Travels In Arabia

J >> John Lewis Burckhardt >> Travels In Arabia

Pages:
1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | 36 | 37 | 38 | 39 | 40 | 41

The cultivated grounds in Wady Fatme contain principally date-trees,
which supply the markets of the two neighbouring towns; and vegetables,
which are carried every night, on small droves of asses, to Mekka and
Djidda. Wheat and barley are also cultivated in small quantities. The
Wady being well supplied with water, might easily be rendered more
productive than it now is; but the Hedjaz people are generally averse to
all manual labour. Near the place where we alighted, runs a small
rivulet, coming from the eastward, about three

[p.293] feet broad, and two feet deep, and flowing in a subterranean
channel cased with stone, which is uncovered for a short space where the
caravans take their supply of water, which is much more tepid than that
of the Zemzem at Mekka, and is much better tasted. Close by are several
ruined Saracen buildings and a large khan; and here also, according to
Fasy, stood formerly a Mesdjed called El Fath. Among the date-groves are
some Arab huts belonging to the cultivators of the soil, chiefly of the
Lahyan tribe; the more wealthy of them belong to the tribe of the
Sherifs of Mekka, called Dwy Barakat, who live here like Bedouins, in
tents and huts. They have a few cattle; their cows, like all those of
the Hedjaz, are small, and have a hump on their shoulders. Wady Fatme is
also distinguished for its numerous henna-trees, with the odoriferous
flowers of which, reduced to powder, the people of the East dye the
palms of the hands, the soles of the feet, or the nails of both. The
henna of this valley is sold at Mekka to the hadjys in small red
leathern bags; and many of them carry some of it home, as a present to
their female relations. I think it probable that the Oaditae of Ptolemy
were the inhabitants of this valley, (Wady, Oadi).

We found at our halting-place a party of about twenty servants and
camel-drivers belonging to the Turkish army at Mekka, who had left that
place secretly to escape the embargo laid by Mohammed Aly upon all
persons of their description. They were without any provisions, and had
very little money; but hearing that there was a caravan to start for
Medina, they thought they should be able to accompany it thither. Some
of them, who were Egyptians, intended to go to Yembo; others, who were
Syrians, had formed the plan of returning home through the Desert by the
Hedjaz route, and of begging their way along the Bedouin encampments,
not having money enough to pay for their passage by sea to Suez.

We left our resting-place at three o'clock P.M., and were one hour in
crossing the Wady to its northern side; from whence the Hadj road, on
which we travelled, rises gently between hills, through valleys full of
acacia-trees, in a direction N. 40 W. The rock is all granite of the

[p.294] gray and red species. At the end of two hours, the country
opens, the trees diminish, and the course changes to N. 55 W. Towards
sun-set I had walked a little way in front of the caravan, and being
tired, sat down under a tree to wait its approach; when five Bedouins
crept along the bushes towards me, and suddenly snatched up my stick,
the only weapon which was lying on the ground behind me. Their leader
said that I was, no doubt, a deserter from the Turkish army, and
therefore their lawful prize. I offered no resistance; but seeing them
much less determined than Bedouin robbers generally are, I concluded
that they were not free from fear. I told them, therefore, that I was a
hadjy, and belonged to a large caravan escorted by Harb Bedouins; that
they might wait a little before they stopped me, to assure themselves of
this fact by the arrival of the caravan; and that they had better not
offer me any violence, as our guides would no doubt know the
perpetrators, and would report it to those who had the power to punish
them. I felt assured that they had no intention of doing me any bodily
harm, and was under no apprehension, especially as I had only a
travelling dress and a few dollars to lose, should the worst happen. One
of them, an old man, advised his comrades to wait a little; for that it
would not be well to incur the consequences of robbing a hadjy. During
our parley, I looked impatiently for the caravan coming in sight; but it
had stopped behind for a quarter of an hour, to allow the travellers
time to perform the evening prayers, a daily practice among them, of
which. I was yet ignorant. This delay was very much against me, and I
expected every moment to be stripped, when, the tread of the camels
being at last heard, the Bedouins retreated as suddenly as they had
approached.

Although the road from Mekka to Medina was considered safe even for
caravans unarmed like ours, yet stragglers are always exposed; and had
it not been for the terror with which, a few days before, Mohammed Aly's
victory over the Wahabys had inspired all the neighbouring Bedouins, I
should probably have been punished for my imprudence in walking on
alone. We rode the greater part of the night, over a plain more gravelly
than sandy, where some ashour trees

[p.295] grow among the acacias, the same species (Asclepia gigantea)
which I have so often mentioned in my Nubian Travels. This ground is
called El Barka. After a seven hours' march, we stopped at El Kara.

January 17th. We slept a few hours during the night, a circumstance that
seldom occurred on this journey. El Kara is a black, flinty plain, with
low hills at a great distance to the east: it bears a few thorny trees,
but affords no water. I was struck by its great resemblance to the
Nubian Desert, south of Shigre. Although in the midst of winter, the
heat was intense the whole morning of our stay at Kara. Nobody in the
caravan had a tent, and I was more exposed than any person; all the
others being mounted on a shebrye, or shekdof, a sort of covered camel-
saddle, which affords some shelter from the sun, both while on the
camel, and when placed on the ground: the shebrye serves for one person,
and the shekdof for two-one sitting on each side of the camel. But I had
always preferred the open seat upon a loaded camel, as more commodious,
besides being more Arablike, and affording the advantage of mounting or
dismounting without the aid of the driver, and without stopping the
animal; which it is very difficult to effect with those machines on
their back, especially the shekdof, where both riders must keep
continually balancing each other.

I formed to-day a closer acquaintance with my fellow-travellers; for, in
small caravans, every one endeavours to be upon friendly terms with his
companions. They were Malays, or, as they are called in the Levant,
Jawas; and, with the exception of a few of them, who came from the coast
of Malacca, all British subjects, natives of Sumatra, Java, and the
coast of Malabar. The Malays come regularly to the Hadj, and often bring
their women with them, three of whom were in our caravan. Many remain
for years at Mekka, to study the Koran and the law, and are known among
the Indians in the Hedjaz as scrupulous adherents to the precepts, or at
least to the rites, of their religion. Few of them talk Arabic fluently;
but they all read the Koran, and, even when travelling, are engaged in
studying it. They defray the expenses of their journey by selling aloe-
wood, the best kind of which, called Ma Wardy, they told me, cost, in
their country,

[p.296] between three and four dollars per pound, and sells at Mekka at
between twenty and twenty-five dollars. Their broad, long features, and
prominent forehead, their short but stout stature, and their decayed
teeth, which present a striking contrast to the pearly teeth of the
Arabs, every where distinguish them, although they wear the common
Indian dress. Their women, who all went unveiled, wore robes and
handkerchiefs of striped silk stuff, of Chinese manufacture. They
appeared to be people of very sober habits and quiet demeanour, but
avaricious in the extreme; and their want of charity was sufficiently
proved by their treatment of the destitute fugitives who had joined the
caravan at Wady Fatme. They lived, during the whole journey, upon rice
and salted fish: they boiled the rice in water, without any butter, a
dear article in the Hedjaz, but which they did not dislike; for several
of them begged my slave to give them secretly some of mine, for
seasoning their dish. As they were people of property, avarice alone
could be the motive for this abstemious diet; but they were sufficiently
punished by the curses of the Bedouins, who had, of course, expected to
partake of their dinners, and could not be prevailed upon to swallow the
watery rice. Their copper vessels were all of Chinese manufacture, and
instead of the abrik, or pot, which the Levantines use in washing and
making their ablutions, they carried with them Chinese tea-pots.

During this journey, I had frequent opportunities of learning the
opinion entertained by these Malays of the government and manners of the
English, their present masters; they discovered a determined rancour and
hostile spirit towards them, and greatly reviled their manners, of
which, however, the worst they knew was, that they indulged too freely
in wine, and that the sexes mixed together in social intercourse; none,
however, impeached the justice of the government, which they contrasted
with the oppression of their native princes; and although they bestowed
upon the British the same opprobrious epithets with which the fanatic
Moslims every where revile Europeans, they never failed to add, "but
their government is good." I have overheard many similar conversations
among the Indians at Djidda and Mekka, and also among the Arabian
sailors who

[p.297] trade to Bombay and Surat; the spirit of all which was, that the
Moslims of India hate the English, though they love their government.

We left our resting-place at ten o'clock P.M., and proceeded over the
plain of Kara, in a direction N. 40 W. At the end of three hours we
passed a ruined building called Sebyl el Kara, where a well, now filled
up, formerly supplied the passengers with water. I saw no hills to the
west, as far as my eyes could reach. The plain is here overgrown with
some trees and thick shrubs. We continued to cross it till six hours,
where it closes; and the road begins to ascend slightly through a broad
woody valley: here is situated Bir Asfan, a large, deep well, lined with
stone, with a spring of good water in the bottom. This is a station of
the Hadj. There is another way from Wady Fatme to Asfan, four miles to
the eastward of our route. We passed the well without stopping.
Samhoudy, the historian of Medina, mentions a village at Asfan, with a
spring called Owla; there is now no village here. At seven hours begins
a very narrow ascending passage between rocks, affording room for only
one camel. The torrents which rush down through this passage in winter
have entirely destroyed the road, and filled it with large, sharp blocks
of stone; the Hadj route seemed, in several places, to be cut out of the
rock, but the night was too dark for seeing any thing distinctly. At the
end of eight hours we reached the top of this defile, where a small
building stands, perhaps the tomb of a Sheikh. From hence we rode over a
wide plain, sometimes sandy, and in other parts a mixture of sand and
clay, where trees and shrubs grow. At fourteen hours, near the break of
dawn, we passed a small Bedouin encampment, and alighted, at the end of
fifteen hours, in the neighbourhood of a village called Kholeys. We had
made several short halts during the night, and kindled fires to warm
ourselves.

Kholeys stands upon a wide plain, in several parts of which date-groves
are seen, with fields, where dhourra, bemye, and dokken are cultivated.
Several hamlets appear scattered about, which are comprised in the
general name of Kholeys; the largest is called Es-Souk, or the market-
place, near which the Hadj encamps. A small rivulet, tepid, like that in
Wady Fatme, rises near the Souk, and is collected

[p.298] on the outside of the village in a small birket, now ruined, and
then waters the plain. Near the birket there are also the ruins of a
sebyl. [A sebyl is a small, open building, often found by the side of
fountains; in these sebyls travellers pray, and take their repose.]
According to Kotobeddyn, the birket and sebyl were built by Kayd Beg,
Sultan of Egypt, about A.H. 885. At that time, Kholeys had its own Emir,
who was a very powerful person in the Hedjaz. I saw plenty of cattle,
cows, and sheep; but the Arabs complained that their plantations
suffered from drought, no rain having yet fallen, though the season was
far advanced. The water from the rivulet did not appear sufficient to
irrigate all the cultivated grounds, and the supply was even less than
it might have been, as half of the water was suffered, through
negligence, to escape from the narrow channels.

The village Es-Souk contains about fifty houses, all built of mud, and
very low: its main street is lined with shops, kept by the people of
Kholeys, and frequented by all the neighbouring Bedouins. The principal
article for sale was dates, with which most of the shops were filled; in
the others were sold dhourra, barley, lentils and onions, (both from
Egypt,) rice, and some other articles of provision; but no wheat, that
grain being little used by the Bedouins of this country: there were also
spices, a few drugs, the bark of a tree for tanning the water-skins, and
some butter. Milk was not to be found, for no one likes to be called a
milk-seller. A tolerably well-built mosque stands by the rivulet, near
some gigantic sycamore trees. I found in it two negro hadjys from
Darfour; they had, the night before, been stripped on the road of a few
piastres, earned at Mekka: one of them having attempted to defend
himself, had been severely beaten; and they now intended to go back to
Djidda, and endeavour to retrieve their loss by a few months' labour.
One of the Bedouins who had stripped them, was smoking his pipe in the
village; but they had not the means of proving the robbery against him,
nor of obtaining justice. Kholeys is the chief seat of the Arab tribe of
Zebeyd, a branch of Beni Harb, and the residence of their Sheikh. The
greater part of them are Bedouins; and many even of those who cultivate
the ground, pass some part of the

[p.299] year under tents in the Desert, for the purpose of pasturing
their cattle upon the wild herbage. A few families of Beni Amer, (or
Aamer, [The Beni Aamer must not be confounded with Amer, another tribe of
Harb.]) another branch of Harb, are mixed with this tribe at Kholeys.

Before the Turkish conquest, the usual currency at this market was
dhourra; at present, piastres and paras are taken. Kholeys often sends
small caravans to Djidda, which is two long days' journeys, or three
caravan journeys distant. I was told that the neighbouring mountains
were well peopled with Bedouins. About three hours distant, in a N.E.
direction, is a fertile valley called Wady Khowar, known for its
numerous plantations of bananas, by which the fruit-markets of Mekka and
Djidda are supplied.

January 18th. Having filled our water-skins, we set out at three
o'clock, P.M. Our road lay N. 20 E. over the plain. In two hours we came
to a high hill, called Thenyet Kholeys, the steep side of which was
deeply covered with sand, through which our camels ascended with
difficulty. Some ancient ruins of a large building stand on its top, and
the road on both sides of the hill is lined with walls, to prevent too
great an accumulation of the sand. It was covered with carcases of
camels, the relics of the late Hadj caravans. On descending the other
side, a plain extended before us to the north and east, as far as the
eye could reach. To the E.N.E. high mountains were visible, distant
between twenty and thirty miles. Descending into the plain, we took the
direction N. 10 W. At three hours and a half the plain, which thus far
had been firm gravel, changed into deep sand, with tarfa (or tamarisk)
trees, which delight particularly in sand, and in the driest season,
when all vegetation around them is withered, never lose their verdure.
It is one of the most common productions of the Arabian Desert, from the
Euphrates to Mekka, and is also frequent in the Nubian deserts: its
young leaves form an excellent food for camels. At four hours and a
quarter, we found the road covered with a saline crust, indicating the
neighbourhood of the sea; from hence, our course was in various
directions.

According to the usual practice in the Hedjaz, the camels walk in

[p.300] a single row--those behind tied to the tails of those that
precede them. The Arab, riding foremost, was to lead the troop; but he
frequently fell asleep, as well as his companions behind; and his camel
then took its own course, and often led the whole caravan astray. After
a twelve hours' march, we alighted at the Hadj station called Kolleya,
and also Kobeyba. Every spot in the plains of Arabia is known by a
particular name; and it requires the eye and experience of a Bedouin to
distinguish one small district from another: for this purpose, the
different species of shrubs and pasturage produced in them by the rains,
are of great assistance; and whenever they wish to mention a certain
spot to their companions, which happens to have no name, they always
designate it by the herbs that grow there; as, for instance, Abou Shyh,
Abou Agal, &c.

About two hours distant from the spot where we rested, to the north-
east, is water, with a small date-grove. I heard that the sea was from
six to eight hours distant. The mountains continued to be seen between
twenty and thirty miles on the east; their summits sharp, and presenting
steep and insulated peaks. They are inhabited by the tribe of Ateybe,
which in the seventeenth century, according to Asamy, also inhabited
Wady Fatme. In the morning some Bedouin women appeared, with a few
starved herds of sheep and goats, which were searching for the scanty
herbage. No rain had fallen in the plain, and every shrub was withered;
yet these Bedouins did not dare to seek for better pasturage in the
neighbouring mountains, which did not belong to the territory of their
tribe; for, whenever there is a drought, the limits of each territory
are rigorously watched by the shepherds. I went out with several of the
Malays to meet the women, and to ask them for some milk; the Malays had
taken money with them to buy it; and I had filled my pockets with
biscuit, for the same purpose. They refused to take the money, saying
they were not accustomed to sell milk; but when I made them a present of
the biscuits, they filled my wooden bowl in return. During the passage
of the Hadj, these poor Bedouins fly in all directions, knowing the
predatory habits of the soldiers who escort the caravan.

January 19th. We left Kolleya at half-past one o'clock P.M., and

[p.301] proceeded over the plain. In three hours, we came to low hills
of moving sand; at four hours, to a stony plain, with masses of rock
lying across the road: direction N. 25 W. At the end of nine hours, we
halted during the night near the village of Rabegh, our road having been
constantly level. Three or four hamlets, little distant from each other,
are all comprised under this appellation; the principal of which, like
that of Kholeys, is distinguished by the additional name of Es-Souk, or
the market-place. The neighbouring plain is cultivated, and thick
plantations of palm-trees render Rabegh a place of note on this route.
Amongst the palm-trees grow a few tamarinds, or Thamr Hindy, the green
fruit of which was now sufficiently ripe and pleasant. A few of these
trees likewise grow at Mekka. Some rain had fallen here lately, and the
ground was, in many parts, tilled. The ploughs of those Arabs, which are
drawn by oxen or camels, resemble those delineated by Niebuhr, and which
are, I believe, generally used in the Hedjaz and. Yemen. [I cannot
conceive what could have led Ptolemy to place a river in the direction
between Mekka and Yembo, as certainly no river empties itself into the
sea any where in the Hedjaz. In winter time, many torrents rush down
from the mountains.] Rabegh possesses the advantage of a number of
wells, the water of which is, however, but indifferent: its vicinity to
the sea, which, as I heard, was six or seven miles distant, though the
view of it was hid by palm-groves, causes the coast of Rabegh to be
visited by many country ships that are in want of water. The Bedouins of
this coast are active fishermen, and bring hither from the more distant
ports their salted fish; a quantity of which may always be found in the
market, where it is bought up by the Arab ships' crews, who consume a
great part of it, and carry the rest to Egypt or Djidda. The inhabitants
of Rabegh are of the above-mentioned Harb tribes of Aamer and Zebeyd,
principally the latter. In the opposite mountains, to the east, live the
Beni Owf, another tribe of Harb. The hadjys passing by sea from Egypt to
Djidda, are obliged to take the ihram opposite to Rabegh, which they may
do either on shore, or on board snip.

An accident occurred here, which showed in the strongest light the total
want of charity in our companions the Malays. There were several poorer
Malays, who, unable to pay for the hire of a camel, followed

[p.302] their comrades on foot; but as our night journeys were long,
these men came in sometimes an hour or two after we had alighted in the
morning. To-day one of them was brought in under an escort of two
Bedouins of the tribe of Owf, who told us that they had found him
straying in the Desert, and that he had promised them twenty piastres if
they would guide him to the caravan, and that they expected his friends
would make up this sum, the man, as they saw, being himself quite
destitute of money. When they found that none of our party showed any
inclination to pay even the smallest part of this sum, and that all of
them disclaimed any knowledge or acquaintance with the man, who, they
said had joined the caravan at starting from Mekka without his person
being in the least known to them, the Bedouins declared that they should
take the little clothing he had upon him, and keep him a prisoner in
their tents till some other Malays should pass, who might release him.
When the caravan was preparing to start, they seized him, and carried
him off a short distance towards the wood. He was so terrified that he
had lost the power of speech, and permitted himself to be led away,
without making the slightest resistance. Our own guides were no match
for the Owf, a tribe much dreaded for its warlike and savage character;
there was no judge in the village of Rabegh, to whose authority an
appeal might be made; and the two Bedouins had a legitimate claim upon
their prisoner. I should have performed no great act of generosity in
paying his ransom myself; but I thought that this was a duty incumbent
upon his countrymen the Malays, and therefore used all my endeavours to
persuade them to do it. I really never met with such hard-hearted,
unfeeling wretches; they unanimously declared that they did not know the
man, and were not bound to incur any expense on his account. The camels
were loaded; they had all mounted, and the leader was on the point of
starting, when the miserable object of the dispute broke out in loud
lamentations. I had waited for this moment. Relying on the respect I
enjoyed in the caravan from being supposed a hadjy in some measure
attached to Mohammed Aly's army, and the good-will of our guides, which
I had cultivated by distributing victuals liberally amongst them ever
since we left Mekka, I seized the leader's camel, made it couch down,
and exclaimed, that the

[p.303] caravan should not proceed till the man was released. I then
went from load to load, and partly by imprecating curses on the Malays
and their women, and partly by collaring some of them, I took from every
one of their camels twenty paras, (about three pence,) and, after a long
contest, made up the twenty piastres. This sum I carried to the Bedouins
who had remained at a distance with their prisoner, and representing to
them his forlorn state, and appealing to the honour of their tribe,
induced them to take ten piastres. According to true Turkish maxims, I
should have pocketed the other ten, as a compensation for my trouble; I,
however, gave them to the poor Malay, to the infinite mortification of
his countrymen. The consequence was, that, during the rest of the
journey, they entirely discarded him from their party, and he was thrown
upon my hands, till we arrived at Medina, and during his residence
there. I intended to have provided him with the means of returning to
Yembo, but I fell dangerously ill soon after my arrival at Medina, and
know not what afterwards became of him.

Several pilgrims were begging for charity in the market of Rabegh. These
poor people, in starting from Mekka for Medina with the great caravan,
fancy that they are sufficiently strong to bear the fatigues of that
journey, and know that, in travelling with the caravan, charitable
hadjys are to be found who will supply them with food and water; but the
long night-marches soon exhaust their strength, they linger behind on
the road, and, after great privations and delays, are obliged to proceed
on their journey by other opportunities. An Afghan pilgrim here joined
our party; he was an old man, of very extraordinary strength, and had
come the whole way from Kaboul to Mekka on foot, and intended to return
in the same manner. I regretted his slight acquaintance with Arabic, as
he seemed an intelligent man, and could no doubt have given me some
interesting information respecting his country.