  Title: Travels In Arabia An Account Of Those Territories In Hedjaz Which The Mohammedans Regard As Sacred Author: John Lewis Burckhardt Edition: 10 Language: English Produced by William Thierens [p.iii] TRAVELS IN ARABIA COMPREHENDINGAN ACCOUNT OF THOSE TERRITORIES IN HEDJAZ WHICH THE MOHAMMEDANS REGARD AS SACRED.BY THE LATEJOHN LEWIS BURCKHARDTPUBLISHED BY AUTHORITY OF THE ASSOCIATION FOR PROMOTING THE DISCOVERY OF THE INTERIOR OF AFRICALONDON : HENRY COLBURN, NEW BURLINGTON STREET, 1829.[p.v] PREFACE OF THE EDITOR. SOME years have now elapsed since two distinct portions of Burckhardts works (his Travels in Nubia and Syria) were offered to the public, and most favourably received; their success being insured not only by instrinsic merit, but by the celebrity of their editor as a scholar and antiquary, a traveller and a geographer. It must not however be inferred, from any delay in publishing the present volume, that its contents are less worthy of notice than those parts which have already proved so interesting and instructive to a multitude of readers. It was always intended that this Journal, and other writings of the same lamented author, should issue successively from the press: There still remain, says Colonel Leake, in his Preface to the Syrian Journal (p. ii.) manuscripts sufficient to fill two volumes: one of these will consist of his Travels in Arabia, which were confined to the Hedjaz or Holy Land of the Muselmans, the part least accessible to Christians; the fourth volume will contain very copious remarks on the Arabs of the Desert, and particularly the Wahabys. [p.vi] Respecting the portion now before the reader, Colonel Leake, in another place, expresses a highly flattering opinion. Burckhardt, says he, transmitted to the Association the most accurate and complete account of the Hedjaz, including the cities of Mekka and Medina, which has ever been received in Europe. His knowledge of the Arabic language, and of Mohammedan manners, had enabled him to assume the Muselman character with such success, that he resided at Mekka during the whole time of the pilgrimage, and passed through the various ceremonies of the occasion, without the smallest suspicion having arisen as to his real character. (See the Life of Burckhardt prefixed to his Travels in Nubia, p. lvii. 4to. edition, 1819). Recommended so strongly, the work of a less eminent traveller would be entitled to our notice: this presents itself with another claim; for the manuscript Journal was partly corrected and prepared for publication by the learned editor of Burckhardts former writings. But some important literary occupations prevented Colonel Leake from superintending the progress of this volume through the press. His plan, however, has been almost invariably adopted by the actual editor; particularly in expressing with scrupulous fidelity the authors sentiments on all occasions, and in retaining, without any regard to mere elegance of style or selection of terms, his original language, wherever an alteration was not absolutely necessary to reconcile with our system of phraseology and grammatical construction certain foreign idioms which had crept into his English writings. [It was thought expedient, from circumstances of typographical convenience tending to facilitate and expedite the publication of this volume, that the Arabic characters which in the original manuscript follow immediately certain words, or appear between the lines or in the margin, should here be placed together at the end, as an Index, with references to the pages wherein they occur.] [p.vii] The map prefixed to this volume might almost appear superfluous, since the positions of Djidda, Mekka, Medina, Tayf, and Yembo, the chief places of Hedjaz visited by Burckhardt, are indicated with accuracy in the excellent maps that illustrate his Nubian and Syrian Travels. But as the reader of this volume cannot reasonably be supposed to have constantly at hand, for immediate reference, the two former portions of our authors works, a map is here given, in the construction and delineation of which Mr. Sydney Hall has attended to every suggestion offered by the editor: at whose recommendation the names of places are spelt after Burckhardts manner, however different from that more usual among us. [Thus in the map as in the letter-press of this volume, Mekka might have been spelt Mecca; and Hejaz, Jidda, Nejed, would as well express the proper sounds of those words as Hedjaz, Djidda, Nedjed; and at the same time approximate more closely to the original Arabic orthography, by which our English j (as in Jar, James, &c.) is represented without the assistance of a d; although the prefixing of this letter to the j might prevent a Frenchman from pronouncing it as in jour, jamais, &c.] By the editors advice, also, several places situate beyond the Eastern limits of Hedjaz are included in this map; since Burckhardt, although he did not visit them himself, has given some original itineraries, in which they are mentioned. That those places do not belong to the region properly denominated Hedjaz, is evident; but how far this region extends eastward cannot easily be determined; and the same difficulty respecting it occurs in various directions. The editor, that he might ascertain by what boundaries we are justified in supposing Hedjaz to be separated from other provinces of Arabia, consulted a multiplicity of authors, both European and Oriental. The result, however, of his inquiry has not proved satisfactory; for to each of the neighbouring countries. [p.viii] certain writers have assigned towns, stations, and districts, which by others of equal authority are placed in Hedjaz. Such confusion may partly have arisen from the different statements of the number, extent, and names of divisions comprised within the same space; this being occupied, according to European writers, by three great regions, the Stony, the Desert, and the Happy Arabia; while Oriental geographers partition it into two, five, six, seven, or more provinces, under denominations by no means corresponding in signification to the epithets above mentioned, which we have borrowed from the Greeks and Romans. That it would be a most difficult, or scarcely possible task, to fix precisely the limits of each Arabian province, is acknowledged by that excellent geographer, DAnville; but he seems disposed to confound the region comprising Mekka, Djidda, and Yembo, (places which, as we know, are unequivocally in Hedjaz,) with Arabia Felix. [DAnville, GÉographie Ancienne.] DHerbelÔt, in one place, declares Hedjaz to be Arabia Petraea, [See the BibliothÈque Orientale in Hegiaz ou Higiaz—Nom dune province de lArabie, que nous appelons Pierreuse, &c.— Richardson also, in his Arabic and Persian Dictionary, explains Hijaz by Mecca and the adjacent country, Arabia Petraea; and Demetrias Alexandrides, who translated some portions of Abulfedas Geography into Greek, (printed at Vienna, 1807, 8vo.) always renders Hedjaz by [Greek text] and in another he identifies it with Arabia Deserta. [Les Provinces de Tahama et dIemamah sont comme au coeur du pays; celle de Hegiaz est devenue la plus cÉlebre À cause des villes de la Mecque et de Medine, et fait avec les deux derniÈres que nous avons nommÉes ce que nous appelons lArabie DÉserte.—Biblioth. Orient. in Arab.]] Among the Eastern writers, some divide Arabia into two parts, Yemen and Hedjaz; others into five great provinces, Yemen, Hedjaz, Nedjed, Tehama, and Yemama. Bahrein has also been included; [p.ix] and Aroudh is named as an Arabian province, but appears to be the same as Yemama. Hadramaut, Mahrah, Shejr, Oman, and other subdivisions have likewise been reckoned independent provinces by some, while many confound them with the greater regions, Yemen and Hedjaz. To the latter, indeed, are often assigned even the extensive countries of Nedjed, Tehama, and Yemama. Respecting the boundaries of all these provinces, much embarrassment has arisen from contradictory statements made by several of the most eminent Oriental geographers; Edrisi, Abulfeda, Al Madaieni, Ibn Haukal, Ibn el Vardi, Bakoui, and others. Mr. Rommel, a very ingenious commentator on Abulfedas Arabia, is frequently obliged to acknowledge the difficulty of ascertaining where one division begins and another terminates. With regard, more particularly, to the boundaries of Hedjaz, Abulfeda is silent; but it appears that his opinion, so far as Mr. Rommel could collect from incidental accounts of places assigned to this province and adjoining territories, did not in all respects coincide with the statements of other celebrated geographers. [See Christophori Rommel Abulfedea Arabiae Descriptio, commentario perpetuo illustrata, Gottingae, 1802, 4to. Ambitum et fines hujus provinciae Abulfeda designare supersedet.—Al Madaieni haec profert: Hhegiaz est provincia complectens illum tractum montium qui inde ab Yaman expansus usque ad Sham (Syriam) protenditur. In eo tractu sitae sunt Madinah et Amman— Cum hoc dissidere Abulfedam non dubium est.—Ibn al Arabi: Quod est inter Tehamah et Nagd illud est Hhegiaz.—Fusius Ibn Haukal: Quod protenditur a limite Serrain urbis sitae ad mare Kolzum adusque viciniam Madian, et inde reflectendo per limitem tendentem in ortum urbis Hhegr, ad montem Tai trunseundo juxta tergum Yamamah ad mare Persicum, hoc totum ad Hhegiaz pertinet. Et alio loco: Hhegiaz ea est provincia, quae Maccah et Madinah et Yamamah cum earundem territoriis comprehendit.—Ibn al Vardi Hhegiaz appellat provinciam secus Sinum Arabicum et a regione Habyssiniae sitam—Bakui eam inter Yaman et Syriam posuisse satis habet, simul longitudinem ejus mensis itinere emetiens.—(pp. 57-68.)] [p.x] It may perhaps be asked, why our inquisitive traveller did not learn from some intelligent native the precise extent and limits of Hedjaz? To this question the following passage (written by Burckhardt, near the end of his journal, and probably intended for the Appendix,) may serve as a reply, and show that even the present inhabitants do not agree in their application of the name Hedjaz. This, says he, is not used by the Arabian Bedouins in the usual acceptation of the word. They call Hedjaz exclusively the mountainous country, comprehending many fertile valleys south of Tayf, and as far as the dwelling-places of the Asyr Arabs, where the coffee-tree begins to be cultivated abundantly. This is the general application of the term among all the Bedouins of those countries; and the towns-people of Mekka and Djidda also use it in that sense among themselves. But when they converse with foreigners, whose notions they politely adopt, the name Hedjaz is bestowed on the country between Tayf, Mekka, Medina, Yembo, and Djidda. The Bedouins give the name of El Ghor, or the low-land, to the whole province westward of the mountains from Mekka up to Beder and Yembo; while those mountains themselves northward of Tayf are called by them Hedjaz-es- ShÁm, or the Northern Hedjaz. [This would confirm the derivation of Hedjaz (mentioned by Golius) from ahhtedjezet, quod (provincia Hhegiaz) colligata et constricta montibus sit: but others derive it from the Arabic word yehedjez, because Hedjaz divides Nedjed from Tehama, or because it connects Yemen with Syria, between which it is situate. As even the shortest note written by Burckhardt must be considered valuable, a few lines, that immediately follow the passage above quoted from his Journal, are here given: I compute the population of the province usually called Hedjaz, comprising the whole territory of the Sherif of Mekka, together with that of Medina and the towns situated therein, and all the Bedouin tribes, at about two hundred and fifty thousand souls; a number which, I am certain, is rather over than under rated; the greater part being the Bedouin inhabitants of the mountains, and principally the strong tribes of Beni Harb.] [p.xi] On reference to pages 396 and 397, a remark will be found concerning the different application of this name (Hedjaz) among those who inhabit the sea-coast and those Bedouins who occupy the interior country; and it will even appear that doubts have been entertained whether the sacred city Medina does not belong rather to Nedjed than to Hedjaz. From statements so vague as those above quoted, an attempt to trace exactly the limits of any country must be vain and fallacious: that region, therefore, which borders on the Red Sea, and which the natives, we know, entitle unequivocally Hedjaz, is marked in our map, as in almost every other published hitherto, merely with that name, its first letter being placed where the editor supposes Arabia Petraea to terminate, and its last letter where he would separate Hedjaz from Tehama. [Burckhardt (Syrian Travels p. 511.) quotes Makrizi, the Egyptian historian, who says, in his chapter on Aila, (Akaba): It is from hence that the Hedjaz begins: in former times it was the frontier place of the Greeks, &c.] To those who seek the most accurate information respecting places but little known, this work is sufficiently recommended by the name of its author, and of the country which it describes. The manners of the Hejazi Arabs have continued, says Sir William Jones, from the time of Solomon to the present age. [Discourse on the Arabs, Asiat. Researches, vol. ii.] Our notions of Mecca must be drawn, says Gibbon, from the Arabians. As no unbeliever is permitted to enter the city, our travellers are silent; and the short hints of Thevenot are taken from the suspicious mouth of an African renegado. [Roman Empire, chap. 50. note 18.] But the reader of this preface must not be withholden from [p.xii] perusing Burckhardts authentic and interesting account of the places which he visited, of the extraordinary ceremonies which he witnessed, and of the people among whom he lived in the character of a Muselman. Some short notices, written on a detached leaf, but evidently intended by the author as an introduction to his Journal, are given accordingly in the next page: for, that the Arabian Travels should appear under such a form as Burckhardt himself probably wished them to assume, has been throughout a favourite object of the editor, WILLIAM OUSELY.London, January, 1829. [p.xiii] THE AUTHORS INTRODUCTION. IN the pages of this Journal I have frequently quoted some Arabian historians, whose works are in my possession. It is now to me a subject of regret that those manuscripts were not with me in the Hedjaz. The two first I purchased at Cairo, after my return from Arabia. These works are—l. The History of Mekka, entitled Akhbar Mekka, a thick quarto volume, by Aby el Wolyd el Azraky, who flourished in the year of the Hedjra 223, and has traced the annals of his native city down to that period. This work is particularly interesting on account of its topographical notices, and the authors intimate acquaintance with the state of Arabia before IslÁm or Mohammedanism. The manuscript appears, from the hand-writing, to be six, or perhaps seven hundred years old. 2. The History of Mekka, entitled Akd e themyn, in three folio volumes, by Taky ed' dyn el Fasy, who was himself Kadhy of Mekka. This history comes down to the year of the Hedjra 829, and is comprised [p.xiv] in the first volume; the other two volumes containing biographical anecdotes of distinguished natives of Mekka. 3. The History of the Mosque of Mekka, with which the history of the town is interwoven, called El Aalam hy aalam beled Allah el haram, in one volume quarto. The author was Kottob ed dyn el Mekky, who held high offices at Mekka, and brings the history down to the year 990 of the Hedjra. 4. The History of the Hedjaz, and more particularly of Mekka, by Asamy. Of this chronicle I possess only the second volume, a large folio manuscript, comprising historical records from the time of the Beni Omeya, to the year (of the Hedjra) 1097. I have not been able to ascertain the title of this work, which abounds with curious and valuable information. The author, Asamy, was a native of Mekka. 5. The History of the Temple and Town of Medina. This work is entitled Khelaset el Wafa, its author was Nour ed dyn Aly Ibn Ahmed e Samhoudy, [To this writer Burckhardt refers in p. 323, by the letters (V.S.) Vide Sumhoudy.] and it is comprised in one folio volume, bringing the history down to the year 911 of the Hedjra. [p.xv] CONTENTS. Arrival at Djidda [p.xvi] CORRIGENDAS Page12forGonfadyreadGonfade. The name of Kayd Beg, which frequently occurs, is sometimes spelt in the Ms. Kait Beg, and once erroneously Kail Beg. On reference to Burckhardts Nubian Travels, it appears that he entered Djidda on the 18th of July, and not on the 15th, as printed in the first page of this volume through a mistake of the figure 8 for 5; the ink with which he wrote having in many parts of his Journal faded considerably, and become of a pale reddish colour. As far, also, as the faded ink in some places of the Ms. allows the editor (and others who have seen it) to judge, Mekkawy is used to express a person of Mekka: in many pages of the Ms. Mekkan is distinctly written, but the Arabic derivative Mekky occurs only in the Authors Introduction (p. xiv.) Local derivatives similar to Mekkawy occur in the various parts of Burckhardts works: the present volume, and his Syrian and Nubian Travels, exhibit Djiddawy, Yembawy, Kennawy, Dongolawy, Bornawy, Bedjawy, &c. from Djidda, Yembo, Kenne, Dongola, Bornou, Bedja. &c. [p.1] TRAVELS INTHE HEDJAZ OF ARABIADJIDDAMY arrival in the Hedjaz was attended with some unfavourable circumstances. On entering the town of Djidda, in the morning of the 15th of July, 1814, I went to the house of a person on whom I had a letter of credit, delivered to me, at my departure from Cairo, in January, 1813, when I had not yet fully resolved to extend my travels into Arabia. From this person I met with a very cold reception; the letter was thought to be of too old a date to deserve notice: indeed, my ragged appearance might have rendered any one cautious how he committed himself with his correspondents, in paying me a large sum of money on their account; bills and letters of credit are, besides, often trifled with in the mutual dealings of Eastern merchants; and I thus experienced a flat refusal, accompanied, however, with an offer of lodgings in the man's house. This I accepted for the first two days, thinking that, by a more intimate acquaintance I might convince him that I was neither an adventurer nor impostor; but finding him inflexible, I removed to one of the numerous public [p.2] Khans in the town, my whole stock of money being two dollars and a few sequins, sewed up in an amulet which I wore on my arm. I had little time to make melancholy reflections upon my situation; for on the fourth day after my arrival, I was attacked by a violent fever, occasioned, probably, by indulging too freely in the fine fruits which were then in the Djidda market; an imprudence, which my abstemious diet, for the last twelve months, rendered, perhaps, less inexcusable, but certainly of worse consequence. I was for several days delirious; and nature would probably have been exhausted, had it not been for the aid of a Greek captain, my fellow passenger from Souakin. He attended me in one of my lucid intervals, and, at my request, procured a barber, or country physician, who bled me copiously, though with much reluctance, as he insisted that a potion, made up of ginger, nutmeg, and cinnamon, was the only remedy adapted to my case. In a fortnight after, I had sufficiently recovered to be able to walk about; but the weakness and languor which the fever had occasioned, would not yield to the damp heat of the atmosphere of the town; and I owed my complete recovery to the temperate climate of Tayf, situated in the mountains behind Mekka, where I afterwards proceeded. The Djidda market little resembled those Negro markets, where a single dollar would purchase two or three weeks provision of dhourra and butter. The price of every thing had risen here to an unusual height, the imports from the interior of Arabia having entirely ceased, while the whole population of the Hedjaz, now increased by a Turkish army and its numerous followers, and a host of pilgrims who were daily coming in, wholly depended for its supply upon the imports from Egypt. My little stock of money was therefore spent during my illness, and before I was sufficiently recovered to walk out. The Greek captain, though he had shown himself ready to afford me the common services of humanity, was not disposed to trust to the [p.3] honour or respectability of a man whom he knew to be entirely destitute of money. I was in immediate want of a sum sufficient to defray my daily expenses, and, no other means being left to procure it, I was compelled to sell my slave: I regretted much the necessity for parting with him, as I knew he had some affection for me, and he was very desirous to remain with me. During my preceding journey he had proved himself a faithful and useful companion; and although I have since had several other slaves in my possession, I never found one equal to him. The Greek captain sold him for me, in the slave-market of Djidda, for forty-eight dollars. [This slave cost me sixteen dollars at Shendy; thus, the profits of sale on one slave defrayed almost the whole expense of the four months journey through Nubia, which I had performed in the spring.] The present state of the Hedjaz rendered travelling through it, in the disguise of a beggar, or at least for a person of my outward appearance, impracticable; and the slow progress of my recovery made me desirous of obtaining comforts: I therefore equipped myself anew, in the dress of a reduced Egyptian gentleman, and immediately wrote to Cairo for a supply of money; but this I could hardly receive in less than three or four months. Being determined, however, to remain in the Hedjaz until the time of the pilgrimage in the following November, it became necessary for me to find the means of procuring subsistence until my funds should arrive. Had I been disappointed in all my hopes, I should then have followed the example of numbers of the poor Hadjis, even those of respectable families, who earn a daily subsistence, during their stay in the Hedjaz, by manual labour; but before I resorted to this last expedient, I thought I might try another. I had indeed brought with me a letter of introduction from Seyd Mohammed el Mahrouky, [The original characters of these and other names, both of persons and places, are given in the Index of Arabic words at the end of this volume.] the first merchant [p.4] in Cairo, to Araby Djeylany, the richest merchant of Djidda; but this I knew could be of no use, as it was not a letter of credit; and I did not present it. [I afterwards became acquainted with Djeylany, at Mekka; and what I saw of him, convinced me that I was not mistaken in the estimation I had formed of his readiness to assist a stranger.] I determined therefore, at last, to address the Pasha, Mohammed Aly, in person. He had arrived in the Hedjaz at the close of the spring of 1813, and was now resident at Tayf, where he had established the head-quarters of the army, with which he intended to attack the strongholds of the Wahabis. I had seen the Pasha several times at Cairo, before my departure for Upper Egypt; and had informed him in general terms of my travelling madness (as he afterwards jocularly termed it himself at Tayf). I should here observe that, as the merchants of Upper Egypt are in general poor, and none of them strictly honour a bill or obligation by immediate payment, I had found it necessary, during my stay there, in order to obtain a supply of money, to request my correspondent at Cairo to pay the sum which I wanted into the Pashas treasury, and to take an order from him upon his son, Ibrahim Pasha, then governor of Upper Egypt, to repay me the amount. Having therefore already had some money dealings with the Pasha, I thought that, without being guilty of too much effrontery, I might now endeavour to renew them in the Hedjaz, and the more so, as I knew that he had formerly expressed rather a favourable opinion of my person and pursuits. As soon, therefore, as the violence of my fever had subsided, I wrote to his physician, an Armenian of the name of Bosari, whom I had also known at Cairo, where I had heard much in his favour, and who was then with his master at Tayf. I begged him to represent my unfortunate situation to the Pasha, to inform him that my letter of credit upon Djidda had not been honoured, and to ask him whether he would accept a bill upon [p.5] my correspondent at Cairo, and order his treasurer at Djidda to pay the amount of it. Although Tayf is only five days distant from Djidda, yet the state of the country was such, that private travellers seldom ventured to cross the mountains between Mekka and Tayf; and caravans, which carried the letters of the people of the country, departed only at intervals of from eight to ten days; I could not, therefore, expect an answer to my letter in less than twenty days. During this period I passed my leisure hours at Djidda, in transcribing the journal of my travels in Nubia; but I felt the heat at this season so oppressive, especially in my weak state, that, except during a few hours early in the morning, I found no ease but in the cool shade of the great gateway of the Khan in which I lodged; where I passed the greater part of the day, stretched upon a stone bench. Bosaris correspondent at Djidda, through whom I had sent my letter to Tayf, had meanwhile mentioned my name to Yahya Effendi, the physician of Tousoun Pasha, son of Mohammed Aly, now governor of Djidda, who had been in Upper Egypt while I was there, but I had not seen him. This physician, when at Cairo, had heard my name mentioned as that of a traveller; and understanding now, that I came from the Black countries, he was curious to see me, and desired Bosaris friend to introduce me to him. He received me politely, invited me repeatedly to his house, and, in the course of further explanation, became acquainted with my wants, and the steps I had taken to relieve them. He happened at this time to be preparing for a journey to Medina with Tousoun Pasha, and was sending back all his unnecessary baggage to Cairo; with this he was also desirous to transmit to his family his last years savings, amounting to three thousand piastres (about 100l.), and he was so kind as to offer me the money for a bill upon Cairo, payable at sight; an advantage which, he well knew, the merchants of Djidda never insure to those who take their bills. Such an offer would not be considered as conferring [p.6] any obligation in the commercial towns of Europe; but in the East, and under the circumstances in which I was placed, it was extraordinary. Yahya Effendi added, that some of his friends had given me a flattering character while at Cairo, and that he could not, therefore, entertain the slightest doubt of my solvency and respectability, in which opinion he had been confirmed on reading the letter of credit I had brought with me. As the issue of my application to the Pasha at Tayf was uncertain, I readily and gratefully accepted Yahyas proposal; the money was immediately paid to me, the bills drawn, and a few days after, my obliging friend departed with Tousoun Pasha for Medina, where I had the pleasure of seeing him again early in the following year. I was now in possession of a sum sufficient to banish all apprehension of suffering from poverty before the arrival of fresh supplies from Egypt, whatever might be the consequence of my application to the Pasha; but Yahya Effendi was no sooner gone, than I received a somewhat favourable answer to the letter I had written to Tayf. Bosari, it appeared, had been rather unwilling to urge my request to the Pasha, afraid, perhaps, that he might himself become a sufferer, should I forfeit my word. The Pasha, however, had heard of my being at Djidda, through another person in his suite, whom I had seen there, and who had arrived at Tayf; and hearing that I was walking about in rags, he immediately despatched a messenger, with two dromedaries, to the collector of customs at Djidda, Seyd Aly Odjakly, in whose hands was the management of all the affairs of the town, with an order to furnish me a suit of clothes, and a purse of five hundred piastres as travelling money; accompanied with a request that I should repair immediately to Tayf, with the same messenger who had brought the letter. In a postscript, Seyd Aly Odjakly was enjoined to order the messenger to take me by the upper road to Tayf, which leaves Mekka to the south, the lower and more usual road passing through the middle of that town. [p.7] The invitation of a Turkish Pasha is a polite command; whatever, therefore, might be my reluctance to go at this time to Tayf, I could not avoid, under the present circumstances, complying with the Pashas wishes; and, notwithstanding the secret aversion I had to receive a present at his hands instead of a loan, I could not refuse to accept the clothes and money, without hurting the pride and exciting the resentment of a chief, whose good graces it was now my principal aim to conciliate. [Some persons, perhaps, consider it an honour to receive presents from Pashas; but I think differently. I know that the real motive of a Turk in making presents, is either to get double the value in return, (which could not be the case with me,) or to gratify his own pride in showing to his courtiers that he deigns to be liberal towards a person whom he holds infinitely below him in station or worth. I have often witnessed the sneers of the donor and his people on making such presents; and their sentiments are sometimes expressed by the saying, Look, he has thrown a morsel to this dog! Few Europeans may, perhaps, agree with me in this respect, but my knowledge authorises me to form this opinion; and the only advice which I can give to travellers who would not lower themselves in the estimation of Turkish grandees, is to be always ready, on similar occasions, to return the supposed favour two-fold. As for myself, I had but seldom occasion to make presents during my travels; and this was the only one that I was ever obliged to accept.] I likewise understood the meaning of the postscript, although Seyd Aly was not aware of it; but, on this point, I flattered myself I should be a match for the Pasha and his people. As the invitation was very pressing, I left Djidda in the evening of the same day on which the messenger arrived, after supping with Seyd Aly, in company with a great number of Hadjis from all parts of the world; for the fast of Ramadhan had already commenced, and during this month everybody displays as much hospitality and splendour as he possibly can, particularly in the supper after sun-set. Distrusting in some measure the Pashas intentions, I thought it necessary to carry a full purse to Tayf; I therefore changed the whole of the three thousand piastres which I had received from Yahya Effendi into gold, and put it in my girdle. A person who has money has little to fear among Osmanlis, [p.8] except the loss of it; but I thought that I might stand in need of what I had, either as a bribe, or to facilitate my departure from Tayf. I was, however, fortunately mistaken in both these conjectures. I shall add here some remarks on Djidda and its inhabitants. The town is built upon a slightly rising ground, the lowest side of which is washed by the sea. Along the shore it extends in its greatest length for about fifteen hundred paces, while the breadth is no where more than half that space. It is surrounded on the land-side by a wall, in a tolerable state of repair, but of no strength. It had been constructed only a few years since by the joint labours of the inhabitants themselves, who were sensible that they possessed no protection against the Wahabis in the ancient half-ruined wall, built, A.H. 917, by Kansoue el Ghoury, Sultan of Egypt. [See Kotobeddin, History of Mekka.] The present structure is a sufficient barrier against Arabs, who have no artillery. At every interval of forty or fifty paces, the wall is strengthened by watch- towers, with a few rusty guns. A narrow ditch was also carried along its whole extent, to increase the means of defence; and thus Djidda enjoys, in Arabia, the reputation of being an impregnable fortress. On the sea- shore, in front of the town, the ancient wall remains, but in a state of decay. At the northern extremity, near the spot where the new wall is washed by the sea, stands the Governors residence; and at the southern extremity is a small castle, mounting eight or ten guns. There is, besides, a battery, to guard the entrance from the side of the sea, and command the whole harbour. Here is mounted an immense old piece of ordnance, which carries a ball of five hundred pounds, and is so celebrated all over the Red Sea, that the very fame of it is a protection to Djidda. The approach into the town from the sea is by two quays, where small boats discharge the cargoes of the large ships, these being obliged to [p.9] anchor in the roadstead, about two miles from shore; none but the vessels called say, (the smallest that navigate the Red Sea,) approaching close to the shore. The quays are shut every evening about sunset; thus all communication is prevented, at night, between the town and the shipping. On the land side Djidda has two gates; the BÁb Mekka on the east side, and BÁb el Medina on the north. A small gate in the south wall has lately been filled up. The area inclosed by the new wall (about three thousand paces in circuit) and the sea, is not entirely covered with buildings. A broad piece of open ground extends the whole length of the interior of the wall; and there is, besides, a good deal of waste ground near the BÁb el Medina, and on the southern extremity. Having traversed this open space in coming from the gate, you enter the suburbs, comprising only huts formed of reeds, rushes, and brushwood, and encircling the inner town, which consists of stone buildings. The huts are chiefly inhabited by Bedouins, or poor peasants and labourers, who live here completely after the Bedouin fashion. Similar quarters for people of this description may be found in every town of Arabia. The interior of Djidda is divided into different districts. The people of Sowakin, who frequent this place, reside near the BÁb el Medina; their quarters are called Haret È Sowakiny. Here they live in a few poor houses, but principally under huts, to which the lowest class of people frequently resort, as many public women reside here, and those who sell the intoxicating beverage called Boosa. The most respectable inhabitants have their quarters near the sea, where a long street, running parallel to the shore, appears lined with shops, and affords many khans constantly and exclusively frequented by the merchants. Djidda is well built; indeed, better than any Turkish town of equal size that I had hitherto seen. The streets are unpaved, but spacious and airy; the houses high, constructed wholly of stone, brought for the greater part from the sea-shore, and consisting of madrepores and other marine [p.10] fossils. Almost every house has two stories, with many small windows and wooden shutters. Some have bow-windows, which exhibit a great display of joiners or carpenters work. There is, generally, a spacious hall at the entrance, where strangers are received, and which, during the heat of the day, is cooler than any other part of the house, as its floor is kept almost constantly wet. The distribution of rooms is nearly the same as in the houses of Egypt and Syria; with this difference, however, that in Djidda there are not so many large and lofty apartments as in those countries, where but few houses, at least of the natives, have two stories, whilst the rooms on the ground-floor are sometimes of a considerable height. It thus happens that, in many houses of the Hedjaz, the only cool spot is the entrance-hall; and here, at noon, the master, with all his male attendants, hired servants or slaves, may be seen enjoying, the siesta. [Although the cool breeze comes only from the north, yet the Arabians do not seem to take so much advantage of it in their houses as the Egyptians, whose principal rooms are generally so contrived as to open towards the north. The large ventilators constructed on the terraces of houses in Egypt, and which diffuse a current of air through all the lower apartments, are unknown in the Hedjaz.] As building is very expensive in this country, little is adapted for outward show beyond the lattice-work of the bow-windows; this frequently is painted with most gaudy colours, both on the outside and inside. In many houses the lawful wife of a man occupies one part, and his female Abyssinian slaves are lodged in their own distinct apartments; convenience, therefore, in the building, is more studied than size or beauty; yet, in Egypt, many ordinary houses have spacious and handsome rooms. Uniformity in architecture is not observed at Djidda. Some houses are built with small, others with large square stones, the smooth side outwards, and the interior filled up with mud. Sometimes the walls are entirely of stone; many have, at intervals of about three feet, thin layers of planks placed in the wall, and these, the [p.11] Arabs imagine, tend to increase its strength. When the walls are plastered, the wood is left of its natural colour, which gives to the whole a gay and pleasing appearance, as if the building had been ornamented with so many bands; but the dazzling white of the walls during sun-shine is extremely distressing to the eyes. Most of the gateways have pointed arches; some few round; and the latter are seen, though less frequently, over the gates of private houses in every part of Egypt. No buildings of ancient date are observed in Djidda, the madrepore being of such a nature that it rapidly decays when exposed to the rain and moist atmosphere prevalent here. [In general, it may be said that Djidda is a modern town; for its importance as a market of Indian goods can only be traced to the beginning of the fifteenth century, although it had been known in the most ancient times of Arabian history as the harbour of Mekka.] Besides many small mosques, there are two of considerable size: one of these was built by Sherif Serour, predecessor of the last reigning Sherif Ghaleb. The Governors habitation, in which the Sherif himself frequently resided, is a paltry building; such, likewise, is that in which dwells the collector of the customs. There are some well-built public khans in the town, with good accommodation, where the foreign merchants reside during their short stay here. In these khans are large open squares with arched passages, which afford a cool shade to the merchants for the greater part of the day. Except during the monsoon, when Djidda is extremely crowded with people, private lodgings may easily be procured in the most distant quarters of the town. The best private dwellings of Djidda belong to the great mercantile establishment of Djeylani, who, with his family, occupies a small square behind the principal street. This square is composed of three large buildings, the most commodious and costly private houses in all the Hedjaz. Every house of moderate size has its cistern; but as the rains are not sufficiently regular or abundant to fill the cisterns from the tops of the houses, (as [p.12] throughout Syria,) they are often supplied with water from pools formed outside of the town in rainy seasons. Of these cisterns, the water is very inadequate to the consumption of Djidda, and is reckoned a delicacy. Much of the drinking water is drawn from some wells a mile and a half distant on the southern side; water, indeed, may be found every where at a depth of fifteen feet, but it is generally of a bad taste, and in some places scarcely drinkable. Two only of the wells afford water that can be called sweet; but even this is considered heavy, [Heavy and light, applied to water, are expressions common in most languages of the East, where both natives and foreigners, from the vast quantity which they consume, become more refined in their taste regarding it than the people of our northern climates.] and, if suffered to stand twenty-four hours in a vessel, it becomes full of insects. The good water of these two wells being scarce and dear, cannot always be procured without the assistance of powerful friends; in fact, not more than from two to three hundred persons are ever able to obtain it, while the rest of the inhabitants must content themselves with the water supplied by other wells; and to this the constant ill-health of the people may chiefly be ascribed. As Djidda has the name of a Turkish fortress, we might suppose that the wells would have been protected by a fort; but the Turks have neglected this precaution, and when, in December, 1814, the people apprehended that the Wahabis were advancing on the side of Gonfady, the Governor of Djidda, in great haste, filled the few cisterns belonging to the government houses with water from the wells, and for several days withheld that necessary of life from all the inhabitants, as every water-camel was employed by him. Several of the wells are private property, and yield to their owners a considerable income. The town of Djidda is without gardens, or vegetation of any kind except a few date-trees adjoining one of the mosques; even outside the town the whole country is a barren desert, covered [p.13] on the sea-shore with a saline earth, and higher up with sand: here are found some shrubs and a few low acacia trees. The number of wells around the town might be considerably augmented, and water obtained for the purposes of irrigation; but the inhabitants of Djidda consider their residence as merely temporary, and, like all the other people of the Hedjaz, devote their whole attention to commerce and the acquisition of riches: on this account they are much less inclined to rural enjoyments or occupations than any other race of Moslems that I ever saw. Beyond the BÁb Mekka, and close to the town, are several huts, through the midst of which lies the road to Mekka. These huts are inhabited by the camel-drivers who traffic between that city and Djidda; by poor Bedouins, who earn a livelihood by cutting wood at a considerable distance in the mountains; and by Negro Hadjis, who adopt the same means of supporting themselves during their stay at Djidda. Here is held the market for live cattle, wood and charcoal, fruits and vegetables in wholesale. Coffee also is sold in many booths in this place, frequented for a short time, at an early hour, by the inferior class of merchants, who resort hither to learn the news from Mekka, whence the post arrives every morning soon after sunrise. About a mile beyond these huts, eastward of the town, is the principal burial-ground, containing the tombs of several sheikhs; but there are smaller cemeteries within the walls. About two miles northward of the town, is shown the tomb of Howa (Eve), the mother of mankind; it is, as I was informed, a rude structure of stone, about four feet in length, two or three feet in height, and as many in breadth; thus resembling the tomb of Noah, seen in the valley of Bekaa, in Syria. During the predominance of the Wahabis, Djidda had been in a declining state; many of its buildings had gone to ruin; no one constructed a new house; trade was much depressed, in consequence of the pilgrimage from Turkey having been discontinued, and the unwillingness of the merchants to bring their goods hither [p.14] for sale. Since the recovery of the holy cities, however, and the re-establishment of the pilgrimage, together with the daily arrival of soldiers, and a number of merchants and followers of the army, the town has quickly recovered its former condition, and is now as flourishing as at any former period. The number of its inhabitants may be estimated, generally, at from twelve to fifteen thousand; but in the months preceding the pilgrimage, and again during the summer months corresponding with the monsoon winds, there is a great influx of strangers, which increases the above number perhaps one-half. The inhabitants of Djidda, like those of Mekka and Medina, are almost exclusively foreigners. The descendants of the ancient Arabs who once peopled the town, have perished by the hands of the governors, or have retired to other countries. Those who can be truly called natives are only a few families of sherifs, who are all learned men, and attached to the mosques or the courts of justice; all the other Djiddawys (people of Ddjidda) are foreigners or their descendants. Of the latter, those from Hadramaut and Yemen are the most numerous: colonies from every town and province of those countries are settled in Djidda, and keep up an active commerce with their native places. Upwards of a hundred Indian families (chiefly from Surat, and a few from Bombay,) have also established themselves here; and to these may be added some Malays and people of Maskat. The settlers from Egypt, Syria, Barbary, European Turkey, and Anatolia, may be still recognised in the features of their descendants, who are all mixed in one general mass, and live and dress in the same Arab manner. The Indians alone remain a distinct race in manners, dress, and employment. There are no Christians settled in Djidda; but a few Greeks from the islands of the Archipelago occasionally bring merchandize to this market from Egypt. In the time of the sherifs they were much molested, compelled to wear a particular dress, and prohibited from approaching the Mekka gate; but the Turks having become [p.15] masters of the Hedjaz, abolished these restrictions, and a Christian now enjoys complete liberty here: if he dies, he is not buried on shore, (this being sanctified ground, belonging to the holy city,) but upon some one of the small islands in the bay of Djidda. Jews were formerly the brokers of this town; but they were driven out, about thirty or forty years since, by Serour, the predecessor of Ghaleb, some of them having offended by their misconduct. They all retired to Yemen or to Sanaa. During the monsoons some Banians visit Djidda in the Indian ships; but they always return with them, and none are settled here. The mixture of races in Djidda is an effect of the pilgrimage, during which rich merchants visit the Hedjaz with large adventures of goods: some of these not being able immediately to settle their accounts, wait till another year; during this period, they cohabit, according to the custom of the country, with some Abyssinian slaves, whom they soon marry; finding themselves at last with a family, they are induced to settle in the country. Thus every pilgrimage adds fresh numbers to the population not only of Djidda, but of Mekka also, which is indeed very necessary, as in both towns the number of deaths is far greater than that of births. The people of Djidda are almost entirely engaged in commerce, and pursue no manufactures or trades but those of immediate necessity. They are all either sea-faring people, traders by sea, or engaged in the traffic with Arabia. Djidda derives its opulence not only from being the port of Mekka, but it may be considered as that of Egypt, of India, and of Arabia; all the exports of those countries destined for Egypt first passing through the hands of the Djidda merchants. Hence, it is probably richer than any town of the same size in the Turkish dominions. Its Arabian name, which means rich, is therefore perfectly well bestowed. The two greatest merchants in the place, Djeylany and Sakkat, both of Maggrebin [Maggrebin, inhabitants of the West, is the name given by all the Eastern Arabs to the natives of the Barbary States.] [p.16] origin, and whose grandfathers first settled here, are known to possess from one hundred and fifty to two hundred thousand pounds sterling. Several Indians have acquired capitals nearly equal, and there are upwards of a dozen houses possessing from forty to fifty thousand pounds sterling. Wholesale trade is carried on here with greater facility and profit, and with less intrigue and fraud, than any where I have seen in the Levant; the principal reason of which is, that almost all the bargains are made for ready money, very little or no credit being given. This, however, is not to be understood as implying any thing favourable to the character of the merchants, who are as notorious for their bad faith as they are for their large fortunes; but the nature of the trade, and the established usage, render it a less troublesome and intriguing business here than in any other country of the East. The commerce of Djidda may be divided into two principal branches—the coffee trade, and the Indian trade; with both of which that of Egypt is connected. Ships laden with coffee arrive from Yemen all the year round, without being restricted to any particular season. During the voyage, they sail constantly near the coast, and are thus enabled to take advantage of the land breezes during the season when no[r]therly winds prevail, and render the voyage difficult in mid-channel. They dispose of their cargoes for dollars, which are almost the only article that the merchants of Yemen take in return. The coffee trade is liable to great fluctuations, and may be considered a species of lottery, in which those only embark who have large capitals at their command, and who can bear occasionally great losses. The price of coffee at Djidda, being regulated by the advices from Cairo, varies almost with the arrival of every ship from Suez. The price at the latter place depending upon the demand for Mocha coffee in Turkey, is thus equally fluctuating. When I arrived at Djidda, coffee-beans were at thirty-five dollars a hundred- weight; three weeks after they fell to twenty-four dollars, in consequence of the [p.17] peace between England and America, and the expectation that West- India coffee would be again imported in large quantities at Smyrna and Constantinople. From the hazardous nature of this trade, there are many merchants who will not engage in it, except as agents; others send the coffee on their own account to Cairo, where the chief part of the trade is in the hands of the Hedjaz merchants residing there. Within the last six years, the coffee trade between Arabia and the Mediterranean has suffered greatly by the importation of West-India coffee into the ports of Turkey. These were formerly supplied exclusively with Mocha coffee; the use of which has been almost entirely superseded in European Turkey, Asia Minor, and Syria, by that of the West Indies. The Pasha of Egypt, however, has hitherto strictly prohibited the importation of West-India coffee into his dominions. The trade in India goods is much safer, and equally profitable. The fleets, principally from Calcutta, Surat, and Bombay, reach Djidda in the beginning of May, when they find the merchants already prepared for them, having collected as many dollars and sequins as their circumstances admit, that they may effect bargains in wholesale at the very first arrival of the ships. Large sums are also sent hither by the Cairo merchants to purchase goods on their account; but the cargoes for the greater part are bought up by the merchants of Djidda, who afterwards send them to Cairo to be sold for their own advantage. The India fleets return in June or July, when the prices of every article brought by them immediately rise; [The ships from Bengal leave Djidda in June, those from Surat and Bombay in July or the beginning of August. The Maskat and Bassora shipping, and the slave vessels from the Mozambique coast, arrive at the same time.] and it commonly occurs that, on the very day when the last ships sail, ten per cent. profit may be obtained upon the first price. The merchants, however, unless pressed for money, do not sell at this time, but keep their goods in warehouses for four or five [p.18] months, during which the price continues to rise; so that if they choose to wait till the January or February following, they may calculate with great security upon a gain of from thirty to forty per cent; and if they transport a part of their goods to Mekka for sale to the Hadj, their profits are still greater. It is the nature of this commerce that renders Djidda so crowded during the stay of the fleet. People repair hither from every port on the Red Sea, to purchase at the first hand; and the merchants of Mekka, Yembo, and Djidda, scrape together every dollar they possess, to lay them out in these purchases. [Some time after the Indian fleet had sailed from Djidda, I was present when a merchant of great property and respectability called upon an acquaintance of mine to borrow one hundred dollars, saying, he had laid out every farthing of his money in India goods which he did not wish yet to sell, and had, in the mean while, no money left for his daily expenses. This occurs, I understood, very frequently among them.] Another cause of the India trade with Djidda being more safe and profitable is, the arrival of the merchant-ships but once in the year, at a stated period, and all within a few weeks: there is, therefore, nothing to spoil the market; the price of goods is settled according to the known demand and quantity of imports; and it is never known to fall till the return of the next fleet. In the coffee trade it was the reverse. In Syria and Egypt it is the work of several days, and the business of three or four brokers, to conclude a bargain between two merchants to the amount of a thousand dollars. At Djidda sales and purchases are made of entire ships cargoes in the course of half an hour, and the next day the money is paid down. The greater part of the merchandize thus bought is shipped for Suez, and sold at Cairo, whence it finds its way into the Mediterranean. The returns are made either in goods, which are disposed of chiefly in the Hedjaz, or in dollars and sequins, large quantities of which are carried off annually by the Indian fleet: this principally causes the scarcity of silver in Egypt. The coffee ships [p.19] from Yemen take a few articles of Egyptian manufacture in return, as Mellayes, (blue-striped cotton cloths,) linen stuff's for shirts, and glass beads; but their chief sales are mostly for cash. If Suez were to participate in the direct Indian trade, the present flourishing state of Djidda would, no doubt, be greatly diminished, and the town would become merely what its position renders it, the harbour of the Hedjaz, instead of being, as it now is, the port of Egypt. It was natural that the sherifs of Mekka, who had the customs in their own hands, should endeavour, by every means in their power, to make Djidda an emporium for the Indian trade, the custom-duties on which formed the principle source of their income. Suez, however, is not a place where large capitals are always found ready to make purchases; even Cairo could not, at least immediately, engage in this trade with advantage, were it transferred to Suez; for, according to old customs, from which Orientals seldom like to depart, ready money is almost unknown in the commercial transactions of that city; India goods are in consequence never sold there except at very long credit. Undoubtedly cash might in time have found its way to Suez, as it now does to Djidda; but the channel of trade was such, that a fleet of ships coming direct from India to Suez, would hardly have been able to dispose of their cargoes either with profit or within due time. Another cause also contributed to favour the harbour of Djidda: the India ships, although most of them sail under the English flag, are entirely manned and commanded by the people of the country, Arabs and Lascars; [No English captain had been at Djidda for five years, when, in 1814, the Resoul, Captain Boag, from Bombay, arrived laden with rice. The ships are not navigated by Englishmen, and very few English merchants resident in India have ever speculated in the trade of the Red Sea, which is carried on almost exclusively with the capitals of Muselman merchants of Djidda, Maskat, Bombay, Surat, and Calcutta. The Americans seldom visit any other harbour in this sea than that of Mekka.] and they have adopted the same coasting navigation that is followed in every part of the Red [p.20] Sea. They never venture out to sea, and must, therefore, necessarily pass Djidda and Yembo, both harbours of the Sherif, who could easily oblige them to anchor in his ports and pay duties, as he is known to have done with many coffee ships bound direct for Suez from Yemen. These causes, however, no longer exist; for Mohammed Aly, Pasha of Egypt, having possession of the harbours and custom-houses of the Hedjaz, might transfer the customs of Djidda to Suez, and thence open a direct communication with India. The chief obstacles to such a change which have hitherto presented themselves, are the jealousy and false representations of the merchants of Djidda, and the Pashas ignorance of his own real interests, added perhaps to the fear of displeasing his sovereign; he has it, notwithstanding, in contemplation to change the system, after the example of a very respectable English house at Alexandria, which had, in concert with its correspondents at Bombay, in 1812, when the Hedjaz was not yet in the Pashas hands, concluded a treaty with him for allowing English ships to come direct to Suez, and for insuring the protection of merchandize across the Desert to Cairo. The reports of the Wahabi war, and of hostile cruisers in the Red Sea, prevented the merchants from taking advantage of the treaty till 1815, when a large ship was despatched from Bombay to Suez. The Pasha, however, who was at Mekka when she touched at Djidda, in direct violation of his engagements, stopped the ship, prohibited her proceeding to Suez, compelled the captain to sell the cargo at a loss, while the plague was raging in the town, and exacted the same duties as are taken on country ships, in contravention of the stipulations existing between Great Britain and the Porte. This affair, which created great disgust amongst the Europeans in Egypt, might easily have been remedied by retaliation upon the Pashas ships trading to Malta, which would have taught him to respect the British flag wherever he might meet it. The British officers, however, from an erroneous conception perhaps of his power and [p.21] importance, and from a wish to remain upon a friendly footing with him, instead of evincing any displeasure, preferred submitting silently to the outrage; forgetting that the favour of a Turkish ruler can never be bought by conciliation, but can only be obtained by an attitude of defiance. In consequence of all this, the merchants were obliged to make a second treaty with the Pasha, which was formally ratified. His first demand was, that the ships should pay at Suez the joint customs of that port and Djidda, which would have been equivalent to about 12 per cent.; but he contented himself, at last, with a promise of 9 per cent. upon all imports into Suez from India, which was six per cent. more than the usual duty paid by European merchants in the ports of the Grand Signior. This arrangement, it is supposed, will lead to the opening of an active trade. The Pasha himself is disposed to speculate on his own account; and the first adventure he sent to Bombay, in the spring of 1816, was to bring him, in return, a richly caparisoned elephant, destined as a present to his sovereign at Constantinople. Still, however, I am afraid he will as little respect the second treaty as he did the first; for his avarice, if not effectually checked, knows no bounds, and he can at any time exact additional imposts, as far as the profits of this new commercial route can bear them, by threatening the security of the road from Suez to Cairo, the Bedouins of the neighbouring Desert being completely at his command. The former master of Djidda, Sherif Ghaleb, was actively engaged in the Indian trade; he had two ships, of four hundred tons each, employed in it, besides many smaller vessels in the coffee trade to Yemen; indeed, he was a shrewd speculator in all branches of the Red Sea trade. He oppressed the merchants of Djidda by heavy duties and his own powerful competition; but he was never known to practise extortion upon them. If he borrowed money, he repaid it at the stipulated time, and never ventured to levy extraordinary contributions from individuals, although he did [p.22] it from the whole community, by increasing the duties in an arbitrary manner. It was the well-known security which property enjoyed under his government that induced foreign merchants to visit the port of Djidda, even when Ghaleb was reduced to great distress by the Wahabis. His conduct, however, in this respect, was not caused by any love of justice, for he governed most despotically; but he well knew that, if the merchants should be frightened away, his town would sink into insignificance. Towards the close of his government, the duty upon coffee was increased by him from two and a half to five dollars per quintal, or to about fifteen per cent. The duty upon India goods was from six to ten per cent., according to their quality. If Ghaleb could not immediately sell the coffee or India goods imported on his account, he distributed the cargoes of his ships among the native merchants of the place at the current market-price, in quantities proportioned to the supposed property of each merchant, who was thus forced to become a purchaser for ready money. In this respect Ghaleb was not singular; for in Egypt the present Pasha frequently distributes his coffee among the merchants; with this difference, however, from the practice of Ghaleb, that the price which he exacts is always above the real market-price. Business in Djidda is conducted through the intervention of brokers, who are for the most part Indians of small property and bad reputations. The number of ships belonging to Djidda is very great. Taking into account all the small vessels employed in the Red Sea trade, two hundred and fifty perhaps may be calculated as belonging either to merchants of the town, or to owners, who navigate them, and who consider the port as their principal home. The different names given to these ships, as Say, Seume, Merkeb, Sambouk, Dow, denote their size; the latter only, being the largest, perform the voyage to India. The ships are navigated chiefly by people from Yemen, from the Somawly coast (opposite to Aden, [p.23] between Abyssinia and Cape Guardafui,) and by slaves, of which latter three or four are generally found in every ship. The crew receive a certain sum for the voyage, and every sailor is, at the same time, a petty trader on his own account; this is another cause of the resort of foreigners to Djidda during the trade winds, for persons with the smallest capitals can purchase goods in retail, at the first hand, from the crews of these ships. No vessels of any kind are now constructed at Djidda, so scarce has timber become; indeed, it is with difficulty that means are found to repair a ship. Yembo is subject to the same inconvenience. Suez, Hadeyda, and Mokha, are the only harbours in the Red Sea where ships are built. The timber used at Suez is transported thither overland from Cairo, and comes originally from the coast of Asia Minor: The canvas used all over the Red Sea is of Egyptian manufacture. The cordage is of the date-tree. Ships coming from the East Indies have cordage made of the cocoa-nut tree, of which a quantity is also brought for sale. That employed at Hadeyda and Mokha comes partly from Yemen, and partly from the African coast. Many ships are purchased at Bombay and Maskat; but those built at Suez are most common in the sea north of Yemen. There has been a great want of shipping at Djidda during the last three years, as the Pasha had seized a great number of ships, and obliged their owners to transport provisions, ammunition, and baggage, from Egypt to the Hedjaz, for which he pays a very low freight. During my stay at Djidda, scarcely a day passed without some arrival by sea, chiefly from Yembo and Cosseir; and there were constantly forty or fifty ships in the harbour. An officer, entitled Emir al Bahhr, acts as harbour-master, and takes from each ship a certain sum for anchorage. This was an office of considerable dignity in the time of the sherif, but it has now sunk into insignificance. I was somewhat surprised to find that, in so well-frequented a port as Djidda, there were no pleasure-boats of any kind in the harbour, nor even any regular public boatmen; but I learned that this proceeded from the jealousy [p.24] of the custom-house officers, who forbid all craft of this description, and even insist that the ships boats should return to the ships after sunset. Djidda carries on no trade by land, except with Medina and Mekka. A caravan departs for Medina once in forty or fifty days, principally with India goods and drugs, and is always augmented by a crowd of pilgrims who wish to visit Mohammeds tomb. These caravans consist of from sixty to one hundred camels, and are conducted by the Harb Bedouins. The intercourse, however, between Djidda and Medina is more commonly carried on by the intermediate route of Yembo, whither merchandize is sent by sea. Besides the caravans above mentioned, others depart for Mekka almost every evening, and at least twice a week, with goods and provisions; and during the four months preceding the Hadj, when every ship that arrives brings pilgrims to Djidda, this intercourse farther increases, and caravans then set out regularly from the gate called BÁb Mekka every evening after sunset. The loaded camels take two nights to perform the journey, resting midway at Hadda during the day; but, in addition to these, a small caravan of asses, lightly laden, starts also every evening, and performs the journey of fifteen or sixteen hours in one night, arriving regularly at Mekka early in the morning. [When camels abound, the hire of one from Djidda to Mekka is from twenty to twenty- five piastres. In time of scarcity, or at the approach of the Hadj, from sixty to seventy piastres are paid. During my stay, the hire of an ass from Djidda to Mekka was twenty piastres. These prices would be considered enormous in any other part of the Levant. Only fifteen piastres are paid for a camel from Cairo to Suez, which is double the distance between Djidda and Mekka.] It is by the ass-caravan that letters are conveyed between the two towns. In time of peace, caravans are occasionally met with on the sea-coast, towards Yemen, and the interior of Tehama, to Mokhowa, whence corn is imported. (V. Appendix on the Geography of the Hedjaz.) The following enumeration of the different shops in the principal commercial street of Djidda, may throw some light on the [p.25] trade of the town, as well as on the mode of living of its inhabitants. The shops (as in all parts of Turkey) are raised several feet above ground, and have before them, projecting into the street, a stone bench, on which purchasers seat themselves; this is sheltered from the sun by an awning usually made of mats fastened to high poles. Many of the shops are only six or seven feet wide in front; the depth is generally from ten to twelve feet, with a small private room or magazine behind. There are twenty-seven coffee-shops. Coffee is drunk to excess in the Hedjaz; it is not uncommon for persons to drink twenty or thirty cups in one day, and the poorest labourer never takes less than three or four cups. In a few of the shops may be had keshre, made from the skin of the bean, which is scarcely inferior in flavour to that made from the bean itself. One of the shops is frequented by those who smoke the hashysh, or a preparation of hemp-flowers mixed with tobacco, which produces a kind of intoxication. Hashysh is still more used in Egypt, especially among the peasants. [Of the hemp-flowers, they use for this purpose the small leaves standing round the seed, (called sheranek.) The common people put a small quantity of them upon the top of the tobacco with which their pipes are filled. The higher classes eat it in a jelly or paste (maadjoun) made in the following manner:—a quantity of the leaves is boiled with butter for several hours, and then put under a press; the juice so expressed is mixed with honey and other sweet drugs, and publicly sold in Egypt, where shops are kept for that purpose. The Hashysh paste is politely termed bast, and those who sell it basty (i.e. cheerfulness). On the occasion of a festival to celebrate the marriage of a son of one of the principal grandees at Cairo, when all the different crafts of the town were represented in a showy procession, the basty, although exercising a business prohibited and condemned by the law, was among the most gaudy. Many persons of the first rank use the bast in some shape or other; it exhilarates the spirits, and raises the imagination as violently as opium. Some persons also mix the paste with seeds of the Bendj, which comes from Syria.] In all these shops the Persian pipe is smoked, of which there [p.26] are three different sorts. 1. The Kedra, which is the largest, and rests upon a tripod; it is always neatly worked, and found only in private houses. 2. The Shishe (called in Syria Argyle), of a smaller size, but, like the former, joined to a long serpentine tube (called lieh), through which the smoke is inhaled. 3. The Bury. This consists of an unpolished cocoa-nut shell, which contains water; a thick reed answers the purpose of the serpentine tube: this pipe is the constant companion of the lower classes, and of all the sailors of the Red Sea, who indulge most inordinately in using it. The tobacco smoked in the two former of these pipes comes from the Persian gulf; the best is from Shiraz. An inferior sort (called tombak) comes from Basra and Baghdad; the leaf is of a light yellow colour, and much stronger in taste than common tobacco; it is, therefore, previously washed to render it milder. The tombak used in the Bury comes from Yemen, and is of the same species as the other, but of an inferior quality. The trade in this article is very considerable, its consumption in the Hedjaz being almost incredibly great; large quantities are also shipped for Egypt. The common pipe is little used in the Hedjaz, except by Turkish soldiers and Bedouins. The tobacco is of Egyptian growth, or from Sennar, whence it is carried to Sowakin. Very little good Syrian tobacco finds its way across the Red Sea. The coffee-houses are filled with people during the whole day; and in front a shed is generally erected, under which persons also sit. The rooms, benches, and small low chairs, are very filthy, and form a contrast to the neatness and elegance observable in the coffee-houses of Damascus. Respectable merchants are never seen in a coffee-house; but those of the third class, and sea-faring people, make it their constant resort. Every person has his particular house, where he meets those who have business with him. An Arab, who cannot afford to ask his friend to dine, invites him from the coffee-house, when he sees him pass, to enter and take [p.27] a cup, and is highly offended if the invitation be rejected. When his friend enters, he orders the waiter to bring him a cup, and the waiter, in presenting it, exclaims aloud, so that every one in the place may hear him, djebba! (gratis). An Arab may cheat his creditors, or be guilty of bad faith in his dealings, and yet escape public censure; but he would be covered with infamy, if it were known that he had attempted to cheat the coffee-house waiter of his due. The Turkish soldiers have done their utmost in this respect to increase the contempt in which they are held by the Arabs. I never saw in the coffee-houses of the Hedjaz any of those story-tellers who are so common in Egypt, and still more in Syria. The Mangal [See Niebuhrs Travels.] is generally played in all of them, and the Dama, a kind of draughts, differing somewhat from the European game; but I never happened to see chess played in the Hedjaz, though I heard that it is not uncommon, and that the sherifs in particular are fond of it. |
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