Part 9

I acquainted you in a former letter with my intention to pass the time of the plague in the desert of Sinai. My return to Cairo was about the time when the infection usually ceases. From the convent of Mount Sinai I made an excursion towards the eastern gulf of the Red Sea, which I followed up nearly in its whole length, till I came within sight of Akaba (Elana, not Ezion Geber). Circumstances did not permit me to visit that spot itself, but I could see enough to trace the direction of the gulf as well as of the chains of mountains by which this part of Arabia is linked to Syria. The sea of Elana is much narrower than that of Suez. Close to the shore, on both sides, are high mountains; its main direction is more easterly than is generally laid down upon the maps. Bedouin of the Arabian coast navigate it, in open boats, in which they carry their cattle to the inhabitants of the peninsula for sale, and they fish for pearls in several parts of it. Excepting a small island, called El Deyr, not far west of Akaba, where some ruins are seen, no vestiges of ancient settlers, which could be attributed to the Israelites, fell under my observation. At Wady Fizan (one day and a half S. W. of the convent of Sinai), are some remains of small towns, of the date of the Lower Empire, erected at the time when the monastic order had spread over the whole peninsula, which appears to have contained at that time a great number of convents, forming an establishment much resembling that existing now at Mount Athos. The most interesting antiquities are the celebrated inscriptions of Wady Mekatteb, which have never been fully copied yet; and which are so numerous, that they would afford several days labour even to an experienced draughtsman. I have met with similar inscriptions in many other parts of the mountain, but invariably to the West of Djebel Mousa, which is a strong argument in favour of the belief, that the authors of them were pilgrims coming from Egypt; and not Israelite shepherds, as many have supposed. They evidently appear to be mere names, to which the sign [Digamma-like symbol] is always prefixed. I saw no inscriptions of more than a line or two; it appears that each pilgrim in passing wrote his name, and the inscribed rocks are constantly found on the side of the different great roads, leading from Suez to Djebel Sinai, usually near the resting places, which were chosen where some impending rock afforded shelter from the sun; and where the same convenience still induces travellers to halt. In the lower part of the mountains the inscriptions are cut in sand stone, in the higher upon granite; the characters have no depth, but upon granite even this would be a labour exceeding the strength and leisure of ordinary pilgrims. The want of water, especially about Wady Mekatteb, precludes the idea of an army having passed that way, the soldiers of which might have wished to perpetuate their names. Perhaps some of the drawings of animals, particularly those of camels and mountain goats, (in Arabic “Beden,” which are to this day very common in the mountain) may have been done by the Israelite shepherds; I saw similar drawings, without inscriptions, upon rocks not far from Akaba. Upon the whole these inscriptions appear to me to have a strong resemblance to some I have seen in Nubia, written in the ancient Egyptian current character; some letters at least appear to be common to both. My opinion is that they were the work of Egyptian Christians, or perhaps Jews, during the first centuries of our era. Besides those of Wad Mekatteb, the most numerous and well written, are those at the foot, on the declivity, and at the summit of Djebel Serbal, a high mountain, apparently the highest of the whole chain, situated S. W. b. W. from the convent about forty miles distant, and which, as far as I know, has not been ascended by any former traveller. Many circumstances indicate that its pointed summit was once the object of a pilgrimage. Artificial steps lead up to it, and the inscriptions about the top are innumerable. From what causes this mountain derived its sanctity, I could not learn, neither from the Arabs nor the priests of the convent, who were even ignorant of the ruins of a large convent, situated near the foot of Djebel Serbal.

A botanist would find a rich harvest in these high regions, in the most elevated parts of which, a variety of sweet scented herbs grow. The Bedouins collect to this day the manna, under the very same circumstances described in the books of Moses. Whenever the rains have been plentiful during the winter, it drops abundantly from the tamarisk (in Arabic Tarfa); a tree very common in the Syrian and Arabian deserts, but producing, as far as I know, no manna any where else. They gather it before sunrise, because if left in the sun it melts; its taste is very sweet, much resembling honey; they use it as we do sugar, principally in their dishes composed of flour. When purified over the fire, it keeps for many months; the quantity collected is inconsiderable, because it is exclusively the produce of the Tarfa, which tree is met with only in a few valleys at the foot of the highest granite chain. The inhabitants of the Peninsula, amounting to almost four thousand, complain of the want of rain and of pasturage; the state of the country must therefore be much altered from what it was in the time of Moses, when all the tribes of Beni Israel found food here for their cattle. About the highest part of the peninsula, springs and wells are in plenty; in the middle parts and near the shore water is scarce. The present inhabitants are a motley crowd of Bedouins from all quarters, Arabians, Syrians, Egyptians, Moggrebyns, united at present in three tribes, who are called masters of Sina, and who live like true Bedouins. They are in possession of several fruitful valleys where date trees grow, and where agriculture is practised by a minor set of Arabs, the descendants of Christian families, servants of the convents, who turned Mussulmans in the sixteenth century, and are no longer to be distinguished from their neighbours. To trace the route of the Israelites in this desert becomes very difficult, from the change which the proper names seem to have undergone. I could find very few watering places, whose names correspond with those in the Arabic version of the scriptures, although there are several principal valleys and watering places, which must have been in the time of Moses, as they are now, the main places of resort of the shepherds of this province. About half way from Ras Abou Mohammed to Akaba, lies Dahab. (Deuter. I. i.), an anchoring place, with date plantations, and several mounds of rubbish covering perhaps ancient Hebrew habitations; five hours north of Ras Abou Mohammed lies the harbour of Sherm, the only one on this coast frequented by large ships. In its neighbourhood are volcanic rocks; I could find no others of that description in any part of the Sinai deserts, although the Arabs as well as the priests of the convent, pretend that from the mountain of Om Shommar (about eight hours S. S. W. from Djebel Mousa), loud explosions are sometimes heard, accompanied with smoke. I visited that mountain, but searched in vain for any traces indicating a volcano. The library of the convent of Mount Sinai contains a vast number of Arabic MSS. and Greek books; the former are of little literary value; of the latter I brought away two beautiful Aldine editions, a Homer, and an Anthology. The priests would not show me their Arabic memorandum books, previous to the fifteenth century. From those I saw, I copied some very interesting documents concerning the former state of the country, and their quarrels with the Bedouins.

On my return to Cairo, on the 14th of June, Mr. Salt delivered to me a couple of pocket compasses, and a letter, to my address, which you had ordered to be forwarded to him. This letter was from my mother; and I can find no terms adequate to express my thanks for your kindness in informing my mother of my welfare, and of the satisfaction which my services have caused to my employers. Next to the desire of contenting the latter, that of contributing to the happiness of my mother is the most fervent I have in this world. So flattering a testimony as that which came from you, could not fail to excite in her heart very lively emotions, and has created in mine sentiments of lasting and heartfelt gratitude towards their authors.

I can still give you no hopes of my speedy departure from hence. The time has gone by when the Fezzan caravan might have arrived at Cairo, and I am left in a state of suspense in which I master with difficulty my impatience. My uneasiness encreases by the reflection that this prolonged stay in Egypt may be falsely interpreted in England, by those who do not know me personally. Yet I cannot prevail upon myself to take a false inconsiderate step; and however acute my feelings may be on that score, I will rather expose myself to the temporary imputation of a neglect of duty, than act with rashness and against my conviction. Futurity alone can shew whether I was worthy of the full confidence of my employers, or not. If, as it is said, the great Moggrebyn pilgrim caravan is to pass here on its way to Mekka in October, I may perhaps join it on its return, if no earlier occasion offers. I shall thus be enabled to reach Fezzan by a circuitous route. Of this I shall of course give the African Association further advice, if I should resolve upon it.

Mr. Salt I believe has already acquainted you with our project of conveying the fine granite head of the Memnonium to Alexandria, with the intention of sending it to England, and of offering it in our joint names to the British Museum. You know that beautiful specimen of Egyptian workmanship; the impression which it made upon you and your travelling companions in Upper Egypt, was the chief incitement to Mr. Salt, who had not yet seen it, to engage in the proposed scheme. Mr. Belzoni, a Roman, lately in the service of the Pasha, who is a good mechanician, has had proper machines made here for its transport, and is gone to Gorne to fetch it. Mr. Salt and myself have made a common purse to defray the expenses of the land and water carriage, &c. and have given Mr. Belzoni the necessary instructions. If we do not succeed, our intentions at least were too good to be laughed at, but should the head reach its destination, and become as it deserves to be, an object of general admiration, it will afford me infinite satisfaction to have been a promoter of this enterprize. The heads of the colossi, at Ebsambal (See my journal in Nubia.) bear a great likeness to this, with the difference that they are of sand stone. The expression of the face is the same; perhaps a little more gravity is perceived in those of Nubia, but the incomparable serenity, and godlike mildness are remarkable in both.

The excursion to Mount Sinai was the last journey which Mr. Burckhardt accomplished. From the time of his return to Cairo in June 1816, to that of his death in October 1817, he continued to reside in the Egyptian capital, occupied in preparing various papers for the Association; and in other employments connected with Arabic literature, and his travelling pursuits. The letters which he addressed during this period to the Committee, shew how deeply he felt the disappointment, caused by the non-arrival of any caravan from the interior, by the return of which, he might have proceeded upon the ultimate object of his mission. His letters contain also a series of valuable observations upon the events which occurred about that time in Egypt and Arabia, together with many remarks upon the manners and government of Egypt, and upon those subjects which were his principal objects of enquiry, as an agent of the African Association. The remarks of a person who unites good sense and judgment to local knowledge and experience, are of the highest value in countries where every branch of enquiry presents results so different from our preconceived notions, founded upon what we have been accustomed to in Europe; where accurate information is very difficult to acquire; and where, consequently, the remarks of the transient traveller are often replete with error. These considerations are a sufficient excuse for laying before the reader the most interesting parts of the last epistolary communications of Mr. Burckhardt to the Association. They are contained in the following extract from his letters, all of which, except the last, are addressed to Mr. Hamilton, the Secretary.

_Cairo, October 15th,_ 1816.

I have the honour of transmitting to the Committee of the African Association some papers, forming part of the information obtained by me, during my journey through Arabia. They consist of, 1st. Some further fragments on the Bedouins of Arabia, in sequel to those forwarded on former occasions. 2nd. A history of the Wahabi, and principally of Mohammed Aly’s late campaign in the Hedjaz. 3rd. A few notes to my former journals.

The repeated notices I have transmitted concerning the Bedouins of Arabia, will show how much I am interested about them. I believe that very little of their real state is known in Europe, either because travellers have not sufficiently distinguished Bedouins from Arabs in general, or because they have attempted to describe them without having had the advantage of seeing them at leisure in their own tents, in the interior of the desert. Their nation is the original stock, from which Syria, Egypt, and Barbary derive their present population, and for this reason alone they deserve to be enquired into; but they acquire a still greater interest when we consider, that amidst the utter depravity of manners and morals, and the decline of laws and civil institutions throughout the Mohammedan world, the Bedouins are the only Eastern nation who have preserved unchanged their ancient customs, and the manners of their forefathers and who still continue to be what they were twelve hundred years ago, when their emigrating tribes conquered part of Asia, Africa, and Europe. I am aware that my description of the Bedouins is not calculated to be acceptable to the public in general, as it contains nothing but dry facts: my only object has been to fill up a vacuity in our knowledge of the East, and I flatter myself that those who are interested in obtaining a knowledge of this part of the world will not be displeased at what I have done.

You will forgive my having forwarded the papers in so imperfect a state. Although my general health is at present very good, my eyes are far from being as I wish them to be; and since my severe ophthalmic attacks in Upper Egypt, I have repeatedly suffered from them, and have lately had again a severe inflammation.

I see that Aly Bey el Abbasi has got the start of me in his description of Mekka, but I hope to be able to give some information in addition to his. I have lately had an opportunity of perusing his work; little as I like the style in which it is written and the pretensions of its author, yet I find it incumbent upon me to state, that after a minute examination of it, I find no reason to doubt the general veracity of Aly Bey; what he says of himself in Syria, Egypt, and the Hedjaz, I know to be true, although he has not always thought proper to state the whole truth. I could tell you many anecdotes to prove how little he imposed, with his almost utter ignorance of Arabic, upon the sharp-sighted natives of these countries; but he was perhaps to be excused in fancying that he did, as those who partook of his bounty would be the last to hint to him their real thoughts on this subject, and whether Bey or not, he was a Mussulman, and that was sufficient. His method of travelling was very injudicious; surrounded with so much pomp, it was almost impossible for him to make many interesting observations, for a Turkish grandee is never left alone, and his numerous dependents are spies upon all his actions. The plan which he gives of the mosque at Mekka is very correct; that of the town is much less so, as you will see by comparing it with that which accompanies my description of the city. All his views of Hedjaz and Syria are drawn from memory; that of Wady Muna is the only one slightly resembling the reality. He has made one very curious mistake, which is, that he persuades himself that he was at Mekka, when the Wahabi took possession of that town, an event which happened three years before his arrival there. I am indignant at his daring to question the veracity of Mr. Browne, (by whose side he is a mere pigmy,) upon so trivial a fact as that of the existence of carpets in one of the mosques of Cairo, where I actually saw carpets spread not longer ago than yesterday.

To advert to another more humble African adventurer,—I have lately seen the Quarterly Review of the Travels of Adams to Tombuctou, (which the Africans call Timbuctou,) but not the work itself. From what I have heard related in Egypt, and the Hedjaz, by several Felata Bedouins coming as Hadjis, from the neighbourhood of Timbuctou, by the way of Tunis, I believe that Adams’s description of that town is correct. One of them told me it was half as large as Cairo, and built of low mud houses, such I believe as are common all over Soudan. As to his river, I likewise heard that the Timbuctou river flows westward. The old story, that it is the same river with the Egyptian Nile was also repeated, which of course is in direct contradiction to the former supposition. The truth seems to be, that the ignorant Africans finding the two rivers to resemble each other, in size, in productions, and in the regularity of their inundation, conclude them to be the same. The name of La Mar Zarah, which he ascribes to the river of Timbuctou, I believe to be misspelt for Bahr El Ahmar El Sahára; (بحر الاحمر الصحرا) or the Red River of the Desert.[10] This epithet is perhaps applied to it in the same manner, as Abiadh, Azrak, Akhdar, “white, blue, green,” are given to the different branches of the Nile. La Mar Zarah is said to be of a muddy colour, and the Egyptians describe the Nile by the word Ahmar, at the time when it first begins to rise and to become muddy.

The names of the King and Queen of Timbuctou seem to shew that they are Mohammedans. Woolo seems to be Wouli, which in Arabic, means Governor or Ruler (والي), and is given to all their governors, and Fatima is evidently a Moslim name. That Adams did not see them pray, is no proof to the contrary; he might reside for months at Berber or Shendy without witnessing any sort of public worship. There are however some of his statements which struck me as quite impossible, and convinced me of his want of veracity, at least with regard to them. I can never believe that twenty-three persons travelling on foot, with women and children, can cross a waterless desert of thirty days journey, without any other supply of water than what was loaded upon four camels; nor again, that twenty eight persons could travel in the same manner, for twenty-nine days, with four camels only partly loaded with water. Such powers of abstinence, neither Arabs nor Nubians, nor their camels possess; every person who has travelled in a caravan of camels, will disbelieve such assertions. After eight days the water kept in the best Soudan water skins is partly evaporated, and the remainder, from the continual shaking, is reduced to a thick black mud, which extreme necessity alone can make one swallow. The best camels for transport, known in the countries which I have visited, are the Darfour breed. They are never longer than ten or twelve days on their road to Egypt, without water, and even in that journey many of them perish of thirst. The daily supply of one quart would afford little relief to an animal which when thirsty swallows fifty or sixty, and after several days thirst, one hundred pounds of water. Four camel loads of water would in North-eastern Africa, even among the Nubian merchants, who carefully reckon every pound weight to be loaded upon their camels, be thought a scanty allowance for twenty-eight persons, even if they were mounted on camels, for a journey of five or six days. It is not by a daily allowance of half a pint mixed with urine, that a pedestrian traveller in the sands of Africa can hope to support his strength, through the continued exertions of such a journey; nor shall I ever believe that the Moors are so much superior to the Nubians, although they may be rather stronger than Aly Bey el Abbassi, who was perishing with thirst in a desert of Barbary, of one day’s journey across, fainting at four P. M. after having drank at noon a large draught. Stories of long journeys without water are to be placed in the same class with those of hot winds, overwhelming sands, and the miraculous swiftness of camels, &c. &c. They all originate in the fancy of Bedouins, who at the expense of truth, thus indulge the curiosity of the inhabitants of the towns, gaping at the wonders of the desert. They can be contradicted only by the few who have actually crossed the deserts, while they will be constantly corroborated by those who draw their information only from bragging Arabians or Moors.