The Ground Is Covered With
Sand And Pebbles, Brought Down By The Torrent Which Rushes From The
Upper Region In The Winter Time.
In a broader part of the pass an
insulated rock, about five feet high, with a kind of naturally
Formed
seat, is shewn as a place upon which Moses once reposed, whence it has
the name of Mokad Seidna Mousa [Arabic]; the Bedouins keep it covered
with green or dry herbs, and some of them kiss it, or touch it with
their hands, in passing by. Beyond it the valley opens, the mountains on
both sides diverge from the road, and the Wady el Sheikh continues in a
S. direction with a slight ascent. A little to the east, from hence, is
the well called Bir Mohsen [Arabic]. After continuing in the Wady for an
hour beyond the defile, we entered a narrow inlet in the eastern chain,
and rested near a spring called Abou Szoueyr [Arabic]. At four hours and
a half was a small walled plantation of tobacco, with some fruit trees,
and onions, cultivated by some of the Bedouins Oulad Said. In the
afternoon we crossed the mountain by a by-path, fell again into the Wady
el Sheikh, and at the end of eight hours from our setting out in the
morning reached the tomb of Sheikh Szaleh [Arabic], from which the whole
valley takes its name. The coffin of the Sheikh is deposited in a small
rude stone building; and is surrounded by a thin partition of wood, hung
with green cloth, upon which several prayers are embroidered. On the
walls are suspended silk tassels, handkerchiefs, ostrich eggs, camel
halters, bridles, &c. the offerings of the Bedouins who visit this tomb.
I could not learn exactly the history of this Sheikh Szaleh: some said
that he was the forefather of the tribe of Szowaleha; others, the great
Moslem prophet Szaleh, sent to the tribe of Thamoud, and who is
mentioned in the Koran; and others, again, that he was a local saint,
which I believe to be the truth. Among
CONVENT OF MOUNT SINAI
[p.490] the Bedouins, this tomb is the most revered spot in the
peninsula, next to the mountain of Moses; they make frequent vows to
kill a sheep in honour of the Sheikh should a wished-for event take
place; and if this happens, the votary repairs to the tomb with his
family and friends, and there passes a day of conviviality. Once in
every year all the tribes of the Towara repair hither in pilgrimage, and
remain encamped in the valley round the tomb for three days. Many sheep
are then killed, camel races are run, and the whole night is passed in
dancing and singing. The men and women are dressed in their best attire.
The festival, which is the greatest among these people, usually takes
place in the latter part of June, when the Nile begins to rise in Egypt,
and the plague subsides; and a caravan leaves Sinai immediately
afterwards for Cairo. It is just at this period too that the dates ripen
in the valleys of the lower chain of Sinai, and the pilgrimage to Sheikh
Szaleh thus becomes the most remarkable period in the Bedouin year.
In the western mountain opposite Sheikh Szaleh, and about one hour and a
half distant, is a fruitful pasturing place, upon a high mountain, with
many fields, and plantations of trees, called El Fereya [Arabic], where
once a convent stood. It is in possession of the Oulad Said.
We continued from Sheikh Szaleh farther S. till at the end of six hours
and a half we turned to our right into a broad valley, at the
termination of which I was agreeably surprised by the beautiful verdure
of a garden of almond trees belonging to the convent. From thence, by
another short turn to the left, we reached the convent, in seven hours
and a half. We alighted under a window, by which the priests communicate
with the Arabs below. The letter of recommendation which I had with me
was drawn up by a cord, and when the prior had read it, a stick tied
across a rope was
[p.491] let down, upon which I placed myself, and was hoisted up. Like
all travellers I received a cordial reception and was shewn into the
same neatly furnished room in which all preceding Europeans had taken up
their abode.
I rested in the convent three days. When I told the monks that I
intended to go to Akaba, they gave me very little encouragement,
particularly when they learnt that I had no Firmahn from the Pasha; but
finding that I was firmly resolved, they sent for the chief Ghafyr, or
protector of the convent, and recommended me strongly to him. The monks
live in such constant dread of the Bedouins, who knowing very well their
timid disposition, take every opportunity to strengthen their fears,
that they believe a person is going to certain destruction who trusts
himself to the guidance of these Bedouins any where but on the great
road to Suez or to Tor. I had been particularly pleased with the
character and behaviour of Hamd Ibn Zoheyr, the Bedouin who had joined
us at Suez; and not being equally satisfied with the guide who had
brought me from Cairo, I discharged him, and engaged Hamd for the
journey to Akaba; he did not know the road himself, but one of his
uncles who had been there assured us that he was well acquainted with
the tribe of Heywat, which we should meet on the road, and with all the
passages of the country; I therefore engaged him together with Hamd.
As no visitor of the convent is permitted to leave it without the
knowledge of one of the Ghafyrs, who has a right to share in the profits
of the escort, I was obliged to give a few piastres to him who is at
present the director of the affairs of the convent in the desert.
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