The Animal Was Kept For Six Months, When It Was Offered By The
Sherif To An American Captain For Fifty Dollars; But Such A Price Being
Of Course Refused, It Soon After Died Of A Surfeit, To The Great
Satisfaction Of The Inhabitants.
The Mekkawys, however, tolerate within their walls notorious heretics.
I
have already mentioned the Ismaylys, an idolatrous sect from India, who
appear here in the garb of Moslims. The Persian hadjys, well known as
sectaries of Aly, and revilers of Mohammed and his immediate followers,
are not subjected to any particular inconveniences. The Sherif tolerated
them, but levied a capitation-tax on each. The Sherifs, however,
themselves, as I shall presently explain, are mostly of the sect of
Zyoud, Muselmans who dispute with the orthodox Sunnyes (the great
opponents of the Persian sectaries,) several of their principal dogmas.
Whenever the word Christian or European is mentioned by the
[p.209] Mekkawys, it is coupled with the most opprobrious and
contemptuous epithets. They include them all in the appellation of
Kafer, without having any clear ideas of the different nations of which
they are composed. The English, however, being more in contact with
them, from their Indian possessions, are often called exclusively "El
Kafer," or "the Infidels;" and whenever this appellation is so used, the
English are to be understood. Thus, they say "El Kafer fy'l Hind," the
Kafer in India; or "Merkeb el Kafer fy Djidda," the Kafer's ship at
Djidda, always meaning the English.
When the French invaded Egypt, a Moggrebyn saint at Mekka, called Sheikh
el Djeylany, a distant relation of a wealthy merchant at Mekka, and who
had for some time been in the habit of delivering lectures in the great
mosque, mounted the pulpit, and preached a crusade against the infidels,
who had seized upon the gate of the Kaaba, as Egypt is styled. Being a
very eloquent speaker, and held in much veneration, many Arabs flocked
to his standard, others gave him money; and it is said that even many
women brought him their gold and silver trinkets, to assist him in his
holy enterprise. He embarked at Djidda with his zealous followers, on
board a small fleet, and landed at Cosseir. The governments of Mekka and
Djidda seem to have had little share in the enterprise, though they
threw no obstacles in its way. The fate of these Arabs (many of whom
were of the same Wahaby tribes who afterwards offered so much resistance
to Mohammed Aly), and the fury with which they encountered the French in
Upper Egypt, are already known to the reader by Denon's animated
description. Sheikh Djeylany was killed, and very few of his followers
returned. I believe their number is rather over-rated by Denon; for I
never heard it stated at more than fifteen hundred.
The Mekkawys, like the inhabitants of Turkey, are in general free from
the vices of pilfering and thieving; and robberies are seldom heard of,
although, during the Hadj, and in the months which precede and follow
it, Mekka abounds with rogues, who are tempted by the facility of
opening the locks of this country.
Formerly the slaves of the Sherif were noted for their disorderly
behaviour; Ghaleb, however, established good order among them; and
[p.210] during his reign, a burglary was never committed without the
discovery and punishment of the perpetrator.
The streets of Mekka abound with beggars and poor hadjys, who are
supported by the charity of strangers; for the Mekkawys think themselves
privileged to dispense with this duty. Of them, however, many adopt
mendicity as a profession, especially during the Hadj, when the pilgrims
are bound to exercise that virtue which is so particularly enjoined by
the precepts of Mohammed. The greater part of the beggars are Indians,
others Syrians, Moggrebyns, and Egyptians: the Negroes are but few, as
these generally prefer labour to begging; but a large proportion comes
from Yemen. It is generally said in the East, that Mekka is the paradise
of beggars: some perhaps may save a little money, but the wretched
aspect of others plainly shows how much their expectations must have
been disappointed. The Indians are the most modest among them; they
accost the passenger with the words "Ya allah'ya kerim!" "O God, O
bounteous God!" and if alms are refused, they walk away, without a word
except the repetition of "Ya allah, ya kerim." Not so the Yemeny or
Mekkawy; "Think of your duty as a pilgrim," he cries; "God does not like
the cold-hearted; will you reject the blessings of the faithful? Give,
and it shall be given unto thee; and with these and many other pious
sentences they address the passenger, and when they have the alms safe
in their hand, they often say, as my delyl did, "It is God, and not you,
who gives it to me." Some of these beggars are extremely importunate,
and seem to ask for alms as if they were legally entitled to it. While I
was at Djidda, a Yemen beggar mounted the minaret daily, after mid-day
prayer, and exclaimed loud enough to be heard through the whole bazar,
"I ask from God fifty dollars, a suit of clothes, and a copy of the
Koran; O faithful, hear me, I ask of you fifty dollars," &c. &c. This he
repeated for several weeks, when at last a Turkish pilgrim, struck by
the singularity of the beggar's appeal, desired him to take thirty
dollars, and discontinue his cries, which reflected shame upon the
charity of all the hadjys present. "No," said the beggar, "I will not
take them, because I am convinced that God will send me the whole of
what I beg of him so earnestly." After repeating his public
[p.211] supplication for some days more, the same hadjy gave him the
whole sum that he asked for; but without being thanked. I have heard
people exclaim in the mosques at Mekka, immediately after prayers, "O
brethren, O faithful, hear me!
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