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SECTION VI.

journey from cairo to suez and mount sinai.

Chap. I.

Preparations for our departure.

Although the chief object of our voyage was to visit Arabia, we were unwillingly detained in Egypt for nearly a year. Several circumstances obliged us to this involuntary delay.

On account of the pretended sanctity of the pilgrims, Christians are prohibited from travelling to Arabia by land, with the caravan for Mecca. They are under a necessity, therefore, of waiting till the season when the Red Sea becomes navigable, and vessels sail from the harbour of Suez for Jidda.

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While we waited these opportunities, we found it equally impossible to visit mount Sinai, or Jibbel-el-Mokatteb, the celebrated hill of inscriptions, both of which we designed to examine. The Egyptians had been at war, during all the last year, with a small tribe of Arabs who dwelt in the environs of Tor, which rendered such a journey impracticable before the return of the caravan from Mecca, the conductor of which had been commissioned to negotiate a peace with the offended Arabs.

This skirmishing war had arisen from the intemperate rapacity of the Arabs, who gain their livelihood by hiring out camels, and carrying goods between Suez and Cairo. A number of vessels laden with corn, are sent every year from. Egypt to Mecca. One of these vessels had anchored near Tor, to take in water, which is better and cheaper there than at Suez; and the Captain had made his whole crew go on shore. The Arabs could not resist such a temptation; but seized the Captain and the sailors, and plundered the vessel. While this supply of provisions lasted, they gave themselves little concern about the resentment of the Egyptians. But, when they had used all the corn, and durst no longer go to Cairo, for fear of having their camels taken from them, and being otherwise punished, they found themselves much at a loss for

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the means of subsistance. They began, therefore, to pillage the caravans which go and come regularly between Suez and Cairo. They had even the confidence to represent to Government, that they would continue to rob the caravans; till an amnesty should be granted them for what was past, and security given that they and their camels might come and go in safety.

So feeble is the authority of the Sultan who calls himself sovereign of Egypt, that an handful of raggamuffins ventured to brave the pride of the Ottoman throne, and came off with impunity. To restore peace and security, the regency at Cairo found themselves obliged to empower the Emir Hadgi to make the concession which the Arabs required. The treaty was accordingly concluded at a place where the caravan halted, on their return from Mecca.

Assoon as we received notice of this event, by the discharge of a cannon upon the arrival of a courier with the news; we immediately prepared to set out. Preparations for such a journey as that which we proposed to make, would not occasion much trouble in Europe; but in the East, make a very serious and difficult concern. They merit a place here: for an account of them may contribute to the fuller representation of the manners of the East, and will shew

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what a variety of means must there be employed to obtain the common conveniences of life.

A traveller, although he know a little of the language, cannot want servants, who must have been previously in those parts which he means to visit. With such, we were ill provided. Our Swedish servant was as much a stranger as we ourselves; we had a Greek cook who had lived long enough in Cairo, but had never been out of Egypt; an interpreter to assist our physician in his practice, who was a renegado Greek, and had never travelled before; and a young Jew of Sana, who had before travelled the same road upon which we were entering, but was regarded with sovereign contempt by the Mahometans; on account of the nation to which he belonged. None of these could be of much of service to us, in our intercourse with the Arabs.

We had so much the more occasion to supply ourselves carefully with provisions and articles of furniture; some of which might be used, with advantage in Europe, in military expeditions. In the desarts through which we were to travel, a tent and beds were indispensibly necessary. We had a neat collection of kitchen utensils made of copper, and tinned without and within. Instead of glasses which are so liable to be broken, we used also copper bowls completely tinned. A bottle of thick leather served us

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as a caraffe. Our butter we put up in a leathern jar. In a wooden box, covered with leather, and parted out into shelves, we stored our spiceries of all sorts; and in another similar box, we laid our candles; in the lid of the latter, we fixed an iron socket which served us for a candlestick. We had large lanthorns of folded linen, with the lid and bottom of white iron. For a table, with table linen, we had a round piece of leather, with iron rings at certain distances round it, through which cords were passed, after our meals, and the table hung, in the form of a purse, upon one of our camels. But we imprudently put our wine into great flasks, called in the East Damasjanes, and large enough, each of them to contain twenty ordinary bottles. These vases are very liable to be broken by the jolting of the camels, as we found by the loss of a part of our wine. It is much better to put your wine, when you are to carry it upon camels, into goat’s skin bottles. This species of vessels, may, at first appear little suitable for the purpose; but they communicate no bad taste to the liquor, if the tins have been properly dressed. The same vessels answer best to carry the store of water that is requisite in travelling through dry and desart countries.

My companions hired horses. But I, out of curiosity, preferred a dromedary, and found no

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reason to repent of my choice. On a camel, the saddle is always open above, that it may not hurt the bunch of the animal; but a dromedary’s saddle is made like a horse’s, and covers the bunch. The dromedary, as well as the camel, kneels to receive a load, or a rider upon his back. At a certain signal, he droops his head and neck, so that one can alight and remount whenever there is occasion, without making the animal stop. I spread my bed clothes upon my saddle, and was thus enabled to change my posture, and to seat myself so as to avoid the direct impulse of the sun’s rays. A dromedary walks with long and regular steps, and the rider, of consequence, feels the motion no otherwise than if he were rocked in a cradle. When my companions, who rode on horseback, were weary and faint by the fatigue of riding, and by the excessive heat, I found myself as little fatigued as if I had sitten all day at my ease, in a chaise.

Chap. II.

Voyage from Cairo to Suez.

The caravan with which we had designed to travel, waited a long while for the conclusion of

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peace between the Governors of Egypt and the Arabs of Tor. A discharge of cannons, on the 27th of August 1763, gave us notice of the return of the caravan from Mecca, and, by consequence of the conclusion of a peace, which would render the road secure, by which we were to travel. We went immediately to find the Schiech from whom we had hired our beasts for the journey. He had pitched his tent near the village of Seriagus, where he, with his party, lay encamped, till we should find it proper to set out. But no body must stir on that day.

When large caravans pass through the territories of the independent Arabs, they have at their head a Caravan-Baschi, whose business is to guide the caravan, and to treat with the princes who may exact duties for the liberty of passing through their dominions. This chief regulates the departure of the caravan, its journies, and the times at which it is to rest. But small caravans, such as ours, whose expeditions are short, have no such guide. The chief merchant in the party, always halts and proceeds as he pleases, and the rest follow his example. When none of the merchants in the company is considerable enough to have this influence, the Arab who has most beasts of burden, regulates the rest. We did not know the precise time at which we

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were to set out, till the 28th of August, when we saw troops of passengers begin to move.

Our caravan had no very formidable aspect. Being in haste to set out from Cairo, before the great caravan, which goes always to Suez, immediately after the departure of the vessels, we had not more than forty camels which were loaded with corn and materials for building. Three or four camels were employed in carrying an anchor. I have already had occasion to remark, that carriages are unknown in Egypt and Arabia.

We could not have been very formidable to any that might have been disposed to attack us. Our camel-drivers, who were but few, carried broken guns, and rusty or pointless sabres. A few Schiechs, indeed, to whom the most of our camels belonged, carried complete armour, and rode upon dromedaries. But we could not trust to them for defence; for no Arab will willingly risk his life to save a Turk. It was our part, therefore, to keep in the middle of the caravan, and on no account to leave them, or encamp apart, unless we wished to be plundered. In some places, where the danger was least, my comrade and I ventured to go before the main body of the caravan, to rest and enjoy purer air for a little.

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Leaving Seriagus on the evening of the 28th of August, we passed near by a large village, called Hanske, after which we returned into the great road, and about eleven at night, encamped in a place, named El Firn bebad. The great road consists of a number of parallel paths, formed by camels who travel in files, just as they please. Two miles from Cairo, we saw a square area inclosed within a wall, several feet high, in which the principal inhabitants of Cairo assemble to receive the Emir Hadgi, at his return from Mecca. From this place to Adgerud, within four leagues of Suez, the country is absolutely a desart; for the space of three and twenty leagues, neither houses, water, nor the smallest spot of verdure being to be seen.

On the morning of the 29th, we decamped early, after taking a very slight refreshment. We travelled onwards, thirteen leagues, crossed the mountain of Webbe; and about sunset, encamped near the hill of Taja. The great caravan from Mecca had passed on the preceding night; but they travelling farther than we to the south, we had, in consequence of this, failed to meet them.

On the 30th of August, likewise, we set out early, and proceeded to Adgerud, where travellers are induced to halt, by finding water fit for drinking. Adgerud is a small castle, that has

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been built by the Turks for the protection of the road, and the preservation of the wells between Suez and the entrance into the desart. Although built only about the end of the sixteenth century, it is now ruinous. Within three hours, we reached Bir Suez, where are two deep wells, surrounded with walls, and shut up with strong gates, to exclude the Arabs from the water. This water, although bad, and almost unfit for human use, is however precious to the inhabitants of Suez, as it serves for their cattle. It is drawn from the wells in leathern buckets. Bir Suez being only a league from Suez, we reached that city in good time. By my observations, it is thirty two ordinary leagues, or three and twenty German miles from Cairo.

Caravans used formerly to travel by Koslum, a city that stood farther to the north of the Arabic gulf, and of which considerable ruins still remain. In former times, ships entered the harbour of this city, which was famous among the Arabians. But the waters of the Red Sea having here subsided within their ancient limits, this harbour was of necessity deserted, and that of Suez constructed. It appears, from the relations of the earlier travellers, that the city of Suez was not in existence in the end of the fifteenth century. It is first mentioned in the beginning of the sixteenth century, and Suez is

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therefore to be considered as a city of modern origin.

Chap. III.

Of the City of Suez

The city of Suez stands upon the western side, but not just upon the western extremity, of the Arabic gulf. It is not surrounded with walls; but the houses are built so closely together, that there are only two passages into the city, of which that nearest the sea is open, the other shut by a very insufficient gate. The houses are very sorry structures; the kans being the only solid buildings in the city. Hardly any part now remains of the castle which the Turks built upon the ruins of the ancient Kolsum.

It is very thinly inhabited. Among its inhabitants are some Greeks, and a few families of Copts. But, about the time of the departure of the fleet, it is crowded with strangers.

The ground lying around it is all one bed of rock, slightly covered with sand. Scarce a plant is to be seen any where in the neighbourhood, Trees, gardens, meadows, and fields, are entirely unknown at Suez. Fish is the only article of provisions

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plentiful here, All other necessaries of life, for both men and the domestic animals, are brought from afar; from Cairo, which is three days journey distant from Suez; Mount Sinai, at the distance of six days journey; or Ghasso, at the distance of seven.

At Suez, there is not a single spring of water. That at Bir Suez is, as I have already observed, scarcely good enough for cattle; but it is drawn to Suez twice a-day for their use. The water of the pretended wells of Moses is still worse; and besides, these wells lye at a league and a half’s distance, on the other side of the Gulf. The only water fit for drinking that is to be had here, comes from the wells of Nab; upon the other side of the Gulf; and more than two leagues distant from Suez. The Arabs are the carriers; and they sell this water at the rate of nine French sols a skin; but, though reputed the best, it is still very bad.

Ship-building is the chief employment of the inhabitants of Suez: Although wood, and iron, and all the other materials, are to be brought from Cairo upon camels, and are, of consequence, very dear. I know not the precise number of vessels annually employed in the navigation between this port and Jidda: I was informed that four or five are freighted by the Sultan with corn for Mecca and Medina, which they convey to

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Jidda and Jambo; and that fourteen others serve to carry passengers between Jidda and Suez. The ships built at Suez have a very aukward rudder, made of a large beam, the use of which is dangerous and inconvenient. I saw a vessel in this harbour of a different construction, which had been built at Surat. So durable was the wood of which it was formed, that, although it had been in constant use for twenty years, it was still in a perfectly sound state.

The governor of Suez was a Bey from Cairo; and he kept a very numerous houshold. This employment placed him in a sort of honourable exile; and being therefore very desirous of returning to the capital, he listened eagerly to any predictions respecting the period of his return thither. He assured us, that a learned Mussulman had foretold the time when he was to be recalled; and he wished us to consult the unknown inscriptions in the desert, and see whether they might not confirm the prediction of the prophetic Mussulman. We excused ourselves, as ignorant of the sublime science which unveils futurity. This Bey was a Mahometan by birth, and the son of a sugar merchant.

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Chap. IV.

Particulars concerning the Arabs in the neighbourhood of Suez.

The Arabs who live about Tor, upon the other side of the Gulf, are little afraid of the Turkish governor of Suez. When dissatisfied with him, or with the inhabitants of the city, they threaten to bring no more water, and forbid them to come near the wells of Naba. These threats, if carried into execution, would reduce the city to the last extremities; and all means are, therefore, used to pacify them. They might easily ruin this city, if they could resolve to give up the profits which they derive from the carriage of goods upon their camels from Cairo to Suez. We ourselves experienced the insolence of these Arabs. The Schiechs, whom we had hired to conduct us to Mount Sinai, not having fulfilled their engagement, we refused, upon our return to Suez, to pay the whole sum that had been stipulated. They threatened to kill us: We let them know that we were able to defend ourselves. They then declared that they would deprive us of the water of the Naba. Mr Von

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Haven replied, that this was a matter of no consequence to Europeans who drank wine; an answer which moved the Turks to laugh at the expence of the Arabs. But, as their tribe espoused their quarrel, it was seriously feared that they might execute what they threatened, and reduce the city to distress for want of water. Wherefore, the governor begged us to terminate the difference, and pay the Shiechs what they demanded.

One thing that we had in view in our journey, was, to examine the Hill of Inscriptions in the desart; and we were, therefore, desirous of receiving all possible information concerning so remarkable a place. On this occasion, we discovered a custom of the Arabs, which deserves explanation, because it is connected with their manners.

On our arrival at Suez, we applied to some Greeks for information concerning that hill. But none of them had ever heard of the name of Jibbel el-Mokatteb. They directed us, however, to a Schiech of the tribe of Said, who had passed his life in travelling between Suez and Mount Sinai. That Schiech was equally a stranger to the name of the Hill of Inscriptions. But, understanding that we would give a considerable reward to the person who should guide us thither, he returned next day with another

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Schiech, of the tribe of Saccalba, who pretended to have a particular knowledge, not only of that mountain, but of all other places in the desart where inscriptions were to be met with. By his answers to our questions, however, we soon saw that he knew as little as the former of the place which we wished to visit.

At last, a Schiech of the tribe of Leghat was brought us, who, by his conversation, convinced us, that he had seen stones inscribed with unknown characters. When he learned that the object of our curiosity was called Jibbel-el-Mokatteb, he assured us that this was the name of the mountain among all the Arabs who knew it.

Pleased with finding, at length, an inhabitant of the desart, at least, who could guide us to the place where the inscriptions were to be seen; we determined to take him for our conducttor, especially because his abode, as he told us, was near to that mountain. But the other two Schiechs, who had brought us the latter, warmly opposed our purpose, and insisted upon accompanying us, as well as he. The inhabitants of Suez, advised us to take them all three, and told us, that we could not travel the desart in safety, without having guides from every one of the three tribes, that inhabited the country between Suez and Mount Sinai.

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This advice referred to the custom above-mentioned, which renders Arab guides or Ghasirs necessary. Any person, whether Christian or Mahometan, who travels either by sea or land along the coast of Arabia Petræa, chooses a Ghasir, a guide, or protector, to whom he makes presents, either from time to time, in the course of his journey, or at least upon his safe return. He thus travels secure and unmolested. If the vessel in which he sails, happens to be shipwrecked, it is plundered by the Arabs; but his Ghasir, if present, saves his goods from pillage. If the person whom he names as his Ghasir, be absent, his property, is however, set apart. But, if he have no Ghasir, or name a fictitious one, he is plundered, without regard to his rank or character. The Turkish merchants, from avarice, to spare a trifling present, or from pride, to avoid associating with an Arab Schiech, seldom take Ghasirs, but they suffer for the neglect. For these rights of hospitality and friendship are held sacred among those Arabs.

We therefore took with us the three Schiechs, to guide us to Mount Sinai. They supplied us with camels for ourselves and our servants. To prevent disputes, we had our contract written out by the Cadi of Suez, in the presence of the Governor.

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Chap V.

Journey from Suez to Mount Sinai.

We were anxious to set out, that we might return to Suez before the first ships should sail, in the beginning of October. In the succeeding months, the passage to Jidda becomes too dangerous. But our painter, Mr Baurenfiend, had fallen ill, immediately after our arrival at Suez, from the excessive fatigues which he had undergone. Although his assistance was necessary in our expedition, yet Mr Von Haven and I resolved to set out by ourselves, leaving Messrs Forskal and Cramer at Suez, to take care of our sick friend.

On the 6th of September 1762, we crossed the gulph, and set out next morning with our Arabs. Beside the three Schiechs and their servants, we were accompanied by several of their friends, who had, for some time, carried water from the wells of Naba to Suez, and were now going to see their friends in the desart, hoping to live at our expence by the way. It is a rule with these people, that an Arab of distinction, travelling, must maintain all who choose to accompany

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him, whether it be at his own desire or not. We, as we lived at some expence, were thought to be very rich.

The first day we travelled along the coast of the Arabic gulph, through a sandy plain, having a few hills scattered over it. The Arabs call such plains, when they ly somewhat low, Wadi, or vallies, because water remains stagnant in them, after heavy rains. We rested under a palm-tree, in a place called Aijnm Musa, Moses’ Fountains. These pretended fountains, are five holes in the sand, in a well of very indifferent water that becomes turbid, whenever any of it is drawn. As the holes bear the name of Moses, the Arabs ascribe them to the Jewish law-giver. After a day’s journey of five German miles and a half, we encamped on the sand, in the plain of El-Ti. In the evening, a violent blast of wind raised the sand about us, by which we were not more incommoded than a similar incident would have incommoded us in Europe.

The country through which we passed, is famous as the scene of the emigration of the Jews, under Moses. We were therefore desirous of learning from the Arabs, the names of all the places, and of all the mountains, especially in our way. Mr Von Haven who could not resolve to make himself familiar with the Bedouins, could obtain nothing but vague and uncivil answers

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from them. I again sought to gain the confidence and friendship of one of those Arabs, by making him some presents, and causing him to ride sometimes behind me upon my camel, From him I received honest and distinct answers. To the objects which I pointed out to him, he gave the same names coming as going. I likewise measured the distances of places, by counting the steps of the camel, and comparing the number with the time in which they were travelled, by my watch. By means of a compass, I distinguished, likewise, the directions of the road. None of the Arabs understood the nature of this instrument. It is plainly, therefore, an idle tale, that they follow the direction of the compass, in travelling through their desarts.

On the 8th of September, we travelled through the plain of Girdan. We saw, on our way, an enormous mass of rock, that had fallen from a neighbouring mountain. We entered next the valley of Girondel, and, after proceeding five miles and a half farther, found ourselves in the vicinity of Jibbel Hammem Faurum. Next day, sending our servants forward, we ourselves stayed to examine these environs. In the rainy season, a considerable torrent runs through the valley of Girondel. It was at this time dry; yet, by digging in the bed, to the depth of two feet,

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we found better water than that which is used at Suez. This valley not being deficient in water, has in it several trees, and even groves, that appear singularly striking to travellers from Cairo, who have seen no similar appearance in the previous part of their journey.

Hammam Faraun is the name of a hot spring which rises by two apertures out of a rock, at the foot of a high mountain. It is used in baths by the neighbouring sick, who commonly stay forty days for a cure, during which their only food is but a fruit, called Lassaf, which grows here. An extensive burying place near the baths, suggested doubts in my mind of the beneficial effects of this regimen. The tradition that the Jews passed this way, and that Pharaoh’s army was drowned here, has occasioned this place to receive the name of Birket-el-Faraun. The Arabs imagine that Pharaoh is doing penance at the bottom of this well, and vomits up the sulphureous vapour with which the water is impregnated.

This Eastern side of the Arabic gulph, is tolerably level and uniform. But the opposite side is one range of lofty mountains; broken, however, and divided by two vales, by one of which we must pass in travelling from Egypt to the shore of the Red Sea.

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We turned by degrees towards the north-east, in pursuing the direct road to Mount Sinai, and at length entered a narrow vale, which appeared to have been cut by the torrents, in the rock. The mountains which rose upon every side of us, in uninterrupted chains, were masses of a sort of limestone intermingled with veins of granite. In several places through them, I discovered a quantity of putrified shells, of a species which is to be found with the living shell-fish in it, in the Arabic gulph. One of those hills is entirely covered with flints. The granite becomes more and more plentiful, as we approach Mount Sinai.

Our road lay often along the brink of precipices, commonly through stony glynns, and sometimes through wide values, watered and fertile. Such were Usaitu, El Hamer, and Warsan. We passed, also, in our way, by Nasbe, the seat of some Bedouins of this country. As water was sometimes at a distance from the places where we encamped, our servants were obliged to go to bring it. We could have wished to accompany them, in order to see a little of the country; but our guides would not always permit us.

After passing through the valley of Warsan, we turned a little out of the highway, and in the same evening reached the abode of our chief of the tribe of Leghat. As it could not be far from

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Jibbel el Mokatteb, I began to hope that I might take this opportunity of going thither. But the conversation of the Schiech made me soon give up that hope. In my description of this mountain, which I did not see till my return, the reader will find an account of what happened to me upon this occasion.

The Schiech had given notice of his arrival to several of his friends, who, to the number of ten or twelve, came to see him. I left him to entertain his guests, and in the mean time ranged over several hills in the neighbourhood. I saw by accident, in a sequestered spot, a wretched tent, the dwelling of our Schiech, in which were his wife and sister, busy grinding corn. One of the women came out of the tent, to present me with a bit of gum, and did not refuse a small piece of money in return. At a little farther distance, I met the Schiech’s son, who was tending goats, and conversed with him for a considerable time. I was surprised at the sense, gravity, and assurance of the child, who seemed to be, in no degree, embarrassed by the presence of a stranger. He invited me very kindly to the house, to drink some excellent water which had been drawn on that same day from the well. I had here an opportunity of remarking the relation between language and manners. A tent, of which the original Arabic name is Cheime, is,

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however, called by these Bedouins, Beit, which signifies house; because they have no other houses than tents.

Most of our Schiech’s friends were distinguished by the same title of Schiech, although no-wise superior in their air or dress, to the vulgar Arabs. I hence supposed the title to mean no more among the Arabs, than Master, or Sir, with us.

Being determined to proceed on to Mount Sinai, we set out from the dwelling of our Schiech of Beni Leghat, on the 12th of September. The country became more mountainous, as we advanced. Yet we passed through some pleasant vallies; such were those of Chamela, Dabur, Barak, and Genna. Before reaching the vale of Israitu, which, although surrounded with rocky and precipitous mountains, displays some rich and cheerful prospects, we were obliged to go over another lofty and almost inaccessible hill.

In this vale we met an Arabian lady attended by a servant. In respect to our Schiech, she quitted the road, alighted from her camel, and passed us on foot. Another woman veiled, and walking on foot, who happened to meet us in so narrow a part of the valley of Genna, that she could not avoid us, sat down as we passed, and turned her back upon us. I gave her the salutation of peace; but my conductors told me, that

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she had turned her back in respect to us as strangers, and that I had done wrong in saluting her.

At the distance of nearly seven German miles from the dwelling of our Shiech of the tribe of Leghat, we found the abode of our other Schiech of the tribe of Said. The latter was as little willing as the former had been, to pass so near his family without seeing them. We were again therefore obliged to leave the highway, and to follow our conductor half a league out of the road. The Arabs set up our tents near a tree, in the valley of Faran, and lest us to amuse ourselves there, in the best manner we could, till they went to see their friends in gardens of date-trees, scattered over the valley. We were at no great distance from our Schiech’s camp, which consisted of nine or ten tents. We were informed that the ruins of an ancient city were to be seen in the neighbourhood. But, when the Arabs found us curious to visit it, they left us, and would give us no farther account of it.

The famous valley of Faran, in which we now were, has retained its name unchanged since the days of Moses, being still called Wadi Faran, The Valley of Faran. Its length is equal to a journey of a day and a half, extending from the soot of Mount Sinai to the Arabic Gulf. In the rainy season, it is filled with water; and the

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inhabitants are then obliged to retire up the hills: It was dry, however, when we passed through it. That part of it which we saw was far from being fertile, but served as a pasture to goats, camels, and asses. The other part is said to be very fertile; and the Arabs told us, that, in the districts to which our Ghasirs had gone; were many orchards of date trees, which produced fruit enough to sustain some thousands of people. Fruit must, indeed, be very plenteous there: for the Arabs of the valley bring every year to Cairo an astonishing quantity of dates, raisins, pears, apples, and other fruits, all of excellent quality.

Some Arabs, who came to see us, offered us fresh dates, which were yellow, but scarcely ripe. The chief our Schiech’s wives, (for he had two) came likewise to see us, and presented us with some eggs and a chicken. The two wives of our Schiech presided over two different departments of his affairs. One was placed at some distance where our tents happened to be pitched, in order to manage a garden of date-trees. The other was our neighbour, and superintended the cattle and the servants. The latter would not enter our tents; but sat down, near enough by to converse with us. She complained of her husband, who neglected her, she said, for her rival, and spent all his time in drawing water

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in Egypt, or in carrying articles of merchandize from one place to another. Our law, by which every man is confined to one wife, appeared to her admirable. This was the first opportunity I had of conversing, without restraint, with a Mahometan female.

We left this place on the 14th of September, and, after travelling two miles farther, in the valley of Faran, arrived at the foot of Jibbel Musa. Up this mountain we ascended a mile and a half, and encamped near a large mass of stone, which Moses is said by the Arabs to have divided into two, as it at present appears, with one blow of his sword. Among those mountains we found several springs of excellent water, at which, for the first time since my arrival in Egypt, I quaffed this precious liquid with real satisfaction.

Chap. IV. [i.e. VI.]

Of Mount Sinai, and the Convent of St Catherine.

The Arabs call Jibbel Musa, The Mount of Moses, all that range of mountains which rises at the interior extremity of the valley of Faran;

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and to that part of the range on which the convent of St Catharine stands, they give the name of Tur Sina. This similarity of name, owing, most probably, to tradition, affords ground for presumption, that the hill which we had now reached was the Sinai of the Jews, on which Moses received the law. It is, indeed, not easy to comprehend, how such a multitude of people, as the Jews, who accompanied Moses out of Egypt, could encamp in those narrow gullies, amidst frightful and precipitous rocks. But, perhaps, there are plains, that we know not of, on the other side of the mountain.

Two German miles and a half up the mountain, stands the convent of St Catharine. The body of this monastery is a building one hundred and twenty feet in length, and almost as many in breadth. Before it stands another small building, in which is the only gate of the convent, which remains always shut, except when the bishop is here. At other times, whatever is introduced within the convent, whether men or provisions, is drawn up by the roof in a basket, and with a cord and a pulley. The whole building is of hewn stone; which, in such a desart, must have cost prodigious expence and pains.

Before the convent is a large garden, planted with excellent fruit-trees. The Arabs told us,

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that the monks enter it by a subterraneous passage.

These Greek ecclesiastics are not allowed to receive an European without an order from the bishop of Mount Sinai, who resides ordinarily at Cairo. He had promised us a letter, but had set out, without our knowledge, to Constantinople. By the favour of the English ambassador at Constantinople, we had obtained another letter from a deposed patriarch, who had resided three years in the convent of St Catharine. Believing that this letter might be sufficient to gain us admittance, we presented it to those clergymen, through a small chink in the wall. They took some time to consider, and, after making us wait long, let us know that they could not receive us, as we had not a letter from their bishop.

During this parley, many Arabs, who had observed us from the neighbouring hills, gathered round us. They are paid a certain sum for every stranger that is received into the convent. When the bishop happens to be present, the gate is opened, and the convent must entertain all the Arabs who come in then. This custom is very burthensome to those poor monks, who have nothing but alms to live upon; and have their provisions, which they are obliged to bring from Cairo, often stolen by the way. The

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Arabs are in general very dangerous neighbours, They often fire upon the convent from the adjacent rocks. They seize the monks whenever they happen to find them without the walls of the monastery, and refuse to release them, without a considerable ransom. We witnessed the insolence of one of those Bedouins, who uttered a thousand abuses against the inhabitants of the convent, because they would not give him bread at the very instant when he asked it in a roguish, counterfeit tone of distress.

That we might not occasion uneasiness to those monks, we retired, and encamped at a quarter of a league’s distance from the monastery. As a recompence for our discretion, they immediately sent us a present of fruits. Grapes could not but be delicious to persons like us, who had travelled so long in parched and uncultivated regions.

I wished to chuse from among the Arabs who had gathered about us, a guide to conduct me to Sinai. This, however, our Ghasirs would not permit; which occasioned a quarrel among them and the other Arabs. Next day, however, our Schiechs brought me an Arab, whom they qualified with the title of Schiech of Mount Sinai, to procure him some profit from us, by the right which he then arrogated to himself of attending strangers who came to visit the mountain.

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Under the conduct of this newly created Lord of Sinai, with our Schiechs, I attempted, on this same day, to clamber to the summit of that mountain. It is so steep, that Moses cannot have ascended on the side which I viewed. The Greeks have cut a flight of steps up the rock, Pococke reckons three thousand of these steps to the top of the mountain, or rather bare, pointed rock.

Five hundred steps above the convent, we found a charming spring, which, by a little pains, might be improved into a very agreeable spot. A thousand steps higher stands a chapel dedicated to the Blessed Virgin; and five hundred above this, two other chapels, situated in a plain, which the traveller enters by two small gates of mason-work. Upon this plain are two trees, under which, at high festivals, the Arabs are regaled at the expence of the Greeks. My Mahometan guides, imitating the practices which they, had seen the pilgrims observe, kissed the images, and repeated their prayers in the chapels. They would accompany me no farther; but maintained this to be the highest accessible peak of the mountain; whereas, according to Pococke, I had yet a thousand steps to ascend. I was therefore obliged to return, and content myself with viewing the hill of St Catharine of a distance (V).

Chap. VII.

Our return from Mount Sinai.

In the afternoon of the 16th of September, we descended Jibbel Musa, and passed the night at the bottom of that cliffy mountain, at the opening into the valley of Faran. Next day, after advancing three miles through the vale, we halted near the dwelling of our Schiech of the tribe of Said.

Our Ghasirs left us again, and went to see their friends in the gardens of date-trees. During their absence, we met with a young Arab, riding on on a dromedary, who had made himself drunk in one of those gardens. Understanding that we were Europeans and Christians, he began to pour out abusive language against us, much in the same strain in which an insolent and ill-bred young man in Europe might perhaps wantonly abuse a Jew. From this incident, we judged that the Bedouins use wine. We could not help remarking, at the same time, that the law of Mahomet, with great wisdom, forbids the use of strong liquors, as they have such tendency to warm the passions, which, with the

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of hot climates, have naturally but too much violence. In the cities, indeed, many of the Mahometan, are in the habit of getting drunk. But, either for some, or for fear of punishment, they never appear drunk in public; and take this vicious indulgence only in private, in their own houses. Except that young man, I never saw another Mahometan brutally drunk, in all my travels.

Our Ghasirs returned, and we continued our journey on the 20th of the month. Next day I advanced before my fellow-travellers, of purpose, again to view the mountain, of which I shall speak, when I come to describe the Egyptian place of burial.

On the day following, we had an opportunity of seeing a part of the road which we had passed by night, when travelling to Jibbel Muth. In this place, near a defile, named Om-er-ridg-lein, I found some inscriptions in unknown characters, which had been mentioned to me at Cairo. They are coarsely engraven, apparently with some pointed instrument of iron, in the rock, without order or regularity. Our Arabs thought the time lost which I spent in copying those inscriptions. They were not very wrong; but I than speak my sentiments on this head, when I give an account of Jibbel-el-Mokatteb.

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On the 25th of September, we arrived again at Suez. Mr Baurenfeind was much recovered. Before we could reach the city, we had to cross the same arm of the sea, over which we had been ferried when we set out on our journey; but we could find no boat on the Eastern side. Perceiving, however, that the tide was ebbing, we ventured to ford this part of the gulf. We succeeded happily, a little north from the ruins of Kolsum. Our camels walked steadily; and the Arabs who waded, were only in water to the knees. This was perhaps the first time that any Europeans attempted to pass here in this manner. This attempt shewed us that the waters in the gulf are much influenced by the tides, and convinced us, that in the ebb, the Red Sea may be safely passed on foot (W).

After my return to Suez, I was desirous to examine also the western side of the Gulf, and the adjoining hills. I could prevail with no person to accompany me in so dangerous an expedition, for, at the smallest distance from the city, the passenger is in no less danger of being robbed, than in the desart. At length, however, an Arab undertook to be my guide. But he trembled at the sight of every human being that we met; and indeed those whom we met, seemed to be no less afraid of us. Thus teazed and vexed

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as I was, I could make but few interesting observations in these petty excursions.

I now, for the first time, observed an appearance with which I was singularly struck; but which became afterwards familiar to me. An Arab, whom I saw approaching at a distance, upon a camel, appeared to move through the air, with the gigantic bulk of a tower; although he was travelling along the sand like ourselves. Several travellers mention this error of vision, which is owing to a peculiar refraction produced in these torrid climates, by vapours differing greatly in their nature, from those which fill the air in temperate regions (X).

I could learn nothing certain concerning the canal which is said to have joined the Nile with the Arabic gulph. No Arab would conduct me into that part of the country through which it is probable that the canal might pass; because the tribe who inhabit it, were at variance with the inhabitants of Suez. In the neighbourhood of Suez, I could find no trace of any canal; unless the valley of Mosbeiha, between Bir Suez and the city, may be regarded as such. After the rains, a considerable quantity of water remains stagnate in this vale, which the inhabitants draw for use; and when the waters are gone off, it is soon covered with grass (Y).

Chap. VIII.

Of the Mountain of Inscriptions, and of an Egyptian Burying place.

Since Mr Clayton, bishop of Clogher, published the narrative of the Superior of a convent of Franciscans at Cairo, we have heard much talk in Europe of a discovery made by that monk of a mountain covered wholly over with inscriptions in unknown characters. It was imagined that those inscriptions might furnish some testimony concerning the ancient residence of the Jews in that country: And, in this expectation the Bishop of Clogher offered five hundred pounds sterling, to defray the expences of journey, to any man of letters who would undertake to copy them.

But the marvellous part of this discovery by degrees disappeared; and the sanguine hopes which had been built upon it, vanished. Several travellers had before observed, upon the way to Mount Sinai, some rocks inscribed with strange characters: even in the third century; these inscriptions had been mentioned by a

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Greek author. Momonys had formerly copied some of them; Pococke and Montague had copied others, and had communicated them to several men of letters. They were judged to be neither Jewish nor Arabic, from the appearance of some coarse pieces of sculpture that accompanied them. Some considered them as a mixture of Coptic and Arabic characters. At last, a person, who was very well versed in Oriental literature, conjectured that they might be Phœnician: an opinion which is the more probable, as the Phœnicians had, at a very remote period, settlements upon the eastern coast of the Arabic Gulf.

As little were the learned agreed concerning the purport of those inscriptions, and the information which they might afford. Those who examined them the most accurately, concluded, from their position, and the manner in which they were engraven, that they related nothing more than the names of travellers, and the dates of their journies. In the same place are still to be seen a vast number of ill-engraven inscriptions, in Greek and Arabic, of the names of persons who have sought, by this means, to transmit the memory of their existence to future times.

That I might be enabled to guess for myself, I copied a good number of those inscriptions in unknown characters, which we found engraven

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upon the rocks on the way to Mount Sinai, and some of them upon the mountain. I have in my possession a copy of another inscription, the characters of which differ from those which I copied myself. It was copied by Mr Donati, a learned traveller, whose papers will be lost, as he himself has not returned to Europe. The place where these inscriptions are most numerous, is in the narrow pass of Om-er-ridslein, which I have already mentioned. The pretended Jibbel-el-Mokatteb may possibly be in its neighbourhood.

After examining the situations and the engraving of these inscriptions, I incline to the opinion of those who think them of little importance. They seem to have been executed at idle hours by travellers, who were satisfied with cutting the unpolished rock with any pointed instrument; adding to their names, and the date of their journies, some rude figures, which bespeak the hand of a people but little skilled in the arts. When such inscriptions are executed with the design of transmitting to posterity the memory of such events as might afford instructive lessons, greater care is generally taken in the preparation of the stones, and the inscriptions are engraven with more regularity, as I than have occasion to observe, when I come to speak of the ruins of Persepolis.

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Although convinced that the wonderful part of the story of that mountain was perfectly imaginary, we took pains at Cairo to inform ourselves particularly concerning its situation; and, as I have before mentioned, we found a Schiech of the tribe of Leghat, who pretended to know the famous Jibbel-el-Mokatteb, and promised to conduct us thither. We had been directed to examine those curiosities; and we were eager to see them, even for our own gratification.

Arriving, on the evening of the 10th of September, at our Schiech’s dwelling, he conducted us next day, with our other Ghasirs, to that hill, which, he had told us, lay in his neighbourhood. We climbed up it by a steep and rugged path, and, instead of inscriptions, were surprised to find on the summit an Egyptian cemetery. We gave this name to the place, although we had seen nothing of the same kind in Egypt, where all such monuments are now sunk in the sand. But a slight acquaintance with the Egyptian architecture and hieroglyphics, and with the antiquities discovered by Norden in Upper Egypt, may enable any person to see that the ruins on the top of Jibbel-el-Mokatteb can be no other than Egyptian.

It is covered with stones of from five to seven feet in length, inscribed with hieroglyphics, and

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some of them standing on end, while others are lying flat. The more carefully they are examined, so much the more certainly do they appear to be sepulchral stones, having epitaphs inscribed upon them. In the middle of these stones is a building, of which only the walls now remain; and within it are likewise a great many of the sepulchral stones. At one end of the building seems to have been a small chamber, of which the roof still remains. It is supported upon square pillars; and these, as well as the walls of the chamber, are covered over with hieroglyphic inscriptions. Through the whole building are various busts, executed in the manner of the ancient Egyptians. The sepulchral stones, and the busts, are of hard and fine-grained sand-stone. The Egyptians are known to have used granite, or some similar species of stone, in all their works of sculpture or architecture.

The Arabs suffered us to examine those curiosities at our leisure, and to note down upon the spot, some particulars relative to them. But, when I began to copy some of the hieroglyphics, they gathered all about me, and told me, that the Schiech of the mountain would not permit this to be done. That pretended Schiech was an Arab of their acquaintance, whom they had agreed to honour with the title, and invest with

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the power, of purpose to draw money from us. The lord of Jibbel-el-Mokatteb, who had waited our approach upon the top of the hill, came up upon this, and told us, that he would not for an hundred crowns, suffer us to copy the least thing, or permit Christians to carry away any treasures that were hidden in his territories. The Arabs believe, or pretend at least to believe, that the Europeans are in possession of secrets by which they can make any hidden treasure arise out of the earth, and can convey it away through the air, if they are only permitted to copy any inscription indicating its situation. Upon this fancy, they raised a claim of either sharing with us in the treasures which might be found, or receiving an hundred crowns for their permission to us to search for them.

Despairing of being able to bring those selfish mortals to reason: I secretly promised four crowns to one of our Ghasirs, who had always shewn himself honest and obliging, if he would accompany me, by ourselves, to that place, upon my return from Mount Sinai, and give me time to copy what I pleased. I have already observed, that this Arab kept his word, and I effected my purpose. The hieroglyphics which I copied, were as well executed as any I had seen in Egypt. One thing in which they differ, is in exhibiting the goat, an animal common through

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this country: Whereas, in Egypt, the goat never appears as an hieroglyphic symbol; but the cow frequently. These monuments may therefore may be supposed to be the work, not of persons actually inhabiting Egypt, but of an Egyptian colony, or of some people who had adopted the arts and manners of Egypt. The Arabs, who had, in those early ages, conquered Egypt, under their shepherd kings, might bring with them, when expelled from the scene of their conquests, the arts and manners which they had learned from the conquered people.

Whether this conjecture be rejected or admitted, it still remains a difficulty how to account for the situation of this cemetery, which must have belonged to an opulent city, where the arts were flourishing, at such a distance from the scenes of cultivation, in the middle of a desart, and on the summit of a precipitous mountain. This country is indeed more populous than it seems at first to be, for the Arabs studiously conduct travellers by roads passing at a distance from their dwellings. But, it is impossible to conceive, how a populous and opulent city could spring up in the midst of such a desart. It is more probable, that the inhabitants of some maritime city upon the coast of the Arabic gulph, have been induced by a veneration for the mountain, founded upon some superstitious

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to convey their dead to this distance, that they might be interred in sacred ground (Z).

Chap. IX.

Of some Customs of the Arabs in the Desart

The Arabs, as is well known, are divided into tribes. Speaking of these, they say Beni, which signifies the sons of some person; thus Beni Leghat means the tribe of Leghat. These small tribes have each its Schiech, who is commonly dependent on the Grand Schiech of some more potent tribe.

In our way to Mount Sinai, we passed through the territories of Beni Leghat, Beni Saualha, and Beni Said. These three tribes are particularly connected with the convent of St Catharine, pretending to be its protectors, although in reality its oppressors. The tribe of Beni Said, who are the more immediate neighbours of the convent, have a very bad character. They are originally from Upper Egypt.

These Arabs, although scattered in separate families over the country, seem to be fond of society, and visit one another frequently. A sort

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of politeness, too, prevails among them, but it is too ceremonious. We witnessed the etiquette of their visits, at the dwelling of our Schiech of the tribe of Leghat. His friends having had notice of his return, came to pay their compliments to him, upon the occasion. We had likewise our share in their polite attentions; for they congratulated us, upon our travelling through the desart, without meeting with any unfortunate accident. When they salute, they join hands, embrace, and ask one another, in a tone of tenderness, “How art thou? Is all well?” When a Schiech enters a company, all rise, and the Schiech goes round to embrace every one in his turn.

Some travellers have fancied, that a part of their politeness, upon such occasions, consists in mutual enquiries after the health of their camels and other domestic animals. But such enquiries are rather taken ill. Although, as it is natural for two men of the same profession, when they meet, to converse concerning their affairs; so two Bedouins, whose sole employment is to manage their cattle, will naturally question one another upon that head; just as our peasants talk of their fields and meadows.

Their way of living is nearly the same as that of the other wandering Arabs of the Kurdes, and of the Turcomanns. They lodge in

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tents made of coarse stuff, either black, or striped black and white; which is manufactured by the women, of goat’s hair. The tent consists of three apartments; of which one is for the men, another for the women, and the third for the cattle. Those who are too poor to have a tent, contrive, however, to shelter themselves from the inclemencies of the weather, either with a piece of cloth stretched upon poles, or by retiring to the cavities of the rocks. As the shade of trees is exceedingly agreeable in such torrid regions, the Bedouins are at great pains in seeking out shaded situations to encamp in.

The furniture corresponds to the simplicity of the dwelling; the chief article is a large straw mat, which serves equally for a seat, a table, and a bed; the kitchen utensils are merely a few pots, a few plates, and a few cups of tinned copper. Their clothes, with all their valuable moveables, are put up in leather bags, which are hung within the tent. Their butter is put into a leathern bag; and the water which they use, is preserved in goat skins. The hearth for the kitchen fire, is placed any where, and without much trouble: it consists of a hole made in the ground, and laid with stones. Instead of an oven, they use an iron plate, in preparing their bread, which is made into small cakes. They

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know no mills but such as are moved with the hands.

Their food is equally simple. They are fond of newly baken bread; and in their excursions through the desart, they are particularly careful to carry with them sufficient supplies of meal. The only other victuals which they use, are dates, milk, cheese, and honey. On occasions of festivals, indeed, a goat is killed and roasted. Although poor, and much inclined to live at the expence of strangers, they are, however, hospitable among themselves, and often invite one another to share their meals. Our Schiechs never accepted a treat from any of their friends, without striving to repay it.

The Arabs of the desart are dressed much like their brethren in Egypt. The only difference, is, that the former wear shoes of undressed leather, and of a peculiar shape. Many of them, however, walk with bare feet upon the scorching sand, which renders their skin, at length, insensible. They arm themselves, too, like the Egyptian Arabs; riding upon camels, as those upon horses, and bearing a lance, a sabre, and sometimes a gun.

The dress of the females in the desart, although simpler than that worn by the ordinary women in Egypt, is in reality, however, the very same. The wife of one of our Schiechs, wore

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an uncommon piece of dress; brass rings of an enormous size, in her ears. These women, living remote from the world, and being wholly occupied in the management of their domestic affairs, appear to be, from these circumstances, less shy and scrupulous than the other women of the East. They make less difficulty of conversing with a stranger, or exposing their face unveiled before him.

It is commonly known, that the Mahometans are permitted to have four wives. The Bedouins, who are poor, and cannot easily find the means of subsistence, content themselves with one, for the most part. Those who are in the easiest circumstances, and who have two wives seem to have married so many, chiefly that they might superintend their concerns in two different places. The conduct of our Schiech of Beni Said, as well as his conversation, led us to make this reflexion. The disagreement that subsisted between his two wives, afforded an instance of some of the inconveniences that attend polygamy.