Chapter VIII: Part 8

On the 14th of March, on arriving at the Wady el Nabeh, they found the celebrated wells of that valley insufficient to supply the caravan until they should reach the rocks of Shigre, and as no water was anywhere to be found in the intervening space they were reduced to the greatest perplexity. “Upon such occasions as these,” says Burckhardt, “every man gives his opinion: and mine was, that we should kill our thirty-five asses, which required a daily supply of at least fifteen water-skins, that we should load the camels to the utmost of their strength with water, and strike out a straight way through the desert towards Berber, without touching at Shigre; in this manner we might perform the journey in five forced marches.” This plan the Arabs refused to follow. They repaired their water-skins and their sandals, refreshed themselves with bathing in the cool wells, and then set out. But “it was not without great apprehension,” says our traveller, “that I departed from this place. Our camels and asses carried water for three or four days only, and I saw no possibility of escaping from the dreadful effects of a want of water. In order to keep my ass in good spirits, I took off the two small water-skins with which I had hitherto loaded him, and paid one of the Ababdes four dollars to carry four small water-skins as far as Berber; for I thought that if the ass could carry me, I might bear thirst for two days at least, but that if he should break down, I should certainly not be able to walk one whole day without water in this hot season of the year.”

Notwithstanding all these difficulties and sufferings, our traveller considered the Nubian desert, at least as far south as Shigre, far less terrible than that of Syria or Tyh. Trees and water are much more frequent, and though it be intersected in various directions by shaggy barren rocks, the more desolate and awful appearance which it acquires from this circumstance is, in a great measure, compensated for by its consequent grandeur and variety. “Here,” says the traveller, “during the whole day’s march, we were surrounded on all sides by lakes of mirage, called by the Arabs Serab. Its colour was of the purest azure, and so clear that the shadows of the mountains that bordered the horizon were reflected on it with the greatest precision, and the delusion of its being a sheet of water was thus rendered still more perfect.” This mockwater, however, only served to heighten the terrors which the scarcity of real water excited. Every man now began to attach the greatest importance to the small stock he possessed. Burckhardt, who possessed but two draughts of water in the world, drank the moiety of it at once, reserving the remainder for the next day; but, observing the general scarcity, shared the dejection of his companions. At length, their condition having become nearly desperate, they adopted the course recommended by the Ababde chief, and despatched ten or twelve of their companions, mounted on as many camels, to the nearest part of the Nile, which was not more than five or six hours distant; but its banks being inhabited in this part by fierce hostile tribes, nothing but the fear of instant death could have forced them upon this step. They timed their march in such a manner that they would reach the banks of the river by night; when they were directed to select some uninhabited spot, and having there loaded their camels, to return with all speed. “We passed the evening,” says Burckhardt, “in the greatest anxiety, for if the camels should not return, we had little hopes of escape either from thirst or from the sword of our enemies, who, if they had once got sight of our camels, would have followed their footsteps through the desert, and would certainly have discovered us. Many of my companions came in the course of the evening to beg some water of me, but I had well hidden my treasure, and answered them by showing my empty skins. We remained the greater part of the night in silent and sullen expectation of the result of our desperate mission. At length, about three o’clock in the morning, we heard the distant hallooings of our companions; and soon after refreshed ourselves with copious draughts of the delicious water of the Nile.”

This was the last of their sufferings on this route; on the 23d of March they entered on a plain with a slight slope towards the river, which was felt at more than two hours’ distance by the greater moisture of the air. The Arabs exclaimed, “God be praised, we again smell the Nile!” and about ten o’clock at night, the caravan entered the village of Ankhecreh, the principal place in the district of Berber. Burckhardt’s residence at this place was nothing but one continued series of annoyance. The principal delight of the whole population, among whom drunkenness and debauchery were scarcely accounted vices, seemed to consist in deluding and plundering travellers, who on all the envenomed soil of Africa could scarcely be exposed to more irritating insults or extortion than on this spot.

The caravan, now reduced to about two-thirds of its original number, several of the merchants having returned to Egypt, while others remained at Berber to dispose of their goods, again put itself in motion on the 7th of April. Our traveller, who had hitherto attached himself to the merchant portion of the party, several of whom, previous to their leaving Egypt, had received benefits at his hands, was here driven by abuse and contumely to take refuge among the Ababde, who not only willingly received him as their companion, but exercised their influence, on more than one occasion, to protect him from violence. Pursuing a southerly direction for three days, they arrived at the town of Damer, which, under the government of a number of religious men, had attained a very high pitch of prosperity. Their sanctity, indeed, was considerably aided by their skill in magic, which, as Burckhardt was credibly informed, was so great that, on one occasion, the Faky el Kebir, or Great Fakir, caused a lamb to bleat in the stomach of the thief who had stolen, and afterward eaten it. There was no daily market at Damer, nor was there any thing whatever sold publicly, except on the weekly market-day. However, as our traveller needed a few measures of dhourra for his ass, and found it impracticable to purchase less than a dollar’s worth, which would have been more than he could carry, he was under the necessity of imitating his companions, and went from house to house with some strings of beads in his hands, offering them for sale at about four handfuls of dhourra for each bead. “I gained at this rate,” says he, “about sixty per cent. above the prime cost, and had at the same time an opportunity of entering many private houses. I repeated these walks every day during our stay. One afternoon, while crying my beads for sale, I was accosted by a faky, who asked me if I could read. On my answering in the affirmative, he desired me to follow him to a place where, he said, I might expect to get a good dinner. He then led me to a house where I found a great number of people, collected to celebrate the memory of some relative lately deceased. Several fakies were reading the Koran in a low tone of voice. A great faky afterward came in, whose arrival was the signal for reciting the Koran in loud songs, in the manner customary in the East, in which I joined them. This was continued for about half an hour, until dinner was brought in, which was very plentiful, as a cow had been killed upon the occasion. After a hearty meal, we recommenced our reading. One of the sheïkhs produced a basketful of white pebbles, over which several prayers were read. These pebbles were destined to be strewed over the tomb of the deceased in the manner which I had often observed upon tombs freshly made. Upon my inquiries respecting this custom, which I confessed to have never before seen practised in any Mohammedan country, the faky answered that it was a mere meritorious action: that there was no absolute necessity for it; but that it was thought that the soul of the deceased, when hereafter visiting the tomb, might be glad to find these pebbles, in order to use them as beads in addressing its prayers to the Creator. When the reading was over, the women began to sing and howl. I then left the room, and on taking my departure my kind host put some bones of roasted meat in my hand to serve for my supper.”

In proceeding from this place to Shendy the caravan was accompanied by several fakies, whose presence was found to be a sufficient protection against the Nubian Bedouins. They reached Shendy on the 17th of April, and this being, next to Sennaar and Kobbe, the largest town in eastern Soudan, they remained here a whole month, during which time Burckhardt enjoyed an ample opportunity of collecting materials for an account of this and the neighbouring countries. Crocodiles are numerous in this part of the Nile. They are much dreaded by the inhabitants, who, when repairing to its banks for water or to wash their linen, are in constant fear of these creatures. Burckhardt ate of the crocodile’s flesh, which he found of a dirty white colour, not unlike young veal, with a slight fishy smell. To bring its flesh into fashion as an article of food would be the most certain way of rendering it rare.

At this place Burckhardt abandoned all idea of proceeding farther south, and, in order to procure himself some little civility from his former companions, circulated the report that he intended to return directly to Egypt, where, by describing to the pasha their conduct towards him during the journey, he might do them considerable injury. This stratagem succeeded. Their civility and affected friendship now surpassed their former insolence. In the mean while, understanding that a caravan was about to set out for Suakin on the Red Sea, our traveller prevailed on the Ababde chief to introduce and recommend him as his own friend to its leader. Here he disposed of his merchandise, and purchased a slave-boy to attend upon him on the road; and having laid in the necessary quantity of provisions, joined the Suakin caravan, and departed from Shendy on the 17th of May. “After all my accounts were settled,” says he, “I had four dollars left; but the smallness of the sum occasioned me no uneasiness, for I calculated on selling my camel on the coast for as much as would defray the expenses of my voyage to Jidda, and I had a letter of credit on that place for a considerable sum, which I had procured at Cairo.”

The road now traversed by the caravan crossed the Atbara, the Astaboras of the ancients, on the banks of which they found numerous groves of trees, and the most luxuriant vegetation. At the sight of this, the imagination even of the slave-dealers was touched with enthusiasm; and in alluding to the dreary track over which they had travelled, one of them exclaimed, “After death comes paradise!” “There was a greater variety of natural vegetation here than I had seen anywhere on the banks of the Nile in Egypt. I observed different species of the mimosa, doom-trees of the largest size, whose luxuriant clusters of fruit excited the wishes of the slaves, the nebek-tree, with its fruit ripe; the allobé, of the size of the nebek, besides a great number of others unknown to me; to these may be added an abundance of wild herbage, growing on a rich fat soil, similar to that of Egypt. The trees were inhabited by great numbers of the feathered tribe, whose song travellers in Egypt very rarely hear. I saw no birds with rich plumage, but observed small ones of several different kinds. Some sweet notes struck my ears, which I had never before heard, and the amorous cooings of the turtle-dove were unceasing. We hastened to the river, and eagerly descended its low banks to allay our thirst. Several camels, at the sight of the water, broke the halters by which they were led, and in rushing or stumbling down the banks threw off their loads, and occasioned great clamour and disorder.”

In the vicinity of Goz Rajeb, Burckhardt saw on the summit of a hill the ruins of a huge fabric of ancient times, but was deterred from visiting it by the assertion of his companions that it was the haunt of banditti. On the 5th of June, while the caravan halted at an encampment of Hadendoa Bedouins, Burckhardt beheld the effects of a desert storm: “Towards evening we were visited by another hurricane, the most tremendous I ever remember to have witnessed. A dark blue cloud first appeared, extending to about 25° above the horizon; as it approached nearer, and increased in height, it assumed an ash-gray colour, with a tinge of yellow, striking every person in the caravan who had not been accustomed to such phenomena with amazement at its magnificent and terrific appearance; as the cloud approached still nearer, the yellow tinge became more general, while the horizon presented the brightest azure. At last, it burst upon us in its rapid course, and involved us in darkness and confusion; nothing could be distinguished at the distance of five or six feet; our eyes were filled with dust; our temporary sheds were blown down at the first gust, and many of the more firmly fixed tents of the Hadendoa followed; the largest withstood for a time the effects of the blast, but were at last obliged to yield, and the whole camp was levelled with the ground. In the mean time the terrified camels arose, broke the cords by which they were fastened, and endeavoured to escape from the destruction which appeared to threaten them; thus adding not a little to our embarrassment. After blowing about half an hour with incessant violence, the wind suddenly abated, and when the atmosphere became clear, the tremendous cloud was seen continuing its havoc to the north-west.”

Next day they reached Taka, a district famous for its fertility, where hares, gazelles, wolves, giraffes, and limes as large, it was said, as cows, were found in the woods. Hence, after a stay of several days, they departed for Suakin, and after a not unpleasant journey through a wild, picturesque country, approached the termination of their toils. On the morning of the last day they started before sunrise. “The eastern hills,” says Burckhardt, “terminate in this latitude; and the sun was just rising beyond them, when we descried its reflection at an immense distance in the sea, affording a pleasing sight to every individual in the caravan, but most of all to me.” At length, on the 26th of June, they reached Suakin, and pitched their little sheds at about twenty minutes’ walk from the town. Next day they were visited by the emir, who, understanding that our traveller’s camel was an excellent animal, determined on taking it as a part of the caravan dues; upon which Burckhardt insisted upon referring their difference to the Turkish custom-house officer. His wishes were quickly complied with, but the aga, instead of interfering to protect the stranger, immediately conceived the idea of uniting with the emir in seizing upon the whole of his property; and therefore, pretending to regard him as a Mameluke spy, began at once to overwhelm him with abuse. To all this Burckhardt returned no reply, but requested the aga to inform him whether the emir was entitled to his camel. “Not only thy camel,” replied the Turk, “but thy whole baggage must be taken and searched. We shall render a good account of them to the pasha, depend upon it. You shall not impose upon us, you rascal; and you may be thankful if we do not cut off your head!” Our traveller protested that he was nothing but an unfortunate merchant, and endeavoured, by a submissive deportment, to pacify his anger; but “he began cursing and swearing in Turkish,” says Burckhardt, “and then calling an old cripple, to whom he had given the title of waly, or police-officer, he ordered him to tie my hands, to put me in prison, and to bring my slave and baggage into his presence. I now thought it high time to produce my firmans, which I drew from a secret pocket in my thaboot; one of them was written in Turkish, upon a piece of paper two feet and a half in length, and one foot in breadth, and was sealed with the great seal of Mohammed Aly; the other, a smaller one, was written in Arabic, and bore the seal of Ibrahim Pasha, his son, in which Ibrahim termed me ‘Our man, Ibrahim, the Syrian.’ When Yemak saw the firmans unfolded, he became completely stupified, and the persons present looked at me with amazement. The aga could read the Arabic only; but he kissed them both, put them to his forehead, and then protested to me, in the most submissive terms, that it was the good of the public service alone that had led him to treat me as he had done, and for which he begged me a thousand pardons. Nothing more was said about the emir’s right to my camel, and he declared that I should pay no duty for my slave, though he was entitled to it.”

Burckhardt now disposed of his camel, and took his passage to Jidda in one of the country vessels. After tossing about the Red Sea for nearly a fortnight, visiting Macouar, and several points of the African coast, he arrived at Jidda on the 18th of July, 1814. His first care now was to present his letter of credit, which being of an old date, however, he was refused payment, though the merchant offered him a lodging at his house. This he accepted, but removed, two days afterward, to a public khan, where he was attacked by a fever, in which he lay delirious for several days. His recovery from this violent disorder, which he attributed to his indulging in the fine fruits of the Jidda market, seems to have been chiefly owing to the kindness of a Greek captain, who, having been his fellow-passenger from Suakin, attended him during one of his lucid intervals, and, at his own request, procured a barber, who bled him copiously.

Here our traveller was reduced to the hard necessity of parting with his slave, for whom he obtained forty-eight dollars, of which thirty-two were profit. With this he dressed himself in the guise of a reduced Egyptian gentleman, and determined to remain in the Hejaz until the time of the pilgrimage in the following November. However, as his funds were far too low to enable him to live independently until that period, he began to turn his thoughts towards manual labour; but first determined upon trying the effect of a direct application to Mohammed Aly, then at Tayef. He accordingly wrote to his highness’s Armenian physician, who was likewise at Tayef with his master, requesting him to learn from the pasha whether he would accept a bill upon Burckhardt’s correspondent at Cairo, and order his treasurer at Jidda to pay the amount of it. Before the result of this application could be known, he received an invitation to the house of Tousoun Pasha’s physician, who, upon being made acquainted with the state of his finances, kindly offered him the sum of three thousand piasters (about 100_l._) for a bill upon Cairo payable at sight. Mohammed Aly, to whom his condition was accidentally made known, immediately despatched a messenger with two dromedaries, an order for five hundred piasters, and a request that he would repair immediately with the same messenger to Tayef. With this invitation, which was, in fact, equivalent to a command, he thought it necessary to comply, and accordingly set off on the same afternoon (24th of August) for the interior of the Hejaz.

They were accompanied during the first portion of the way by about twenty camel-drivers of the tribe of Harb, who were carrying money to Mecca for the pasha’s treasury. The road at first lay over a barren sandy plain, ascending slightly as it receded from the sea; it then entered the narrow gorges of a mountainous country, where they overtook a caravan of pilgrims, who were accompanying a quantity of goods and provisions destined for the army. The pasha, who, no doubt, suspected the sincerity of our traveller’s creed, had given orders to the guide to conduct him by a by-road to Tayef, which lay to the north of Mecca: “Just before we left Hadda,” says Burckhardt, “my guide, who knew nothing further respecting me than that I had business with the pasha at Tayef, that I performed all the outward observances of a Moslem pilgrim, and that I had been liberal to him before our departure, asked me the reason of his having been ordered to take me by the northern road. I replied that it was probably thought shorter than the other. ‘That is a mistake,’ he replied; ‘the Mecca road is quite as short, and much safer; and if you have no objection we will proceed by it.’ This was just what I wished, though I had taken care not to betray any anxiety on the subject; and we accordingly followed the great road, in company with the other travellers.”

On this occasion, however, Burckhardt saw but little of the sacred city, as the guide, who had no curiosity to gratify, hurried through the streets without allowing him time for observation. Continuing their journey, therefore, towards the east, they arrived, on the 27th of August, at Ras el Kora, where they passed the night. “This,” says our traveller, “is the most beautiful spot in the Hejaz, and more picturesque and delightful than any spot I had seen since my departure from Lebanon, in Syria. The top of Jebel Kora is flat, but large masses of granite lie scattered over it, the surface of which, like that of the granite rocks near the sacred cataract of the Nile, is blackened by the sun. Several small rivulets descend from this peak, and irrigate the plain, which is covered with verdant fields, and large shady trees, on the side of the granite rocks. To those who have only known the dreary and scorching sands of the lower country of the Hejaz, this scene is as surprising as the keen air which blows here is refreshing. Many of the fruit-trees of Europe are found here; figs, apricots, peaches, apples, the Egyptian sycamore, almonds, pomegranates; but particularly vines, the produce of which is of the best quality.” “After having passed through this delightful district for about half an hour, just as the sun was rising, when every leaf and blade of grass was covered with a balmy dew, and every tree and shrub diffused a fragrance as delicious to the smell as was the landscape to the eye, I halted near the largest of the rivulets, which, although not more than two paces across, nourishes upon its banks a green alpine turf, such as the mighty Nile, with all its luxuriance, can never produce in Egypt.”

Upon his reaching Tayef, he caused his arrival to be made known to the pasha, who, upon learning his desire to visit the Holy Cities, expressed a desire to see him late in the evening at his public residence, and observed jocosely to the Kadhy of Mecca, who happened to be present, “It is not the beard alone which proves a man to be a true Moslem; but you are a better judge in such matters than I am.” Our traveller, on learning these particulars, affected to be much hurt by the pasha’s suspicions, and let the physician, who was the bearer of the message, know that he should not go to the pasha’s public audience unless he was received as a Turk. When the physician delivered this message, Mohammed Aly smiled, and said that he was welcome, whether Turk or not. The audience passed off well. But Burckhardt clearly discovered that he was regarded as a spy of the English government; that his conduct was narrowly watched; and that, in being made the guest of the physician, he was a kind of prisoner, all whose words and actions were reported to the pasha. This was by no means an agreeable position. He therefore determined to be delivered from it; and, in order to effect his purpose, adopted the most prudent plan that could have been imagined: he rendered himself so troublesome and expensive to his host, that the latter, in order to be freed from him, represented him in the most favourable light to his master, and contrived to obtain him permission to spend the last days of the Ramadhan at Mecca.

Accordingly, on the 7th of September, Burckhardt departed in company with the kadhy for the Holy City. On passing Wady Mohram, he assumed the _ihram_, the dress worn by all pilgrims during the Hadj, and consisting of two pieces of linen, woollen, or cotton cloth, one of which is wrapped round the loins, while the other is thrown over the neck and shoulders, so as to leave part of the right arm bare. In this dress he arrived at Mecca, on the 9th of September; and, as the law enjoins, proceeded immediately to visit the temple, before he had attended to any worldly concern whatever. The ceremonies practised on this occasion are long and tedious, the Mohammedans apparently believing, like our monkish madmen in Europe, that whatever is painful or disgusting to man must therefore be pleasing to God. Having completed these absurdities, he hired a ready-furnished lodging in the house of a metowaf, or guide to the holy places; who, while the poor hajjî was occupied with his devotions, employed his spare moments industriously in stealing whatever he could from his travelling-sack.

Being desirous of completing his travelling equipments before the commencement of the Hadj, Burckhardt now proceeded to Jidda, where such things are more easily procured than at Mecca, and again returned about the middle of October, with a slave-boy whom he purchased. He hired apartments in an unfrequented part of the city, where he enjoyed the advantage of several large trees growing before his windows, “the verdure of which,” says he, “among the barren and sunburnt rocks of Mecca, was to me more exhilarating than the finest landscape could have been under different circumstances.” The principal curiosity of Mecca is the Beitullah, or House of God, a species of quadrangle, in the centre of which stands the Kaaba, “an oblong massive structure, eighteen paces in length, fourteen in breadth, and from thirty-five to forty feet in height. It is constructed of the gray Mecca stone, in large blocks of different sizes, joined together in a very rough manner, and with bad cement.” “At the north-east corner of the Kaaba, near the door, is the famous ‘Black Stone;’ it forms a part of the sharp angle of the building at four or five feet above the ground. It is an irregular oval of about seven inches in diameter, with an undulating surface, composed of about a dozen smaller stones of different sizes and shapes, well joined together with a small quantity of cement, and perfectly smoothed. It looks as if the whole had been broken into many pieces by a violent blow, and then united again. It is very difficult to determine accurately the quality of this stone, which has been worn to its present surface by the millions of touches and kisses it has received. It appeared to me like a laver, containing several small extraneous particles, of a whitish and of a yellowish substance. Its colour is now a deep reddish brown, approaching to black: it is surrounded on all sides by a border, composed of a substance which I took to be a close cement of pitch and gravel, of a similar, but not quite the same, brownish colour. This border serves to support its detached pieces; it is two or three inches in breadth, and rises a little above the surface of the stone. Both the border and the stone itself are encircled by a silver band, broader below than above, and on the two sides, with a considerable swelling below, as if a part of the stone were hidden under it. The lower part of the border is studded with silver nails.”

I have purposely made use of Burckhardt’s own words in describing the Black Stone, and several other objects of curiosity, that the reader may see the exact impressions which they made on the mind of the traveller; though, as his style is very diffuse, it would frequently not have been difficult to compress his meaning into a much smaller compass. I cannot, however, pursue the same course with his description of the Hadj; which, notwithstanding its interest, is far too voluminous for the space which I can bestow upon it. On the 21st of November, 1814, the approach of the Syrian caravan was announced by a messenger, whose horse dropped down dead the moment he dismounted. Several other persons followed in about two hours after; and during the night, the main body, with the Pasha of Damascus at its head, came up, and encamped in the plain of Sheïkh Mahmoud. Next morning the Egyptian caravan likewise arrived; and at the same time Mohammed Aly, who desired to be present at the Hadj, appeared unexpectedly at Mecca, dressed in an ihram composed of two magnificent shawls of Kashmeer. All the hajjîs residing in the city now assumed the ihram, with the usual ceremonies, at their own lodgings, preparatory to their setting out for Arafat, and at noon heard a short sermon in the mosque.

The city was now full of movement and activity: all the pilgrims were preparing to set out for Arafat, some running hither and thither in search of lodgings, others visiting the markets, or the Kaaba. Many Meccawys, engaged in petty traffic, were hastening to establish themselves on the mountain, for the accommodation of the pilgrims. Camel-drivers led their beasts through the streets, offering them to the pilgrims for hire. On the 24th of November, the Syrian caravan, with the Mahmal, or sacred camel, in front, passed in procession through the city. The majority of the pilgrims rode in a species of palanquin, placed upon their camels; but the Pasha of Damascus, and other grandees, were mounted in tackhtravans, or splendid litters, which were borne by two camels. The heads of these picturesque animals were decorated with feathers, tassels, and bells. Crowds of people of all classes lined the streets, and greeted the pilgrims as they passed with loud acclamations and praise. The martial music of the pasha, twelve finely-caparisoned horses led in front of his tackhtravan, and the rich litters in which his women rode, particularly attracted attention. The Egyptian caravan followed soon after, and, consisting entirely of military pilgrims in the splendid Turkish costume, was no less admired than its predecessor. Both continued, without stopping, their march to Arafat, and were almost immediately followed by the other pilgrims in the city, and by far the greater proportion of the population of Mecca and Jidda, among whom our traveller likewise proceeded to the sacred hill.

Burckhardt reached the camp about three hours after sunset. The pilgrims were still wandering about the plain, and among the tents, in search of their companions, or of their resting-place, and many did not arrive until midnight. Numberless fires glimmered upon the dark plain to the extent of several miles; and high and brilliant clusters of lamps marked the different places of encampment of Mohammed Aly, Soleyman Pasha, and the Emir el Hadj of the Egyptian caravan. Few slept: “the devotees set up praying, and their loud chants were particularly distinguished on the side of the Syrian encampment. The merry Meccawys formed themselves into parties, singing jovial songs, accompanied by clapping of hands; and the coffee-houses scattered over the plain were crowded all night with customers. The night was dark and cold. I had formed a resting-place for myself by means of a large carpet tied to the back of a Meccawy’s tent; and having walked about for the greater part of the night, I had just disposed myself to sleep, when two guns, fired by the Syrian and Egyptian Hadj, announced the approaching dawn of the day of pilgrimage, and summoned the faithful to prepare for their morning prayers.”

The scene which, on the unfolding of the dawn, presented itself to the eye of the traveller, was one of the most extraordinary upon earth. “Every pilgrim issued from his tent to walk over the plains, and take a view of the busy crowds assembled there. Long streets of tents, fitted up as bazaars, furnished all kinds of provisions. The Syrian and Egyptian cavalry were exercised by their chiefs early in the morning, while thousands of camels were seen feeding upon the dry shrubs of the plain all round the camp.” Burckhardt now ascended the summit of Arafat, whence he could enjoy a distant view of the whole, the mountain being an isolated mass of granite, and reaching the height of two hundred feet above the level of the plain. From this point he counted about three thousand tents, but the far greater number were, like himself, without tents. Twenty or twenty-five thousand camels were dispersed, in separate groups, over the plain; and the number of pilgrims of both sexes, and of all classes, could not amount to less than seventy thousand. “The Syrian Hadj was encamped on the south and south-west side of the mountain; the Egyptian on the south-east. Around the house of the Sherif, Yahya himself was encamped with his Bedouin troops, and in its neighbourhood were all the Hejaz people. Mohammed Aly, and Soleyman, Pasha of Damascus, as well as several of their officers, had very handsome tents; but the most magnificent of all was that of the wife of Mohammed Aly, the mother of Tousoun Pasha and Ibrahim Pasha, who had lately arrived at Cairo for the Hadj, with a truly royal equipage, five hundred camels being necessary to transport her baggage from Jidda to Mecca. Her tent was in fact an encampment, consisting of a dozen tents of different sizes, inhabited by her women; the whole enclosed by a wall of linen cloth, eight hundred paces in circuit, the single entrance to which was guarded by eunuchs in splendid dresses. Around this enclosure were pitched the tents of the men who formed her numerous suite. The beautiful embroidery on the exterior of this linen palace, with the various colours displayed in every part of it, constituted an object which reminded me of some descriptions in the Arabian Tales of the Thousand and One Nights.”

Among the prodigious crowd were persons from every corner of the Mohammedan world. Burckhardt counted forty different languages, and did not doubt that there were many more. About three o’clock in the afternoon, the pilgrims, quitting their tents, which were immediately struck, and mounting their camels, pressed forward towards Mount Arafat, and covered its sides from top to bottom. The preacher now took his stand upon the platform on the mountain, and began to address the multitude. The hearing of the sermon, which lasts till sunset, constitutes the holy ceremony of the Hadj, and without being present at it, and at least appearing to hear, no pilgrim is entitled to the name of hajjî. “The two pashas, with their whole cavalry drawn up in two squadrons behind them, took their post in the rear of the deep line of camels of the hajjîs, to which those of the people of the Hejaz were also joined: and here they waited in solemn and respectful silence the conclusion of the sermon. Farther removed from the preacher was the Sherif Yahya, with his small body of soldiers, distinguished by several green standards carried before him. The two Mahmals, or holy camels, which carry on their backs the high structure that serves as the banner of their respective caravans, made way with difficulty through the ranks of camels that encircled the southern and eastern sides of the hill, opposite to the preacher, and took their station, surrounded by their guards, directly under the platform in front of him. The preacher, or khatyb, who is usually the Kadhy of Mecca, was mounted upon a finely-caparisoned camel, which had been led up the steps; it being traditionally said that Mohammed was always seated when he addressed his followers, a practice in which he was imitated by all the califs who came to the Hadj, and who from hence addressed their subjects in person. The Turkish gentleman of Constantinople, however, unused to camel-riding, could not keep his seat so well as the hardy Bedouin prophet; and the camel becoming unruly, he was soon obliged to alight from it. He read his sermon from a book in Arabic, which he held in his hands. At intervals of every four or five minutes he paused, and stretched forth his arms to implore blessings from above; while the assembled multitudes around and before him waved the skirts of their ihrams over their heads, and rent the air with shouts of _Lebeyk, Allah, huma Lebeyk!_--“Here we are at thy bidding, O God!” During the wavings of the ihrams, the side of the mountain, thickly crowded as it was by the people in their white garments, had the appearance of a cataract of water; while the green umbrellas, with which several thousand hajjîs, sitting on their camels below, were provided, bore some resemblance to a verdant plain.”

Burckhardt was present at all the remaining ceremonies of the Hadj, which I shall not now pause to describe; and after observing whatever was worthy of examination both at Mecca and Jidda, he joined a small caravan of pilgrims who were going to visit the tomb of the prophet, and set out for Medina on the 15th of January, 1815. During this journey he imprudently advanced before the caravan, and was attacked by five Bedouins, from whom he was quickly delivered, however, by the approach of his companions. They reached Medina on the 28th of January. The ceremonies practised in this city were much less tedious than at Mecca, and did not occupy our traveller more than a quarter of an hour. Here, shortly after his arrival, he was attacked by an intermittent fever, accompanied by extraordinary despondency. His condition, indeed, was well calculated to inspire gloomy thoughts; for he had no society, and but one book, which was, however, as he observes, worth a whole shelf full of others. This was a pocket edition of Milton, which he had borrowed from an English ship at Jidda.

Medina, it is well known, is chiefly indebted to the tomb of Mohammed for its celebrity. This mausoleum, which stands on the south-eastern corner of the principal mosque, is protected from the too near approach of visiters by an iron railing, painted green, about two-thirds the height of the pillars of the colonnade which runs round the interior of the mosque. “The railing is of good workmanship, in imitation of filligree, and is interwoven with open-worked inscriptions of yellow bronze, supposed by the vulgar to be of gold, and of so close a texture, that no view can be obtained of the interior except by several small windows about six inches square, which are placed in the four sides of the railing, about five feet above the ground.” On the south side, where are the two principal windows, before which the devout stand when praying, the railing is plated with silver, and the common inscription--“There is no God but God, the Evident Truth”--is wrought in silver letters round the windows. The tomb itself, as well as that of Abu Bekr and Omar, which stand close to it, is concealed from the public gaze by a curtain of rich silk brocade of various colours, interwoven with silver flowers and arabesques, with inscriptions in characters of gold running across the midst of it, like that of the covering of the Kaaba. Behind this curtain, which, according to the historian of the city, was formerly changed every six years, and is now renewed by the Porte whenever the old one is decayed, or when a new sultan ascends the throne, none but the chief eunuchs, the attendants of the mosque, are permitted to enter. This holy sanctuary once served, as the temple of Delphi did among the Greeks, as the public treasury of the nation. Here the money, jewels, and other precious articles of the people of the Hejaz were kept in chests, or suspended on silken ropes. Among these was a copy of the Koran in Kufic characters; a brilliant star set in diamonds and pearls, which was suspended directly over the prophet’s tomb; with all sorts of vessels set with jewels, earrings, bracelets, necklaces, and other ornaments, sent as presents from all parts of the empire. Most of these articles were carried away by the Wahabees when they sacked and plundered the sacred cities.

On the 21st of April, 1815, Burckhardt quitted Medina with a small caravan bound for Yembo, on the seacoast. His mind was still exceedingly depressed by the weak state of his body; and his gayety and animal spirits, with the energy which accompanies them in ardent minds, having deserted him, the world assumed in his eyes a sombre aspect, which rendered travelling and every other pleasure insipid. All he now sighed for was rest. This mental condition seems strongly to have affected even his opinions. His views both of men and things became cynical. Vice seemed to have spread like a deluge over the eastern world, leaving no single spot whereon Virtue might rest the sole of her foot. “For my own part,” says he, “_a long residence_ among Turks, Syrians, and Egyptians _justifies me in declaring that they are wholly deficient in virtue, honour, and justice_; that they have _little true piety_, and _still less charity or forbearance_; and that _honesty_ is only to be found in their _paupers or idiots_.” His mind was certainly labouring under the effects of his Medina fever when he wrote this passage, and it would therefore be lost labour to analyze or confute it minutely. That people who are “wholly deficient in virtue, honour, and justice” should be destitute of honesty, is no more to be wondered at than that a black camel should not be half-white; but if “true piety” be, as most moralists will admit, to be numbered among the virtues, then the orientals are not, as Mr. Burckhardt asserts, “_wholly_ deficient in virtue,” &c., since he allows that they have some, though but little, “true piety.” Again, either the majority of the orientals are rich, or the majority of them are honest; for if the majority of them are poor, or paupers, then the majority of them are honest; for honesty, we are told, is only to be found among paupers and idiots. It would be easy to expose and refute our traveller’s assertion by the direct testimony of persons still more competent than he to decide on such points; but his opinion is palpably absurd, like most others formed by sick or gloomy individuals, since no society could subsist if formed entirely of vicious members. Had Burckhardt himself lived to see his works through the press, such passages as the above would, I am persuaded, have been expunged or modified; for he was much too judicious deliberately to have hazarded so monstrous an assertion.

Upon his arrival at Yembo, dejected and melancholy, to add to his despondency, he found the plague raging in the city. The air, night and day, was filled with the piercing cries of those who had been bereaved of the objects of their affection; yet, as no vessel was ready to sail for Egypt, he was constrained to remain during eighteen days in the midst of the dying and the dead, continually exposed to infection through the heedlessness and the imprudence of his slave. At length, however, he procured a passage in an open boat bound for Cosseir, many of the passengers in which were sick of a disease which appeared to be the plague, though only two of them died. After remaining twenty days on board, he was, at his own request, put on shore in the harbour of Sherin, at the entrance of the Gulf of Akaba, where he agreed with some Bedouins to transport him and his slave to Tor and Suez. Learning on the way, however, that the plague was at Suez, he remained at a village in the vicinity of the former place, where the enjoyment of tranquillity and a bracing mountain air soon restored his strength, and enabled him, though still convalescent, to pursue his journey to Cairo, where he arrived on the 24th of June, after an absence of nearly two years and a half. As his health was not yet completely recovered, he undertook a journey into Lower Egypt during the following winter, which, as he seems to have believed, restored his constitution to its former tone.

His time was now entirely occupied in writing the journal of his Nubian and Arabian travels, and in the necessary care of his health, which, notwithstanding his sanguine expectation to the contrary, was still in a somewhat equivocal state. In the spring of 1816 the plague again broke out at Cairo, and our traveller, to avoid the infection, undertook a journey to Mount Sinai, intending to remain, until the pestilence should be over, among the Bedouins, who are never visited by this scourge. During this excursion he traced the course of the eastern branch of the Red Sea to within sight of Akaba, the ancient Ælanas, which he was prevented by circumstances from visiting. On his return to Cairo, he united with Mr. Salt in furnishing Belzoni with money for transporting the head of Memnon from Gournou to Alexandria. The scheme, it would seem, originated with Burckhardt and Salt, to whom, therefore, we are chiefly indebted for the possession of that extraordinary specimen of ancient art.

On the 4th of October, 1817, Burckhardt, who had so long waited in vain for an opportunity of penetrating with a Moggrebin caravan into Africa, was attacked with violent dysentery. The best medical advice which an eminent English physician (Doctor Richardson), then at Cairo, could afford was found unavailing. The disease prevailed, and on the 15th of the same month our able, adventurous, and lamented traveller breathed his last. As he had lived while in the East as a Mussulman, the Turks, he foresaw, would claim his body, “and perhaps,” said he to Mr. Salt, who was present at his death-bed, “you had better let them.”--“The funeral, as he desired,” says this gentleman, “was Mohammedan, conducted with all proper regard to the respectable rank which he had held in the eyes of the natives.” This was honourable to his Cairo friends; and to those who are interested in the history of his manly career it is gratifying to discover how highly he was valued. I have closed the lives of few travellers with more regret. It would have given me extreme pleasure to have followed him through those undiscovered regions whither his ardent imagination so anxiously tended; and, instead of thus recording his untimely death, to have beheld him enjoying in the first capital of the world the reward of his courage and enterprise. That I cannot enter into all Mr. Burckhardt’s views, either of men or things, is no reason why I should not be sensible of his extraordinary merit. His character, upon the whole, admirably fitted him to be a great traveller. He was bold, patient, persevering, judicious. He penetrated with admirable tact into the designs of his enemies, and not only knew how to prevent them, but, what was more difficult, to turn them to the confusion of their inventors. Upon this very excellence, however, was based one of his principal defects; he interpreted men in too refined and systematical a manner, and often saw in their actions more contrivance than ever existed. He was too hasty, moreover, in believing evil of mankind, which, with too many other able speculators, he supposed to be the necessary consequence of a philosophical spirit. But he was a young man. His mind, had he lived, would unquestionably have purified itself from this stain, as truth, which he possessed the courage and the ability to search for with success, was his only object. The works which he has left behind him, exceedingly numerous considering his brief career, are an imperishable monument of his genius and enterprise, and, when the fate of the writer is reflected on, can never be read without a feeling of deep interest almost amounting to emotion. Fortunately for his fame, their publication has been superintended by editors every way qualified for the task, who, without in the least dissipating their originality, must in very many instances have infinitely improved their style and arrangement. A popular edition of the whole would at once be a benefit to the public and an additional honour to the memory of Burckhardt.

CONSTANTIN FRANCOIS CHASSEBŒUF DE VOLNEY.

Born 1757.--Died 1820.

This traveller, who is very justly enumerated among the most distinguished which France has produced, was born on the 3d of February, 1757, at Craon, in Anjou. His father, an able provincial barrister, was unwilling that he should bear the name of _Chassebœuf_ (ox or bull hunter), which in his own case had been, though we are not told how, a source of a thousand uneasinesses, and therefore gave his son the name of Boisgirais, under which appellation our traveller studied at the colleges of Ancenis and Angers, and was at first known in the world. At a later period, just as he was about to depart for the East, he quitted the name of Boisgirais, and assumed that of Volney, which he was shortly after to render so celebrated.

Becoming his own master at the age of seventeen, with a small independence bequeathed him by his mother, he quitted the country for Paris, where he applied himself to the study of the severer sciences. Volney felt no inclination for the profession of a barrister, which it was his father’s desire he should follow; physic appeared to have greater charms for him, and he at first seemed disposed to adopt this as his profession; but his speculative turn of mind soon led him to look with disdain on its practical part. Scarcely had he reached his twentieth year when he entered with enthusiasm into the study of the science of nature, delighting to discover the relations which subsist between the moral and the physical world. He moreover devoted a portion of his time to the study of the history and languages of antiquity.

When he had made these preparations, apparently without foreseeing to what use he should apply them, a small inheritance which fell to him put him in possession of two hundred and forty pounds. “The difficulty was,” he observes, “how to employ it. Some of my friends advised me to enjoy the capital, others to purchase an annuity; but, on reflection, I thought the sum too inconsiderable to make any sensible addition to my income, and too great to be dissipated in frivolous expenses. Some fortunate circumstances had habituated me to study; I had acquired a taste, and even a passion, for knowledge; and this accession of fortune appeared to me a fresh means of gratifying my inclination, and opening a new way to improvement. I had read, and frequently heard repeated, that of all the methods of adorning the mind and forming the judgment, travelling is the most efficacious. I determined, therefore, on a plan of travelling; but to what part of the world I should direct my course remained still to be chosen. I wished the scene of my observations to be new, or at least brilliant. My own country and the neighbouring nations seemed to me either too well known or too easy of access; the rising States of America and the savages were not without their temptations; but other considerations determined me in favour of Asia. Syria especially, and Egypt, both with a view of what they once have been, and what they now are, appeared to me a field equally adapted to those political and moral observations with which I wished to occupy my mind.”