and 4·02 m. × 2·03 m.); in both cases the dome is very shallow and the rectangular substructure is adapted to the oval by means of wooden beams laid across the angles. Everywhere wooden beams were used in conjunction with brick, and it is to be borne in mind that though the country round Raḳḳah is now entirely devoid of trees, all the Arab geographers speak of the well-wooded gardens and groves of fruit-trees that surrounded the town. In the tower-like building and in the Baghdâd gate bands of wood were laid in the face of the wall, but the wood has perished, leaving the space it occupied to tell of its former presence, as in the eastern minaret. The cusp motive can be seen in the blind arcade on the exterior of the Baghdâd gate ([Fig. 43]). In the interior there is a bay to the south which appears to have been covered by a barrel vault, and may have been balanced by a similar bay to the north of the doorway, for the blind arcade on the outside of the gatehouse breaks off abruptly at the northern end and must certainly have been carried further ([Fig. 44]). This would allow for a northern bay corresponding to the bay that still appears south of the door. The vaulting of the gate has fallen, but from the indications that are left it appears certain that while the south bay was covered by a barrel vault the central space was occupied by a groin ([Fig. 45]).[50]
The whole of the two areas of ruin are strewn with potsherds of the Mohammadan period, and over the greater part of the walled city the ground is honeycombed with irregular holes and trenches, the excavations of peasants in search of the now celebrated Raḳḳah ware. A few years ago their labours were rewarded by a large find of unbroken pieces, many of which made their way through the hands of Aleppo dealers to Europe, and though such a stroke of good fortune is rare, perfect specimens are occasionally unearthed, and I saw a considerable number, together with one or two fragments of exquisite glass embossed with gold, during the two days I spent at Raḳḳah. In some instances the original factories and kilns have been brought to light, and it is not unusual to see bowls or jars which have been spoilt in the baking and thrown away by the potter. No exhaustive study of Raḳḳah ware has as yet been made, though it is of the utmost importance in the history of the arts of Islâm. The fabrication of it must have reached a high state of perfection during the twelfth and thirteenth centuries, to which period the pieces which have been preserved are usually assigned.
At Raḳḳah matters fell out in a way which, if they had not been handled firmly, might well have wrecked my plans, for a telegram arrived from the Vâlî of Aleppo directing all whom it might concern to put a stop to my progress down the left bank of the Euphrates, on account of the disturbed condition of the desert. The Vâlî commanded that I should be turned back across the river and conveyed carefully from guardhouse to guardhouse along the high road. It was the Mudîr of Raḳḳah who was ultimately responsible for the execution of these orders, and he, honest man, was much perplexed when he discovered that one side of the Euphrates was not the same to me as the other, nor was he helped to a better understanding when I explained that I preferred the Jezîreh, the Mesopotamian bank, because no one travelled there. The Shâmîyeh, the Syrian bank, he hastened to assure me, was also chôl (wilderness), if that was what I desired, and he begged me to believe that I should find the guardhouses most commodious. Thereupon I took up the question on a different issue, and called his attention to the fact that the Vâlî, who was newly appointed to Aleppo, could not have heard how peaceful the desert had become since the death of Ibrahîm Pasha. The Mudîr admitted the truth of this observation, and we compromised by sending a telegram to the Vâlî, asking him to reconsider his decision. But the telegraphic system of the Turkish empire leaves an ample margin for the exercise of individual discretion in emergencies, and since upon the third day no reply had been received, I was spared from showing a direct disregard of official dictates, while the Mudîr, seeing my caravan set out towards the Belîkh, wisely made the best of a bad business and sent a couple of zaptiehs with me. One of them was a Circassian who had little Arabic, but the other, Maḥmûd by name, proved an agreeable and intelligent fellow-traveller, well informed, and a keen politician.
It is exactly two hours’ ride from Raḳḳah to the Belîkh. Our path lay between stretches of marsh, which must always have existed hereabout, for the word Raḳḳah means a swamp. Where we crossed the Belîkh it was a muddy brook, almost all the water having been drawn off for irrigation purposes, and the bridge was merely a few bundles of brushwood laid upon some poles. I sent the caravan down the bank of the Euphrates and taking one of my zaptiehs with me, turned slightly inland towards a group of hills called Jebel Munâkhir, the Nebs. In about two hours we reached a small outlying limestone tell on the top of which there were traces of masonry. Jebel Munâkhir, a mile or so from the tell, is an extinct volcano, and the lava beds extend almost to the tell. We climbed to the summit of the mountain and found the crater to be a distinctly marked basin with broken sides. On one of the peaks there is a ziyârah, a square enclosure made of undressed stones piled together without mortar, and a small tomb-chamber of the same construction. I looked carefully for any trace of ancient work, but my search was rewarded only by finding clumps of pale blue irises growing among the rocks. The west massif of Jebel Munâkhir, on which we were standing, rises several hundred feet above the level of the plain, and we had an extensive view over the unknown desert to the north. About three miles to the east lay another but smaller block of hill called Jebel Munkhar esh Sharḳî, the Eastern Neb, and on the horizon, almost due north, we could see some rising ground which my guide, an Arab of those parts, stated to be Jebel ’Uḳala.[51] Below it there are wells, and another well, Abu Tuṭah, lies between it and the Belîkh. Between Jebel Munâkhir and Jebel ’Abdu’l ’Azîz (which I could not see) there is a low ridge of hill, Jebel Beiḍâ. All through this desert country there are small wells of water (jubb is the Arabic word) sufficient to supply the ’Anazeh, who pasture their flocks here during the spring; I saw a few of their encampments, but the greater part of the tribe was still in winter quarters further to the east and south. The tents along the river were those of the ’Afaḍleh—’Ajeil el Ḥamrî is the chief sheikh of the tribe, but I did not happen to meet him. An hour’s ride from the hills we reached a large encampment at a spot called Ḳubûr ej Jebel, near the Euphrates. The name means the Graves of the Mountain, but I could not hear of any tombs in the neighbourhood. Our own tents were pitched an hour further down on some grassy mounds by the river far from any Arabs; Meiḍa, my guide called the place. In the low ground between Ḳubûr ej Jebel and Meiḍa, but above flood-water level, we crossed an area ringed round with a notable deep ditch. Somewhere near my camp Julian must have received his Arab reinforcements. On leaving Nicephorium, he marched along the bank of the Euphrates, “and at night he rested in a tent, where some princes of the Saracen tribes came as suppliants bringing him a golden crown and adoring him as master of the world, and of their own nations.... While he was addressing them,” pursues Ammianus Marcellinus,[52] “a fleet arrived as large as that of the mighty lord Xerxes; ... they threw a bridge over the broadest part of the Euphrates. The fleet consisted of one thousand transports bringing provisions and arms, and fifty ships of war, and fifty more for the construction of bridges....” At this point a hubbub arose in the servants’ tents; the golden crowns and the battleships went tumbling on to the grass, and I ran out just in time to see a troop of little shadowy forms hurrying in the moonlight across the sands by the water’s edge. They were wild pig, the only herd we encountered.
It is essential to have a local man by you if you would ascertain local names (even then the nomenclature is apt to be confusing), and accordingly I took an Arab with me next morning. We rode in five minutes to a grassy mound by the river, Khirbet Hadâwî, in another quarter of an hour to Khirbet ed Dukhîyeh, and in twenty minutes more to Jedeideh. At none of these places did I see any trace of construction, but at Abu Sa’îd, ten minutes further, there is an ’Anazeh mazâr with graves round it marked by fragments of columns and small basalt mills for grinding corn. It would be interesting to know from what period these mills date; I saw quantities of them in the burial-grounds between Munbayah and Tell Murraibet, but none of the Arabs know what they are, and when they find them they use them as tombstones. At Abu Sa’îd we turned away from the river and rode inland in a north-easterly direction. The great bare levels were more than usually enchanting that morning; the hot sun beat upon them, a sharp little wind, the very breath of life, swept across them, and all the plain was aromatic with sweet-scented plants. Presently we passed a few ’Anazeh tents, and I stopped and gave the aristocracy of the desert a respectful salutation. An inmate of the tents, hearing my greeting, picked up his spear, mounted his mare and bore us company for a mile or two; I do not know what dangers he expected to encounter or whether the spear was merely for sheref (honour), but when time hangs as heavy as it does in an Arab tent, you may as well put in the hours by carrying a spear about the countryside as in any other manner. We engaged in an exceedingly desultory conversation, in the course of which he called out to me:
“Lady, my mare is sick.”