The following are the different tribes of the Ahl el Djebel;
Esshenabele, El Hassan, El Haddie, Ghiath, Essherefat, Mezaid, El Kerad,
Beni Adhan, and Szammeral. Of those of the Ledja I have already spoken.
The Ahl el Djebel are always at peace with the other Arabs; but those of
the Ledja are often at war with the Fehily and Serdie. I come now to the
second class, or wandering Arabs.
In May the whole Haouran is coverered with swarms of wanderers from the
desert, who remain there till after September; these are at present
almost exclusively of the tribe of Aeneze. Formerly the Haouran was
often visited by the Sherarat, from the Mekka road, at fifteen stations
from Damascus; by the Shammor, from Djebel Shammor, and by the Dhofir
from the Irak country. On the arrival of the Aeneze, the resident Arabs
who may happen to be at war with them, conceal themselves in the
neighbourhood of the western mountain or in the Szaffa, or they retire
towards Mezareib and Szannamein. The Aeneze come for a two-fold purpose,
water and pasturage for the summer, and a provision of corn for the
winter. If they are at peace with the Pasha they encamp quietly among
the villages, near the springs or wells if at
[p.309]war with him, for their relations with the government of Damascus
are as uncertain as their own with each other, they keep in the district
to the S. of Boszra, towards Om Eddjemal and Fedhein, extending their
limits south as far as El Zerka. The Pasha generally permits them to
purchase corn from the Haouran, but in years when a scarcity is
apprehended, a restriction is put upon them.
Till within a few years the Aeneze were the constant carriers of the
Hadj, and made yearly contracts with the Pasha for several thousand
camels, by which they were considerable gainers, as well as by the fixed
tribute which many of their Sheikhs had made themselves entitled to from
the pilgrim caravan; and by their nightly plunder of stragglers, and
loaded camels during the march. These advantages have made the Aeneze
inclined to preserve friendly terms with the Pashalik of Damascus, and
to break allegiance to the Wahabi chief, notwithstanding they have been
for twelve years converts to his religious doctrines. If, however, they
shall become convinced that the Hadj is no longer practicable, they will
soon turn their arms against their former friends, an event which is
justly dreaded by the people of the Haouran.
The tribe of Aeneze which most usually visits the Haouran is the Would
Ali, under their chiefs Etteiar and Ibn Ismayr; the latter has at
present more interest than any other Arab Sheikh, with the Pasha, from
whom he occasionally receives considerable presents, as an
indemnification for his losses by the suspension of the Hadj, as well as
to induce him to keep his Arabs on good terms with the Turkish governors
of the Pashalik.
[p.311]
DESCRIPTION OF A JOURNEY FROM DAMASCUS
THROUGH THE MOUNTAINS OF ARABIA PETRAEA,
AND THE DESERT EL TY, TO CAIRO;
IN THE SUMMER OF 1812.
WISHING to obtain a further knowledge of the mountains to the east of
the Jordan, and being still more desirous of visiting the almost unknown
districts to the east of the Dead sea, as well as of exploring the
country which lies between the latter and the Red sea, I resolved to
pursue that route from Damascus to Cairo, in preference to the direct
road through Jerusalem and Ghaza, where I could not expect to collect
much information important for its novelty. Knowing that my intended way
led through a diversity of Bedouin tribes, I thought it advisable to
equip myself in the simplest manner. I assumed the most common Bedouin
dress, took no baggage with me, and mounted a mare that was not likely
to excite the cupidity of the Arabs. After sun-set, on the 18th of June,
1812, I left Damascus, and slept that night at Kefer Souse, a
considerable village, at a short distance from the city-gate, in the
house of the guide whom I had hired to conduct me to Tabaria.
Kefer Souse [Arabic] is noted for its olive plantations; and the oil
which they produce is esteemed the best in the vicinity of Damascus.
June 19th.--In one hour we passed the village Dareya [Arabic];
OM EL SHERATYTT
[p.312] where terminate the gardens and orchards which surround Damascus
on all sides to a distance of from six to ten miles. We found the
peasants occupied with the corn harvest, and with the irrigation of the
cotton fields, in which the plants had just made their appearance above
ground. The plain is every where cultivated. In two hours and three
quarters we passed Kokab [Arabic], a small village on the western
extremity of the chain of low hills known by the appellation of Djebel
Kessoue. To the left of the road from Dareya to Kokab are the villages
Moattamye [Arabic], Djedeide [Arabic] and Artous [Arabic]; and to the
right of it, El Ashrafe [Arabic], and Szahhnaya [Arabic]. The direction
of our route was W.S.W. Beyond Kokab, a small part only of the plain is
cultivated. At three hours and three quarters, to our left, was the
village Wadhye [Arabic], and a little farther the village Zaky [Arabic].
Route S.W. b. W. Four hours and a half, Khan el Sheikh [Arabic], a house
for the accommodation of travellers, this being the great road from Akka
to Damascus. The Khan is inhabited by a few families, and stands near
the river Seybarany [Arabic], which flows towards the Ghoutta of
Damascus. We followed the banks of the river over a stony desert; on the
opposite bank extends the rocky district called War Ezzaky [Arabic],
mentioned in my former Journal.[See p. 284.] In five hours and three
quarters we passed a rocky tract called Om el Sheratytt [Arabic]. Several
heaps of stones indicate the graves of travellers murdered in this place
by the Druses, who, during their wars with Djezzar Pasha, were in the
habit of descending from the neighbouring mountain, Djebel el Sheikh, in
order to waylay the caravans.
