The Janissaries chiefly exercise their power with a view to the filling of their purses. [p.654] Every inhabitant of Aleppo, whether Turk or Christian, provided he be not himself a Janissary, is obliged to have a protector among them to whom he applies in case of need, to arrange his litigations, to enforce payment from his creditors, and to protect him from the vexations and exactions of other Janissaries. Each protector receives from his client a sum proportionate to the circumstances of the clients affairs. It varies from twenty to two thousand piastres a year, besides which, whenever the protector terminates an important business to the clients wishes, he expects some extraordinary reward. If two protectors happen to be opposed to each other on account of their clients, the more powerful of the two sometimes carries the point, or if they are equal in influence, they endeavour to settle the business by compromise, in such a way as to give to justice only half its due. Those Janissaries, who have the greatest number of clients are of course the richest, and command the greatest influence. But these are not the only means which the Janissaries employ to extort money. They monopolize the trade of most of the articles of consumption, (which have risen in consequence, to nearly double the price which they bore six years ago), as well as of several of the manufactures of Aleppo; upon others they levy heavy taxes; in short their power is despotic and oppressive; yet they have hitherto abstained from making, like the Pashas, avanies upon individuals by open force, and it is for that reason that the greater part of the Aleppines do not wish for the return of a Pasha. Though the Janissaries extort from the public, by direct and indirect means, more than the Pashas ever did by their avanies, each individual discharges the burthen imposed upon him more readily, because he is confident that it insures the remainder of his fortune; in the Pashas time, living was cheaper, and regular taxes not oppressive; but the Pasha would upon the most frivolous pretexts order a man of property to be thrown into prison and demand the sacrifice of one fourth of his fortune to grant him his deliverance. Notwithstanding the immense income of the chief Janissaries, they live poorly, without indulging themselves in the usual luxuries of Turks-women and horses. Their gains are hoarded in gold coin, and it is easy to calculate, such is the publicity with which all sort of business is conducted, that the yearly income of several of them cannot amount to less than thirty or forty thousand pounds sterling.
It is necessary to have lived for some time among the Turks, and to have experienced the mildness and peacefulness of their character, and the sobriety and regularity of their habits, to conceive it possible that the inhabitants of a town like Aleppo, should continue to live for years without any legal master, or administration of justice, protected only by a miserable guard of police, and yet that the town should be a safe and quiet residence. No disorders, or nightly tumults occur; and instances of murder and robbery are extremely rare. If serious quarrels sometimes happen, it is chiefly among the young Janissaries heated with brandy and amorous passion, who after sunset fight their rivals at the door of some prostitute. This precarious security is however enjoyed only within the walls of the city; the whole neighbourhood of Aleppo is infested by obscure tribes of Arab and Kurdine robbers, who through the negligence of the Janissaries, acquire every day more insolence and more confidence in the [p.655] success of their enterprises. Caravans of forty or fifty camels have in the course of last winter been several times attacked and plundered at five hundred yards from the city gate, not a week passes without somebody being ill-treated and stripped in the gardens near the town; and the robbers have even sometimes taken their nights rest in one of the suburbs of the city, and there sold their cheaply acquired booty. In the time of Ibrahim Pasha, the neighbourhood of Aleppo to the distance of four or five hours, was kept in perfect security from all hostile inroads of the Arabs, by the Pashas cavalry guard of Deli Bashi. But the Janissaries are very averse from exposing themselves to danger; there is moreover no head among them to command, no common purse to pay the necessary expences, nor any individual to whose hands the public money might be trusted.
[p.656] APPENDIX. No. III. The Hadj Route from Damascus to Mekka.
IN later times the Hadj has been accustomed to leave Damascus on the 15th Shauwal. On the 26th or 27th it leaves Mezerib, and meets the new moon at Remtha or Fedhein.
The Hadj route from Damascus to Mekka has changed three different times; at first it passed on the eastern side of Djebel Haouran; the fear of the Arabs made the Pashas prefer afterwards the route through the Ledja and Boszra; about eighty years ago the present caravan route was established.
1st. day. The Emir el Hadj leaves the town about mid-day, and remains the night at Kubbet el Hadj el Azeli [Arabic], an ancient mosque at a quarter of an hour from Bab Ullah or the southern gate of Damascus. Near the Kubbe lies the village of Kadem [Arabic].
2. At four hours is the village of Kessoue [Arabic], with a well provided Bazar. One hour Khan Denoun [Arabic], situated on the river Aawadj [Arabic], which comes from Hasbeia and empties itself into the Ghouta of Damascus. The Khan is in ruins. At a quarter of an hour to the S.E. from it lies the village of Khiara [Arabic].
3. Four hours from Denoun is the village Ghebaib [Arabic]; it has a small Khan to the left of the Hadj route, to the right of it is a Birket or reservoir of water, which is supplied by the river Shak-heb [Arabic], whose source, Ain Shak-heb, with a village called Shak-heb, lies to the N.W. of Ghebaib. In that source the barbers of Damascus collect leeches [Arabic], The Shak-heb loses itself in the plain of the Haouran, after having watered the gardens and Dhourra fields of Ghebaib. Three hours farther the village Didy [Arabic]; one hour farther the ruins of a town and castle called Es-szanamein [Arabic], where there are two towers built of black stone, still remaining. The Fellahs have a few houses there. An hour and a half farther a hill with a small Birket at its foot, called El Fekia [Arabic], containing a source which loses itself in the eastern plain. The Hadj passes the night sometimes here, and sometimes at Szannamein.
4. At four hours from Szannamein is a hill called the hill of Dilly [Arabic], with a ruined village at the top. At its foot flows a river whose source is at Tel Serraia [Arabic], a hill two hours W. of Dilly, likewise with a ruined village. The river works a mill near Dilly. In winter and spring time the district of Dilly is a deep bog; at four hours farther is a village [p.657] called Shemskein [Arabic], of considerable size, and in a prosperous state. Three hours farther is Tafs [Arabic], a village, ruined by the Wahabis in June 1810. One hour farther is El Mezareib [Arabic], with a castle of middling size, and the principal place in the Haouran next to Boszra.
5. At one hour from Mezareib is the Wady el Medan [Arabic], which comes from the Djebel Haouran. In winter time the Hadjis were often embarrassed by it. Djezzar Pasha ordered a bridge to be built over it. The ground is a fine gravel; even in summer time, when the Wady is dry, water is found every where underground by digging to the depth of two or three ells. At three hours is the village El Remtha [Arabic], inhabited by Fellahs, who have about ten cisterns of rain-water, and a small Birket in the neighbourhood of the village. Most of them live in caverns underground, which they arrange into habitations; the caverns are in a white rock. The Sheikh of Remtha is generally a Santon, that dignity being in the family of Ezzabi [Arabic], who possesses there a mosque of the same name. On account of the sanctity of his family, the Pasha does not take any Miri from the Sheikh Ezzabi. The Hadjis sometimes sleep at Remtha, at other times they go as far as Fedhein [Arabic], also called Mefrak [Arabic], a castle four hours from Remtha, where the Pasha keeps a small garrison, under the orders of an Aga, or Odabashi. The Arabs of the Belka are in the habit of depositing in the castle of Fedhein their superfluous provisions of wheat and barley, which they retake the next year, or sell to the Hadj, after having paid to the Aga a certain retribution. From Fedhein runs a Wady E. which turns, after one days journey towards the S. and is then called Wady Botun. The Djebel Heish, which continues its southerly course to the W. of the Hadj route, changes its name in the latitude of Fedhein into that of Djebel Belka [Arabic]. To the east of Fedhein the Djebel Haouran terminates, not far to the North of Boszra. At one days journey from where the mountain finishes lies the village of Szalkhat [Arabic]. From Fedhein to the south-east the plain is uncultivated, and without habitations.