Most Of The
Barakat Emigrated; Many Of Them Settling In The Fertile Valleys Of The
Hedjaz, And Others In Yemen.
Of the Sherifs still existing in and about
Mekka, besides the tribes above mentioned, the following five were named
to me:
Abadele, Ahl Serour, Herazy, Dwy Hamoud, Sowamele. [In addition to
these, I find several others mentioned by Asamy, as Dwy Masoud, Dwy
Shambar, Dwy el Hareth, Dwy Thokaba, Dwy Djazan, Dwy Baz. It would
demand more leisure than I enjoy, to compile a history of Mekka from the
above-mentioned sources. D'Ohsson has given an historical notice on the
Sherifs of Mekka, in which are several errors. The long pedigrees that
must be traced, to acquire a clear notion of the rulers of any part of
Arabia, render the history of that country extremely intricate.]
The succession to the government of Mekka, like that of the Bedouin
Sheikhs, was not hereditary; though it remained in the same tribe as
long as the power of that tribe preponderated. After the
[p.221] death of a Sherif, his relative, whether son, brother, or
cousin, &c. who had the strongest party, or the public voice in his
favour, became the successor. There were no ceremonies of installation
or oaths of allegiance. The new Sherif received the complimentary visits
of the Mekkawys; his band played before the door, which seems to be the
sign of royalty here, as it is in the black country; and his name was
henceforth inserted in the public prayers. Though a succession seldom
took place without some contest, there was little bloodshed in general;
and tho[u]gh instances of cruelty sometimes occurred, the principles of
honour and good faith which distinguish the wars of the Desert tribes,
were generally observed. The rivals submitted, and usually remained in
the town, neither attending the levees of their victorious relative, nor
dreading his resentment, after peace had once been settled. During the
war, the rights of hospitality were held as sacred as they are in the
Desert; the dakhyl, or refugee, was always respected: for the blood shed
on both sides, atonement was made by fines paid to the relations of the
slain, and the same laws of retaliation were observed, which prevail
among the Bedouins. There was always a strong party in opposition to the
reigning power; but this opposition was evinced more in the protection
afforded to individuals persecuted by the chief, than in open attempts
against his authority. Wars, however, frequently happened; each party
had its adherents among the neighbouring Bedouins; but these were
carried on according to the system in Bedouin feuds, and were seldom of
long duration.
Though such customs might have a tendency to crush the power of the
reigning Sherif, they were attended with bad consequences to the
community: every individual was obliged to attach himself to one or
other of the parties, and to some protector, who treated his adherents
with the same tyranny and injustice that he experienced from his
superior; laws were little respected; every thing was decided by
personal influence.
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