Chapter 11
THE WADI SER AND KABR SALEH
On January 17 we started from Al Koton with only seven of our camels and two of the sultan's packed with forage, to be away several days. The sultan wished to lend his horses, but my husband refused. However, he had to ride one, a grey, for fear of giving offence, and this was given to him as a present afterwards, and he rode it whenever the rocks allowed till we reached the coast. We eventually sent this horse, Zubda (butter), and my Basha back to their respective donors, though they really expected us to take them to Aden. We had two men of the Nahad tribe as our _siyara_.
Our start took a very long time, for the sultan, attended by many people, came a mile on foot. We travelled four hours and a half, partly through land that would have been cultivated had there been rain, and partly through salt desert, till we turned north-west into the Wadi Ser, where there is a sandy desert. From the entrance to Wadi Ser we could see Shibahm in the distance, an unpromising looking spot among sandhills. We were all able to find shelter at Hanya under an enormous thorny _b'dom_ tree covered with fruit, and we felt like birds out of a cage, for we never could walk out at Al Koton without a crowd, and the greasiness and spiciness of the food was beginning to pall. We had a delightful camp, but had to be very careful not to drop things in the sand, as they so quickly disappeared. We had a new man called Iselem, who was to take care of the horses, pluck chickens, and help in pitching the camp. His wonder at the unfolding and setting up of the beds, chairs, &c., was great. There was also an old man called Haidar Aboul. He and one of the soldiers could talk Hindustani, so with Imam Sharif's help we were somewhat independent of Saleh, though we had thought it necessary to bring him, to keep him from working us harm.
We continued our way up the Wadi Ser for about five hours and camped at Al Had in a field near a house, close to some high banks which radiated intense heat, and suffered the more that we had to wait a long time for the tea that we always had with our luncheon, as our water had been stolen in the night. We always tried to save some to carry on and start with next day, fearing we might fare worse in the next place we came to.
The well at this spot is the last water in this direction, for we were reaching the confines of the great central desert. Wadi Ser, being such a waste of sand, is very sparsely populated. The Bedouin here, like the Turkomans, live in scattered abodes, little groups of two or three houses dotted about, and solitary homesteads. It belongs to the Kattiri tribe, who are at war with the Yafei. They once owned Sheher and Makalla and took Al Koton, but in a war in 1874 the Yafei were supported by the English; hence their friendship for England. The animosity still continues and there is little intercourse between Siwoun and Shibahm, though only twelve miles apart. The Kattiri have more of the Bedou about them and the Yafei have more of the Arab. Our _siyar_ was twenty-five dollars.
The people were preparing for rain, which may never come; they had had none for two years, but if they get it every three years they are satisfied, as they get a sufficient crop. As it comes in torrents and with a rush, each field is provided with a dyke and a dam, which they cut to let the water off. This dyke is made by a big scraper, like a dustpan, called _mis'hap_, harnessed by chains to a camel or bullocks. The camel goes over the existing bank and when the dustpan reaches the summit the men in attendance upset the surface sand or soil, that has been scraped off, and carry the scraper down. When this is done the field is lightly ploughed; there is nothing more to do except to sit and wait for rain. We saw signs of great floods in some parts.
Whenever we found ruins still visible in or near the Hadhramout we found them on elevated spots above the sand level, from which we may argue that all centres of civilisation in the middle of the valleys lie deeply buried in sand, which has come down in devastating masses from the highland and the central desert. The nature of the sand in this district is twofold. Firstly we have the _loess_ or firm sand, which can be cultivated; and secondly the disintegrated desert sand, which forms itself into heaps and causes sandstorms when the wind is high.
The mountains diminish in height the farther north one goes. The character of the valleys is pretty much the same as that of those to the south of the main valley, only they are narrower and much lower, and thus the deep indenture of the valley system of the Hadhramout gradually fades away into the vast expanse of the central desert.
The wazir had been given a bag of money to buy fowls and lambs for us, but Saleh came and said, 'The wazir wants some money for a lamb,' so it was sent and returned. It had not been asked for and caused some offence, but that odious little wretch only wished to make mischief.
The Bedouin are rather clever at impromptu verses, and when we were in Wadi Ser they made night hideous by dancing in our camp. The performers ranged themselves in two rows, as in Sir Roger de Coverley; time is kept by a drum and by perpetual hand-clapping and stamping of the feet, whilst two men execute elaborate capers in the centre, singing as they do so such words as these: 'The ship has come from Europe with merchandise; they shot at the minaret with a thousand cannon.' Bedouin women also take part in these dances, and the Arabs think the dances very impious; it was very weird by the light of the moon and the camp-fire, but wearisome when we wanted to sleep, particularly as they kept it up till after we were all astir in the morning, yelling, bawling, singing, and screeching, Iselem being the ringleader. The ground was shaken as if horses were galloping about. A Bedou was playing a flute made of two leg-bones of a crane bound together with iron.
At a distance of half an hour from our camp there is a stone with an inscription. This was visited on the day of our arrival, but we went again next day that I might photograph it, very difficult in the position in which it is. It is a great rough boulder about 10 feet high, that has slipped down from the mountain, with large rough Sabæan letters just punched on the surface, of no depth, but having a whitish appearance. The letters run in every direction--sometimes side by side, sometimes in columns.
The central and most important word which my husband was able to make out, with the help of Professor Hommels' admirable dictionary of hitherto ascertained Himyaritic words, is _Masabam_ or Caravan road. The stone seemed to be a kind of sign-post; for as the old Bedou sheikh who was with us said, there was in olden days, about 500 years ago, a caravan road this way to Mecca, before the Bahr-Safi made it impassable. The Bahr-Safi is a quicksand, north of Shabwa, but none of those present had been there, and they all laughed at Von Wrede's story of King Safi and his army being engulfed in it.
The Bedou sheikh with his retinue came to see that we took no treasure out of the stone. There are a good many old stones built into the side of the stream-bed. Having taken a copy and a photograph, which my husband sent later to Dr. D. H. Müller, in Vienna, to decipher, we departed. We were told that the Wadi Ser goes four hours from that stone to the great desert.
We then turned back and followed our _kafila_ to Alagoum, at the junction of Wadi Ser and the Wadi Latat, about two hours' journey. Alagoum is a large cluster of high houses, surrounded by stables and houses excavated in the sandhills, where the inhabitants and their cattle live in hot weather. This is quite an idea suited to the Bedouin, who live in caves, when they can find them. The Bedouin in Southern Arabia never have tents.
We found that Saleh had joined the camel-men in resisting our own people, who wanted to encamp under trees. They had unloaded in the open and Saleh and Iselem had then retired into the village till the tents were pitched, so, as we were to remain in this place two days, we had them moved. We had by this time some of the Kattiri tribe with us as _siyara_.
At Al Garun the Wadi Ser is entered by a short collateral valley called the Wadi Khonab, in which valley is the tomb of the prophet Saleh, one of the principal sacred places of the district. Kabr Saleh is equally venerated with the Kabr Houd, also called the tomb of the prophet Eber (for, from what we could gather from the statements of intelligent natives, Eber and Houd are synonymous terms) which is to be found in the Tamimi country further up the main valley.
The prophet Houd was sent to reclaim the tribe of Ad. The Mahra tribe are descended from a remnant of the Addites, as also are the Hadhrami, according to the legends. Once a man named Kolabeh, when seeking for camels came upon the beautiful garden of Irem-Dhatul-Imad, which is supposed to have been in the desert near Aden; he found and brought away a priceless jewel which came into possession of the first Ommiad Caliph Nourrijaht. Those who embraced Islamism on the preaching of the prophet Houd were spared, but the rest either were suffocated by a stifling wind or survived in the form of apes, whose descendants still inhabit Jebel Shemshan at Aden.
A remnant are also said to have fled to the Kuria Muria Islands.
We again met with considerable opposition from the Bedouin and our escort when we proposed to visit the Kabr Saleh next day. However, this was overcome by threats of reporting the opposition to Sultan Salàh on our return to Al Koton. So next morning we started. The sultan of Shibahm's people were just as anxious to go as we were, for they were delighted to get the chance of making this pilgrimage to so holy a place, which being in an enemies' country they could not have done but for our escort.
A short ride of two hours brought us nearly to the head of the Wadi Khonab, and there, situated just under the cliff, in an open wilderness, is the celebrated tomb. It consists simply of a long uncovered pile of stones, somewhat resembling a potato-pie, with a headstone at either end, and a collection of fossils from the neighbouring mountains arranged along the top. Hard by is a small house where the pilgrims take their coffee, and the house of the Bedou mollah, who looks after the tomb, is about a quarter of a mile off. Beyond this there is no habitation in sight. A more desolate spot could hardly be found. The tomb is from 30 to 40 feet in length, and one of the legends concerning it is that it never is the same length, sometimes being a few feet shorter, sometimes a few feet longer. The Bedouin have endless legends concerning this prophet. He was a huge giant, they said, the father of the prophet Houd, or Eber; he created camels out of the rock, and hence is especially dear to the wandering Bedou; and he still works miracles, for if even unwittingly anyone removes a stone from this grave, it exhibits symptoms of life, and gives the possessor much discomfort until it is returned. Once a domed building was erected over the tomb, but the prophet manifested his dislike of being thus inclosed and it was removed.
Men are said to go blind if they steal anything connected with the tomb; once a man took a cup from the coffee-house, unaware of the danger he incurred, tied it to his girdle, and carried it off. It stuck to him till he restored it. Another man took a stone away and gave it to his children to play with, but it hopped about till taken back again.
At the time of the _ziara_ or pilgrimage which takes place in November, crowds of Bedouin, we were told, come from all the valleys and hills around to worship. All our men treated the grave with the greatest respect, and said their prayers around it barefoot.
I do not know what they would have done to Imam Sharif if he had not comported himself as the others did, so that wretched man had to walk barefoot all round on the sharp stones, and thus we obtained the measurements. He got dreadfully pricked by thorns and coveted the fossils very much. The stones of which the tomb is composed are about the size of cannon-balls, and look just as if newly put together and quite weedless. People stroke the upright stone at the head and then rub their hands on their breast and kiss them, and do the same at the foot. The wazir would have led us up close to it; but the Bedouin hated our being there at all, and would by no means let us sleep there, as we wished to do. We overheard our horrid little Saleh Hassan telling the bystanders that we live on pork.
When we first got there, we were permitted to approach within a few yards of the tomb, so that we saw it very distinctly; but when, after eating our luncheon, and taking a siesta under a tree, we again advanced to inspect it, the Bedou mollah attacked us with fierce and opprobrious language, and, fearing further to arouse the fanaticism of these wild people, we speedily mounted our horses and rode away.
We hoped to be able to visit Kabr Houd, the tomb of Nebi Saleh's son, in the main valley, but, as it will appear, we were to be disappointed. I am told, on reliable Arab authority, that it is similar in every way to the Kabr Saleh--just a long pile of stones, about 40 feet in length, uncovered, and with its adjacent mosque. These two primitive tombs of their legendary prophets, zealously guarded and venerated by the Bedouin, are a peculiar and interesting feature of the Hadhramout. It is a curious fact that when one turns to the tenth chapter of Genesis (the best record we have of the earliest populations of our globe) we find the patriarchal names Salah, Eber, and Hazarmaveth (which last, as I previously stated, corresponds to Hadhramout) following one another in their order, though not in immediate sequence. I am at a loss to account for these names being still venerated by the Bedouin, unless one admits a continuity of legendary history almost too wonderful to contemplate, or else one must consider that they were heathen sites of veneration, which have, under Moslem influence, been endowed with orthodox names. Certain it is that these tombs in the midst of the wilderness are peculiarly the property of the Bedouin, and, though visited, and to a certain extent venerated, by the Arabs, the latter do not attach so much importance to them as they do to the tombs of their own walis or saints, which are always covered tombs, near or in the centre of the towns. Another curious point I may mention in connection with these tombs is that the Arab historian, Yaqut, in his 'Mu'gam,'[12] tells us of a god in the Hadhramout, called Al Galsad, who was a gigantic man; perhaps this god may have some connection with the giant tombs of Saleh and Eber. Also Makrisi, who wrote in the tenth century, a.d., speaks of a giant's grave he saw near Shabwa.
Near Al Agoum we saw a quantity of very ancient stone monuments, situated on slightly elevated ground, above the sand. At first we imagined them to be tombs, but on closer inspection we discovered that the erections, which are large unhewn ones of the cromlech type, are decorated inside with geometric patterns somewhat similar to those we found in the Mashonaland ruins, and therefore my husband was more inclined to believe they were originally used for religious purposes. There are traces of letters above the pattern. The buildings are about 20 feet square and several are surrounded by circular walls. They are apparently of extreme antiquity, and doubtless far anterior in date to any other Himyaritic remains that we saw in the Hadhramout.
The wazir joined us as usual on our return from Kabr Saleh, as we sat outside our tent in the moonlight with Imam Sharif and the Indian interpreters, and we had a pleasant evening. We were perfectly charmed to see great preparations for sleep going on among the Bedouin. We thought they really must be tired after dancing the whole night and walking the whole day. They were busy putting themselves to bed in graves which they dug in the loose dust, not sand; turbans, girdles, and so forth being turned into bedclothes. Just as they were still Iselem began capering about and they all got up shouting and screaming, but the wazir, seeing my distress, with the greatest difficulty quieted them, as he did when they broke out again at three o'clock in the morning.
It took us six hours the following day to ride back to Al Koton, where, not being expected, we could not get a meal of even bread, honey, and dates for about an hour and a half, and then had to wait till we were very sleepy indeed for supper. We endured great hunger that day.
Salim-bin-Ali, the other wazir, had not come with us because he was not well. The day of our reception, in curvetting about, he fell from his horse and had suffered various pains ever since.
The sultan had had another stone brought for us from Al Gran; we did not care to take this away as it had very little writing on it, only [Symbol: script] (_al amin_, to the protection). It is circular, 1 foot 4½ inches in diameter, 2½ inches high, made of coarse marble. We saw a similar circular stone at Raidoun.
The wildest reports were going about as to the water-stone we already had. It was almost the cause of an insurrection against the sultan of Shibahm. They said 'It was very wrong to give that stone to a "gavir"'--as they call us (for all the _k_'s are pronounced _g_)--'only think of our carelessly letting him have it. The Englishman has taken fifteen jewels of gold and gems out of it,' and named a high value.
'You are sure of this?' said the sultan to the ringleader.
'Oh, yes! quite certain!' he said.
So the sultan led him to our room, where the stone was, and said:
'Do you know the stone again? Look closely at it. Has anything happened to it but a washing?'
The man looked extremely small. They said my husband's only business was to extract gold from stones. It is extraordinary how widespread this belief is. It is firmly rooted in Greece. Many a statue and inscription has been shivered to atoms because of it, and our interest in inscriptions was constantly attributed to a wish to find out treasure. We once saw two men in Asia Minor industriously boring away into a column--to find gold they told us. They already had made a hole about 8 inches deep and 4 or 5 inches wide. They think that the ancients had a way of softening marble with acid.
We had again at this time a great many patients; for, as we really had effected some cures the first time we were at Al Koton, our fame had spread. We always had Matthaios and Imam Sharif to help us to elicit the symptoms, and also to consult with as to the cures, because some remedies which suit Europeans were by no means suited to the circumstances of our patients. For instance, the worst coughs I ever heard were very prevalent, but it would be useless to ask the sick to take a hot footbath and stay in bed. The one blue garment, which in different shapes was all the men and women wore, was little protection from the chill of the evening. The women's dresses were always hanging off their backs; and the men, who had each two pieces of thick blue cotton about 2 yards long by 1½ yard wide, with fringes half a yard long, wore one as a permanent petticoat and the other as a girdle by day and when cold as a shawl, often put on in a very uncomfortable way--thrown on in front and left hanging open behind--forming no protection to the back of the lungs.
The poor little baby, aged fifteen months, of the Wazir Salim-bin-Abdullah was brought shrieking in agony, gnawing hard at its emaciated little arms, and all covered with sores. Our hearts were wrung at this wretched sight and we longed to help; we even thought of giving it part of a drop of chlorodyne much diluted, but, fortunately for us, dared not do so, for my husband said to them, 'I do not think the child will live long.' It mercifully was released in a few hours. Then an old man came who 'had a flame in his inside.' My husband examined him and decided that he had an abscess, and, to please him, gave him a dessertspoonful of borax and honey, which he swept up with his finger, and I suppose it did relieve him, for after some minutes he said: 'The fire is gone out.'
It grieved us sorely when poor souls came to us so hopefully and so confident of help, with a withered arm or an empty eye-socket. Some with less serious complaints than these last we recommended to go to Aden hospital, a building of which we never thought at that time we should be inmates ourselves. We found the ladies, to whom a plentiful supply of violent pills had been administered, were better, but the sultan, who had an attack of indigestion, had to be taken in hand at once by us doctors. His wife required a tonic, so we got out some citrate of iron and quinine, a bright, shiny, greenish-yellow, flaky thing, which Imam Sharif assured us would be more beneficial and better liked if shown and admired as gold; so after some conversation about pious frauds, I packed the medicine up neatly and wrote in ornamental letters 'Golden Health Giver,' and this name being explained and translated gave great satisfaction. We were glad to be able to give the kind sultan a new bottle of quinine--more acceptable than gold.
While we were away Mahmoud had found two little hedgehogs. One was dead and stuffed; the other we kept alive for some time and it always liked to creep into my clothes and go to sleep--I suppose because I never teased it. In the little book of directions for zoological collectors we saw, that 'little is known of the reproduction of lizards, so special attention is to be paid,' &c. Mahmoud had brought me two little fragile eggs to keep, about half an inch long, and I had put them in a match-box with tow and packed them in my trunk, and on my return to Al Koton I found two little lizards about 1¼ inch long, one alive and the other dead. Both had to be pickled, as we did not understand how to bring so small a lizard up by hand. They proved to be new to science, as was also a large lizard we had found near Haura, whose peculiarity is that he has no holes along his legs to breathe by, like other lizards. His name is _Aporosceles Bentii_. The first lizard's egg I had I was determined should not slip through my fingers; but alack! and well-a-day! my fingers slipped through it.
In the meantime we were terrible bones of contention, and had the Wadi Hadhramout all by the ears. We were very anxious indeed as to whether we could proceed any farther or should have to go back, and whether we could do either safely. We wanted to go right along the Wadi Hadhramout and to see Bir Borhut or Barahout, a _solfatare_ as far as we could make out, but Masoudi in the tenth century speaks of it as the greatest volcano in the world, and says that it casts up immense masses of fire and that its thundering noise can be heard miles away. On the heights near is much brimstone, which the Bedouin find useful for gunpowder. They consider this place is the mouth of hell and that the souls of Kafirs go there. In Iceland there is similar accommodation for those souls. Von Wrede thinks it was the Fons Stygis of Ptolemy, but M. de Goeje thinks that Ptolemy alluded to some place farther west and south of Mareb. Certainly the position given by Ptolemy does not coincide with that of Bir Borhut.
From 'Arabian Society in the Middle Ages,' by S. Lane-Poole, I take the following notices of this place:--
El Kaswini says of Bir Borhut: 'It is a well near Hadhramout and the Prophet (God bless and save him) said "In it are the souls of infidels and hypocrites." It is an Addite well in a dry desert and a gloomy valley, and it is related of Ali (may God be well pleased with him) that he said, "The most hateful of districts to God (whose name be exalted) is the valley of Barahout, in which is a well whose waters are black and foetid, where the souls of infidels make their abode."'
El Asmaï has narrated of a man of Hadhramout that he said: 'We find near Barahout an extremely disgusting and foetid smell, and then news is brought to us of the death of a great man of the chiefs of the infidels.'
Ajaïb el Makhloukàt also relates that a man who passed a night in the valley of Barahout said: 'I heard all night (exclamatives) of "O Roumèh! O Roumèh!" and I mentioned this to a learned man and he told me that it was the name of the angel commissioned to keep guard over the souls of the infidels.'
Bir Borhut is not far from Kabr Houd, which is said by some to be even longer and wider than Kabr Saleh. The route lies through the territory of the Kattiri, and the Yafei are quite ignorant of it; it would be quite unsafe for them to go to the sea along the valley, and they always use the road over the tableland. The Kattiri tyrannise over the sultan of Siwoun and are enemies to the sultan of Shibahm; beyond them are the Minhali, who are also enemies; then the Amri and the Tamimi, who are friendly, and then come the Mahri. The sultan told us that not even he could prevent us going along the _kafila_ path, but we should not be admitted into any villages and should probably be denied water. One source of enmity between the Kattiri and the Yafei is, I believe, a debt which the Kattiri owe and will not pay. The sultan of Siwoun borrowed three lacs of rupees from the grandfather of the present sultan of Makalla; he would not repay them, so after much squabbling the case was referred to the English at Aden, who, after duly considering the papers, gave Makalla and Sheher (bombarding them first) to the Yafei.
In answer to the seven letters there was nothing from the sultan of Siwoun, and the sultan of Terim sent a verbal answer--'Do as you please,' taking no responsibility--to which Sultan Salàh replied, 'I have sent you a letter, send me a letter.' The sheikh of the Kattiri tribe came to Al Koton and said he would take us, but on January 23 we heard that the sultan of Siwoun had made a proclamation in the mosque there, forbidding the people to admit the unbelievers to the town. Though we could easily go by the _kafila_ road, leaving the town of Siwoun two miles on one side, the sultan deemed it wiser for us not to attempt it, as brawls might arise, the two tribes being at war; so we then decided to mount on to the akaba, pass the inhospitable Siwoun and Terim, and reach the friendly Tamimi tribe. The Kattiri _kabila_, or tribe, really came to Siwoun to be ready for us, but the seyyids had collected a large sum of money and bribed the sultan to send them away.
We were hoping to get off to Shibahm, but as the sultan was neither well nor in a very good humour, we had to resign ourselves to settling down in Al Koton in all patience. He said he must accompany us, as he could not depend on his wazirs for they were too stupid.
My husband and I were always occupied. He used to sketch in water-colours, and I had plenty of work developing photographs in a delightful little dark room, where I lived and enjoyed as many skins of water as I could use, till I had to stop and pack my celluloid negatives like artificial flowers, for they curled up and the films contracted and split, from the alkaline water. I had to put glycerine on them when I reached Aden. Our botanist nearly died of dulness and impatience; Mahmoud was quite contented to sit quite still, and I do not think the Indian servants minded much. Poor Imam Sharif used to gaze up at half a dozen stars from a yard, but he dared not venture on the roof to see more.
We took a stroll with the sultan one day, no crowd being allowed, and remarked how many things were grown for spices, those spices which were becoming rather wearisome to us. There was _zamouta_, an umbelliferous plant, the seed of which is used in coffee, and _habat-assoba_ for putting in bread; coriander, chili, fennel, and _helf_, a plant very like tall cress, which is used in cookery and also raw, and which we liked as a salad; also _attar_, a purple creeping bean, very pretty and good to eat. There was also another low-growing bean, _brinjol_ (egg plant), cucumber, water-melon, henna, and indigo. The sultan has besides a private inclosure where he has some lime-trees, not our kind of lime-tree of course, but the one which bears fruit; and I must not forget cotton, from which the place originally took its name, as it is abundant in a wild state.
At last another polite letter came from the Kattiri, and a letter from the sultan of Terim. 'I have both your letters _and you can do as you like_, my answer is the same.' This did away with all hope of progress in that direction.
Our spirits, however, were much cheered by hearing that the sultan had received a letter from a seyyid at Meshed (probably the nice one who had been in India and had leprosy in his legs), telling him how very badly the sultan of Hagarein had behaved about us. As this was spontaneous, we hoped that the negotiation our sultan was going to undertake about our making excavations at Meshed, Raidoun, or Kubar al Moluk (for some part of the ruins is called Tombs of the Kings), would turn out successfully. The sultan of Hagarein was summoned to Al Koton, but we were away before he came. I believe in the end he was turned out of his place, former misdeeds counting against him.
FOOTNOTES:
[Footnote 12: II., 100.]