We awaited, on board, the departure of the pauper and infected "Mogrebbins:" when the place was clear we fired a gun, and, after an answer of three, I received the visits of the fort officials. They were civility itself; they immensely admired our two "splendid buttons" of poor iron; and they privily remarked, with much penetration, that the colour was that of brass: they were, in truth, far wiser than we had been. With them came Mohammed ibn Jád (not Iját) el-'Alawí (of the 'Alawlyyin-Huwaytát), who styles himself "Shaykh of El-'Akabah:" he is remarkable for frank countenance, pleasant manners, and exceeding greed. He was gorgeously arrayed in an overall ('Abáyah) of red silk and gold thread (Gasab), covering a similar cloak of black wool: besides which, a long-sleeved Egyptian caftán, striped stuff of silk and wool, invested his cotton Kamís and Libás ("bag-breeches"). To his A'kál or "fillet" of white fleecy wool hung a talisman; his Khuff ("riding-boots") were of red morocco, and his sword-scabbard was covered with the same material. The Arab ever loves scarlet, and all varieties of the sanguine hue are as dear to him as to the British soldier.
We held sundry long confabs with Shaykh Mohammed, who seemed to know the neighbourhood unusually well. He declared that there were ruins but no trees at 'Ayn el-Ghadya'n, distant one day's march up the Wady el-'Arabah, and lying near the western wall. This is the place first identified by Robinson, who says nothing about the remains, with Ezion-geber, while Dean Stanley ("Sinai," etc., p. 85) opines that we have no means of fixing the position of the "Giant's shoulder-blade."[128] Josephus ("Antiq.," viii. 6, 4) places it near Ælana; and the present distance from the sea, like that of Heroopolis (Shaykh el-Ajrúd?) from Suez, may show the rise of the Wady el-'Arabah within historic times. The Shaykh assured us that "Marú" was to be found everywhere among the hills east of El-'Akabah, and Mr. Milne (Beke, p. 405) brought from the very summit of the "true Mount Sinai" (Jebel el-Yitm) a "fine piece of quartz, the same kind of stone as the Brazilian pebbles of which they make the best spectacles." We carried off a specimen of native copper from the Sinaitic Jebel and Wady Raddádí, some six hours to the north-west of the fort: it is found strewed upon the ground but not in veins (?). The stone looked so new that we concluded it to be the work of later generations; and the traces of smelting furnaces at old Elath confirmed the idea.
Shaykh Mohammed, who boasted that his tribe could mount five hundred horses—by which understand five—offered his safeguard to the Hismá, three easy marches, without pass or climax, up the Wady Yitm to the east, and behind the range El-Shará'. He made the region begin northwards at one day south of El-Ma'án, the fort lying to the east-south-east of Petra; and he confirmed the accounts of Mabrúk, the guide, who was never tired of expatiating upon its merits. The fountains flow in winter, in summer the wells are never dry; the people, especially the Huwaytát, are kind and hospitable; sheep are cheap as dirt. At Jebel Saur a Maghrabi magician raised a Kidr Dahab ("golden pot"); but, his incense failing at the critical moment, it sank before yielding its treasures.
Pointing north-eastwards to the majestic pile in the Shara" or Seir Mountains, the Jebel el-Yitm,[129] a corruption of El-Yatim, the Shaykh told us a tale that greatly interested us. It appears, I have said, a remarkable formation from whose group of terminal domes and pinnacles the tomb of Aaron on Mount Hor is,[130] they say, visible; and it is certainly the highest visible peak of the grand wall that forms the right bank of the Wady Yitm. Thus it is but one of a long range; and the Bedawin visit it, to make sacrifice, according to universal custom, at the tomb of a certain Shaykh Bákir. Here, some years ago, came an old man and a young man in a steamer (Erin) belonging to his Highness the Khediv: the former told the Arabs that in his books the height was called the Jebel el-Núr ("Mountain of Light"), a title which apparently he had first applied to the Jebel el-Lauz; and the latter climbed to the mountain-top. After that they went their way.
I quite agree with my lamented friend, Dr. Beke, that it is an enormous blunder to transfer Midian, the "East Country," to the west of El-'Arabah, and to place it south of the South Country (El-Negeb, Gen. xx. I). I own that it is ridiculous to make the Lawgiver lead his fugitives into a veritable cul-de-sac, then a centre of Egyptian conquest. Evidently we have still to find the "true Mount Sinai," if at least it be not a myth, pure and simple. The profound Egyptologist, Dr. Heinrich Brugsch-Bey, observes that the vulgar official site lies to the south of and far from the line taken by the Beni Israil, and that the papyri show no route leading to it; whilst many have remarked that the Sinai of the Exodus is described as a single isolated mountain or hill, not as one projection from a range of heights.[131] I would also suggest that the best proof of how empirical is the actual identification, will be found in the fact that the Jews—except only the Rev. Jos. Wolff (1821)—have never visited, nor made pilgrimages to, what ought to be one of their holiest of holy places. This crucial point has been utterly neglected by the officers of the Ordnance Survey of Sinai. It is evident that Jebel Serbal dates only from the early days of Koptic Christianity; that Jebel Musá, its Greek rival, rose after the visions of Helena in the fourth century; whilst the building of the convent by Justinian belongs to A.D. 527. Ras Sufsafah, its rival to the north, is an affair of yesterday, and may be called the invention of Robinson; and Jebel Katerina, to the south, is the property of Ruppell. Thus the oft-quoted legends of the Sinaitic Arabs are mere monkish traditions, adopted by Ishmaelitic ignorance. The great Lawgiver probably led his horde of fugitive slaves over the plains of El-Negeb and El-Tih, north of the so-called Sinaitic mountain-blocks, marching in small divisions like those of a modern Bedawi tribe; and we know from the latest surveys that the land, now alternately a fiery or frozen wilderness, was once well supplied with wood and water. The "true Mount Sinai" is probably some unimportant elevation in the Desert named by moderns after the Wanderings.
Dr. Beke, I am persuaded, is right in denying that Mount Sinai occupies the site at present assigned to it; but I cannot believe that he has found it in the Jebel el-Yitm, near El-'Akabah. His "Mount Bárghir" is evidently a corruption of the "Wali" on the summit, Shaykh Bákir—a common Arab name. His "Mountain of Light" is a term wholly unknown to the Arabs, except so far as they would assign the term to any saintly place. The "sounds heard in the mountain like the firing of a cannon," is a legend applied to two other neighbouring places. All the Bedawin still sacrifice at the tombs of their Santons: at the little white building which covers the reputed tomb of Aaron, sheep are slaughtered and boiled in a huge black cauldron. The "pile of large rounded boulders" bearing "cut Sinaitic inscriptions" (p. 423) are clearly Wusúm: these tribal-marks, which the highly imaginative M. de Saulcy calls "planetary signs," are found throughout Midian. The name of the Wady is, I have said, not El-Ithem, but El-Yitm, a very different word. Lastly, the "Mountain Eretówa," or "Ertówa" (p. 404), is probably a corruption of El-Taur (El-Hismá), the "inaccessible wall" of the plateau, which Dr. Beke calls Jebel Hismá. My old friend, with his usual candour and straightforwardness, honestly admitted that he had been "egregiously mistaken with respect to the volcanic character of (the true) 'Mount Sinai."' But without the eruption, the "fire and smoke theory," what becomes of his whole argument?[132] Save for the death of my friend, I should have greatly enjoyed the comical side of his subject; the horror and disgust with which he, one of the greatest of geographical innovators, regards a younger rival theory, the exodist innovation of Dr. Heinrich Brugsch-Bey. The latter is the first who has rescued the "March of the Children of Israel" from the condition of mere guesswork described by the Rev. Mr. Holland.
Under the guidance of our new acquaintances, we rowed to the site of Elath, which evidently extended all round the Gulf-head from north-east to north-west. Linant and Laborde ("Voyage de l'Arabie Petrée," etc., Paris, 1830) confine it to the western shore, near the mouth of the Wady el-'Arabah, and make Ezion-geber to face it as suggested by the writings of the Hebrews. Disembarking at the northern palm-clump, we inspected El-Dár, the old halting-place of the pilgrim-caravan before New 'Akabah was founded. The only ruins[133] are large blocks under the clearest water, and off a beach of the softest sand, which would make the fortune of a bathing-place in Europe. Further eastward lies an enclosed date-orchard called El-Hammám: the two pits in it are said to be wells, but I suspect the treasure-seeker. Inland and to the north rise the mounds and tumuli, the sole remains of ancient Elath, once the port of Petra, which is distant only two dromedary marches. During rain-floods the site is an island: to the west flows the surface-water of the Wady el-'Arabah, and eastward the drainage of the Wady Yitm has dug a well-defined bed. A line of larger heaps to the north shows where, according to the people, ran the city wall: finding it thickly strewed with scoriae, old and new, I decided that this was the Siyághah or "smiths' quarter." Between it and the sea the surface is scattered with glass, shards, and slag: I inquired in vain for "written stones," and for the petroleum reported to exist in the neighbourhood.
Shaykh Mohammed declared that of old a chain stretched from the Pharaohnic island-castle to the Jebel el-Burayj or Kasr el-Bedawi on the Midianite shore: this chain is a lieu commun of Eastern legends. The "Bedawi's Castle" is mentioned by Robinson and Burckhardt ("Syria," p. 510), as lying one hour south of El-'Akabah. Moreover, the Wady Yitm, whose upper bed shows two ruins, was closed, at the narrow above the mouth, by a fortified wall of stone and lime, thus cutting off all intercourse with the interior. The Bedawin declare it to be the work of King Hadíd (Iron), who thus kept out the Bení Hilál of El-Nejd. We were shown large earth-dams, thrown across the embouchure of the torrent to prevent the floods injuring the palm-groves of New 'Akabah. These may date from ancient days, when the old city here extended its south-eastern suburb; as usual, they have become a cemetery, modern and Moslem; and on the summit of the largest the holy Shaykh el-Girmí (Jirmí) still names his ruined tomb.
Walking round the eastern bay, where the ubiquitous black sand striped the yellow shore, we observed that the tide here rises only one foot,[134] whereas at Suez it may reach a metre and a half to seven feet. According to the chart, the springs attain four feet at "Omeider" (El-Humayzah), some nineteen direct knots to the south; and in the Sharm Yáhárr we found them about one metre. Presently we entered, by wooden doors with locks and keys, the carefully kept palm-groves, walled with pisé and dry stone. Wells were being sunk; and a depth of nine to ten feet gave tolerably sweet water. Striking the broad northern trail which leads to the Wady Yitm and to the upper El-'Arabah, still a favourite camping-ground of the tribes,[135] we reached the modern settlement, which has something of the aspect of a townlet, not composed, like El-Muwaylah, of a single house. The women fled at our approach, as we threaded the alleys formed by the mud tenements.
The fort[136] is usually supposed to have been built by Sulta'n Selim I., in A.D. 1517, or three years before his death, after he had subdued the military aristocracy of the Mamlúks, who had ruled Egypt for three centuries. Much smaller than that of El-Muwaylah, it is the normal affair: an enceinte once striped red and white; curtains flanked by four Burj, all circular, except the new polygon to the north-west; and a huge, gloomy main-gateway fronting north, and flanked by two bastions. On the proper right side is a circle of stone bearing, without date, the name of "Sultán Selim Khan el-Fátih," who first laid out the pilgrim-route along the Red Sea shore. Inside the dark cool porch a large inscription bears the name "El-Ashraf Kansúr (sic)[137] El-Ghori," the last but one of the Circassian Mamlúk kings of Egypt, who was defeated and slain by the Turkish conqueror near Aleppo in A.D. 1501. Above it stand two stone shields dated A.H. 992 (= A.D. 1583—1584). In the southern wall of the courtyard is the mosque, fronted by a large deep well dug, they say, during the building of the fort: it still supplies the whole Hajj-caravan with warmish sweet water. On the ground lies a good brass gun with Arabic inscription and numerals; and the towers, commanding the little kitchen-gardens outside the fort-wall, are armed with old iron carronades. The garrison, consisting of half a dozen gunners and a few Ba'sh-Buzuks, looks pale, bloodless, and unwholesome: the heats of summer are almost unsupportable; and 'Akabah has the name of a "little hell." Moreover, they eat, drink, smoke, sleep, chat, quarrel, and never take exercise: the officers complained sadly that I had made them walk perhaps a mile round the bay-head. And yet they have, within two days of sharp ride, that finest of sanitaria, the Hismá, which extends as far north and south as they please to go.