Читать книгу: «A Pilgrimage to Nejd, the Cradle of the Arab Race. Vol. 1 [of 2]», страница 2

CHAPTER I

“You have been a great traveller, Mercury?”

“I have seen the world.”

“Ah, a wondrous spectacle. I long to travel.”

“The same thing over again. Little novelty and much change. I am wearied with exertion, and if I could get a pension would retire.”

“And yet travel brings wisdom.”

“It cures us of care. Seeing much we feel little, and learn how very petty are all those great affairs which cost us such anxiety.”

Ixion in Heaven.

The charm of Asia – A return to old friends – Desert news – The Palmyrene colony at Damascus – New horses and camels – Mrs. Digby and her husband Mijuel the Mizrab – A blood feud – Abd el-Kader’s life – Midhat Pasha discourses on canals and tramways – He fails to raise a loan

Damascus, Dec. 6, 1878. – It is strange how gloomy thoughts vanish as one sets foot in Asia. Only yesterday we were still tossing on the sea of European thought, with its political anxieties, its social miseries and its restless aspirations, the heritage of the unquiet race of Japhet – and now we seem to have ridden into still water, where we can rest and forget and be thankful. The charm of the East is the absence of intellectual life there, the freedom one’s mind gets from anxiety in looking forward or pain in looking back. Nobody here thinks of the past or the future, only of the present; and till the day of one’s death comes, I suppose the present will always be endurable. Then it has done us good to meet old friends, friends all demonstratively pleased to see us. At the coach office when we got down, we found a little band of dependants waiting our arrival – first of all Mohammed ibn Arûk, the companion of our last year’s adventures, who has come from Palmyra to meet and travel with us again, and who has been waiting here for us, it would seem, a month. Then Hanna, the most courageous of cowards and of cooks, with his ever ready tears in his eyes and his double row of excellent white teeth, agrin with welcome. Each of them has brought with him a friend, a relation he insists on calling him, who is to share the advantage of being in our service, and to stand by his patron in case of need, for servants like to travel here in pairs. Mohammed’s cousin is a quiet, respectable looking man of about five and thirty, rather thick set and very broad shouldered. He is to act as head camel man, and he looks just the man for the place. Hanna’s brother bears no likeness at all to Hanna. He is a young giant, with a rather feckless face, and great splay hands which seem to embarrass him terribly. He is dressed picturesquely in a tunic shaped like the ecclesiastical vestment called the “dalmatic,” and very probably its origin, with a coloured turban on his head. He too may be useful, but he is a Christian, and we rather doubt the prudence of taking Christian servants to Nejd. Only Ferhan, our Agheyl camel-driver, is missing, and this is a great disappointment, for he was the best tempered and the most trustworthy of all our followers last year. I fancy we may search Damascus with a candle before we find his like again.

The evening we spent in giving and receiving news. Mohammed in his quality of Wilfrid’s “brother,” was invited to dine with us, and a very pleasant hour or two we had, hearing all that has happened in the desert during the summer. First of all, the sensation that has been caused there by our purchase of Beteyen’s mare, which after all we have secured, and the heart-burnings and jealousies raised thereby. Then there have been high doings among our friends in the Hamád. Faris and Jedaan have (wonderful to relate) made peace,² and between them have it all their own way now on the Euphrates, where the caravan road has become quite unsafe in consequence. Ferhan ibn Sfuk, it seems, marched against his brother with some Turkish troops to help him, and Faris retreated across the river; but most of the Shammar have, as we anticipated last year, come over to him. The Roala war is not yet finished. Ibn Shaalan, rejecting the proposals made him through us by Jedaan, persisted in reoccupying the Hama pastures last spring, and Jedaan attacked and routed him; so that he has retreated southwards to his own country. Mohammed Dukhi and Jedaan have parted company, the Sebaa having cleared off scores with the Roala, and being satisfied with the summer’s campaign; while the Welled Ali are still a long way on the creditor side in their blood feud. Mohammed Dukhi is a long-headed old rogue, but it is difficult to see how he is to hold his own with Sotamm in spite of a new alliance with Faris el Meziad, Sheykh of the Mesenneh, who still has some hundred horsemen to help him with, and of another with Mohammed Aga of Jerúd. The Welled Ali are at the present moment encamped close to Jerúd, so we shall probably go there, as the first step on our road to Nejd.

Mohammed of course knows nothing about the roads to Nejd or Jôf, except that they are somewhere away to the south, and that he has relations there, and I doubt if anybody in Damascus can give us more information. The Welled Ali, however, would know where the Roala are, and the Roala could send us on, as they go further south than any of the Ánazeh. The difficulty, we fear, this winter will be the accident of no rain having fallen since last spring, so that the Hamád is quite burnt up and without water. If it were not for this, our best course would undoubtedly be outside the Hauran, which is always dangerous, and is said to be especially so this year. The desert has often been compared to the sea, and is like it in more ways than one, amongst others in this, that once well away from shore it is comparatively safe, while there is always a risk of accidents along the coast. But we shall see. In the meantime we talk to Mohammed of the Jôf only, for fear of scaring him. Nejd, in the imagination of the northern Arabs, is an immense way off, and no one has ever been known to go there from Damascus. Mohammed professes unbounded devotion to Wilfrid, and he really seems to be sincere; but six hundred miles of desert as the crow flies will be a severe test of affection. We notice that Mohammed has grown in dignity and importance since we saw him last, and has adopted the style and title of Sheykh, at least for the benefit of the hotel servants; he has indeed good enough manners to pass very well for a true Bedouin.

There is a small colony of Palmyra people at Damascus, or rather in the suburb of the town called the Maidan, and with them Mohammed has been staying. We went there with him this morning to see some camels he has been buying for us, and which are standing, or rather sitting, in his friends’ yard. The colony consists of two or three families, who live together in a very poor little house. They left Tudmur about six years ago “in a huff,” they say, and have been waiting on here from day to day ever since to go back. The men of the house were away from home when we called, for they make their living like most Tudmuri as carriers; but the women received us hospitably, asked us to sit down and drink coffee, excellent coffee, such as we had not tasted for long, and sent a little girl to bring the camels out of the yard for us to look at. The child managed these camels just as well as any man could have done. Mohammed seems to have made a good selection. There are four deluls for riding, and four big baggage camels; these last have remarkably ugly heads, but they look strong enough to carry away the gates of Gaza, or anything else we choose to put upon their backs. In choosing camels, the principal points to look at are breadth of chest, depth of barrel, shortness of leg, and for condition roundness of flank. I have seen the strength of the hocks tested by a man standing on them while the camel is kneeling. If it can rise, notwithstanding the weight, there can be no doubt as to soundness. One only of the camels did not quite please us, as there was a suspicion of recent mange; but Abdallah (Mohammed’s cousin) puts it “on his head” that all is right with this camel, as with the rest. They are not an expensive purchase at any rate, as they average less than £10 a piece. One cannot help pitying them, poor beasts, when one thinks of the immense journey before them, and the little probability there is that they will all live to see the end of it. Fortunately they do not know their fate any more than we know ours. How wretched we should be for them if we knew exactly in what wady or at what steep place they would lie down and be left to die; for such is the fate of camels. But if we did, we should never have the heart to set out at all.

Next in importance to the camels are the horses we are to ride. Mohammed has got his little Jilfeh mokhra of last year which is barely three years old, but he declares she is up to his weight, thirteen stone, and I suppose he knows best. Mr. S. has sent us two mares from Aleppo by Hanna, one, a Ras el Fedawi, very handsome and powerful, the other, a bay three year old Abeyeh Sherrak, without pretension to good looks, but which ought to be fast and able to carry a light weight. We rode to the Maidan, and the chestnut’s good looks attracted general attention. Everybody turned round to look at her; she is perhaps too handsome for a journey.

December 7. – We have been spending the day with Mrs. Digby and her husband, Mijuel of the Mizrab, a very well bred and agreeable man, who has given us a great deal of valuable advice about our journey. They possess a charming house outside the town, surrounded by trees and gardens, and standing in its own garden with narrow streams of running water and paths with borders full of old fashioned English flowers – wall-flowers especially. There are birds and beasts too; pigeons and turtle doves flutter about among the trees, and a pelican sits by the fountain in the middle of the courtyard guarded by a fierce watch-dog. A handsome mare stands in the stable, but only one, for more are not required in town.

The main body of the house is quite simple in its bare Arab furnishing, but a separate building in the garden is fitted up like an English drawing-room with chairs, sofas, books, and pictures. Among many interesting and beautiful sketches kept in a portfolio, I saw some really fine water-colour views of Palmyra done by Mrs. Digby many years ago when that town was less known than it is at present.

The Sheykh, as he is commonly called, though incorrectly, for his elder brother Mohammed is reigning Sheykh of the Mizrab, came in while we were talking, and our conversation then turned naturally upon desert matters, which evidently occupy most of his thoughts, and are of course to us of all-important interest at this moment. He gave us among other pieces of information an account of his own tribe, the Mizrab, to which in our published enumeration of tribes we scarcely did justice.

But before repeating some of the particulars we learned from him, I cannot forbear saying a few words about Mijuel himself, which will justify the value we attach to information received from him as from a person entitled by birth and position to speak with authority. In appearance he shews all the characteristics of good Bedouin blood. He is short and slight in stature, with exceedingly small hands and feet, a dark olive complexion, beard originally black, but now turning grey, and dark eyes and eyebrows. It is a mistake to suppose that true Arabs are ever fair or red-haired. Men may occasionally be seen in the desert of comparatively fair complexion, but these always (as far as my experience goes) have features of a correspondingly foreign type, showing a mixture of race. No Bedouin of true blood was ever seen with hair or eyes not black, nor perhaps with a nose not aquiline.

Mijuel’s father, a rare exception among the Ánazeh, could both read and write, and gave his sons, when they were boys, a learned man to teach them their letters. But out of nine brothers, Mijuel alone took any pains to learn. The strange accident of his marriage with an English lady has withdrawn him for months at a time, but not estranged him, from the desert; and he has adopted little of the townsman in his dress, and nothing of the European. He goes, it is true, to the neighbouring mosque, and recites the Mussulman prayers daily; but with this exception, he is undistinguishable from the Ibn Shaalans and Ibn Mershids of the Hamád. It is also easy to see that his heart remains in the desert, his love for which is fully shared by the lady he has married; so that when he succeeds to the Sheykhat, as he probably will, for his brother appears to be considerably his senior, I think they will hardly care to spend much of their time at Damascus. They will, however, no doubt, be influenced by the course of tribal politics, with which I understand Mijuel is so much disgusted, that he might resign in favour of his son Afet; in that case, they might continue, as now, living partly at Damascus, partly at Homs, partly in tents, and always a providence to their tribe, whom they supply with all the necessaries of Bedouin life, and guns, revolvers, and ammunition besides. The Mizrab, therefore, although numbering barely a hundred tents, are always well mounted and better armed than any of their fellows, and can hold their own in all the warlike adventures of the Sebaa.

According to Mijuel, the Mizrab, instead of being, as we had been told, a mere section of the Resallin, are in fact the original stock, from which not only the Resallin but the Moáhib and the Gomussa themselves have branched off. In regard to the last-mentioned tribe he related the following curious story: —

An Arab of the Mizrab married a young girl of the Suellmat tribe and soon afterwards died. In a few weeks his widow married again, taking her new husband from among her own kinsmen. Before the birth of her first child a dispute arose as to its parentage, she affirming her Mizrab husband to be the father while the Suellmat claimed the child. The matter, as all such matters are in the desert, was referred to arbitration, and the mother’s assertion was put to the test by a live coal being placed upon her tongue. In spite of this ordeal she persisted in her statement, and got a judgment in her favour. Her son, however, is supposed to have been dissatisfied with the decision, for as soon as born he turned angrily on his mother, from which circumstance he received the name of Gomussa or the “scratcher.” From him the Gomussa tribe are descended. They first came into notice about seventy years ago when they attacked and plundered the Bagdad caravan which happened to be conveying a large sum of money. With these sudden riches they acquired such importance that they have since become the leading section of the tribe, and they are now undoubtedly the possessors of the best mares among the Ánazeh. The Mizrab Sheykhs nevertheless still assert superiority in point of birth, and a vestige of their old claims still exists in their titular right to the tribute of Palmyra.

Mijuel’s son, Afet, or Japhet, whom we met at Beteyen’s camp last spring, has taken, it would appear, an active part in the late fighting. During the battle where Sotamm was defeated by the Sebaa and their allies, the head of the Ibn Jendal³ family, pursued by some Welled Ali horsemen, yielded himself up a prisoner to Afet whose father-in-law he was, and who sought to give him protection by covering him with his cloak. But the Ibn Smeyr were at blood feud with the Ibn Jendals, and in such cases no asylum is sacred. One of Mohammed Dukhi’s sons dragged Ibn Jendal out of his hiding-place and slew him before Afet’s eyes. On that day the Sebaa took most of the mares and camels they had lost in the previous fighting, and our friend Ferhan Ibn Hedeb is now in tolerable comfort again with tents and tent furniture, and coffee-pots to his heart’s content. I hope he will bear his good fortune as well as he bore the bad.

Mijuel can of course give us better advice than anybody else in Damascus, and he says that we cannot do better in the interests of our journey than go first to Jerúd and consult Mohammed Dukhi. The Welled Ali after the Roala are the tribe which knows the western side of the desert best, and we should be sure of getting correct information from them, if nothing more. The Sebaa never go anywhere near the Wady Sirhán, as they keep almost entirely to the eastern half of the Hamád; and even their ghazús hardly ever meddle with that inhospitable region. Mijuel has once been as far south as to the edge of the Nefûd, which he describes as being covered with grass in the spring. The Wady Sirhán, he believes, has wells, but no pasturage.

Another interesting visit which we paid while at Damascus was to Abd el-Kader, the hero of the French war in Algiers. This charming old man, whose character would do honour to any nation and any creed, is ending his days as he began them, in learned retirement and the exercises of his religion. The Arabs of the west, “Maghrabi” (Mogrebins), are distinguished from those of the Peninsula, and indeed from all others, by a natural taste for piety and a religious tone of thought. Arabia proper, except in the first age of Islam and latterly during the hundred years of Wahhabi rule, has never been a religious country. Perhaps out of antagonism to Persia, its nearest neighbour, it neglects ceremonial observance, and pays little respect to saints, miracles, and the supernatural world in general. But with the Moors and the Algerian Arabs this is different. Their religion is the reason of their social life and a prime mover in their politics. It is the fashion there, even at the present day, for a rich man to spend his money on a mosque, as elsewhere he would spend it on his stud and the entertainment of guests, and nothing gives such social distinction as regular attendance at prayer. There is too, besides the lay nobility, a class of spiritual nobles held equally high in public estimation. These are the marabous or descendants of certain saints, who by virtue of their birth partake in the sanctity of their ancestors and have hereditary gifts of divination and miraculous cure. They hold indeed much the same position with the vulgar as did the sons of the prophets in the days of Saul.

Abd el-Kader was the representative of such a family, and not, as I think most people suppose, a Bedouin Sheykh. In point of fact he was a townsman and a priest, not by birth a soldier, and though trained, as nobles of either class were, to arms, it was only the accident of a religious war that made him a man of action. He gained his first victories by his sermons, not by his sword; and, now that the fight is over, he has returned naturally to his first profession, that of saint and man of letters. As such, quite as much as for his military renown, he is revered in Damascus.

To us, however, it is the extreme simplicity of his character and the breadth of his good sense, amounting to real wisdom, which form his principal charm. “Saint” though he be “by profession,” as one may say, for such he is in his own eyes as well as those of his followers, he is uninjured by his high position. It is to him an obligation. His charity is unbounded, and he extends it to all alike; to be poor or suffering is a sufficient claim on him. During the Damascus massacres he opened his doors to every fugitive; his house was crowded with Christians, and he was ready to defend his guests by force if need were. To us he was most amiable, and talked long on the subject of Arab genealogy and tradition. He gave me a book which has been lately written by one of his sons on the pedigree of the Arabian horse, and took an evident interest in our own researches in that direction. He made the pilgrimage to Mecca many years ago, travelling the whole way from Algeria by land and returning through Nejd to Meshhed Ali and Bagdad. This was before the French war.

Abd el-Kader returned our visit most politely next day, and it was strange to see this old warrior humbly mounted on his little Syrian donkey, led by a single servant, riding into the garden where we were. He dresses like a mollah in a cloth gown, and with a white turban set far back from his forehead after the Algerian fashion. He never, I believe, wore the Bedouin kefiyeh. His face is now very pale as becomes a student, and his smile is that of an old man, but his eye is still bright and piercing like a falcon’s. It is easy to see, however, that it will never flash again with anything like anger. Abd el-Kader has long possessed that highest philosophy of noble minds according to Arab doctrine, patience.

A man of a very different sort, but one whom we were also interested to see, was Midhat Pasha, just arrived at Damascus as Governor-General of Syria. He had come with a considerable flourish of trumpets, for he was supposed to represent the doctrine of administrative reform, which was at that time seriously believed in by Europeans for the Turkish Empire. Midhat was the protégé of our own Foreign Office, and great things were expected of him. For ourselves, though quite sceptical on these matters and knowing the history of Midhat’s doings at Bagdad too well to have any faith in him as a serious reformer, we called to pay our respects, partly as a matter of duty, and partly it must be owned out of curiosity. It seemed impossible that a man who had devised anything so fanciful as parliamentary government for Turkey should be otherwise than strange and original. But in this we were grievously disappointed, for a more essentially commonplace, even silly talker, or one more naïvely pleased with himself, we had never met out of Europe. It is possible that he may have adopted this tone with us as the sort of thing which would suit English people, but I don’t think so. We kept our own counsel of course about our plans, mentioning only that we hoped to see Bagdad and Bussora and to go on thence to India, for such was to be ultimately our route. On the mention of these two towns he at once began a panegyric of his own administration there, of the steamers he had established on the rivers, the walls he had pulled down and tramways built. “Ah, that tramway,” he exclaimed affectionately. “It was I that devised it, and it is running still. Tramways are the first steps in civilisation. I shall make a tramway round Damascus. Everybody will ride in the trucks. It will pay five per cent. You will go to Bussora. You will see my steamers there. Bussora, through me, has become an important place. Steamers and tramways are what we want for these poor countries. The rivers of Damascus are too small for steamers, or I should soon have some afloat. But I will make a tramway. If we could have steamers and tramways everywhere Turkey would become rich.” “And canals,” we suggested, maliciously remembering how he had flooded Bagdad with his experiments in this way. “Yes, and canals too. Canals, steamers, and tramways, are what we want.” “And railways.” “Yes, railways. I hope to have a railway soon running alongside of the carriage road from Beyrout. Railways are important for the guaranteeing of order in the country. If there was a railway across the desert we should have no more trouble with the Bedouins. Ah, those poor Bedouins, how I trounced them at Bagdad. I warrant my name is not forgotten there.” We assured him it was not.

He then went on to talk of the Circassians, “ces pauvres Circassiens,” for he was speaking in French, “il faut que je fasse quelque chose pour eux.” I wish I could give some idea of the tone of tenderness and almost tearful pity in Midhat’s voice as he pronounced this sentence; the Circassians seemed to be dearer to him than even his steamers and tramways. These unfortunate refugees are, in truth, a problem not easy of solution: they have been a terrible trouble to Turkey, and, since they were originally deported from Russia after the Crimean war, they have been passed on from province to province until they can be passed no further. They are a scourge to the inhabitants wherever they go, because they are hungry and armed, and insist on robbing to get a livelihood. To the Syrian Arabs they are especially obnoxious, because they shed blood as well as rob, which is altogether contrary to Arab ideas. The Circassians are like the foxes which sportsmen turn out in their covers. It is a public-spirited act to have done so, but they cannot be made to live in peace with the hares and rabbits. Midhat, however, had a notable scheme for setting things to rights. He would draft all these men into the corps of zaptiehs, and then, if they did rob, it would be in the interests of Government. Some score of them were waiting in the courtyard at the time of our visit, to be experimented on; and a more evil-visaged set it would have been difficult to select.

On the whole, we went away much impressed with Midhat, though not as we had hoped. He had astonished us, but not as a wise man. To speak seriously, one such reforming pasha as this does more to ruin Turkey than twenty of the old dishonest sort. Midhat, though he fails to line his own purse, may be counted on to empty the public one at Damascus, as he did at Bagdad, where he spent a million sterling on unproductive works within a single year. As we wished him good-bye, we were amused to notice that he retained Mr. Siouffi, the manager of the Ottoman Bank, who had come with us, with him for a private conference, the upshot of which was his first public act as Governor of Syria, the raising of a loan.⁴