The Travels of Ludovico di Varthema: In Egypt, Syria, Arabia Deserta and Arabia Felix, in Persia, India, and Ethiopia, A.D. 1503 To 1508. Ludovico di Varthema
and mode of warfare, is mi- nutely correct, and the picture which he portrays of an Arab encampment is as true to life now as it was three centuries and a half ago.
Among the most interesting incidents contained in this portion of Varthema's peregrinations is the Caravan halt near "a mountain inhabited by Jews," within three days' march of El-Medinah. The stature of these people, which he limits to two feet in height, was either taken on trust from his Muhammedan companions, or estimated irrespective of the distance at which he saw them; but tinged with borrowed fable as this part of his narrative undoubtedly is, the existence of a Jewish colony in that locality for ages anterior to his time is a w 7 ell authenticated fact, though every trace of them, beyond an unfounded rumour that their descendants still existed there, performing in secret all the ceremonies of their reli- gion, had disappeared when Burckhardt visited the Hijâz. Arabian authors refer the foundation of the settlement to different periods extending as far back as the days of Moses; but the most probable account
INTRODUCTION. xxix
is that their first immigration occurred after the devastation of Judea by the armies of Nebuchad- nezzar, and that the colony was enlarged by succes- sive bands of refugees in after times down to the destruction of Jerusalem by Titus, and the persecu- tions to which they were subjected under the Em- peror Adrian.
On entering El-Medinah, "wishing to see every thing," our traveller's party engaged the services of a Muzawwir, or guide, whose duty it doubtless was then, as it is still, to instruct the pilgrims in the ap- pointed ceremonies of the Hajj, as well as to accom- pany them in the character of ordinary ciceroni. The principal object of interest here was the tomb of Muhammed, and with one or two minor exceptions, attributable probably to his imperfect knowledge of Arabic, our author's detailed description of the inte- rior and exterior of the Mosque is strikingly verified by the later accounts of it as given by Burckhardt and Burton. He takes occasion, moreover, in the course of his observations, to correct the absurd notion, which prevailed extensively in those days, that the Prophet's coffin was made of metal, and hung in mid air by the attraction of a powerful magnet.
Another superstition which the party ventured to question on the spot, was the supernatural light which the more credulous Moslems believe to issue from the sepulchre of their Prophet, as firmly as pious Christians of the Greek rite believe in the fable of the Holy Fire as it is manufactured at Jerusalem.
xxx INTRODUCTION.
The discussion which took place on this subject between the Captain of the Mamlûks and certain Sherîfs of the Mosque reveals the renegade's general disbelief in Muhammedanism; though it may well be doubted whether such an unreserved manifestation of it could have been attempted with impunity ex- cept by a person in his position.
The character of the townspeople, which is pro- verbially bad, elicits from Varthema the epithet of "canaglia," and expressing equal disgust at " the vanities of Muhammed," which form the staple at- tractions to the pilgrim visitors at El-Medinah, or The City, par excellence, he resumes his onward jour- ney towards Meccah, which was accomplished in ten days. The intervening country appears to have been in. a very unsettled state, for he records two skir- mishes with large bands of Arabs, and ascribes the cause to the prevalence of a great war between four brothers who were fighting for the lordship of Meccah. In a subsequent chapter, whilst describing Juddah, he mentions incidentally that the govern- ment of that town was administered by one of the brothers of "Barachet," who was then the ruling "Sultan of Meccah."
By the latter designation, we are undoubtedly to understand the "Sherîf," which title, as applied to the Arab ruler of Meccah, has entirely superseded the more ancient one of "Amir." The particular family from which candidates for that dignity were elected claim, in common with several others which assume the same honourable distinction, to be the
INTRODUCTION. xxxi
descendants of Hasan, the eldest son of 'Ali, through his two sons Zaid and Hasan el-Musanna; but the first historical notice which we possess of their terri- torial jurisdiction in the Hijâz, is given by Ibn Shub- nah, during the reign of the Ayyubite princes in Yemen, who records that in his time El-Medinah and Meccah were severally governed by two mem- bers of that family, each bearing the title of "Amir."1 Although exercising almost sovereign power within the limits assigned to them, the Sherîfs were avowedly subordinate to the successive Khalifs of the Omeyya and 'Abbaside dynasties, and subsequently to the Mamlûk Sultans of Egypt, whose prerogative it was to recognize their authority by investing them annu- ally with a robe of honour. This suzerainty, in his time, is casually adverted to by Varthema, who speaks of the lord of Juddah and the Sultan of Meccah as being "subject to the Grand Sultan of Cairo."
But a supremacy which, in effect, was barely nominal, seldom availed to maintain public order in the Hijâz, more especially whenever rival factions among the Sherîfs contended for the chief magistracy of Meccah. Such family feuds were of constant occurrence, and one was actually in progress at the time of our traveller's visit, and his incidental re- marks on the subject are so strikingly corroborated by native historical records, as to merit special illus- tration. The following passages, translated from the Kurrat el-Ayûn, an Arabic manuscript Chronicle of
1 See D'HERBELOT, sub voce Meccah.
xxxii INTRODUCTION.
Yemen, besides substantiating the statements of Var- thema, afford a general view of the political condi- tion of the Hijâz at the period referred to : —
"A.H. 906. In the month of Zul' Käadah of this year, corresponding with parts of May and June, A.D. 1500,] a battle took place between the Sherîf Haza'a bin Muhammed bin Barakât and his brother Barakât ibn Muhammed, the lord of the Hijâz, wherein the latter was overcome and put to flight, the Egyptian escort seizing all his property, and depriving him of everything. The cause was as follows: — When El-'Adil Tûman Bey, lord of Egypt, succeeded El- Ashraf Janblat, he expelled an amir of the latter named Kansooh el-Máhmady, known as El-Burj, who proceeded to Meccah ; but neither the Sherîf nor the Kaclhi, nor any of the nobles, took any notice of him, fearing the displeasure of Tûman Bey. On the death, of Tûman Bey, he was succeeded by El-Ashraf Kansooh el-Ghôrî, who forthwith sent a letter to El-Burj, appointing him Näib of Damascus. Thereupon the Sherîf went to pay his respects to him ; but he refused to receive him on account of his former conduct. Hazä'a being then at Meccah, Kansooh el-Burj instigated him to assume the government of Meccah, and to place his brother Barakât over it [as his subordinate.] To this end he directed him to go to Yembo, and sent word to the Amir of the Egyptian Hajj to meet him there, to make over to him the imperial firmans, and to invest him with the imperial robe. This was accordingly done; and Hazä'a put on the robe which had been brought for his brother Barakât, and dressed his brother El- Jâsâni in the clothes which he himself wore when he presided with his brother Barakât. He then pro- ceeded with the Egyptian caravan towards Meccah, accom- panied by about one hundred of the Sherîfs of the Benu- Ibrahim. On hearing this, Barakât went out as far as the Wâdi Markâ to meet them, when a battle ensued wherein
INTRODUCTION. xxxiii
Hazä'a was routed several times, about thirty of his followers were killed, and some parts of the caravan plundered. The Egyptian escort then charged with Hazä'a, whereupon Bara- kât fled, leaving his son Abu'l-Kasam and several of his soldiers dead on the field. After this, the Egyptians entered the house of Barakât, seized all he had, his women included, whom they also plundered. Barakât took refuge in Juddah, and Hazä'a entered Meccah with the Egyptian escort ; but the city became much disturbed, outrages and fear increased on the roads, and the pilgrims who had come by sea returned home ; consequently the Hajj was very small, and the Sherîf Barakât did not perform it. When the Hajj was over, Hazä'a reflected that the cause of all this mischief was owimr to his contention with his brother Barakât ; and fearing lest he might be attacked by him in Meccah, he accompanied the Damascus caravan to Yembo, whither Barakât pursued him ; but the escort protected Hazä'a against him. So Barakât returned to Meccah, and peace and security were reesta- blished among the people