APPENDIX.]

Of Northern Arabia.

249

so, the ancient tradition of a wild horse having also been found in the Nefûd, may not be so improbable as at first sight it seems. There is certainly pasture and good pasture for the horse in every part of it. The sheep of the Nefûd requires water but once in a month, and the Nefûd horse may have required no more.

Of reptiles the Nefûd boasts by all accounts the horned viper and the cobra, besides the harmless grey snake called Suliman, which is common everywhere. There are also immense numbers of lizards.

Birds are less numerous, but I noticed the frilled bustard Houbara, and one or two hawks and buzzards. A large black buzzard was especially plentiful. The Bedouins of Nejd train the Lanner falcon, the only noble hawk they possess, to take hares and bustards. In the Nefûd, most of the common desert birds are found, the desert lark, the wheatear, and a kind of wren which inhabits the ghada and yerta bushes.

Of insects I noticed the dragon-fly, several beetles, the common house-fly, and ants, whose nests, made of some glutinous substance mixed with sand, may be seen under these bushes. I was also interested at finding, sunning itself on the rocks of Aalem, a specimen of the painted lady butterfly, so well known for its adventurous flights. This insect could not well have been bred at any nearer point than Syria or the Euphrates, respectively 400 and 300 miles distant. Fleas do not exist beyond the Nefûd, and our dogs became free of them as soon as we reached Haïl. Locusts were incredibly numerous everywhere, and formed the chief article of food for man, beast, and bird. They are of two colours, red and green, the latter being I believe the male, while the former is the female. They both are excellent eating, but the red locust is preferred.

Sand-storms are probably less common in the Nefûd than in deserts where the sand is white, for reasons already

named; nor do the Bedouins seem much to dread them. They are only dangerous where they last long enough to delay travellers far from home beyond the time calculated on for their supplies. No tales are told of caravans overwhelmed or even single persons. Those who perish in the Nefûd perish of thirst. I made particular inquiries as to the simoom or poisonous wind mentioned by Mr. Palgrave, but could gain no information respecting it.

In the Jebel Aja an ibex is found, specimens of which I saw at Haïl, and a mountain gazelle, and I heard of a leopard, probably the same as that found in Sinaï. The only animal there, which may be new, is one described to me as the Webber, an animal of the size of the hare, which climbs the wild palms and eats the dates. It is described as sitting on its legs and whistling, and from the description I judged it to be a marmot or a coney (hierax). But Lord Lilford, whom I spoke to on the subject, assures me it is in all probability the Lophiomys Imhausii.

HISTORICAL SKETCH OF THE RISE AND DECLINE

OF WAHHABISM IN ARABIA.

COMPILED PRINCIPALLY FROM MATERIALS SUPPLIED BY LT.-COLONEL E. C. Ross, H.M.'s RESIDENT AT BUSHIRE.

Ar the beginning of last century, Nejd, and Arabia generally, with the exception of Oman, Yemen, and Hejaz, was divided into a number of independent districts or townships, each ruled by a tribal chief on the principle already explained of self-government under Bedouin protection. Religion, except in its primitive Arabian form, was almost forgotten by the townspeople, and little if any connection was kept up between them and the rest of the Mahometan world.

In 1691, however, Mohammed Ibn Abd-el-Wahhab, founder of the Wahhabi sect, was born at Eiyanah in Aared, his father being of the Ibn Temim tribe, the same which till lately held power in Jebel Shammar. In his youth he went to Bussorah, and perhaps to Damascus, to study religious law, and after making the pilgrimage to Mecca and Medina returned to his native country, and soon after married in the village of Horeylama near Deriyeh. There and at Eyaneh he began his preaching, and about the year 1742 succeeded in converting Mohammed Ibn Saoud, Emir of Deriyeh, the principal town of Aared.

The chief features of his teaching were:

1st. The re-establishment of Mahometan beliefs as taught

by the Koran, and the rejection of those other beliefs accepted by the Sunis on tradition.

2nd. A denial of all spiritual authority to the Ottoman or any other Caliph, and of all special respect due to sherifs, saints, dervishes, or other persons.

3rd. The restoration of discipline in the matter of prayer, fasting, and pilgrimage.

4th. A strict prohibition of wine, tobacco, games of chance, magic, silk and gold in dress, and of tombstones for the dead.

Ibn Abd-el-Wahhab lived to an advanced age at Deriyeh, and died in 1787. 1792

Mohammed Ibn Saoud, the first Wahhabi Emir, belonged to the Mesalikh tribe of Anazeh, itself an offshoot of the Welled Ali of western Nejd (deriving, according to the account of the Ibn Saouds themselves, from the Beni Bekr Wail, through Maane Ibn Rabiia, king of Nejd, Hasa, and Oman in the 15th century). He embraced the tenets of Abd-el-Wahhab, as has been said, in the year 1742, and was followed in his conversion by many of the inhabitants of Deriyeh and the neighbouring districts, who at last so swelled the number of Ibn Saoud's adherents, that he became the head of the reformed religion, and according to the Wahhabi pretensions the head of all Islam. Guided by the counsels of Ibn Abd-el-Wahhab, and carried forward on the wave of the new teaching, he gradually established his authority over all Aared and eventually over the greater part of Nejd. His hardest contests there were with the people of Riad, who, under their Sheykh, Mohammed Ibn Daus, long held out, and with the Ibn Ghureyr (Areyr or Aruk), Sheykhs of the Beni Khaled. These latter, who owned the districts of Hasa and Katif, though forced to tribute, have always been hostile to the Ibn Saouds, and are so at the present day. Another opponent, bitterly hostile to the new religion, was the Emir's brother, Theni

APPENDIX.] Decline of Wahhabism in Arabia. 253

yan, whose descendants still belong to the anti- Wahhabi faction in Aared. Mohammed Ibn Saoud died in 1765 and was succeeded by his son Abdel Aziz.

Abd-el-Aziz Ibn Saoud, a man of energy and ambition, completed the subjugation of Nejd and Hasa, and carried the Wahhabi arms as far northwards as Bussorah, and even it would seem to Mesopotamia and the Sinjar Hills. These latter raids so greatly alarmed the government of the Sultan, that in 1798 a Turkish expeditionary force was sent by land from Bagdad into Hasa, under the command of one Ali Pasha, secretary to Suliman Pasha the Turkish Valy. It consisted of 4000 or 5000 regular infantry, with artillery, and a large contingent of Bedouin Arabs collected from the Montefik, Daffir, and other tribes hostile to the Wahhabi power. These marched down the coast and took possession of the greater part of Hasa, but having failed to reduce Hofhuf, a fortified town, were returning northwards when their retreat was intercepted by Saoud, the Emir's son, who took up a position under the walls of Taj. A battle was then imminent, but it was averted by the mediation of the Arab Sheykhs, and Ali Pasha was allowed to continue his retreat to Bussorah, while Saoud retook possession of Hasa and punished those who had submitted to the Turks. This affair contributed much to the extension and renown of the Wahhabi power; and offers of submission came in from all sides. The Emir, nevertheless, thought it prudent to endeavour to conciliate the Turkish Valy, and despatched horses and other valuable presents to Bagdad.

The Wahhabi State was now become a regular Government, with a centralised administration, a system of tax instead of tribute, and a standing army which marched under the command of Saoud Ibn Saoud, the Emir's eldest son. The Emir, Abd-el-Aziz himself, appears to have been a man of peace, simple in his dress and habits, and extremely devout. Saoud, however, was a warrior, and it was