repair to the Harim for the Ziyarat al-Widaa, or the Farewell Visitation; but my decided objection to this step was that we were all to part,how soon!and when to meet again we knew not. My companions smiled consent, assuring me that the ceremony could be performed as well at a distance as in the temple.
Then Shaykh Hamid made me pray a two-bow prayer, and afterwards, facing towards the Harim, to recite this supplication with raised hands:
O Apostle of Allah, we beg Thee to entreat Almighty Allah, that He cut off no Portion of the Good resulting to us, from this Visit to Thee and to Thy Harim! May He cause us to return safe and prosperous to our Birth-places; aid then us in the Progeny he hath given us, and continue to us his Benefits, and make us thankful for our daily Bread! O Allah, let not this be the last of our Visitations to Thy Apostle's Tomb! Yet if Thou summon us before such Blessing, verily in my Death I bear Witness, as in my Life, (here the forefinger of the right hand is extended, that the members of the body may take part with the tongue and the heart) that there
[p.56] is no god but Allah, One and without Partner, and verily that our Lord Mohammed is His Servant and His Apostle! O Allah, grant us in this World Weal, and in the future Weal, and save us from the torments of Hell-fire! Praise to Thee, O Lord, Lord of Glory, greater than Man can describe! and Peace be upon the Apostle, and Laud to Allah, the Lord of the (three) Worlds. This concludes, as usual, with the Testification and the Fatihah. Pious men on such an occasion go to the Rauzah, where they strive, if possible, to shed a tear,a single drop being a sign of acceptance,give alms to the utmost of their ability, vow piety, repentance, and obedience, and retire overwhelmed with grief, at separating themselves from their Prophet and Intercessor. It is customary, too, before leaving Al-Madinah, to pass at least one night in vigils at the Harim, and for learned men to read through the Koran once before the tomb.
Then began the uncomfortable process of paying off little bills. The Eastern creditor always, for divers reasons, waits the last moment before he claims his debt. Shaykh Hamid had frequently hinted at his difficulties; the only means of escape from which, he said, was to rely upon Allah. He had treated me so hospitably, that I could not take back any part of the £5 lent to him at Suez. His three brothers received a dollar or two each, and one or two of his cousins hinted to some effect that such a proceeding would meet with their approbation.
The luggage was then carried down, and disposed in packs upon the ground before the house, so as to be ready for loading at a moments notice. Many flying parties of travellers had almost started on the high road, and late in the evening came a new report that the body of the Caravan would march about midnight. We sat up till about two A.M., when, having heard no gun, and having seen no camels, we lay down to sleep through the sultry remnant of the hours of darkness.
[p.57]Thus, gentle reader, was spent my last night at Al-Madinah.
I had reason to congratulate myself upon having passed through the first danger. Meccah is so near the coast, that, in case of detection, the traveller might escape in a few hours to Jeddah, where he would find an English Vice-Consul, protection from the Turkish authorities, and possibly a British cruiser in the harbour. But at Al-Madinah discovery would entail more serious consequences. The next risk to be run was the journey between the two cities, where it would be easy for the local officials quietly to dispose of a suspected person by giving a dollar to a Badawi.
[FN#1] The Tayyarah, or Flying Caravan, is lightly laden, and travels by forced marches. [FN#2] This Musafahah, as it is called, is the Arab fashion of shaking hands. They apply the palms of the right hands flat to each other, without squeezing the fingers, and then raise the hand to the forehead. [FN#3] On this occasion I heard three new words: Kharitah, used to signify a single trip to Meccah (without return to Al-Madinah), Taarifah, going out from Meccah to Mount Arafat, and Tanzilah, return from Mount Arafat to Meccah. [FN#4] And part of an extra animal which was to carry water for the party. Had we travelled by the Darb al-Sultani, we should have paid 6½ dollars, instead of 10, for each beast. [FN#5] The system of advances, as well as earnest money, is common all over Arabia. In some places, Aden for instance, I have heard of two-thirds the price of a cargo of coffee being required from the purchaser before the seller would undertake to furnish a single bale. [FN#6] Most men of the Shafei school clip their mustachios exceedingly short; some clean shave the upper lip, the imperial, and the parts of the beard about the corners of the mouth, and the forepart of the cheeks. I neglected so to do, which soon won for me the epithet recorded above. Arabs are vastly given to nick-naming Gods creatures; their habit is the effect of acute observation, and the want of variety in proper names. Sonnini appears not to like having been called the Father of a nose. But there is nothing disrespectful in these personal allusions. In Arabia you must be father of something, and it is better to be father of a feature, than father of a cooking pot, or father of a strong smell (Abu-Zirt.) [FN#7] Salt among the Hindus is considered the essence and preserver of the seas; it was therefore used in their offerings to the gods. The old idea in Europe was, that salt is a body composed of various elements, into which it cannot be resolved by human means: hence, it became the type of an indissoluble tie between individuals. Homer calls salt sacred and divine, and whoever ate it with a stranger was supposed to become his friend. By the Greek authors, as by the Arabs, hospitality and salt are words expressing a kindred idea. When describing the Badawin of Al-Hijaz, I shall have occasion to notice their peculiar notions of the Salt-law. [FN#8] The import of such articles shows the march of progress in Al-Hijaz. During the last generation, schoolmasters used for pencils bits of bar lead beaten to a point. [FN#9] The two comforts are success and despair; the latter, according to the Arabs, being a more enviable state of feeling than doubt or hope deferred.
[p.58]CHAPTER XXIV.
FOUR roads lead from Al-Madinah to Meccah. The []Darb al-Sultani, or Sultans Highway, follows the line of coast: this general passage has been minutely described by my exact predecessor. The Tarik al-Ghabir, a mountain path, is avoided by the Mahmil and the great Caravans on account of its rugged passes; water abounds along the whole line, but there is not a single village and the Sobh Badawin, who own the soil[,] are inveterate plunderers. The route called Wady al-Kura is a favourite with Dromedary Caravans; on this road are two or three small settlements, regular wells, and free passage through the Benu Amr tribe. The Darb al-Sharki, or Eastern road, down which I travelled, owes its existence to the piety of the Lady Zubaydah, wife of Harun al-Rashid. That munificent princess dug wells from Baghdad to Al-Madinah, and built, we are told, a wall to direct pilgrims over the shifting sands.[FN#1] There is a fifth road, or rather mountain path, concerning which I can give no information.
At eight A.M. on Wednesday, the 26th Zul Kaadah
[p.59] (31st August, 1853), as we were sitting at the window of Hamids house after our early meal, suddenly appeared, in hottest haste, Masud, our Camel-Shaykh. He was accompanied by his son, a bold boy about fourteen years of age, who fought sturdily about the weight of each package as it was thrown over the camels back; and his nephew, an ugly pock-marked lad, too lazy even to quarrel. We were ordered to lose no time in loading; all started into activity, and at nine A.M. I found myself standing opposite the Egyptian Gate, surrounded by my friends, who had accompanied me thus far on foot, to take leave with due honour. After affectionate embraces and parting mementoes, we mounted, the boy Mohammed and I in the litter, and Shaykh Nur in his cot. Then in company with some Turks and Meccans, for Masud owned a string of nine camels, we passed through the little gate near the castle, and shaped our course towards the North. On our right lay the palm-groves, which conceal this part of the city; far to the left rose the domes of Hamzahs Mosques at the foot of Mount Ohod; and in front a band of road, crowded with motley groups, stretched over a barren stony plain.
After an hours slow march, bending gradually from North to North-East, we fell into the Nijd highway, and came to a place of renown called Al-Ghadir, or the Basin.[FN#2] This is a depression conducting the drainage of the plain towards the northern hills. The skirts of Ohod still limited the prospect to the left. On the right was the Bir Rashid (Well of Rashid), and the little whitewashed dome of Ali al-Urays, a descendant from Zayn al-Abidin:the tomb is still a place of Visitation. There we halted and turned to take farewell of the Holy City. All the
[p.60] pilgrims dismounted and gazed at the venerable minarets and the Green Dome,spots upon which their memories would for ever dwell with a fond and yearning interest.
Remounting at noon, we crossed a Fiumara which runs, according to my Camel-Shaykh, from North to South; we were therefore emerging from the Madinah basin. The sky began to be clouded, and although the air was still full of Samu[m], cold draughts occasionally poured down from the hills. Arabs fear this
bitter change Of fierce extremes, extremes by change more fierce,
and call that a dangerous climate which is cold in the hot season and hot in the cold. Travelling over a rough and stony path, dotted with thorny Acacias, we arrived about two P.M. at the bed of lava heard of by Burckhardt.[FN#3] The
[p.61] aspect of the country was volcanic, abounding in basalts and scoriae, more or less porous: sand veiled the black bed whose present dimensions by no means equal the descriptions of Arabian historians. I made diligent enquiries about the existence of active volcanoes in this part of Al-Hijaz, and heard of none.
At five P.M., travelling towards the East, we entered a Bughaz,[FN#4] or Pass, which follows the course of a wide Fiumara, walled in by steep and barren hills,the portals of a region too wild even for Badawin. The torrent-bed narrowed where the turns were abrupt, and the drift of heavy stones, with a water-mark from six to seven feet
[p.62] high, showed that after rains a violent stream runs from East and South-East to West and North-West. The fertilising fluid is close to the surface, evidenced by a spare growth of Acacia, camel-grass, and at some angles of the bed by the Daum, or Theban palm.[FN#5] I remarked what was technically called Hufrah, holes dug for water in the sand; and the guide assured me that somewhere near there is a spring flowing from the rocks.
After the long and sultry afternoon, beasts of burden began to sink in numbers. The fresh carcases of asses, ponies, and camels dotted the wayside: those that had been allowed to die were abandoned to the foul carrion-birds, the Rakham (vulture), and the yellow Ukab; and all whose throats had been properly cut, were surrounded by troops of Takruri pilgrims. These half-starved wretches cut steaks from the choice portions, and slung them over their shoulders till an opportunity of cooking might arrive. I never saw men more destitute. They carried wooden bowls, which they filled with water by begging; their only weapon was a small knife, tied in a leathern sheath above the elbow; and their costume an old skull-cap, strips of leather like sandals under the feet, and a long dirty shirt, or sometimes a mere rag covering the loins. Some were perfect savages, others had been fine-looking men, broad-shouldered, thin-flanked, and long-limbed; many were lamed by fatigue and by thorns; and looking at most of them, I fancied death depicted in their forms and features.
After two hours slow marching up the Fiumara eastwards, we saw in front of us a wall of rock; and, turning abruptly southwards, we left the bed, and ascended rising ground. Already it was night; an hour, however, elapsed before we saw, at a distance, the twinkling fires, and heard the watch-cries of our camp. It was
[p.63] pitched in a hollow, under hills, in excellent order; the Pashas pavilion surrounded by his soldiers and guards disposed in tents, with sentinels, regularly posted, protecting the outskirts of the encampment. One of our men, whom we had sent forward, met us on the way, and led us to an open place, where we unloaded the camels, raised our canvas home, lighted fires, and prepared, with supper, for a good nights rest. Living is simple on such marches. The pouches inside and outside the Shugduf contain provisions and water, with which you supply yourself when inclined. At certain hours of the day, ambulant vendors offer sherbet, lemonade, hot coffee, and water-pipes admirably prepared.[FN#6] Chibuks may be smoked in the litter; but few care to do so during the Samu[m]. The first thing, however, called for at the halting-place is the pipe, and its delightfully soothing influence, followed by a cup of coffee, and a forty winks upon the sand, will awaken an appetite not to be roused by other means. How could Waterton, the traveller, abuse a pipe? During the night-halt, provisions are cooked: rice, or Kichri, a mixture of pulse and rice, is eaten with Chutnee and lime-pickle, varied, occasionally, by tough mutton and indigestible goat.
We arrived at Ja al-Sharifah at eight P.M., after a march of about twenty-two miles.[FN#7] This halting-place is
[p.64] the rendezvous of Caravans: it lies 50° south-east of Al-Madinah, and belongs rather to Nijd than to Al-Hijaz.
At three A.M., on Thursday (Sept. 1), we started up at the sound of the departure-gun, struck the tent, loaded the camels, mounted, and found ourselves hurrying through a gloomy pass, in the hills, to secure a good place in the Caravan. This is an object of some importance, as, during the whole journey, marching order must not be broken. We met with a host of minor accidents, camels falling, Shugdufs bumping against one another, and plentiful abuse. Pertinaciously we hurried on till six A.M., at which hour we emerged from the Black Pass. The large crimson sun rose upon us, disclosing, through purple mists, a hollow of coarse yellow gravel, based upon a hard whitish clay. About five miles broad by twelve long, it collects the waters of the high grounds after rain, and distributes the surplus through an exit towards the North-west, a gap in the low undulating hills around. Entering it, we dismounted, prayed, broke our fast, and after half an hours halt proceeded to cross its breadth. The appearance of the Caravan was most striking, as it threaded its slow way over the smooth surface of the Khabt (low plain).[FN#8] To judge by the eye, the host was composed of at fewest seven thousand souls, on foot, on horseback, in litters, or bestriding the splendid camels of Syria.[FN#9] There were eight gradations of pilgrims.
[p.65] The lowest hobbled with heavy staves. Then came the riders of asses, of camels, and of mules. Respectable men, especially Arabs, were mounted on dromedaries, and the soldiers had horses: a led animal was saddled for every grandee, ready whenever he might wish to leave his litter. Women, children, and invalids of the poorer classes sat upon a Haml Musattah,rugs and cloths spread over the two large boxes which form the camels load.[FN#10] Many occupied Shibriyahs; a few, Shugdufs, and only the wealthy and the noble rode in Takht-rawan (litters), carried by camels or mules.[FN#11] The morning beams fell brightly upon the glancing arms which surrounded the stripped Mahmil,[FN#12] and upon the scarlet and gilt conveyances of the grandees. Not the least beauty of the spectacle was its wondrous variety of detail: no man was dressed like his neighbour, no camel was caparisoned, no horse was
[p.66] clothed in uniform, as it were. And nothing stranger than the contrasts; a band of half-naked Takruri marching with the Pashas equipage, and long-capped, bearded Persians conversing with Tarbushd and shaven Turks.
The plain even at an early hour reeked with vapours distilled by the fires of the Samum: about noon, however, the air became cloudy, and nothing of colour remained, save that milky white haze, dull, but glaring withal, which is the prevailing day-tint in these regions. At mid-day we reached a narrowing of the basin, where, from both sides, Irk, or low hills, stretch their last spurs into the plain. But after half a mile, it again widened to upwards of two miles. At two P.M. (Friday, Sept. 2), we turned towards the South-west, ascended stony ground, and found ourselves one hour afterwards in a desolate rocky flat, distant about twenty-four miles of unusually winding road from our last station. Mahattah Ghurab,[FN#13] or the Ravens Station, lies 10° south-west from Ja al-Sharifah, in the irregular masses of hill on the frontier of Al-Hijaz, where the highlands of Nijd begin.
After pitching the tent, we prepared to recruit our supply of water; for Masud warned me that his camels had not drunk for ninety hours, and that they would soon sink under the privation. The boy Mohammed, mounting a dromedary, set off with the Shaykh and many water-bags, giving me an opportunity of writing out my journal. They did not return home until after nightfall, a delay caused by many adventures. The wells are in a Fiumara, as usual, about two miles distant from the halting-place, and the soldiers, regular as well as irregular, occupied the water and exacted hard coin in exchange for it. The men are not to blame; they would die of starvation but for this resource. The boy Mohammed had been engaged in several quarrels; but after
[p.67] snapping his pistol at a Persian pilgrims head, he came forth triumphant with two skins of sweetish water, for which we paid ten piastres. He was in his glory. There were many Meccans in the Caravan, among them his elder brother and several friends: the Sharif Zayd had sent, he said, to ask why he did not travel with his compatriots. That evening he drank so copiously of clarified butter, and ate dates mashed with flour and other abominations to such an extent, that at night he prepared to give up the ghost.
We passed a pleasant hour or two before sleeping. I began to like the old Shaykh Masud, who, seeing it, entertained me with his genealogy, his battles, and his family affairs. The rest of the party could not prevent expressing contempt when they heard me putting frequent questions about torrents, hills, Badawin, and the directions of places. Let the Father of Moustachios ask and learn, said the old man; he is friendly with the Badawin,[FN#14] and knows better than you all. This reproof was intended to be bitter as the poets satire,
All fools have still an itching to deride,And fain would be upon the laughing side.
It called forth, however[,] another burst of merriment, for the jeerers remembered my nickname to have belonged to that pestilent heretic, Saud the Wahhabi.
On Saturday, the 3rd September, the hateful signal-gun awoke us at one A.M. In Arab travel there is nothing more disagreeable than the Sariyah or night-march, and yet the people are inexorable about it. Choose early Darkness (daljah) for your Wayfarings, said the Prophet, as the Calamities of the Earth (serpents and wild beasts) appear not at Night. I can scarcely find words to express the weary horrors of the long dark march, during which the hapless traveller, fuming, if a European, with disappointment in his hopes of seeing the country, [p.68] is compelled to sit upon the back of a creeping camel. The day-sleep, too, is a kind of lethargy, and it is all but impossible to preserve an appetite during the hours of heat.
At half-past five A.M., after drowsily stumbling through hours of outer gloom, we entered a spacious basin at least six miles broad, and limited by a circlet of low hill. It was overgrown with camel-grass and Acacia (Shittim) trees, mere vegetable mummies; in many places the water had left a mark; and here and there the ground was pitted with mud-flakes, the remains of recently dried pools. After an hours rapid march we toiled over a rugged ridge, composed of broken and detached blocks of basalt and scoriæ, fantastically piled together, and dotted with thorny trees. Shaykh Masud passed the time in walking to and fro along his line of camels, addressing us with a Khallikum guddam, to the front (of the litter)! as we ascended, and a Khallikum wara, to the rear! during the descent. It was wonderful to see the animals stepping from block to block with the sagacity of mountaineers; assuring themselves of their forefeet before trusting all their weight to advance. Not a camel fell, either here or on any other ridge: they moaned, however, piteously, for the sudden turns of the path puzzled them; the ascents were painful, the descents were still more so; the rocks were sharp; deep holes yawned between the blocks, and occasionally an Acacia caught the Shugduf, almost overthrowing the hapless bearer by the suddenness and the tenacity of its clutch. This passage took place during daylight. But we had many at night, which I shall neither forget nor describe.
Descending the ridge, we entered another hill-encircled basin of gravel and clay. In many places basalt in piles and crumbling strata of hornblende schiste, disposed edgeways, green within, and without blackened by sun and rain, cropped out of the ground. At half-past ten we
[p.69] found ourselves in an Acacia-barren, one of the things which pilgrims dread. Here Shugdufs are bodily pulled off the camels back and broken upon the hard ground; the animals drop upon their knees, the whole line is deranged, and every one, losing temper, attacks his Moslem brother. The road was flanked on the left by an iron wall of black basalt. Noon brought us to another ridge, whence we descended into a second wooded basin surrounded by hills.
Here the air was filled with those pillars of sand so graphically described by Abyssinian Bruce. They scudded on the wings of the whirlwind over the plain,huge yellow shafts, with lofty heads, horizontally bent backwards, in the form of clouds; and on more than one occasion camels were thrown down by them. It required little stretch of fancy to enter into the Arabs superstition. These sand-columns are supposed to be Jinnis of the Waste, which cannot be caught, a notion arising from the fitful movements of the electrical wind-eddy that raises them, and as they advance, the pious Moslem stretches out his finger, exclaiming, Iron! O thou ill-omened one[FN#15]!
During the forenoon we were troubled by the Samum, which, instead of promoting perspiration, chokes up and hardens the skin. The Arabs complain greatly of its violence on this line of road. Here I first remarked the difficulty with which the Badawin bear thirst. Ya Latif,O Merciful! (Lord),they exclaimed at times; and yet they behaved like men.[FN#16] I had ordered them to place the
[p.70] water-camel in front, so as to exercise due supervision. Shaykh Masud and his son made only an occasional reference to the skins. But his nephew, a short, thin, pock-marked lad of eighteen, whose black skin and woolly head suggested the idea of a semi-African and ignoble origin, was always drinking; except when he climbed the camels back, and, dozing upon the damp load, forgot his thirst. In vain we ordered, we taunted, and we abused him: he would drink, he would sleep, but he would not work.
At one P.M. we crossed a Fiumara; and an hour afterwards we pursued the course of a second. Masud called this the Wady al-Khunak, and assured me that it runs from the East and the South-east in a North and North-west direction, to the Madinah plain. Early in the afternoon we reached a diminutive flat, on the Fiumara bank. Beyond it lies a Mahjar or stony ground, black as usual in Al-Hijaz, and over its length lay the road, white with dust and with the sand deposited by the camels feet. Having arrived before the Pasha, we did not know where to pitch; many opining that the Caravan would traverse the Mahjar and halt beyond it. We soon alighted, however, pitched the tent under a burning sun, and were imitated by the rest of the party. Masud called the place Hijriyah. According to my computation, it is twenty-five miles from Ghurab, and its direction is South-East twenty-two degrees.
Late in the afternoon the boy Mohammed started with a dromedary to procure water from the higher part of the Fiumara. Here are some wells, still called Bir Harun, after the great Caliph. The youth returned soon with two bags filled at an expense of nine piastres. This being the 28th Zul Kaadah, many pilgrims busied themselves
[p.71] rather fruitlessly with endeavours to sight the crescent moon. They failed; but we were consoled by seeing through a gap in the Western hills a heavy cloud discharge its blessed load, and a cool night was the result.
We loitered on Sunday, the 4th September, at Al-Hijriyah, although the Shaykh forewarned us of a long march. But there is a kind of discipline in these great Caravans. A gun[FN#17] sounds the order to strike the tents, and a second bids you move off with all speed. There are short halts, of half an hour each, at dawn, noon, the afternoon, and sunset, for devotional purposes, and these are regulated by a cannon or a culverin. At such times the Syrian and Persian servants, who are admirably expert in their calling, pitch the large green tents, with gilt crescents, for the dignitaries and their harims. The last resting-place is known by the hurrying forward of these Farrash, or tent Lascars, who are determined to be the first on the ground and at the well. A discharge of three guns denotes the station, and when the Caravan moves by night a single cannon sounds three or four halts at irregular intervals. The principal officers were the Emir Hajj, one Ashgar Ali Pasha, a veteran of whom my companions spoke slightingly, because he had been the slave of a slave, probably the pipe-bearer of some grandee who in his youth had been pipe-bearer to some other grandee. Under him was a Wakil, or lieutenant, who managed the executive. The Emir al-Surrahcalled simply Al-Surrah, or the Pursehad charge of the Caravan-treasure, and of remittances to the Holy Cities. And lastly there was a commander of the
[p.72] forces (Bashat al-Askar): his host consisted of about a thousand Irregular horsemen, Bash-Buzuks, half bandits, half soldiers, each habited and armed after his own fashion, exceedingly dirty, picturesque-looking, brave, and in such a country of no use whatever.
Leaving Al-Hijriyah at seven A.M., we passed over the grim stone-field by a detestable footpath, and at nine oclock struck into a broad Fiumara, which runs from the East towards the North-West. Its sandy bed is overgrown with Acacia, the Senna plant, different species of Euphorbiae, the wild Capparis, and the Daum Palm. Up this line we travelled the whole day. About six P.M., we came upon a basin at least twelve miles broad, which absorbs the water of the adjacent hills. Accustomed as I have been to mirage, a long thin line of salt efflorescence appearing at some distance on the plain below us, when the shades of evening invested the view, completely deceived me. Even the Arabs were divided in opinion, some thinking it was the effects of the rain which fell the day before: others were more acute. It is said that beasts are never deceived by the mirage, and this, as far as my experience goes, is correct. May not the reason be that most of them know the vicinity of water rather by smell than by sight? Upon the horizon beyond the plain rose dark, fort-like masses of rock which I mistook for buildings, the more readily as the Shaykh had warned me that we were approaching a populous place. At last descending a long steep hill, we entered upon the level ground, and discovered our error by the crunching sound of the camel[s] feet upon large curling flakes of nitrous salt overlying caked mud.[FN#18] Those civilised birds, the kite and the crow, warned us that we were in the vicinity of man. It was not, however, before eleven P.M. that we entered the confines of Al-Suwayrkiyah. The fact was
[p.73] made patent to us by the stumbling and the falling of our dromedaries over the little ridges of dried clay disposed in squares upon the fields. There were other obstacles, such as garden walls, wells, and hovels, so that midnight had sped before our weary camels reached the resting-place. A rumour that we were to halt here the next day, made us think lightly of present troubles; it proved, however, to be false.
During the last four days I attentively observed the general face of the country. This line is a succession of low plains and basins, here quasi-circular, there irregularly oblong, surrounded by rolling hills and cut by Fiumaras which pass through the higher ground. The basins are divided by ridges and flats of basalt and greenstone averaging from one hundred to two hundred feet in height. The general form is a huge prism; sometimes they are table-topped. From Al-Madinah to Al-Suwayrkiyah the low beds of sandy Fiumaras abound. From Al-Suwayrkiyah to Al-Zaribah, their place is taken by Ghadir, or hollows in which water stagnates. And beyond Al-Zaribah the traveller enters a region of water-courses tending West and South-West The versant is generally from the East and South-East towards the West and North-West. Water obtained by digging is good where rain is fresh in the Fiumaras; saltish, so as to taste at first unnaturally sweet, in the plains; and bitter in the basins and lowlands where nitre effloresces and rain has had time to become tainted. The landward faces of the hills are disposed at a sloping angle, contrasting strongly with the perpendicularity of their seaward sides, and I found no inner range corresponding with, and parallel to, the maritime chain. Nowhere had I seen a land in which Earths anatomy lies so barren, or one richer in volcanic and primary formations.[FN#19] Especially
[p.74] towards the South, the hills were abrupt and highly vertical, with black and barren flanks, ribbed with furrows and fissures, with wide and formidable precipices and castellated summits like the work of man. The predominant formation was basalt, called the Arabs Hajar Jahannam, or Hell-stone; here and there it is porous and cellular; in some places compact and black; and in others coarse and gritty, of a tarry colour, and when fractured shining with bright points. Hornblende is common at Al-Madinah and throughout this part of Al-Hijaz: it crops out of the ground edgeways, black and brittle. Greenstone, diorite, and actinolite are found, though not so abundantly as those above mentioned. The granites, called in Arabic Suwan,[FN#20] abound. Some are large-grained, of a pink colour, and appear in blocks, which, flaking off under the influence of the atmosphere, form ooidal blocks and boulders piled in irregular heaps. Others are grey and compact enough to take a high polish when cut. The syenite is generally coarse, although there is occasionally found a rich red variety of that stone. I did not see eurite or euritic porphyry except in small pieces, and the same may be said of the petrosilex and the milky and waxy quartz.[FN#21] In some parts, particularly between Yambu and Al-Madinah, there is an abundance of tawny
[p.75] yellow gneiss markedly stratified. The transition formations are represented by a fine calcareous sandstone of a bright ochre colour: it is used at Meccah to adorn the exteriors of houses, bands of this stone being here and there inserted into the courses of masonry. There is also a small admixture of the greenish sandstone which abounds at Aden. The secondary formation is represented by a fine limestone, in some places almost fit for the purposes of lithography, and a coarse gypsum often of a tufaceous nature. For the superficial accumulations of the country, I may refer the reader to any description of the Desert between Cairo and Suez.
[FN#1] The distance from Baghdad to Al-Madinah is 180 parasangs, according to Abd al-Karim: Voyage de lInde, a la Mecque; translated by M. Langles, Paris, 1797. This book is a disappointment, as it describes everything except Al-Madinah and Meccah: these gaps are filled up by the translator with the erroneous descriptions of other authors, not eye-witnesses. [FN#2] Here, it is believed, was fought the battle of Buas, celebrated in the pagan days of Al-Madinah (A.D. 615). Our dictionaries translate Ghadir by pool or stagnant water. Here it is applied to places where water stands for a short time after rain. [FN#3] Travels in Arabia, vol. 2, p, 217. The Swiss traveller was prevented by sickness from visiting it. The Jazb al-Kulub affords the following account of a celebrated eruption, beginning on the Salkh (last day) of Jamadi al-Awwal, and ending on the evening of the third of Jamadi al-Akhir, A.H. 654. Terrible earthquakes, accompanied by a thundering noise, shook the town; from fourteen to eighteen were observed each night. On the third of Jamadi al-Akhir, after the Isha prayers, a fire burst out in the direction of Al-Hijaz (eastward); it resembled a vast city with a turretted and battlemental fort, in which men appeared drawing the flame about, as it were, whilst it roared, burned, and melted like a sea everything that came in its way. Presently red and bluish streams, bursting from it, ran close to Al-Madinah; and, at the same time, the city was fanned by a cooling zephyr from the same direction. Al-Kistlani, an eye-witness, asserts that the brilliant light of the volcano made the face of the country as bright as day; and the interior of the Harim was as if the sun shone upon it, so that men worked and required nought of the sun and moon (the latter of which was also eclipsed?). Several saw the light at Meccah, at Tayma (in Nijd, six days journey from Al-Madinah), and at Busra, of Syria, reminding men of the Prophets saying, A fire shall burst forth from the direction of Al-Hijaz; its light shall make visible the necks of the camels at Busra. Historians relate that the length of the stream was four parasangs (from fourteen to sixteen miles), its breadth four miles (56? to the degree), and its depth about nine feet. It flowed like a torrent with the waves of a sea; the rocks, melted by its heat, stood up as a wall, and, for a time, it prevented the passage of Badawin, who, coming from that direction, used to annoy the citizens. Jamal Matari, one of the historians of Al-Madinah, relates that the flames, which destroyed the stones, spared the trees; and he asserts that some men, sent by the governor to inspect the fire, felt no heat; also that the feathers of an arrow shot into it were burned whilst the shaft remained whole. This he attributes to the sanctity of the trees within the Harim. On the contrary, Al-Kistlani asserts the fire to have been so vehement that no one could approach within two arrow-flights, and that it melted the outer half of a rock beyond the limits of the sanctuary, leaving the inner parts unscathed. The Kazi, the Governor, and the citizens engaged in devotional exercises, and during the whole length of the Thursday and the Friday nights, all, even the women and children, with bare heads wept round the Prophets tomb. Then the lava current turned northwards. (I remarked on the way to Ohod signs of a lava-field.) This current ran, according to some, three entire months. Al-Kistlani dates its beginning on Friday, 6 Jamadi al-Akhir, and its cessation on Sunday, 27 Rajab: in this period of fifty-two days he includes, it is supposed, the length of its extreme heat. That same year (A.H. 654) is infamous in Al-Islam for other portents, such as the inundation of Baghdad by the Tigris, and the burning of the Prophets Mosque. In the next year first appeared the Tartars, who slew Al-Mutasim Billah, the Caliph, massacred the Moslems during more than a month, destroyed their books, monuments, and tombs, and stabled their war-steeds in the Mustansariyah College. [FN#4] In this part of Al-Hijaz they have many names for a pass:Nakb, Saghrah, and Mazik are those best known. [FN#5] This is the palm, capped with large fan-shaped leaves, described by every traveller in Egypt and in the nearer East. [FN#6] The charge for a cup of coffee is one piastre and a half. A pipe-bearer will engage himself for about £1 per mensem: he is always a veteran smoker, and, in these regions, it is an axiom that the flavour of your pipe mainly depends upon the filler. For convenience the Persian Kaliun is generally used. [FN#7] A days journey in Arabia is generally reckoned at twenty-four or twenty-five Arab miles. Abulfeda leaves the distance of a Marhalah (or Manzil, a station) undetermined. Al-Idrisi reckons it at thirty miles, but speaks of short as well as long marches. The common literary measures of length are these:3 Kadam (mans foot) = 1 Khatwah (pace): 1000 paces = 1 Mil (mile); 3 miles = 1 Farsakh (parasang); and 4 parasangs = 1 Barid or post. The Burhan i Katia gives the table thus:24 finger breadths (or 6 breadths of the clenched hand, from 20 to 24 inches!) = 1 Gaz or yard; 1000 yards = 1 mile; 3 miles = 1 parasang. Some call the four thousand yards measure a Kuroh (the Indian Cos), which, however, is sometimes less by 1000 Gaz. The only ideas of distance known to the Badawi of Al-Hijaz are the fanciful Saat or hour, and the uncertain Manzil or halt: the former varies from 2 to 3½ miles, the latter from 15 to 25. [FN#8] Khabt is a low plain; Midan, Fayhah, or Sath, a plain generally; and Batha, a low, sandy flat. [FN#9] In Burckhardts day there were 5,000 souls and 15,000 camels. Capt. Sadlier, who travelled during the war (1819), found the number reduced to 500. The extent of this Caravan has been enormously exaggerated in Europe. I have heard of 15,000, and even of 20,000 men. I include in the 7,000 about 1,200 Persians. They are no longer placed, as Abd al-Karim relates, in the rear of the Caravan, or post of danger. [FN#10] Lane has accurately described this article: in the Hijaz it is sometimes made to resemble a little tent. [FN#11] The vehicle mainly regulates the expense, as it evidences a mans means. I have heard of a husband and wife leaving Alexandria with three months provision and the sum of £5. They would mount a camel, lodge in public buildings when possible, probably be reduced to beggary, and possibly starve upon the road. On the other hand the minimum expenditure,for necessaries, not donations and luxuries,of a man who rides in a Takht-rawan from Damascus and back, would be about £1,200. [FN#12] On the line of march the Mahmil, stripped of its embroidered cover, is carried on camel-back, a mere framewood. Even the gilt silver balls and crescent are exchanged for similar articles in brass. [FN#13] Mahattah is a spot where luggage is taken down, i.e., a station. By some Hijazis it is used in the sense of a halting-place, where you spend an hour or two. [FN#14] Khalik ma al-Badu is a favourite complimentary saying, among this people, and means that you are no greasy burgher. [FN#15] Even Europeans, in popular parlance, call them devils. [FN#16] The Eastern Arabs allay the torments of thirst by a spoonful of clarified butter, carried on journeys in a leathern bottle. Every European traveller has some recipe of his own. One chews a musket-bullet or a small stone. A second smears his legs with butter. Another eats a crust of dry bread, which exacerbates the torments, and afterwards brings relief. A fourth throws water over his face and hands or his legs and feet; a fifth smokes, and a sixth turns his dorsal region (raising his coat-tail) to the fire. I have always found that the only remedy is to be patient and not to talk. The more you drink, the more you require to drinkwater or strong waters. But after the first two hours abstinence you have mastered the overpowering feeling of thirst, and then to refrain is easy. [FN#17] We carried two small brass guns, which, on the line of march, were dismounted and placed upon camels. At the halt they were restored to their carriages. The Badawin think much of these harmless articles, to which I have seen a gunner apply a match thrice before he could induce a discharge. In a moral point of view, therefore, they are far more valuable than our twelve-pounders. [FN#18] Hereabouts the Arabs call these places Bahr milh or Sea of Salt; in other regions Bahr bila ma, or Waterless Sea. [FN#19] Being but little read in geology, I submitted, after my return to Bombay, a few specimens collected on the way, to a learned friend, Dr. Carter, Secretary to the Bombay branch of the Royal Asiatic Society. His name is a guarantee of accuracy. [FN#20] The Arabic language has a copious terminology for the mineral as well as the botanical productions of the country: with little alteration it might be made to express all the requirements of our modern geology. [FN#21] NOTE TO THIRD EDITION.This country may have contained gold; but the superficial formation has long been exhausted. At Cairo I washed some sand brought from the eastern shore of the Red Sea, north of Al-Wijh, and found it worth my while. I had a plan for working the diggings, but H.B.M.s Consul, Dr. Walne, opined that gold was becoming too plentiful, and would not assist me. This wise saying has since then been repeated to me by men who ought to have known better than Dr. Walne.
[p.76]CHAPTER XXV.
THE Arab may be divided into three racesa classification which agrees equally well with genesitic genealogy, the traditions of the country, and the observations of modern physiologists.[FN#1]
[p.77]The first race, indigens or autochthones, are those sub-Caucasian tribes which may still be met with in the province of Mahrah, and generally along the coast between Maskat and Hazramaut. [FN#2] The Mahrah, the Janabah, and the Gara especially show a low development, for which hardship and privation alone will not satisfactorily account.[FN#3] These are Arab al-Aribah for whose inferiority oriental fable accounts as usual by thaumaturgy.
The principal advenæ are the Noachians, a great Chaldaean or Mesopotamian tribe which entered Arabia about
[p.78] 2200 A.C., and by slow and gradual encroachments drove before them the ancient owners and seized the happier lands of the Peninsula. The great Anzah and the Nijdi families are types of this race, which is purely Caucasian, and shows a highly nervous temperament, together with those signs of blood which distinguish even the lower animals, the horse and the camel, the greyhound and the goat of Arabia. These advenae would correspond with the Arab al-Mutarribah or Arabicized Arabs of the eastern historians.[FN#4]