Travels In Arabia

J >> John Lewis Burckhardt >> Travels In Arabia

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No buildings are seen beyond the fountain, till we come to a large
palace of the Sherif, which is surrounded by high walls flanked with
towers, and contains within the inclosure a spacious court-yard. In the
time of the Sherif it was well garrisoned, and during his wars with the
Wahabys he often resided here, as he could set out from hence upon a

[p.130] secret attack or expedition, without its becoming immediately
known in the city. The building now serves as a barrack for the Turkish
soldiers.

To the north of this palace lies the quarter or suburb called Moabede,
which consists partly of low and ill-built stone houses, and partly of
huts constructed of brushwood; it is wholly inhabited by Bedouins, who
have become settlers here, for the purpose of carrying on a traffic,
principally in corn, dates, and cattle, between the town and their
native tribes. I have seen among them Arabs of the tribes of Koreysh,
Thekyf, Hodheyl, and Ateybe; and it was said that, in time of peace,
individuals of all the great tribes of the Desert, and of Nedjed, are
occasionally found here. They live, as I have already observed in
speaking of those who occupy another part of Mekka, much in the same
manner as they would do in the Desert. Their houses contain no furniture
but such as is to be found under the tent of a wealthy Bedouin. Being at
a distance from the great mosque, they have en-closed a square space
with low walls, where such of them as pretend to any regularity in their
devotions (which seldom happens among Bedouins), recite their prayers
upon the sand, according to the custom of the Desert.

The Turkish governor of Mekka has not thought proper to place here any
of his soldiers, for which the suburb is much indebted to him. The
Moabede is, by its situation, and the pursuits of its inhabitants, so
much separated from the city, that a woman here had not entered the town
for the last three years, as she herself assured me; although the
Bedouin females walk about the valley with freedom.

The valley of Mekka has here two outlets: on the north side is a narrow
passage, defended by two watch-towers: it leads to Wady Fatme. At the
eastern extremity, the Moabede is terminated by a garden and pleasure-
house of the Sherif, where Ghaleb used frequently to pass the hours of
noon. The garden is enclosed by high walls and towers, and forms a
fortified post in advance of the town. It contains date and nebek and a
few other fruit-trees, the verdure and shade of which must be
particularly agreeable. In the time of Ghaleb, the entrance was always
open to the people of Mekka. The house is badly

[p.131] built, and is not one of Ghaleb's works. During his last wars
with the Wahabys, the latter obtained possession of this residence, and
fought for several weeks with the soldiers of Mekka, who were posted at
the neighbouring palace or barrack to the south; and who, having laid a
mine, and blown up a part of the walls, forced the Wahabys to retreat.
Ghaleb subsequently repaired the damage. Some Turkish soldiers now live
in the house, which is already half ruined by them. A public fountain of
sweet water, no longer in use, with a pretty cupola built over it,
stands on one side of the garden; on the other is a large well of
brackish water: many such are dispersed over the Moabede.

The road from Mekka, eastward, towards Arafat and Tayf, passes by this
house; at a short distance beyond it the valley widens, and here the
Egyptian Hadj establishes its encampment, part of which generally
stretches over the plain towards the birket. Formerly, the Syrian
caravan used to encamp at the same place. Between the garden-house and
the palace or barrack just mentioned, the aqueduct of Mekka is conducted
above ground for about one hundred paces, in a channel of stone,
plaistered on the inside, and rising four feet above the surface. This
is the only place in the valley of Mekka where it is visible.

As soon as we pass these extreme precincts of Mekka, the Desert presents
itself; for neither gardens, trees, nor pleasure-houses, line the
avenues to the town, which is surrounded on every side by barren sandy
valleys, and equally barren hills. A stranger placed on the great road
to Tayf, just beyond the turn of the hill, in the immediate
neigh-bourhood of the Sherif's garden-house, would think himself as far
removed from human society as if he were in the midst of the Nubian
Desert. But this may be wholly ascribed to the apathy of the
inhabitants, and their indifference for agricultural pursuits. Numerous
wells, dispersed throughout the town, prove that water may be easily
obtained at about thirty feet below the surface.

In Arabia, wherever the ground can be irrigated by wells, the sands may
be soon made productive. The industry of a very few years might thus
render Mekka and its environs as remarkable for gardens and plantations,
as it now is for absolute sterility. El Azraky speaks

[p.132] of gardens in this valley, and describes different springs and
wells that no longer exist, having probably been choked up by the
violent torrents. El Fasy likewise affirms that in his days the town
contained no less than fifty-eight wells. But, in the earliest times of
Arabian history, this place was certainly barren; and the Koran styles
it accordingly "the valley without seeds." Azraky further says, that
before houses were constructed here by the Kossay, this valley abounded
with acacias and various thorny trees.

Nothing is more difficult than to compute exactly the population of
eastern towns, where registers are never kept, and where even the number
of houses can scarcely be ascertained. To judge from appearances, and by
comparison with European towns, in which the amount of population is
well known, may be very fallacious. The private habitations in the East
are generally (though the Hedjaz forms an exception to this rule) of one
story only, and therefore contain fewer inmates in proportion than
European dwellings. On the other hand, Eastern towns have very narrow
streets, are without public squares or large market-places, and their
miserable suburbs are in general more nurously peopled than their
principal and best streets. Travellers, however, in passing rapidly
through towns, may be easily deceived, for they see only the bazars and
certain streets, in which the greater part of the male population is
usually assembled during the day. Thus it happens that recent and
respectable authorities have stated two hundred thousand souls as the
population of Aleppo; four hundred thousand as that of Damascus; and
three hundred thousand as that of Cairo. My estimate of the population
of the three great Syrian towns is as follows:--Damascus two hundred and
fifty thousand; Hamah (of which, however, I must speak with less
confidence) from sixty to one hundred thousand; and Aleppo, daily
dwindling into decay, between eighty and ninety thousand. To Cairo I
would allow at most two hundred thousand. As to Mekka, which I have seen
both before and after the Hadj, and know, perhaps, more thoroughly than
any other town of the East, the result of my inquiries gives between
twenty-five and thirty thousand stationary inhabitants, for the
population of the city and suburbs; besides from three to four thousand
Abyssinian and

[p.133] black slaves: its habitations are capable of containing three
times this number. In the time of Sultan Selym I. (according to
Kotobeddyn, in A.H. 923) a census was taken of the inhabitants of Mekka,
previous to a gratuitous distribution of corn among them, and the number
was found to be twelve thousand, men, women, and children. The same
author shows that, in earlier times, the population was much more
considerable; for when Abou Dhaher, the chief of the Carmatis, (a
heretic sect of Moslims) sacked Mekka, in A.H. 314, thirty thousand of
the inhabitants were killed by his ferocious soldiers.

[p.134] DESCRIPTION OF THE BEITULLAH, OR GREAT
MOSQUE, AT MECCAH.

WHERE the valley is wider than in other interior parts of the town,
stands the mosque, called Beitullah, or El Haram, a building remarkable
only on account of the Kaaba, which it encloses; for there are several
mosques in other places of the East nearly equal to this in size, and
much superior to it in beauty.

The Kaaba stands in an oblong square, two hundred and fifty paces long,
and two hundred broad, none of the sides of which run quite in a
straight line, though at first sight the whole appears to be of a
regular shape. This open square is enclosed on the eastern side by a
colonnade: the pillars stand in a quadruple row: they are three deep on
the other sides, and united by pointed arches, every four of which
support a small dome, plastered and whitened on the outside. These
domes, according to Kotobeddyn, are one hundred and fifty-two in number.
Along the whole colonnade, on the four sides, lamps are suspended from
the arches. Some are lighted every night, and all during the nights of
Ramadhan. The pillars are above twenty feet in height, and generally
from one foot and a half to one foot and three quarters in diameter; but
little regularity has been observed in regard to them. Some are of white
marble, granite, or porphyry, but the greater number are of common stone
of the Mekka mountains. El Fasy states the whole at five hundred and
eighty-nine, and says they are all of marble, excepting one hundred and
twenty-six, which are of common stone, and three of composition.
Kotobeddyn reckons five hundred and fifty-five, of which, according to
him, three hundred and eleven are of marble, and the rest of stone taken
from the neighbouring mountains; but neither of these authors lived to
see

[p.135] the latest repairs of the mosque, after the destruction
occasioned by a torrent, in A.D. 1626. Between every three or four
columns stands an octagonal one, about four feet in thickness. On the
east side are two shafts of reddish gray granite, in one piece, and one
fine gray porphyry column with slabs of white feldspath. On the north
side is one red granite column, and one of fine-grained red porphyry:
these are probably the columns which Kotobeddyn states to have been
brought from Egypt, and principally from Akhmim (Panopolis), when the
chief El Mohdy enlarged the mosque, in A.H. 163. Among the four hundred
and fifty or five hundred columns, which form the enclosure, I found not
any two capitals or bases exactly alike: the capitals are of coarse
Saracen workmanship; some of them, which had served for former
buildings, by the ignorance of the workmen have been placed upside down
upon the shafts. I observed about half a dozen marble bases of good
Grecian workmanship. A few of the marble columns bear Arabic or Cufic
inscriptions, in which I read the dates 863 and 762. (A.H). A column on
the east side exhibits a very ancient Cufic inscription, somewhat
defaced, which I could neither read nor copy. Those shafts, formed of
the Mekka stone, cut principally from the side of the mountain near the
Shebeyka quarter, are mostly in three pieces, but the marble shafts are
in one piece. Some of the columns are strengthened with broad iron rings
or bands, as in many other Saracen buildings of the East: they were
first employed here by Ibn Dhaher Berkouk, King of Egypt, in rebuilding
the mosque, which had been destroyed by fire in A. H. 802.

This temple has been so often ruined and repaired, that no traces of
remote antiquity are to be found about it. On the inside of the great
wall which encloses the colonnades, a single Arabic inscription is seen,
in large characters, but containing merely the names of Mohammed and his
immediate successors: Abou Beker, Omar, Othman, and Aly. The name of
Allah, in large characters, occurs also in several places. On the
outside, over the gates, are long inscriptions, in the Solouth
character, commemorating the names of those by whom the gates were
built, long and minute details of which are given by the historians of
Mekka. The inscription on the south side, over Bab

[p.136] Ibrahim, is most conspicuous; all that side was rebuilt by the
Egyptian Sultan El Ghoury, in A.H. 906. Over the Bab Aly and Bab Abbas
is a long inscription, also in the Solouth character, placed there by
Sultan Murad Ibn Soleyman, in A.H. 984, after he had repaired the whole
building. Kotobeddyn has given this inscription at length; it occupies
several pages in his history, and is a monument of the Sultan's vanity.
This side of the mosque having escaped destruction in 1626, the
inscription remains uninjured.

Some parts of the walls and arches are gaudily painted, in stripes of
yellow, red, and blue, as are also the minarets. Paintings of flowers,
in the usual Muselman style, are no where seen; the floors of the
colonnades are paved with large stones badly cemented together.

Seven paved causeways lead from the colonnades towards the Kaaba, or
holy house, in the centre. They are of sufficient breadth to admit four
or five persons to walk abreast, and they are elevated about nine inches
above the ground. Between these causeways, which are covered with fine
gravel or sand, grass appears growing in several places, produced by the
Zemzem water dozing out of the jars, which are placed in the ground in
long rows during the day. The whole area of the mosque is upon a lower
level than any of the streets surrounding it. There is a descent of
eight or ten steps from the gates on the north side into the platform of
the colonnade, and of three or four steps from the gates, on the south
side.

Towards the middle of this area stands the Kaaba; it is one hundred and
fifteen paces from the north colonnade, and eighty-eight from the south.
For this want of symmetry we may readily account, the Kaaba having
existed prior to the mosque, which was built around it, and enlarged at
different periods. The Kaaba is an oblong massive structure, eighteen
paces in length, fourteen in breadth, and from thirty-five to forty feet
in height. I took the bearing of one of its longest sides, and found it
to be N.N.W. 1/2 W. It is constructed of the grey Mekka stone, in large
blocks of different sizes, joined together in a very rough manner, and
with bad cement. It was entirely rebuilt as it now stands in A.D. 1627:
the torrent, in the preceding year, had thrown down three of its sides;
and preparatory to its re-erection, the fourth

[p.137] side was, according to Asamy, pulled down, after the olemas, or
learned divines, had been consulted on the question, whether mortals
might be permitted to destroy any part of the holy edifice without
incurring the charge of sacrilege and infidelity.

The Kaaba stands upon a base two feet in height, which presents a sharp
inclined plane; its roof being flat, it has at a distance the appearance
of a perfect cube. The only door which affords entrance, and which is
opened but two or three times in the year, is on the north side, and
about seven feet above the ground. In entering it, therefore, wooden
steps are used--of them I shall speak hereafter. In the first periods of
Islam, however, when it was rebuilt in A.H. 64, by Ibn Zebeyr, chief of
Mekka, the nephew of Aysha, it had two doors even with the ground-floor
of the mosque. The present door (which, according to Azraky, was brought
hither from Constantinople in 1633) is wholly coated with silver, and
has several gilt ornaments. Upon its threshold are placed every night
various small lighted wax candles, and perfuming-pans, filled with musk,
aloe-wood, &c.

At the North-east corner of the Kaaba, near the door, is the famous
"Black Stone;" it forms a part of the sharp angle of the building, at
four or five feet above the ground. It is an irregular oval, about seven
inches in diameter, with an undulated surface, composed of about a dozen
smaller stones of different sizes and shapes, well joined together with
a small quantity of cement, and perfectly smoothed: it looks as if the
whole had been broken into many pieces by a violent blow, and then
united again. It is very difficult to determine accurately the quality
of this stone, which has been worn to its present surface by the
millions of touches and kisses it has received. It appeared to me like a
lava, containing several small extraneous particles, of a whitish and of
a yellowish substance. Its colour is now a deep reddish brown,
approaching to black: it is surrounded on all sides by a border,
composed of a substance which I took to be a close cement of pitch and
gravel, of a similar, but not quite the same brownish colour. This
border serves to support its detached pieces; it is two or three inches
in breadth, and rises a little above the surface of the stone: Both the
border and the stone itself are encircled by a silver band, broader
below than above

[p.138] and on the two sides, with a considerable swelling below, as if
a part of the stone were hidden under it. The lower part of the border
is studded with silver nails.

In the south-east corner of the Kaaba, or, as the Arabs call it, Roken
el Yemany, there is another stone, about five feet from the ground; it
is one foot and a half in length, and two inches in breadth, placed
upright, and of the common Mekka stone. This the people walking round
the Kaaba touch only with the right hand: they do not kiss it.

On the north side of the Kaaba, just by its door, and close to the wall,
is a slight hollow in the ground, lined with marble, and sufficiently
large to admit of three persons sitting. Here it is thought meritorious
to pray: the spot is called El Madjen, and supposed to be that where
Abraham and his son Ismayl kneaded. the chalk and mud which they used in
building the Kaaba; and near this Madjen, the former is said to have
placed the large stone upon which he stood while working at the masonry.
On the basis of the Kaaba, just over the Madjen, is an ancient Cufic
inscription; but this I was unable to decipher, and had no opportunity
of copying it. I do not find it mentioned by any of the historians.

On the west side of the Kaaba, about two feet below its summit, is the
famous Myzab, or water-spout, through which the rain-water collected on
the roof of the building is discharged, so as to fall upon the ground;
it is about four feet in length, and six inches in breadth, as well as I
could judge from below, with borders equal in height to its breadth. At
the mouth, hangs what is called the beard of the Myzab, a gilt board,
over which the water falls. This spout was sent hither from
Constantinople in A.H. 981, and is reported to be of pure gold. The
pavement round the Kaaba, below the Myzab, was laid down in A.H. 826,
and consists of various coloured stones, forming a very handsome
specimen of mosaic. There are two large slabs of fine verde-antico in
the centre, which, according to Makrizi, [See, in his work, the chapter
"On the Excellencies of Egypt."] were sent thither as

[p.139] presents from Cairo, in A.H. 241. This is the spot where,
according to Mohammedan tradition, Ismayl, the son of Ibrahim, or
Abraham, and his mother Hagar, are buried; and here it is meritorious
for the pilgrim to recite a prayer of two rikats. On this west side is a
semicircular wall, the two extremities of which are in a line with the
sides of the Kaaba, and distant from it three or four feet, leaving an
opening which leads to the burying-place of Ismayl. The wall bears the
name of El Hatym, and the area which it encloses is called Hedjer, or
Hedjer Ismayl, on account of its being separated from the Kaaba: the
wall itself, also, is sometimes so called; and the name Hatym is given
by the historians to the space of ground between the Kaaba and the wall
on one side, and the Bir Zemzem and Makam Ibrahim on the other. The
present Mekkawys, however, apply the name Hatym to the wall only.

Tradition says that the Kaaba once extended as far as the Hatym, and
that this side having fallen down just at the time of the Hadj, the
expenses of repairing it were demanded from the pilgrims, under a
pretence that the revenues of government were not acquired in a manner
sufficiently pure to admit of their application towards a purpose so
sacred, whilst the money of the hadjys would possess the requisite
sanctity. The sum, however, obtained from them, proved very inadequate:
all that could be done, therefore, was to raise a wall, which marked the
space formerly occupied by the Kaaba. This tradition, although current
among the Metowefs, is at variance with history, which declares that the
Hedjer was built by the Beni Koreysh, who contracted the dimensions of
the Kaaba; that it was united to the building by Hadjadj, and again
separated from it by Ibn Zebeyr. It is asserted by Fasy, that a part of
the Hedjer, as it now stands, was never comprehended within the Kaaba.
The law regards it as a portion of the Kaaba, inasmuch as it is esteemed
equally meritorious to pray in the Hadjer as in the Kaaba itself; and
the pilgrims who have not an opportunity of entering the latter, are
permitted to affirm upon oath that they have prayed in the Kaaba,
although they may have only prostrated themselves within the enclosure
of the Hatym.

[p.140] The wall is built of solid stone, about five feet in height, and
four in thickness, cased all over with white marble, and inscribed with
prayers and invocations, neatly sculptured upon the stone in modern
characters. These and the casing are the work of El Ghoury, the Egyptian
Sultan, in A.H. 917, as we learn from Kotobeddyn. The walk round the
Kaaba is performed on the outside of the wall--the nearer to it the
better.

The four sides of the Kaaba are covered with a black silk stuff, hanging
down, and leaving the roof bare. [The Wahabys, during the first year of
their residence at Mekka, covered the Kaaba with a red kesoua, worked at
El Hassa, of the same stuff as the fine Arabian Abbas.] This curtain, or
veil, is called kesoua, and renewed annually at the time of the Hadj,
being brought from Cairo, where it is manufactured at the Grand
Seignior's expense. [During the first century of Islam, the kesoua was
never taken away, the new one being annually put over the old. But the
Mekkawys at length began to fear that the Kaaba might yield under such
an accumulation, and the Khalif El Mohdy Abou Abdallah removed the
coverings in A.H. 160. (See Makrizy.)] On it are various prayers
interwoven in the same colour as the stuff, and it is, therefore,
extremely difficult to read them. A little above the middle, and running
round the whole building, is a line of similar inscriptions, worked in
gold thread. That part of the kesoua which covers the door is richly
embroidered with silver. Openings are left for the Black Stone, and the
other in the south-east corner, which thus remain uncovered. The kesoua
is always of the same form and pattern; that which I saw on my first
visit to the mosque, was in a decayed state, and full of holes. On the
25th of the month Zul' Kade the old one is taken away, and the Kaaba
continues without a cover for fifteen days. It is then said that El
Kaaba Yehrem, "The Kaaba has assumed the ihram," which lasts until the
tenth of Zul Hadje, the day of the return of the pilgrims from Arafat to
Wady Muna, when the new kesoua is put on. During the first days, the new
covering is tucked up by cords fastened to the roof, so as to leave the
lower part of the building exposed: having remained thus for some days,
it is let down, and covers the whole structure, being then tied to
strong brass

[p.141] rings in the basis of the Kaaba. The removal of the old kesoua
was performed in a very indecorous manner; and a contest ensued among
the hadjys and people of Mekka, both young and old, about a few rags of
it. The hadjys even collect the dust which sticks to the walls of the
Kaaba, under the kesoua, and sell it, on their return, as a sacred
relic. At the moment the building is covered, and completely bare,
(uryan, as it is styled,) a crowd of women assemble round it, rejoicing
with cries called "Walwalou."

The black colour of the kesoua, covering a large cube in the midst of a
vast square, gives to the Kaaba, at first sight, a very singular and
imposing appearance; as it is not fastened down tightly, the slightest
breeze causes it to move in slow undulations, which are hailed with
prayers by the congregation assembled around the building, as a sign of
the presence of its guardian angels, whose wings, by their motion, are
supposed to be the cause of the waving of the covering. Seventy thousand
angels have the Kaaba in their holy care, and are ordered to transport
it to Paradise, when the trumpet of the last judgment shall be sounded.

The clothing of the Kaaba was an ancient custom of the Pagan Arabs. The
first kesoua, says El Azraky, was put on by Asad Toba, one of the
Hamyarite kings of Yemen: before Islam it had two coverings, one for
winter and the other for summer. In the early ages of Islam it was
sometimes white and sometimes red, and consisted of the richest brocade.
In subsequent times it was furnished by the different Sultans of
Baghdad, Egypt, or Yemen, according as their respective influence over
Mekka prevailed; for the clothing of the Kaaba appears to have always
been considered as a proof of sovereignty over the Hedjaz. Kalaoun,
Sultan of Egypt, assumed to himself and successors the exclusive right,
and from them the Sultans at Constantinople have inherited it. Kalaoun
appropriated the revenue of the two large villages Bysous and Sandabeir,
in Lower Egypt, to the expense of the kesoua; and Sultan Solyman Ibn
Selym subsequently added several others; but the Kaaba has long been
deprived of this resource. [Vide Kotobeddyn and Asamy]