Shrines of Arabia, 165.
Sib, 84.
Sidra Rabba, 294.
Sin, Koran doctrine of, 190.
Sinaitic Peninsula, 302, 375.
Slave School at Muscat, 366.
trade, 85, 224.
Smith, Eli, 256, 316.
Social character of Arabs, 263.
Socotra, 19, 219.
Sohar, 84.
Soldiers, Turkish, 216.
Songs, Arabian, 275.
Springs of fresh water in the Gulf, 99.
Star-worshippers of Mesopotamia, 285.
Steamship service to Bagdad, 131.
Stern, Rev. A., 327.
Stone, Geo. E., 351, 366, 371, 388.
Suk-el-Shiukh, 141.
Sultan of Turkey, 206.
Sultans of Muscat, 79.
Sumatra missions, 393.
Superstitions, Arab, 165, 187, 283.
Sur, 84.
Sutton, Henry M., 327.
Sword conquest of Islam, 184.
Taif, 45.
Taiz, 60, 62.
Taxation, Turkish, 69, 142, 215.
Tenoof, 96.
Tents, Bedouin, 155, 271.
Telegraph system, 28, 223.
Thoms, S. J., 366.
Theophilus, 307.
Tigris-Euphrates basin, 120.
Torbat manufacture, 138.
Totemism in Arabia, 166.
Toweelah coin, 115.
Trade (see Commerce), of Bagdad, 135.
Trade of Bahrein, 105.
Muscat, 82.
Tradition of fall of Adam and Eve, 17.
Traditions, Henry Martyn’s, 319.
Treaties, British, with Arabs, 228.
Tribal marks, 166, 279, 281.
Travellers in Yemen, 53.
Turkish Arabia, 376.
rule, 26, 27, 58, 71, 127, 216.
Turkish taxation, 113, 142.
Turks in Arabia, 206.
Unexplored Arabia, 18.
Unoccupied territory, 382.
Van Dyck, C. V. A., 256, 316.
Van Tassel, Samuel, 328.
Veil, Use of the, 161.
Wadys, 21.
Wahabis, 83, 191.
Wahat, 57.
Warfare, Arab, 203.
Wasms, 166, 242, 281.
Water courses of Oman, 93.
Weapons, Arab, 267.
Wellhausen (quoted), 167.
Wellsted’s travels in Arabia, 92, 93.
Wilson, John, 320.
Woman’s dress in Arabia, 272.
work for 365, 383.
Women, Arab, 268.
Bedouin, 156.
Women in the “Time of Ignorance”, 160.
Women, Mohammed and, 183.
of Mecca, 40.
Yemen, 58, 70.
Sabean, 287.
Wood carving in Hadramaut, 75.
Worrall, H. R. L., 364.
Wrede, Adolph von, 72.
Writing as a fine art, 246.
Early Semitic, 242.
use of, 163.
Mandâitic, 287.
Wyckoff, James T., 363.
Yakoob, 361.
Yambo, 51, 196.
Yemen, 53, 57, 62, 234.
as a mission field, 323.
Turks in, 211.
Yemenites, 259.
Yerim, 65.
Young, J. C., 343.
Zemzem, Well of, 34, 36.
Zenobia, 304.
Zobeir, 128.
Zwemer, Peter J., 94, 362, 367.
Zwemer’s, P. J., journey in Oman, 94.
Zwemer, S. M., 354, 359.
Zwemer’s, S. M., journey down the Euphrates, 136.
Zwemer’s, S. M., journey to Hofhoof, 111.
Zwemer’s, S. M., journey to Sana, 56.
Zwemer’s, S. M., journey up the Tigris, 131.
[Illustration: Arabia]
FOOTNOTES:
[1] May not this wady have been once a noble stream perhaps, as Glaser
conjectures, the fourth of the Paradise rivers? (Gen ii. 10-14) Upon
the question as to where the ancient Semites located Paradise Glaser
says that it was in the neighborhood of the confluence of the Euphrates
and Tigris, on the Arabian side. There the sacred palm of the city of
Eridu grew; there according to the view of the ancient Arabs the two
larger wadys of Central Arabia opened. The one is the Wady er-Ruma or
the Gaihan; and the other is the Wady ed-Dauasir, _a side wady_ of
which in the neighborhood of Hamdani still bears the name of Faishan
(Pishon).—See “Recent Research in Bible Lands,” by H.V. Hilprecht,
(Philadelphia, 1897). See also _The Sunday-School Times_, Vol. XXXIII,
No 49.
[2] Samhudi’s History of Medina. (Arabic text p. 40, sqq.)
[3] These wastes are also termed _Dakhna_, _Ahkaf_, and _Hamad_
according to the greater or less depth or shifting nature of the sands
or the more or less compact character of the soil.
[4] “Kitab Sinajet-el-Tarb” by Nofel Effendi (Beirut 1890). The author
follows the older Arabic authorities.
[5] Geography of Asia (Vol II., p. 460), 1896.
[6] The first account of a European visiting Mecca is that of Ludovico
Bartema, a gentleman of Rome, who visited the city in 1503; his
narrative was published in 1555. The first Englishman was Joseph Pitts,
the sailor from Exeter, in 1678; then followed the great Arabian
traveller, John Lewis Burckhardt, 1814; Burton in 1853 visited both
Mecca and Medina; H. Bicknell made the pilgrimage in 1862 and T.F.
Keane in 1880. The narratives of each of these pilgrims have been
published, and from them, and the travels of Ali Bey, and others, we
know something of the Holy Land of Arabia. Ali Bey was in reality a
Spaniard, called Juan Badia y Seblich, who visited Mecca and Medina in
1807 and left a long account of his travels in two volumes illustrated
by many beautiful engravings. Burton’s account of his pilgrimage is
best known, but Burckhardt’s is more accurate and scholarly. Of modern
books, that of the Dutch scholar, Snouck Hurgronje, who resided in
Mecca for a long time, is by far the best. His _Mekka_, in two volumes,
is accompanied by an atlas of photographs and gives a complete history
of the city as well as a full account of its inhabitants and of the
Java pilgrimage.
[7] Vol. II., p. 157.
[8] _TABLE OF MECCA PILGRIMAGE, 1880._
(From Blunt’s “Future of Islam.”)
──────────────────────────┬──────────┬──────────┬─────────────────
NATIONALITY OF PILGRIMS. │ Arriving │ Arriving │
Total Moslem │ by Sea. │ by Land. │ Pop. represented.
──────────────────────────┼──────────┼──────────┼─────────────────
Ottoman Subjects │ │ │ (excluding Arabia) │ 8,500 │ 1,000 │ 22,000,000
Egyptians │ 5,000 │ 1,000 │ 5,000,000 From “Barbary States” │ 6,000 │
—— │ 18,000,000 Yemen Arabs │ 3,000 │ —— │ 2,500,000 Oman and Hadramaut
│ 3,000 │ —— │ 3,000,000 Nejd, etc., Arabs │ —— │ 5,000 │ 4,000,000
Hejaz (including Mecca) │ —— │ 22,000 │ 2,000,000 Negroes from Sudan │
2,000 │ —— │ 10,000,000 ” ” Zanzibar │ 1,000 │ —— │ 1,500,000 Malabari
from Cape │ │ │ of G. Hope │ 150 │ —— │ ———— Persians │ 6,000 │ 2,500
│ 8,000,000 Indians (British Subjects)│ 15,000 │ —— │ 40,000,000
Malays and Javanese │ 12,000 │ —— │ 30,000,000 Chinese │ 100 │ —— │
15,000,000 Mongols } │ —— │ —— │ 6,000,000 Russians, Tartars, etc.}
│ —— │ —— │ 5,000,000 Afghans and Baluchis } │ —— │ —— │ 3,000,000
(included in Ottoman Haj)├──────────┼──────────┤ │ 61,750 │ 31,500 │
══════════════════════════╤═════════════════════╤═════════════════
Total pilgrims present │ 93,250 │ 175,000,000 at Arafat │ │
──────────────────────────┴─────────────────────┴─────────────────
[9] Professor Hankin in the _British Medical Journal_ for June, 1894,
published the result of his analysis of Zemzem water as follows: “Total
solid in a gallon, 259; Chlorine, 51.24; Free ammonia, parts per
million, 0.93; Albuminoid ammonia, .45. It contains an amount of solids
greater than that in any well water used for potable purposes.”
[10] Its measurements, according to Ali Bey, are 37 ft. 2 in., 31 ft. 7
in., 38 ft 4 in., 29 ft. and its height is 34 ft. 4 in.
[11] This religion which denies an atonement and teaches that Christ
was not crucified yet has for its great festival a feast of sacrifice
to commemorate the obedience of Abraham and the substitute provided by
God!
[12] This is the testimony of Captain Burton, the man who translated
an unexpurgated text of the Arabian nights and left behind a book in
manuscript which his wife had the good sense to destroy and so prevent
its publication.
[13] Hurgronje, p. 5, Vol. II.
[14] Ibid., p. 102.
[15] Ibid, p 11.
[16] Ibid., pp. 61-64.
[17] This coin is called _Mishkash_ and is a Venetian coin of Duke
Aloys Mocenigo I. (1570-77 A.D.). On one side the Duke is kneeling
before St. Mark the patron saint of Venice and on the other is the
image of Christ surrounded by stars.
[18] The western or coast route goes by Koleis, Rabek, Mastura, and
near Jebel Eyub (Job’s Mountain) over Jebel Subh, then to Suk-es-Safra
and Suk el Jedid to Medina. The eastern road was the one taken by
Burton, and goes by way of El Zaribah, El Sufena, El Suerkish, etc., a
distance 248 miles.
[19] These arguments may be stated briefly as follows:
1. A tumult followed the announcement of the prophet’s death, and Omar
threatened destruction to any one who asserted it. Is it probable that
a quiet interment took place?
2. Immediately after Mohammed’s death a dispute about the succession
arose, in the ardor of which, according to the Shiahs, the house of Ali
and Fatima, near the present tomb, were threatened by fire.
3. The early Moslems would not be apt to _reverence_ the grave of the
prophet, as do those of later date, when tradition has exalted him
above the common humanity. The early Moslems were indifferent as to the
exact spot.
4. The shape of the prophet’s tomb was not known in early times, nor is
it given in the traditions, so that we find convex graves in some lands
and flat in others.
5. The accounts of the learned among the Moslems are discrepant as to
the burial of Mohammed.
6. Shiah schismatics had charge of the sepulchre for centuries, and
because of its proximity to the graves of Abubekr and Omar, it was in
their interest to remove the body.
7. Even the present position of the grave, with relation to other
graves, is in dispute, because the tomb-chamber (_Hujrah_) is closely
guarded by eunuchs, who do not allow any one to enter.
8. The tale of the blinding light which surrounds the prophet’s tomb
seems a plausible story to conceal a defect.
9. Mohammed el Halebi, the Sheikh-el Ulema of Damascus, assured Burton
that he was permitted to pass the door leading into the tomb-chamber,
and that he saw no trace of a sepulchre.
10. Moslem historians admit that an attempt was made in A.H. 412 to
steal the bodies of Mohammed and the two companions by the third
Fatimite Caliph of Egypt; they relate marvels connected with the
failure of the attempt, and assert that a trench was dug deep all
around the graves and filled with molten lead to prevent the theft of
the body.
11. In A. H. 654 the mosque was destroyed by a volcanic eruption,
according to the Moslem historians, but the tomb-chamber escaped
all damage! Again in A. H. 887 it was struck by lightning. “On this
occasion,” says El Samanhudi (quoted by Burckhardt) “the interior of
the Hujrah (tomb-chamber) was cleared and three deep graves were found
in the inside full of rubbish, but the author of this history, who
himself entered it, saw no trace of tombs.” The same author declared
that the coffin containing the dust of Mohammed was cased with silver.
12. Lastly the Shiah and Sunni accounts of the prophet’s death and
burial are contradictory as to the exact place of burial.
[20] Niebuhr, 1763; Seetzen, 1810; Cruttenden, 1836; Dr. Wolff, 1836;
Owen, 1857; Botta, 1837; Passama, 1842; Arnaud, 1843; Van Maltzan,
1871; Halvéy, 1870; Millingen, 1874; Renzo Manzoni, 1879; Glaser, 1880;
Defler, 1888; Haig, 1889; Harris, 1892; and later travellers. Defler is
the authority on the flora, Glaser on the antiquities, Manzoni on the
Turks and their government, Haig on the agricultural population, and
Harris tells of the recent rebellions. Niebuhr’s magnificent volumes
are still good authority on the geography and natural history of Yemen.
[21] The Yemen plow is shaped like an English plow in many respects;
although it has only one handle its coulter is broad and made of iron,
a great improvement over the crooked stick of Mesopotamia.
[22] It was not pleasant for an American to notice that nearly all the
Turkish rifles in Yemen were “Springfield 1861.” The same weapons that
were employed to break the chains of slavery in the southern states,
are now used to oppress the peaceful Yemenites.
[23] Of the work among the latter, and my experiences in distributing
the New Testament, a report was published by the Mildmay Mission; we
therefore omit reference to it here.
[24] Geog. Soc. Proceedings, 1887, p. 482.
[25] Defler says in his diary that this place has “une odeur atroce et
des legions de puces et de punaises.” I also had an all-night’s battle.
[26] Hadramaut is a very ancient name for this region. Not only does
Ptolemy place here the _Adramitæ_ in his geography, but there seems
little doubt that Hadramaut is identical with Hazarmaveth, mentioned in
the tenth chapter of Genesis.
[27] “The Hadramaut: a Journey” by Theodore Bent. _Nineteenth Century_,
September, 1894. Also Mrs. Bent’s “Yafei and Fadhli countries.”
_Geographical Journal_, July, 1898.
[28] Le Hadramont et les Colonies Arabes dans le Archipel Indien par
L.W.C. Van den Berg. Batavia, 1886. By order of the Government.
[29] Notes on the Mahrah Tribe with vocabulary of their language; notes
on the Gharah tribe; geography of the southeast coast of Arabia;—July,
1845, July, 1847; and January, 1851, in the journal of the Society.
[30] The most characteristic difference between Mahri and Arabic is the
substitution of _Shin_ (sh) for _Kaf_ (k) in many words.
[31] “History of Oman.“
[32] The remainder of the chapter is quoted from the letters of my
brother, Rev. P. J. Zwemer, and the sketch of Tenoof was drawn by him
on one of his journeys.
[33] These islands are identified by Sprenger and others with Dedan of
the Scriptures, (_Ezekiel_ xxvii. 15), and were known to the Romans by
the name of Tylos. Pliny writes of the cotton-trees, “_arbores vocant
gossympinos fertiliore etiam Tylo minore_.”—(xii. 10). Strabo describes
the Phœnician temples that existed on the islands, and Ptolemy speaks
of the pearl-fisheries which from time immemorial flourished along
these coasts. The geographer, Juba, also tells of a battle fought off
the islands between the Romans and the Arabs. Ptolemy’s ancient map
shows how little was known as to the size or location of the group.
Even Niebuhr’s map, which is wonderfully correct in the main, makes
a great error in the position of the islands; in his day the two
principal islands were called Owal and Arad, names which still linger.
[34] This cost is divided as follows: Fishing smack _r._ 400, wages of
10 divers _r._ 2,000; wages of 12 rope-holders _r._ 2,400; apparatus
_r._ 40. Total _rupees_ 4,810.
[35] The _Mashooah_ is a much smaller boat, like the English
jolly-boat, and is used in the harbor and for short journeys around the
islands.
[36] The only remarkable exception is the Jebel Sinam—a rough hill of
basaltic rock that crops out in the midst of the alluvial delta near
Zobeir; a peculiar phenomenon, but proving Doughty’s general scheme for
the Arabian geology correct even here.
[37] The dates of Hassa and Oman may equal those of Busrah but the
gardens are inferior and the quantity produced is not so large.
[38] The last named is outside of our present subject and is a misnomer
given by Turkish audacity to the region of Hassa.
[39] Kuweit is the Arabic diminutive of _Kut_ a walled-village; the
place is called Grane on some maps—evidently a corruption of _Kurein_
or “little horn,” a name given to an island in the harbor.
[40] For the interesting history of the cities that occupied the site
of Busrah before the days of Islam, and as far back as Nebuchadnezzar,
see Ainsworth’s “Personal narrative of the Euphrates expedition.”
[41] The following are the villages and encampments between _Hillah_
and _Diwaniyeh_: El Ataj, Doulab, Dobleh, Kwaha, Saadeh, Tenhara, Bir
Amaneh, Allaj, Anameh, Hosein, Khegaan Sageer and Khegaan Kebir.
[42] The distinction between true Arabs of the nomad tribes and the
_Me’dan_ was made as early as 1792 by Niebuhr in his travels, and the
river boatmen still answer your question with contemptuous accent:
“Those are not Arabs, they are Me’dan.”
[43] It contains the following Wadys: Nejran, Habuna, Wanan, Moyazet,
Bedr and the extensive Wady Dauasir.
[44] Aflaj has six villages: Siah, Leyta, Khurfa, Ei-Rautha, El-Bedia.
Wady Dauasir has these towns: El-Hammam, Es-Shotibba, Es-Soleil,
Tamera, Ed-Dam, El-Loghf, El-Ferrà, Es Showeik, and El-Ayathat.
(Doughty.) Most of these towns are not given on the maps, but as some
of them are, it is interesting to mention the route from Hassa to this
Wady, given by Capt. Miles in a letter to Sprenger (dated Muscat,
March, 1873) and quoted in his “Alte Geog. Arabiens,” page 240. “Route
from El Hasa to Solail: Hassa, Khaiaj, Howta, Hilwa, Leilah, Kharfa,
Rondha, El Sih, Bidia, Shitba, Solail. From Solail to Runniya it is
three days’ journey. It is a town larger than Solail. The Dosiri
tribes are as follows El-Woodaieen at Solail; El Misahireh possess
most camels, etc.; Al Hassan at Wasit; Beni Goweit; El-Khutran in
Shitba; El Sherafa; El-’Umoor, east end of Wady; Al Saad, west of Wady;
El-Showaiej; El-Khamaseen; El Kahtan; Hamid; Al Amar; El Farjan in
Kharfa.”
[45] A full account of their peculiar beliefs and their disputed origin
is given in the Appendix to Badger’s “History of Oman.”
[46] The Talh is a large tree of roundish, scanty, leafage, with a
little dry berry for fruit, its branches are wide-spreading and thorny.
The Nebaa’ is much smaller though of considerable height; it has very
small ovate bright green leaves. The Sidi is a little acacia tree.
[47] For our present knowledge of the government, population, cities
and villages of Nejd we are chiefly indebted to the following
travellers: Captain G. F. Sadlier, of the English army, who was the
first European to cross the Arabian Peninsula. (1819) George Wallin,
a learned young Swedish Arabist, travelling in 1845 and 1848 as a
Mohammedan doctor of law, passed through the northern desert from Jauf
to Hail and visited Medina. William Gifford Palgrave, a Jesuit Roman
Catholic, of English birth and scholarly tastes made his celebrated
journey across Arabia from west to east in 1862-63. In 1864 the bold
Italian traveller Guarmani went from Jerusalem straight to Jebel
Shammar and Aneyza. In 1865 Colonel Pelly, the British Resident at
Bushire made an important journey, in company with Dr. Colville and
Lieutenant Dawes, from Kuweit through southeastern Nejd to Riadh,
returning by Hassa to Ojeir and Bahrein. Then Charles M. Doughty
(_facile princeps_ among all authorities and travellers Arabian) made
his long, arduous, zigzag journeys through northwestern and northern
Arabia from November, 1876, to August, 1878. Our other authority for
Nejd is Lady Ann Blunt who with her husband visited the capital of Ibn
Rashid’s country from Bagdad in 1883.
[48] If we remember that Palgrave compares Feysul’s mud brick palace
to the Tuileries of Paris, states that the great mosque of Riad can
accommodate 2,000 worshippers, and gives the Wahabi ruler a standing
army of 50,000, we deduct a little from the poetical description to
have a balance of net facts.
[49] In our chapter on the Arabic language we shall see that the golden
age of Arabic literature was just before the birth of Mohammed.
[50] “Mohammedanism had owed much to the Jewish kingdom of Sâba. The
rule of the Sabean kings had extended over Mecca, and Jewish ideas and
beliefs had thus made their way into the future birthplace of Mohammed.
The fact is full of interest for students of the history of Islam. The
epigraphic evidence which Dr. Glaser has presented to us shows that
the rise of Mohammedanism was not the strange and unique phenomenon it
has hitherto been thought to be. It had been prepared for centuries
previously. Arabia had for ages been the home of culture and the art of
writing, and for about two hundred years before the birth of Mohammed
his countrymen had been brought into close contact with the Jewish
faith. Future research will doubtless explain fully how great was his
debt to the Jewish masters of Mecca and the Sabean kingdom of Southern
Arabia.”—Prof. A. H. Sayce in the _Independent_.
[51] Koelle’s Mohammed, p. 5.
[52] Het Matriarchaat bij de onde Arabieren (1884), and _Supplement_ to
the same, in answer to critics, (1885). The Hague.
[53] Smith’s “Kinship and Marriage in Early Arabia,” pp. 100, 104.
[54] Palmer’s Introduction to the Koran, p. xv.
[55] In the order of time, and to fully grasp the extent of Christian
ideas prevalent in Arabia the chapter on Early Christianity in Arabia
should precede this chapter on Islam; but logically that chapter
belongs with the other chapters on mission-work. The same is true, in a
measure, of the chapter on the Sabeans.
[56] See pp. 177, 178, for tables showing the Elements in Islam and the
sources from which they were derived.
[60] Koelle’s Mohammed, p. 27.
[61] See an article on “Mohammedanism and Christianity.”—Dr. Robert
Bruce, _The Christian Intelligencer_ (New York) April, 1894.
[62] Even the sacred books of India and China and Ancient Egypt compare
more favorably with the Bible in this respect than does the Koran. They
teach the heinous character of sin, as sin, and do not deny the need of
a mediator or of propitiatory sacrifice but are full of both ideas.
[63] For a Chronological table of Arabian history, from the earliest
times to the present, _see Appendix_.
[64] The four orthodox sects are called: Hanafis, Shafis, Malakis, and
Hambalis. The last was founded by Ibn Hambal at Bagdad, 780 A. D. it is
the least popular sect.
[65] The Mahmal is a covered litter, an emblem of royalty and of
superstitious honor sent from Cairo and Damascus to Mecca, to this day.
[66] Zehm’s Arabie, p. 332.
[67] Saud died at the age of forty-five, in April, 1814, from fever,
at Deraiyah. He was a strong-willed ruler but administered justice
with rigor; he was wise in council and skillful in settling disputes
and healing factions. Of his eight children, Abdullah, the eldest,
succeeded him as ruler.
[68] The history of its tedious prosecution and all its cruelty on the
side of the Turks is told by Burckhardt, the traveller, who was himself
living in Mecca at this time.
[69] Palgrave visited the Wahabi capital during the reign of Feysul
and gives his usual picturesque descriptions of the court and family
life of the genial tyrant. But it is necessary to take his accounts
of Riad _cum grano salis_; a Jesuit Roman Catholic would not describe
the strict Puritanism of the Wahabis with any degree of admiration.
Palgrave’s statistics of the strength of Feysul’s army and of the
population of his dominions are utterly unreliable and greatly
exaggerated. However one must read Palgrave to know what was the
condition of the Wahabi empire in 1860-63, for he is our only authority
for that period.
[70] The history of Mecca under these Sherifs is given by Snouck
Hurgronje at length in his “Mekka.”
[71] This is according to the testimony of Walter B. Harris who was in
Yemen shortly after the rebellion.
[72] See Lady Ann Blunt’s “Bedouins of the Euphrates.”
[73] Statesman’s Year Book.
[74] For a complete account of Perim, see “The Description and History
of Perim,” by J. S. King, Bombay, 1877.
[75] Treaties were made with the Arabs of the pirate coast in 1835,
1838, 1839, 1847, 1853, and 1856; of these we shall speak later.
[76] The British India steamer, carry the mails and leave Bombay and
Busrah once a week, touching at the intermediate ports in the Gulf,
after Kerachi, as follows: Gwadur, Muscat, Jask, Bunder Abbas, Lingah,
Bahrein, Bushire, Fao and Mohammerah; the journey lasts a fortnight and
the distance, zigzag, is about one thousand nine hundred miles.
[77] In a recent paper read before the Society of Arts in London Mr. C.
E. D. Black of the Geographical Department of the India office urges
other reasons for the practicability of this route.—(London _Times_,
May 7th, 1898.)
[78] _Times_ of India, June 17, 1899.
[79]
1. Ras el Kheima—Jowasim tribe. 2. Um-el-Kawain—Al-bu-Ali tribe. 3.
Ajman—Al-bu-Ali tribe. 4. Sharka—Jowasim tribe. 5. Debai—Al-bu-falasal
tribe. 6. Abu Dhabi—Bni Yas tribe.
All of these tribes reside between Katar and Ras el Had on the Arabian
coast. (See Aitchison, Vol. VII., No. xxvi.)
[80] Curzon’s “Persia,” Vol. II., p. 453.
[81] The following tribes in the vicinity of Aden receive (or received)
annual subsidies from the British Government:
_Tribe._ _Estimated Population._ Abdali 15,000 Fadhli 25,000 Akrabi 800
Subaihi 20,000 Haushabi 6,000 Alawi 1,500 Amir 30,000 Yaffai 35,000
Thus the total estimated population of these tribes is 133,300 and the
total amount of the annual stipend paid them in 1877, was 12,000 German
crowns. (Hunter’s “Aden,” p. 155.)