Travels In Arabia

J >> John Lewis Burckhardt >> Travels In Arabia

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[p.118] of a man's sight, no uncommon punishment in other parts of the
east, seems never to have been inflicted by the Hedjaz governors.

In the Mesaa, and annexed to the mosque, stands a handsome building,
erected in A.H. 882, by Kaid Bey, Sultan of Egypt, in which he
established a large public school, with seventy-two different
apartments; he also furnished it with a valuable library. The historian
Kotobeddyn, who, one hundred years afterwards, was librarian here,
complains that only three hundred volumes remained in his time, the rest
having been stolen by his unprincipled predecessors.

On the northern extremity of the Mesaa is the place called Merowa, the
termination of the Say, as already described; this, as it now stands,
was built in A.H. 801. Behind it is shown a house which was the original
habitation of El Abbas, one of the many uncles of Mohammed. Near the
Merowa are the barbers' shops, in which pilgrims have their heads shaved
after performing the Say. Here, too, public auctions are held every
morning, where wearing-apparel, and goods of every description, are
offered to the highest bidder: for the sake of the Turkish pilgrims,
their language is used on these occasions; and there is scarcely a boy
at Mekka who is not thus acquainted with, at least, the Turkish
numerals. Near this place, too, is a public fountain, the work of the
Othman Emperor Soleyman Ibn Selym: it is supplied from the Mekka
aqueduct, and is crowded the whole day by hadjys, who come to fill their
water-skins.

Eastward of the Mesaa, near its extremity at the Merowa, branches off a
street called Soueyga, or the Little Market, which runs almost parallel
with the east side of the mosque. Though narrow, it is the neatest
street in the town, being regularly cleaned and sprinkled with water,
which is not the case with any of the others. Here the rich India
merchants expose their piece-goods for sale, and fine Cashmere shawls
and muslins. There are upwards of twenty shops, in which are sold
perfumes, sweet oils, Mekka balsam, (in an adulterated state,) aloe-
wood, civet, &c. Few pilgrims return to their homes without

[p.119] carrying some presents for their families and friends; these are
usually beads, perfumes, balm of Mekka, aloe-wood, which last is used
throughout the east, in small pieces, placed upon the lighted tobacco in
the pipe, producing an agreeable odour.

In other shops are sold strings of coral, and false pearls, rosaries
made of aloe, sandal or kalembac wood, brilliant necklaces of cut
cornelians, cornelians for seal-rings, and various kinds of China ware.
These shops are all kept by Indians, and their merchandize is entirely
of Indian production and manufacture. Against these Indians much
prejudice is entertained in Arabia, from a general opinion that they are
idolaters, who comply in outward appearance only with the rites of
Mohammedism: they are supposed to be of the Ismayley sect; those
mysterious devotees, of whom I have given some account in my journey to
Lebanon, [See Travels in Syria, &c.] and whose name is, at Mekka, applied
to those Indians. About a dozen of them reside here; the others arrive
annually at the pilgrimage; they buy up old gold and silver, which they
remit to Surat, from whence most of them come. Some have lived at Mekka
for ten years, scrupulously performing every religious ceremony; they
rent a large house, in which they live together, never allowing other
strangers to occupy any part of it, even should several of the
apartments be untenanted. Contrary to the practice of all other
Mohammedans, these Indians never bring their women to the pilgrimage,
although they could well afford the expense; and those residing, for
however long a period, at Mekka have never been known to marry there;
which is the more remarkable, as other natives of India, who live here
for any length of time, usually take wives, although they may have been
already married at home.

The same stories are prevalent respecting them, which are told of the
Syrian Ismayleys, to my account of whom I must refer the reader. [See
Travels in Syria and the Holy Land.] My endeavours to collect authentic
information on the subject of their secret doctrines were as fruitless
here as they had

[p.120] been in Syria, where it was vaguely reported that the chief seat
of the Ismayleys was in India, and that they kept up regular
correspondence between that country and Syria. A sect of "Light-
-extinguishers" is said to exist in India, as well as in Mesopotamia,
and to them the Ismayleys of Syria and those of Mekka may, perhaps,
belong. Those whom I saw at Mekka have rather the features of Persians
than of Indians, and are taller and stouter men than Indians in
general. [The people here mentioned by our author were probably some
Parsees from Surat or Bombay.]

About the middle of the Soueyga, where the street is only four paces in
breadth, are stone benches on each side. Here Abyssinian male and female
slaves are exposed for sale; and as beauty is an universal attraction,
these benches are always surrounded by hadjys, both old and young, who
often pretend to bargain with the dealers, for the purpose of viewing
the slave-girls, during a few moments, in some adjoining apartment. Many
of these slaves are carried from hence to the northern parts of Turkey.
The price of the handsomest was from one hundred and ten to one hundred
and twenty dollars.

At the extremity of the Soueyga, the street is covered with a high
vaulted roof of stone, supported on each side by several massy
buildings, serving as warehouses to the wealthy merchants; they were the
work of one Mohammed, Pasha of Damascus, who lived several centuries
ago, and now belong to the mosque. This, being the coolest spot in the
town during mid-day, is on that account the most frequented. In the
Soueyga all the gentlemen hadjys take their morning and evening lounge,
and smoke their pipes. I formed an acquaintance with one of the perfume-
sellers, and daily passed an hour in the morning, and another in the
afternoon, seated on the bench before his shop, smoking my nargyle, and
treating my friend with coffee. Here I heard the news:--whether any great
hadjy had arrived the preceding night; what law-suits had been carried
before

[p.121] the Kadhy; what was going forward in Mohammed Aly's army; or
what great commercial bargains had been concluded. Sometimes European
news would be discussed, such as the last fortunes of Bonaparte; for the
pilgrims who arrived from Constantinople and Greece were continually
bringing news from Europe. I usually spent the early part of each
morning, and the later part of the evening, in walking about the town,
and frequenting the coffee-houses in its extremities, where I might meet
with Bedouins, and, by treating them with a cup of coffee, soon engage
them to talk about their country and their nation. During the mid-day
hours I staid at home: the first part of the night I passed in the great
square of the mosque, where a cooling breeze always reigns; here, seated
upon a carpet, which my slave spread for me, I indulged in recollections
of far distant regions, while the pilgrims were busily engaged in
praying and walking round the Kaaba.

At the eastern extremity of the Soueyga, the street changes its name
into that of Shamye, which is applied also to several by-streets on
either side, those on the right leading towards the mountain, and those
on the left towards the mosque. At the further end the Shamye joins the
quarter of Shebeyka and Bab el Omar. This is a well-built part of the
town, chiefly inhabited by rich merchants, or by olemas attached to the
mosque. There are few shops in the main street except during the
pilgrimage, when many are opened, in which the Syrian merchants display
the produce and manufactures of their country; a circumstance from which
it derives its name. In these shops are found silk stuffs from Damascus
and Aleppo; cambric manufactured in the district of Nablous; gold and
silver thread from Aleppo; Bedouin handkerchiefs, called keffie, of
Baghdad and Damascus fabric; silk from Lebanon; fine carpets from
Anadolia and the Turkman Bedouins; abbas from Hamah; dried fruits and
the kammereddyn from Damascus; pistacios from Aleppo, &c. Among all the
Syrians at Mekka, I could never discover any indi-vidual whom I had
known in his own country, except the son of the chief of Palmyra, who,
however, did not recognise me. He had come

[p.122] with two or three hundred camels, to transport the baggage of
the Pasha of Damascus.

In returning through the Shamye towards the Soueyga, we find, on the
north side of these streets, a quarter called Garara, the most reputable
of the town, and perhaps the best built, where the weal-thiest merchants
have their houses. The two first merchants of the Hedjaz, Djeylany and
Sakkat, live here for the greater part of the year, and only go to
Djidda (where they also have establishments,) when the arrival of the
Indian fleet demands their presence at that place. In the quarter of
Garara, the women of Mohammed Aly Pasha, with a train of eunuchs
attached to them, have now taken up their abode. The houses are all two
or three stories high, many of them gaudily painted, and containing
spacious apartments. Here Sherif Ghaleb built a palace, the finest of
all those he possessed at Mekka, and resided in it principally during
the winter months, when he divided his time between this mansion and
that near the mosque. Some military chiefs have now taken up their
quarters in this palace, which will soon be ruined. It is distinguished
from the other houses of Mekka only by its size, and the number of
windows; having neither a fine portico, nor any other display of
architecture.

Near the palace, upon a hill which may be described as within the town,
Ghaleb built a fort, flanked by strong towers, but of much smaller size
than the great castle. When the Turkish army advanced towards the
Hedjaz, he mounted it with guns, and stored it well with provisions; but
the garrison, like that of the castle, dis-persed immediately after he
was made prisoner. The hill upon which it stands is known by the name of
Djebel Lala, and is often mentioned by Arabian poets. Opposite to this
hill, in a S.E. direc-tion, upon the summit of a mountain beyond the
precincts of the town, stands another small fort, which was also
repaired by Ghaleb. It is called Djebel Hindy, from the circumstance of
a great sheikh or devotee from Cashmere having been buried there. The
tower is now inhabited by a few Indian families, who enjoy the advantage
of an excellent cistern for rain-water. This mountain is also called by
the

[p.123] present Mekkawys "Djebel Keykaan"--an appellation more ancient
probably than that of Mekka itself. Azraky, however, places the Djebel
Keykaan more to the north, and says that the name is derived from the
cries and the clashing of arms of the Mekkawy army, which was stationed
there, when the Yemen army, under Toba, had taken possession of the hill
of Djyad. Between the two castle-hills, the space is filled with poor,
half-ruined houses, which are principally inha-bited by the lowest class
of Indians established at Mekka.

In turning eastward from the Garara, and passing the quarter called
Rekoube, which, in point of building, nearly equals the Garara, although
it is not reckoned so genteel a residence, we arrive at the great street
called Modaa, which is a continuation of the Mesaa, and then retrace our
steps through the latter to the vicinity of El Szafa, that we may survey
the eastern quarters of the town.

Near the Szafa branches off a broad street, running almost parallel with
the Modaa, to the east of it, called Geshashye. Here, among many smaller
dwellings, are several well-built, and a few lofty edifices; a number of
coffee-houses; several gunsmiths' shops; and a bath. Here resides the
Hakem, or superintendant of the police, who is the first officer under
the Sherif at Mekka. Part of the street is built on the lower declivity
of the eastern mountain, called Djebel Kobeys, to which narrow, dirty,
and steep lanes lead up on that side. The Geshashye is a favourite
quarter of the pilgrims, being broad, airy, and open to the northerly
winds. I lived here during the last days of Ramadhan, in September,
1814, when I first arrived at Mekka from Tayf.

This street, as it proceeds, adopts the name of Haret Souk el Leyl,
which comprises an extensive quarter on the East, where the Moled e'
Nebby, or Prophet's birth-place, is shown, and which adjoins the
Moamele, or establishment of the potteries. The by-streets close to the
Moled are denominated Shab el Moled, or "Rocks of the Moled," the ground
which rises here being covered with stones.

The Moamele lies on the side of Djebel Kobeys, and comprises about a
dozen furnaces, of which the chief productions are jars, especially

[p.124] those used in carrying the water of the celebrated well Zemzem.
These Moamele jars, although prettily wrought, are too heavy, dif-fering
in this respect from the beautiful pottery of Upper Egypt and Baghdad,
which are so slight that an empty jar may be thrown down by a mere puff
of wind. The Moamele alone supplies all the Hedjaz, at present, with
these water-vessels; and few hadjys return to their homes without some
jars, as specimens of Mekkawy ingenuity.

Farther on, the Souk el Leyl takes the name of El Ghazze, and so are
called both sides of the main street, which still forms a continuation
of the Geshashye. Several deep wells of brackish water are situated in
this street. Here also are found the shops of carpenters, upholsterers
from Turkey, undertakers, who make the seryrs, or stands, upon which the
Mekkawys sleep, as well as those on which they are carried to the grave.
Wholesale dealers in fruits and vegetables, which are brought from Tayf
and Wady Fatme, here dispose of their stock to the retail dealers early
in the morning. At the northern end of the Ghazze, where the street
widens consi-derably, is held a daily market of camels and cows. On the
east side, towards the mountain, and partly on its declivity, stands the
quarter called Shab Aly, adjoining the Shab el Moled: here is shown the
venerated place of Aly's nativity. Both these quarters, called Shab,
(i.e. rock,) are among the most ancient parts of the town, where the
Koreysh formerly lived; they are even now inhabited principally by
sherifs, and do not contain any shops. The houses are spacious, and in
an airy situation.

Beyond the cattle-market in the Ghazze, the dwelling-houses terminate,
and low shops and sheds occupy both sides of the street. This part is
called Souk el Haddadeyn; and here blacksmiths and Turkish locksmiths
have their shops. A little further, the street opens into that called
Mala, which is itself a continuation of the Modaa, and forms the
division between the eastern and western parts of the town, running due
north along the slightly ascending slope of the valley. The Modaa and
the Mala, (which latter means

[p.125] the High Place, in opposition to the Mesfale, or the low
quarter,) are filled with shops on both sides. Here are found grocers,
drug-gists, corn-merchants, tobacconists, haberdashers, sandal-makers,
and a great number of dealers in old clothes. In the Modaa is a large
corn magazine, formerly a public school; and there is another in the
Mala. From these, the provision-caravans for the Turkish army at Tayf
take their departure: public auctions are held in this place every
morning. At the northern end of the Mala is a market, whi-ther Bedouins
from all quarters bring their sheep for sale. Here, also, are the
butchers' shops, in which beef, mutton, and camels' flesh are sold; and
in the same street is a small chapel, or Mesdjed, [I believe this to be
the Mesdjed mentioned by historians under the name of Mesdjed Rayet. El
Azraky speaks of four or five other mosques at Mekka in his time.] for
daily prayers, the great mosque being distant; but the Friday's prayers
are always said in the latter. Towards this northern end of the Mala,
where it joins the Souk el Haddadeyn, the stone houses terminate, and
are succeeded by a single row of low shops and stands on each side,
where provisions are sold to the eastern Bedouins, who come to Mekka for
grain. Here is a coffee-house, called Kahwet el Hashashein, where are
sold the intoxicating preparations of hashysh and bendj, which are mixed
and smoked with tobacco. This house is frequented by all the lowest and
most disorderly persons of the town. Sherif Ghaleb had imposed a heavy
tax on the sale of hashysh, in order to discourage a practice directly
violating the law.

The Mala is known also under the appellation of Haret el Naga, which is
derived from the ancient name of Wady el Naga, given to this part of the
valley of Mekka.

In the by-streets of the Modaa the richest Indian traders have their
houses; here they receive customers, being too proud to open public
shops or warehouses. An Indian of this quarter, originally from Surat,
called El Shamsy, was esteemed the wealthiest man in the Hedjaz; yet his
mercantile concerns were much less extensive than those of Djeylany, and
several others. Though possessing

[p.126] several hundred thousand pounds sterling, this man bargained
with me personally for nearly an hour and a half about a muslin shawl,
not worth more than four dollars!

In the Modaa, a high, broad mole or embankment was thrown across the
valley, with an iron gate, by Omar Ibn el Khatab, to resist the torrents
flowing in this direction towards the mosque, during heavy rains. Some
vestiges of it remained till the fourteenth century. While it existed,
the pilgrims on arriving at Mekka used to enjoy from its summit the
first sight of the Kaaba; there also they recited prayers, from which
circumstance the street takes its name, Modaa meaning " place of
prayers."

Between the Modaa and Mala, on the one side, and the Ghazze and
Geshashye on the other, are several quarters consisting of tole-rable
buildings, but of extremely dirty and narrow streets, from which the
filth is never removed, and fresh air is always excluded. Here we find
the Zokak e Seiny, or "Chinese street," where gold and silversmiths have
their shops. They work in the coarsest manner, but are very much
employed, principally in making silver rings for men and women--ornaments
very generally used among the Arabs. To the south of this quarter is the
Zokak el Hadjar (called also Zokak el Merfek), or the "street of the
stone," which comprises the birth-place of Fatme, the daughter of
Mohammed; and of Abou Beker, the prophet's successor in the Khalifat.
This street takes its name from the hadjar, or stone, which used
miraculously to greet Mohammed with the salutation of "Salam aleyk,"
whenever he passed this way on his return from the Kaaba. It has been
mute since the days of the prophet, but is still shown, projecting a
little from the wall of a house, which, in honour of it has been white-
washed.

We now return towards the Mala, a little beyond the spot where it joins
the Ghazze. The shops terminate, and a broad, sandy plain commences, on
which there are only a few detached coffee-houses. This may be called
the extremity of the town. What lies farther towards the north, must be
considered as forming part of the suburbs. Continuing along the plain,
we find on each side of the

[p.127] road large birkets, or reservoirs of water, for the
accommodation of the pilgrim-caravans: they can be filled from the
aqueduct which passes this way towards the town. Of these birkets, one
is for the Egyptian caravan; another for the Syrian: they were
constructed in A.H. 821, are entirely cased with stone, and continue in
a state of perfect repair. Similar monuments of the munificent Turkish
Sul-tans are found at every station of the Hadj, from Medina as far as
Damascus and Aleppo. Some of those which I saw to the southward of
Damascus, appeared more solid in their construction than the birkets of
Mekka: that appropriated to the Egyptian pilgrims is about one hundred
and sixty feet square, and from thirty to thirty-five feet in depth.
When the birket contains from eight to ten feet of water, the supply is
deemed sufficient for the caravan. These reservoirs are never completely
filled. As the aqueduct furnishes water but scantily, adjoining to the
western birket are some acres, irrigated by means of a well, and
producing vegetables. Near it, also, is a small mosque, called Djama e
Soleymanye, in a state of decay, and no longer used for religious
purposes; but serving, at present, to lodge a few Turkish soldiers. It
belongs to the quarter named El Soleymanye, which extends from Djebel
Lala close to the western mountain, as far as the cemeteries beyond the
birkets. It does not contain any good houses; and I heard that it
derives its name from the Soleymanye, as the Muselmans call the people
of Kandahar, Afghanistan, Cashmere, and several other countries on this
side of the Indus. It is said that some descendants of those people who
were the original settlers, still reside here, mixed with many Indians.
It appears, however, from Kotobeddyn's history, that Sultan Solyman
erected, about A.H. 980, a mosque in this quarter. The mosque at least
may be supposed to have borrowed its name from the founder. The
inhabitants of Soleymanye are Muselmans of the Hanefy sect, the first of
the four orthodox divi-sions, and not disciples of Aly, like the
Persians; many of whom come yearly to the Hadj of Mekka, either by sea
from Bombay or Bassora, or by land, travelling as dervises, along the
southern provinces of

[p.128] Persia to Baghdad, and through Mesopotamia and Syria to Egypt. I
have seen many who had come by that route; they appeared to be men of a
much better and more vigorous character than the gene-rality of Indians.

Opposite to this quarter El Soleymanye, on the eastern mountain, and
adjoining the Ghazze and Shab Aly, is a half-ruined district, called
Shab Aamer, inhabited by Bedouin pedlars of the Thekyf and Koreysh
tribes, and by a few poor sherif families. In this quarter are some
large mills, worked by horses, for the Turkish governor: the town, I
believe, does not contain any others of considerable size. It is the
custom at Mekka to use hand-mills, which are usually turned by the
slaves of the family, or, among the poorer classes, by the women. Here,
also, are the only places in Mekka (or perhaps in the Hedjaz) where
linen and cotton are dyed with indigo and saffron: woollen cloth is not
dyed here.

As numbers of the public women reside at Shab Aamer, this quarter is not
ranked among the most respectable in Mekka. Sherif Ghaleb imposed a
regular tax upon those females, and required an additional payment from
such of them as, in the time of the pilgrim-age, followed the hadjys to
Arafat. A similar tax is levied at Cairo, and in all the great
provincial towns of Egypt. Mekka abounds with the frail sisterhood,
whose numbers are increased during the Hadj by adventurers from foreign
countries. They are somewhat more decorous than the public women in
Egypt, and never appear in the streets without veils. Among them are
many Abyssinian slaves, whose former masters, according to report, share
the profits of their vocation. Some are slaves belonging to Mekkawys.

The Arabian poets make frequent allusions to Shab Aamer; thus Ibn el
Faredh says:--

"Is Shab Aamer, since we left it, still inhabited?
Is it to this day the place of meeting for lovers?" [See Sir William
Jones's Comment de Poes. Asiat., on the subject of a poem by Ibn Faredh,
which abounds with local allusions to Mekka.]

[p.129] Proceeding from the birkets northward over the plain, we come to
an insulated house, of good size and construction, belonging to the
Sherif, in which some of Ghaleb's favourites once resided. Opposite to
this building, a paved causeway leads towards the western hills, through
which is an opening that seems artificial. El Azraky applies the name
Djebel el Hazna to this part of the mountain; and says that the road was
cut through the rock by Yahia Ibn Khold Ibn Barmak. On the other side of
the opening, the road descends into the plain of Sheikh Mahmoud, so
named from the tomb of a saint, round which the Syrian pilgrims
generally encamp. Sherif Ghaleb erected upon the hill, on both sides of
the narrow road, which is formed in rude steps, (whether natural or
artificial, it would be difficult to say,) two watch-towers, similar to
those already described. On both sides of the causeway, in the valley of
Mekka, extend the burying-grounds, where most of the inhabitants of the
city have their family tombs.

A little beyond the Sherif's house just mentioned, and at the
termi-nation of the Mala, stands the tomb of Abou Taleb, an uncle of
Mo-hammed, and father of Aly. The Wahabys reduced the building which
covered the tomb to a mere heap of rubbish; and Mohammed Aly Pasha has
not thought fit to rebuild it. Abou Taleb is the great patron of the
city; and there are many persons at Mekka who, though they would have
little scruple in breaking an oath taken before God, yet would be afraid
of invoking the name of Abou Taleb in confirmation of a falsehood. "I
swear by the Mosque"--"I swear by the Kaaba," are ejaculations constantly
used by the Mekkawys to impose upon strangers; but to swear by Abou
Taleb is a more serious imprecation, and is seldom heard upon such
occasions. Opposite to the ruined tomb stands a public fountain,
consisting of a trough built of stone, fifty or sixty feet in length,
which is daily filled with water from the aqueduct. Near it grow a few
trees.