THE heat of the sun, the heavy dews, and the frequent washings of the
waves, had so affected my foot, that on landing at Yambu' I could
scarcely place it upon the ground. But traveller's duty was to be done;
so, leaning upon my "slave's" shoulder, I started at once to see the
town, whilst Shaykh Hamid and the others of our party proceeded to the
custom-house.
Yanbu'a al-Bahr, Yambu' or Fountain of the Sea,[FN#1] identified, by
Abyssinian Bruce, with the Iambia village of Ptolemy, is a place of
considerable importance, and shares with others the title of "Gate of
the Holy City." It is the third quarter of the caravan road[FN#2] from
Cairo to Meccah; and here, as well as at Al-Badr, pilgrims frequently
leave behind them, in hired warehouses, goods too heavy to be
transported in haste, or too valuable to risk in dangerous times.
Yambu' being the port of Al-Madinah,
[p.226] as Jeddah is of Meccah, is supported by a considerable
transport trade and extensive imports from the harbours on the Western
coasts of the Red Sea; it supplies its chief town with grain, dates,
and henna. Here the Sultan's dominion is supposed to begin, whilst the
authority of the Pasha of Egypt ceases; there is no Nizam, or Regular
Army, however, in the town,[FN#3] and the governor is a Sharif or Arab
chief. I met him in the great bazar; he is a fine young man of light
complexion and the usual high profile, handsomely dressed, with a
Cashmere turband, armed to the extent of sword and dagger, and followed
by two large, fierce-looking Negro slaves leaning upon enormous Nabbuts.
The town itself is in no wise remarkable. Built on the edge of a
sunburnt plain that extends between the mountains and the sea, it
fronts the northern extremity of a narrow winding creek. Viewed from
the harbour, it is a long line of buildings, whose painful whiteness is
set off by a sky-like cobalt and a sea-like indigo; behind it lies the
flat, here of a bistre-brown, there of a lively tawny; whilst the
background is formed by dismal Radhwah,
"Barren and bare, unsightly, unadorned."
Outside the walls are a few little domes and tombs, which by no means
merit attention. Inside, the streets are wide; and each habitation is
placed at an unsociable distance from its neighbour, except near the
port and the bazars, where ground is valuable. The houses are roughly
built of limestone and coralline, and their walls full of fossils
crumble like almond cake; they have huge
[p.227] hanging windows, and look mean after those in the Moslem
quarters of Cairo. There is a "Suk," or market-street of the usual
form, a long narrow lane darkened by a covering of palm leaves, with
little shops let into the walls of the houses on both sides. The cafes,
which abound here, have already been described in the last chapter;
they are rendered dirty in the extreme by travellers, and it is
impossible to sit in them without a fan to drive away the flies. The
custom-house fronts the landing-place upon the harbour; it is managed
by Turkish officials,-men dressed in Tarbushes, who repose the livelong
day upon the Diwans near the windows. In the case of us travellers they
had a very simple way of doing business, charging each person of the
party three piastres for each large box, but by no means troubling
themselves to meddle with the contents.[FN#4] Yambu' also boasts of a
Hammam or hot bath, a mere date-leaf shed, tenanted by an old Turk,
who, with his surly Albanian assistant, lives by "cleaning" pilgrims
and travellers. Some whitewashed Mosques and Minarets of exceedingly
simple form, a Wakalah or two for the reception of merchants, and a
saint's tomb, complete the list of public buildings.
In one point Yambu' claims superiority over most other towns in this
part of Al-Hijaz. Those who can afford the luxury drink sweet
rain-water, collected amongst the hills in tanks and cisterns, and
brought on camelback to the town. Two sources are especially praised,
the Ayn al-Birkat and the Ayn Ali, which suffice to supply the whole
population: the brackish water of the wells is confined to coarser
purposes. Some of the old people here, as at Suez, are said to prefer
the drink to which
[p.228] years of habit have accustomed them, and it is a standing joke
that, arrived at Cairo, they salt the water of the Nile to make it
palatable.
The population of Yambu'-one of the most bigoted and quarrelsome races
in Al-Hijaz-strikes the eye after arriving from Egypt, as decidedly a
new feature. The Shaykh or gentleman is over-armed and over-dressed, as
Fashion, the Tyrant of the Desert as well as of the Court, dictates to
a person of his consequence. The civilised traveller from Al-Madinah
sticks in his waist-shawl a loaded pistol,[FN#5] garnished with crimson
silk cord, but he partially conceals the butt-end under the flap of his
jacket. The Irregular soldier struts down the street a small armoury of
weapons: one look at the man's countenance suffices to tell you what he
is. Here and there stalk grim Badawin, wild as their native wastes, and
in all the dignity of pride and dirt; they also are armed to the teeth,
and even the presence of the policeman's quarterstaff[FN#6] cannot keep
their swords in their scabbards. What we should call the peaceful part
of the population never leave the house without the "Nabbut" over the
right shoulder, and the larger, the longer, and the heavier the weapon
is, the more gallantry does the bearer claim. The people of Yambu'
practise the use of this implement diligently; they become expert in
delivering
[p.229] a head-blow so violent as to break through any guard, and with
it they always decide their trivial quarrels.[FN#7] The dress of the
women differs but little from that of the Egyptians, except in the face
veil,[FN#8] which is generally white. There is an independent bearing
about the Yambu' men, strange in the East; they are proud without
insolence, and they look manly without blustering. Their walk partakes
somewhat of the nature of a swagger, owing, perhaps, to the shape of
the sandals, not a little assisted by the self-esteem of the wearer,
but there is nothing offensive in it: moreover, the population has a
healthy appearance, and, fresh from Egypt, I could not help noticing
their freedom from ophthalmic disease. The children, too, appear
vigorous, nor are they here kept in that state of filth to which fear
of the Evil Eye devotes them in the Valley of the Nile.
My companions found me in a coffee-house, where I had sat down to rest
from the fatigue of halting on my wounded foot through the town. They
had passed their boxes through the custom-house, and were now inquiring
in all directions, "Where's the Effendi?" After sitting for half an
hour, we rose to depart, when an old Arab merchant, whom I had met at
Suez, politely insisted
[p.230] upon paying for my coffee, still a mark of attention in Arabia
as it was whilome in France. We then went to a Wakalah, near the bazar,
in which my companions had secured an airy upper room on the terrace
opposite the sea, and tolerably free from Yambu's plague, the flies. It
had been tenanted by a party of travellers, who were introduced to me
as Omar Effendi's brothers; he had by accident met them in the streets
the day before their start for Constantinople, where they were
travelling to receive the Ikram.[FN#9] The family was, as I have said
before, from Daghistan (Circassia), and the male members still showed
unequivocal signs of a northern origin, in light yellowish skins, grey
eyes fringed with dark lashes, red lips, and a very scant beard. They
were broad-shouldered, large-limbed men, distinguished only by a
peculiar surliness of countenance; perhaps their expression was the
result of their suspecting me; for I observed them narrowly watching
every movement during Wuzu and prayers. This was a good opportunity for
displaying the perfect nonchalance of a True Believer; and my efforts
were, I believe, successful, for afterwards they seemed to treat me as
a mere stranger, from whom they could expect nothing, and who therefore
was hardly worth their notice.
On the afternoon of the day of our arrival we sent for a
Mukharrij,[FN#10] (hirer of conveyance) and began to treat for camels.
One Amm Jamal, a respectable native of Al-Madinah who was on his way
home, undertook to be the spokesman; after a long palaver (for
[p.231] the Shaykh of the camels and his attendant Badawin were men
that fought for farthings, and we were not far inferior to them), a
bargain was struck. We agreed to pay three dollars for each beast; half
in ready money, the other half after reaching our destination, and to
start on the evening of the next day with a grain-caravan, guarded by
an escort of Irregular cavalry. I hired two animals, one for my luggage
and servant, the other for the boy Mohammed and myself, expressly
stipulating that we were to ride the better beast, and that if it broke
down on the road, its place should be supplied by another as good. My
friends could not dissemble their uneasiness, when informed by the
Mukharrij that the Hazimi tribe was "out," and that travellers had to
fight every day. The Daghistanis also contributed to their alarm. "We
met," said they, "between 200 and 300 devils on a Razzia near
Al-Madinah; we gave them the Salam, but they would not reply, although
we were all on dromedaries. Then they asked us if we were men of
Al-Madinah, and we replied ‘Yes;' and lastly, they wanted to know the
end of our journey; so we said Bir Abbas.[FN#11]" The Badawin who had
accompanied the Daghistanis belonged to some tribe unconnected with the
Hazimi: the spokesman rolled his head, as much as to say "Allah has
preserved us!" And a young Indian of the party-I shrewdly suspect him
of having stolen my pen-knife that night-displayed
[p.232] the cowardice of a "Miyan,[FN#12]" by looking aghast at the
memory of his imminent and deadly risk. "Sir," said Shaykh Nur to me,
"we must wait till all this is over." I told him to hold his tongue,
and sharply reproved the boy Mohammed, upon whose manner the effect of
finding himself suddenly in a fresh country had wrought a change for
the worse. "Why, ye were lions at Cairo; and here, at Yambu', you are
cats-hens![FN#13]" It was not long, however, before the youth's
impudence returned upon him with increased violence.
We sat through the afternoon in the little room on the terrace, whose
reflected heat, together with the fiery winds from the Wilderness,
seemed to incommode even my companions. After sunset we dined in the
open air, a body of twenty: master, servants, children and strangers.
All the procurable rugs and pillows had been seized to make a Diwan,
and we squatted together round a large cauldron of boiled rice,
containing square masses of mutton, the whole covered with clarified
butter. Sa'ad the Demon was now in his glory. With what anecdotes the
occasion supplied him! His tongue seemed to wag with a perpetual
motion; for each man he had a boisterous greeting; and, to judge from
his whisperings, he must have been in every one's privacy and
confidence. Conversation over pipes and coffee was prolonged to ten
P.M., a late hour in these lands; then we prayed the
[p.233] Isha[FN#14] (or vespers), and, spreading our mats upon the
terrace, slept in the open air.
The forenoon of the next day was occupied in making sundry small
purchases. We laid in seven days' provisions for the journey; repacked
our boxes, polished and loaded our arms, and attired ourselves
appropriately for the road. By the advice of Amm Jamal[FN#15] I dressed
as an Arab, in order to avoid paying the Jizyat, a capitation tax
[FN#16] which, upon this road, the settled tribes extort from stranger
travellers; and he warned me not to speak any language but Arabic, even
to my "slave," in the vicinity of a village. I bought for my own
convenience a Shugduf or litter[FN#17] for which I paid two dollars. It
is a
[p.234] vehicle appropriated to women and children, fathers of
families, married men, "Shelebis,[FN#18]" and generally to those who
are too effeminate to ride. My reason for choosing a litter was that
notes are more easily taken in it than on a dromedary's back; the
excuse of lameness prevented it detracting from my manhood, and I was
careful when entering any populous place to borrow or hire a saddled
beast.
Our party dined early that day, for the camels had been sitting at the
gate since noon. We had the usual trouble in loading them: the owners
of the animals vociferating about the unconscionable weight, the owners
of the goods swearing that a child could carry such weight, while the
beasts, taking part with their proprietors, moaned piteously, roared,
made vicious attempts to bite, and started up with an agility that
threw the half-secured boxes or sacks headlong to the ground. About 3
P.M. all was ready-the camels formed into Indian file were placed
standing in the streets. But, as usual with Oriental travellers, all
the men dispersed about the town: we did not mount before it was late
in the afternoon.
I must now take the liberty of presenting to the reader an Arab Shaykh
fully equipped for travelling.[FN#19] Nothing can be more picturesque
than the costume, and
[p.235] it is with regret that we see it exchanged in the towns and
more civilised parts for any other. The long locks or the shaven scalps
are surmounted by a white cotton skull-cap, over which is a Kufiyah-a
large square kerchief of silk and cotton mixed, and generally of a dull
red colour with a bright yellow border, from which depend crimson silk
twists ending in little tassels that reach the wearer's waist. Doubled
into a triangle, and bound with an Aakal[FN#20] or fillet of rope, a
skein of yarn or a twist of wool, the kerchief fits the head close
behind: it projects over the forehead, shading the eyes, and giving a
fierce look to the countenance. On certain occasions one end is brought
round the lower part of the face, and is fastened behind the head. This
veiling the features is technically called Lisam: the chiefs generally
fight so, and it is the usual disguise when a man fears the avenger of
blood, or a woman starts to take her Sar.[FN#21] In hot weather it is
supposed to keep the Samun, in cold weather the catarrh, from the lungs.
[p.236]The body dress is simply a Kamis or cotton shirt: tight sleeved,
opening in front, and adorned round the waist and collar, and down the
breast, with embroidery like net-work; it extends from neck to foot.
Some wear wide trousers, but the Badawin consider such things
effeminate, and they have not yet fallen into the folly of socks and
stockings. Over the Kamis is thrown a long-skirted and short-sleeved
cloak of camel's hair, called an Aba. It is made in many patterns, and
of all materials from pure silk to coarse sheep's wool; some prefer it
brown, others white, others striped: in Al-Hijaz the favourite hue is
white, embroidered with gold,[FN#22] tinsel, or yellow thread in two
large triangles, capped with broad bands and other figures running down
the shoulders and sides of the back. It is lined inside the shoulders
and breast with handsome stuffs of silk and cotton mixed, and is tied
in front by elaborate strings, and tassels or acorns of silk and gold.
A sash confines the Kamis at the waist, and supports the silver-hilted
Jambiyah[FN#23] or crooked dagger: the picturesque Arab sandal[FN#24]
completes the costume. Finally, the
[p.237] Shaykh's arms are a sword and a matchlock slung behind his
back; in his right hand he carries a short javelin[FN#25] or a light
crooked stick, about two feet and a half long, called a Mas'hab,[FN#26]
used for guiding camels.
The poorer clans of Arabs twist round their waist, [p.238] next to the
skin, a long plait of greasy leather, to support the back; and they
gird the shirt at the middle merely with a cord, or with a coarse sash.
The dagger is stuck in this scarf, and a bandoleer slung over the
shoulders carries the cartridge-case, powder-flask, flint and steel,
priming-horn, and other necessaries. With the traveller, the waist is
an elaborate affair. Next to the skin is worn the money-pouch,
concealed by the Kamis; the latter is girt with a waist shawl, over
which is strapped a leathern belt.[FN#27] The latter article should
always be well garnished with a pair of long-barrelled and
silver-mounted flint pistols,[FN#28] a large and a small dagger, and an
[p.239] iron ramrod with pincers inside; a little leathern pouch
fastened to the waist-strap on the right side contains cartridge,
wadding, and flask of priming powder. The sword hangs over the shoulder
by crimson silk cords and huge tassels[FN#29]: well-dressed men apply
the same showy ornaments to their pistols. In the hand may be borne a
bell-mouthed blunderbuss; or, better still, a long single-barrel gun
with an ounce bore. All these weapons must shine like silver, if you
wish to be respected; for the knightly care of arms is here a sign of
manliness.
Pilgrims, especially those from Turkey, carry, I have said, a "Hamail,"
to denote their holy errand. This is a pocket Koran, in a handsome
gold-embroidered crimson velvet or red morocco case, slung by red silk
cords over the left shoulder. It must hang down by the right side, and
should never depend below the waist-belt. For this I substituted a most
useful article. To all appearance a "Hamail," it had inside three
compartments; one for my watch and compass, the second for ready money,
and the third contained penknife, pencils, and slips of paper, which I
could hold concealed in the hollow of my hand. These were for writing
and drawing: opportunities of making a "fair copy" into the
diary-book,[FN#30] are never wanting to the acute traveller. He
[p.240] must, however, beware of sketching before the Badawin, who
would certainly proceed to extreme measures, suspecting him to be a spy
or a sorcerer.[FN#31] Nothing so effectually puzzles these people as
the Frankish habit of putting everything on paper; their imaginations
are set at work, and then the worst may be expected from them. The only
safe way of writing in presence of a Badawi would be when drawing out a
horoscope or preparing a charm; he also objects not, if you can warm
his heart upon the subject, to seeing you take notes in a book of
genealogies. You might begin with, "And you, men of Harb, on what
origin do you pride yourselves?" And while the listeners became fluent
upon the, to them, all-interesting
[p.241] theme, you could put down whatever you please upon the margin.
The townspeople are more liberal, and years ago the Holy Shrines have
been drawn, surveyed and even lithographed, by Eastern artists: still,
if you wish to avoid all suspicion, you must rarely be seen with pen or
with pencil in hand.
At 6 P.M., descending the stairs of our Wakalah, we found the camels
standing loaded in the street, and shifting their ground in token of
impatience.[FN#32] My Shugduf, perched upon the back of a tall strong
animal, nodded and swayed about with his every motion, impressing me
with the idea that the first step would throw it over the shoulders or
the crupper. The camel-man told me I must climb up the animal's neck,
and so creep into the vehicle. But my foot disabling me from such
exertion, I insisted upon their bringing the beast to squat, which they
did grumblingly.[FN#33] We took leave of Omar Effendi's brothers and
their dependents, who insisted upon paying us the compliment of
accompanying us to the gate. Then we mounted and started, which was a
signal for all our party to disperse once more. Some heard the report
of a vessel having arrived from Suez, with Mohammed Shiklibha and other
friends on board; these hurried down to the harbour for a parting word.
Others, declaring they had forgotten some necessaries for the way, ran
off to spend one last hour in gossip at the coffee-house. Then the sun
set, and prayers must be said. The brief twilight had almost faded away
before all had mounted. With loud cries of "Wassit, ya hu!-
[p.242] Go in the middle of the road, O He!" and "Jannib, y'al
Jammal[FN#34]!-Keep to the side, O camel-man!" we threaded our way
through long, dusty, narrow streets, flanked with white-washed
habitations at considerable intervals, and large heaps of rubbish,
sometimes higher than the houses. We were stopped at the gate to
ascertain if we were strangers, in which case, the guard would have
done his best to extract a few piastres before allowing our luggage to
pass; but he soon perceived by my companions' accent, that they were
Sons of the Holy City,-consequently, that the case was hopeless. While
standing here, Shaykh Hamid vaunted the strong walls and turrets of
Yambu', which he said were superior to those of Jeddah[FN#35]: they
kept Sa'ud, the Wahhabi, at bay in A.D. 1802, but would scarcely, I
should say, resist a field battery in A.D. 1853. The moon rose fair and
clear, dazzling us with light as we emerged from the shadowy streets;
and when we launched into the Desert, the sweet air delightfully
contrasted with the close offensive atmosphere of the town. My
companions, as Arabs will do on such occasions, began to sing.
[FN#1] Yanbu'a in Arabic is "a Fountain." Yanbu'a of the Sea is so
called to distinguish it from "Yanbu'a of the Palm-Grounds," a village
at the foot of the mountains, about 18 or 20 miles distant from the
sea-port. Ali Bey places it one day's journey E.1/4N.E. from Yanbu'a
al-Bahr, and describes it as a pleasant place in a fertile valley. It
is now known as Yambu'a al-Nakhil. See "The Land of Midian (Revisited)."
[FN#2] The first quarter of the Cairo caravan is Al-Akabah; the second
is the Manhal Salmah (Salmah's place for watering camels); the third is
Yambu'; and the fourth Meccah.
[FN#3] The Nizam, as Europeans now know, is the regular Turkish
infantry. In Al-Hijaz, these troops are not stationed in small towns
like Yambu'. At such places a party of Irregular horse, for the purpose
of escorting travellers, is deemed sufficient. The Yambu' police seems
to consist of the Sharif's sturdy negroes. In Ali Bey's time Yambu'
belonged to the Sharif of Meccah, and was garrisoned by him.
[FN#4] This, as far as I could learn, is the only tax which the
Sultan's government derives from the northern Hijaz; the people declare
it to be, as one might expect at this distance from the capital, liable
to gross peculation. When the Wahhabis held Yambu', they assessed it,
like all other places; for which reason their name is held in the
liveliest abhorrence.
[FN#5] Civilians usually stick one pistol in the belt; soldiers and
fighting men two, or more, with all the necessary concomitants of
pouches, turnscrews, and long iron ramrods, which, opening with a
screw, disclose a long thin pair of pincers, wherewith fire is put upon
the chibuk.
[FN#6] The weapons with which nations are to be managed form a curious
consideration. The Englishman tamely endures a staff, which would make
a Frenchman mad with anger; and a Frenchman respects a sabre, which
would fill an Englishman's bosom with civilian spleen. You order the
Egyptian to strip and be flogged; he makes no objection to seeing his
blood flow in this way; but were a cutting weapon used, his friends
would stop at nothing in their fury.
[FN#7] In Arabia, generally, the wound is less considered by justice
and revenge, than the instrument with which it was inflicted. Sticks
and stones are held to be venial weapons: guns and pistols, swords and
daggers, are felonious.
[FN#8] Europeans inveigh against this article,-which represents the
"loup" of Louis XIV.'s time,-for its hideousness and jealous
concealment of charms made to be admired. It is, on the contrary, the
most coquettish article of woman's attire, excepting, perhaps, the
Lisam of Constantinople. It conceals coarse skins, fleshy noses, wide
mouths, and vanishing chins, whilst it sets off to best advantage what
in these lands is almost always lustrous and liquid-the eye. Who has
not remarked this at a masquerade ball?
[FN#9] A certain stipend allowed by the Sultan to citizens of the
Haramayn (Meccah and Al-Madinah). It will be treated of at length in a
future chapter.
[FN#10] The Shaykh, or agent of the camels, without whose assistance it
would be difficult to hire beasts. He brings the Badawin with him;
talks them over to fair terms; sees the "Arbun," or earnest-money,
delivered to them; and is answerable for their not failing in their
engagement.
[FN#11] The not returning "Salam" was a sign on the part of the Badawin
that they were out to fight, and not to make friends; and the dromedary
riders, who generally travel without much to rob, thought this
behaviour a declaration of desperate designs. The Badawin asked if they
were Al-Madinah men; because the former do not like, unless when
absolutely necessary, to plunder the people of the Holy City. And the
Daghistanis said their destination was Bir Abbas, a neighbouring,
instead of Yambu', a distant post, because those who travel on a long
journey, being supposed to have more funds with them, are more likely
to be molested.
[FN#12] "Miyan," the Hindustani word for "Sir," is known to the Badawin
all over Al-Hijaz; they always address Indian Moslems with this word,
which has become contemptuous, on account of the low esteem in which
the race is held.
[FN#13] That is to say, sneaks and cowards. I was astonished to see our
Maghrabi fellow-passengers in the bazar at Yambu' cringing and bowing
to us, more like courtiers than Badawin. Such, however, is the effect
of a strange place upon Orientals generally. In the Persians such
humility was excusable; in no part of Al-Hijaz are they for a moment
safe from abuse and blows.
[FN#14] The night prayer.
[FN#15] "Amm" means literally a paternal uncle. In the Hijaz it is
prefixed to the names of respectable men, who may also be addressed "Ya
Amm Jamal!" (O Uncle Jamal!) To say "Ya Ammi!" (O my Uncle!) is more
familiar, and would generally be used by a superior addressing an
inferior.
[FN#16] Jizyat properly means the capitation tax levied on Infidels; in
this land of intense pride, the Badawin, and even the town-chiefs,
apply the opprobrious term to blackmail extorted from travellers, even
of their own creed.
[FN#17] The Shugduf of Al-Hijaz differs greatly from that used in Syria
and other countries. It is composed of two corded cots 5 feet long,
slung horizontally, about half-way down, and parallel with the camel's
sides. These cots have short legs, and at the halt may be used as
bedsteads; the two are connected together by loose ropes, attached to
the inner long sides of the framework, and these are thrown over the
camel's packsaddle. Thick twigs inserted in the ends and the outer long
sides of the framework, are bent over the top, bower-fashion, to
support matting, carpets, and any other protection against the sun.
There is an opening in this kind of wicker-work in front (towards the
camel's head), through which you creep; and a similar one behind
creates a draught of wind. Outside, towards the camel's tail, are
pockets containing gullehs, or earthenware bottles, of cooled water.
Inside, attached to the wickerwork, are large provision pouches,
similar to those used in old-fashioned travelling chariots. At the
bottom are spread the two beds. The greatest disadvantage of the
Shugduf is the difficulty of keeping balance. Two men ride in it, and
their weights must be made to tally. Moreover, it is liable to be
caught and torn by thorn trees, to be blown off in a gale of wind; and
its awkwardness causes the camel repeated falls, which are most likely
to smash it. Yet it is not necessarily an uncomfortable machine. Those
for sale in the bazar are, of course, worthless, being made of badly
seasoned wood. But private litters are sometimes pleasant vehicles,
with turned and painted framework, silk cordage, and valuable carpets.
The often described "Mahmil" is nothing but a Syrian Shugduf, royally
ornamented.
[FN#18] " Exquisites."
[FN#19] It is the same rule with the Arab, on the road as at home; the
more he is dressed the greater is his respectability. For this reason,
you see Sharifs and other men of high family, riding or walking in
their warm camel's hair robes on the hottest days. Another superstition
of the Arabs is this, that thick clothes avert the evil effects of the
sun's beams, by keeping out heat. To the kindness of a friend-Thomas
Seddon-I owe the admirable sketch of an "Arab Shaykh in his Travelling
Dress."
[FN#20] Sharifs and other great men sometimes bind a white turband or a
Cashmere shawl round the kerchief, to keep it in its place. The Aakal
varies in every part of the country. Here it is a twist of dyed wool,
there a bit of common rope, three or four feet long. Some of the Arab
tribes use a circlet of wood, composed of little round pieces, the size
of a shilling, joined side by side, and inlaid with mother-of-pearl.
The Eastern Arabs wear a large circle of brown wool, almost a turband
in itself. In Barbary, they twist brightcoloured cloth round a rope,
and adorn it with thick golden thread.
[FN#21] Generally written "Thar," the blood-revenge right, acknowledged
by law and custom. (See Chapter xxiv. post.)
[FN#22] Gold, however, as well as silk, I may be excused for repeating,
is a forbidden article of ornament to the Moslem.
[FN#23] The silver-hilted dagger is a sign of dignity: "I would silver
my dagger," in idiomatic Hijazi, means, "I would raise myself in the
world."
[FN#24] Niebuhr has accurately described this article. It is still worn
in the Madras army, though long discarded from the other presidencies;
the main difference between the Indian and the Arab sandal is, that the
former has a ring, into which the big toe is inserted, and the latter a
thong, which is clasped between the big toe and its neighbour. Both of
them are equally uncomfortable, and equally injurious to soldiers,
whose legs fight as much as do their arms. They abrade the skin
wherever the straps touch, expose the feet to the sun, wind, and rain,
and admit thorns and flints to the toes and toe-nails. In Arabia, the
traveller may wear, if he pleases, slippers, but they are considered
townsman-like and effeminate. They must be of the usual colours, red or
yellow. Black shoes, though almost universally worn by the Turks at
Cairo and Constantinople, would most probably excite suspicion in
Al-Hijaz.
[FN#25] The Mizrak, as it is called, is peculiar to certain tribes, as
the Karashi and the Lahyami, and some, like the Hudayli near Meccah,
make very pretty as well as very useful darts. The head is 15 or 16
inches long, nowhere broader than an inch, and tapering gradually to a
fine point; its shape is two shallow prisms joined at their bases, and
its socket, round like that of all lances, measures a little less than
2 inches. The lower third of the blade only is adorned with bars,
lozenges, and cones of brass let into the iron in zig-zag and other
figures. The shaft is of hard pliant wood-I do not know of what
tree-well seasoned with grease and use; it is 23 inches long, and
strengthened and adorned at distances of half an inch apart by bands of
fine brass wire, about one inch and a half long. The heel of the weapon
is a blunt spike 14 inches long, used to stick it in the ground, and
this, as well as the lower third of the blade, is ornamented with brass
work. Being well balanced, the Mizrak is a highly efficient weapon for
throwing in hunting, and by its handsome appearance adds not a little
to the bearer's dignity. But the stranger must be careful how he so
arms himself. Unless he be undistinguishable from a Badawi, by carrying
a weapon peculiar to certain clans, he will expose himself to
suspicion, or to laughter. And to offend an Arab of Al-Hijaz mortally,
you have only to say bluntly, "Sell me thy spear." The proper style of
address to the man whose necessities compel him to break through one of
his "points d'honneur," is to say, "Give me that javelin, and I will
satisfy thee;" after which he will haggle for each copper piece as
though you were cheapening a sheep.
[FN#26] The Mas'hab is of almond, generally brought from Syria; at the
thick end is a kind of crook, formed by cutting off a bit of the larger
branch from which the stick grows. This crook is afterwards cut into
the shape useful to seize a camel's nose-ring, or a horse's bridle.
Arabs of all degrees are fond of carrying these sticks. [It is also
called Maghin.]
[FN#27] This article, the Silahlik of the Turks, is composed of
several oblong pieces of leather cut out to fit the front part of the
body; between each fold there is room enough to stick a weapon; a
substantial strap fastens it round the waist, and it serves to defend
the sash or the shirt from iron mould, and the stains of gunpowder. It
is made of all kinds of material, from plain Morocco leather to the
richest velvet embroidered with gold.
[FN#28] It is as well to have a good pair of Turkish barrels and
stocks, fitted up with locks of European manufacture; those made by
natives of these countries can never be depended upon. The same will
apply to the gun or rifle. Upon the whole, it is more prudent to have
flint locks. Copper caps are now sold in the bazars of Meccah and
Al-Madinah, where a Colt's "six-shooter" might excite attention for a
day; but were the owner in a position to despise notoriety, he might
display it everywhere without danger. One of our guards, who was killed
on the road, had a double-barrelled English fowling-piece. Still, when
doubts must not be aroused, the traveller will do well to avoid, even
in the civilised Hijaz, suspicious appearances in his weapons. I
carried in a secret pocket a small pistol with a spring dagger, upon
which dependence could be placed, and I was careful never to show it,
discharging it and loading it always in the dark. Some men wear a
little dagger strapped round the leg, below the knee. Its use is this:
when the enemy gets you under, he can prevent you bringing your hand up
to the weapon in your waist-belt; but before he cuts your throat, you
may slip your fingers down to the knee, and persuade him to stop by a
stab in the perineum. This knee dagger is required only in very
dangerous places. The article I chiefly accused myself of forgetting
was a stout English clasp-knife, with a large handle, a blade like an
"Arkansas toothpick," and possessing the other useful appliances of
picker, fleam, tweezers, lancet, and punch.
[FN#29] Called "Habak": these cords are made in great quantities at
Cairo, which possesses a special bazar for them, and are exported to
all the neighbouring countries, where their price considerably
increases. A handsome pistol-cord, with its tassels, costs about 12
shillings in Egypt; at Meccah, or Al-Madinah, the same would fetch
upwards of a pound sterling.
[FN#30] My diary-book was made up for me by a Cairene; it was a long
thin volume fitting into a breast-pocket, where it could be carried
without being seen. I began by writing notes in the Arabic character,
but as no risk appeared, my journal was afterwards kept in English.
More than once, by way of experiment, I showed the writing on a loose
slip of paper to my companions, and astonished them with the strange
character derived from Solomon and Alexander, the Lord of the Two
Horns, which we Afghans still use. For a short trip a pencil suffices;
on long journeys ink is necessary; the latter article should be
English, not Eastern, which is washed out clean the first time your
luggage is thoroughly soaked with rain. The traveller may use either
the Persian or the brass Egyptian inkstand; the latter, however, is
preferable, being stronger and less likely to break. But, unless he be
capable of writing and reading a letter correctly, it would be
unadvisable to stick such an article in the waist-belt, as this gives
out publicly that he is a scribe. When sketching, the pencil is the
best, because the simplest and shortest mode of operation is required.
Important lines should afterwards be marked with ink, as "fixing" is
impossible on such journeys. For prudence sake, when my sketches were
made, I cut up the paper into square pieces, numbered them for future
reference, and hid them in the tin canisters that contained my
medicines.
[FN#31] An accident of this kind happened not long ago, in Hazramaut,
to a German traveller who shall be nameless. He had the mortification
to see his sketch-book, the labour of months, summarily appropriated
and destroyed by the Arabs. I was told by a Hazramaut man at Cairo, and
by several at Aden, that the gentleman had at the time a narrow escape
with his life; the Badawin wished to put him to death as a spy, sent by
the Frank to ensorceler their country, but the Shaykhs forbade
bloodshed, and merely deported the offender. Travellers caught
sketching are not often treated with such forbearance.
[FN#32] All Arabs assert that it pains the loaded camel's feet to stand
still, and, certainly, the "fidgettiness" of the animal to start, looks
as if he had some reason to prefer walking.
[FN#33] It often strains the camel to rise with a full Shugduf on his
back, besides which the motion is certain to destroy the vehicle in a
few days. Those who are unable to climb up the camel's neck usually
carry with them a short ladder.
[FN#34] Wassit means, "go in the middle of the road"; Jannib, "keep
clear of the sides." These words are fair specimens of how much may be
said by two Arabic syllables. Ya hu (O, he) is an address common in
Arabia as in Egypt, and Y'al Jammal (O camel-man) is perhaps a little
more civil.
[FN#35] The rivalry between the Sons of the two Holy Cities extends
even to these parts: the Madanis contending for Yambu', the Meccans for
Jeddah.
[p.243]CHAPTER XIII.