January 22nd. We left the well at half-past three P.M. Route N. 10 W. ascending over uneven ground. In an hour and a half we entered the mountains, at the angle formed by the great chain on one side, and the above-mentioned branch, which extends towards Beder, on the other. From hence we continued N.N.E. in valleys of sandy soil, full of detached rocks. High mountains with sharp-pointed summits, and entirely barren, enclosed the road on both sides. The Eastern mountain, which here runs parallel with it, is called Djebel Sobh; the territory of the powerful tribe of Beni Sobh, a branch of the Beni Harb. Their mountains contain many fertile valleys, where date-trees grow, and some dhourra is sown. It is here that the Mekka balsam-tree is principally found, and the Senna Mekka, or Arabian
[p.306] senna, which the Syrian caravan exports, is collected exclusively in this district. The passage into the interior parts of this mountain is described as very difficult, and could never be forced by the Wahabys. Numerous families of the other tribes of Harb had retreated thither, with all their goods and cattle, from the arms of Saoud; and while all the Hedjaz Bedouins submitted to the Wahaby dominion, the Sobh was the only tribe which successfully defended their territory, and boldly asserted their independence.
After a march of six hours and a half, the road began to ascend among low rocky hills. At seven hours and a half we entered Wady Zogág, a narrow valley of gentle ascent, full of loose stones, and overgrown with acacia-trees. In proceeding up, it grew narrower, the path became steeper, and more difficult for the camels. At the end of thirteen hours, we came to level ground at its top, and there entered the valley of Es Szafra, close by the village of the same name, at which we alighted.
January 23d. Our camels being tired, having found very little food on the road, though they always had the whole morning to pasture, and several of them threatening to break down, the drivers stopped here the whole day. Like the before-mentioned Bedouin villages, Szafra is a market-place for all the surrounding tribes: its houses are built on the declivity of the mountain, and in the valley, which is narrow, leaving scarcely room enough for the date-groves which line both sides of it. A copious rivulet flows down the valley, the water of which is dispersed among the date-trees, and irrigates some cultivated fields in the wider parts of the windings of this valley. Wheat, dhourra, barley, and dokhen are sown here; of vegetables the Badendján, or egg-plant, Meloukhye onions and radishes are cultivated; and vines, lemon, and banana-trees abound. The soil is every where sandy, but rendered fertile by irrigation: copious rains had fallen three days since in the mountains, and a torrent twenty feet broad, and three or four feet deep, was still flowing. The date-groves extend about four miles; they belong to the inhabitants of Szafra, as well as of neighbouring Bedouins, who keep some of their own people, or Arab labourers, employed in irrigating the grounds, and repair hither themselves when
[p.307] the dates are ripe. The date-trees pass from one person to another in the course of trade, and are sold by the single tree; the price paid to a girls father on marrying her, consists often in date- trees. They all stand in deep sand, which is collected from the middle parts of the valley, and heaped up round their root, and must be renewed annually, as the torrents usually wash it away. Every small grove is enclosed by a mud or stone wall; the cultivators inhabit several hamlets, or insulated houses, scattered among the trees. The houses are low, and generally have only two rooms, and there is a small court-yard for the cattle. Several springs of running water, and many wells, are found in the gardens; the principal rivulet has its source in a grove close to the market; a small Mesdjed or mosque is built beside it, and it is overshadowed by a few large wild chesnut-trees. I saw no others of that species in the Hedjaz. Here, too, the water of the spring was tepid, but in a less degree than at Rabegh and Kholeys.
The inhabitants of this valley, the name of which is celebrated in the Hedjaz for the abundance of its dates, are of the Beni Salem tribe, the most numerous branch of Harb, and, like most other tribes of the Hedjaz, partly Bedouins and partly settled inhabitants; the latter remaining in their houses and gardens the whole year round, though they dress and live in the same manner as their brethren under tents. The Wahaby chief had been aware of the importance of this station; and having succeeded, after a long resistance, in overpowering the Beni Harb, who held the key of the Northern Hedjaz, [In this enterprise he was assisted by Medheyan, formerly a chief of Harb, who had been deprived of his post by Djezy, a fortunate rival. Medheyan was afterwards treacherously seized by the Turks at Medina, and beheaded at Constantinople; and Djezy, a friend of Mohammed Aly, was killed by the Turkish governor of Medina, for having spoken too highly of his services.] thought it necessary to keep a watchful eye over this valley, and there built several strong block- houses or towers, in which the collectors of his revenues resided, and where they deposited the taxes collected from the valley. All these Bedouins were decidedly hostile to the Wahaby system: even now, though free from their yoke, they load them with as many reproaches,
[p.308] as the Mekkans bestow praises on them. Before the Wababy invasion, the Beni Harb had never known a master, nor had the produce of their fields ever been taxed. The Sherif of Mekka certainly assumed a nominal supremacy over them; but they were in fact completely independent, and their Sheikhs seconded the Sherifs views so far only as they were thought beneficial, or of pecuniary advantage to their own people. The latter now complained greatly of the heavy taxation imposed by the Wahabys, and said that, besides the money they were obliged to pay into Saouds treasury, the chief of all the Wahaby Sheikhs of the Hedjaz, Othman el Medheyfe, had extorted from them many additional sums. I thought the accuracy of this information doubtful; for I knew that the Wahaby chief had always shown particular care in preventing such acts of injustice in his officers, and punished those who were guilty. They also told me that not only had their gardens and plantations been taxed, but the very water with which they irrigated them had been assessed at a yearly sum.
The dress of the people of Szafra consists of a shirt, and a short gown of coarse Indian coloured calico, over which they wear a white abba of light texture, the same as that worn by the Bedouins of the Euphrates, near Aleppo, and which is similar to the dress of all the Beni Harb who have become settlers; while the Bedouins of the tribe wear the brown and white striped abba. The profits which they derive from the passage of caravans, and their petty dealings, seem to have had a baneful influence upon their character, for they cheat as much as they can: they are, however, not destitute of commiseration and hospitality towards the poor hadjys, who, in their passage, contrive to collect from the shops as much as is necessary for their daily food. We here met several poor pilgrims on their way to Medina, who had nothing to subsist upon but what they obtained from the generosity of the Bedouins on the road. This was not the first time that I reflected how ill had been applied the splendid liberality of many Khalifes and Sultans, who, while they enriched Mekka and Medina, and spent enormous sums to provide for the sumptuous passage of the great Hadj caravans through the holy land, yet entirely neglected to provide for the comfort and security of the immense number of poor pilgrims
[p.309] who are continually travelling through that country. Half-a- dozen houses of charity, established between Mekka and Medina, with an annual endowment of a few thousand dollars, would be of more real service to the cause of their religion, than all the sums spent in feeding the idle, or keeping up a vain show. On the whole of this route between Mekka and Medina, there is not a public khan, nor has any thing been done for the benefit of travellers, beyond keeping the wells in repair. The only instance of a truly charitable act in any of the sovereigns who enriched Mekka, recorded by the historians, is the building of an hospital at Mekka, in A.H. 816, by order of Moayed, Sultan of Egypt. No traces of it now remain.
In the market-street of Szafra, which is called Souk-es-Szafra, dates are the principal article for sale. The pound, which costs twenty-five paras at Mekka, was sold here for ten. Honey, preserved in sheep-skins, forms another article of trade here. The neighbouring mountains are full of bee-hives. In those districts which are known to be frequented by bees, the Bedouins place wooden hives upon the ground, and the bees never fail to take possession of them. The honey is of the best quality; I saw one sort of it as white, and almost as clear, as water. Drugs and spices, and some perfumes, of which the Bedouins of those countries are very fond, may here also be purchased.