Travels In Arabia

J >> John Lewis Burckhardt >> Travels In Arabia

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He would next explain to me the Nizam Djedyd, or new system of
discipline and military regulations He said it was only the avidity of
the chiefs, and not the dislike of the common sol-diers, that obstructed
the institution of a well-organised army in Turkey, and opposed the
mustering necessary to prevent the officers from imposing on the public
treasury. "But I shall make a regular corps of negro soldiers," he
added. This his predecessor Khurshid Pasha had attempted, but with
little success. The subject of the Nizam Djedyd was resumed as soon as
Mohammed Aly returned to Egypt from this expedition; but the revolt of
his soldiers, who plundered his own capital, obliged him to abandon the
undertaking, which had been badly planned. In the defence of Egypt, he
said, he should principally use his cavalry and horse-artillery; the
former should destroy all the provisions in advance of the enemy, as the
Russians had lately done; and the latter would harass them on all sides,
without ever attempting to make a stand.

[p.81] During my stay at Tayf, letters arrived from Constantinople,
across the Desert, by way of Damascus, bringing to the Pasha a Turkish
translation of the treaty of peace concluded at Paris. After having read
it several times, he ordered his Turkish writer to explain it to me in
Arabic, word for word. This occupied us in a private apartment several
hours. I then returned to the audience, and was desired by the Pasha to
tell him my opinion of the treaty. Referring to a Turkish atlas, copied
from European maps, and printed at Constantinople, he made me point out
to him the new limits of Belgium, the islands Mauritius and Tobago, the
position of Genoa, &c. &c. With respect to the latter place, a curious
mistake occurred. It had been stated to me that Genoa was ceded to the
Swedes, which I could not credit. Upon inquiry, I found that Geneva and
Switzerland were meant; a town and country which, I am sorry to say,
were not comprised in the geographical knowledge of a Turkish viceroy.
The mistake, how-ever, was easily made; for in Turkish, Geneva is
written like Genoua, and Sweden is pronounced Shwit.

The Pasha observed that much yet remained to be done, before all
differences between the parties could be settled; and I clearly saw how
impatiently he looked forward to a war among the European powers, which
would relieve him from any apprehensions for his own safety, and at the
same time occasion a great demand for corn at Alexandria.

With respect to Bonaparte, he seemed quite certain that the English
would one day seize him in Elba. "Have the English, then," he exclaimed,
"fought for nothing these twenty years? They have only got Malta, and a
few other islands!" He was impressed with the fear that there were
secret articles in the peace, which assigned to them the possession of
Egypt. The notion of their having re-established the balance of power in
Europe, and secured their own safety and independence, did not enter
into his mind. "They should not leave Spain," he continued, "without

[p.82] being handsomely paid by the Spaniards; and why now abandon
Sicily?" That the English were guided in their policy by the laws of
honour, and a sense of the general good of Europe, he could not
comprehend. "A great king," he exclaimed, with much warmth, "knows
nothing but his sword and his purse; he draws the one to fill the other;
there is no honour among conquerors!"--a frank avowal of the sentiments
which guide even the most petty of the Turkish rulers.

Mohammed Aly had some notions of the English parliament; the name of
Wellington was familiar to him. "He was a great general," he said; but
he doubted whether, if his Lordship had commanded such bad soldiers as
the Turkish troops are, he would have been able to do with them as much
as he (the Pasha) had done in conquering Egypt and the Hedjaz. He
betrayed great anxiety about the fate and future possession of Corfu and
the Seven Islands. On the one hand, he wished the Russians to make war
on the Porte, and to drive the Sultan out of Europe; on the other, he
feared that, if the Russians should seize Turkey in Europe, the English
would not remain quiet spectators, but would take their share of the
Turkish empire, which he was firmly persuaded would be no other than the
province of Egypt.

I am still ignorant of the Pasha's real opinion concerning my sincerity
in professing the Mohammedan faith. He certainly treated me as a
muselman, and I flattered myself that the boldness of my conduct at Tayf
had convinced him that I was a true pro-selyte. As to the Kadhy, who was
a shrewd Constantinopolitan, most people supposed that the Porte had
sent him to watch the proceedings of Mohammed Aly, and give information
accordingly to the Sultan; and it struck me that his behaviour towards
myself was connected with an intention of accusing the Pasha, on his
return to Constantinople, of having protected a Christian in his visit
to the holy cities, a crime which would be considered unpar-donable in a
Pasha. Mohammed Aly, after his return to Cairo,

[p.83] (where, contrary to his expectations, he again found me, and
where I only saw him once,) took frequent opportunities, and indeed
seemed anxious, to convince Mr. Salt and Mr. Lee, His Majesty's and the
Levant Company's consuls, as well as several English travellers of note
who passed through Cairo, that he knew per-fectly well, in the Hedjaz,
that I was no Moslem, but that his friendship for the English nation
made him overlook the circum-stance, and permit me to impose upon the
Kadhy. He entertained a notion, suggested to him by some of his Frank
counsellors at Cairo, that, in some future account of my travels, I
might perhaps boast of having imposed upon him, like Aly Bey el Abassi,
whose work had just been received at Cairo, and who declares that he
deceived not only the Pasha, but all the olemas, or learned men, of
Cairo. To Mohammed Aly it was of more consequence not to be thought a
fool than a bad muselman.

Notwithstanding these declarations of the Pasha to the English
gentlemen, which were made in private, and certainly were not occasioned
by any imprudent speeches of mine, I continued to live, after my return
to Cairo, without molestation, as a Moslem, in the Turkish quarter. I
have to thank him for his polite reception of me at Tayf, and for his
having thrown no obstacles in the way of my travels through the Hedjaz.

I was at Mekka in December, and at Medina in the April following, when
the Pasha was at both places; but I did not think it necessary or
advisable to wait upon him at either place, where I was otherwise wholly
unknown. My practice in travelling has been to live as retired as
possible; and, except during my short visit to Tayf, where circumstances
forced me to appear somewhat conspicuously, I was known only in the
Hedjaz as a hadjy, or pilgrim, a private gentleman from Egypt, one with
whom no person was acquainted but the few officers of the Pasha whom I
had seen at Tayf.

My information respecting Tayf is very scanty, and was not

[p.84] committed to paper until after I had left the town. I was never
suffered to be alone during my stay there. I had no acquaintances from
whom much could be learned; and during the fast of Ramadhan, few
individuals of the higher classes, among whom I lived, stir out of their
houses in the day-time.

The town of Tayf is situated in the midst of a sandy plain, about four
hours in circuit, overgrown with shombs, and encompassed by low
mountains, called Djebal Ghazoan. These are subordinate ridges of the
great chain, which, continuing for four or five hours farther east, are
then lost in the plain. Tayf is an irregular square, of thirty-five
minutes quick walking in circum-ference; it is inclosed with a wall and
a ditch, newly constructed by Othman el Medhayfe. The wall has three
gates, and is defended by several towers; but it is much less solid than
the walls of Djidda, Medina, and Yembo, being in few places more than
eighteen inches thick. On the west side, within the town, and forming a
part of its wall, stands the castle, upon a rocky elevated site. It was
built by Sherif Ghaleb, and has no claim to the title of a castle,
except that it is larger than the other buildings in the town, and that
its stone walls are stronger. Though it is now half ruined, Mohammed Aly
had made this castle his head-quarters. The houses of the town are
mostly small, but well built with stone: the sitting-rooms are on the
upper floor; at least I saw no saloons on the ground-floor, as usual in
Turkey. The streets are broader than those in most eastern towns. The
only public place is in front of the castle, a large open space which
serves for a market.

At present, Tayf may be described as in a state of ruin, for but few
houses are in complete repair. Many of the buildings were destroyed by
the Wahabys, when they took the town, in 1802; and as it has been almost
abandoned since that period, every thing is hastening to decay. I saw
two small mosques; the best, that of the Henoud, or Indians. The tomb of
El Abbas, which had a good dome over it, and was often visited by
pilgrims, has been entirely

[p.85] destroyed by the Wahabys. Excepting four or five buildings, now
inhabited by the principal officers of the Pasha, I saw none above the
most common size.

Tayf is supplied with water from two copious wells, one of which is
within the walls, and the other just before one of the gates. The water
is well-tasted, but heavy. The town is celebrated all over Arabia for
its beautiful gardens; but these are situated at the foot of the
mountains which encircle the sandy plain. I did not see any gardens, nor
even a single tree within the walls; and the immediate neighbourhood is
entirely destitute of verdure, which renders a residence here as
melancholy as in any other city of Arabia. The nearest gardens appeared
to be on the S.W. side, at the distance of about half or three quarters
of an hour: on that side also stands a deserted suburb, separated from
the town, with some date-trees among its ruins; it was abandoned long
before the invasion of the Wahabys.

I did not visit any of the gardens. In some of them are small pavilions,
where the people of Tayf pass their festive hours; the most noted of
them are Wady Methna, Wady Selame, and Wady Shemal. The gardens are
watered by wells and by rivulets, which descend from the mountains.
Numerous fruit-trees are found here, together with fields of wheat and
barley. The fruits which I tasted at Tayf were grapes of a very large
size and delicious flavour, figs, quinces, and pomegranates; but all the
other sorts mentioned at Djebel Kora are likewise found here. The
gardens of Tayf are renowned also for the abundance of their roses,
which, like the grapes, are transported to all parts of the Hedjaz. To
these gardens all the great merchants of Mekka formerly retired in
summer; and here the Sherif himself often passed a part of the hot
season: they had all their houses and establishments here, and therefore
lost considerable property, when Tayf was plundered by the Wahabys.

The indigenous inhabitants of Tayf are Arabs, of the tribe of

[p.86] Thekyf, [Of the Thekyf tribes are El Hamde, Beni Mohammed, and
Themale.--Vide Assamy.] who have become settlers: in their possession are
all the gardens adjoining the town, and most of the provision-shops
within its walls. A few Mekkawys are also settled here, but the far
greater part of the foreigners are Indians by origin. As at Djidda,
these people, although born in Arabia, and in some instances established
here for several generations, still preserve the dress and manners of
the Indian Muselmans: some of them are merchants; but the greater part
are druggists, whose trade is of much more importance in the Hedjaz than
in other countries, from the general predilection of all classes for
drugs, perfumes, &c. There are, I believe, no wholesale merchants in
Tayf; I counted in all about fifty shops. Before the Wahaby invasion,
this was a commercial town, to which the Arabs of the country around, at
the distance of many days' journey, resorted, that they might pur-chase
articles of dress; while those of the mountains brought caravans of
wheat and barley: it was also a considerable entrepot for coffee,
brought on camels from the mountains of Yemen by Be-douins, who thus
eluded the heavy duties levied in the harbours of the Arabian coast.
Every thing denotes great misery in the town. At present, the only
imports from the interior are dates, brought by the Ateybe Arabs from
the many fruitful plantations in their territory. The principal streets
abound with beggars, amongst whom are many Indians, who must often be
exposed to perish from absolute hunger; for, during my residence, it
required at least two piastres, (which, according to the actual
exchange, was equal to about one-sixth of a dollar, or ten-pence) to
procure bread enough for a man's daily subsistence. Caravans of
provisions arrived every week, but the want of camels did not allow of a
suffi-cient importation from the coast to lower the price of food; and
although the common class lived principally upon dates, and thus

JOURNEY TO MEKKA

[p.87] consumed none of the provisions brought hither from Mekka; yet I
learned from good authority that there was only a supply for ten days in
Tayf for the Turkish army.

In the time of the Sherif, this town was governed by an officer of his
appointment, named Hakem, himself a sherif, and who nar-rowly escaped
the sword of the Wahabys. He has been restored to his office by Mohammed
Aly; but it is at present merely honorary. Several sherif families of
Mekka are settled here; and the mode of living, the dress, and manners,
appear to be the same as at Mekka; but I had few opportunities of making
observations on this subject.

September 7th. I set out early in the morning from Tayf for Mekka, by
the same road which I had come. There is, as I have already mentioned, a
more northern route, by which caravans may avoid the difficulties of
passing Djebel Kora. The first station from Mekka, on that road, is
Zeyme, short of which, about ten miles, are several steep ascents. Zeyme
is a half-ruined castle, at the eastern extremity of Wady Lymoun, with
copious springs of run-ning water. Wady Lymoun is a fertile valley,
which extends for several hours in the direction of Wady Fatme; it has
many date-plantations, and formerly the ground was cultivated; but this,
I believe, has ceased since the Wahaby invasion: its fruit-gardens, too,
have been ruined. This is the last stage of the Eastern-Syrian Hadj
route, or that which lies to the east of the Great Hedjaz chain, running
from Medina to Mekka. To the S.E. or E.S.E. of Wady Lymoun, is another
fertile valley, called Wady Medyk, where some sherifs are settled, and
where Sherif Ghaleb possessed landed property.

From Zeyme, the road to Tayf leads, on the second day, from Mekka to
Seyl, a rivulet so called, flowing across a plain, which is without
trees, but affords abundance of rich pasture. At Seyl, the road enters a
mountainous tract, through which is a difficult and very narrow passage
of about six hours. The station of

[p.88] this day is Akrab, situated in the upper plain, at about three
hours' distance from Tayf, to the northward, and on the same level with
it: thus a traveller reaches Tayf on the fourth day from Mekka. This
route was now impassable, except to large and well-protected caravans,
the hostile Arabs of the Ateybe tribe having frequently made inroads on
that side, and plundered small caravans.

Not far from Tayf I overtook three Arnaut soldiers, each, like myself,
mounted on an ass. At Tayf they had exchanged their money, getting
thirteen piastres of the Cairo mint for one Spanish dollar, which at
Djidda was worth but eleven; they had, therefore, made a common purse of
one thousand dollars, and travelled from Djidda to Tayf, whenever the
road was secure, for the sake of the two piastres which they gained upon
each dollar. They carried the money, sewed in bags, upon their asses;
and having forgotten, perhaps, to leave out any cash for travelling
expenses, they joined me, finding that my travelling sack was well
stocked with provi-sions, and left me to pay for our joint expenses on
the road, when-ever we stopped at the coffee-huts. But they were good-
humoured companions, and the expense was not thrown away.

In passing by Wady Mohram, I assumed the ihram, as being now for the
first time about to visit Mekka and its temple. The ihram consists of
two pieces of linen, or woollen, or cotton cloth, one of which is
wrapped round the loins, and the other thrown over the neck and
shoulders, so as to leave part of the right arm uncovered. Every garment
must be laid aside before this is put on. Any piece of stuff will answer
the purpose; but the law ordains that there shall be no seams in it, nor
any silk or orna-ments; and white is considered preferable to any other
colour. White Indian cambric is usually employed for the purpose; but
rich hadjys use, instead of it, white Cashmere shawls, which have not
flowered borders. The head remains totally uncovered. It is not
permitted to have the head shaved, in conformity with the oriental
habits, until it is permitted also to lay aside the ihram.

[p.89] The instep must likewise be uncovered: those, accordingly, who
wear shoes, either cut a piece out of the upper leather, or have shoes
made on purpose, such as the Turkish hadjys usually bring with them from
Constantinople. Like most of the natives, I wore sandals while dressed
in the ihram.

Old-age and disease are excuses for keeping the head covered; but this
indulgence must be purchased by giving alms to the poor. The sun's rays
become extremely troublesome to persons bare-headed; but although the
law forbids that the head should be protected by any thing in immediate
contact with it, there is no prohibition against the use of umbrellas,
and with these most of the northern hadjys are provided, while the
natives either brave the sun's rays, or merely tie a rag to a stick, and
make a little shade, by turning it towards the sun.

Whether assumed in summer or in winter, the ihram is equally
inconvenient and prejudicial to health, particularly among the northern
Mohammedans, who, accustomed to thick woollen clothes, are at this
period obliged to leave them off for many days; yet the religious zeal
of some who visit the Hedjaz is so ardent, that if they arrive even
several months previous to the Hadj, they vow on taking the ihram, in
approaching Mekka, not to throw it off till after the completion of
their pilgrimage to Arafat; and thus they remain for months covered,
night and day, only with this thin cloak; [The Arabian historians relate
that Haroun Errashid and his wife Zobeyda once performed the pilgrimage
on foot, from Baghdad to Mekka, clothed only with the ihram; that at
every station of the caravan there was a castle, with apartments
splendidly furnished; and that the whole road was covered daily with
carpets, on which they walked.] for the law forbids any other covering
even at night; but with this few hadjys strictly comply.

When the ancient Arabs performed their pilgrimage to the idols at Mekka,
they also took the ihram; but that pilgrimage was fixed to a certain
period of the year, probably autumn; for although the Arabs computed by
lunar months, they inserted one month every

[p.90] three years; and thus the month of the pilgrimage did not vary in
its season, as at present. The intercalation of a month, established two
hundred years before Islam, was prohibited by the Koran, which ordained
that the same pilgrimage should be continued, in honour of the living
God, which had before been performed in honour of idols, but that it
should be fixed to a lunar month; thus its period became irregular, and
in the space of thirty-three years was gradually changed from the depth
of winter to the height of summer.

The person covered by the ihram, or, as he is called, El Mohrem, is not
obliged to abstain from particular kinds of food, as ancient Arabians,
who, during the time of wearing it, did not taste butter among other
things; but he is enjoined to behave decently, not to curse, or quarrel,
not to kill any animal, not even a flea on his body, nor to communicate
with the other sex. The ihram of the women consists of a cloak which
they wrap completely about them, with a veil so close that not even
their eyes can be seen: according to the law, their hands and ankles
must be covered, but this rule they generally disregard.

Although my companions, the soldiers, were going to Mekka, as well as
myself, they did not think it necessary to take the ihram, which, as I
have already said, the law prescribes at all times of the year to every
one travelling towards the sacred city.

We remained an hour on the delightful summit of Djebel Kora, and towards
the evening descended the mountain. A shower of rain obliged us to seek
shelter in a spacious cavern by the side of the road, which is used on
similar occasions by shepherds of the Hodheyl tribe; and we arrived
after sun-set at the coffee-huts, before mentioned, on the mountain-
side, where the caravans from Mekka alight. Here we kindled a large
fire, and hired an earthen pot of the Arabs, in which we boiled some
rice for our supper. The long day's march, the rain, and my light
covering, brought on a slight fever; but I kept myself well covered
during the night, and was in good health the next morning. The change of
air, during my journey to Tayf, and the comparatively cooler climate of
that place

[p.91] had already completely recovered me from the effects of my severe
illness at Djidda. During the night, the Kadhy of Mekka arrived from
Tayf.

September 8th. At day-break, I went to visit the Kadhy, whom I found
smoking his pipe and drinking coffee; availing himself of the privilege
granted to travellers in Ramadhan, of dispensing with the fast.
According to our agreement at Tayf, I was to join him here on his way to
Mekka; I could not therefore avoid joining him; but I was extremely
averse to continuing with him, because he would probably carry me to his
house at Mekka, where I should be again placed in a situation similar to
that which had proved so uncomfortable at Tayf. He seemed, however,
willing to avoid the trouble and expense of a guest; for when I
expressed some appre-hensions that my tired ass would be unable to keep
pace with his fine mule, he immediately answered, that he hoped, at all
events, to meet me again at Mekka. I departed, therefore, with the
soldiers, leaving the Kadhy to repose a little longer. We passed the
mid-day hours at the coffee-hut called Shedad, where several Bedouins
were amusing themselves by shooting at a mark. They gave proofs of great
dexterity, often hitting a piastre, which I placed at about forty yards'
distance. Except coffee and water, nothing is to be procured in any of
the huts on this road; the coffee is not served up in single cups, as
usual in most parts of the Levant; but, whoever asks for it, has a small
earthen pot of hot coffee set before him, containing from ten to fifteen
cups: this quantity the traveller often drinks three or four times a
day. These pots are called mashrabe. (See their form in the outlines
annexed.) [Illustration not included].

Into the mouth of the pot is stuck a bunch of dry herbs, through which
the liquid is poured. I have already noticed the immoderate

[p.92] use of coffee in this part of Arabia, and it is said to prevail
still more in the south, and towards the vicinity of the coffee country.

On the road from Shedad, which lies along the lower plains, between
sharp mountains, we were surprised by a most violent shower of rain and
hail, which obliged us to halt. In a very short time the water poured
down in torrents from the mountains and when the hail ceased, after
about an hour, we found that the rain, which still continued, had
covered the Wady Noman with a sheet of water three feet deep, while
streams of nearly five feet in breadth crossed the road with an
impetuosity which rendered it impossible for us to pass them. In this
situation we could neither advance nor retreat, knowing that similar
currents would have been formed in our rear we therefore took post on
the side of the mountain, where we were sure of not being washed away,
and where we could wait in security till the subsiding of the storm. The
mountains, however, soon pre-sented on their sides innumerable cascades,
and the inundation became general; while the rain, accompanied with
thunder and lightning, continued with undiminished violence. I saw the
Kadhy, who had quitted Shedad soon after us, at some distance, separated
from our party by a deep torrent, while several of his women, mounted
upon mules, were also obliged to remain at a distance from him. We
continued in this disagreeable situation for about three hours, when the
rain ceased and the torrents soon diminished; but our asses could with
difficulty be brought to attempt the slippery ground still covered with
water, and we were at last obliged to alight and drive them before us,
till we reached a more elevated surface. The Kadhy and his whole party
were under the necessity of doing the same. Night now overtook us, and
the cloudy sky involved us in complete darkness; but after an
adventurous walk of three or four hours, stumbling or falling almost at
every step, we reached the coffee-houses of Arafat, to the great
satisfaction of my companions, the soldiers, who had entertained
apprehensions for their money-bags. I was not less pleased myself, being
much in want of a fire after such a drenching, with only the scanty
covering of the ihram.