Desert Chess

Called "sieja" it is played with what is handy; small stones, twigs, olive pits and even camel droppings! The "board" is laid out in the sand, and the game is to surround and remove the other player's "men".

Bedouin Poetry

In the Arabian Peninsula in the Sixth Century CE, the emergence of  a  poet in a tribe was considered an important event. 

Amid a rich tradition of oral poetry, it meant that the history of the tribe would become preserved in memorable verse and that the tribe would be entertained by accounts of the adventures and thoughts of its prominent individuals. 
In the Eighth Century, much of this oral poetry of earlier times was collected by one of the great humanists of Islam. Ḥammād al-Rāwiyah ‘The Transmitter’, a man of prodigious memory. 

This he used to good effect in memorizing the poetry he encountered in his travels among the Bedouins. 

From his memorized collection, seven qasida (odes) by individual authors came to be written down in an anthology. 

The name of this work, The Mu’allaqat, has been translated as Suspended Odes, or Golden Odes, or Collected Odes.
 

Each poet would decide on a meter of his own choosing, but he was constrained to use a single rhyme at the ends of lines. The poem would typically deal with subjects in the following sequence: deserted dwelling places, talks with desert people, amorous encounters, journeying on a horse or camel, and a panegyric to a host. In the course of the poem there would be various digressions into the subjects such as storms, wine, wisdom, battles, youth, and age.   

The Mu’allaqat poets were famous throughout the Arab world, with their poems being frequently memorized and quoted. 
Their fame brought with it exaggerated legends about their lives, so that it is difficult to know the true facts concerning these remarkable individuals. 

The fame of Imr Al-Qais, ‘The Wandering King’, was said to have caused him to be summoned to the court of the Emperor Justinian at Byzantium in 530. 

Tarafa, ‘The Murdered Boy’, is said to have started to write poetry at the age of seven and to have been treacherously put to death in his early twenties (perhaps in 564) for writing satires on tribal leaders. 

Zuhair, ‘A Slave to Poetry’, belonged to a family of poets and was said to be sufficiently affluent to have time to polish his verses to perfection. 

Labid, ‘The Man with the Crooked Staff’, was said to have lived 150 years; he expressed a certain weariness of life in a poem written on his 120th birthday.

  Antara, ‘The Black Knight’, was the son of a tribal leader and an Abyssinian slave girl. He became renowned for his poetry and for his skill in warfare; ultimately he became the hero of an extensive legend, the Romance of Antar.   

 Imr became a chieftain of his tribe at the age of fifteen and is also said to have lived 150 years. One account has him giving lucid advice to his sons on his deathbed; another says that he drank himself to death with wine.

1   A Desert Encampment

 The abodes are desolate, halting-place and encampment too,

at Miná: deserted lies Ghaul, deserted alike Rijám,

and the torrent-beds of Er-Raiyán—naked shows their trace,

rubbed smooth, like letterings long since scored on a stony slab;

blackened orts that, since the time their inhabitants tarried there,

many years have passed over, months unhallowed and sacrosanct.

The star-borne showers of Spring have fed them, the out­pouring

of thundercloud, great deluge and gentle following rain,

the cloud that travels by night, the sombre pall of morn,

the outspread mantle of eve with muttering antiphon.

Then the branches of aihakan shot up, and the ostriches

and antelopes brought forth their young on both valley-slopes,

and the great-eyed cows that had lately calved stand over their brood

while in the spreading plain the little lambs form their flocks.

Then the torrents washed the dusty ruins, until they seem

like scrolls of writing whose text their pens have revivified,

or the back and forth of a woman tattooing, her indigo

in rings scattered, the tattooing newly revealed above them.

 

So I stood and questioned that site; yet how should we question rocks

set immovable, whose speech is nothing significant?

All is naked now, where once the people were all foregathered;

 

                                                            Labid

 

2   Refuge from Danger

 

Does the blackened ruin, situated in the stony ground
between Durraj and Mutathallam, which did not speak to me
when addressed, belong to the abode of Ummi Awfa?

 

And is it her dwelling at the two stony meadows, seeming
as though they were the renewed tattoo marks in the sinews of the wrist?

 

The wild cows and the white deer are wandering about
there, one herd behind the other, while their young are springing up

from every lying-down place.

 

I stood again near it (the encampment of the tribe of
Awfa) after an absence of twenty years, and with some efforts
I know her abode again after thinking awhile.

 

I recognized the three stones blackened by fire at the
place where the kettle used to be placed at night, and the
trench round the encampment, which had not burst, like the source of a pool.

 

And when I recognized the encampment I said to its site,
'Now good morning, O spot!
May you be safe from dangers.'

                                                            Zuhair

 

 

3   Her Mouth

 

When she captivates you with a mouth possessing sharp and white teeth,
sweet as to its place of kissing, delicious of taste.

 

As if she sees with the two eyes of a young, grown up gazelle from the deer.
It was as though the musk bag of a merchant in his case of perfumes
preceded her teeth toward you from her mouth.

 

Or as if it is an old wine-skin, from Azri'at, preserved long,
such as the kings of Rome preserve.

 

Or her mouth is as an ungrazed meadow,
whose herbage the rain has guaranteed,
in which there is but little dung;
and which is not marked with the feet of animals.

                                                             Antar

 

4 In Praise of His Love

I went out with her; she walking, and drawing behind us, over our footmarks,
The skirts of an embroidered woolen garment, to erase the footprints.

 

Then when we had crossed the enclosure of the tribe,
The middle of the open plain, with its sandy undulations and sandhills, we sought.

 

I drew the two side-locks of her head toward me; and she leant toward me;
She was slender of waist, and full in the ankle.

 

Thin-waisted, white-skinned, slender of body,
Her breast shining polished like a mirror.

 

In complexion she is like the first egg of the ostrich—white, mixed with yellow.
Pure water, unsullied by the descent of many people in it, has nourished her.

 

She turns away, and shows her smooth cheek, forbidding with a glancing eye,
Like that of a wild animal, with young, in the desert of Wajrah.

 

And she shows a neck like the neck of a white deer;
It is neither disproportionate when she raises it, nor unornamented.

 

And a perfect head of hair which, when loosened, adorns her back,
Black, very dark-colored, thick like a date-cluster on a heavily laden date-tree.

 

Her curls creep upward to the top of her head;
And the plaits are lost in the twisted hair, and the hair falling loose.

 

And she meets me with a slender waist, thin as the twisted leathern nose-rein of a camel.
Her form is like the stem of a palm-tree bending over from the weight of its fruit.

 

In the morning, when she wakes, the particles of musk are lying over her bed.
She sleeps much in the morning; she does not need to gird her waist with a working dress.

 

She gives with thin fingers, not thick, as if they were the worms of the desert of Zabi,
In the evening she brightens the darkness, as if she were the light-tower of a monk.

 

Toward one like her, the wise man gazes incessantly, lovingly.
She is well proportioned in height between the wearer of a long dress and of a short frock.

 

The follies of men cease with youth, but my heart does not cease to love you.
Many bitter counselors have warned me of the disaster of your love, but I turned away from them.

 

Many a night has let down its curtains around me amid deep grief,
It has whelmed me as a wave of the sea to try me with sorrow.

 

Then I said to the night, as slowly his huge bulk passed over me,
As his breast, his loins, his buttocks weighed on me and then passed afar,

 

"Oh long night, dawn will come, but will be no brighter without my love.
You are a wonder, with stars held up as by ropes of hemp to a solid rock."

 

Imr-Al-Quais

 

5 Storm in the Desert

But come, my friends, as we stand here mourning, do you see the lightning?
See its glittering, like the flash of two moving hands, amid the thick gathering clouds.

 

Its glory shines like the lamps of a monk when he has dipped their wicks thick in oil.
I sat down with my companions and watched the lightning and the coming storm.

 

So wide-spread was the rain that its right end seemed over Quatan,
Yet we could see its left end pouring down on Satar, and beyond that over Yazbul.

 

So mighty was the storm that it hurled upon their faces the huge kanahbul trees,
The spray of it drove the wild goats down from the hills of Quanan.

 

In the gardens of Taimaa not a date-tree was left standing,
Nor a building, except those strengthened with heavy stones.

 

The mountain, at the first downpour of the rain, looked like a
giant of our people draped in a striped cloak.

The peak of Mujaimir in the flood and rush of debris looked
like a whirling spindle.

 

The clouds poured forth their gift on the desert of Ghabeet, till it blossomed
As though a Yemani merchant were spreading out all the rich clothes from his trunks,

 

As though the little birds of the valley of Jiwaa awakened in the morning
And burst forth in song after a morning draught of old, pure, spiced wine.

 

As though all the wild beasts had been covered with sand and mud,

like the onion's root-bulbs.
They were drowned and lost in the depths of the desert at evening.

 

Imr-Al-Quais

 

6 Age and Wisdom

I have grown weary of the troubles of life; and he
who lives eighty years will, may you have no father
if you doubt, grow weary.

 

And I know what has happened to-day and yesterday,
before it, but verily, of the knowledge of what will happen
tomorrow I am ignorant.

 

I see death is like the blundering of a blind camel—him
whom he meets he kills, and he whom he misses lives and will
become old.

 

And he who does not act with kindness in many affairs
will be torn by teeth
and trampled under foot.

 

And he who makes benevolent acts intervene before
honor, increases his honor;
and he who does not avoid abuse, will be abused.

 

He who is possessed of plenty, and is miserly with his
great wealth toward his people, will be dispensed with,
and abused.

 

He who keeps his word, will not be reviled;
and he whose heart is guided to self-satisfying benevolence
will not stammer.

 

And he who dreads the causes of death, they will reach
him, even if he ascends the tracts of the heavens
with a ladder.

 

And he who shows kindness to one not deserving it, his
praise will be a reproach against him, and he will repent of
having shown kindness.

 

And he who rebels against the butt ends of the spears,
then verily he will have to obey the spear points joined to
every long spear shaft.

 

And he who does not repulse with his weapons from his
tank, will have it broken; and he who does not oppress the
people will be oppressed.

 

And he who travels should consider his friend an enemy;
and he who does not respect himself
will not be respected.

 

And he who is always seeking to bear the burdens of
other people, and does not excuse himself from it,
will one day by reason of his abasement, repent.

 

And whatever of character there is in a man, even though
he thinks it concealed from people,
it is known.

 

He who does not cease asking people to carry him, and
does not make himself independent of them even for one day
of the time, will be regarded with disgust.

 

Many silent ones you see, pleasing to you,
but their excess in wisdom or deficiency
will appear at the time of talking.

 

The tongue of a man is one half, and the other half is his
mind, and here is nothing besides these two, except the shape
of the blood and the flesh.

 

And verily, as to the folly of an old man,
there is no wisdom after it,
but the young man after his folly may become wise.

 

We asked of you, and you gave, and we returned to the
asking and you returned to the giving, and he who increases
the asking, will one day be disappointed.

 

Zuhair

 

 

7 Wine and Generosity

Praise me for the qualities which you know I possess, for,
verily, when I am not ill-treated, I am gentle to associate with.

 

And if I am ill-treated, then, verily, my tyranny is severe,
very bitter is the taste of it, as the taste of the colocynth.

 

And, verily, I have drunk wine after the midday heats have subsided,
buying it with the bright-stamped coin.

 

From a glass, yellow with the lines of the glass-cutter on it,
which was accompanied by a white-stoppered bottle on the lefthand side.

 

And when I have drunk, verily, I am the squanderer of my property,
and my honor is great, and is not sullied.

 

And when I have become sober, I do not diminish in my generosity,
and, as you know, so are my qualities and my liberality.

 

                                                                Antar

 

8 Raging War

And war is not but what you have learnt it to be, and
what you have experienced, and what is said concerning it,
is not a story based on suppositions.

 

When you stir it up, you will stir it up as an accursed
thing, and it will become greedy when you excite its greed
and it will rage fiercely.

 

Then it will grind you as the grinding of the upper millstone
against the lower, and it will conceive immediately after
one birth and it will produce twins.

 

                                                            Zuhair

 

 

9 A Swift Camel

Ah, but when grief assails me, straightway I ride it off

mounted on my swift, lean-flanked camel, night and day racing,

sure-footed, like the planks of a litter; I urge her on

down the bright highway, that back of a striped mantle;

she vies with the noble, hot-paced she-camels, shank on shank

nimbly plying, over a path many feet have beaten.

Along the rough slopes with the milkless shes she has pastured

in Spring, cropping the rich meadows green in the gentle rains;

to the voice of the caller she returns, and stands on guard

with her bunchy tail, scared of some ruddy, tuft-haired stallion,

as though the wings of a white vulture enfolded the sides

of her tail, pierced even to the bone by a pricking awl;

anon she strikes with it behind the rear-rider, anon

lashes her dry udders, withered like an old water-skin.

Perfectly firm is the flesh of her two thighs—

they are the gates of a lofty, smooth-walled castle—

and tightly knit are her spine-bones, the ribs like bows,

her underneck stuck with the well-strung vertebrae,

fenced about by the twin dens of a wild lote-tree;

you might say bows were bent under a buttressed spine.

Widely spaced are her elbows, as if she strode

carrying the two buckets of a sturdy water-carrier;

like the bridge of the Byzantine, whose builder swore

it should be all encased in bricks to be raised up true.

Reddish the bristles under her chin, very firm her back,

broad the span of her swift legs, smooth her swinging gait;

her legs are twined like rope uptwisted; her forearms

thrust slantwise up to the propped roof of her breast.

Swiftly she rolls, her cranium huge, her shoulder-blades

high-hoisted to frame her lofty, raised superstructure.

The scores of her girths chafing her breast-ribs are water­courses

 furrowing a smooth rock in a rugged eminence,

now meeting, anon parting, as though they were

white gores marking distinctly a slit shirt.

Her long neck is very erect when she lifts it up

calling to mind the rudder of a Tigris-bound vessel.

Her skull is most like an anvil, the junction of its two halves

meeting together as it might be on the edge of a file.

Her cheek is smooth as Syrian parchment, her split lip

a tanned hide of Yemen, its slit not bent crooked;

her eyes are a pair of mirrors, sheltering

in the caves of her brow-bones, the rock of a pool's hollow,

ever expelling the white pus mote-provoked, so they seem

like the dark-rimmed eyes of a scared wild-cow with calf.

Her ears are true, clearly detecting on the night journey

the fearful rustle of a whisper, the high-pitched cry,

sharp‑tipped, her noble pedigree plain in them,

pricked like the ears of a wild-cow of Haumal lone-pasturing.

Her trepid heart pulses strongly, quick, yet firm

as a pounding-rock set in the midst of a solid boulder.

If you so wish, her head strains to the saddle's pommel

and she swims with her forearms, fleet as a male ostrich,

or if you wish her pace is slack, or swift to your fancy

fearing the curled whip fashioned of twisted hide.

Slit is her upper lip, her nose bored and sensitive,

delicate; when she sweeps the ground with it, faster she runs.

 

                                                    Tarafa

   

 

10 Enjoyment of Life

          

Did Nawár not know then, and was she not aware that I

am skilled to knot the bonds of friendship, and break them too?

I am quick to be gone from places when they're unpleasing

            to me

except, as happens, its destiny fetters my spirit there.

Ha, but you have no idea, my dear, how many nights

of agreeable warmth, delicious in sport and companionship,

I have passed chatting, how many a taverner's hoisted flag

I have visited, when the wine it proclaimed was precious dear,

and I've forked out a pretty penny for an old, brown wineskin

or a pitch-smeared jar, newly decanted and seal broken,

for the pleasure of a song on a wet morning, and a charming

            girl plucking

with nimble fingers the strings of her melodious lute;

yes, I've raced the cock bright and early, to get me my spirit's

            need

and to have my second wetting by the time the sleepers stirred.

And many's the morning of wind and cold I've kept at bay

when its reins lay in the fingers of the bitter north

and defended the knights, my bristling panoply burdening

a swift-stepper, its bridle at dawn flung about my shoulders.

I have climbed to a look-out post on the brow of a fearful ridge

the dust of whose summits hung closely about their standards

till, when the sun flung its hand into dusk's coverlet

and darkness shrouded the perilous marches of the frontiers,

I came down to the plain; my horse stood firm as the trunk

of a tall, stripped palm tree the gatherers shrink to ascend.

Then I pricked her on, to run like an ostrich and fleeter still

until, when she was warm and her bones were light and pliant,

her saddle slipped about, and her neck streamed with sweat

and the foam of her perspiration drenched her leather girth;

she tosses her head, and strains at the rein, and rushes on

as a desert dove flutters with the flight swiftly to water.

 

                                                    Labid

Photo
http://www.ziani-art.com/gb/oeuvre/oeuvr_accueil.html

Ode to the Bedouin camel the Toyota

The Bedouin tribesman Tayaha lives in a cave in the Sinai and works as a night watchman.

He is illiterate but can recite hundreds of poems, and work in a slangy irreverent verse tradition well over 1,000 years old.
This is his Ode to the Bedouin Modern camel.


Ode to the Toyota Pick Up Truck 

"Oh rider of a noble mount no camel-stick can steer
Whose name in dates and numbers on her mouth is picked out clear
She'll do 200kph according to the dial
Like Saddam's army launching from its pad a Scud missile!
"Toyota" is her model and "Toyota" is her make,
The workmanship won't disappoint; these foreigners don't fake!"

Ode to George Galloway by a Sinai Bedouin

                        George with members of the anti Israel group Naturei Karta

To find out more about Naturei Karta Jews against Zionism website click here  :

http://www.nkusa.org/index.cfm


The Ode to George Galloway by a Sinai Bedouin
Muhammad Fanatil al-Hajaya

A friend phoned from London and gave the glad news -
Thank you, brave hero, and son of the brave! -
That man of Respect about whom you enthuse:
Victory is his, people’s hearts he’s enslaved!
George the intrepid, that symbol of pluck,
A falcon who circled above flocks of game;
With a flap of his wings he rose up and up,
Inscribed in the annals of honour his name!
Unshakeable attitudes, freely proclaimed,
He boldly set out and explained in his proof;
When we heard you had won, there was joy uncontained,
You’re the torch that distinguishes flasehood from truth!
In spite of your critics, you shone in the dark,
And ploughed on regardless, o George of good heart;
Your cause was a noble one, path clearly marked,
While their paths were murky, with stumbles, false starts.
Jackals who lurk in a cave, in a gorge, Is the true appellation of George Bush and Blair; If Britain still has such a one as you, George, Of glory and pride it can still claim a share!
The market their consciences soon overcame,
Selling their honour for oil and hard cash;
With skill and aplomb, George, you put them to shame,
That hornetsy nest, Congress, faced down with panache!
Like cunning sly foxes, they hid in their hole, A
nd slipped out, their smears and distortions to spread;
But you stood bfore them steadfast, in control,
An eagle before which, like sparrows, they fled.
Their crimes were highlighted, their low dirty deeds,
Which even wild animals aren’t prone to do;
Just look at Iraq: she’s destroyed, how she bleeds!
Her innocents slaughtered, her destitute too.
Bad men lit the fire of this war just like that;
It won’t be put out, though, by these useless duds;
While Blair lives in style in his luxury flat,
The bills are all paid in his people’s red blood.

Dragonfly of Egypt

Whilst 52 different species of Dragonfly have been found in Egypt.

Only a few are exclusive to the Sinai region.

                                                Agriocnemis Sania

                                                  Ischnura fountainei

                                                     Ischnura evansi

                                               Orthetrum Ransonneti

Bee Eater

Seen flying low over the Sinai Red Sea coastline or inland around vegetation, the Bee Eater is an incredible sight.

The bee-eaters are a group of near-passerine birds in the family Meropidae. Most species are found in Africa but others occur in southern Europe, Australia, and New Guinea. They are characterised by richly coloured plumage, slender bodies, and usually elongated central tail feathers. All have long downturned bills and pointed wings, which give them a swallow-like appearance when seen from afar. There are 26 different species of bee-eaters.

As the name suggests, bee-eaters predominantly eat flying insects, especially bees and wasps, which are caught in the air by sallies from an open perch. While they pursue any type of flying insect, honey bees predominate in their diet. Hymenoptera (ants, bees and wasps) comprise from 20% to 96% of all insects eaten, with honey bees comprising approximately one-third of the Hymenoptera.

Before eating its meal, a bee-eater removes the sting by repeatedly hitting and rubbing the insect on a hard surface. During this process, pressure is applied to the insect thereby extracting most of the venom. Notably, the birds only catch prey that are on the wing and ignore flying insects once they land.

Bee-eaters are gregarious. They form colonies by nesting in burrows tunnelled into the side of sandy banks, such as those that have collapsed on the edges of rivers. Their eggs are white and they generally produce 2-9 eggs per clutch (depending on species), which are widely distributed and common. As they live in colonies, large numbers of these holes are often seen together, white streaks from their accumulated droppings accentuating the entrances to the nests. Most of the species in the family are monogamous, and both parents care for the young, sometimes with the assistance of other birds in the colony.

Hoopoe

                                              The Hoopoe or Hud Hud


Hoopoes are distinctive birds and have made a cultural impact over much of their range. They were considered sacred in Ancient Egypt and symbols of virtue in Persia.Known in the local Arabic dialect as Hud Hud.

In the Bible, Leviticus 11:13-19, they were listed among the animals that are detestable and should not be eaten. They were thought of as thieves across much of Europe and harbingers of war in Scandinavia.[18] Also, in Estonian tradition the Hoopoes are strongly connected with death and the underworld, their song is seen as a forebode of death for many a people or cattle.[19] In Egypt they were “depicted on the walls of tombs and temples”; they achieved a similar standing in Minoan Crete.[14]

Hoopoes also appear in the Quran in Surah Al-Naml 27:20-22 in the following context "And he [Solomon] sought among the birds and said: How is it that I see not the hoopoe, or is he among the absent? (20) I verily will punish him with hard punishment or I verily will slay him, or he verily shall bring me a plain excuse. (21) But he [the Hoopoe] was not long in coming, and he said: I have found out (a thing) that thou apprehendest not, and I come unto thee from Sheba with sure tidings." Hoopoes are listed in Deuteronomy (14:18) as un-Kosher.

The diet of the Hoopoe includes many species considered to be pests by humans; for example the pupae of the processionary moth, a damaging forest pest.[20] For this reason the species is afforded protection under the law in many countries.[6]
[21] It is the state-bird of Punjab province of India.

In Ovid's Metamorphoses, book 6, King Tereus of Thrace, married to Procne, rapes his wife's sister, Philomela and cuts out her tongue. In revenge, Procne kills their son Itys and serves him as a stew to his father. When Tereus sees the boy's head, which is served on a platter, he grabs a sword but just as he attempts to kill the sisters, they are turned into birds—Philomela into a nightingale and Procne into a swallow. Tereus himself is turned into an epops (6.674), translated as lapwing by Dryden[22] and lappewincke (lappewinge) by John Gower in his Confessio Amantis,[23] or hoopoe, in A.S. Kline's translation.[24] The bird's crest indicates his royal status and his long, sharp beak is a symbol of his violent nature. English translators and poets probably had the Northern lapwing in mind, considering its crest.

Pharoah Eagle Owl

                                                  Pharaoh Eagle Owl
                                                    Bubo ascalaphus


Description 
Large, pale eared owl with yellow or orange eyes. Generally a pale tawny above with black and white markings. Throat white, chest and belly pale tawny to sandy, streaked with black. Race desertorum generally paler.
Size 
46-50cm, 1900-2300g
Range
North West Africa, across most of the Sahara, Syria, Israel to W Iraq and E Arabian Peninsula. Can be seen frequently in the Egyptian Sinai.
Habitat
Rocky deserts and semi-deserts, gorges, cliffs, rocky mountain slopes.
Food Mainly mammals and birds, also reptiles and scorpions.
Breeding 
2-4 eggs, laid in February and March, in scrape amongst rocks or in a crevice. Incubation up to 36 days. Young leave nest by 7 weeks and are fully fledged by 10 weeks. They are independent by about 26 weeks.
Call 
A deep downward inflected “whu”.
Status 
Listed as not globally threatened, although until recently was included with B.bubo and little information is available on population levels. They are certainly persecuted in some areas as they are viewed as “evil spirits”, and killed on sight. Known in local Arabic dialect as 'Booma'.

UNESCO Qalat al Guindi

Saladin (Salah ad-din al Ayyubi) the founder of the Ayyubid dynasty (1174-1260) is one of the greatest sovereigns in the history of Islam. 

In 1171, he managed to put an end to the Shiite Fatimid caliphate in Cairo (979-1171), to re-establish Sunnism in Egypt and obtained the investiture from the Abbasid caliph in Baghdad. 

The al-Gundi citadel occupies a strategic position between Suez and Aqaba along a very important route which for centuries had been the land route for trade, pilgrimage and for military purposes and which connected the two gulfs (Suez and Aqaba). 

 It is built on a steep, 285 m high escarpment, difficult to climb especially on the northern and north-western side. 

It rises on a plateau which itself is 645 m above sea level. 

It was supplied with drinking water from the Ayn Sadr source which was at a distance of 5 km or through run-off waters (there was a small dam to the north) or through the big cisterns dug in the ground. 

The building material was basically limestone which was easy to work in the area and a kind of mortar, found near the run-off waters. 

A 5 to 6 m ditch separates it from the ravine whose shape it takes, that of an irregular rectangle. Extending from north-east to south-west over a lengh of between 100 and 150 m with a maximum width of 120 m, it is surrounded by a 2 m thick wall reinforced at regular intervals with square and round towers.

It is opened by a monumental square door crowned with a limestone archstone whose keystone bears an inscription in the name of Allah. 

There is another inscription in nashki which says:- the name of the founder: Salah ad-din Ab'l Mudhafar Yussuf Ibn Ayub Ibn Khalil, emir of the believers (Saladin)- the name of the builder: Ibrahim Ibn Abi Bahr and his son- date of building: Jumada II 538/1187-nature of the works: two towers, the door and the mosque.

A courtyard is surrounded by several halls to accommodate the guardians and other halls for service purposes. On the western side (20,5 m x 11,30 m) is a meeting room covered with vaults borne by pointed arches. There are two further prayer rooms, one in ruins and the other one relatively well preserved (12 m x 6 m) with a beautiful Mirhab niche enhanced with decorations, namely an epigraphy.

There are three underground cisterns; one to the west (6 m x 10 m x 5,5 m) dated by an inscription from the time of Saladin (Rajab 581/1189). 

These three cisterns are in a perfect state of conservation. In the light of the inscriptions on the monument, it seems that Saladin only tackled an old citadel and consolidated its north-western façade, especially the entrance flanked by two towers and added a mosque. 

The work is thought to have started with the mosque and its cistern in Rajab 581/1185 and to have been completed with the door and the two towers in Jumada II 583/1187. 

Qalat al Guindi became a UNESCO World Heritage Site of special cultural importance on the 1st November 1994.

Camels of Sinai 2

Around the second millenium, camels had become established in the Sahara region but disappeared again from the Sahara beginning around 900 BC.

The Persian invasion of Egypt under Cambyses introduced domesticated camels to the area.
Domesticated camels were used through much of North Africa, and the Romans maintained a corps of camel warriors to patrol the edge of the desert.

The stronger and more durable Dromedaries first began to arrive in Africa in the fourth century. It was not until the Islamic conquest of North Africa, however, that these camels became common. While the invasion was accomplished largely on horseback, the new links to the Middle East allowed camels to be imported en masse. These camels were well-suited to long desert journeys and could carry a great deal of cargo. For the first time this allowed substantial trade over the Sahara.

Border guards in many remote desert locations in Egypt use camels for patrols. Such mounted border guards are called هجان Haggan (pl. هجانة Hagganah).

The Camel of Sinai اتا الله

Camel (Arabic: Gamel), (Bedouin: Ba'eer)

Of the two surviving species of camel the Dromedary Camel (Camelus Dromedarius), 'Ata Allah' God's gift, is the species native to the Middle east and Sinai.

The one humped, dual toed, cud chewing dromedary was domesticated many centuries ago by Frankincense trading Arabs.

Camelus dromedarius , the only camel type found in the Sinai and used extensively by the Bedouin, is recognised for its single hump and short hair. It is about 2 metres high and 3 metres long when mature and can weigh up to 700Kg. It has two toes on each foot and thick sole pads, well fitted for crossing hot sand. Moreoever, it can alse its nostrils as protection against flying sand and its eyes are shielded by long eyelashes. When running, the camel moves both legs on one side in a parallel manner.
The camel carries a food reserve in its hump consisting of fatty tissue. The camel can survive on little or not water for long periods [depending on the time of year and amount of green fodder to be found]. It can also utilise salty vegetation, bite off and consume thorny plants living in the desert. Contrary to other mammals, the camel can survive losses of water equalling 25% of its body weight. The urine of the camel is highly concentrated. When the camel comes across water, it is capable of consuming enormous quantities, The camel can take extremes in temperature, both hot and cold.

The economical importance of camels has disappeared to a large extent, compared to pre-modern times, when it was used in caravans, for transportation and subsidiary for its meat and milk. Its wool is used for clothes, and the manure is used for fuel after being dried. In these time, the camel was also a symbol of status and wealth. Modern times have not been able to provide for new forms of usage for the camel and even its meat is considered less attractive than lamb and beef. The total number of camels has been reduced, but in some countries the camel is returning as an animal of leisure and hobby. In large areas of the Sahara the camel is still a condition for human survival.
To appreciate the unique contribution that the Arabian camel has made to the people and history of desert lands, there's a comprehensive fact-pack on the special characteristics, body structure and behaviour patterns of this amazing creature.
Ata Allah  اتا الله
   God's gift - The Bedouin name for Camelus dromedarius , also known as the Arabian camel.

Behaviour
Unpredictable at best. Camels have the reputation of being bad-tempered and obstinate creatures who spit and kick. In reality, they tend to be good-tempered, patient and intelligent. The moaning and bawling sound they make when they're  loaded up and have to rise to their feet, is like the grunting and heavy breathing of a weight-lifter in action, not a sign of displeasure at having to do some work.
Body Temperature
Camels do not pant, and they perspire very little. Humans start to sweat when the outside temperature rises above the normal body temperature of 37 o C, but the camel has a unique body thermostat. It can raise its body temperature tolerance level as much as 6 o C before perspiring, thereby conserving body fluids and avoiding unnecessary water loss. No other mammal can do this. Because the camel's body temperature is often lower than air temperature, a group of resting camels will even avoid excessive beat by pressing against each other.
Colour
Camels come in every shade of brown, from cream to almost black.

Food
A camel can go 5-7 days with little or no food and water, and can lose a quarter of its body weight without impairing  its normal functions. These days, camels rely on man for their preferred food of dates, grass and grains such as wheat and oats, but a working camel travelling across an area where food is scarce can easily survive on thorny scrub or whatever it can find - bones, seeds, dried leaves, cardboard cartons, it's own droppings or even its owner's tent.
Height
a fully-grown  adult camel stands 1.85m/6 feet at the shoulder and 2.1m/7feet at the hump.
Life Span
After a gestation period of 13 months, a camel cow usually bears a single calf, and occasionally twins. The calves walk within hours of birth, but remain close to their mothers until they reach maturity at five years of age. The normal life span of a camel is 40 years, although a working camel retires from active duty at 25.
Meat
The best camel meat comes from young male camels. It is regarded as a delicacy in the Arabian diet, and is gaining popularity in arid lands where it is difficult to herd sheep, cattle and goats. Although it makes for touch chewing, the taste is not unlike beef.
Speed
Normal 'amble speed' for a walking camel is 5kph/3mph, about the same as a human being - a working camel will typically cover 40km/25miles a day. Racing camels can reach 20kph/12mph at the gallup and can sustain slightly slower speeds in races of over 30-40 minutes.
Water
Camels need very little water if their regular diet contains good, moisture-rich pasture. Although camels can withstand severe dehydration, a large animal can drink as much as 100 litres.21 gallons in ten minutes. Such an amount would kill another mammal, but the camel's unique metabolism enables the animal to store the water in its bloodstream.
Weight
A fully grown camel can weight up to 700kgs/1542lbs.
http://www.centre4sinai.com.eg/camelshome.htm