Personal Narrative of a Pilgrimage to Al-Madinah & Meccah Volume Ii Part 1

Personal Narrative of a Pilgrimage to Al-Madinah & Meccah.

by Sir Richard Francis Burton.

VOLUME II.

PART II.

AL-MADINAH.

(Continued.)

A PILGRIMAGE

TO

AL-MADINAH AND MECCAH.

CHAPTER XXI.

THE PEOPLE OF AL-MADINAH.

AL-MADINAH contains but few families descended from the Prophet's Auxiliaries. I heard only of four whose genealogy is undoubted. These were,-

1. The Bayt al-Ansari, or descendants of Abu Ayyub, a most n.o.ble race whose tree ramifies through a s.p.a.ce of fifteen hundred years. They keep the keys of the Kuba Mosque, and are Imams in the Harim, but the family is no longer wealthy or powerful.

2. The Bayt Abu Jud: they supply the Harim with Imams and Mu'ezzins.[FN#l] I was told that there are now but two surviving members of this family, a boy and a girl.

3. The Bayt al-Sha'ab, a numerous race. Some of the members travel professionally, others trade, and others are employed in the Harim.

4. The Bayt al-Karrani, who are mostly engaged in commerce.

There is also a race called Al-Nakhawilah,[FN#2] who,

[p.2]according to some, are descendants of the Ansar, whilst others derive them from Yazid, the son of Mu'awiyah: the latter opinion is improbable, as the Caliph in question was a mortal foe to Ali's family, which is inordinately venerated by these people. As far as I could ascertain, they abuse the Shaykhayn (Abu Bakr and Omar): all my informants agreed upon this point, but none could tell me why they neglected to bedevil Osman, the third object of hatred to the Shi'ah persuasion. They are numerous and warlike, yet they are despised by the townspeople, because they openly profess heresy, and are moreover of humble degree. They have their own priests and instructors, although subject to the orthodox Kazi; marry in their own sect, are confined to low offices, such as slaughtering animals, sweeping, and gardening, and are not allowed to enter the Harim during life, or to be carried to it after death. Their corpses are taken down an outer street called the Darb al-Janazah-Road of Biers-to their own cemetery near Al-Bakia. They dress and speak Arabic, like the townspeople; but the Arabs pretend to distinguish them by a peculiar look denoting their degradation: it is doubtless the mistake of effect for cause, about all such

"Tribes of the wandering foot and weary breast."

number of reports are current about the horrid

[p.3]customs of these people, and their community of women[FN#3] with the Persian pilgrims who pa.s.s through the town. It need scarcely be said that such tales coming from the mouths of fanatic foes are not to be credited. I regret not having had an opportunity to become intimate with any of the Nakhawilah, from whom curious information might be elicited. Orthodox Moslems do not like to be questioned about such hateful subjects; when I attempted to learn something from one of my acquaintance, Shaykh Ula al-Din, of a Kurd family, settled at Al-Madinah, a man who had travelled over the East, and who spoke five languages to perfection, he coldly replied that he had never consorted with these heretics. Sayyids and Sharifs,[FN#4] the descendants of the Prophet, here abound. The Benu Hosayn of Al-Madinah have their head-quarters at Suwayrkiyah:[FN#5] the former place contains six or seven families; the latter, ninety-three or ninety-four. Anciently they were much more numerous, and such was their power, that for centuries they retained charge of the Prophet's tomb. They

[p.4]subsist princ.i.p.ally upon their Amlak, property in land, for which they have t.i.tle-deeds extending back to Mohammed's day, and Aukaf, religious bequests; popular rumour accuses them of frequent murders for the sake of succession. At Al-Madinah they live chiefly at the Hosh Ibn Sa'ad, a settlement outside the town and south of the Darb al-Janazah.

There is, however, no objection to their dwelling within the walls; and they are taken to the Harim after death, if there be no evil report against the individual. Their burial-place is the Bakia cemetery. The reason of this toleration is, that some are supposed to be Sunni, or orthodox, and even the most heretical keep their "Rafz[FN#6]" (heresy) a profound secret. Most learned Arabs believe that they belong, like the Persians, to the sect of Ali: the truth, however, is so vaguely known, that I could find out none of the peculiarities of their faith, till I met a Shirazi friend at Bombay. The Benu Hosayn are spare dark men of Badawi appearance, and they dress in the old Arab style still affected by the Sharifs,-a Kufiyah (kerchief) on the head,[FN#7] and a Banish, a long and wide-sleeved garment resembling our magicians' gown, thrown over the white cotton Kamis (shirt): in public they always carry swords, even when others leave weapons at home. There are about two hundred families of Sayyid Alawiyah,-descendants of Ali by any of his wives but Fatimah, they bear no distinctive mark in dress or appearance, and are either employed at the

[p.5]temple or engage at trade. Of the Khalifiyah, or descendants of Abbas, there is, I am told, but one household, the Bayt Al-Khalifah, who act as Imams in the Harim, and have charge of Hamzah's tomb. Some declare that there are a few of the Siddikiyah, or descendants from Abu Bakr; others ignore them, and none could give me any information about the Benu Najjar.

The rest of the population of Al-Madinah is a motley race composed of offshoots from every nation in Al-Islam. The sanct.i.ty of the city attracts strangers, who, purposing to stay but a short time, become residents; after finding some employment, they marry, have families, die, and are buried there with an eye to the spiritual advantages of the place. I was much importuned to stay at Al-Madinah. The only known physician was one Shaykh Abdullah Sahib, an Indian, a learned man, but of so melancholic a temperament, and so ascetic in his habits, that his knowledge was entirely lost to the public. "Why dost thou not," said my friends, "hire a shop somewhere near the Prophet's Mosque? There thou wilt eat bread by thy skill, and thy soul will have the blessing of being on holy ground." Shaykh Nur also opined after a short residence at Al-Madinah that it was bara jannati Shahr, a "very heavenly City," and little would have induced him to make it his home. The present ruling race at Al-Madinah, in consequence of political vicissitudes, is the "Sufat,[FN#8]" sons of Turkish fathers by Arab mothers. These half-castes are now numerous, and have managed to secure the highest and most lucrative offices. Besides Turks, there are families originally from the Maghrib, Takruris, Egyptians in considerable numbers, settlers from Al-Yaman and other parts of Arabia, Syrians, Kurds, Afghans, Daghistanis from the Caucasus, and a few Jawis-Java Moslems. The Sindis, I was told, reckon about one hundred families, who are exceedingly despised for their

[p.6]cowardice and want of manliness, whilst the Baluch and the Afghan are respected. The Indians are not so numerous in proportion here as at Meccah; still Hindustani is by no means uncommonly heard in the streets. They preserve their peculiar costume, the women persisting in showing their faces, and in wearing tight, exceedingly tight, pantaloons. This, together with other reasons, secures for them the contempt of the Arabs. At Al-Madinah they are generally small shopkeepers, especially druggists and sellers of k.u.mash (cloth), and they form a society of their own. The terrible cases of misery and starvation which so commonly occur among the improvident Indians at Jeddah and Meccah are here rare.

The Hanafi school holds the first rank at Al-Madinah, as in most parts of Al-Islam, although many of the citizens, and almost all the Badawin, are Shafe'is. The reader will have remarked with astonishment that at one of the fountain-heads of the faith, there are several races of schismatics, the Benu Hosayn, the Benu Ali, and the Nakhawilah. At the town of Safra there are said to be a number of the Zuyud schismatics,[FN#9] who visit Al-Madinah, and have settled in force at Meccah, and some declare that the Bayazi sect[FN#10] also exists.

The citizens of Al-Madinah are a favoured race, although the city is not, like Meccah, the grand mart of the Moslem world or the meeting-place of nations. They pay no taxes, and reject the idea of a "Miri," or land-cess, with extreme disdain. "Are we, the children of the Prophet," they exclaim, "to support or to be supported?" The Wahhabis, not understanding the argument, taxed them,

[p.7]as was their wont, in specie and in materials, for which reason the very name of those Puritans is an abomination. As has before been shown, all the numerous attendants at the Mosque are paid partly by the Sultan, partly by Aukaf, the rents of houses and lands bequeathed to the shrine, and scattered over every part of the Moslem world. When a Madani is inclined to travel, he applies to the Mudir al-Harim, and receives from him a paper which ent.i.tles him to the receipt of a considerable sum at Constantinople. "The "Ikram" (honorarium), as it is called, varies with the rank of the recipient, the citizens being divided into these four orders, viz.

First and highest, the Sadat (Sayyids),[FN#11] and Ima[m]s, who are ent.i.tled to twelve purses, or about 60. Of these there are said to be three hundred families.

The Khanahdan, who keep open house and receive poor strangers gratis.

Their Ikram amounts to eight purses, and they number from a hundred to a hundred and fifty families.

The Ahali[FN#12] (burghers) or Madani properly speaking, who have homes and families, and were born in Al-Madinah. They claim six purses.

The Mujawirin, strangers, as Egyptians or Indians, settled at, though not born in, Al-Madinah. Their honorarium is four purses.

The Madani traveller, on arrival at Constantinople, reports his arrival to his Consul, the Wakil al-Haramayn. This "Agent of the two Holy Places"

applies to the n.a.z.ir al-Aukaf, or "Intendant of Bequests"; the latter,

[p.8]after transmitting the demand to the different officers of the treasury, sends the money to the Wakil, who delivers it to the applicant. This gift is sometimes squandered in pleasure, more often profitably invested either in merchandise or in articles of home-use, presents of dress and jewellery for the women, handsome arms, especially pistols and Balas[FN#13] (yataghans), silk ta.s.sels, amber pipe-pieces, slippers, and embroidered purses. They are packed up in one or two large Sahharahs, and then commences the labour of returning home gratis. Besides the Ikram, most of the Madani, when upon these begging trips, are received as guests by great men at Constantinople.

The citizens whose turn it is not to travel, await the Aukaf and Sadakat (bequests and alms),[FN#14] forwarded every year by the Damascus Caravan; besides which, as has been before explained, the Harim supplies even those not officially employed in it with many perquisites.

Without these advantages Al-Madinah would soon be abandoned to cultivators and Badawin. Though commerce is here honourable, as everywhere in the East, business is "slack,[FN#15]" because the higher cla.s.ses prefer the idleness of administering their landed estates, and being servants to the Mosque. I heard of only four respectable houses, Al-Isawi, Al-Sha'ab, Abd al-Jawwad, and a family from Al-Shark (the Eastern Region).[FN#16] They all deal in grain, cloth, and provisions, and perhaps the richest have a capital of twenty thousand dollars.

Caravans in

[p.9]the cold weather are constantly pa.s.sing between Al-Madinah and Egypt, but they are rather bodies of visitors to Constantinople than traders travelling for gain. Corn is brought from Jeddah by land, and imported into Yambu' or via Al-Rais, a port on the Red Sea, one day and a half's journey from Safra. There is an active provision trade with the neighbouring Badawin, and the Syrian Hajj supplies the citizens with apparel and articles of luxury-tobacco, dried fruits, sweetmeats, knives, and all that is included under the word "notions." There are few store-keepers, and their dealings are petty, because articles of every kind are brought from Egypt, Syria, and Constantinople. As a general rule, labour is exceedingly expensive,[FN#17] and at the Visitation time a man will demand fifteen or twenty piastres from a stranger for such a trifling job as mending an umbrella. Handicraftsmen and artisans-carpenters, masons, locksmiths, potters, and others-are either slaves or foreigners, mostly Egyptians.[FN#18] This proceeds partly from the pride of the people. They are taught from their childhood that the Madani is a favoured being, to be respected however vile or schismatic; and that the vengeance of Allah will fall upon any one who ventures to abuse, much more to strike him.[FN#19] They receive a stranger at the shop window with the haughtiness of Pashas, and take pains to show him, by words as well as by looks, that they consider themselves as

[p.10]"good gentlemen as the king, only not so rich." Added to this pride are indolence, and the true Arab prejudice, which, even in the present day, prevents a Badawi from marrying the daughter of an artisan. Like Castilians, they consider labour humiliating to any but a slave; nor is this, as a clever French author remarks, by any means an unreasonable idea, since Heaven, to punish man for disobedience, caused him to eat daily bread by the sweat of his brow. Besides, there is degradation, moral and physical, in handiwork compared with the freedom of the Desert. The loom and the file do not conserve courtesy and chivalry like the sword and spear; man "extends his tongue," to use an Arab phrase, when a cuff and not a stab is to be the consequence of an injurious expression. Even the ruffian becomes polite in California, where his brother-ruffian carries his revolver, and those European nations who were most polished when every gentleman wore a rapier, have become the rudest since Civilisation disarmed them.

By the tariff quoted below it will be evident that Al-Madinah is not a cheap place.[FN#20] Yet the citizens,

[p.11]despite their being generally in debt, manage to live well. Their cookery, like that of Meccah, has borrowed something from Egypt, Turkey, Syria, Persia, and India: as all Orientals, they are exceedingly fond of clarified b.u.t.ter.[FN#21]

[p.12]I have seen the boy Mohammed drink off nearly a tumbler-full, although his friends warned him that it would make him as fat as an elephant. When a man cannot enjoy clarified b.u.t.ter in these countries, it is considered a sign that his stomach is out of order, and all my excuses of a melancholic temperament were required to be in full play to prevent the infliction of fried meat swimming in grease, or that guest-dish,[FN#22] rice saturated with melted-perhaps I should say-rancid b.u.t.ter. The "Samn" of Al-Hijaz, however, is often fresh, being brought in by the Badawin; it has not therefore the foul flavour derived from the old and impregnated skin-bag which distinguishes the "ghi" of India.[FN#23]

The house of a Madani in good circ.u.mstances is comfortable, for the building is substantial, and the attendance respectable. Black slave-girls here perform the complicated duties of servant-maids in England; they are taught to sew, to cook, and to wash, besides sweeping the house and drawing water for domestic use. Hasinah (the "Charmer," a decided misnomer) costs from $40 to $50; if she be a mother, her value is less; but neat-handedness, propriety of demeanour, and skill in feminine accomplishments, raise her to $100=25. A little black boy, perfect in all his points, and tolerably intelligent, costs about a thousand piastres; girls are dearer, and eunuchs fetch double that sum.

The older the children become, the

[p.13]more their value diminishes; and no one would purchase[,] save under exceptional circ.u.mstances, an adult slave, because he is never parted with but for some incurable vice. The Abyssinian, mostly Galla, girls, so much prized because their skins are always cool in the hottest weather, are here rare; they seldom sell for less than 20, and they often fetch 60. I never heard of a Jariyah Bayza, a white slave girl, being in the market at Al-Madinah: in Circa.s.sia they fetch from 100 to 400 prime cost, and few men in Al-Hijaz could afford so expensive a luxury. The Bazar at Al-Madinah is poor, and as almost all the slaves are brought from Meccah by the Jallabs, or drivers, after exporting the best to Egypt, the town receives only the refuse.[FN#24]

The personal appearance of the Madani makes the stranger wonder how this mongrel population of settlers has acquired a peculiar and almost an Arab physiognomy. They are remarkably fair, the effect of a cold climate; sometimes the cheeks are lighted up with red, and the hair is a dark chestnut-at Al-Madinah I was not stared at as a white man. The cheeks and different parts of the children's bodies are sometimes marked with Mashali or Tashrih, not the three long stripes of the Meccans,[FN#25] but little scars generally in threes. In some points they approach very near the true Arab type, that is to say, the Badawi of ancient and n.o.ble family. The cheek-bones are high and saillant, the eye small, more round than long,

[p.14] piercing, fiery, deep-set, and brown rather than black. The head is small, the ears well-cut, the face long and oval, though not unfrequently disfigured by what is popularly called the "lantern-jaw"; the forehead high, bony, broad, and slightly retreating, and the beard and mustachios scanty, consisting of two tufts upon the chin, with, generally speaking, little or no whisker. These are the points of resemblance between the city and the country Arab. The difference is equally remarkable. The temperament of the Madani is not purely nervous, like that of the Badawi, but admits a large admixture of the bilious, and, though rarely, the lymphatic. The cheeks are fuller, the jaws project more than in the pure race, the lips are more fleshy, more sensual and ill-fitting; the features are broader, and the limbs are stouter and more bony. The beard is a little thicker, and the young Arabs of the towns are beginning to imitate the Turks in that abomination to their ancestors-shaving. Personal vanity, always a ruling pa.s.sion among Orientals, and a hopeless wish to emulate the flowing beards of the Turks and the Persians-perhaps the only nations in the world who ought not to shave the chin-have overruled even the religious objections to such innovation. I was more frequently appealed to at Al-Madinah than anywhere else, for some means of removing the opprobrium "Kusah," or scant-bearded man. They blacken the beard with gall-nuts, henna, and other preparations, especially the Egyptian mixture, composed of sulphate of iron one part, ammoniure of iron one part, and gall-nuts two parts, infused in eight parts of distilled water. It is a very bad dye. Much refinement of dress is now found at Al-Madinah,-Constantinople, the Paris of the East, supplying it with the newest fashions. Respectable men wear either a Benish or a Jubbah; the latter, as at Meccah, is generally of some light and flashy colour, gamboge, yellow, tender green, or bright pink.

[p.15]This is the sign of a "dressy" man. If you have a single coat, it should be of some modest colour, as a dark violet; to appear always in the same tender green, or bright pink, would excite derision. But the Hijazis, poor and rich, always prefer these tulip tints. The proper Badan, or long coat without sleeves, still worn in truly Arab countries, is here confined to the lowest cla.s.ses. That ugliest of head-dresses, the red Tunisian cap, called "Tarbush,[FN#26]" is much used, only the Arabs have too much regard for their eyes and faces to wear it, as the Turks do, without a turband. It is with regret that one sees the most graceful head-gear imaginable, the Kufiyah and the Aakal, proscribed except amongst the Sharifs and the Badawin. The women dress, like the men, handsomely. Indoors they wear, I am told, a Sudayriyah, or boddice of calico and other stuffs, like the Choli of India, which supports the bosom without the evils of European stays. Over this is a Saub, or white shirt, of the white stuff called Halaili or Burunjuk, with enormous sleeves, and flowing down to the feet; the Sarwal or pantaloons are not wide, like the Egyptians', but rather tight, approaching to the Indian cut, without its exaggeration.[FN#27] Abroad, they throw over the head a silk or a cotton Milayah, generally chequered white and blue. The Burka (face-veil), all over Al-Hijaz is white, a decided improvement in point of cleanliness upon that of Egypt. Women of all ranks die the soles of the feet and the palms of the hands black; and trace thin lines down the inside of the

[p.16]fingers, by first applying a plaster of henna and then a mixture, called "Shadar," of gall-nuts, alum, and lime. The hair[,] parted in the centre, is plaited into about twenty little twists called Jadilah.[FN#28] Of ornaments, as usual among Orientals, they have a vast variety, ranging from bra.s.s and spangles to gold and precious stones; and they delight in strong perfumes, musk, civet, ambergris, attar of rose, oil of jasmine, aloe-wood, and extract of cinnamon. Both s.e.xes wear Constantinople slippers. The women draw on Khuff, inner slippers, of bright yellow leather, serving for socks, and covering the ankle, with Papush of the same material, sometimes lined with velvet and embroidered with a gold sprig under the hollow of the foot. In mourning the men show no difference of dress, like good Moslems, to whom such display of grief is forbidden. But the women, who cannot dissociate the heart and the toilette, evince their sorrow by wearing white clothes and by doffing their ornaments. This is a modern custom: the accurate Burckhardt informs us that in his day the women of Al-Madinah did not wear mourning.

The Madani generally appear abroad on foot. Few animals are kept here, on account, I suppose, of the expense of feeding them. The Cavalry are mounted on poor Egyptian nags. The horses generally ridden by rich men are generally Nijdi, costing from $200 to $300. Camels are numerous, but those bred in Al-Hijaz are small, weak, and consequently little prized. Dromedaries of good breed, called Ahrar[FN#29] (the n.o.ble) and Namani, from the place of that name, are to be had for any sum between $10 and $400; they are diminutive, but exceedingly swift, surefooted, sagacious, thoroughbred, with eyes like the

[p.17]antelope's, and muzzles that would almost enter a tumbler. Mules are not found at Al-Madinah, although popular prejudice does not now forbid the people to mount them. a.s.ses come from Egypt and Meccah: I am told that some good animals are to be found in the town, and that certain ign.o.ble Badawi clans have a fine breed, but I never saw any. Of beasts intended for food, the sheep is the only common one in this part of Al-Hijaz. There are three distinct breeds. The larger animal comes from Nijd and the Anizah Badawin, who drive a flourishing trade; the smaller is a native of the country. Both are the common Arab species, of a tawny colour, with a long fat tail. Occasionally one meets with what at Aden is called the Berberah sheep, a totally different beast,-white, with a black broad face, a dew-lap, and a short fat tail, that looks as if twisted up into a knot: it was doubtless introduced by the Persians. Cows are rare at Al-Madinah. Beef throughout the East is considered an unwholesome food, and the Badawi will not drink cow's milk, preferring that of the camel, the ewe, and the goat. The flesh of the latter animal is scarcely ever eaten in the city, except by the poorest cla.s.ses.