Sarbout el Djemel [Arabic], the beginning of Djebel Tyh, N.W. 1/4 N.
El Odjme, N. 1/2 E.
El Fereya, a high mountain of the upper Sinai region, N.N.E.
Zelka is in the same direction of N.N.E. It is a well, about one day?s journey from the convent, on the upper route from the convent to Akaba, which traverses the chain of Tyh. The stations in that road, beyond Zelka, are, Ayn [Arabic], Hossey [Arabic], and Akaba. The bearing of Ayn was pointed out to me N.E. b. N.
The mountain over El Hadhra, a well which I pa.s.sed on my road to Akaba, N.E. 1/2 E.
Senned, a secondary mountain between the upper Sinai and Hadhra, bordering upon Wady Sal; extends from E.N.E. to N.E.
Noweyba, E. We could not see the sea sh.o.r.e at Noweyba, but the high mountains over it were very conspicuous.
Wady Naszeb, on the northern road from Sherm to the convent, extended in a direction S.E. to E.S.E.
Dahab, on the eastern gulf, E.S.E.
Djebel Masaoud, a high mountain on the borders of the upper Sinai, S.E.
b. E.
Wady Kyd, and the mountain over it, S.E.
The Island of Tyran, S.S.E. 1/2 E.
[p.577] Om Kheysyn [Arabic], a high mountain between Sherm and the Sinai, S. 1/4 E.
The direction of Sherm was pointed out to me, a little to the eastward of south.
Djebel Thomman [Arabic], a high peak, belonging to the mountains of Om Shomar, a little distant from the Sinai, S.
The peak of Om Shomar, S.S.W.
El Koly [Arabic], a high peak of the upper Sinai, S.W. S. At its foot pa.s.ses the road from the convent to Tor.
The direction of Tor was pointed out to me S.W. The rocks of the upper Sinai, which const.i.tute the borders of it in that direction, are called El Sheydek [Arabic].
El Nedhadhyh [Arabic], mountains likewise on the skirts of the upper Sinai, W. 1/4 S. Madsous [Arabic], another peak of the upper Sinai, W.
1/4 N.
Serbal, N.W. 1/2 W. The well El Morkha, lying near the Birket Faraoun, in the common road from Tor to Suez, is in the same direction.
Om Dhad [Arabic], N.W. This is the head of a Wady, called Wady Kebryt, on the outside of the Sinai chain.
Of the upper Sinai, the peaks of Djebel Mousa, of St. Catherine, of Om Thoman, of Koly, and of Fereya are the highest.
In making the preceding observations I was obliged to take out my compa.s.s and pencil, which greatly surprised the Arabs, who, seeing me in an Arab dress, and speaking their language, yet having the same pursuits as the Frank travellers whom they had seen here, were quite at a loss what to make of me. The suspicion was immediately excited, that I had ascended this mountain to practise some enchantment, and it was much increased by my further proceedings. The Bedouins supposed that I had come to carry off the rain, and my return to Cairo was, in consequence, much less agreeable than my journey from thence; indeed I might have been subjected to
EL LEDJA
[p.578] some unpleasant occurrences had not the faithful Hamd been by my side, who in the route back was of more service to me than all the Firmahns of the Pasha could have been.
We returned from Mount St. Catherine to the place where we had pa.s.sed the night, and breakfasted with the Djebalye, for which payment was asked, and readily given. The conveying of pilgrims is one of the few modes of subsistence which these poor people possess, and at a place where strangers are continually pa.s.sing, gratuitous hospitality is not to be expected from them, though they might be ready to afford it to the helpless traveller. The two days excursion to the holy places cost me about forty piastres, or five dollars.
Before mid-day we had again reached the convent El Erbayn, in the garden of which I pa.s.sed a most agreeable afternoon. The verdure was so brilliant and the blossoms of the orange trees diffused so fine a perfume that I was transported in imagination from the barren cliffs of the wilderness to the luxurious groves of Antioch. It is surprising that the Europeans resident at Cairo do not prefer spending the season of the plague in these pleasant gardens, and this delightful climate, to remaining close prisoners in the infected city.
We returned in the evening to the convent, by following to the northward the valley in which the Erbayn stands. This valley is very narrow, and extremely stony, many large blocks having rolled from the mountains into it; it is called El Ledja [Arabic], a name given to a similar rocky district, described by me, in the Haouran. At twenty minutes walk from the Erbayn we pa.s.sed a block of granite, said to be the rock out of which the water issued when struck by the rod of Moses. It lies quite insulated by the side of the path, which is about ten feet higher than the lowest bottom of the valley. The rock is about twelve feet in height, of an irregular shape approaching to a cube. There are some apertures upon its surface, through which the water is said to have burst out; they are
[p.579] about twenty in number, and lie nearly in a straight line round the three sides of the stone. They are for the most part ten or twelve inches long, two or three inches broad, and from one to two inches deep, but a few of them are as deep as four inches. Every observer must be convinced, on the slightest examination, that most of these fissures are the work of art, but three or four perhaps are natural, and these may have first drawn the attention of the monks to the stone, and have induced them to call it the rock of the miraculous supply of water.
Besides the marks of art evident in the holes themselves, the s.p.a.ces between them have been chiselled, so as to make it appear as if the stone had been worn in those parts by the action of the water; though it cannot be doubted, that if water had flowed from the fissures it must generally have taken quite a different direction. One traveller saw on this stone twelve openings, answering to the number of the tribes of Israel; [Breydenbach.] another [Sicard, Memoires des Missions.]
describes the holes as a foot deep. They were probably told so by the monks, and believed what they heard rather than what they saw.
About one hundred and fifty paces farther on in the valley lies another piece of rock, upon which it seems that the work of deception was first begun, there being four or five apertures cut in it, similar to those on the other block, but in a less finished state; as it is somewhat smaller than the former, and lies in a less conspicuous part of the valley, removed from the public path, the monks probably thought proper in process of time to a.s.sign the miracle to the other. As the rock of Moses has been described by travellers of the fifteenth century, the deception must have originated among the monks of an earlier period. As to the present inhabitants of the convent and of the peninsula, they must be acquitted of any fraud respecting it, for they conscientiously believe that it is the very rock from whence the water gushed forth. In this part of
[p.580] the peninsula the Israelites could not have suffered from thirst: the upper Sinai is full of wells and springs, the greater part of which are perennial; and on whichever side the pretended rock of Moses is approached, copious sources are found within a quarter of an hour of it. The rock is greatly venerated by the Bedouins, who put gra.s.s into the fissures, as offerings to the memory of Moses, in the same manner as they place gra.s.s upon the tombs of their saints, because gra.s.s is to them the most precious gift of nature, and that upon which their existence chiefly depends. They also bring hither their female camels, for they believe that by making the animal couch down before the rock, while they recite some prayers, and by putting fresh gra.s.s into the fissures of the stone, the camels will become fertile, and yield an abundance of milk. The superst.i.tion is encouraged by the monks, who rejoice to see the infidel Bedouins venerating the same object with themselves.
Those who should attempt to weaken the faith of the monks and their visitors respecting this rock, would be now almost as blameable as the original authors of the imposture; for, such is the ignorance of the oriental Christians, and the impossibility of their obtaining any salutary instruction under the Turkish government, that were their faith in such miracles completely shaken, their religion would soon be entirely overthrown, and they would be left to wander in all the darkness of Atheism. It is curious to observe the blindness with which Christians as well as Turks believe in the pretended miracles of those who are interested in deceiving them. There is hardly a town in Syria or Egypt, where the Moslems have not a living saint, who works wonders, which the whole population is ready to attest as eye-witnesses. When I was at Damascus in 1812, some Christians returned thither from Jerusalem, where they had been to celebrate Easter. Some striking miracles said to have been performed by the Pope during his imprisonment at Savona, and which had been industriously propagated by the
[p.581] Latin priests in Syria, seem to have suggested to them the design of imitating his Holiness: the returning pilgrims unanimously declared, that when the Spanish priest of the convent of the Holy Sepulchre read the ma.s.s on Easter Sunday or Monday, upon the Mount of Olives, the whole a.s.sembled congregation saw him rise, while behind the altar, two or three feet in the air, and support himself in that position for several minutes, in giving the people his blessing. If any Christian of Damascus had expressed his doubts of the truth of this story, the monks of the convent there would have branded him with the epithet of Framasoun (Freemason), which among the Syrian Christians is synonymous with Atheist, and he would for ever have lost his character among his brethren.
A little farther down than the rock above described is shewn the seat of Moses, where it is said that he often sat; it is a small and apparently natural excavation in a granite rock, resembling a chair. Near this is the ?petrified pot or kettle of Moses? [Arabic], a name given to a circular projecting k.n.o.b in a rock, similar in size and shape to the lid of a kettle. The Arabs have in vain endeavoured to break this rock, which they suppose to contain great treasures.
As we proceeded from the rock of the miraculous supply of water along the valley El Ledja, I saw upon several blocks of granite, whose smooth sides were turned towards the path, inscriptions similar to those at Naszeb; the following were the most legible:
1. Upon a small block: [not included]
2. [not included]
[p.582]
3. [not included] There are many effaced lines on this block.
4. Upon a rock near the stone of Moses: [not included]
5. Upon a block close to the above: [not included]
6. [not included]
7. Upon the rock called the Pot: [not included]
8. Upon a large insulated block of granite: [not included]
EL BOSTAN
[p.583] It is to be observed, that none of these inscriptions are found higher up the valley than the water rock, being all upon blocks on the way from thence to the convent, which seems to be a strong proof, that they were inscribed by those persons only who came from the convent or from Cairo, to visit the rock, and not by pilgrims in their way to the mountain of Moses or of St. Catherine, who would undoubtedly have left some record farther up the valley, and more particularly upon the sides and summits of the mountains themselves: but I could there find no inscriptions whatever, although I examined the ground closely, and saw many smooth blocks by the road, very suitable to such inscriptions.
At forty minutes walk from Erbayn, where the valley El Ledja opens into the broad valley which leads eastwards to the convent, is a fine garden, with the ruins of a small convent, called El Bostan; water is conducted into it by a small channel from a spring in the Ledja. It was full of apricot trees, and roses in full blossom. A few Djebalye live here and take care of the garden. From hence to the convent is half an hour; in the way is shewn the head of the golden calf, which the Israelites worshipped, trans.m.u.ted into stone. It is somewhat singular that both the monks and the Bedouins call it the cow?s head (Ras el Bakar), and not the calf?s, confounding it, perhaps, with the ?red heifer,? of which the Old Testament and the Koran speak. It is a stone half-buried in the ground, and bears some resemblance to the forehead of a cow. Some travellers have explained this stone to be the mould in which Aaron cast the calf, though it is not hollow but projecting; the Arabs and monks however gravely a.s.sured me that it was the ?cow?s? head itself. Beyond this object, towards the convent, a hill is pointed out to the left, called Djebel Haroun, because it is believed to be the spot where Aaron a.s.sembled the seventy elders of Israel. Both this and the cow?s head have evidently received these denominations from