We now turn into the Mesaa, the straightest and longest street in Mekka, and one of the best built. It receives its name from the ceremony of the Say, which is performed in it, and which I have already described: from this circ.u.mstance, and its being full of shops, it is the most noisy and most frequented part of the town. The shops are of the same description as those enumerated in the account of Djidda, with the addition of a dozen of tin-men, who make tin bottles of all sizes, in which the pilgrims, upon their return, carry the water of Zemzem to their homes.

The shops are generally magazines on the ground-floor of the houses, before which a stone bench is reared. Here the merchant sits, under the shade of a slight awning of mats fastened to long poles; this custom prevails throughout the Hedjaz. All the houses of the Mesaa are rented by Turkish pilgrims. On the arrival of a party of hadjys from Djidda, which happens almost every morning, for four or five months of the year, their baggage is usually deposited in this street, after which they pay their visit to the mosque,

[p.117] and then go in quest of lodgings; and in this manner I found the street crowded almost every day with new comers, newsmongers, and guides.

About the time of my stay at Mekka, the Mesaa resembled a Constantinopolitan bazar. Many shops were kept by Turks from Europe or Asia Minor, who sold various articles of Turkish dress, which had belonged to deceased hadjys, or to those who, being deficient in cash, had sold their wardrobe. Fine swords, good English watches, and beautiful copies of the Koran, the three most valuable articles in a Turkish pilgrim's baggage, were continually offered for sale.

Constantinopolitan pastry-cooks sold here pies and sweetmeats in the morning; roasted mutton, or kebabs, in the afternoon; and in the evening, a kind of jelly called mehalabye. Here, too, are numerous coffee-houses, crowded from three o'clock in the morning until eleven o'clock at night. The reader will be surprised to learn, that in two shops intoxicating liquors are publicly sold during the night, though not in the day-time: one liquor is prepared from fermented raisins, and although usually mixed with a good deal of water, is still so strong, that a few gla.s.ses of it produce intoxication. The other is a sort of bouza, mixed with spices, and called soubye. This beverage is known (although not made so strong) at Cairo.

The Mesaa is the place of punishment: there capital offenders are put to death. During my stay, a man was beheaded, by sentence of the Kadhy, for having robbed a Turkish pilgrim of about two hundred pounds sterling; this was the only instance of the kind which came to my knowledge, though thieves are said to abound in Mekka, while the Hadj continues.

The history of Mekka, however, affords many instances of the most cruel punishments: in A.D. 1624, two thieves were flayed alive in this street; in 1629, a military chief of Yemen, who had been made prisoner by the reigning Sherif, had both his arms and shoulders perforated in many places, and lighted tapers put into the wounds; one of his feet was turned up, and fastened to his shoulder by an iron hook, and in this posture he was suspended two days on a tree in the Mala, till he died.

The destruction

[p.118] of a man's sight, no uncommon punishment in other parts of the east, seems never to have been inflicted by the Hedjaz governors.

In the Mesaa, and annexed to the mosque, stands a handsome building, erected in A.H. 882, by Kaid Bey, Sultan of Egypt, in which he established a large public school, with seventy-two different apartments; he also furnished it with a valuable library. The historian Kotobeddyn, who, one hundred years afterwards, was librarian here, complains that only three hundred volumes remained in his time, the rest having been stolen by his unprincipled predecessors.

On the northern extremity of the Mesaa is the place called Merowa, the termination of the Say, as already described; this, as it now stands, was built in A.H. 801. Behind it is shown a house which was the original habitation of El Abbas, one of the many uncles of Mohammed. Near the Merowa are the barbers' shops, in which pilgrims have their heads shaved after performing the Say. Here, too, public auctions are held every morning, where wearing-apparel, and goods of every description, are offered to the highest bidder: for the sake of the Turkish pilgrims, their language is used on these occasions; and there is scarcely a boy at Mekka who is not thus acquainted with, at least, the Turkish numerals. Near this place, too, is a public fountain, the work of the Othman Emperor Soleyman Ibn Selym: it is supplied from the Mekka aqueduct, and is crowded the whole day by hadjys, who come to fill their water-skins.

Eastward of the Mesaa, near its extremity at the Merowa, branches off a street called Soueyga, or the Little Market, which runs almost parallel with the east side of the mosque. Though narrow, it is the neatest street in the town, being regularly cleaned and sprinkled with water, which is not the case with any of the others. Here the rich India merchants expose their piece-goods for sale, and fine Cashmere shawls and muslins. There are upwards of twenty shops, in which are sold perfumes, sweet oils, Mekka balsam, (in an adulterated state,) aloe- wood, civet, &c. Few pilgrims return to their homes without

[p.119] carrying some presents for their families and friends; these are usually beads, perfumes, balm of Mekka, aloe-wood, which last is used throughout the east, in small pieces, placed upon the lighted tobacco in the pipe, producing an agreeable odour.

In other shops are sold strings of coral, and false pearls, rosaries made of aloe, sandal or kalembac wood, brilliant necklaces of cut cornelians, cornelians for seal-rings, and various kinds of China ware.

These shops are all kept by Indians, and their merchandize is entirely of Indian production and manufacture. Against these Indians much prejudice is entertained in Arabia, from a general opinion that they are idolaters, who comply in outward appearance only with the rites of Mohammedism: they are supposed to be of the Ismayley sect; those mysterious devotees, of whom I have given some account in my journey to Lebanon, [See Travels in Syria, &c.] and whose name is, at Mekka, applied to those Indians. About a dozen of them reside here; the others arrive annually at the pilgrimage; they buy up old gold and silver, which they remit to Surat, from whence most of them come. Some have lived at Mekka for ten years, scrupulously performing every religious ceremony; they rent a large house, in which they live together, never allowing other strangers to occupy any part of it, even should several of the apartments be untenanted. Contrary to the practice of all other Mohammedans, these Indians never bring their women to the pilgrimage, although they could well afford the expense; and those residing, for however long a period, at Mekka have never been known to marry there; which is the more remarkable, as other natives of India, who live here for any length of time, usually take wives, although they may have been already married at home.

The same stories are prevalent respecting them, which are told of the Syrian Ismayleys, to my account of whom I must refer the reader. [See Travels in Syria and the Holy Land.] My endeavours to collect authentic information on the subject of their secret doctrines were as fruitless here as they had

[p.120] been in Syria, where it was vaguely reported that the chief seat of the Ismayleys was in India, and that they kept up regular correspondence between that country and Syria. A sect of "Light- extinguishers" is said to exist in India, as well as in Mesopotamia, and to them the Ismayleys of Syria and those of Mekka may, perhaps, belong. Those whom I saw at Mekka have rather the features of Persians than of Indians, and are taller and stouter men than Indians in general. [The people here mentioned by our author were probably some Pa.r.s.ees from Surat or Bombay.]

About the middle of the Soueyga, where the street is only four paces in breadth, are stone benches on each side. Here Abyssinian male and female slaves are exposed for sale; and as beauty is an universal attraction, these benches are always surrounded by hadjys, both old and young, who often pretend to bargain with the dealers, for the purpose of viewing the slave-girls, during a few moments, in some adjoining apartment. Many of these slaves are carried from hence to the northern parts of Turkey.

The price of the handsomest was from one hundred and ten to one hundred and twenty dollars.

At the extremity of the Soueyga, the street is covered with a high vaulted roof of stone, supported on each side by several ma.s.sy buildings, serving as warehouses to the wealthy merchants; they were the work of one Mohammed, Pasha of Damascus, who lived several centuries ago, and now belong to the mosque. This, being the coolest spot in the town during mid-day, is on that account the most frequented. In the Soueyga all the gentlemen hadjys take their morning and evening lounge, and smoke their pipes. I formed an acquaintance with one of the perfume- sellers, and daily pa.s.sed an hour in the morning, and another in the afternoon, seated on the bench before his shop, smoking my nargyle, and treating my friend with coffee. Here I heard the news:--whether any great hadjy had arrived the preceding night; what law-suits had been carried before

[p.121] the Kadhy; what was going forward in Mohammed Aly's army; or what great commercial bargains had been concluded. Sometimes European news would be discussed, such as the last fortunes of Bonaparte; for the pilgrims who arrived from Constantinople and Greece were continually bringing news from Europe. I usually spent the early part of each morning, and the later part of the evening, in walking about the town, and frequenting the coffeehouses in its extremities, where I might meet with Bedouins, and, by treating them with a cup of coffee, soon engage them to talk about their country and their nation. During the mid-day hours I staid at home: the first part of the night I pa.s.sed in the great square of the mosque, where a cooling breeze always reigns; here, seated upon a carpet, which my slave spread for me, I indulged in recollections of far distant regions, while the pilgrims were busily engaged in praying and walking round the Kaaba.

At the eastern extremity of the Soueyga, the street changes its name into that of Shamye, which is applied also to several by-streets on either side, those on the right leading towards the mountain, and those on the left towards the mosque. At the further end the Shamye joins the quarter of Shebeyka and Bab el Omar. This is a well-built part of the town, chiefly inhabited by rich merchants, or by olemas attached to the mosque. There are few shops in the main street except during the pilgrimage, when many are opened, in which the Syrian merchants display the produce and manufactures of their country; a circ.u.mstance from which it derives its name. In these shops are found silk stuffs from Damascus and Aleppo; cambric manufactured in the district of Nablous; gold and silver thread from Aleppo; Bedouin handkerchiefs, called keffie, of Baghdad and Damascus fabric; silk from Lebanon; fine carpets from Anadolia and the Turkman Bedouins; abbas from Hamah; dried fruits and the kammereddyn from Damascus; pistacios from Aleppo, &c. Among all the Syrians at Mekka, I could never discover any individual whom I had known in his own country, except the son of the chief of Palmyra, who, however, did not recognise me. He had come

[p.122] with two or three hundred camels, to transport the baggage of the Pasha of Damascus.

In returning through the Shamye towards the Soueyga, we find, on the north side of these streets, a quarter called Garara, the most reputable of the town, and perhaps the best built, where the wealthiest merchants have their houses. The two first merchants of the Hedjaz, Djeylany and Sakkat, live here for the greater part of the year, and only go to Djidda (where they also have establishments,) when the arrival of the Indian fleet demands their presence at that place. In the quarter of Garara, the women of Mohammed Aly Pasha, with a train of eunuchs attached to them, have now taken up their abode. The houses are all two or three stories high, many of them gaudily painted, and containing s.p.a.cious apartments. Here Sherif Ghaleb built a palace, the finest of all those he possessed at Mekka, and resided in it princ.i.p.ally during the winter months, when he divided his time between this mansion and that near the mosque. Some military chiefs have now taken up their quarters in this palace, which will soon be ruined. It is distinguished from the other houses of Mekka only by its size, and the number of windows; having neither a fine portico, nor any other display of architecture.

Near the palace, upon a hill which may be described as within the town, Ghaleb built a fort, flanked by strong towers, but of much smaller size than the great castle. When the Turkish army advanced towards the Hedjaz, he mounted it with guns, and stored it well with provisions; but the garrison, like that of the castle, dispersed immediately after he was made prisoner. The hill upon which it stands is known by the name of Djebel Lala, and is often mentioned by Arabian poets. Opposite to this hill, in a S.E. direction, upon the summit of a mountain beyond the precincts of the town, stands another small fort, which was also repaired by Ghaleb. It is called Djebel Hindy, from the circ.u.mstance of a great sheikh or devotee from Cashmere having been buried there. The tower is now inhabited by a few Indian families, who enjoy the advantage of an excellent cistern for rain-water. This mountain is also called by the

[p.123] present Mekkawys "Djebel Keykaan"--an appellation more ancient probably than that of Mekka itself. Azraky, however, places the Djebel Keykaan more to the north, and says that the name is derived from the cries and the clashing of arms of the Mekkawy army, which was stationed there, when the Yemen army, under Toba, had taken possession of the hill of Djyad. Between the two castle-hills, the s.p.a.ce is filled with poor, half-ruined houses, which are princ.i.p.ally inhabited by the lowest cla.s.s of Indians established at Mekka.

In turning eastward from the Garara, and pa.s.sing the quarter called Rekoube, which, in point of building, nearly equals the Garara, although it is not reckoned so genteel a residence, we arrive at the great street called Modaa, which is a continuation of the Mesaa, and then retrace our steps through the latter to the vicinity of El Szafa, that we may survey the eastern quarters of the town.

Near the Szafa branches off a broad street, running almost parallel with the Modaa, to the east of it, called Geshashye. Here, among many smaller dwellings, are several well-built, and a few lofty edifices; a number of coffee-houses; several gunsmiths' shops; and a bath. Here resides the Hakem, or superintendant of the police, who is the first officer under the Sherif at Mekka. Part of the street is built on the lower declivity of the eastern mountain, called Djebel Kobeys, to which narrow, dirty, and steep lanes lead up on that side. The Geshashye is a favourite quarter of the pilgrims, being broad, airy, and open to the northerly winds. I lived here during the last days of Ramadhan, in September, 1814, when I first arrived at Mekka from Tayf.

This street, as it proceeds, adopts the name of Haret Souk el Leyl, which comprises an extensive quarter on the East, where the Moled e'

Nebby, or Prophet's birth-place, is shown, and which adjoins the Moamele, or establishment of the potteries. The by-streets close to the Moled are denominated Shab el Moled, or "Rocks of the Moled," the ground which rises here being covered with stones.

The Moamele lies on the side of Djebel Kobeys, and comprises about a dozen furnaces, of which the chief productions are jars, especially

[p.124] those used in carrying the water of the celebrated well Zemzem.

These Moamele jars, although prettily wrought, are too heavy, differing in this respect from the beautiful pottery of Upper Egypt and Baghdad, which are so slight that an empty jar may be thrown down by a mere puff of wind. The Moamele alone supplies all the Hedjaz, at present, with these water-vessels; and few hadjys return to their homes without some jars, as specimens of Mekkawy ingenuity.

Farther on, the Souk el Leyl takes the name of El Ghazze, and so are called both sides of the main street, which still forms a continuation of the Geshashye. Several deep wells of brackish water are situated in this street. Here also are found the shops of carpenters, upholsterers from Turkey, undertakers, who make the seryrs, or stands, upon which the Mekkawys sleep, as well as those on which they are carried to the grave.

Wholesale dealers in fruits and vegetables, which are brought from Tayf and Wady Fatme, here dispose of their stock to the retail dealers early in the morning. At the northern end of the Ghazze, where the street widens considerably, is held a daily market of camels and cows. On the east side, towards the mountain, and partly on its declivity, stands the quarter called Shab Aly, adjoining the Shab el Moled: here is shown the venerated place of Aly's nativity. Both these quarters, called Shab, (i.e. rock,) are among the most ancient parts of the town, where the Koreysh formerly lived; they are even now inhabited princ.i.p.ally by sherifs, and do not contain any shops. The houses are s.p.a.cious, and in an airy situation.

Beyond the cattle-market in the Ghazze, the dwelling-houses terminate, and low shops and sheds occupy both sides of the street. This part is called Souk el Haddadeyn; and here blacksmiths and Turkish locksmiths have their shops. A little further, the street opens into that called Mala, which is itself a continuation of the Modaa, and forms the division between the eastern and western parts of the town, running due north along the slightly ascending slope of the valley. The Modaa and the Mala, (which latter means

[p.125] the High Place, in opposition to the Mesfale, or the low quarter,) are filled with shops on both sides. Here are found grocers, druggists, corn-merchants, tobacconists, haberdashers, sandal-makers, and a great number of dealers in old clothes. In the Modaa is a large corn magazine, formerly a public school; and there is another in the Mala. From these, the provision-caravans for the Turkish army at Tayf take their departure: public auctions are held in this place every morning. At the northern end of the Mala is a market, whither Bedouins from all quarters bring their sheep for sale. Here, also, are the butchers' shops, in which beef, mutton, and camels' flesh are sold; and in the same street is a small chapel, or Mesdjed, [I believe this to be the Mesdjed mentioned by historians under the name of Mesdjed Rayet. El Azraky speaks of four or five other mosques at Mekka in his time.] for daily prayers, the great mosque being distant; but the Friday's prayers are always said in the latter. Towards this northern end of the Mala, where it joins the Souk el Haddadeyn, the stone houses terminate, and are succeeded by a single row of low shops and stands on each side, where provisions are sold to the eastern Bedouins, who come to Mekka for grain. Here is a coffee-house, called Kahwet el Hashashein, where are sold the intoxicating preparations of hashysh and bendj, which are mixed and smoked with tobacco. This house is frequented by all the lowest and most disorderly persons of the town. Sherif Ghaleb had imposed a heavy tax on the sale of hashysh, in order to discourage a practice directly violating the law.

The Mala is known also under the appellation of Haret el Naga, which is derived from the ancient name of Wady el Naga, given to this part of the valley of Mekka.

In the by-streets of the Modaa the richest Indian traders have their houses; here they receive customers, being too proud to open public shops or warehouses. An Indian of this quarter, originally from Surat, called El Shamsy, was esteemed the wealthiest man in the Hedjaz; yet his mercantile concerns were much less extensive than those of Djeylany, and several others. Though possessing

[p.126] several hundred thousand pounds sterling, this man bargained with me personally for nearly an hour and a half about a muslin shawl, not worth more than four dollars!

In the Modaa, a high, broad mole or embankment was thrown across the valley, with an iron gate, by Omar Ibn el Khatab, to resist the torrents flowing in this direction towards the mosque, during heavy rains. Some vestiges of it remained till the fourteenth century. While it existed, the pilgrims on arriving at Mekka used to enjoy from its summit the first sight of the Kaaba; there also they recited prayers, from which circ.u.mstance the street takes its name, Modaa meaning " place of prayers."

Between the Modaa and Mala, on the one side, and the Ghazze and Geshashye on the other, are several quarters consisting of tolerable buildings, but of extremely dirty and narrow streets, from which the filth is never removed, and fresh air is always excluded. Here we find the Zokak e Seiny, or "Chinese street," where gold and silversmiths have their shops. They work in the coa.r.s.est manner, but are very much employed, princ.i.p.ally in making silver rings for men and women--ornaments very generally used among the Arabs. To the south of this quarter is the Zokak el Hadjar (called also Zokak el Merfek), or the "street of the stone," which comprises the birth-place of Fatme, the daughter of Mohammed; and of Abou Beker, the prophet's successor in the Khalifat.

This street takes its name from the hadjar, or stone, which used miraculously to greet Mohammed with the salutation of "Salam aleyk,"

whenever he pa.s.sed this way on his return from the Kaaba. It has been mute since the days of the prophet, but is still shown, projecting a little from the wall of a house, which, in honour of it has been white- washed.

We now return towards the Mala, a little beyond the spot where it joins the Ghazze. The shops terminate, and a broad, sandy plain commences, on which there are only a few detached coffee-houses. This may be called the extremity of the town. What lies farther towards the north, must be considered as forming part of the suburbs. Continuing along the plain, we find on each side of the

[p.127] road large birkets, or reservoirs of water, for the accommodation of the pilgrim-caravans: they can be filled from the aqueduct which pa.s.ses this way towards the town. Of these birkets, one is for the Egyptian caravan; another for the Syrian: they were constructed in A.H. 821, are entirely cased with stone, and continue in a state of perfect repair. Similar monuments of the munificent Turkish Sultans are found at every station of the Hadj, from Medina as far as Damascus and Aleppo. Some of those which I saw to the southward of Damascus, appeared more solid in their construction than the birkets of Mekka: that appropriated to the Egyptian pilgrims is about one hundred and sixty feet square, and from thirty to thirtyfive feet in depth.

When the birket contains from eight to ten feet of water, the supply is deemed sufficient for the caravan. These reservoirs are never completely filled. As the aqueduct furnishes water but scantily, adjoining to the western birket are some acres, irrigated by means of a well, and producing vegetables. Near it, also, is a small mosque, called Djama e Soleymanye, in a state of decay, and no longer used for religious purposes; but serving, at present, to lodge a few Turkish soldiers. It belongs to the quarter named El Soleymanye, which extends from Djebel Lala close to the western mountain, as far as the cemeteries beyond the birkets. It does not contain any good houses; and I heard that it derives its name from the Soleymanye, as the Muselmans call the people of Kandahar, Afghanistan, Cashmere, and several other countries on this side of the Indus. It is said that some descendants of those people who were the original settlers, still reside here, mixed with many Indians.

It appears, however, from Kotobeddyn's history, that Sultan Solyman erected, about A.H. 980, a mosque in this quarter. The mosque at least may be supposed to have borrowed its name from the founder. The inhabitants of Soleymanye are Muselmans of the Hanefy sect, the first of the four orthodox divisions, and not disciples of Aly, like the Persians; many of whom come yearly to the Hadj of Mekka, either by sea from Bombay or Ba.s.sora, or by land, travelling as dervises, along the southern provinces of

[p.128] Persia to Baghdad, and through Mesopotamia and Syria to Egypt. I have seen many who had come by that route; they appeared to be men of a much better and more vigorous character than the generality of Indians.

Opposite to this quarter El Soleymanye, on the eastern mountain, and adjoining the Ghazze and Shab Aly, is a half-ruined district, called Shab Aamer, inhabited by Bedouin pedlars of the Thekyf and Koreysh tribes, and by a few poor sherif families. In this quarter are some large mills, worked by horses, for the Turkish governor: the town, I believe, does not contain any others of considerable size. It is the custom at Mekka to use hand-mills, which are usually turned by the slaves of the family, or, among the poorer cla.s.ses, by the women. Here, also, are the only places in Mekka (or perhaps in the Hedjaz) where linen and cotton are dyed with indigo and saffron: woollen cloth is not dyed here.

As numbers of the public women reside at Shab Aamer, this quarter is not ranked among the most respectable in Mekka. Sherif Ghaleb imposed a regular tax upon those females, and required an additional payment from such of them as, in the time of the pilgrimage, followed the hadjys to Arafat. A similar tax is levied at Cairo, and in all the great provincial towns of Egypt. Mekka abounds with the frail sisterhood, whose numbers are increased during the Hadj by adventurers from foreign countries. They are somewhat more decorous than the public women in Egypt, and never appear in the streets without veils. Among them are many Abyssinian slaves, whose former masters, according to report, share the profits of their vocation. Some are slaves belonging to Mekkawys.

The Arabian poets make frequent allusions to Shab Aamer; thus Ibn el Faredh says:--

"Is Shab Aamer, since we left it, still inhabited?

Is it to this day the place of meeting for lovers?" [See Sir William Jones's Comment de Poes. Asiat., on the subject of a poem by Ibn Faredh, which abounds with local allusions to Mekka.]

[p.129] Proceeding from the birkets northward over the plain, we come to an insulated house, of good size and construction, belonging to the Sherif, in which some of Ghaleb's favourites once resided. Opposite to this building, a paved causeway leads towards the western hills, through which is an opening that seems artificial. El Azraky applies the name Djebel el Hazna to this part of the mountain; and says that the road was cut through the rock by Yahia Ibn Khold Ibn Barmak. On the other side of the opening, the road descends into the plain of Sheikh Mahmoud, so named from the tomb of a saint, round which the Syrian pilgrims generally encamp. Sherif Ghaleb erected upon the hill, on both sides of the narrow road, which is formed in rude steps, (whether natural or artificial, it would be difficult to say,) two watch-towers, similar to those already described. On both sides of the causeway, in the valley of Mekka, extend the burying-grounds, where most of the inhabitants of the city have their family tombs.

A little beyond the Sherif's house just mentioned, and at the termination of the Mala, stands the tomb of Abou Taleb, an uncle of Mohammed, and father of Aly. The Wahabys reduced the building which covered the tomb to a mere heap of rubbish; and Mohammed Aly Pasha has not thought fit to rebuild it. Abou Taleb is the great patron of the city; and there are many persons at Mekka who, though they would have little scruple in breaking an oath taken before G.o.d, yet would be afraid of invoking the name of Abou Taleb in confirmation of a falsehood. "I swear by the Mosque"--"I swear by the Kaaba," are e.j.a.c.u.l.a.t.i.o.ns constantly used by the Mekkawys to impose upon strangers; but to swear by Abou Taleb is a more serious imprecation, and is seldom heard upon such occasions. Opposite to the ruined tomb stands a public fountain, consisting of a trough built of stone, fifty or sixty feet in length, which is daily filled with water from the aqueduct. Near it grow a few trees.

No buildings are seen beyond the fountain, till we come to a large palace of the Sherif, which is surrounded by high walls flanked with towers, and contains within the inclosure a s.p.a.cious court-yard. In the time of the Sherif it was well garrisoned, and during his wars with the Wahabys he often resided here, as he could set out from hence upon a