BOHN'S STANDARD LIBRARY. BURTON’S PILGRIMAGE TO AL-MADINAH AND MECCAH VOL. II. GEORGE BELL & SONS LONDON : YORK STREET, COVENT GARDEN NEW YORK : 66, FIFTH AVENUE, AND BOMBAY : 53, ESPLANADE ROAD CAMBRIDGE : DEIGHTON, BELL & CO. - y. Brandard, delt. [Frontispiece, Vol. II. THE PILGRIM’S COSTUME. PERSONAL NARRATIVE OF A PILGRIMAGE TO AL-MADINAH & MECCAH BY V CAPTAIN SIR RICHARD F. BURTON, K.C.M.G., F.R.G.S., &c. EDITED BY HIS WIFE, ISABEL BURTON WITH AN INTRODUCTION BY STANLEY LANE-POOLE VOL. II. LONDON GEORGE BELL & SONS I898 A* 9 G ^ ^ ^ G <-*** s' 9 O-^G--9^' ^ ^*J iLiOjJij JAii ^VG*#*' 9 y'Cj he interrupts the adversary with a Sail ’ ala Mohammed , — Bless the Prophet. Every good Moslem is obliged to obey such requisition by responding, Allah- vol. 11. 2 1 8 Pilgrimage to Al-Madinah and Meccah. unma salli alayht — O Allah bless him ! But the Madani curtails the phrase to “A’n,1” supposing it to be an equivalent, and proceeds in his loquacity. Then perhaps the baffled opponent will shout out Wahhid, i.e., “ Attest the unity of the Deity ” ; when, instead of employing the usual religious phrases to assert that dogma, he will briefly ejaculate “ Al,” and hurry on with the course of conversation. As it may be supposed, these wars of words frequently end in violent quarrels ; for, to do the Madani justice, they are always ready to fight. The desperate old feud between the “ Juwwa,” and the “ Barra,” — the town and the suburbs — has been put down with the greatest difficulty. The boys, indeed, still keep it up, turning out in bodies and making determined onslaughts with sticks and stones.2 It is not to be believed that in a town garrisoned by Turkish troops, full of travelled traders, and which sup¬ ports itself by plundering Hajis, the primitive virtues of the Arab could exist. The Meccans, a dark people, say of the Madani, that their hearts are black as their skins are white.3 This is, of course, exaggerated ; but it is not too 1 See vol. i., p. 436, ante. 2 This appears to be, and to have been, a favourite weapon with the Arabs. At the battle of Ohod, we read that the combatants amused themselves with throwing stones. On our road to Meccah, the Badawi attacked a party of city Arabs, aud the fight was de¬ termined with these harmless weapons. At Meccah, the men, as well as the boys, use them with as much skill as the Somalis at Aden. As regards these feuds between different quarters of the Arab towns, the reader will bear in mind that such things can co-exist with con¬ siderable amount of civilization. In my time, the different villages in the Sorrentine plain were always at war. The Irish still fight in bodies at Birkenhead. And in the days of our fathers, the gamins of London amused themselves every Sunday by pitched battles on Primrose Hill, and the fields about Marylebone and St. Pancras. 3 Alluding especially to their revengefulness, and their habit of storing up an injury, and of forgetting old friendships or benefits, when a trivial cause of quarrel arises. 19 XXI. — The People of Al-MadinaJi. much to assert that pride, pugnacity, a peculiar point of honour and a vindictiveness of wonderful force and patience, are the only characteristic traits of Arab character which the citizens of Al-Madinah habitually display. Here you meet with scant remains of the chivalry of the Desert. A man will abuse his guest, even though he will not dine without him, and would protect him bravely against an enemy. And words often pass lightly between in¬ dividuals which suffice to cause a blood feud amongst Badawin. The outward appearance of decorum is con¬ spicuous amongst the Madani. There are no places where Corinthians dwell, as at Meccah, Cairo, and Jeddah. Adultery, if detected, would be punished by lapidation according to the rigour of the Koranic law1 ; and simple immorality by religious stripes, or, if of repeated occurrence, by expulsion from the city. But scandals seldom occur, and the women, I am told, behave with great decency.2 Abroad, they have the usual Moslem 1 The sentence is passed by the Kazi: in cases of murder, he tries the criminal, and, after finding him guilty, sends him to the Pasha, who orders a Kawwas, or policeman, to strike off his head with a sword. Thieves are punished by mutilation of the hand. In fact, justice at Al-Madinah is administered in perfect conformity with the Shariat or Holy Law. 2 Circumcisio utriusque sexus apud Arabos mos est vetustissimus. Aiunt theologi mutilationis hujus religiosae inventricem esse Saram, Abrahami uxorem quae, zelotypia incitata, Hagaris amorem minuendi gratia, somnientis puellae clitoridem exstirpavit. Deinde, Allaho jubente, Sara et Abrahamus ambo pudendorum partem cultello abscissere. Causa autem moris in viro mundities salusque, in puella impudicitiae prophylactica esse videntur. Gentes Asiaticae sinistrd tantum manu abluentes utuntur; omnes quoque feminarem decies magis quam virorum libidinem aestimant. (Clitoridem amputant, quia, ut mo net Aristoteles, pars ilia sedes est et scaturigo veneris — rem plane Profanam cum Sonninio exclamemus !) Nec excogitare potuit philosophus quanti et quam portentosi sunt tabs mutilationis effectus. Mulierum minuuntur affectus, amor, voluptas. Crescunt tamen feminini doli, crudelitas, vitia et insatiabilis luxuria. (Ita in Eunuchis nonnnnquant, teste Abelardo, superstat cerebelli potestas, quum cupidinis satiandi facnltas 20 Pilgrimage to Al-Madinah and Meccah. pleasures of marriage, lyings-in, circumcision feasts, holy visitations, and funerals. At home, they employ them¬ selves with domestic matters, and especially in scolding “Hasinah ” and “ Za’afaran.” In this occupation they surpass even the notable English housekeeper of the middle orders of society — the latter being confined to “ knagging ” at her slavey, whereas the Arab lady is allowed an unbounded extent of vocabulary. At Shaykh Hamid’s house, however, I cannot accuse the women of " Swearing into strong shudders The immortal gods who heard them.” They abused the black girls with unction, but without any violent expletives. At Meccah, however, the old lady in whose house I was living would, when excited by the melancholy temperament of her eldest son and his irregular hours of eating, scold him in the grossest terms, not unfrequently ridiculous in the extreme. For instance, one of her assertions was that he — the son — was the offspring of an immoral mother ; which assertion, one might suppose, reflected not indirectly upon herself. So in Egypt I have frequently heard a father, when reproving his boy, address him by “ O dog, son of a dog ! ” and “ O spawn of an Infidel — of a Jew — of a Christian ! ” Amongst the men of Al-Madinah I remarked a consider¬ able share of hypocrisy. Their mouths were as full of religious salutations, exclamations, and hackneyed quota¬ tions from the Koran, as of indecency and vile abuse — a point in which they resemble the Persians. As before plane discessit.) Virilis quoque circumcisio lentam venerem et difficilem efficit. Glandis enim mollities frictione induratur, dehinc coitus tristis, tardus parumque vehemens. Forsitan in quibusdam populis localis quoque causa existit ; caruncula immoderate crescente, amputationis necessitas exurgit. Deinde apud Somalos, gentem Africanam, excisio nympharum abscissioni clitoridis adjungitur. “Feminina circumcisio in Kahira Egyptiana et El Hejazic mos est universalis. Gens Bedouina uxorem salvam ducere nolit.” — Shaykh al-Nawawi ”de Uxore ducenda,” &c., &c. 21 XXL — The People of Al-Madhiah. observed, they preserve their reputation as the sons of a holy city by praying only in public. At Constantinople they are by no means remarkable for sobriety. Intoxi¬ cating liquors, especially Araki, are made in Al-Madinah, only by the Turks : the citizens seldom indulge in this way at home, as detection by smell is imminent among a people of water-bibbers. During the whole time of my stay I had to content myself with a single bottle of Cog¬ nac, coloured and scented to resemble medicine. The Madani are, like the Meccans, a curious mixture of gener¬ osity and meanness, of profuseness and penuriousness. But the former quality is the result of ostentation, the latter is a characteristic of the Semitic race, long ago made familiar to Europe by the Jew. The citizens will run deeply in debt, expecting a good season of devotees to pay off their liabilities, or relying upon the next begging trip to Turkey ; and such a proceeding, contrary to the custom of the Moslem world, is not condemned by public opinion. Above all their qualities, personal conceit is re¬ markable : they show it in their strut, in their looks, and almost in every word. “ I am such an one, the son of such an one,” is a common expletive, especially in times of danger ; and this spirit is not wholly to be condemned, as it certainly acts as an incentive to gallant actions. But it often excites them to vie with one another in expensive entertainments and similar vanities. The expression, so offensive to English ears, Inshallah Bukra — Please God, to-morrow — always said about what should be done to-day, is here common as in Egypt or in India. This procras¬ tination belongs more or less to all Orientals. But Arabia especially abounds in the Tawakkal al\ Allah, ya Shaykh! — Place thy reliance upon Allah, O Shaykh ! — enjoined when a man should depend upon his own exertions. Upon the whole, however, though alive to the infirmities of the Madani character, I thought favourably of it, finding among this people more of the redeeming point, manli- 22 Pilgrimage to Al-Madinah and Meccah . ness, than in most Eastern nations with whom I am acquainted. The Arabs, like the Egyptians, all marry. Yet, as usual, they are hard and facetious upon that ill-treated subject — matrimony. It has exercised the brain of their wits and sages, who have not failed to indite notable things concerning it. Saith “ Harikar al-Hakim ” Dominie Do-All) to his nephew Nadan (Sir Witless), whom he would dissuade from taking to himself a wife, “ Marriage is joy for a month and sorrow for a life, and the paying of settlements and the breaking of back (i.e, under the load of misery), and the listening to a woman’s tongue ! ” And again we have in verse : — “They said ‘marry!’ I replied, ‘far be it from me To take to my bosom a sackful of snakes. I am free — why then become a slave? May Allah never bless womankind!’ ’’ And the following lines are generally quoted, as affording a kind of bird’s-eye view of female existence : — “ From io (years of age) unto 20, A repose to the eyes of beholders.* From 20 unto 30, Still fair and full of flesh. From 30 unto 40, A mother of many boys and girls. From 40 unto 50, An old woman of the deceitful. From 50 unto 60, Slay her with a knife. From 60 unto 70, The curse of Allah upon them, one and all!” Another popular couplet makes a most unsupported as¬ sertion : — “They declare womankind to be heaven to man, I say, ‘Allah, give me Jahannam, and not this heaven.’ ” Yet the fair sex has the laugh on its side, for these railers at Al-Madinah as at other places, invariably marry. The 1 A phrase corresponding with our " beanie du diable." 23 XXI. — The People of Al-Madinah, marriage ceremony is tedious and expensive. It begins with a Khitbah or betrothal : the father of the young man repairs to the parent or guardian of the girl, and at the end of his visit exclaims, “ The Fatihah ! we beg of your kindness your daughter for our son.” Should the other be favourable to the proposal, his reply is, “Welcome and congratulation to you : but we must perform Istik- harah1 (religious lot casting) ” ; and, when consent is given, both pledge themselves to the agreement by re¬ citing the Fatihah. Then commence negotiations about the Mahr or sum settled upon the bride2; and after the smoothing of this difficulty follow feastings of friends and relatives, male and female. The marriage itself is called Akd al-Nikah or Ziwaj. A Walimah or banquet is pre¬ pared by the father of the Aris (groom), at his own house, and the Kazi attends to perform the nuptial ceremony, the girl’s consent being obtained through her Wakil, any male relation whom she commissions to act for her. Then, with great pomp and circumstance, the Aris visits his Arusah (bride) at her father’s house ; and finally, with a Zuffah or procession and sundry ceremonies at the Harim, she is brought to her new home. Arab funerals are as simple as their marriages are complicated. N either Naddabah (myriologist or hired keener), nor indeed any female, even a relation, is present at burials as in other parts of the Moslem world,3 and it is esteemed disgraceful 1 This means consulting the will of the Deity, by praying for a dream in sleep, by the rosary, by opening the Koran, and other such devices, which bear blame if a negative be deemed necessary. It is a custom throughout the Moslem world, a relic, doubtless, of the Azlam or Kidah (seven divining-arrows) of the Pagan times. At Al-Madinah it is generally called Khirah. 2 Among respectable citizens 400 dollars would be considered a fair average sum ; the expense of the ceremony would be about half. This amount of ready money (£15°) not being always pro¬ curable, many of the Madani marry late in life. 3 Boys are allowed to be present, but they are not permitted 24 Pilgrimage to Al-Madinah and Meccah. for a man to weep aloud. The Prophet, who doubtless had heard of those pagan mournings, where an effeminate and unlimited display of woe was often terminated by licentious excesses, like the Christian’s half-heathen “wakes,” forbad aught beyond a decent demonstration of grief. And his strong good sense enabled him to see through the vanity of professional mourners. At Al-Ma¬ dinah the corpse is interred shortly after decease. The bier is carried though the streets at a moderate pace, by friends and relatives,* 1 these bringing up the rear. Every man who passes lends his shoulder for a minute, a mark of respect to the dead, and also considered a pious and a prayerful act. Arrived at the Harim, they carry the corpse in visitation to the Prophet’s window, and pray over it at Osman’s niche. Finally, it is interred after the usual Moslem fashion in the cemetery Al-Bakia. Al-Madinah, though pillaged by the Wahhabis, still abounds in books. Near the Harim are two Madrasah or colleges, the Mahmudiyah, so called from Sultan Mahmud, and that of Bashir Agha : both have large stores of theo¬ logical and other works. I also heard of extensive private collections, particularly of one belonging to the Najib al- Ashraf, or chief of the Sharifs, a certain Mohammed Jamal al-Layl, whose father is well-known in India. Besides which, there is a large Wakf or bequest of books, presented to the Mosque or entailed upon particular families.2 The celebrated Mohammed Ibn Abdillah al-Sannusi3 has re- to cry. Of their so misdemeaning themselves there is little danger; the Arab in these matters is a man from his cradle. 1 They are called the Asdikah; in the singular, Sadik. 2 From what I saw at Al-Madinah, the people are not so un¬ prejudiced on this point as the Cairenes, who think little of selling a book in Wakf. The subject of Wakf, however, is an extensive one, and does not wholly exclude the legality of sale. 3 This Shaykh is a Maliki Moslem from Algiers, celebrated as an Alim (sage), especially in the mystic study Al-Jafr. He is a Wall or samt; but opinions differ as regards his Kiramat (saint’s miracles): 25 XXI. — The People of Al-Madinah. moved his collection, amounting, it is said, to eight thou¬ sand volumes, from Al-Madinah to his house in Jabal Kubays at Meccah. The burial-place of the Prophet, therefore, no longer lies open to the charge of utter ignor¬ ance brought against it by my predecessor.1 The people now praise their Olema for learning, and boast a superiority in respect of science over Meccah. Yet many students leave the place for Damascus and Cairo, where the Riwak al-Haramayn (College of the Two Shrines) in the Azhar Mosque University, is always crowded ; and though Omar Effendi boasted to me that his city was full of lore, he did not appear the less anxious to attend the lectures of Egyptian professors. But none of my informants claimed for Al-Madinah any facilities of studying other than the purelyreligious sciences.2 Philosophy, medicine, arithme¬ tic, mathematics, and algebra cannot be learnt here. I was careful to inquire about the occult sciences, remem¬ bering that Paracelsus had travelled ki Arabia, and that the Count Cagliostro (Giuseppe Balsamo), who claimed the Meccan Sharif as his father, asserted that about a.d. 1765 he had studied alchemy at Al-Madinah. The only trace I could find was a superficial knowledge of the Magic Mirror. But after denying the Madani the praise of varied learning, it must be owned that their quick observation and retentive memories have stored up for some disciples look upon him as the Mahdi (the forerunner of the Prophet), others consider him a clever impostor. His peculiar dogma is the superiority of live over dead saints, whose tombs are therefore not to be visited — a new doctrine in a Maliki! Abbas Pasha loved and respected him, and, as he refused all presents, built him a new Zawiyah (oratory) at Bulak ; and when the Egyptian ruler’s mother was at Al-Madinah, she called upon him three times, it is said, before he would receive her. His followers and disciples are scattered in numbers about Tripoli and, amongst other oases of the Fezzan, at Siwah, where they saved the Abb<§ Hamilton’s life in a.d, 1843. 1 Burckhardt’s Travels in Arabia, vol. ii. p. 174. 2 Of which I have given an account in chapter xvi. 26 Pilgrimage to Al-Madinah and Meccah. them an abundance of superficial knowledge, culled from conversations in the market and in the camp. I found it impossible here to display those feats which in Sind, Southern Persia, Eastern Arabia, and many parts of India, would be looked upon as miraculous. Most prob¬ ably one of the company had witnessed the performance of some Italian conjuror at Constantinople or Alexandria, and retained a lively recollection of every manoeuvre. As linguists they are not equal to the Meccans, who sur¬ pass all Orientals excepting only the Armenians; the Madani seldom know Turkish, and more rarely still Per¬ sian and Indian. Those only who have studied in Egypt chaunt the Koran well. The citizens speak and pro¬ nounce1 their language purely; they are not equal to the people of the southern Hijaz, still their Arabic is refresh¬ ing after the horrors of Cairo and Maskat. The classical Arabic, be it observed, in consequence of an extended empire, soon split up into various dialects, as the Latin under similar circumstances separated into the Neo- Roman patois of Italy, Sicily, Provence, and Languedoc. And though Niebuhr has been deservedly i The only abnormal sound amongst the consonants heard here and in Al-Hijaz generally is the pronouncing of k (j) a hard g — for instance, "Gur’an” for "Kur’an" (a Koran), and Haggi or Hakki (my right). This g, however , is pronounced deep in the throat, and does not resemble the corrupt Egyptian pronunciation of the jim (j, ^), a letter which the Copts knew not, and which their modern descendants cannot articulate. In Al-Hijaz, the only abnormal sounds amongst the vowels are o for ii, as Khokh, a peach, and o for u, as Ohod for Uhud. The two short vowels path and kasr are correctly pronounced, the former never becoming a short e, as in Egypt (El for A1 and Yemen for Yaman), or a short i, as in Syria (“min” for “man” who? &c.) These vowels, however, are dif¬ ferently articulated in every part of the Arab world. So says St. Jerome of the Hebrew: "Nee refert atrum Salem aut Salim nomi- netur ; cum vocalibus in medio literis perraro utantur Hebraei ; et pro voluntate lectorum, ac varietate regionum, eadem verba diversis sonis atque accentibus proferantur.” 27 XXI. — The People of Al-Madimh, censured for comparing the Koranic language to Latin and the vulgar tongue to Italian, still there is a great difference between them, almost every word having under¬ gone some alteration in addition to the manifold changes and simplifications of grammar and syntax. The traveller will hear in every part of Arabia that some distant tribe preserves the linguistic purity of its ancestors, uses final vowels with the noun, and rejects the addition of the pronoun which apocope in the verb now renders necessary.1 But I greatly doubt the existence of such a race of philo¬ logists. In Al-Hijaz, however, it is considered graceful in an old man, especially when conversing publicly, to lean towards classical Arabic. On the contrary, in a youth this would be treated as pedantic affectation, and condemned in some such satiric quotation as *' There are two things colder than ice, A young old man, and an old young man.” i e. g., Ant Zarabt — thou struckedst — for Zarabta. The final vowel, suffering apocope, would leave "Zarabt” equally applicable to the first person singular and the second person singular masculine. The Hibas CHAPTER XXII. A VISIT TO THE SAINTS’ CEMETERY. A splendid comet, blazing in the western sky, had aroused the apprehensions of the Madani. They all fell to predicting the usual disasters — war, famine, and pestilence, — it being still an article of Moslem belief that the Dread Star foreshows all manner of calamities. Men discussed the probability of Abd al-Majid’s immediate decease ; for here as in Rome, “When beggars die, there are no comets seen : The heavens themselves blaze forth the death of princes:” and in every strange atmospheric appearance about the time of the Hajj, the Hijazis are accustomed to read tidings of the dreaded Rih al-Asfar.1 Whether the event is attributable to the Zu Zuwabah — the “ Lord of the Forelock,” — or whether it was a case of post hoc , ergo, propter hoc , I would not commit myself by deciding ; but, influenced by some cause or other, the Hawazim and the Hawamid, sub-families of the Benu- Harb, began to fight about this time with prodigious fury. These tribes are generally at feud, and the least provoca¬ tion fans their smouldering wrath into a flame. The Hawa-' mid number, it is said, between three and four thousand fighting men, and the Hawazim not more than seven hundred: the latter however, are considered a race of desperadoes who pride themselves upon never retreating, i The cholera. See chapter xviii. XXII. — A Visit to the Saints' Cemetery. 29 and under their fiery Shaykhs, Abbas and Abu Ali, they are a thorn in the sides of their disproportionate foe. On the present occasion a Hamidah1 happened to strike the camel of a Hazimi which had trespassed ; upon which the Hazimi smote the Hamidah, and called him a rough name. The Hamidah instantly shot the Hazimi, the tribes were called out, and they fought with asperity for some days. During the whole of the afternoon of Tues¬ day, the 30th of August, the sound of firing amongst the mountains was distinctly heard in the city. Through the streets parties of Badawin, sword and matchlock in hand, or merely carrying quarterstaves on their shoulders, might be seen hurrying along, frantic at the chance of missing the fray. The townspeople cursed them privily, expressing a hope that the whole race of vermin might consume itself. And the pilgrims were in no small trepi¬ dation, fearing the desertion of their camel-men, and knowing what a blaze is kindled in this inflammable land by an ounce of gunpowder. I afterwards heard that the Badawin fought till night, and separated after losing on both sides ten men. This quarrel put an end to any lingering possibility of my prosecuting my journey to Maskat,2 as originally intended. I had on the way from Yambu’ to Al-Madinah privily made a friendship with one Mujrim of the Benu- Harb. The Sinful,” as his name, ancient and classical amongst the Arabs, means, understood that I had some motive of secret interest to undertake the perilous journey. He could not promise at first to guide me, as his beat lay between Yambu’, Al-Madinah, Mecah, and Jeddah. But he offered to make all inquiries about the route, and to 1 The word Hawamid is plural of Hamidah, Hawazin of Hazimi. 2 Anciently there was a Caravan from Maskat to Al-Madinah. My friends could not tell me when the line had been given up, but all were agreed that for years they had not seen an Oman caravan, the pilgrims preferring to enter Al-Hijaz vid Jeddah. 30 Pilgrimage to Al-Madinah and Meccah. bring me the result at noonday, a time when the household was asleep. He had almost consented at last to travel with me about the end of August, in which case I should have slipped out of Hamid’s house and started like a Badawi towards the Indian Ocean. But when the war commenced, Mujrim, who doubtless wished to stand by his brethren the Hawazim, began to show signs of recus¬ ancy in putting off the day of departure to the end of September. At last, when pressed, he frankly told me that no traveller — nay, not a Badawi — could leave the city in that direction, even as far as historic Khaybar,1 which information I afterwards ascertained to be correct. It was impossible to start alone, and when in despair I had recourse to Shaykh Hamid, he seemed to think me mad for wishing to wend Northwards when all the world was hurrying towards the South. My disappointment was bitter at first, but consolation soon suggested itself. Under the most favourable circumstances, a Badawi-trip from Al-Madinah to Maskat, fifteen or sixteen hundred miles, would require at least ten months ; whereas, under pain of losing my commission,2 I was ordered to be at Bombay before the end of March. Moreover, entering Arabia by Al-Hijaz, as has before been said, I was obliged to leave behind all my instruments except a watch and a pocket-compass, so the benefit rendered to geography by my trip would have been scanty. Still re- 1 According to Abulfeda, Khaybar is six stations N.E. of Al- Madinah; it is four according to Al-Idrisi; but my informants assured me that camels go there easily, as the Tarikh al-Khamisy says, in three days. I should place it 80 miles N.N.E. of Al- Madinah. Al-Atwal locates it in 65° 20' E. Ion., and 250 20' N. lat; Al-Ivanun in Ion. 67° 30', and lat. 240 20'; Ibn Sa’id in Ion. 64° 56', and lat. 270; and D’Anville in Ion. 570, and lat. 250. In Burck- hardt’s map, and those copied from it, Khaybar is placed about 20 distant from Al-Madinah, which I believe to be too far. 2 The Parliamentary limit of an officer’s leave from India is five years; if he overstay that period, he forfeits his commission. XXII. — A Visit to the Saints' Cemetery. 31 mained to me the comfort of reflecting that possibly at Meccah some opportunity of crossing the Peninsula might present itself. At any rate I had the certainty of seeing the strange wild country of the Hijaz, and of being present at the ceremonies of the Holy City. I must re¬ quest the reader to bear with a Visitation once more : we shall conclude it with a ride to Al-Bakia.1 This venerable spot is frequented by the pious every day after the prayer at the Prophet’s Tomb, and especially on Fridays. Our party started one morning, — on donkeys, as usual, for my foot was not yet strong, — along the Darb al-Janazah round the Southern wall of the town. The locomotion was decidedly slow, principally in consequence of the tent-ropes which the Hajis had pinned down liter¬ ally all over the plain, and falls were by no means un¬ frequent. At last we arrived at the end of the Darb, where I committed myself by mistaking the decaying place of those miserable schismatics the Nakhawilah2 for Al-Bakia, the glorious cemetery of the Saints. Hamid corrected my blunder with tartness, to which I replied as tartly, that in our country — Afghanistan — we burned the body of every heretic upon whom we could lay our hands. This truly Islamitic custom was heard with general applause, and as the little dispute ended, we stood at the open gate of Al-Bakia. Then having dismounted I sat down on a low Dakkah or stone bench within the walls, to obtain a general view and to prepare for the most fatig¬ uing of the Visitations. There is a tradition that seventy thousand, or accord¬ ing to others a hundred thousand saints, all with faces like full moons, shall cleave on the last day the yawning bosom 1 The name means “the place of many roots.” It is also called Bakia Al-Gharkad — the place of many roots of the tree Rhamnus. Gharkad is translated in different ways : some term it the lote, others the tree of the Jews (Forskal, sub voce). 2 See chapter xxi., ante. 3 2 Pilgrimage to Al-Madinak and Meccah. of Al-Bakia.1 About ten thousand of the Ashab (Com¬ panions of the Prophet) and innumerable Sadat are here buried : their graves are forgotten, because, in the olden time, tombstones were not placed over the last resting- places of mankind. The first of flesh who shall arise is Mohammed, the second Abu Bakr, the third Omar, then the people of Al-Bakia (amongst whom is Osman, the fourth Caliph), and then the incolee of the Jannat al- Ma’ala, the Meccan cemetery. The Hadis, ** whoever dies at the two Harims shall rise with the Sure on the Day of Judgment,” has made these spots priceless in value. And even upon earth they might be made a mine of wealth. Like the catacombs at Rome, Al-Bakia is literally full of the odour of sanctity, and a single item of the great aggregate here would render any other Moslem town famous. It is a pity that this people refuses to exhume its relics. The first person buried in Al-Bakia was Osman bin Maz’un, the first of the Muhajirs, who died at Al-Madinah. In the month of Sha’aban, a.h. 3, the Prophet kissed the forehead of the corpse and ordered it to be interred within sight of his abode.2 In those days the field was covered with the tree Gharkad ; the vegetation was cut down, the ground was levelled, and Osman was placed in the centre of the new cemetery. With his own hands Mohammed planted two large upright stones at the head and the feet of his faithful follower3; and in process of time a dome covered the spot. Ibrahim, the Prophet’s infant second 1 The same is said of the Makbarah Benu Salmah or Salim, a cemetery to the west of Al-Madinah, below rising ground called Jabal Sula. It has long ago been deserted. See chapter xiv. 2 In those days Al-Madinah had no walls, and was clear of houses on the East of the Harim. 3 These stones were removed by Ai-Marwan, who determined that Osman’s grave should not be distinguished from his fellows. For this act, the lieutenant of Mu’awiyah was reproved and blamed by pious Moslems. XXII. — A Visit to the Saints' Cemetery. 33 son, was laid by Osman’s side, after which Al-Bakia be¬ came a celebrated cemetery. The Burial-place of the Saints is an irregular oblong surrounded by walls which are connected with the suburb at their south-west angle. The Darb al-Janazah separ¬ ates it from the enceinte of the town, and the eastern Desert Road beginning from the Bab al-Jumah bounds it on the North. Around it palm plantations seem to flourish. It is small, considering the extensive use made of it: all that die at Al-Madinah, strangers as well as natives, except only heretics and schismatics, expect to be interred in it. It must be choked with corpses, which it could never contain did not the Moslem style of burial greatly favour rapid decomposition; and it has all the in¬ conveniences of “intramural sepulture.” The gate is small and ignoble ; a mere doorway in the wall. Inside there are no flower-plots, no tall trees, in fact none of the refinements which lightens the gloom of a Christian burial- place : the buildings are simple, they might even be called mean. Almost all are the common Arab Mosque, cleanly whitewashed, and looking quite new. The ancient monu¬ ments were levelled to the ground by Sa’ad the Wahhabi and his puritan followers, who waged pitiless warfare against what must have appeared to them magnificent mausolea, deeming as they did a loose heap of stones sufficient for a grave. In Burckhardt’s time the whole place was a “confused accumulation of heaps of earth, i wide pits, and rubbish, without a singular regular tomb¬ stone.” The present erections owe their existence, I was told, to the liberality of the Sultans Abd al-Hamid and Mahmud. A poor pilgrim has lately started on his last journey, and his corpse, unattended by friends or mourners, is carried upon the shoulders of hired buriers into the ceme¬ tery. Suddenly they stay their rapid steps, and throw the body upon the ground. There is a life-like pliability VOL. II. o Pilgrimage to Al-Madinah and Meccah. about it as it falls, and the tight cerements so define the outlines that the action makes me shudder. It looks almost as if the dead were conscious of what is about to occur. They have forgotten their tools; one man starts to fetch them, and three sit down to smoke. After a time a shallow grave is hastily scooped out.1 The corpse is packed in it with such unseemly haste that earth touches it in all directions, — cruel carelessness among Moslems, who believe this to torture the sentient frame.2 One com¬ fort suggests itself. The poor man being a pilgrim has has died “Shahid” — in martyrdom. Ere long his spirit shall leave Al-Bakia, "And he on honey-dew shall feed, And drink the milk of Paradise.” I entered the holy cemetery right foot forwards, as if it were a Mosque, and barefooted, to avoid suspicion of being a heretic. For though the citizens wear their shoes in the Bakia, they are much offended at seeing the Persians follow their example. We began by the general benediction3: “Peace be upon Ye, O People of Al-Bakia! Peace be upon Ye, O Admitted to the Presence of the 1 It ought to be high enough for the tenant to sit upright when answering the interrogatory angels. 2 Because of this superstition, in every part of Al-Islam, some contrivance is made to prevent the earth pressing upon the body. 3 This blessing is in Mohammed’s words, as the beauty of the Arabic shows. Ayishah relates that in the month Safar, a.h. ii, one night the Prophet, who was beginning to suffer from the headache which caused his death, arose from his couch, and walked out into the darkness; whereupon she followed him in a fit of jealousy, think¬ ing he might be about to visit some other wife. He went to Al-Bakia, delivered the above benediction (which others give somewhat differently), raised his hands three times, and turned to go home. Ayishah hurried back, but she could not conceal her agitation from her husband, who asked her what she had done. Upon her confessing her suspicions, he sternly informed her that he had gone forth, by order of the Archangel Gabriel, to bless and to intercede for the people of Al-Bakia. Some authors relate a more facetious termina¬ tion of the colloquy.— M. C. de Perceval (Essai, &c., vol. iii. p. 314.) 35 . . XXII. — A Visit to the Saints' Cemetery. Most High ! Receive Ye what Ye have been promised! Peace be upon Ye, Martyrs of Al-Bakia, One and All! We verily, if Allah please, are about to join You! O Allah, pardon us and Them, and the Mercy of God, and His Blessings!” After which we recited the Chapter Al-Ikhlas and the Testification, then raised our hands, mumbled the Fatihah, passed our palms down our faces, and went on. Walking down a rough narrow path, which leads from the western to the eastern extremity of Al-Bakia, we entered the humble mausoleum of the Caliph Osman — Osman “Al-Mazlum,” or the “ill-treated,” he is called by some Moslems. When he was slain,1 his friends wished to bury him by the Prophet in the Hujrah, and Ayishah made no objection to the measure. But the people of Egypt became violent ; swore that the corpse should neither be buried nor be prayed over, and only permitted it to be removed upon the threat of Habibah (one of the “Mothers of the Moslems,” and daughter of Abu Sufiyan) to expose her countenance. During the night that followed his death, Osman was carried out by several of his friends to Al-Bakia, from which, however, they were driven away, and obliged to deposit their burden in a garden, eastward of and outside the saints’ cemetery. It was called Hisn Kaukab, and was looked upon as an inauspicious place of sepul¬ ture, till Marwan included it in Al-Bakia. We stood before Osman’s monument, repeating, “ Peace be upon Thee, O our Lord Osman, Son of Affan!2 Peace be upon 1 “Limping Osman,” as the Persians contemptuously call him, was slain by rebels, and therefore became a martyr according to the Sunnis. The Shi’ahs justify the murder, saying it was the act of an “Ijma al-Muslimin,” or the general consensus of Al-Islam, which in their opinion ratifies an act of “lynch law.” 2 This specifying the father Affan, proves him to have been a Moslem. Abu Bakr’s father, “ Kahafah,” and Omar’s “Al-Khattab,” are not mentioned by name in the Ceremonies of Visitation. 36 Pilgrimage to Al-Madinah and Meccah. Thee, O Caliph of Allah’s Apostle! Peace be upon Thee, O Writer of Allah’s Book ! Peace be upon Thee, in whose Presence the Angels are ashamed!1 2 Peace be upon Thee, O Collector of the Koran ! Peace be upon Thee, O Son-in-Law of the Prophet! Peace be upon Thee, O Lord of the Two Lights (the two daughters of Mohammed)!3 Peace be upon Thee, who fought the Battle of the Faith! Allah be satisfied with Thee, and cause Thee to be satisfied, and render Heaven thy Habi¬ tation ! Peace be upon Thee, and the Mercy of Allah and His Blessing, and Praise be to Allah, Lord of the (three) Worlds!” This supplication concluded in the usual manner. After which we gave alms, and settled with ten piastres the demands of the Khadim3 who takes charge of the tomb : this double-disbursing process had to be repeated at each station. Then moving a few paces to the North, we faced Eastwards, and performed the Visitation of Abu Sa’id al- Khazari, a Sahib or Companion of the Prophet, whose sepulchre lies outside Al-Bakia. The third place visited was a dome containing the tomb of our lady Halimah, the Badawi wet-nurse who took charge of Mohammed4: 1 The Christian reader must remember that the Moslems rank angelic nature, under certain conditions, below human nature. 2 Osman married two daughters of the Prophet, a circumstance which the Sunnis quote as honourable to him : the Shi’ahs, on the contrary, declare that he killed them both by ill-treatment. 3 These men are generally descendants of the Saint whose tomb they own : they receive pensions from the Mudir of the Mosque, and retain all fees presented to them by visitors. Some families are respectably supported in this way. 4 This woman, according to some accounts, also saved Moham¬ med’s life, when an Arab Kahin or diviner, foreseeing that the child was destined to subvert the national faith, urged the bystanders to bury their swords in his bosom. The Sharifs of Meccah still entrust their children to the Badawin, that they may be hardened by the discipline of the Desert. And the late Pasha of Egypt gave one of his sons in charge of the Anizah tribe, near Akabah. Burckhardt XXII. — A Visit to the Saints' Cemetery. 37 she is addressed thus; “Peace be upon Thee, O Halimah the Auspicious !* 1 Peace be upon Thee, who performed thy Trust in suckling the Best of Mankind ! Peace be upon Thee, O Wet-nurse of Al-Mustafa (the chosen)! Peace be upon Thee, O Wet-nurse of Al-Mujtaba (the (accepted) ! 2 3 May Allah be satisfied with Thee, and cause Thee to be satisfied, and render Heaven thy House and Habitation! and verily we have come visiting Thee, and by means of Thee drawing near to Allah’s Prophet, and through Him to God, the Lord of the Heavens and the Earths.8 ” After which, fronting the North, we stood before a low enclosure, containing ovals of loose stones, disposed side by side. These are the Martyrs of Al-Bakia, who received the crown of glory at the hands of Al-Muslim,4 the general of the arch-heretic Yazid.5 * * The prayer here recited differs so little from that addressed to the martyrs of Ohod, that I will not transcribe it. The fifth station is near the centre of the cemetery at the tomb of Ibrahim, who died, to the eternal regret of Al- Islam, some say six months old, others in his second year. He was the son (Travels in Arabia, vol. i. p. 427) makes some sensible remarks about this custom, which cannot be too much praised. 1 Al- " Sadiyah,” a double entendre ; it means auspicious, and also alludes to Halimah’s tribe, the Benu Sa’ad. 2 Both these words are titles of the Prophet. Al-Mustafa means the “Chosen”; Al-Mujtaba, the “Accepted.” 3 There being, according to the Moslems, many heavens and many earths 4 See chapter xx. 5 The Shafe’i school allows its disciples to curse Al-Yazid, the son of Mu’awiyah, whose cruelties to the descendants of the Prophet, and crimes and vices, have made him the Judas Iscariot of Al-Islam. I have heard Hanafi Moslems, especially Sayyids, revile him; but this is not, strictly speaking, correct. The Shi’ahs, of course, place no limits to their abuse of him. You first call a man “Omar,” then "Shimr,” (the slayer of Al-Hosayn), and lastly, “Yazid,” beyond which insult does not extend. 38 Pilgrimage to Al-Madinah and Meccah. of Mariyah, the Coptic girl, sent as a present to Mo¬ hammed by Jarih, the Mukaukas or governor of Alexan¬ dria. The Prophet with his own hand piled earth upon the grave, and sprinkled it with water, — a ceremony then first performed, — disposed small stones upon it, and pro¬ nounced the final salutation. For which reason many holy men were buried in this part of the cemetery, every one being ambitious to lie in ground which has been honored by the Apostle’s hands. Then we visited Al-Nafi Maula, son of Omar, generally called Imam Nafi al-Kari, or the Koran chaunter; and near him the great doctor Imam Malik ibn Anas, a native of Al-Madinah, and one of the most dutiful of her sons. The eighth station is at the tomb of Ukayl bin Abi Talib, brother of Ali.1 Then we visited the spot where lie interred all the Prophet’s wives, Khadijah, who lies at Meccah, alone excepted. Mohammed married fifteen wives of whom nine survived him. After the “Mothers of the Moslems,” we prayed at the tombs of Mohammed’s daughters, said to be ten in number. In compliment probably to the Hajj, the beggars mustered strong that morning at Al-Bakia. Along the walls and at the entrance of each building squatted ancient dames, all engaged in anxious contemplation of every approaching face, and in pointing to dirty cotton napkins spread upon the ground before them, and studded with a few coins, gold, silver, or copper, according to the expec¬ tations of the proprietress. They raised their voices to demand largesse: some promised to recite Fatihahs, and the most audacious seized visitors by the skirts of their 1 Ukayl or Akil, as many write the name, died at Damascus, during the Caliphate of Al-Mu’awiyah. Some say he was buried there, others that his corpse was transplanted to Al-Madinah, and buried in a place where formerly his house, known as "Dar Ukayl,” stood. 39 XXII.— A Visit to the Saints' Cemetery. garments. Fakihs, ready to write “Y. S.,” or anything else demanded of them, covered the little heaps and eminences of the cemetery, all begging lustily, and look¬ ing as though they would murder you, when told how beneficent is Allah — polite form of declining to be char¬ itable. At the doors of the tombs old housewives, and some young ones also, struggled with you for your slippers as you doffed them, and not unfrequently the charge of the pair was divided between two. Inside, when the boys were not loud enough or importunate enough for presents, they were urged on by the adults and seniors, the relatives of the “Khadims” and hangers-on. Unfor¬ tunately for me, Shaykh Hamid was renowned for taking charge of wealthy pilgrims: the result was, that my purse was lightened of three dollars. I must add that although at least fifty female voices loudly promised that morning, for the sum of ten parahs each, to supplicate Allah in behalf of my lame foot, no perceptible good came of their efforts. Before leaving Al-Bakia, we went to the eleventh station,1 the Kubbat al-Abbasiyah, or Dome of Abbas. Originally built by the Abbaside Caliphs in a.h. 5*9> if a larger and a handsomer building than its fellows, and it is situated on the right-hand side of the gate as you enter. The crowd of beggars at the door testified to its impor¬ tance: they were attracted by the Persians who assemble here in force to weep and to pray. Crossing the threshold with some difficulty, I walked round a mass of tombs which occupies the centre of the building, leaving but a narrow passage between it and the walls. It is railed round, and covered over with several “ Kiswahs of green cloth worked with white letters : it looked like a confused i Some are of opinion that the ceremonies of Ziyarat formerly did. and still should begin here. But the order of visitation differs infinitely, and no two authors seem to agree. I was led by Shaykh Hamid, and indulged in no scruples. 40 Pilgrimage to Al-Madinah and Meccah. heap, but it might have appeared irregular to me by the reason of the mob around. The Eastern portion contains the body of Al-Hasan, the son of Ali and grandson of the Prophet1; the Imam Zayn al- Abidin, son of Al- Hosayn, and great-grandson to the Prophet; the Imam Mohammed al-Bakir (fifth Imam), son to Zayn al-Abidin ; and his son the Imam Ja’afar al-Sadik — all four descen¬ dants of the Prophet, and buried in the same grave with Abbas ibn Abd al-Muttalib, uncle to Mohammed. It is almost needless to say that these names are subjects of great controversy. Al-Musudi mentions that here was found an inscribed stone declaring it to be the tomb of the Lady Fatimah, of Hasan her brother, of Ali bin Hosayn, of Mohammed bin Ali, and of Ja’afar bin Mohammed. Ibn Jubayr, describing Al-Bakia, mentions only two in this tomb, Abbas and Hasan; the head of the latter, he says, in the direction of the former’s feet. Other authors i Burckhardt makes a series of mistakes upon this subject. “ Hassan ibn Aly, whose trunk only lies buried here (in El Bakia), his head having been sent to Cairo, where it is preserved in the fine Mosque called El-Hassanya.” The Mosque Al-Hasanayn (the “two Hasans”) is supposed to contain only the head of Al -Hosayn, which, when the Crusaders took Ascalon, was brought from thence by Sultan Salih or Beybars, and conveyed to Cairo. As I have said before, the Persians in Egypt openly show their contempt of this tradition. It must be remembered that Al-Hasan died poisoned at Al-Madinah by his wife Ja’adah. Al-Hosayn, on the other hand, was slain and decapitated at Iverbela. According to the Shi’ahs, Zayn al-Abidin obtained from Yazid, after a space of forty days, his father’s head, and carried it back to Kerbela, for which reason the event is known to the Persians as “Chilleyeh sar o tan,” the “forty days of (separation between) the head and trunk.” They vehemently deny that the body lies at Kerbela, and the head at Cairo. Others, again, declare that Al-Hosayn’s head was sent by Yazid to Amir bin' al-As, the governor of Al-Madinah, and was by him buried near Fatimah’s Tomb. Nor are they wanting who declare, that after Yazid’s death the head was found in his treasury, and was shrouded and buried at Damascus. Such is the uncertainty which hangs over the early history of Al-Islam XXII. — A Visit to the Saints' Cemetery . 41 relate that in it, about the ninth century of the Hijrah, was found a wooden box covered with fresh-looking red felt cloth, with bright brass nails, and they believe it to have contained the corpse of Ali, placed here by his own son Hasan. Standing opposite this mysterious tomb, we repeated, with difficulty by reason of the Persians weeping, the following supplication : — “Peace be upon Ye, O Family of the Prophet ! O Lord Abbas, the free from Impurity and Uncleanness, and Father’s Brother to the Best of Men ! And Thou too O Lord Hasan, Grandson of the Prophet! And thou also O Lord Zayn al- Abidin1! Peace be upon Ye, One and All, for verily God hath been pleased to deliver You from all Guile, and to purify You with all Purity. The Mercy of Allah and His Blessings be upon Ye, and verily He is the Praised, the Mighty !” After which, freeing ourselves from the hands of greedy boys, we turned round and faced the southern wall, close to which is a tomb attributed to the Lady Fatimah.2 I will not repeat the prayer, it being the same as that recited in the Harim. 1 The names of the fifth and sixth Imams, Mohammed al-Bakia and Ja’afar al-Sadik, were omitted by Hamid, as doubtful whether they are really buried here or not. 2 Moslem historians seem to delight in the obscurity which hangs over the lady’s last resting-place, as if it were an honour even for the receptacle of her ashes to be concealed from the eyes of men. Some place her in the Harim, relying upon this tradition : “ Fatimah, feeling about to die, rose up joyfully, performed the greater ablution, dressed herself in pure garments, spread a mat upon the floor of her house near the Prophet’s Tomb, lay down fronting the Kiblah, placed her hand under her cheek, and said to her attendant, "I am pure and in a pure dress ; now let no one uncover my body, but bury me where I lie!” When Ali returned he found his wife dead, and complied with her last wishes. Omar bin Abd al-Aziz believed this tradition, when he included the room in the Mosque ; and generally in Al-Islam Fatimah is supposed to be buried in the Harim. Those who suppose the Prophet’s daughter to be buried in Al-Bakia rely 42 Pilgrimage to Al-Madinah and Meccah. Issuing from the hot and crowded dome, we re¬ covered our slippers after much trouble, and found that our garments had suffered from the frantic gesticulations of the Persians. We then walked to the gate of Al- Bakia, stood facing the cemetery upon an elevated piece of ground, and delivered the general benediction. “ O Allah ! O Allah ! O Allah ! O full of Mercy ! O abounding in Beneficence ! Lord of Length (of days), and Prosperity, and Goodness ! O Thou, who when asked, grantest, and when prayed for aid, aidest ! Have Mercy upon the Companions of thy Prophet, of the Muhajirin, and the Ansar ! Have Mercy upon them, One and All ! upon a saying of the Imam Hasan, “If men will not allow me to sleep beside my grandsire, place me in Al-Bakia, by my mother.” They give the following account of his death and burial. His body was bathed and shrouded by Ali and Omar Salmah. Others say that Asma Bint Umays, the wife of Abu Bakr, was present with Fatimah, who at her last hour complained of being carried out, as was the custom of those days, to burial like a man. Asma promised to make her a covered bier, like a bride’s litter, of palm sticks, in shape like what she had seen in Abyssinia : whereupon Fatimah smiled for the first time after her father’s death, and exacted from her a promise to allow no one entrance as long as her corpse was in the house. Ayishah, shortly afterwards knocking at the door, was refused ad¬ mittance by Asma ; the former complained of this to her father, and declared that her stepmother had been making a bride’s litter to carry out the corpse. Abu Bakr went to the door, and when informed by his wife that all was the result of Fatimah’s orders, he returned home making no objection. The death of the Prophet’s daughter was concealed by her own desire from high and low ; she was buried at night, and none accompanied her bier, or prayed at her grave, except Ali and a few relatives. The Shi’ahs found a charge of irreverence and disrespect against Abu Bakr for absence on this occasion. The third place which claims Fatimah’s honoured remains, is a small Mosque in Al-Bakia, South of the Sepulchre of Abbas. It was called Bayt al-Huzn — House of Mourning — because here the lady passed the end of her days, lamenting the loss of her father. Her tomb appears to have formerly been shown there. Now visitors pray, and pray only twice, — at the Harim, and in the Kubbat al-Abbasiyah. XXII. — A Visit to the Saints’ Cemetery . 43 Have Mercy upon Abdullah bin Hantal ” (and so on, speci¬ fying their names), “ and make Paradise their Resting- place, their Habitation, their Dwelling, and their Abode ! O Allah! accept our Ziyarat, and supply our Wants, and lighten our Griefs, and restore us to our Homes, and comfort our Fears, and disappoint not our Hopes, and pardon us, for on no other do we rely ; and let us depart in Thy Faith, and after the Practice of Thy Prophet, and be Thou satisfied with us ! O Allah ! forgive our past Offences, and leave us not to our (evil) Natures during the Glance of an Eye, or a lesser Time ; and pardon us, and pity us, and let us return to our Houses and Homes safe,” (i.e., spiritually and physically) “fortunate, abstaining from what is unlawful, re-established after our Distresses, and belonging to the Good, thy Servants upon whom is no Fear, nor do they know Distress. Repent¬ ance, O Lord ! Repentance, O Merciful ! Repentance, O Pitiful! Repentance before Death, and Pardon after Death ! I beg pardon of Allah ! Thanks be to Allah ! Praise be to Allah ! Amen, O Lord of the (three) Worlds ! ” After which, issuing from Al-Bakia,1 we advanced i The other celebrities in Al-Bakia are : — Fatimah bint As’ ad, mother of Ali. She was buried with great religious pomp. The Prophet shrouded her with his own garment (to prevent hell from touching her), dug her grave, lay down in it (that it might never squeeze or be narrow to her), assisted in carrying the bier, prayed over her, and proclaimed her certain of future felicity. Over her tomb was written, •* The grave hath not closed upon one like Fatimah, daughter of As’ad.” Historians relate that Mohammed lay down in only four graves: i. Khadijah’s, at Meccah. 2. Kasim’s, her son by him. 3. That of Umm Ruman, Ayishah’s mother. 4. That of Abdullah al-Mazni, a friend and companion. Abd al-Rahman bin Auf was interred near Osman bin Maz’un. Ayi- shah offered to bury him in her house near the Prophet, but he replied that he did not wish to narrow her abode, and that he had promised to sleep by the side of his friend Maz’un. I have already alluded to the belief that none has been able to occupy the spare place in theHujrah. Ibn Hufazah al-Sahmi, who was one of the Ashab al-Hijratayn 44 Pilgrimage to Al-Madinah and Meccah . northwards, leaving the city gate on the left hand, till we came to a small Kubbah (dome) close to the road. It is visited as containing the tomb of the Prophet’s paternal aunts, especially of Safiyah, daughter of Abd al-Muttalib, sister of Hamzah, and one of the many heroines of early Al-Islam. Hurrying over our devotions here, — for we were tired indeed, — we applied to a Sakka for water, and entered a little coffee-house near the gate of the town : after which we rode home. I have now described, at a wearying length I fear, the spots visited by every Zair at Al-Madinah. The guide-books mention altogether between fifty and fifty- five Mosques and other holy places, most of which are now unknown even by name to the citizens. The most celebrated of these are the few following, which I describe from hearsay. About three miles to the North-west of the town, close to the Wady al-Akik, lies the Mosque called Al-Kiblatayn — “The Two Directions of Prayer.” Some give this title to the Masjid al-Takwa at Kuba.1 Others assert that the Prophet, after visiting and eating (who had accompanied both flights, the greater and the lesser), here died of a wound received at Ohod, and was buried in Shaw- wal, a.h. 3, one month after Osman bin Maz’un. Abdullah bin Mas’ud, who, according to others, is buried at Kufah. Sa’ad ibn Zararah, interred near Osman bin Maz’un. Sa’ad bin Ma’az, who was buried by the Prophet. He died of a wound received during the battle of the Moat. Abd al-Rahman al-Ausat, son of Omar, the Caliph. He was generally known as Abu Shahmah, the “ Father of Fat ” : he sickened and died, after receiving from his father the religious flogging— impudicitia causa. Abu Sufiyan bin al-Haris, grandson of Abd al-Muttalib. He was buried near Abdullah bin Ja’afar al-Tayyar, popularly known as the "most generous of the Arabs," and near Ukayl bin Abi Talib, the brother of Ali mentioned above. These are the principal names mentioned by popular authors. The curious reader will find in old histories a multitude of others, whose graves are now utterly forgotten at Al-Madinah. i See chapter xix. XXII. — A Visit to the Saints' Cemetery. 45 at the house of an old woman named Umm Mabshar, went to pray the mid-day prayer in the Mosque of the Benu Salmah. He had performed the prostration with his face towards Jerusalem, when suddenly warned by revelation he turned Southwards and concluded his orisons in that direction.1 I am told it is a mean dome without inner walls, outer enclosures, or minaret. The Masjid Benu Zafar (some write the word Tifr) is also called Masjid al-Baghlah — of the She-mule, — because, according to Al-M atari, on the ridge of stone to the south of this Mosque are the marks where the Prophet leaned his arm, and where the she-mule, Duldul, sent by the Mukaukas as a present with Mariyah the Coptic girl and Yafur the donkey, placed its hoofs. At the Mosque was shown a slab upon which the Prophet sat hearing recitations from the Koran ; and historians declare that by following his example many women have been blessed with offspring.3 This Mosque is to the East of Al-Bakia. The Masjid al-Jumah— of Friday,— or Al-Anikah— of the Sand-heaps, — is in the valley near Kuba, where Mohammed prayed and preached on the first Friday after his flight from Meccah.3 The Masjid al-Fazikh — of Date-liquor — is so called because when Abu Ayyub and others of the Ansar were sitting with cups in their hands, they heard that intoxi- i~TheTstory is related in another way. Whilst Mohammed was praying the Asr or afternoon prayer at the Harim he turned his face towards Meccah. Some of the Companions ran instantly to all the Mosques, informing the people of the change. In many places they were not listened to, but the Benu Salmah who were at prayer in¬ stantly faced Southwards. To commemorate their obedience the Mosque was called Al-Kiblatayn. 2 I cannot say whether this valuable stone be still at the Mosque Benu Tifr. But I perfectly remember that my friend Larking had a mutilated sphynx in his garden at Alexandria, which was found equally efficacious. 3 See chapter xvii. 46 Pilgrimage to Al-Madinah and Meccah, eating draughts were for the future forbidden, upon which they poured the liquor upon the ground. Here the Prophet prayed six days whilst he was engaged in war¬ ring down the Benu Nazir Jews. The Mosque derives its other name, Al-Shams — of the Sun — because, being erected on rising ground East of and near Kuba, it re¬ ceives the first rays of morning light. To the Eastward of the Masjid al-Fazikh lies the Masjid al-Kurayzah, erected on a spot where the Prophet descended to attack the Jewish tribe of that name. Re¬ turning from the battle of the Moat, wayworn and tired with fighting, he here sat down to wash and comb his hair, when suddenly appeared to him the Archangel Gabriel in the figure of a horseman dressed in a corslet and covered with dust. “ The Angels of Allah,” said the preternatural visitor, “ are still in Arms, O Prophet, and it is Allah’s Will that Thy foot return to the Stirrup. I go before Thee to prepare a Victory over the Infidels, the Sons of Kurayzah.” The legend adds that the dust raised by the angelic host was seen in the streets of Al- Madinah, but that mortal eye fell not upon horseman’s form. The Prophet ordered his followers to sound the battle-call, gave his flag to Ali, — the Arab token of ap¬ pointing a commander-in-chief, — and for twenty-five days invested the habitations of the enemy. This hapless tribe was exterminated, sentence of death being passed upon them by Sa’ad ibn Ma’az, an Ausi whom they con¬ stituted their judge because he belonged to an allied tribe. Six hundred men were beheaded in the Market-place of Al-Madinah, their property was plundered, and their wives and children were reduced to slavery. “Tantane relligio potuit suadere malorum!” The Masjid Mashrabat Umm Ibrahim, or Mosque of the garden of Ibrahim’s mother, is a place where Mariyah the Copt had a garden, and became the mother of XXII. — A Visit to the Saints' Cemetery . 47 Ibrahim, the Prophet’s second son. 1 It is a small building in what is called the Awali, or highest part of the Al- Madinah plain, to the North of the Masjid Benu Kuray- zah, and near the Eastern Harrah or ridge.2 Northwards of Al-Bakia is, or was, a small building called the Masjid al-Ijabah — of Granting, — from the fol¬ lowing circumstance. One day the Prophet stopped to perform his devotions at this place, which then belonged to the Benu Mu’awiyah of the tribe of Aus. He made a long Dua or supplication, and then turning to his Com¬ panions, exclaimed, “ I have asked of Allah three favours, two hath he vouchsafed to me, but the third was refused ! ” Those granted were that the Moslems might never be destroyed by famine or by deluge. The third was that they might not perish by internecine strife. The Masjid al-Fath (of Victory), vulgarly called the “ Four Mosques,” is situated in the Wady Al-Sayh,3 which comes from the direction of Kuba, and about half a mile to the East of “ Al-Kiblatayn.” The largest is called the Masjid al-Fath, or Al-Ahzab — of the Troops, — and is alluded to in the Koran. Here it is said the Prophet prayed for three days during the Battle of the Moat, also called the affair “ Al-Ahzab,” the last fought with the Infidel Kuraysh under Abu Sufiyan. After three days of devotion, a cold and violent blast arose, with rain 1 Mohammed’s eldest son was Kasim, who died in his infancy, and was buried at Meccah. Hence the Prophet’s psedonymic, Abu Kasim, the sire of Kasim. 2 Ayishah used to relate that she was exceedingly jealous of the Coptic girl’s beauty, and of the Prophet’s love for her. Mohammed seeing this, removed Mariyah from the house of Harisat bin al Numan, in which he had placed her, to the Awali of Al-Madinah, where the Mosque now is. Oriental authors use this term “Awali,” high-grounds, to denote the plains to the Eastward and Southwaro of the City, opposed to Al-Safilah, the lower ground on the W. and N.W. 3 I am very doubtful about this location of the Masjid al-Fath. 48 Pilgrimage to Al-Madinah and Meccah. and sleet, and discomfited the foe. The Prophet’s prayer having here been granted, it is supposed by ardent Moslems that no petition put up at the Mosque Al-Ahzab is ever neglected by Allah. The form of supplication is differently quoted by different authors. When Al-Shafe’i was in trouble and fear of Harun al-Rashid, by the virtue of this formula he escaped all danger : I would willingly offer so valuable a prophylactory to my readers, only it is of an unmanageable length. The doctors of Al-Islam also greatly differ about the spot where the Prophet stood on this occasion ; most of them support the claims of the Masjid al-Fath, the most elevated of the four, to that distinction. Below, and to the South of the highest ground, is the Masjid Salman al-Farsi, the Persian, from whose brain emanated the bright idea of the Moat. At the mature age of two hundred and fifty, some say three hundred and fifty, after spending his life in search of a religion, from a Magus (fire-worshipper)1 becoming suc¬ cessively a Jew and a Nazarene, he ended with being a Moslem, and a Companion of Mohammed. During his eventful career he had been ten times sold into slavery. Below Salman’s Mosque is the Masjid Ali, and the smallest building on the South of the hill is called Masjid Abu Bakr. All these places owe their existence to Al- Walid the Caliph : they were repaired at times by his successors. The Masjid al-Rayah — of the Banner — was origin¬ ally built by Al-Walid upon a place where the Prophet pitched his tent during the War of the Moat. Others call it Al-Zubab, after a hill upon which it stands. Al- Rayah is separated from the Masjid al-Fath by a rising ground called Jabal Sula or Jabal Sawab2: the former 1 A magus, a magician, one supposed to worship fire. The other rival sect of the time was the Sabcean who adored the heavenly bodies. 2 The Mosque of "reward in heaven." It is so called because 49 XXII. — A Visit to the Saints' Cemetery. being on the Eastern, whilst the latter lies upon the Western declivity of the hill. The position of this place is greatly admired, as commanding the fairest view of the Harim. About a mile and a half South-east of Al-Balda is a dome called Kuwwat Islam, the “ Strength of Al-Islam.” Here the Apostle planted a dry palm-stick, which grew up, blossomed, and bore fruit at once. Moreover, on one occasion when the Moslems were unable to perform the pilgrimage, Mohammed here produced the appearance of a Ka’abah, an Arafat, and all the appurtenances of the Hajj. I must warn my readers not to condemn the founder of Al-Islam for these puerile inventions. The Masjid Onayn lies South of Hamzah’s tomb. It is on a hill called Jabal al-Rumat, the Shooters’ Hill, and here during the battle of Ohod stood the archers of Al- Islam. According to some, the Prince of Martyrs here received his death-wound ; others place that event at the Masjid al-Askar or the Masjid al-Wady.* 1 Besides these fourteen, I find the names, and nothing but the names, of forty Mosques. The reader loses little by my unwillingness to offer him a detailed list of such appellations as Masjid Benu Abd al-Ashhal, Masjid Benu Harisah, Masjid Benu Harim, Masjid al-Fash, Masjid al- Sukiya, Masjid Benu Bayazah, Masjid Benu Hatmah, “Cum multis aliis quae nunc perscribere longum est.” during the War of the Moat, the Prophet used to live in a cave there, and afterwards he made it a frequent resort for prayer. i Hamzah’s fall is now placed at the Kubbat al-Masra. See chapter xx. VOL. II. 4 CHAPTER XXIII. THE DAMASCUS CAR AVA N . The Damascus Caravan was to set out on the 27th Zu’l Ka’adah (1st September). I had intended to stay at Al-Madinah till the last moment, and to accompany the Kafilat al-Tayyarah, or the “ Flying Caravan,” which usually leaves on the 2nd Zu’l Hijjah, two days after that of Damascus. Suddenly arose the rumour that there would be no Tayyarah,1 and that all pilgrims must proceed with the Damascus Caravan or await the Rakb. This is a Dromedary Caravan, in which each person carries only his saddle-bags. It usually descends by the road called Al-Khabt, and makes Meccah on the fifth day. The Sharif Zayd, Sa’ad the Robber’s only friend, had paid him an unsuccessful visit. Schinderhans demanded back his Shaykh-ship, in return for a safe-conduct through hi3 country : “ Otherwise,” said he, “ I will cut the throat of every hen that ventures into the passes.” The Sharif Zayd returned to Al-Madinah on the 25th Zu’l Ka’adah (30th August). Early on the morning of the next day, Shaykh Hamid returned hurriedly from the bazar, exclaiming, “ You must make ready at once, Effendi ! — there will be no Tayyarah — all Hajis start to-morrow — Allah will make it easy to you ! — have you 1 The “Tayyarah,” or “Flying Caravan,” is lightly laden, and travels by forced marches. XXIII. — The Damascus Caravan . 51 your water-skins in order ? — you are to travel down the Darb al-Sharki, where you will not see water for three days 1” Poor Hamid looked horrorstruck as he concluded this fearful announcement, which filled me with joy. Burck- hardt had visited and had described the Darb al-Sultani, the road along the coast. But no European had as yet travelled down by Harun al-Rashid’s and the Lady Zubaydah’s celebrated route through the Nijd Desert. Not a moment, however, was to be lost : we expected to start early the next morning. The boy Mohammed went forth, and bought for eighty piastres a Shugduf, which lasted us throughout the pilgrimage, and for fifteen piastres a Shibriyah or cot to be occupied by Shaykh Nur, who did not relish sleeping on boxes. The youth was employed all day, with sleeves tucked up, and work¬ ing like a porter, in covering the litter with matting and rugs, in mending broken parts, and in providing it with large pockets for provisions inside and outside, with pouches to contain the gugglets of cooled water. Meanwhile Shaykh Nur and I, having inspected the water-skins, found that the rats had made considerable rents in two of them. There being no workman pro¬ curable at this time for gold, I sat down to patch the damaged articles ; whilst Nur was sent to lay in supplies for fourteen days. The journey is calculated at eleven days ; but provisions are apt to spoil, and the Badawi camel-men expect to be fed. Besides which, pilferers abound. By my companion’s advice I took wheat-flour, rice, turmeric, onions, dates, unleavened bread of two kinds, cheese, limes, tobacco, sugar, tea and coffee. Hamid himself started upon the most important part of our business. Faithful camel-men are required upon a road where robberies are frequent and stabbings occa¬ sional, and where there is no law to prevent desertion or to limit new and exorbitant demands. After a time he 52 Pilgrimage to Al-Madinah and Meccah . returned, accompanied by a boy and a Badawi, a short, thin, well-built old man with regular features, a white beard, and a cool clear eye ; his limbs, as usual, were scarred with wounds. Mas’ud of the Rahlah, a sub¬ family of the Hamidah family of the Benu-Harb, came in with a dignified demeanour, applied his dexter palm to ours,1 2 sat down, declined a pipe, accepted coflee, and after drinking it, looked at us to show that he was ready for negociation. We opened the proceedings with “We want men, and not camels,” and the conversation pro¬ ceeded in the purest Hijazi.3 After much discussion, we agreed, if compelled to travel by the Darb al-Sharki, to pay twenty dollars for two camels,8 and to advance Arbun, or earnest-money, to half that amount.4 * * * The Shaykh bound himself to provide us with good animals, which, moreover, were to be changed in case of accidents : he was also to supply his beasts with water, and to accompany us to Arafat and back. But, absolutely refusing to carry my large chest, he declared that the tent under the Shugduf was burden enough for one camel ; and that the green box of drugs, the saddle-bags, and the provision-sacks, surmounted by Nur’s cot, were amply sufficient for the other. On our part, we bound ourselves to feed the 1 This “ Musafahah,” as it is called, is the Arab fashion of shak¬ ing hands. They apply the palms of the right hands flat to each other, without squeezing the fingers, and then raise the hand to the forehead. 2 On this occasion I heard three new words: “Kharitah,” used to signify a single trip to Meccah (without return to Al-Madinah), "Ta’arifah,” going out from Meccali to Mount Arafat, and “Tanzi- lah,” return from Mount Arafat to Meccah. 3 And part of an extra animal which was to carry water for the party. Had we travelled by the Darb al-Sultani, we should have paid 6£ dollars, instead of io, for each beast. 4 The system of advances, as well as earnest money, is common all over Arabia. In some places, Aden for instance, I have heard of two-thirds the price of a cargo of coffee being required from the purchaser before the seller would undertake to furnish a single bale. XXIII. — The Damascus Caravan. 53 Shaykh and his son, supplying them either with raw or with cooked provender, and, upon our return to Meccah from Mount Arafat, to pay the remaining hire with a dis¬ cretionary present. Hamid then addressed to me flowery praises of the old Badawi. After which, turning to the latter, he ex¬ claimed, “ Thou wilt treat these friends well, O Mas’ud the Harbi !” The ancient replied with a dignity that had no pomposity in it, — “ Even as Abu Shawarib — the Father of Mustachios1 — behaveth to us, so will we behave to him !” He then arose, bade us be prepared when the departure-gun sounded, saluted us, and stalked out of the room, followed by his son, who, under pretext of dozing, had mentally made an inventory of every article in the room, ourselves especially included. When the Badawin disappeared, Shaykh Hamid shook his head, advising me to give them plenty to eat, and never to allow twenty-four hours to elapse without dipping hand in the same dish with them, in order that the party might always be “ Malihin,” — on terms of salt.2 He con- 1 Most men of the Shafe’i school clip their mustachios exceed¬ ingly short ; some clean shave the upper lip, the imperial, and the parts of the beard about the corners of the mouth, and the forepart of the cheeks. I neglected so to do, which soon won for me the epithet recorded above. Arabs are vastly given to “nick-naming God’s creatures ” ; their habit is the effect of acute observation, and the want of variety in proper names. Sonnini appears not to like having been called the “ Father of a nose.” But there is nothing disrespectful in these personal allusions. In Arabia you must be “ father” of something, and it is better to be father of a feature, than father of a cooking pot, or father of a strong smell (“ Abu-Zirt.”) 2 Salt among the Hindus is considered the essence and preserver of the seas ; it was therefore used in their offerings to the gods. The old idea in Europe was, that salt is a body composed of various ele¬ ments, into which it cannot be resolved by human means : hence, it became the type of an indissoluble tie between individuals. Homer calls salt sacred and divine, and whoever ate it with a stranger was supposed to become his friend. By the Greek authors, as by the Arabs, hospitality and salt are words expressing a kindred idea. 54 Pilgrimage to Al-Madinah and Meccah, eluded with a copious lecture upon the villainy of Badawin, and on their habit of drinking travellers’ water. I was to place the skins on a camel in front, and not behind; to hang them with their mouths carefully tied, and turned upwards, contrary to the general practice ; always to keep a good store of liquid, and at night to place it under the safeguard of the tent. In the afternoon, Omar Effendi and others dropped in to take leave. They found me in the midst of prepara¬ tions, sewing sacks, fitting up a pipe, patching water-bags, and packing medicines. My fellow-traveller had brought me some pencils* 1 and a penknife, as “forget-me-nots,” for we were by no means sure of meeting again. He hinted, however, at another escape from the paternal abode, and proposed, if [possible, to join the Dromedary-Caravan. Shaykh Hamid said the same, but I saw, by the expres¬ sion of his face, that his mother and wife would not give him leave from home so soon after his return. Towards evening-time the Barr al-Manakhah became a scene of exceeding confusion. The town of tents lay upon the ground. Camels were being laden, and were roaring under the weight of litters and cots, boxes and baggage. Horses and mules galloped about. Men were rushing wildly in all directions on worldly errands, or hurrying to pay a farewell visit to the Prophet’s Tomb. Women and children sat screaming on the ground, or ran to and fro distracted, or called their vehicles to escape the danger of being crushed. Every now and then a random shot excited all into the belief that the departure- gun had sounded. At times we heard a volley from the robbers’ hills, which elicited a general groan, for the pil¬ grims were still, to use their own phrase, “ between fear When describing the Badawin of Al-Hijaz, I shall have occasion to notice their peculiar notions of the Salt-law. i The import of such articles shows the march of progress in Al- Hijaz. During the last generation, schoolmasters used for pencils bits of bar lead beaten to a point. XXIII. — The Damascus Caravan. 55 and hope,” and, consequently, still far from “ one of the two comforts.1 ” Then would sound the loud “Jhin-Jhin of the camels’ bells, as the stately animals paced away with some grandee’s gilt and emblazoned litter, the sharp plaint of the dromedary, and the loud neighing of excited steeds. About an hour after sunset all our preparations were concluded, save only the Shugduf, at which the boy Mohammed still worked with untiring zeal; he wisely remembered that he had to spend in it the best portion of a week and a half. The evening was hot, we therefore dined outside the house. I was told to repair to the Harim for the Ziyarat al-Wida’a, or the “Farewell Visi¬ tation ” ; but my decided objection to this step was that we were all to part, — how soon ! — and when to meet again we knew not. My companions smiled consent, assuring me that the ceremony could be performed as well at a distance as in the temple. Then Shaykh Hamid made me pray a two-bow prayer, and afterwards, facing towards the Harim, to recite this supplication with raised hands : “ O Apostle of Allah, we beg Thee to entreat Almighty Allah, that He cut off no Portion of the Good resulting to us, from this Visit to Thee and to Thy Harim ! May He cause us to return safe and prosperous to our Birth¬ places ; aid then us in the Progeny he hath given us, and continue to us his Benefits, and make us thankful for our daily Bread ! O Allah, let not this be the last of our Visitations to Thy Apostle’s Tomb! Yet if Thou summon us before such Blessing, verily in my Death I bear Witness, as in my Life,” (here the forefinger of the right hand is extended, that the members of the body may take part with the tongue and the heart) “that there 1 The " two comforts” are success and despair; the latter, according to the Arabs, being a more enviable state of feeling than doubt or hope deferred. 56 Pilgrimage to Al-Madinah and Meccah. is no god but Allah, One and without Partner, and verily that our Lord Mohammed is His Servant and His Apostle ! O Allah, grant us in this World Weal, and in the future Weal, and save us from the torments of Hell-fire ! Praise to Thee, O Lord, Lord of Glory, greater than Man can describe! and Peace be upon the Apostle, and Laud to Allah, the Lord of the (three) Worlds.” This concludes, as usual, with the Testification and the Fatihah. Pious men on such an occasion go to the Rauzah, where they strive, if possible, to shed a tear, — a single drop being a sign of acceptance, — give alms to the utmost of their ability, vow piety, repentance, and obedience, and retire overwhelmed with grief, at separating themselves from their Prophet and Intercessor. It is customary, too, before leaving Al-Madinah, to pass at least one night in vigils at the Harim, and for learned men to read through the Koran once before the tomb. Then began the uncomfortable process of paying off little bills. The Eastern creditor always, for divers reasons, waits the last moment before he claims his debt. Shaykh Hamid had frequently hinted at his difficulties ; the only means of escape from which, he said, was to rely upon Allah. He had treated me so hospitably, that I could not take back any part of the £5 lent to him at Suez. His three brothers received a dollar or two each, and one or two of his cousins hinted to some effect that such a proceeding would meet with their approbation. The luggage was then carried down, and disposed in packs upon the ground before the house, so as to be ready for loading at a moment’s notice. Many flying parties of travellers had almost started on the high road, and late in the evening came a new report that the body of the Caravan would march about midnight. We sat up till about two a.m., when, having heard no gun, and having seen no camels, we lay down to sleep through the sultry remnant of the hours of darkness. XX III. — The Damascus Caravan . 57 Thus, gentle reader, was spent my last night at Al- Madinah. I had reason to congratulate myself upon having passed through the first danger. Meccah is so near the coast, that, in case of detection, the traveller might escape in a few hours to Jeddah, where he would find an English Vice-Consul, protection from the Turkish authorities, and possibly a British cruiser in the harbour. But at Al- Madinah discovery would entail more serious conse¬ quences. The next risk to be run was the journey between the two cities, where it would be easy for the local officials quietly to dispose of a suspected person by giving a dollar to a Badawi, CHAPTER XXIV. FROM AL-MADINAH TO AL-SUWAYRKIYAH. Four roads lead from Al-Madinah to Meccah. The Darb al-Sultani,” or “ Sultan’s Highway,” follows the line of coast : this general passage has been minutely described by my exact predecessor. The “ Tarik al-Ghabir,” a mountain path, is avoided by the Mahmil and the great Caravans on account of its rugged passes ; water abounds along the whole line, but there is not a single village : and the Sobh Badawin, who own the soil are inveterate plunderers. The route called “ Wady al-Kura ” is a favourite with Dromedary Caravans ; on this road are two or three small settlements, regular wells, and free passage through the Benu Amr tribe. The Darb al- Sharki, or “ Eastern road,” down which I travelled, owes its existence to the piety of the Lady Zubaydah, wife of Harun al-Rashid. That munificent princess dug wells from Baghdad to Al-Madinah, and built, we are told, a wall to direct pilgrims over the shifting sands.1 There is a fifth road, or rather mountain path, concerning which I can give no information. At eight a.m. on Wednesday, the 26th Zu’l Ka’adah 1 The distance from Baghdad to Al-Madinah is 180 parasangs, according to ’Abd al-Karim : " Voyage de I'Inde, a la Mecque trans¬ lated by M. Langles, Paris, 1797. This book is a disappointment, as it describes everything except Al-Madinah and Meccah : these gaps are filled up by the translator with the erroneous descriptions of other authors, not eye-witnesses. XXIV. — From Al-Madinah to Al-Suwayrkiyah. 59 (31st August, 1853), as we were sitting at the window of Hamid’s house after our early meal, suddenly appeared, in hottest haste, Mas’ud, our Camel-Shaykh. He was ac¬ companied by his son, a bold boy about fourteen years of age, who fought sturdily about the weight of each package as it was thrown over the camel’s back ; and his nephew, an ugly pock-marked lad, too lazy even to quarrel. We were ordered to lose no time in loading ; all started into activity, and at nine a.m. I found myself standing opposite the Egyptian Gate, surrounded by my friends, who had accompanied me thus far on foot, to take leave with due honour. After affectionate embraces and parting me¬ mentoes, we mounted, the boy Mohammed and I in the litter, and Shaykh Nur in his cot. Then in company with some Turks and Meccans, for Mas’ud owned a string of nine camels, we passed through the little gate near the castle, and shaped our course towards the North. On our right lay the palm-groves, which conceal this part of the city ; far to the left rose the domes of Hamzah’s Mosques at the foot of Mount Ohod ; and in front a band of road, crowded with motley groups, stretched over a barren stony plain. After an hour’s slow march, bending gradually from North to North-East, we fell into the Nijd highway, and came to a place of renown called Al-Ghadir, or the Basin.1 This is a depression conducting the drainage of the plain towards the northern hills. The skirts of Ohod still limited the prospect to the left. On the right was the Bir Rashid (Well of Rashid), and the little whitewashed dome of Ali al-Urays, a descendant from Zayn al- Abidin : — the tomb is still a place of Visitation. There we halted and turned to take farewell 01 the Holy City. All the 1 Here, it is believed, was fought the battle of Buas, celebrated in the pagan days of Al-Madinah (a.d. 615). Our dictionaries trans¬ late •• Ghadir ” by " pool ” or “ stagnant water.” Here it is applied to places where water stands for a short time after rain. 6o Pilgrimage to Al-Madinah and MeccaJi. pilgrims dismounted and gazed at the venerable minarets and the Green Dome, — spots upon which their memories would for ever dwell with a fond and yearning interest. Remounting at noon, we crossed a Fiumara which runs, according to my Camel-Shaykh, from North to South ; we were therefore emerging from the Madinah basin. The sky began to be clouded, and although the air was still full of Samun, cold draughts occasionally poured down from the hills. Arabs fear this “ bitter change Of fierce extremes, extremes by change more fierce,” and call that a dangerous climate which is cold in the hot season and hot in the cold. Travelling over a rough and stony path, dotted with thorny Acacias, we arrived about two p.m. at the bed of lava heard of by Burckhardt.1 The i Travels in Arabia, vol. 2, p, 217. The Swiss traveller was pre¬ vented by sickness from visiting it. The "Jazb al-Kulub ” affords the following account of a celebrated eruption, beginning on the Salkh (last day) of Jamadi al-Awwal, and ending on the evening of the third of Jamadi al-Akhir, a.h. 654. Terrible earthquakes, accompanied by a thundering noise, shook the town ; from fourteen to eighteen were observed each night. On the third of Jamadi al-Akhir, after the Isha prayers, a fire burst out in the direc¬ tion of Al-Hijaz (eastward) ; it resembled a vast city with a tur- retted and battlemental fort, in which men appeared drawing the flame about, as it were, whilst it roared, burned, and melted like a sea everything that came in its way. Presently red and bluish streams, bursting from it, ran close to Al-Madinah; and, at the same time, the city was fanned by a cooling zephyr from the same direc¬ tion. Al-Kistlani, an eye-witness, asserts that “ the brilliant light of the volcano made the face of the country as bright as day ; and the interior of the Harim was as if the sun shone upon it, so that men worked and required nought of the sun and moon (the latter of which was also eclipsed?).” Several saw the light at Meccah, at Tayma (in Nijd, six days’ journey from Al-Madinah), and at Busra, of Syria, reminding men of the Prophet’s saying, "A fire shall burst forth from the direction of Al-Hijaz ; its light shall make visible the necks of the camels at Busra.” Historians relate that the length of the stream was four parasangs (from fourteen to sixteen miles), its breadth four miles (56^ to the degree), and its depth about XXIV. — From AUMadinah to Al-Suwayrhiyah. 61 aspect of the country was volcanic, abounding in basalts and scoriae, more or less porous : sand veiled the black bed whose present dimensions by no means equal the descrip¬ tions of Arabian historians. I made diligent enquiries about the existence of active volcanoes in this part of Al- Hijaz, and heard of none. At five p.m., travelling towards the East, we entered a Bughaz,1 or Pass, which follows the course of a wide Fiumara, walled in by steep and barren hills, — the portals of a region too wild even for Badawin. The torrent-bed narrowed where the turns were abrupt, and the drift of heavy stones, with a water-mark from six to seven feet nine feet. It flowed like a torrent with the waves of a sea; the rocks, melted by its heat, stood up as a wall, and, for a time, it prevented the passage of Badawin, who, coming from that direction, used to annoy the citizens. Jamal Matari, one of the historians of Al- Madinah, relates that the flames, which destroyed the stones, spared the trees; and he asserts that some men, sent by the governor to inspect the fire, felt no heat ; also that the feathers of an arrow shot into it were burned whilst the shaft remained whole. This he attri¬ butes to the sanctity of the trees within the Harim. On the con¬ trary, Al-Kistlani asserts the fire to have been so vehement that no one could approach within two arrow-flights, and that it melted the outer half of a rock beyond the limits of the sanctuary, leaving the inner parts unscathed. The Ivazi, the Governor, and the citizens engaged in devotional exercises, and during the whole length of the Thursday and the Friday nights, all, even the women and children, with bare heads wept round the Prophet’s tomb. Then the lava- current turned northwards. (I remarked on the way to Ohod signs of a lava-field.) This current ran, according to some, three entire months. Al-Kistlani dates its beginning on Friday, 6 Jamadi al-Akhir, and its cessation on Sunday, 27 Rajab : in this period of fifty-two days he includes, it is supposed, the length of its extreme heat. That same year (a.h. 654) is infamous in Al-Islam for other portents, such as the inundation of Baghdad by the Tigris, and the burning of the Prophet’s Mosque. In the next year first appeared the Tartars, who slew Al-Mu’tasim Bi’llah, the Caliph, massacred the Moslems during more than a month, destroyed their books, monuments, and tombs, and stabled their war-steeds in the Mustansariyah College. 1 In this part of Al-Hijaz they have many names for a pass : — - Nakb, Saghrah, and Mazik are those best known. 62 Pilgrimage to Al-Madinah and Meccah, high, showed that after rains a violent stream runs from East and South-East to West and North-West. The fertilising fluid is close to the surface, evidenced by a spare growth of Acacia, camel-grass, and at some angles of the bed by the Daum, or Theban palm.1 I remarked what was technically called “ Hufrah,” holes dug for water in the sand ; and the guide assured me that some¬ where near there is a spring flowing from the rocks. After the long and sultry afternoon, beasts of burden began to sink in numbers. The fresh carcases of asses, ponies, and camels dotted the wayside : those that had been allowed to die were abandoned to the foul carrion- birds, the Rakham (vulture), and the yellow Ukab ; and all whose throats had been properly cut, were surrounded by troops of Takruri pilgrims. These half-starved wretches cut steaks from the choice portions, and slung them over their shoulders till an opportunity of cooking might arrive. I never saw men more destitute. They carried wooden bowls, which they filled with water by begging ; their only weapon was a small knife, tied in a leathern sheath above the elbow ; and their costume an old skull-cap, strips of leather like sandals under the feet, and a long dirty shirt, or sometimes a mere rag covering the loins. Some were perfect savages, others had been fine-looking men, broad-shouldered, thin-flanked, and long-limbed ; many were lamed by fatigue and by thorns ; and looking at most of them, I fancied death depicted in their forms and features. After two hours’ slow marching up the Fiumara eastwards, we saw in front of us a wall of rock ; and, turning abruptly southwards, we left the bed, and ascended rising ground. Already it was night ; an hour, however, elapsed before we saw, at a distance, the twink¬ ling fires, and heard the watch-cries of our camp. It was i This is the palm, capped with large fan-shaped leaves, described by every traveller in Egypt and in the nearer East. XXIV. — From Al-Madinah to Al-Suwayrhiyah. 63 pitched in a hollow, under hills, in excellent order ; the Pasha’s pavilion surrounded by his soldiers and guards disposed in tents, with sentinels, regularly posted, pro¬ tecting the outskirts of the encampment. One of our men, whom we had sent forward, met us on the way, and led us to an open place, where we unloaded the camels, raised our canvas home, lighted fires, and prepared, with supper, for a good night’s rest. Living is simple on such marches. The pouches inside and outside the Shugduf contain provisions and water, with which you supply yourself when inclined. At certain hours of the day, ambulant vendors offer sherbet, lemonade, hot coffee, and water-pipes admirably prepared.1 Chibuks may be smoked in the litter ; but few care to do so during the Samun. The first thing, however, called for at the halt¬ ing-place is the pipe, and its delightfully soothing influ¬ ence, followed by a cup of coffee, and a “ forty winks ” upon the sand, will awaken an appetite not to be roused by other means. How could Waterton, the traveller, abuse a pipe ? During the night-halt, provisions are cooked : rice, or Kichri, a mixture of pulse and rice, is eaten with Chutnee and lime-pickle, varied, occasionally, by tough mutton and indigestible goat. We arrived at Ja al-Sharifah at eight p.m., after a march of about twenty-two miles.2 This halting-place is 1 The charge for a cup of coffee is one piastre and a half. A pipe-bearer will engage himself for about £1 per mensem : he is always a veteran smoker, and, in these regions, it is an axiom that the flavour of your pipe mainly depends upon the filler. For con¬ venience the Persian Kaliun is generally used. 2 A day’s journey in Arabia is generally reckoned at twenty-four or twenty-five Arab miles. Abulfeda leaves the distance of a Mar- halah (or Manzil, a station) undetermined. Al-Idrisi reckons it at thirty miles, but speaks of short as well as long marches. The com¬ mon literary measures of length are these : — 3 Kadam (man’s foot) = 1 Khatwah (pace) : 1000 paces = 1 Mil (mile) ; 3 miles = 1 Far- sakh (parasang) ; and 4 parasangs = 1 Barid or post. The "Burhan 64 Pilgrimage to Al-Madinah and Meccah. the rendezvous of Caravans : it lies 50° south-east of Al- Madinah, and belongs rather to Nijd than to Al-Hijaz. At three a.m., on Thursday (Sept. 1), we started up at the sound of the departure-gun, struck the tent, loaded the camels, mounted, and found ourselves hurrying through a gloomy pass, in the hills, to secure a good place in the Caravan. This is an object of some import¬ ance, as, during the whole journey, marching order must not be broken. We met with a host of minor accidents, camels falling, Shugdufs bumping against one another, and plentiful abuse. Pertinaciously we hurried on till six a.m., at which hour we emerged from the Black Pass. The large crimson sun rose upon us, disclosing, through purple mists, a hollow of coarse yellow gravel, based upon a hard whitish clay. About five miles broad by twelve long, it collects the waters of the high grounds after rain, and distributes the surplus through an exit towards the North-west, a gap in the low undulating hills around. Entering it, we dismounted, prayed, broke our fast, and after half an hour’s halt proceeded to cross its breadth. The appearance of the Caravan was most striking, as it threaded its slow way over the smooth sur¬ face of the Khabt (low plain).1 To judge by the eye, the host was composed of at fewest seven thousand souls, on foot, on horseback, in litters, or bestriding the splendid camels of Syria.2 There were eight gradations of pilgrims. i Katia ” gives the table thus 1—24 finger breadths (or 6 breadths of the clenched hand, from 20 to 24 inches !) = 1 Gaz or yard ; 1000 yards = 1 mile ; 3 miles = 1 parasang. Some call the four thousand yards measure a Kuroh (the Indian Cos), which, however, is some¬ times less by 1000 Gaz. The only ideas of distance known to the Badawi of Al-Hijaz are the fanciful Sa’at or hour, and the uncertain Manzil or halt : the former varies from 2 to 3-^ miles, the latter from 15 to 25. 1 "Khabt” is a low plain; "Midan,” "Fayhah,” or “ Sath,” a plain generally ; and " Batha,” a low, sandy flat. 2 In Burckhardt’s day there were 5,000 souls and 15,000 camels. XXIV . — From Al-Madinah to Al-Su wayvhiyah . 65 The lowest hobbled with heavy staves. Then came the riders of asses, of camels, and of mules. Respectable men, especially Arabs, were mounted on dromedaries, and the soldiers had horses : a led animal was saddled for every grandee, ready whenever he might wish to leave his litter. Women, children, and invalids of the poorer classes sat upon a “Haml Musattah,” — rugs and cloths spread over the two large boxes which form the camel’s load.* 1 Many occupied Shibriyahs; a few, Shugdufs, and only the wealthy and the noble rode in Takht-rawan (litters), carried by camels or mules.2 The morning beams fell brightly upon the glancing arms which surrounded the stripped Mahmil,3 and upon the scarlet and gilt conveyances of the grandees. Not the least beauty of the spectacle was its wondrous variety The Shibriyah. 0f detail : no man was dressed like his neighbour, no camel was caparisoned, no horse was Capt. Sadlier, who travelled during the war (1819), found the number reduced to 500. The extent of this Caravan has been enormously exaggerated in Europe. I have heard of 15,000, and even of 20,000 men. I include in the 7,000 about 1,200 Persians. They are no longer placed, as Abd al-Karim relates, in the rear ot the Caravan, or post of danger. 1 Lane has accurately described this article : in the Hijaz it is sometimes made to resemble a little tent. 2 The vehicle mainly regulates the expense, as it evidences a man’s means. I have heard of a husband and wife leaving Alex¬ andria with three months’ provision and the sum of £5. They would mount a camel, lodge in public buildings when possible, probably be reduced to beggary, and possibly starve upon the road. On the other hand the minimum expenditure, — for necessaries, not dona¬ tions and luxuries, — of a man who rides in a Takht-rawan from Damascus and back, would be about £ 1,200 . 3 On the line of march the Mahmil, stripped of its embroidered cover, is carried on camel-back, a mere framewood. Even the gilt silver balls and crescent are exchanged for similar articles in brass. VOL. II. r 66 Pilgrimage to Al-Madinah and Meccah, clothed in uniform, as it were. And nothing stranger than the contrasts ; a band of half-naked Takruri marching with the Pasha’s equipage, and long-capped, bearded Persians conversing with Tarbush’d and shaven Turks. The plain even at an early hour reeked with vapours distilled by the fires of the Samum: about noon, however, the air became cloudy, and nothing of colour remained, save that milky white haze, dull, but glaring withal, which is the prevailing day-tint in these regions. At mid-day we reached a narrowing of the basin, where, from both sides, “ Irk,” or low hills, stretch their last spurs into the plain. But after half a mile, it again widened to upwards of two miles. At two p.m. (Friday, Sept. 2), we turned towards the South-west, ascended stony ground, and found ourselves one hour afterwards in a desolate rocky flat, distant about twenty-four miles of unusually winding road from our last station. “ Mahattah Ghurab,1” or the Raven’s Station, lies io° south-west from Ja al-Sharifah, in the irregular masses of hill on the fron¬ tier of Al-Hijaz, where the highlands of Nijd begin. After pitching the tent, we prepared to recruit our supply of water; for Mas’ud warned me that his camels had not drunk for ninety hours, and that they would soon sink under the privation. The boy Mohammed, mount¬ ing a dromedary, set off with the Shaykh and many water-bags, giving me an opportunity of writing out my journal. They did not return home until after nightfall, a delay caused by many adventures. The wells are in a Fiumara, as usual, about two miles distant from the halting-place, and the soldiers, regular as well as ir¬ regular, occupied the water and exacted hard coin in exchange for it. The men are not to blame; they would die of starvation but for this resource. The boy Mo¬ hammed had been engaged in several quarrels ; but after 1 Mahattah is a spot where luggage is taken down, i.e., a station. By some Hijazis it is used in the sense of a halting-place, where you spend an hour or two. XXIV . — From Al-Madinah to Ai-Suwaytkiycth. 67 snapping his pistol at a Persian pilgrim’s head, he came forth triumphant with two skins of sweetish water, for which we paid ten piastres. He was in his glory. There were many Meccans in the Caravan, among them his elder brother and several friends: the Sharif Zayd had sent, he said, to ask why he did not travel with his com¬ patriots. That evening he drank so copiously of clarified butter, and ate dates mashed with flour and other abomi¬ nations to such an extent, that at night he prepared to give up the ghost. We passed a pleasant hour or two before sleeping. I began to like the old Shaykh Mas’ud, who, seeing it, entertained me with his genealogy, his battles, and his family affairs. The rest of the party could not prevent expressing contempt when they heard me putting frequent questions about torrents, hills, Badawin, and the direc¬ tions of places. “Let the Father of Moustachios ask and learn,” said the old man; “he is friendly with the Badawin,1 and knows better than you all.” This reproof was intended to be bitter as the poet’s satire, — “ All fools have still an itching to deride, And fain would be upon the laughing side.” It called forth, however, another burst of merriment, for the jeerers remembered my nickname to have belonged to that pestilent heretic, Sa’ud the Wahhabi. On Saturday, the 3rd September, the hateful signal- gun awoke us at one a.m. In Arab travel there is nothing more disagreeable than the Sariyah or night-march, and yet the people are inexorable about it. “ Choose early Darkness (daljah) for your Wayfarings,” said the Pro¬ phet, “as the Calamities of the Earth (serpents and wild beasts) appear not at Night.” I can scarcely find words to express the weary horrors of the long dark march, dur¬ ing which the hapless traveller, fuming, if a European, with disappointment in his hopes of ‘seeing the country,” 1 Khalik ma al-Badu is a favourite complimentary saying, among this people, and means that you ire no greasy burgher. 68 Pilgrimage to Al-Madinah and Meccah. is compelled to sit upon the back of a creeping camel. The day-sleep, too, is a kind of lethargy, and it is all but impossible to preserve an appetite during the hours of heat. At half-past five a.m., after drowsily stumbling through hours of outer gloom, we entered a spacious basin at least six miles broad, and limited by a circlet of low hill. It was overgrown with camel-grass and Acacia (Shittim) trees, mere vegetable mummies ; in many places the water had left a mark ; and here and there the ground was pitted with mud-flakes, the remains of recently dried pools. After an hour’s rapid march we toiled over a rugged ridge, composed of broken and detached blocks of basalt and scoriae, fantastically piled together, and dotted with thorny trees. Shaykh Mas’ud passed the time in walking to and fro along his line of camels, addressing us with a Khallikum guddam , “to the front (of the litter) ! ” as we ascended, and a Khallikum wara , “to the rear! ” during the descent. It was wonderful to see the animals step¬ ping from block to block with the sagacity of moun¬ taineers; assuring themselves of their forefeet before trusting all their weight to advance. Not a camel fell, either here or on any other ridge : they moaned, however, piteously, for the sudden turns of the path puzzled them ; the ascents were painful, the descents were still more so ; the rocks were sharp; deep holes yawned between the blocks, and occasionally an Acacia caught the Shugduf, almost overthrowing the hapless bearer by the suddenness and the tenacity of its clutch. This passage took place during daylight. But we had many at night, which I shall neither forget nor describe. Descending the ridge, we entered another hill-encircled basin of gravel and clay. In many places basalt in piles and crumbling strata of hornblende schiste, disposed edge¬ ways, green within, and without blackened by sun and rain, cropped out of the ground. At half-past ten we XXIV. — From Al-Madinah to Al-Su wayvhiyah . 69 found ourselves in an “Acacia-barren,” one of the things which pilgrims dread. Here Shugdufs are bodily pulled off the camel’s back and broken upon the hard ground ; the animals drop upon their knees, the whole line is de¬ ranged, and every one, losing temper, attacks his Moslem brother. The road wasj flanked on the left by an iron wall of black basalt. Noon brought us to another ridge, whence we descended into a second wooded basin sur¬ rounded by hills. Here the air was filled with those pillars of sand so graphically described by Abyssinian Bruce. They scudded on the wings of the whirlwind over the plain, — huge yellow shafts, with lofty heads, horizontally bent backwards, in the form of clouds ; and on more than one occasion camels were thrown down by them. It required little stretch of fancy to enter into the Arabs’ superstition. These sand- columns are supposed to be Jinnis of the Waste, which cannot be caught, a notion arising from the fitful move¬ ments of the electrical wind-eddy that raises them, and as they advance, the pious Moslem stretches out his finger, exclaiming, “Iron! O thou ill-omened one1!” During the forenoon we were troubled by the Samum, which, instead of promoting perspiration, chokes up and hardens the skin. The Arabs complain greatly of its vio¬ lence on this line of road. Here I first remarked the dif¬ ficulty with which the Badawin bear thirst. Ya Latif , — “O Merciful!” (Lord), — they exclaimed at times; and yet they behaved like men.2 I had ordered them to place the 1 Even Europeans, in popular parlance, call them “devils.” 2 The Eastern Arabs allay the torments of thirst by a spoonful of clarified butter, carried on journeys in a leathern bottle. Every European traveller has some recipe of his own. One chews a musket-bullet or a small stone. A second smears his legs with butter. Another eats a crust of dry bread, which exacerbates the torments, and afterwards brings relief. A fourth throws water over his face and hands or his legs and feet ; a fifth smokes, and a sixth turns his dorsal region (raising his coat-tail) to the fire. I have always found 70 Pilgrimage to Al-Madinah and Meccah . water-camel in front, so as to exercise due supervision. Shaykh Mas’ud and his son made only an occasional refer¬ ence to the skins. But his nephew, a short, thin, pock¬ marked lad of eighteen, whose black skin and woolly head suggested the idea of a semi-African and ignoble origin, was always drinking ; except when he climbed the camel’s back, and, dozing upon the damp load, forgot his thirst. In vain we ordered, we taunted, and we abused him : he would drink, he would sleep, but he would not work. At one p.m. we crossed a Fiumara; and an hour afterwards we pursued the course of a second. Mas’ud called this the Wady al-Khunak, and assured me that it runs from the East and the South-east in a North and North-west direction, to the Madinah plain. Early in the afternoon we reached a diminutive flat, on the Fiumara bank. Beyond it lies a Mahjav or stony ground, black as usual in Al-Hijaz, and over its length lay the road, white with dust and with the sand deposited by the camels’ feet. Having arrived before the Pasha, we did not know where to pitch ; many opining that the Caravan would traverse the Mahjav and halt beyond it. We soon alighted, however, pitched the tent under a burning sun, and were imitated by the rest of the party. Mas’ud called the place Hijriyah. According to my computation, it is twenty-five miles from Ghurab, and its direction is South-East twenty-two degrees. Late in the afternoon the boy Mohammed started with a dromedary to procure water from the higher part of the Fiumara. Here are some wells, still called Bir Harun, after the great Caliph. The youth returned soon with two bags filled at an expense of nine piastres. This being the 28th Zu’l Ka’adah, many pilgrims busied them- that the only remedy is to be patient and not to talk. The more you drink, the more you require to drink — water or strong waters. But after the first two hours’ abstinence you have mastered the over¬ powering feeling of thirst, and then to refrain is easy. XXIV. — From Al-Madinah to Al-Suwayrkiyah . 71 selves rather fruitlessly with endeavours to sight the crescent moon. They failed; but we were consoled by seeing through a gap in the Western hills a heavy cloud discharge its blessed load, and a cool night was the result. We loitered on Sunday, the 4th September, at Al- Hijriyah, although the Shaykh forewarned us of a long march. But there is a kind of discipline in these great Caravans. A gun1 sounds the order to strike the tents, and a second bids you move off with all speed. There are short halts, of half an hour each, at dawn, noon, the afternoon, and sunset, for devotional purposes, and these are regulated by a cannon or a culverin. At such times the Syrian and Persian servants, who are admirably expert in their calling, pitch the large green tents, with gilt crescents, for the dignitaries and their harims. The last resting-place is known by the hurrying forward of these “Farrash,” or tent “Lascars,” who are deter¬ mined to be the first on the ground and at the well. A discharge of three guns denotes the station, and when the Caravan moves by night a single cannon sounds three or four halts at irregular intervals. The principal officers were the Emir Hajj, one Ashgar Ali Pasha, a veteran of whom my companions spoke slightingly, because he had been the slave of a slave, probably the pipe-bearer of some grandee who in his youth had been pipe-bearer to some other grandee. Under him was a Wakil, or lieu¬ tenant, who managed the executive. The Emir al- Surrah — called simply Al-Surrah, or the Purse — had charge of the Caravan-treasure, and of remittances to the Holy Cities. And lastly there was a commander of the 1 We carried two small brass guns, which, on the line of march, were dismounted and placed upon camels. At the halt they were restored to their carriages. The Badawin think much of these harm¬ less articles, to which I have seen a gunner apply a match thrice before he could induce a discharge. In a “moral” point of view, therefore, they are far more valuable than our twelve-pounders. 72 Pilgrimage to Al-Madinah and Meccah . forces (Bashat al- Askar): his host consisted of about a thousand Irregular horsemen, Bash-Buzuks, half bandits, half soldiers, each habited and armed after his own fashion, exceedingly dirty, picturesque-looking, brave, and in such a country of no use whatever. Leaving Al-Hijriyah at seven a.m., we passed over the grim stone-field by a detestable footpath, and at nine o’clock struck into a broad Fiumara, which runs from the East towards the North-West. Its sandy bed is over¬ grown with Acacia, the Senna plant, different species of Euphorbiae, the wild Capparis, and the Daum Palm. Up this line we travelled the whole day. About six p.m., we came upon a basin at least twelve miles broad, which absorbs the water of the adjacent hills. Accustomed as I have been to mirage, a long thin line of salt efflorescence appearing at some distance on the plain below us, when the shades of evening invested the view, completely deceived me. Even the Arabs were divided in opinion, some thinking it was the effects of the rain which fell the day before : others were more acute. It is said that beasts are never deceived by the mirage, and this, as far as my experience goes, is correct. May not the reason be that most of them know the vicinity of water rather by smell than by sight ? Upon the horizon beyond the plain rose dark, fort-like masses of rock which I mistook for buildings, the more readily as the Shaykh had warned me that we were approaching a populous place. At last descending a long steep hill, we entered upon the level ground, and discovered our error by the crunching sound of the camel’s feet upon large curling flakes of nitrous salt overlying caked mud.1 Those civilised birds, the kite and the crow, warned us that we were in the vicinity of man. It was not, however, before eleven p.m. that we entered the confines of Al-Suwayrkiyah. The fact was i Hereabouts the Arabs call these places "Bahr milh” or "Sea of Salt ” ; in other regions " Bahr bila ma," or " Waterless Sea.” XXIV. — From Al-Madimh to Al-Suwayrkiyah. 73 made patent to us by the stumbling and the falling of our dromedaries over the little ridges of dried clay disposed in squares upon the fields. There were other obstacles, such as garden walls, wells, and hovels, so that midnight had sped before our weary camels reached the resting- place. A rumour that we were to halt here the next day, made us think lightly of present troubles ; it proved, however, to be false. During the last four days I attentively observed the general face of the country. This line is a succession of low plains and basins, here quasi-circular, there irregu¬ larly oblong, surrounded by rolling hills and cut by Fiumaras which pass through the higher ground. The basins are divided by ridges and flats of basalt and green¬ stone averaging from one hundred to two hundred feet in height. The general form is a huge prism ; sometimes they are table-topped. From Al-Madinah to Al-Suwayr¬ kiyah the low beds of sandy Fiumaras abound. From Al- Suwayrkiyah to Al-Zaribah, their place is taken by “ Ghadir,” or hollows in which water stagnates. And beyond Al-Zaribah the traveller enters a region of water¬ courses tending West and South-West. The versant is generally from the East and South-East towards the West and North-West. Water obtained by digging is good where rain is fresh in the Fiumaras ; saltish, so as to taste at first unnaturally sweet, in the plains ; and bitter in the basins and lowlands where nitre effloresces and rain has had time to become tainted. The landward faces of the hills are disposed at a sloping angle, contrasting strongly with the perpendicularity of their seaward sides, and I found no inner range corresponding with, and parallel to, the maritime chain. Nowhere had I seen a land in which Earth’s anatomy lies so barren, or one richer in volcanic and primary formations.1 Especially 1 Being but little read in geology, I submitted, after my return to Bombay, a few specimens collected on the way, to a learned friend, 74 Pilgrimage to Al-Madinah and Meccah, towards the South, the hills were abrupt and highly vertical, with black and barren flanks, ribbed with furrows and fissures, with wide and formidable precipices and castellated summits like the work of man. The pre¬ dominant formation was basalt, called the Arabs’ Hajar Jahannam, or Hell-stone ; here and there it is porous and cellular ; in some places compact and black ; and in others coarse and gritty, of a tarry colour, and when fractured shining with bright points. Hornblende is com¬ mon at Al-Madinah and throughout this part of Al-Hijaz : it crops out of the ground edgeways, black and brittle. Greenstone, diorite, and actinolite are found, though not so abundantly as those above mentioned. The granites, called in Arabic Suwan,* 1 abound. Some are large-grained, of a pink colour, and appear in blocks, which, flaking off under the influence of the atmosphere, form ooidal blocks and boulders piled in irregular heaps. Others are grey and compact enough to take a high polish when cut. The syenite is generally coarse, although there is occasionally found a rich red variety of that stone. I did not see eurite or euritic porphyry except in small pieces, and the same may be said of the petrosilex and the milky and waxy quartz.2 In some parts, particularly between Yambu’ and Al-Madinah, there is an abundance of tawny Dr. Carter, Secretary to the Bombay branch of the Royal Asiatic Society. His name is a guarantee of accuracy. 1 The Arabic language has a copious terminology for the mineral as well as the botanical productions of the country: with little alteration it might be made to express all the requirements of our modern geology. 2 Note to Third Edition. — This country may have contained gold; but the superficial formation has long been exhausted. At Cairo I washed some sand brought from the eastern shore of the Red Sea, north of Al-Wijh, and found it worth my while. I had a plan for working the diggings, but H.B.M.’s Consul, Dr. Walne, opined that "gold was becoming too plentiful,” and would not assist me. This wise saying has since then been repeated to me by men who ought to have known better than Dr. Walne. XXIV . — From A l-M adinah to A l-Suwayrhiyah. 75 yellow gneiss markedly stratified. The transition for¬ mations are represented by a fine calcareous sandstone of a bright ochre colour : it is used at Meccah to adorn the exteriors of houses, bands of this stone being here and there inserted into the courses of masonry. There is also a small admixture of the greenish sandstone which abounds at Aden. The secondary formation is repre¬ sented by a fine limestone, in some places almost fit for the purposes of lithography, and a coarse gypsum often of a tufaceous nature. For the superficial accumulations of the country, I may refer the reader to any description of the Desert between Cairo and Suez. CHAPTER XXV. THE BADAWIN OF AL-HIJAZ. The Arab may be divided into three races — a clas¬ sification which agrees equally well with genesitic gene¬ alogy, the traditions of the country, and the observations of modern physiologists.1 i In Holy Writ, as the indigens are not alluded to — only the Noachian race being described — we find two divisions: i The children of Joktan (great grandson of Shem), Mesopotamians settled in Southern Arabia, “from Mesha (Musa or Meccah?) to Sephar” (Zafar), a “Mount of the East,” — Genesis, x. 30: that is to say, they occupied the lands from Al-Tahamah to Mahrah. 2. The children of Ishmael, and his Egyptian wife ; they peopled only the Wilderness of Paran in the Sinaitic Peninsula and the parts adjacent. Dr. Aloys Sprenger (Life of Mohammed, p. 18), throws philosophic doubt upon the Ishmaelitish descent of Mohammed, who in personal appearance was a pure Caucasian, without any mingling of Egyptian blood. And the Ishmaelitish origin of the whole Arab race is an utterly untenable theory. Years ago, our great historian sensibly remarked that “the name (Saracens), used by Ptolemy and Pliny in a more confined, by Ammianus and Procopius in a larger sense, has been derived ridiculously from Sarah the wife of Abraham.” In Gibbon’s observation, the erudite Interpreter of the One Primaeval Language, — the acute bibliologist who metamorphoses the quail of the wilderness into a “ruddy goose,” — detects “insidiousness” and “a spirit of restless and rancorous hostility” against revealed religion. He proceeds on these sound grounds to attack the accuracy, the honesty and the learning of the mighty dead. This may be Christian zeal ; it is not Christian charity. Of late years it has been the fashion for every aspirant to ecclesiastical honours to deal a blow at the ghost of Gibbon. And, as has before been remarked, Mr. 77 . XXV. — The Badawin of Al-Hijaz . The first race, indigens or autochthones, are those sub-Caucasian tribes which may still be met with in the province of Mahrah, and generally along the coast be¬ tween Maskat andHazramaut.1 The Mahrah, the Janabah, and the Gara especially show a low development, for which hardship and privation alone will not satisfactorily account.2 These are Arab al-Aribah for whose inferiority oriental fable accounts as usual by thaumaturgy. The principal advenae are the Noachians, a great Chal- dasan or Mesopotamian tribe which entered Arabia about Foster gratuitously attacked Burckhardt, whose manes had long rested in the good-will of man. This contrasts offensively with Lord Lindsay’s happy compliment to the memory of the honest Swiss and the amiable eulogy quoted by Dr. Keith from the Quarterly (vol. xxiii.), and thus adopted as his own. It may seem folly to defend the histo¬ rian of the Decline and Fall against the compiler of the Historical Geography of Arabia. But continental Orientalists have expressed their wonder at the appearance in this nineteenth century of the "Voice of Israel from Mount Sinai” and the "India in Greece”: they should be informed that all our Eastern students are not votaries of such obsolete vagaries. 1 This is said without any theory. According to all historians of long inhabited lands, the advenae — whether migratory tribes or visitors — find indigens or avdiyeveis. 2 They are described as having small heads, with low brows and ill-formed noses, (strongly contrasting with the Jewish feature), irregular lines, black skins, and frames for the most part frail and slender. For a physiological description of this race, I must refer my readers to the writings of Dr. Carter of Bombay, the medical I officer of the Palinurus, when engaged on the Survey of Eastern Arabia. With ample means of observation he has not failed to i remark the similarity between the lowest type of Badawi and the Indigens of India, as represented by the Bhils and other Jungle races. This, from a man of science who is not writing up to a theory, may be considered strong evidence in favour of variety in the Arabian family. The fact has long been suspected, but few travellers have given their attention to the subject since the downfall of Sir William Jones’ Indian origin theory. I am convinced that there is notin Arabia “one Arab face, cast of features and expression,” as i was formerly supposed to be the case, and I venture to recommend ' the subject for consideration to future observers. 78 Pilgrimage to Al-Madinah ana Meccah. 2200 a.c;, and by slow and gradual encroachments drove before them the ancient owners and seized the happier lands of the Peninsula. The great Anzah and the Nijdi families are types of this race, which is purely Caucasian, and shows a highly nervous temperament, together with those signs of “blood” which distinguish even the lower animals, the horse and the camel, the greyhound and the goat of Arabia. These advenae would correspond with the Arab al-Mutarribah or Arabicized Arabs of the eastern historians.1 The third family, an ancient and a noble race dating from a.c. 1900, and typified in history by Ishmael, still occupies the so-called Sinaitic Peninsula. These Arabs, however, do not, and never did, extend beyond the limits of the mountains, where, still dwelling in the presence of their brethren, they retain all the wild customs and the un¬ tamable spirit of their forefathers. They are distinguished from the pure stock by an admixture of Egyptian blood,2 1 Of this Mesopotamian race there are now many local varieties. The subjects of the four Abyssinian and Christian sovereigns who succeeded Yusuf, theJewish“Lordof the Pit,” produced, in Al-Yaman, the modern “Akhdam” or “Serviles.” The”Hujur” of Al-Yaman and Oman are a mixed race whose origin is still unknown. And to quote no more cases, the “Ebna" mentioned by the Ibn Ishak were descended from the Persian soldiers oi Anushirwan, who expelled the Abyssinian invader. 2 That the Copts, or ancient Egyptians, were “ Half-caste Arabs," a mixed people like the Abyssinians, the Gallas, the Somal, and the Kafirs, an Arab graft upon an African stock, appears highly probable. Hence the old Nilotic race has been represented as woolly-headed and of negro feature. Thus Leo Africanus makes the Africans to be descendants of the Arabs. Hence the tradition that Egypt was peopled by .Ethiopia, and has been gradually whitened by admixture of Persian and Median, Greek and Roman blood. Hence, too, the fancied connection of Ethiopia with Cush, Susiana, Khuzistan or the lands about the Tigris. Thus learned Virgil, confounding tne Western with the Eastern Ethiopians, alludes to “Usque coloratos Nilus devexus ad Indos.” And Strabo maintains the people of Mauritania to be Indians who 79 XXV. — The Badawin of Al-Hijaz. and by preserving the ancient characteristics of the Nilotic family. The Ishmaelities are sub-Caucasian, and are denoted in history as the Arab al-Mustarribah , the insititious or half-caste Arab. Oriental ethnography, which, like most Eastern sciences, luxuriates in nomenclative distinction, recognises a fourth race under the name of Arab ai-Mustajamah . These “ barbarized Arabs ” are now represented by such a population as that of Meccah. That Aus and Khazraj, the Himyaritic tribes which emigrated to Al-Hijaz, mixed with the Amalikah, the Jurham, and the Katirah, also races from Al-Yaman, and with the Hebrews, a northern branch of the Semitic family, we have ample historical evidence. And they who know how immutable is race in the Desert, will scarcely doubt that the Badawi of Al-Hijaz preserves in purity the blood transmitted to him by his ancestors.* 1 had come with Hercules. We cannot but remark in Southern Arabia the footprints of the Hindu, whose superstitions, like the Phoenix which flew from India to expire in Egypt, passed over to Arabia with Dwipa Sukhatra (Socotra) for a resting place on its way to the regions of the remotest West. As regards the difference between the Japhetic and Semitic tongues, it may be remarked that though nothing can be more distinct than Sanscrit and Arabic, yet that Pahlavi and Hebrew (Prof. Bohlen on Genesis) present some re¬ markable points of resemblance. I have attempted in a work on Sind to collect words common to both families. And further research convinces me that such vocables as the Arabic Taur jJ the Persian Tora \jy and the Latin “Taurus” denote an ancient rapprochemetit, whose mysteries still invite the elucidation of modern science. i The Sharif families affect marrying female slaves, thereby showing the intense pride which finds no Arab noble enough for them. Others take to wife Badawi girls : their blood, therefore, is by no means pure. The worst feature of their system is the forced celibacy of their daughters ; they are never married into any but Sharif families ; consequently they often die in spinsterhood. The effects of this custom are most pernicious, for though celibacy exists in the East it is by no means synonymous with chastity. Here it 8o Pilgrimage to Ai-Madinah and Meccah. I will not apologise for entering into details concern¬ ing the personate of the Badawin *; a precise physical por¬ trait of race, it has justly been remarked, is the sole deficiency in the pages of Bruce and of Burckhardt. The temperament of the Hijazi is not unfrequently the pure nervous, as the height of the forehead and the fine texture of the hair prove. Sometimes the bilious, and rarely the sanguine, elements predominate ; the lymph¬ atic I never saw. He has large nervous centres, and well-formed spine and brain, a conformation favourable to longevity. Bartema well describes his colour as a “ dark leonine ” ; it varies from the deepest Spanish to a chocolate hue, and its varieties are attributed by the people to blood. The skin is hard, dry, and soon wrinkled by ex¬ posure. The xanthous complexion is rare, though not unknown in cities, but the leucous does not exist. The crinal hair is frequently lightened by bleaching, and the pilar is browner than the crinal. The voice is strong and clear, but rather barytone than bass : in anger it be¬ comes a shrill chattering like the cry of a wild animal. The look of a chief is dignified and grave even to pensive¬ ness ; the “respectable man’s ” is self-sufficient and fierce ; the lower orders look ferocious, stupid, and inquisitive. Yet there is not much difference in this point between men of the same tribe, who have similar pursuits which engen- springs from a morbid sense of honour, and arose, it is popularly said, from an affront taken by a Sharif against his daughter’s hus¬ band. But all Arabs condemn the practice. i I use this word as popular abuse has fixed it. Every Orientalist knows that Badawin (Bedouin) is the plural form of Badawi, an “ism al-nisbah," or adjective derived from Badu, a Desert. “Some words notoriously corrupt,” says Gibbon, “are fixed, and as it were natural¬ ised, in the vulgar tongue.” The word “ Badawi ” is not insulting, like” Turk” applied to an Osmanli, or “Fellah” to the Egyptian. But you affront the wild man by mistaking his clan for a lower one. “ Ya Hitaymi,” for instance, addressed to a Harb Badawi, makes him finger his dagger. To face vol, ii. page 81 . BADAWI AND WAHHABI1 HEADS AND HEAD-DRESSES. i 3. The hair on crown called “Shushah.” 4. Shape of shaved head : firm¬ ness and self-esteem high. 1 The Wahhabi tribe generally shave the head, whilst some amongst them still wear the hair long, which is the ancient Badawi practice. 1. This is the typical face. 2. tstfJj Ringlets called “Dalik.” 8i XXV. — The Badawin of Al-Hijaz, der similar passions. Expression is the grand diversifier ot appearance among civilised people : in the Desert it knows few varieties. The Badawi cranium is small, ooidal, long, high, nar¬ row, and remarkable in the occiput for the development of Gall’s second propensity : the crown slopes upwards towards the region of firmness, which is elevated ; whilst the sides are fiat to a fault. The hair, exposed to sun, wind, and rain, acquires a coarseness not natural to it1: worn in Kurun 2— ragged elf-locks, — hanging down to the breast, or shaved in the form Shushah , a skull-cap of hair, nothing can be wilder than its appearance. The face is made to be a long oval, but want of flesh detracts from its regularity. The forehead is high, broad, and retreating : the upper portion is moderately developed ; but nothing can be finer than the lower brow, and the frontal sinuses stand out, indicating bodily strength and activity of char¬ acter. The temporal fossa are deep, the bones are salient, and the elevated zygomata combined with the “ lantern- jaw,” often give a “death’s-head ” appearance to the face. The eyebrows are long, bushy, and crooked, broken, as it were, at the angle where “ Order ” is supposed to be, and bent in sign of thoughtfulness. Most popular writers, following De Page,3 describe the Arab eye as large, ardent, 1 This coarseness is not a little increased by a truly Badawi habit of washing the locks with— . It is not considered wholly impure, and is also used for the eyes, upon which its ammonia would act as a rude stimulant. The only cosmetic is clarified butter freely applied to the body as well as to the hair. 2 “ Kurun ” properly means “ horns.” The Sharifs gener¬ ally wear their hair in " Haffah ” ( *^), long locks hanging down both sides of the neck and shaved away about a finger’s breadth round the forehead and behind the neck. 3 This traveller describes the modern Mesopotamian and Northern race, which, as its bushy beard— unusual feature in pure Arab blood —denotes, is mixed with central Asian. In the North, as might be expected, the camels are hairy; whereas, in Al-Hijaz and in the low parts of Al-Yaman, a whole animal does not give a handful fit VOL. ii. 6 I 82 Pilgrimage to Al-Madinah and Meccah . and black. The Badawi of the Hijaz, and indeed the race generally, has a small eye, round, restless, deep-set, and fiery, denoting keen inspection with an ardent temper¬ ament and an impassioned character. Its colour is dark brown or green-brown, and the pupil is often speckled. The habit of pursing up the skin below the orbits, and half closing the fids to exclude glare, plants the outer angles with premature crows’-feet. Another peculiarity is the sudden way in which the eye opens, especially under excitement. This, combined with its fixity of glance, forms an expression now of lively fierceness, then of exceeding sternness ; whilst the narrow space between the orbits im¬ presses the countenance in repose with an intelligence not destitute of cunning. As a general rule, however, the expression of the Badawi face is rather dignity than that cunning for which the Semitic race is celebrated, and there are lines about the mouth in variance with the stern or the fierce look of the brow. The ears are like those of Arab horses, small, well-cut, “ castey,” and elaborate, with many elevations aud depressions. The nose is pro¬ nounced, generally aquiline, but sometimes straight like those Greek statues which have been treated as prodigious exaggerations of the facial angle. For the most part, it is a well-made feature with delicate nostrils, below which the septum appears : in anger they swell and open like a blood mare’s. I have, however, seen, in not a few in¬ stances, pert and offensive “pugs.” Deep furrows descend from the wings of the nose, showing an uncertain temper, now too grave, then too gay. The mouth is ir¬ regular. The lips are either hordes , denoting rudeness and want of taste, or they form a mere line. In the latter case there is an appearance of undue development in the upper portion of the countenance, especially when the jaws are ascetically thin, and the chin weakly retreats. The latter for weaving. The Arabs attribute this, as we should, to heat, which causes the longer hairs to drop off. XXV. — The Badawin of Al-Hijaz . 83 feature, however, is generally well and strongly made. The teeth, as usual among Orientals, are white, even, short and broad — indications of strength. Some tribes trim their mustaches according to the “ Sunnat ” ; the Shafe i often shave them, and many allow them to hang Persian-like over the lips. The beard is represented by two tangled tufts upon the chin ; where whisker should be, the place is either bare or is thinly covered with strag¬ gling pile. The Badawin of Al-Hijaz are short men, about the height of the Indians near Bombay, but weighing on an average a stone more. As usual in this stage of society, stature varies little ; you rarely see a giant, and scarcely ever a dwarf. Deformity is checked by the Spartan restraint upon population, and no weakly infant can live through a Badawi life. The figure, though spare, is square and well knit ; fulness of limb seldom appears but about spring, when milk abounds: I have seen two or three muscular figures, but never a fat man. The neck is sinewy, the chest broad, the flank thin, and the stomach in-drawn ; the legs, though fleshless, are well made, especially when the knee and ankle are not bowed by too early riding. The shins do not bend cucumber-like to the front as in the African race.1 The arms are thin, with muscles like whipcords, and the hands and feet are, in point of size and delicacy, a link between Europe and India. As in the Celt, the Arab thumb is remarkably long, extending almost to the first joint of the index,2 which, with its easy rotation, makes it a perfect prehensile instrument : the palm also is fleshless, small-boned, and 1 “ Magnum inter Arabes et Africanos discrimen efficit v ovf>v. Arabum parvula membra sicut nobilis aequi. Africanum tamen flaccum, crassum longumque : ita quiescens, erectum tamen parum distenditur. Argumentum validissimum est ad indagandam Egypt- orum originem : Nilotica enim gens membrum habet Africanum°” 2 Whereas the Saxon thumb is thick, flat, and short, extending scarcely half way to the middle joint of the index. 84 Pilgrimage to Al-Madinah and Meccah. elastic. With his small active figure, it is not strange that the wildest Badawi gait should be pleasing; he neither unfits himself for walking, nor distorts his ankles by turning out his toes according to the farcical rule of fashion, and his shoulders are not dressed like a drill- sergeant’s, to throw all the weight of the body upon the heels. Yet there is no slouch in his walk ; it is light and springy, and errs only in one point, sometimes becoming a strut. Such is the Badawi, and such he has been for ages. The national type has been preserved by systematic intermarriage. The wild men do not refuse their daughters to a stranger, but the son-in-law would be forced to settle among them, and this life, which has its charms for a while, ends in becoming wearisome. Here no evil results are anticipated from the union of first cousins, and the experience of ages and of a mighty nation may be trusted. Every Badawi has a right to marry his father’s brother’s daughter before she is given to a stranger; hence “cousin” (Bint Amm) in polite phrase signifies a “ wife.1 ” Our physiologists2 adduce the Sangre Azul of Spain and the case of the lower animals to prove that degeneracy inevitably follows “breeding-in.3” 1 A similar unwillingness to name the wife may be found in some parts of southern Europe, where probably jealousy or possibly Asiatic custom has given rise to it. Among the Maltese it appears in a truly ridiculous way, e.g., “dice la mia moglie, con rispctto parlando, &c.,” says the husband, adding to the word spouse a “ saving your pres¬ ence,” as if he were speaking of something offensive. 2 Dr. Howe (Report on Idiotcy in Massachussetts, 1848,) asserts that “the law against the marriage of relations is made out as clearly as though it were written on tables of stone." He proceeds to show that in seventeen households where the parents were connected by blood, of ninety-five children one was a dwarf, one deaf, twelve scrof¬ ulous, and forty-four idiots — total fifty-eight diseased ! 3 Yet the celebrated “ Flying Childers ” and all his race were remarkably bred in. There is still, in my humble opinion, much mystery about the subject, to be cleared up only by the studies of physiologists. 85 XXV. — The Badawin of Al-Hijaz. Either they have theorised from insufficient facts, or civilisation and artificial living exercise some peculiar influence, or Arabia is a solitary exception to a general rule. The fact which I have mentioned is patent to every Eastern traveller. After this long description, the reader will perceive with pleasure that we are approaching an interesting theme, the first question of mankind to the wanderer — “ What are the women like ?” Truth compels me to state that the women of the Hijazi Badawin are by no means comely. Although the Benu Amur boast of some pretty girls, yet they are far inferior to the high-bosomed beauties of Nijd. And I warn all men that if they run to Al-Hijaz in search of the charming face which appears in my sketch-book as “ a Badawi girl,” they will be bitterly disappointed : the dress was Arab, but it was worn by a fairy of the West. The Hijazi woman’s eyes are fierce, her features harsh, and her face haggard ; like all people of the South, she soon fades, and in old age her appearance is truly witch¬ like. Withered crones abound in the camps, where old men are seldom seen. The sword and the sun are fatal to “ A green old age, unconscious of decay.” The manners of the Badawin are free and simple : u vulgarity ” and affectation, awkwardness and embarrass¬ ment, are weeds of civilised growth, unknown to the People of the Desert.1 Yet their manners are sometimes dashed with a strange ceremoniousness. When two friends meet, they either embrace or both extend the right hands, clapping palm to palm ; their foreheads are either pressed together, or their heads are moved from side to side, whilst for minutes together mutual inquiries are made and answered. It is a breach of decorum, even when eating, to turn the back upon a person, and if a Badawi i This sounds in English like an " Irish bull.” I translate “Badu,” as the dictionaries do, "a Desert.” 86 Pilgrimage to Al-Madinah and Mcccah . does it, he intends an insult. When a man prepares coffee, he drinks the first cup: the Sharbat Kajari of the Persians, and the Sulaymani of Egypt,1 render this precaution necessary. As a friend approaches the camp, — it is not done to strangers for fear of start¬ ling them, — those who catch sight of him shout out his name, and gallop up saluting with lances or firing matchlocks in the air. This is the well-known La'ab al- Barut , or gunpowder play. Badawin are generally polite in language, but in anger temper is soon shown, and, although life be in peril, the foulest epithets — dog, drunk¬ ard, liar, and infidel — are discharged like pistol-shots by both disputants. The best character of the Badawi is a truly noble compound of determination, gentleness, and generosity. Usually they are a mixture of worldly cunning and great simplicity, sensitive to touchiness, good-tempered souls, solemn and dignified withal, fond of a jest, yet of a grave turn of mind, easily managed by a laugh and a soft word, and placable after passion, though madly revengeful after injury. It has been sarcastically said of the Benu-Harb that there is not a man “ Que s’il ne violoit, voloit, tuoit, bruloit Ne fut assez bonne personne.” The reader will inquire, like the critics of a certain modern humourist, how the fabric of society can be supported by such material. In the first place, it is a kind of societe leonine , in which the fiercest, the strongest, and the craftiest obtains complete mastery over his fellows, and this gives a i The Sharbat Kajari is the “Acquetta” of Persia, and derives its name from the present royal family. It is said to be a mixture of verdigris with milk ; if so, it is a very clumsy engine of state policy. In Egypt and Mosul, Sulaymani (the common name for an Afghan) is used to signify *' poison"; but I know not whether it be merely euphuistic or confined to some species. The banks of the Nile are infamous for these arts, and Mohammed Ali Pasha imported, it is said, professional poisoners from Europe. XXV. — The Badawin of Al-Hijaz . 87 keystone to the arch. Secondly, there is the terrible blood-feud, which even the most reckless fear for their posterity. And, thirdly, though the revealed law of the Koran, being insufficient for the Desert, is openly disre¬ garded, the immemorial customs of the Kazi al-Arab (the Judge of the Arabs)1 form a system stringent in the extreme. The valour of the Badawi is fitful and uncertain. Man is by nature an animal of prey, educated by the com¬ plicated relations of society, but readily relapsing into his old habits. Ravenous and sanguinary propensities grow apace in the Desert, but for the same reason the reckless¬ ness of civilisation is unknown there. Savages and semi¬ barbarians are always cautious, because they have nothing valuable but their lives and limbs. The civilised man, on the contrary, has a hundred wants or hopes or aims, with¬ out which existence has for him no charms. Arab ideas of bravery do not prepossess us. Their romances, full of foolhardy feats and impossible exploits, might charm for a time, but would not become the standard works of a really fighting people.2 Nor would a truly valorous race admire 1 Throughout the world the strictness of the Lex Scripta is in inverse ratio to that of custom : whenever the former is lax, the latter is stringent, and vice versd. Thus in England, where law leaves men comparatively free, they are slaves to a grinding despotism of conventionalities, unknown in the land of tyrannical rule. This explains why many men, accustomed to live under despotic govern¬ ments, feel fettered and enslaved in the so-called free countries. Hence, also, the reason why notably in a republic there is less private and practical liberty than under a despotism, The “Kazi al-Arab” (Judge of the Arabs) is in distinction to the Kazi al-Shara, or the Kazi of the Koran. The former is, almost always, some sharp- witted greybeard, with a minute knowledge of genealogy and prece¬ dents, a retentive memory and an eloquent tongue. 2 Thus the Arabs, being decidedly a parsimonious people, indulge in exaggerated praises and instances of liberality. Hatim Tai, whose generosity is unintelligible to Europeans, becomes the Arab model of the “open hand.” Generally a high beau ideal is no proof of a people’s practical pre-eminence, and when exaggeration enters into it and 88 Pilgrimage to Al-Madinah and Meccah . the cautious freebooters who safely fire down upon Cara¬ vans from their eyries. Arab wars, too, are a succession of skirmishes, in which five hundred men will retreat after losing a dozen of their number. In this partisan-fighting the first charge secures a victory, and the vanquished fly till covered by the shades of night. Then come cries and taunts of women, deep oaths, wild poetry, excitement, and reprisals, which will probably end in the flight of the former victor. When peace is to be made, both parties count up their dead, and the usual blood-money is paid for excess on either side. Generally, however, the feud endures till, all becoming weary of it, some great man, as the Sharif of Meccah, is called upon to settle the terms of a treaty, which is nothing but an armistice. After a few months’ peace, a glance or a word will draw blood, for these hates are old growths, and new dissensions easily shoot up from them. But, contemptible though their battles be, the Bada- win are not cowards. The habit of danger in raids and blood -feuds, the continual uncertainty of existence, the desert, the chase, the hard life and exposure to the air, blunting the nervous system ; the presence and the practice of weapons,- horsemanship, sharpshooting, and martial exercises, habituate them to look death in the face like men, and powerful motives will make them heroes. The English, it is said, fight willingly for lib¬ erty, our neighbours for glory ; the Spaniard fights, or rather fought, for religion and the Pundonor ; and the Irishman fights for the fun of fighting. Gain and revenge draw the Arab’s sword ; yet then he uses it fitfully enough, without the gay gallantry of the suits the public taste, a low standard of actuality may be fairly suspected. But to convince the oriental mind you must dazzle it. Hence, in part, the superhuman courage of Antar, the liberality of Hatim, the justice of Omar, and the purity of Laila and Majnun under circumstances more trying than aught chronicled in Mathilde, or in the newest American novel. XXV. — The Badawin of Al-Hijaz . 89 French or the persistent stay of the Anglo-Saxon. To become desperate he mast have the all-powerful stimulants of honour and of fanaticism. Frenzied by the insults of his women, or by the fear of being branded as a coward, he is capable of any mad deed.1 And the obstinacy produced by strong religious impressions gives a steadfastness to his spirit unknown to mere enthusiasm. The history of the Badawi tells this plainly. Some unobserving travellers, indeed, have mistaken his exceeding cautiousness for stark cowardice. The incongruity is easily read by one who understands the principles of Badawi warfare ; with them, as amongst the Red Indians, one death dims a victory. And though reckless when their passions are thoroughly aroused, though heedless of danger when the voice of honour calls them, the Badawin will not sacrifice them¬ selves for light motives. Besides, they have, as has been said, another and a potent incentive to cautiousness. Whenever peace is concluded, they must pay for victory. There are two things which tend to soften the ferocity of Badawi life. These are, in the first place, intercourse with citizens, who frequently visit and entrust their child¬ ren to the people of the Black tents ; and, secondly, the social position of the women. The Rev. Charles Robertson, author of a certain 1 At the battle of Bissel, when Mohammed Ali of Egypt broke the 40,000 guerillas of Faisal son of Sa’ud the Wahhabi, whole lines of the Benu Asir tribe were found dead and tied by the legs with ropes. This system of colligation dates from old times in Arabia, as the " Affair of Chains ” (Zat al-Salasil) proves. It is alluded to by the late Sir Henry Elliot in his “ Appendix to the Arabs in Sind,”— a work of remarkable sagacity and research. According to the " Beglar- Nameh,” it was a "custom of the people of Hind and Sind, when¬ ever they devote themselves to death, to bind themselves to each other by their mantles and waistbands.” It seems to have been an ancient practice in the West as in the East : the Cimbri, to quote no other instances, were tied together with cords when attacked by Marius. Tactic truly worthy of savages to prepare for victory by expecting a defeat ! J go Pilgrimage to Al-Madinah and Meccah. “ Lecture on Poetry, addressed to Working Men,” asserts that Passion became Love under the influence of Christi¬ anity, and that the idea of a Virgin Mother spread over the sex a sanctity unknown to the poetry or to the phil¬ osophy of Greece and Rome.1 Passing over the objections of deified Eros and Immortal Psyche, and of the Virgin Mother — symbol of moral purity — being common to every old and material faith,2 1 believe that all the noble tribes of savages display the principle. Thus we might expect to find, wherever the fancy, the imagination, and the ideality are strong, some traces of a sentiment innate in the human organisation. It exists, says Mr. Catlin, amongst the North American Indians, and even the Gallas and the Somal of Africa are not wholly destitute of it. But when the barbarian becomes a semi-barbarian, as are the most polished Orientals, or as were the classical authors of Greece and Rome, then women fall from their proper place in society, become mere articles of luxury, and sink into the lowest moral condition. In the next stage, “ civilisa¬ tion,” they rise again to be “highly accomplished,” and not a little frivolous. 1 Though differing in opinion, upon one subject, from the Rev. Mr. Robertson, the lamented author of this little work, I cannot re¬ frain from expressing the highest admiration of those noble thoughts, those exalted views, and those polished sentiments which, combining the delicacy of the present with the chivalry of a past age, appear in a style “As smooth as woman and as strong as man.” Would that it were in my power to pay a more adequate tribute to his memory! 2 Even Juno, in the most meaningless of idolatries, became, according to Pausanias (lib. ii. cap. 38), a virgin once every year. And be it observed that Al-Islam (the faith, not the practice) popu¬ larly decided to debase the social state of womankind, exalts it by holding up to view no fewer than two examples of perfection in the Prophet’s household. Khadijah, his first wife, was a minor saint, and the Lady Fatimah is supposed to have been spiritually unspotted by sin, and materially ever a virgin, even after giving birth to Hasan and to Iiosayn. 9i XXV. — The Badawin of Al-Hijaz. Miss Martineau, when travelling through Egypt, once visited a harim, and there found, among many things, especially in ignorance of books and of book-making, ma¬ terials for a heart-broken wail over the degradation of her sex. The learned lady indulges, too, in sundry strong and unsavoury comparisons between the harim and certain haunts of vice in Europe. On the other hand, male travellers generally speak lovingly of the harim. Sonnini, no admirer of Egypt, expatiates on “ the generous virtues, the examples of magnanimity and affectionate attachment, the sentiments ardent, yet gentle, forming a delightful unison with per¬ sonal charms in the harims of the Mamluks.” As usual, the truth lies somewhere between the two extremes. Human nature, all the world over, differs but in degree. Everywhere women may be “ capricious, coy, and hard to please ” in common conjunctures : in the hour of need they will display devoted heroism. Any chronicler of the Afghan war will bear witness that warm hearts, noble sentiments, and an overflowing kindness to the poor, the weak, and the unhappy are found even in a harim. Europe now knows that the Moslem husband provides separate apartments and a distinct establishment for each of his wives, unless, as sometimes happens, one be an old woman and the other a child. And, confessing that envy, hatred, and malice often flourish in polygamy, the Moslem asks, Is monogamy open to no objections ? As far as my limited observations go, polyandry is the only state of society in which jealousy and quarrels about the sex are the exception and not the rule of life. In quality of doctor I have seen a little and heard much of the harim. It often resembles a European home composed of a man, his wife, and his mother. And I have seen in the West many a “ happy fireside ” fitter to make Miss Martineau’s heart ache than any harim in Grand Cairo. 92 Pilgrimage to Al-Madinah and Meccah. Were it not evident that the spiritualising of sexu¬ ality by sentiment, of propensity by imagination, is universal among the highest orders of mankind, — c'est Vetojfe de la nature quel' imagination a brodee , says Voltaire, — I should attribute the origin of “ love ” to the influence of the Arabs’ poetry and chivalry upon European ideas rather than to mediaeval Christianity. Certain “ Fathers of the Church,” it must be remembered, did not believe that women have souls. The Moslems never went so far. In nomad life, tribes often meet for a time, live together whilst pasturage lasts, and then separate perhaps for a generation. Under such circumstances, youths who hold with the Italian that “Perduto e tutto il tempo Che in amor non si spende,” will lose heart to maidens, whom possibly, by the laws of the clan, they may not marry,1 and the light o’ love will fly her home. The fugitives must brave every danger, for revenge, at all times the Badawi’s idol, now becomes the lodestar of his existence. But the Arab lover will dare all consequences. “ Men have died and the worms have eaten them, but not for love,” may be true in the West : it is false in the East. This is attested in every tale where love, and not ambition, is the groundwork of the narrative.2 And nothing can be more tender, more 1 There is no objection to intermarriage between equal clans, but the higher will not give their daughters to the lower in dignity. 2 For instance: “ A certain religious man was so deeply affected with the love of a king’s daughter, that he was brought to the brink of the grave,” is a favourite inscriptive formula. Usually the hero "sickens in consequence of the heroine’s absence, and continues to the hour of his death in the utmost grief and anxiety.” He rarely kills himself, but sometimes, when in love with a pretty infidel, he drinks wine and he burns the Koran. The "hated rival” is not a formidable person ; but there are for good reasons great jealousy of female friends, and not a little fear of the beloved’s kinsmen. Such are the material sentiments; the spiritual part is a thread of mysticism, upon which all the pearls of adventure and incident are strung. 93 XX V. — The Badawin of Al-TIijaz. pathetic than the use made of these separations and long absences by the old Arab poets. Whoever peruses the Suspended Poem of Labid, will find thoughts at once so plaintive and so noble, that even Dr. Carlyle’s learned verse cannot wholly deface their charm. The warrior-bard returns from afar. He looks upon the traces of hearth and home still furrowing the Desert ground. In bitterness of spirit he checks himself from calling aloud upon his lovers and his friends. He melts at the remembrance of their departure, and long indulges in the absorbing theme. Then he strengthens himself by the thought of Nawara’s inconstancy, how she left him and never thought of him again. He impatiently dwells upon the charms of the places which detain her, advocates flight from the changing lover and the false friend, and, in the exultation with which he feels his swift dromedary start under him upon her rapid course, he seems to seek and finds some consolation for women’s perfidy and forgetfulness. Yet he cannot abandon Nawara’s name or memory. Again he dwells with yearning upon scenes of past felicity, and he boasts of his prowess — a fresh reproach to her, — of his gentle birth, and of his hospitality. He ends with an encomium upon his clan, to which he attributes, as a noble Arab should, all the virtues of man. This is Goldsmith’s deserted village in Al-Hijaz. But the Arab, with equal simplicity and pathos, has a fire, a force of language, and a depth of feeling, which the Irishman, admirable as his verse is, could never rival. As the author of the Peninsular War well remarks, women in troubled times, throwing off their accustomed feebleness and frivolity, become helpmates meet for man. The same is true of pastoral life.1 Here, between the i It is curious that these pastoral races, which supply poetry with namby-pamby Colinades, figure as the great tragedians of history. The Scythians, the Huns, the Arabs, and the Tartars were all shepherds. They first armed themselves with clubs to defend their flocks from wild beasts. Then they learned warfare, and im- 94 Pilgrimage to Al-Madinah and Meccah. extremes of fierceness and sensibility, the weaker sex, remedying its great want, power, raises itself by courage, physical as well as moral. In the early days of Al- Islam, if history be credible, Arabia had a race of heroines. Within the last century, Ghaliyah, the wife of a Wahhabi chief, opposed Mohammed Ali himself in many a bloody field. A few years ago, when Ibn Asm, popu¬ larly called Ibn Rumi, chief of the Zubayd clan about Rabigh, was treacherously slain by the Turkish general, Kurdi Osman, his sister, a fair young girl, determined to revenge him. She fixed upon the “ Arafat-day ” of pilgrimage for the accomplishment of her designs, dis¬ guised herself in male attire, drew her kerchief in the form Lisam over the lower part of her face, and with lighted match awaited her enemy. The Turk, however, was not present, and the girl was arrested to win for herself a local reputation equal to the “maid” of Salamanca. Thus it is that the Arab has learned to swear that great oath “ by the honour of my women.” The Badawin are not without a certain Platonic affec¬ tion, which they call Hawa (or Ishk) uzri — pardonable love.* 1 They draw the fine line between amant and amour eux : this is derided by the townspeople, little suspecting how much such a custom says in favour of the wild men. Arabs, like other Orientals, hold that, in such matters, man is saved, not by faith, but by want of faith. They have also a saying not unlike ours — “ She partly is to blame who has been tried; He comes too near who comes to be denied.” proved means of destruction by petty quarrels about pastures ; and, finally, united by the commanding genius of some skin-clad Caesar or Napoleon, they fell like avalanches upon those valleys of the world — Mesopotamia, India, and Egypt — whose enervate races offered them at once temptations to attack, and certainty of success. i Even amongst the Indians, as a race the least chivalrous of men, there is an oath which binds two persons of different sex in the tie of friendship, by making them brother and sister to each other. XXV. — The Badawin of Al-Hijaz. 95 The evil, of this system is that they, like certain Southerns — pensano sempre al male — always suspect, which may be worldly-wise, and also always show their sus¬ picions, which is assuredly foolish. For thus they demoralise their women, who might be kept in the way of right by self-respect and by a sense of duty. From ancient periods of the Arab’s history we find him practising knight-errantry, the wildest form of chivalry.1 “ The Songs of Antar,” says the author of the “Crescent and the Cross,” “show little of the true chivalric spirit. What thinks the reader of sentiments like these2? “ This valiant man,” remarks Antar (who was “ ever interested for the weaker sex,”) “ hath defended the honour of women.” We read in another place, “Mercy, my lord, is the noblest quality of the noble.” Again, it is the most ignominious of deeds to take free¬ born women prisoners.” « Bear not malice, O Shibub,” quoth the hero, “ for of malice good never came.” Is there no true greatness in this sentiment ?— “Birth is the boast of the faineant ; noble is the youth who beareth every ill, who clotheth himself in mail during the noontide heat, and who wandereth through the outer darkness of night.” And why does the “knight of knights” love Ibla ? Because “she is blooming as the sun at dawn, with hair black as the midnight shades, with Paradise in her eye, her bosom an enchantment, and a form waving like the tamarisk when the soft wind blows from the hills of Nijd”? Yes! but his chest expands also with the thoughts of her “faith, purity, and affection,”— it is her moral as well as her material excellence that makes her 1 Richardson derives our ‘'knight” from Nikht ( k* ) a filter with spears, and “Caitiff” from Khattaf, M'U), a snatcher or ravisher. 2 I am not ignorant that the greater part of “Antar” is of modern and disputed origin. Still it accurately expresses Arab sentiment g6 Pilgrimage to Al-Madinah and Meccah. the hero’s “hope, and hearing, and sight.” Briefly, in Antar I discern “a love exalted high, By all the glow of chivalry;” and I lament to see so many intelligent travellers mis¬ judging the Arab after a superficial experience of a few debased Syrians or Sinaites. The true children of Antar, my Lord Lindsay, have not “ ceased to be gentlemen.” In the days of ignorance, it was the custom for Badawin, when tormented by the tender passion, which seems to have attacked them in the form of “possession,” for long years to sigh and wail and wander, doing the most truculent deeds to melt the obdurate fair. When Arabia Islamized, the practice changed its element for proselytism. The Fourth Caliph is fabled to have travelled far, redressing the injured, punishing the injurer, preaching to the infidel, and especially protecting women — the chief end and aim of knighthood. The Caliph Al-Mu’tasim heard in the assembly of his courtiers that a woman of Sayyid family had been taken prisoner by a “ Greek bar¬ barian ” of Ammoria. The man on one occasion struck her: when she cried “ Help me, O Mu’tasim !” and the clown said derisively, “Wait till he cometh upon his pied steed ! ” The chivalrous prince arose, sealed up the wine- cup which he held in his hand, took oath to do his knightly devoir , and on the morrow started for Ammoria with seventy thousand men, each mounted on a piebald charger. Having taken the place, he entered it, exclaiming, “ Lab- bayki, Labbayki!” — “Here am I at thy call!” He struck off the caitiff’s head, released the lady with his own hands, ordered the cupbearer to bring the sealed bowl, and drank from it, exclaiming, “ Now, indeed, wine is good ! ” To conclude this part of the subject with another far- famed instance. When Al-Mutanabbi, the poet, prophet, and warrior of Hams (a.h. 354) started together with his XXV. — The Badawin of Al-Hijaz. gy son on their last journey, the father proposed to seek a place of safety for the night. “ Art thou the Mutanabbi,” exclaimed his slave, “ who wrote these lines, — ‘“lam known to the night, the wild, and the steed, To the guest, and the sword, to the paper and reed1’?” The poet, in reply, lay down to sleep on Tigris’ bank, in a place haunted by thieves, and, disdaining flight, lost his life during the hours of darkness. It is the existence of this chivalry among the “ Child¬ ren of Antar” which makes the society of Badawin (“damned saints,” perchance, and “ honourable villains,”) so delightful to the traveller who like the late Haji Wali (Dr. Wallin), understands and is understood by them. Nothing more naive than his lamentations at finding him¬ self in the “loathsome company of Persians,” or among Arab townspeople, whose “ filthy and cowardly minds ” he contrasts with the “ high and chivalrous spirit of the true Sons of the Desert. Your guide will protect you with blade and spear, even against his kindred, and he expects you to do the same for him. You may give a man the lie, but you must lose no time in baring your sword. If involved in dispute with overwhelming numbers, you address some elder, Dahhil-cih yci Shaykh I — (I am) thy pro¬ tected, O Sir, — and he will espouse your quarrel with greater heat and energy, indeed, than if it were his own.2 But why multiply instances ? The language of love and war and all excitement is poetry, and here, again, the Badawi excels. Travellers complain that the wild men have ceased to sing. This is true if “poet” be limited to a few authors whose existence 1 I wish that the clever Orientalist who writes in the Saturday Review would not translate “ Al-Layl," by lenes sub node susurri : the Arab bard alluded to no such effeminacies. 2 The subject of “Dakhl” has been thoroughly exhausted by Burckhardt and Layard. It only remains to be said that the Turks, through ignorance of the custom, have in some cases made them¬ selves contemptible by claiming the protection of women. VOL. II. 7 Pilgrimage to Al-Madinah and Meccah. 98 everywhere depends upon the accidents of patronage or political occurrences. A far stronger evidence of poetic feeling is afforded by the phraseology of the Arab, and the highly imaginative turn of his commonest expressions. Destitute of the poetic taste, as we define it, he certainly is : as in the Milesian, wit and fancy, vivacity and passion, are too strong for reason and judgment, the reins which guide Apollo’s car.1 And although the Badawin no longer boast a Labid or a Maysunah, yet they are passionately fond of their ancient bards.2 A man skilful in reading Al- Mutanabbi and the suspended Poems would be received by them with the honours paid by civilisation to the travel¬ ling millionaire.3 And their elders have a goodly store of ancient and modern war songs, legends, and love ditties which all enjoy. _ 1 It is by no means intended to push this comparison of the Arab’s with the Hibernian’s poetry. The former has an intensity which prevents our feeling that "there are too many flowers for the fruit"; the latter is too often a mere blaze of words, which dazzle and startle, but which, decomposed by reflection, are found to mean nothing. Witness “ The diamond turrets of Shadukiam, And the fragrant bowers of Amberabad!" 2 I am informed that the Benu Kahtan still improvise, but I never heard them. The traveller in Arabia will always be told that some remote clan still produces mighty bards, and uses in conversation the terminal vowels of the classic tongue, but he will not believe these assertions till personally convinced of their truth. The Badawi dialect, however, though debased, is still, as of yore, purer than the language of the citizens. During the days when philology was a passion in the East, those Stephens and Johnsons of Semitic lore, Firuzabadi and Al-Zamakhshari, wandered from tribe to tribe and from tent to tent, collecting words and elucidating disputed sig¬ nifications. Their grammatical expeditions are still remembered, and are favourite stories with scholars. 3 I say "skilful in reading," because the Arabs, like the Spaniards, hate to hear their language mangled by mispronuncia¬ tion. When Burckhardt, who spoke badly, began to read verse to the Badawin, they could not refrain from a movement of im¬ patience, and used to snatch the book out of his hands 99 XXV. — The Badawin of Al-Hijaz. I cannot well explain the effect of Arab poetry to one who has not visited the Desert.1 Apart from the pomp of words, and the music of the sound,2 there is a dreaminess of idea and a haze thrown over the object, infinitely attractive, but indescribable. Description, 1 The civilized poets of the Arab cities throw the charm of the Desert over their verse, by images borrowed from its scenery — the dromedary, the mirage, and the well — as naturally as certain of our songsters, confessedly haters of the country, babble of lowing kine, shady groves, spring showers, and purling rills. 2 Some will object to this expression ; Arabic being a harsh and guttural tongue. But the sound of language, in the first place, depends chiefly upon the articulator. Who thinks German rough in the mouth of a woman, with a suspicion of a lisp, or that English is the dialect of birds, when spoken by an Italian ? Secondly, there is a music far more spirit-stirring in harshness than in softness : the languages of Castile and of Tuscany are equally beautiful, yet who does not prefer the sound of the former ? The gutturality of Arabia is less offensive than that of the highlands of Barbary. Professor Willis, of Cambridge, attributes the broad sounds and the guttural consonants of mountaineers and the people of elevated plains to the physical action of cold. Conceding this to be a partial cause, I would rather refer the phenomenon to the habit of loud speaking, acquired by the dwellers in tents, and by those who live much in the open air. The Todas of the Neilgherry Hills have given the soft Tamil all the harshness of Arabic, and he who hears them calling to each other from the neighbouring peaks, can remark the process of broadening vowel and gutturalising consonant. On the other hand, the Gallas and the Persians, also a mountain-people, but in¬ habiting houses, speak comparatively soft tongues. The Cairenes actually omit some of the harshest sounds of Arabia, turning Makass into Ma’as, and Sakka into Sa’a. It is impossible to help remarking the bellowing of the Badawi when he first enters a dwell¬ ing-place, and the softening of the sound when he has become accustomed to speak within walls. Moreover, it is to be observed there is a great difference of articulation, not pronunciation, among the several Badawi clans. The Benu Auf are recognised by their sharp, loud, and sudden speech, which the citizens compare to the barking of dogs. The Benu Amr, on the contrary, speak with a soft and drawling sound. The Hutaym, in addition to other peculiarities, add a pleonastic "ah,” to soften the termination of words, as A’atini hawajiyaA, (for hawaiji), "Give me my clothes.” 100 Pilgrimage to Al-Madinah and Meccah • indeed, would rob the song of indistinctness, its essence. To borrow a simile from a sister art ; the Arab poet sets before the mental eye, the dim grand outlines of picture, — which must be filled up by the reader, guided only by a few glorious touches, powerfully standing out, and by the sentiment which the scene is intended to express : — whereas, we Europeans and moderns, by stippling and minute touches, produce a miniature on a large scale so objective as to exhaust rather than to arouse reflection. As the poet is a creator, the Arab’s is poetry, the European’s versical description.1 The language, “like a faithful wife, following the mind and giving birth to its offspring,” and free from that “luggage of particles” which clogs our modern tongues, leaves a mysterious vagueness between the relation of word to word, which materially assists the sentiment, not the sense, of the poem. When verbs and nouns have, each one, many different significations, only the radical or general idea suggests itself.2 Rich and varied synonyms, illustrating the finest shades of meaning, are artfully used ; now scattered to startle us by distinct¬ ness, now to form as it were a star about which dimly seen satellites revolve. And, to cut short a disquisition 1 The Germans have returned for inspiration to the old Eastern source. Ruckert was guided by Jalal al-Din to the fountains of Sufyism. And even the French have of late made an inroad into Teutonic mysticism successfully enough to have astonished Racine and horrified La Harpe. 2 This, however, does not prevent the language becoming option¬ ally most precise in meaning ; hence its high philosophical character. The word “ farz,” for instance, means, radically “cutting,” second¬ arily “ ordering,” or “ paying a debt,” after which come numerous meanings foreign to the primal sense, such as a shield, part of a tinder-box, an unfeathered arrow, and a particular kind of date. In theology it is limited to a single signification, namely, a divine com¬ mand revealed in the Koran. Under these circumstances the Arabic becomes, in grammar, logic, rhetoric, and mathematics, as perfect and precise as Greek. I have heard Europeans complain that it is unfit for mercantile transactions. — Perhaps! IOI XXV. — The Badawin of Al-Hijaz . which might be prolonged indefinitely, there is in the Semitic dialect a copiousness of rhyme which leaves the poet almost unfettered to choose the desired expression.1 Hence it is that a stranger speaking Arabic becomes poetical as naturally as he would be witty in French and philosophic in German. Truly spake Mohammed al- Damiri, “ Wisdom hath alighted upon three things — the brain of the Franks, the hands of the Chinese, and the tongues of the Arabs.” The name of Harami— brigand— is still honourable among the Hijazi Badawin. Slain in raid or foray, a man is said to die G handily, or a brave. He, on the other hand, who is lucky enough, as we should express it, to die in his bed, is called Fatis (carrion, the corps cveve of the Klephts) ; his weeping mother will exclaim, “ O that my son had perished of a cut throat!” and her attendant crones will suggest, with deference, that such evil came of the will of Allah. It is told of the Lahabah, a sept of the Auf near Rabigh, that a girl will refuse even her cousin unless, in the absence of other opportunities, he plunder some article from the Hajj Caravan in front of the Pasha’s links. Detected twenty years ago, the delinquent would have been impaled ; now he escapes with a rib-roasting. Fear of the blood-feud, and the certainty of a shut road to future travellers, prevent the Turks proceeding to ex¬ tremes. They conceal their weakness by pretending that i As a general rule there is a rhyme at the end of every second line, and the unison is a mere fringe — a long a, for instance, through¬ out the poem sufficing for the delicate ear of the Arab. In this they were imitated by the old Spaniards, who, neglecting the consonants, merely required the terminating vowels to be alike. We speak of the "sort of harmonious simple flow which atones for the imperfect nature of the rhyme.” But the fine organs of some races would be hurt by that ponderous unison which a people of blunter senses find necessary to produce an impression. The reader will feel this after perusing in "Percy’s Reliques” Rio Verde! Rio Verde! and its translation. IC2 Pilgrimage to Al-Madinah and Meccah. the Sultan hesitates to wage a war of extermination with the thieves of the Holy Land. It is 'easy to understand this respect for brigands. Whoso revolts against society requires an iron mind in an iron body, and these mankind instinctively admires, however misdirected be their energies. Thus, in all imaginative countries, the brigand is a hero ; even the assassin who shoots his victim from behind a hedge appeals to the fancy in Tipperary or on the Abruzzian hills. Romance invests his loneliness with grandeur ; if he have a wife or a friend’s wife, romance becomes doubly romantic, and a tithe of the superfluity robbed from the rich and bestowed upon the poor wall win to Gasparoni the hearts of a people. The true Badawi style of plundering, with its numerous niceties of honour and gentlemanly manners, gives the robber a consciousness of moral rectitude. “ Strip off that coat, O certain person ! and that turband,” exclaims the highwayman, “they are wanted by the daughter of my paternal uncle (wife).” You will (of course, if necessary) lend ready ear to an order thus politely attributed to the wants of the fair sex. If you will add a few obliging expressions to the bundle, and offer Latro a cup of coffee and a pipe, you will talk half your toilette back to your own person ; and if you can quote a little poetry, you will part the best of friends, leaving perhaps only a pair of sandals behind you. But should you hesitate, Latro, lamenting the painful necessity, touches up your back with the heel of his spear. If this hint suffice not, he will make things plain by the lance’s point, and when blood shows, the tiger-part of humanity appears. Between Badawin, to be tamely plundered, especially of the mare,1 is a lasting disgrace ; a man of i In our knightly ages the mare was ridden only by jugglers and charlatans. Did this custom arise from the hatred of, and contempt for, the habits of the Arabs, imported into Europe by the Crusaders ? 103 XXV. — The Badawin of Al-Hijaz. family lays down his life rather than yield even to over¬ powering numbers. This desperation has raided the courage of the Badawin to high repute amongst the settled Arabs, who talk of single braves capable, like the Homeric heroes, of overpowering three hundred men. I omit general details about the often-described Sar, or Vendetta. The price of blood is $800 = 200/., or rather that sum imperfectly expressed by live stock. All the Khamsah or A’amam, blood relations of the slayer, assist to make up the required amount, rating each animal at three or four times its proper value. On such occasions violent scenes arise from the conflict of the Arab’s two pet passions, avarice and revenge. The “avenger of blood” longs to cut the foe’s throat. On the other hand, how let slip an opportunity of enriching him¬ self ? His covetousness is intense, as are all his passions. He has always a project of buying a new dromedary, or of investing capital in some marvellous colt; the conse¬ quence is, that he is insatiable. Still he receives blood- money with a feeling of shame ; and if it be offered to an old woman, — the most revengeful variety of our species, be it remarked,— she will dash it to the ground and clutch her knife, and fiercely swear by Allah that she will not “eat” her son’s blood. The Badawi considers himself a man only when mounted on horseback, lance in hand, bound for a foray or a fray, and carolling some such gaiety as — “ A steede! a steede of matchlesse speedel A sword of metal keene ! All else to noble minds is drosse, All else on earth is meane.” Even in his sports he affects those that imitate war. Preserving the instinctive qualities which lie dormant in civilisation, he is an admirable sportsman. The children, Certainly the popular Eastern idea of a Frank was formed in those days, and survives to these. 104 Pilgrimage to Al-Madinah and Meccah . men in miniature, begin with a rude system of gymnastics when they can walk. “ My young ones play upon the backs of camels,” was the reply made to me by a Jahayni Badawi when offered some Egyptian plaything. The men pass their time principally in hawking, shooting, and riding. The “ Sakr,1 I am told, is the only falcon in general use ; they train it to pursue the gazelle, which i Baron Von Hammer-Purgstall, in the " Falkner-Klee,” calls this bird the " Saker-falke.” Hence the French and English names sacre and saker. The learned John Beckmann (History of Inven¬ tions, Discoveries, and Origins : sub voce) derives falconry from India, where, “ as early as the time of Ctesias, hares and foxes were hunted by means of rapacious birds.” I believe, however, that no trace of this sport is found in the writings of the Hindus. Beckmann agrees with Giraldus, against other literati, that the ancient Greeks knew the art of hawking, and proves from Aristotle, that in Thrace men trained falcons. But Aristotle alludes to the use of the bird, as an owl is employed in Italy : the falcon is described as frightening, not catch¬ ing the birds. CElian corroborates Aristotle’s testimony. Pliny, however, distinctly asserts that the hawks strike their prey down! "In Italy it was very common,” says the learned Beckmann, "for Martial and Apuleius speak of it as a thing everywhere known. Hence the science spread over Europe, and reached perfection at the principal courts in the twelfth century.” The Emperor Frederic II. wrote " De Arte Venandi cum Avibus,” and the royal author was followed by a host of imitators in the vulgar tongue. Though I am not aware that the Hindus ever cultivated the art, CElian, it must be confessed, describes their style of training falcons exactly similar to that in use among the modern Persians, Sindians, and Arabs. The Emperor Frederic owes the " capella,” or hood to the Badawi, and talks of the " most expert falconers ” sent to him with various kinds of birds by some of the kings of Arabia. The origin of falconry is ascribed by Al-Mas’udi, on the authority of Adham bin Muhriz, to the king Al-Haris bin Mu’awiyah, and in Dr. Sprenger’s admirable translation the reader will find (pp. 426, 428), much information upon the subject. The Persians claim the invention for their Just King Anushirawan, contemporary with Mohammed. Thence the sport passed into Turkey, where it is said the Sultans maintained a body of 6000 falconers. And Frederic Barbarossa, in the twelfth century brought falcons to Italy. We may fairly give the honour of the invention to Central Asia. XXV. — The Badawin of Al-Hijaz. 105 greyhounds pull down when fatigued. I have heard much of their excellent marksmanship, but saw only moderate practice with a long matchlock rested and fired at stand¬ ing objects. Double-barreled guns are rare amongst them.1 Their principal weapons are matchlocks and firelocks, pistols, javelins, spears, swords, and the dagger called Jambiyah ; the sling and the bow have long been given up. The guns come from Egypt, Syria, and Turkey ; for the Badawi cannot make, although he can repair, this arm. He particularly values a good old barrel seven spans long, and would rather keep it than his coat ; con¬ sequently, a family often boasts of four or five guns, which descend from generation to generation. Their price varies from two to sixty dollars. The Badawin collect nitre in the country, make excellent charcoal, and import sulphur from Egypt and India ; their powder, however, is coarse and weak. For hares and birds they cut up into slugs a bar of lead hammered out to a convenient size, and they cast bullets in moulds. They are fond of ball-practice, firing, as every sensible man does, at short distances, and skiving a,t extreme precision. They are ever backing themselves with wagers, and will shoot for a sheep, the loser inviting his friends to a feast : on festivals they boil the head, and use it as mark and prize. Those who affect excellence are said to fire at a bullet hanging by a thread ; curious, however, to relate, the Badawin of Al-Hijaz have but just learned the art, general in Persia and Barbary, of shooting from horseback at speed. Pistols have been lately introduced into the Hijaz, and are not common amongst the Badawin. The citizens incline to this weapon, as it is derived from Constantinople. In the Desert a tolerable pair with flint locks may be worth thirty dollars, ten times their price in England. 1 Here called “bandukiyah bi ruhayn,” or the two-mouthed gun The leathern cover is termed "gushat”; it is a bag with a long- fringed tassel at the top of the barrel, and a strap by which it is slung to the owner’s back. io6 Pilgrimage to Al-M adinah and Meccah. The spears1 called Kaqat, or reeds, are made of male bamboos imported from India. They are at least twelve feet long, iron shod, with a tapering point, beneath which are one or two tufts of black ostrich feathers.2 Besides the Mirzak, or javelin, they have a spear called S half ah, a bamboo or a palm stick garnished with a head about the breadth of a man’s hand. No good swords are fabricated in Al-Hijaz. The Khalawiyah and other Desert clans have made some poor attempts at blades. They are brought from Persia, India, and Egypt ; but I never saw anything of value. The Darakah , or shield, also comes from India. It is the common Cutch article, supposed to be made of rhinoc¬ eros hide, and displaying as much brass knob and gold wash as possible. The Badawin still use in the remoter parts Diraa, or coats of mail, worn by horsemen over buff jackets. The dagger is made in Al-Yaman and other places : it has a vast variety of shapes, each of which, as usual, has its proper names. Generally they are but little curved (whereas the Gadaymi of Al-Yaman and Hazramaut is almost a semicircle), with tapering blade, wooden handle, and scabbard of the same material overlaid with brass. At the point of the scabbard is a round knob, and the weapon is so long, that a man when walking cannot swing his right 1 I have described elsewhere the Mirzak, or javelin. 2 Ostriches are found in Al-Hijaz, where the Badawin shoot after coursing them. The young ones are caught and tamed, and the eggs may be bought in the Madinah bazar. Throughout Arabia there is a belief that the ostrich throws stones at the hunter. The supersti¬ tion may have arisen from the pebbles being flung up behind by the bird’s large feet in his rapid flight, or it may be a mere " foolery of fancy.” Even in lands which have long given up animal-worship, wherever a beast is conspicuous or terrible, it becomes the subject of some marvellous tale. So the bear in Persia imitates a moolah’s dress ; the wolf in France is a human being transformed, and the beaver of North America, also a metamorphosis, belts trees so as to fell them in the direction most suitable to his after purpose. XXV. — The Badawin of Al-ITijaz . 107 arm. In narrow places he must enter sideways. But it is the mode always to appear in dagger, and the weapon, like the French soldier’s coupe-choux , is really useful for such bloodless purposes as cutting wood and gathering grass. In price they vary from one to thirty dollars. The Badawin boast greatly of sword-play ; but it is apparently confined to delivering a tremendous slash, and to jumping away from the return-cut instead of parrying either with sword or shield. The citizens have learned the Turkish scimitar-play, which, in grotesqueness and general absurdity, rivals the East Indian school. None of these Orientals knows the use of the point which char¬ acterises the highest school of swordsmanship. The Hijazi Badawin have no game of chance, and dare not, I am told, ferment the juice of the Daum palm, as proximity to Aden has taught the wild men of Al-Yaman.1 Their music is in a rude state. The principal instrument is the Tabl, or kettle-drum, which is of two kinds : one, the smaller, used at festivals ; the other, a large copper “ tom-tom,” for martial purposes, covered with leather, and played upon, pulpit-like, with fist, and not with stick. Besides which, they have the one-stringed Rubabah, or guitar, that “ monotonous but charming instrument of the Desert.” In another place I have described their dancing, which is an ignoble spectacle. The Badawin of Al-Hijaz have all the knowledge necessary for procuring and protecting the riches of savage life. They are perfect in the breeding, the train¬ ing, and the selling of cattle. They know sufficient of astronomy to guide themselves by night, and are ac- 1 Not that the “ Agrebi” of Bir Hamid and other parts have much to learn of us in vice. The land of Al-Yaman is, I believe, the most demoralised country, and Sana’a the most depraved city in Arabia. The fair sex distinguishes itself by a peculiar laxity of con¬ duct, which is looked upon with an indulgent eye. And the men drink and gamble, to say nothing of other peccadilloes, with perfect impunity. io8 Pilgrimage to Al-Madinah and Meccah, quainted with the names of the principal stars. Their local memory is wonderful. And such is their instinct in the art of Asar, or tracking, that it is popularly said of the Zubayd clan, which lives between Meccah and Al- Madinah, a man will lose a she-camel and know her four-year-old colt by its foot. Always engaged in rough exercises and perilous journeys, they have learned a kind of farriery and a simple system of surgery. In cases of fracture they bind on splints with cloth bands, and the patient drinks camel’s milk and clarified butter till he is cured. Cuts are carefully washed, sprinkled with meal gunpowder, and sewn up. They dress gunshot wounds with raw camel’s flesh, and rely entirely upon nature and diet. When bitten by snakes or stung by scorpions, they scarify the wound with a razor, recite a charm, and apply to it a dressing of garlic.1 The wealthy ha veFiss or ring- stones, brought from India, and used with a formula of prayer to extract venom. Some few possess the Tariyak (Theriack) of Al-Irak — the great counter-poison, internal as well as external, of the East. The poorer classes all wear the Za'al or Hibas of Al-Yaman ; two yarns of black sheep’s wool tied round the leg, under the knee and above the ankle. When bitten, the sufferer tightens these cords above the injured part, which he immediately scarifies ; thus they act as tourniquets. These ligatures also cure cramps — and there is no other remedy. The Badawi knowledge of medicine is unusually limited in this part of Arabia, where even simples are not required by a people who rise with dawn, eat little, always breathe Desert air, and “ at night make the camels their curfew.” The great tonic is clarified butter, and the Kay, or actual cautery, is used even for rheumatism. This counter- irritant, together with a curious and artful phlebotomy, i In Al-Yaman, it is believed, that if a man eat three heads of garlic in good mountain-samn (or clarified butter) for forty days, his blood will kill the snake that draws it. XXV. — The Badawin of Al-Hijaz . ioc blood being taken, as by the Italians, from the toes, the lingers, and ottier parts of the body, are the Arab panaceas. They treat scald-head with grease and sul¬ phur. CJlcers, which here abound, without, however, assuming the tearful type of the il Helcomci Yemenense ,” are cauterised and stimulated by verdigris. The evil of which Fracastorius sang is combated by sudorifics, by unguents of oil and sulphur, and especially by the sand- bath. The patient, ouried up to the neck, remains in the sun fasting all day ; in the evening he is allowed a little iood. This rude course of “ packing ” lasts for about a month. It suits some constitutions ; but others, espec¬ ially Europeans, have tried the sand-bath and died of fever. Mules’ teeth, roasted and imperfectly pounded, remove cataract. Teeth are extracted by the farrier’s pincers, and the worm which throughout the East is sup¬ posed to produce toothache, falls by fumigation. And, finally, after great fatigue, or when suffering from cold, the body is copiously greased with clarified butter and exposed to a blazing fire. Mohammed and his followers conquered only the more civilised Badawin j and there is even to this day little or no religion amongst the wild people, except those on the coast or in the vicinity of cities. The faith of the Badawi comes from Al-Islam, whose hold is weak. But his customs and institutions, the growth of his climate, his nature, and his wants, are still those of his ancestors, cherished ere Meccah had sent forth a Prophet, and likely to survive the day when every vestige of the Ka’abah shall have disappeared. Of this nature are the Hijazi’s pagan oaths, his heathenish names (few being M^oslem except “ Mohammed ”), his ordeal of licking red-hot iron, his Salkh, or scarification,— proof of manliness,— his blood revenge, and his eating carrion (i.e., the body of an animal killed without the usual formula), and his lending his wives to strangers. All these I hold to be remnants of some old no Pilgrimage to ATMadiuah aud Meccah . creed ; nor should I despair of finding among the Badawin bordering upon the Great Desert some lingering system of idolatry. The Badawin of Al-Hij az call themselves Shafe’i ; but what is put into the mouths of their brethren in the West applies equally well here. “ We pray not, because we must drink the water of ablution ; we give no alms, because we ask them ; we fast not the Ramazan month, because we starve throughout the year ; and we do no pilgrimage, because the world is the House of Allah. Their blunders in religious matters supply the citizens with many droll stories. And it is to be observed that they do not, like the Greek pirates or the Italian bandits, preserve a religious element in their plunderings ; they make no vows, and they carefully avoid offerings. The ceremonies of Badawi life are few and simple circumcisions, marriages, and funerals. Of the former rite there are two forms, Taharah , as usual in Al-Islam, and Salkh, an Arab invention, derived from the times of Paganism.1 During Wahhabi rule it was forbidden under pain of death, but now the people have returned to it. The usual age for Taharah is between five and six ; among i Circumcisionis causa apucl Arabos manifestissima, ulceratio enim endemica, abrasionem glandis aut prseputii, maxima cum facilitate insequitur. Mos autem quern vocant Arabes Al-Salkh ( Jjf scarificatio) virilitatem animumque ostendendi modus essevidetur. Exeunt amici paterque. et juvenem sub dio sedentem circumstant. Capit tunc pugionem tonsor et praeputio abscisso detrahit pellem vuv alSoiwv /cal t coy kol\iwv ab umbilico incipiens aut parum infra, ventremque usque ad femora nudat. Juvenis autem dextra pugionem super tergum tonsoris vibrans magnd clamat voce i. e. casde sine timore. Vse si haesitet tonsor aut si tremeat manus ! Pater etiam filium si dolore ululet statim occidit. Re confecta surgit juvenis et Js'\ AM “ Gloria Deo ” intonans, ad tentoria tendit, statim nefando oppressus dolore humi procumbit. Remedia Sal, et (tumerica); cibus lac cameli. Nonnullos occidit ingens suppuratiof decern autem excoriatis super- sunt plerumque octo : hi pecten habent nullum, ventremque pallida tegit cutb. Ill XXV. — The Badawin of Al-Hijaz . some classes, however, it is performed ten years later. On such occasions feastings and merrymakings take place, as at our christenings. Women being a marketable commodity in barbarism as in civilisation, the youth in Al-Hijaz is not married till his father can afford to buy him a bride. There is little pomp or ceremony save firing of guns, dancing, singing, and eating mutton. The “ settlement ” is usually about thirty sound Spanish dollars,1 half paid down, and the other owed by the bridegroom to the father, the brothers, or the kindred of his spouse. Some tribes will take animals in lieu of ready money. A man of wrath not con¬ tented with his bride, puts her away at once. If peaceably inclined, by a short delay he avoids scandal. Divorces are very frequent among Badawin, and if the settlement money be duly paid, no evil comes of them.2 The funerals of the wild men resemble those of the citizens, only they are more simple, the dead being buried where they die. The corpse, after ablution, is shrouded in any rags procurable ; and, women and hired weepers 1 The Spanish dollar is most prized in Al-Hijaz ; in Al-Yaman the Maria Theresa. The Spanish Government has refused to perpetuate its Pillar-dollar, which at one time was so great a favourite in the East. The traveller wonders how “Maria Theresas” still supply both shores of the Red Sea. The marvel is easily explained : the Austrians receive silver at Milan, and stamp it for a certain per¬ centage. This coin was doubtless preferred by the Badawin for its superiority to the currency of the day : they make from it ornaments for their women and decorations for their weapons. The generic term for dollars is “ Riyal Fransah.” 2 Torale, sicut est mos Judaicus et Persicus, non inspiciunt. Novae nuptae tamen maritus mappam manu capit : mane autem puellae mater virginitatis signa viris mulieribusque domi ostendit eosque jubilare jubet quod calamitas domestica, sc. filia, intacta abiit. Si non ostendeant mappam, maeret domus, “ prima enim Venus” in Arabia “debet esse cruenta.” Maritus autem humanior, etiamsi absit sanguis, cruore palumbino mappam tingit et gaudium fingens cognatis parentibusque ostendit; paululum postea puellae nonnulla causa dat divortium. Hie urbis et ruris mos idem est. 1 12 Pilgrimage to Al-Madinah and Meccah. not being permitted to attend, it is carried to the grave by men only. A hole is dug, according to Moslem cus¬ tom ; dry wood, which everywhere abounds, is disposed to cover the corpse, and an oval of stones surrounding a mound of earth keeps out jackals and denotes the spot. These Badawin have not, like the wild Sindis and Baluchis, favourite cemeteries, to which they transport their dead from afar. The traveller will find no difficulty in living amongst the Hijazi Badawin. “ Trust to their honour, and you are safe,” as was said of the Crow Indians ; “to their honesty and they will steal the hair off your head.” But the wanderer must adopt the wild man’s motto, omnia mea mectrn porto ; he must have good nerves, be capable of fatigue and hardship, possess some knowledge of drugs, shoot and ride well, speak Arabic and Turkish, know the customs by reading, and avoid offending against local prejudices, by causing himself, for instance, to be called Taggaa. The payment of a small sum secures to him a Rafik,1 and this “friend,” after once engaging in the task, will be faithful. “ We have eaten salt together” (Nahnu Malihin) is still a bond of friendship : there are, however, some tribes who require to renew the bond every twenty- four hours, as otherwise, to use their own phrase, “ the salt is not in their stomachs.” Caution must be exercised in choosing a companion who has not too many blood feuds. There is no objection to carrying a copper watch and a pocket compass, and a Koran could be fitted with secret pockets for notes and pencil. Strangers should especially avoid handsome weapons ; these tempt the Badawin’s cupidity more than gold. The other extreme, defencelessness, is equally objectionable. It is needless to say that the traveller must never be seen writing any¬ thing but charms, and must on no account sketch in public. He should be careful in questioning, and rather lead up i An explanation of this terra will be found below. XX V. — The Badawin of Al-Hijaz. 113 to information than ask directly. It offends some Badawin, besides denoting ignorance and curiosity, to be asked their names or those of their clans : a man may be living incognito, and the tribes distinguish themselves when they desire to do so by dress, personal appearance, voice, dialect, and accentuation, points of difference plain to the initiated. A few dollars suffice for the road, and if you would be “ respectable,” a taste which I will not deprecate, some such presents as razors and Tarbushes are required for the chiefs. The government of the Arabs may be called almost an autonomy. The tribes never obey their Shaykhs, unless for personal considerations, and, as in a civilised army, there generally is some sharp-witted and brazen¬ faced individual whose voice is louder than the general’s. In their leonine society the sword is the greater adminis¬ trator of law. Relations between the Badawi tribes of Al-Hijaz are of a threefold character : they are either A shah, Kiman , or Akhwan. Ashab , or “comrades,” are those who are bound by oath to an alliance offensive and defensive : they inter¬ marry, and are therefore closely connected. Kiman,1 or foes, are tribes between whom a blood feud, the cause and the effect of deadly enmity, exists. Akhawat , or “ brotherhood,” denotes the tie between the stranger and the Badawi, who asserts an immemorial and inalienable right to the soil upon which his forefathers fed their flocks. Trespass by a neighbour instantly causes war. Territorial increase is rarely attempted, for if of a whole clan but a single boy escape he will one day assert his claim to the land, and be assisted by all the Ashab , or 1 It is the plural of " Kaum,” which means “rising up in rebel¬ lion or enmity against,” as well as the popular signification, a “people.” In some parts of Arabia it is used for a “plundering party.” VOL II. 8 1 14 Pilgrimage to Al-Madinah and Meccah, allies of the slain. By paying to man, woman, or child, a small sum, varying, according to your means, from a few pence worth of trinkets to a couple of dollars, you share bread and salt with the tribe, you and your horse become Dakhil (protected), and every one must afford you brother-help. If traveller or trader attempt to pass through the land without paying Al-Akhawah or Al-Rifkah , as it is termed, he must expect to be plundered, and, resist¬ ing, to be slain : it is no dishonour to pay it, and he clearly is in the wrong who refuses to conform to custom. The Rafiky under different names, exists throughout this part of the world ; at Sinai he was called a GhafiVy a Rabia in Eastern Arabia, amongst the Somal an Abban, and by the Gallas a Mogasa. I have called the tax “ black-mail”; it deserves a better name, being clearly the rudest form of those transit-dues and octrois which are in nowise im¬ proved by “ progress.” The Ahl Bayt,1 or dwellers in the Black Tents, levy the tax from the Ahl Hayt, or the People of Walls ; that is to say, townsmen and villagers who have forfeited right to be held Badawin. It is de¬ manded from bastard Arabs, and from tribes who, like the Hutaym and the Khalawiyah, have been born basely or have become “ nidering.” And these people are obliged to pay it at home as well as abroad. Then it becomes a sign of disgrace, and the pure clans, like the Benu Harb, will not give their damsels in marriage to “ brothers.” Besides this Akhawat-tax and the pensions by the Porte to chiefs of clans, the wealth of the Badawi con¬ sists in his flocks and herds, his mare, and his weapons. Some clans are rich in horses ; others are celebrated for camels ; and not a few for sheep, asses, or greyhounds. The Ahamidah tribe, as has been mentioned, possesses few animals ; it subsists by plunder and by presents from i Bayt (in the plural Buyut) is used in this sense to denote the tents of the nomades. “Bayt” radically means a “nighting-place”; thence a tent, a house, a lair, &c., &c. XXV. — -The Badawin of Al-Hiiaz. 115 pilgrims. The principal wants of the country are sulphur, lead, cloths of all kinds, sugar, spices, coffee, corn, and rice. Arms are valued by the men, and it is advisable to carry a stock of Birmingham jewellery for the purpose of conciliating womankind. In exchange the Badawin give sheep,1 cattle, clarified butter, milk, wool, and hides, which they use for water- bags, as the Egyptians and other Easterns do potteries. But as there is now a fair store of dollars in the country, it is rarely necessary to barter. The Arab’s dress marks his simplicity; it gives him a nationality, as, according to John Evelyn, “ prodigious breeches ” did to the Swiss. It is remarkably picturesque, and with sorrow we see it now confined to the wildest Badawin and a few Sharifs. To the practised eye, a Hijazi in Tar bush and Caftan is ridiculous as a Basque or a Catalonian girl in a cachemire and a little chip. The necessary dress of a man is his Saub (Tobe), a blue calico shirt, reaching from neck to ankles, tight or loose¬ sleeved, opening at the chest in front, and rather narrow below; so that the wearer, when running, must either hold it up or tuck it into his belt. The latter article, called Hakw , is a plaited leathern thong, twisted round the waist very tightly, so as to support the back. The trousers and the Futah, or loin-cloth of cities, are looked upon as signs ot effeminacy. In cold weather the chiefs wear over the shirt an Aba , or cloak. These garments are made in Nijd and the Eastern districts ; they are of four colours, white, black, red, and brown-striped. The best are of camels’ hair, and may cost fifteen dollars ; the worst, of sheep’s wool, are worth only three; both are cheap, as they last for years. The Mahvamah (head-cloth) comes from Syria ; which, with Nijd, supplies also the Kufiyah or headkerchief. The Ukal ,2 fillets bound over 1 Some tribes will not sell their sheep, keeping them for guests or feasts. 2 So the word is pronounced at Meccah. The dictionaries give "Aakal.." which in Eastern Arabia is corrupted to "Ig£l.” Ii6 Pilgrimage to Al-Madinah and Meccah , the kerchief, are of many kinds; the Bishr tribe near Meccah make a kind of crown like the gloria round a saint’s head, with bits of wood, in which are set pieces of mother-o’-pearl. Sandals, too, are of every description, from the simple sole of leather tied on with thongs, to the handsome and elaborate chaussure of Meccah ; the price varies from a piastre to a dollar, and the very poor walk barefooted. A leathern bandoleer, called Majdal , passed over the left shoulder, and reaching to the right hip, sup¬ ports a line of brass cylinders for cartridges.1 The other cross-belt (. Al-Masdar ), made of leather ornamented with brass rings, hangs down at the left side, and carries a Kharizah, or hide-case for bullets. And finally, the Hizam, or waist-belt, holds the dagger and extra cartridge cases. A Badawi never appears in public unarmed. Women wear, like their masters, dark blue cotton Tobes, but larger and looser. When abroad they cover the head with a Yashmak of black stuff, or a poppy-coloured Burka (nose-gay) of the Egyptian shape. They wear no pantaloons, and they rarely affect slippers or sandals. The hair is twisted into Majdul , little pig-tails, and copiously anointed with clarified butter. The rich per¬ fume the skin with rose and cinnamon-scented oils, and adorn the hair with Al-Shayh (Absinthium), sweetest herb of the Desert ; their ornaments are bracelets, collars, ear and nose-rings of gold, silver, or silver-gilt. The poorer classes have strings of silver coins hung round the neck. The true Badawi is an abstemious man, capable of living for six months on ten ounces of food per diem ; the milk of a single camel, and a handful of dates, dry or fried in clarified butter, suffice for his wants. He despises the obese and all who require regular and plentiful meals, sleeps on a mat, and knows neither luxury nor comfort, freezing during one quarter and frying for three quarters of the year. But though he can endure hunger, like all i Called “Tatarif,” plural of Tatrifah, a cartridge. 7- St andard, delt. [ To face /. 116, Vol. II. THE PRETTY BADAWI GIRL XXV. — The Badawin of Al-Hijaz. 117 savages, he will gorge when an opportunity offers. I never saw the man who could refrain from water upon the line of march ; and in this point they contrast dis¬ advantageous^ with the hardy Wahhabis of the East, and the rugged mountaineers of Jabal Shammar. They are still “ acridophagi,” and even the citizens far prefer a dish of locusts to the FasiJth, which act as anchovies, sar¬ dines, and herrings in Egypt. They light a fire at night, and as the insects fall dead they quote this couplet to justify their being eaten — “We are allowed two carrions and two bloods, The fish and locust, the liver and the spleen.1 2 ” Where they have no crops to lose, the people are thankful for a fall of locusts. In Al-Hijaz the flights are uncertain ; during the last five years Al-Madinah has seen but few. They are prepared for eating by boiling in salt water and drying four or five days in the sun : a “wet” locust to an Arab is as a snail to a Briton. The head is plucked off, the stomach drawn, the wings and the prickly part of the legs are plucked, and the insect is ready for the table. Locusts are never eaten with sweet things, which would be nauseous: the dish is always “ hot,” with salt and pepper, or onions fried in clarified butter, when it tastes nearly as well as a plate of stale shrimps. The favourite food on the line of march is meat cut into strips and sun-dried. This, with a bag of milk-balls3 1 The liver and the spleen are both supposed to be “congealed blood.” Niebuhr has exhausted the names and the description of the locust. In Al-Hijaz they have many local and fantastic terms: the smallest kind, for instance, is called Jarad Iblis, Satan’s locust. 2 This is the Kurut of Sind and the Kashk of Persia. The butter-milk, separated from the butter by a little water, is simmered over a slow fire, thickened with wheaten flour, about a handful to a gallon, well-mixed, so that no knots remain in it, and allowed tocoO’ . The mixture is then put into a bag and strained, after which salt is sprinkled over it. The mass begins to harden after a few hours, when it is made up into balls and dried in the sun. 1 1 8 Pilgrimage to Al-Madinah and Meccah . and a little coffee, must suffice for journey or campaign. The Badawin know neither fermented nor distilled liquors, although Ikhs ya 7 Khammar! (Fie upon thee, drunkard !) is a popular phrase, preserving the memory of another state of things. Some clans, though not all, smoke tobacco. It is generally the growth of the country called Hijazi or Kazimiyah ; a green weed, very strong, with a foul smell, and costing about one piastre per pound. The Badawin do not relish Persian tobacco, and cannot pro¬ cure Latakia : it is probably the pungency of the native growth offending the delicate organs of the Desert-men, that caused nicotiana to be proscribed by the Wahhabis, who revived against its origin a senseless and obsolete calumny. The almost absolute independence of the Arabs, and of that noble race the North American Indians of a former generation, has produced a similarity between them worthy of note, because it may warn the anthropologist not always to detect in coincidence of custom identity of origin. Both have the same wild chivalry, the same fiery sense of honour, and the same boundless hospitality : elopements from tribe to tribe, the blood feud, and the Vendetta are common to the two. Both are grave and cautious in demeanour, and formal in manner, — princes in rags or paint. The Arabs plunder pilgrims ; the Indians, bands of trappers ; both glory in forays, raids, and cattle-lifting; and both rob according to certain rules. Both are alter¬ nately brave to desperation, and shy of danger. Both are remarkable for nervous and powerful eloquence ; dry humour, satire, whimsical tales, frequent tropes ; boasts, and ruffling style ; pithy proverbs, extempore songs, and languages wondrous in their complexity. Both, recog¬ nising no other occupation but war and the chase, despise artificers and the effeminate people of cities, as the game¬ cock spurns the vulgar roosters of the poultry-yard.1 The i The North American trappers adopted this natural prejudice : XXV. — The Badawin of Al-Hijaz. ng chivalry of the Western wolds, like that of the Eastern wilds, salutes the visitor by a charge of cavalry, by dis¬ charging guns, and by wheeling around him with shouts and yells. The “brave” stamps a red hand upon his mouth to show that he has drunk the blood of a foe. Of the Utaybah “Harami” it is similarly related, that after mortal combat he tastes the dead man’s gore. Of these two chivalrous races of barbarians, the Badawi claims our preference on account of his treatment of women, his superior development of intellect, and the glorious page of history which he has filled. The tribes of Al-Hijaz are tediously numerous : it will be sufficient to enumerate the principal branches of the Badawi tree, without detailing the hundred little off¬ shoots which it has put forth in the course of ages.* 1 Those ancient clans the Abs and Adnan have almost died out. The latter, it is said, still exists in the neighbourhood of Taif ; and the Abs, I am informed, are to be found near Kusayr (Cosseir), on the African coast, but not in Al-Hijaz. Of the Aus, Khazraj, and Nazir details have been given in a previous chapter. The Benu Harb is now the ruling clan in the Holy Land. It is di¬ vided by genealogists into two great bodies, first, the Benu Salim, and, secondly, the Masruh,2or “roaming tribes.” the "free trapper” called his more civilized confrere, "mangeur de lard.” 1 Burckhardt shrank from the intricate pedigree of the Meccan Sharifs. I have seen a work upon the subject in four folio volumes in point of matter equivalent to treble the number in Europe. The best known genealogical works are Al-Kalkashandi (originally in seventy-five books, extended to one hundred) ; the Umdat al-Tullab by Ibn Khaldun; the "Tohfat al-Arab fi Ansar al-Arab,” a well- known volume by Al-Siyuti; and, lastly, the Sirat al-Halabi, in six volumes 8vo. Of the latter work there is an abridgment by Moham¬ med al-Banna al-Dimyati in two volumes 8vo. ; but both are rare, and consequently expensive. 2 I give the following details of the Harb upon the authority of my friend Omar Effendi, who is great in matters of genealogy. 120 Pilgrimage to Al-Madinah and Meccah. The Benu Salim, again, have eight subdivisions, viz. • 1. Ahamidah (Ahmadi)1: this clan owns for chief, Shaykh Sa’ad of the mountains. It is said to contain about 3500 men. Its principal sub-clan is the Hadari. 2. Hawazim (Hazimi),the rival tribe, 3000 in number: it is again divided into Muzayni and Zahiri. 3. Sobh (Sobhi), 3500, habitat near Al-Badr. 4. Salaymah (Salimi), also called Aulad Salim. 5. Sa’adin (Sa’adani). 6. Mahamid (Mahmadi), 8000. 7. Rahalah (Rihayli), 1000. 8. Timam (Tamimi). The Masruh tree splits into two great branches, BenuAuf, and Benu Amur.2 The former is a large clan, extending from Wady Nakia «^>1j near Nijd, to Rabigh and Al-Madinah. They have few horses, but many dromedaries, camels, and sheep, and are much feared by the people, on account of their warlike and savage character. They separate into ten sub¬ divisions, viz. : — 1. Sihliyah (Sihli), about 2000 in number. 2. Sawaid (Sa’idi), 1000. 3. Rukhasah (Rakhis). 4. Kassanin (Kassan) : this sub-clan claims origin from the old “ Gassan ” stock, and is found in considerable numbers at Wady Nakia and other places near Al-Madinah. 5. Ruba’ah (Rabai). 6. Khazarah (Khuzayri). 7. Lahabah (Lahaybi), 1500 in number. 8. Faradah (Faradi). 9. Benu Ali (Alawi). 10. Zubayd (Zubaydi), near Meccah, a numerous clan of fighting thieves. Also under the Benu Amur — as the word is popularly pro¬ nounced — are ten sub-families. 1. Marabitah (Murabti). They principally inhabit the 2. Hussar (Hasir). lands about Al-Fara *,#>1 a 3. Benu Jabir (Jabiri). collection of settlements four 1 The first word is the plural, the second the singular form of the word. 2 In the singular Aufi and Amri. XXV. — The Badawin of Al-Hijaz. 4. Rabaykah (Rubayki). marches South of AI-Madinah, number about 10,000 men, and have droves of sheep and camels but few horses. 5. Hisnan (Hasuni). 6. Bizan (Bayzani). 7. Badarin (Badrani). 8. Biladiyah (Biladi). 9- Jaham (the singular and plural forms are the same). 10. Shatarah (Shitayri).* 1 2 * 4 5 6 7 The great Amzah race now, I was told, inhabits Khaybar, and it must not visit Al-Madinah without a Rafik or protector. Properly speaking there are no outcasts in Al-Hijaz, as in Al- Yaman and the Somali country. But the Hitman (pi. of Hutaym or Hitaym), inhabiting the sea-board about Yambu’, are taxed by other Badawin as low and vile of origin. The unchastity of the women is connived at by the men, who, however, are brave and celebrated as marksmen : they make, eat, and sell cheese for which reason that food is despised by the Harb. And the Khalawiyah (pi. of Khalawi) are equally despised ; they are generally blacksmiths, have a fine breed of greyhounds, and give asses as a dowry, which secures for them the derision of their fellows. Mr. C. Cole, H. B. M.’s Vice-Consul at Jeddah, was kind enough to collect for me notices of the different tribes in Central and Southern Hijaz. His informants divide the great clan Juhaynah living about Yambu' and Yambu’ al-Nakhl into five branches, viz. : — 1. Benu Ibrahimah, in number about 5000. 2. Ishran, 700. 3- Benu Malik, 6000. 1 To these Mr. Cole adds seven other sub-divisions, viz, 1. Ahali al-Kura (" the people of Kura ? ”), 5000. ’ 2. Radadah, 800. 3- Hijlah, 600. 4. Dubayah, 1500. 5. Benu Kalb, 2000. 6. Bayzanab, 800. 7. Benu Yahya, 800. tn^em^kesr^eal0tal0flhe BenU Harb ab0Ut A,-Jadaydab amount to ^rTuformation °f PerS°na"y ascwaini"S «*• correctness of 122 Pilgrimage to Al-Madinah and Meccah. 4. Arwah, 5000. 5. Kaunah, 3000. Thus giving a total of 19,700 men capable of carrying arms.1 The same gentleman, whose labours in Eastern Arabia during the coast survey of the “ Palinurus” are well known to the Indian world, gives the following names of the tribes under allegiance to the Sharif of Meccah. 1. Sakif (Thakif) al-Yaman, 2000. 2. Sakif al- Sham,2 1000. 3. Benu Malik, 6000. 4. Nasirah, 3000. 5. Benu Sa’ad, 4000. 6. Huzayh (Hudhayh), 5000. 7. Bakum (Begoum), 5000. 8. Adudah, 500. 9. Bashar, 1000. 10. Sa’id, 1500. 11. Zubayd, 4000. 12. Aydah, 1000. The following is a list of the Southern Hijazi tribes, kindly forwarded to me by the Abbe Hamilton, after his return from a visit to the Sharif at Taif. 1. Ghamid al-Badawy (“of the nomades”), 30,000. 2. Ghamid al-Hazar (“the settled”), 40,000. 3. Zahran, 38,000. 4. Benu Malik, 30,000. 5. Nasirah, 15,000. 6. Asir, 40,000. 7. Tamum, 8. Bilkarn, 9. Benu Ahmar, 10,000. 10. Utaybah, living north of Meccah : no number given. 11. Shu’abin. 12. Daraysh, 2000. 1 The reader will remember that nothing like exactitude in numbers can be expected from an Arab. Some rate the Benu Harb at 6000 ; others, equally well informed, at 15,000 ; others again at 80,000. The reason of this is that, whilst one is speaking of the whole race, another may be limit¬ ing it to his own tribe and its immediate allies. v 2 “Sham” which, properly speaking, means Damascus or Syria, in Southern Arabia and Eastern Africa is universally applied to Al-Hijaz. together, 80,000. 123 XXV. — The Badawin of Al-Hijaz . 13. Benu Sufyan, 15,000. 14. Al-Hullad, 3000. It is evident that the numbers given by this traveller include the women, and probably the children of the tribes. Some ex- aggeration will also be suspected. The principal clans which practise the pagan Salkh, or excoriation, are, in Al-Hijaz, the Huzayl and the Benu Sufyan, together with the following families in Al-Tahamah : 1. Juhadilali. 2. Kabakah. 3. Benu Fahm. 4. Benu Mahmud. 5. Saramu (?) 6. Majarish. 7. Benu Yazid. I now take leave of a subject which cannot but be most uninteresting to English readers. CHAPTER XXVI. FROM AL-SUWAYRKIYAH TO MECCAH. We have now left the territory of Al-Madinah. Al- Suwayrkiyah, which belongs to the Sharif of Meccah, is about twenty-eight miles distant from Hijriyah, and by dead reckoning ninety-nine miles along the road from the Prophet’s burial-place. Its bearing from the last station was S. W. ii°. The town, consisting of about one hundred houses, is built at the base and on the sides of a basaltic mass, which rises abruptly from the hard clayey plain. The summit is converted into a rude fortalice — without one, no settlement can exist in Al-Hijaz — by a bulwark of uncut stone, piled up so as to make a parapet. The lower part of the town is protected by a mud wall, with the usual semicircular towers. Inside there is a bazar, well supplied with meat (principally mutton) by the neighbouring Badawin ; and wheat, barley, and dates are grown near the town. There is little to describe in the narrow streets and the mud houses, which are essentially Arab. The fields around are divided into little square plots by earthen ridges and stone walls; some of the palms are fine-grown trees, and the wells appear numerous. The water is near the surface and plentiful, but it has a brackish taste, highly disagreeable after a few days’ use, and the effects are the reverse of chalybeate. The town belongs to the Benu Hosayn, a race of THE VILLAGE AL-SUWAYRKIYAH ' ? ' XXVI. From Al-Suwayrkiyah to Meccah . !25 schismatics mentioned in the foregoing pages. They C *11™ alle£lance of the Badawi tribes around, princi¬ pally Mutayr, and I was informed that their fealty to the Prince of Meccah is merely nominal. The morning after our arrival at Al-Suwayrkiyah witnessed a commotion in our little party : hitherto they had kept together in fear of the road. Among the number was one Ali bin Ya Sin, a perfect “ old man of the sea. By profession he was a “ Zemzemi,” or dis- penser of water from the Holy Well,1 and he had a hand- some “ palazzo” at the foot of Abu Kubays in Meccah, which he periodically converted into a boarding-house, though past sixty, very decrepit, bent by age, white- bearded, and toothless, he still acted cicerone to pilgrims, and for that purpose travelled once every year to Al- Madinah. These trips had given him the cunning of a veteran voyageur. He lived well and cheaply; his home-made Shugduf, the model of comfort, was garnished with soft cushions and pillows, whilst from the pockets protruded select bottles of pickled limes and similar luxuries ; he had his travelling Shishah (water-pipe),2 and at the halting-place, disdaining the crowded, reeking tent he had a contrivance for converting his vehicle into a habitation. He was a type of the Arab old man. He mumbled all day and three-quarters of the night, for he had des insomnies. His nerves were so fine, that if any i There are certain officers called Zemzemi. who distribute the holy water. In the case of a respectable pilgrim they have a large jar of the shape described in Chap. iv„ marked with his names and titles, and sent every morning to his lodgings. If he be generous one or more will be placed in the Harim, that men may drink in his honour The Zemzemi expects a present varying from five to eleven dollars. 2 The shishah, smoked on the camel, is a tin canister divided into two compartments, the lower half for the water, the upper one for the tobacco. The cover is pierced with holes to feed the fire and a short hookah-snake projects from one side. 126 Pilgrimage to Al-Madmah and Meccah. one mounted his Shugduf, the unfortunate was condemned to lie like a statue. Fidgety and priggishly neat, nothing annoyed him so much as a moment’s delay or an article out of place, a rag removed from his water-gugglet, or a cooking-pot imperfectly free from soot ; and I judged his avarice by observing that he made a point of picking up and eating the grains scattered from oui pomegranates, exclaiming that the heavenly seed (located there by Arab superstition) might be one of those so wantonly wasted. Ali bin Ya Sin, returning to his native city, had not been happy in his choice of a companion this time. The other occupant of the handsome Shugdut was an ignoble¬ faced Egyptian from Al-Madinah. This ill-suited pair clave together for awhile, but at Al-Suwayrkiyah some dispute about a copper coin made them permanent foes. With threats and abuse such as none but an Egyptian could tamely hear, Ali kicked his quondam friend out of the vehicle. But terrified, after reflection, by the possi¬ bility that the man, now his enemy, might combine with two or three Syrians ot our party to do him a harm, and frightened by a few black looks, the senior determined to fortify himself by a friend. Connected with the boy Mohammed’s family, he easily obtained an introduction to me; he kissed my hand with great servility, declared that his servant had behaved disgracefully; and begged my protection together with an occasional attendance of my “slave.” This was readily granted in pity for the old man, who became immensely grateful. He offered at once to take Shaykh Nur into his Shugduf. The Indian boy had already reduced to ruins the frail structure of his Shib- riyah by lying upon it lengthways, whereas prudent travellers sit in it cross-legged and facing the camel. Moreover, he had been laughed to scorn by the Badawin, who seeing him pull up his dromedary to mount and dis¬ mount, had questioned his sex, and determined him to be XXVI. — From Al-SuwayrUyah to Meccah . 127 a woman of the “Miyan.1” I could not rebuke them; the poor fellow’s timidity was a ridiculous contrast to the Badawi’s style of mounting ; a pull at the camel’s head, the left foot placed on the neck, an agile spring, and a scramble into the saddle. Shaykh Nur, elated by the sight of old Ali’s luxuries, promised himself some joyous hours ; but next morning he owned with a sigh that he had purchased splendour at the extravagant price of happiness— the senior’s tongue never rested throughout the livelong night. During our half-halt at Al-Suwayrkiyah we deter¬ mined to have a small feast ; we bought some fresh dates and we paid a dollar and a half for a sheep. Hungry travellers consider “ liver and fry ” a dish to set before a Shaykh. On this occasion, however, our enjoyment was marred by the water ; even Soyer’s dinners would scarcely charm if washed down with cups of a certain mineral-spring found at Epsom. We started at ten a.m. (Monday, 5th September) in a South-Easterly direction, and travelled over a flat thinly dotted with Desert vegetation. At one p.m we passed a basaltic ridge ; and then, entering a long de¬ pressed line of country, a kind of valley, paced down it five tedious hours. The Samum as usual was blowing hard, and it seemed to affect the travellers’ tempers. In one place I saw a Turk, who could not speak a word of Arabic, violently disputing with an Arab who could not understand a word of Turkish. The pilgrim insisted upon adding to the camel’s load a few dry sticks, such as are picked up for cooking. The camel-man as persever- ingly threw off the extra burthen. They screamed with rage hustled each other, and at last the Turk dealt the Arab a heavy blow. I afterwards heard that the pilgrim was mortally wounded that night, his stomach being ripped \ 1 Hlndustani “ sir.” Badawin address it slightingly to In- i dians, Chapter xii. 5 8 y 10 An 128 Pilgrimage to A. l-Mcidiucih and Meccah . open with a dagger. On enquiring what had become of him, I was assured that he had been comfortably wrapped up in his shroud, and placed in a half-dug grave. This is the general practice in the case of the poor and solitary, whom illness or accident incapacitates from proceeding. It is impossible to contemplate such a fate without horror : the torturing thirst of a wound,1 the burning sun heating the brain to madness, and — worst of all, for they do not wait till death— the attacks of the jackal, the vulture, and the raven of the wild. At six p.m., before the light of day had faded, we traversed a rough and troublesome ridge. Descending it our course lay in a southerly direction along a road flanked on the left by low hills of red sandstone and bright porphyry. About an hour afterwards we came to a basalt field, through whose blocks we threaded our way painfully and slowly, for it was then dark. At eight p.m. the camels began to stumble over the dwarf dykes of the wheat and barley fields, and presently we arrived at our halting-place, a large village called Al-Sufayna. The plain was already dotted with tents and lights. We found the Baghdad Caravan, whose route here falls into the Darb al-Sharki. It consists of a few Persians and Kurds, and collects the people of North-Eastern Arabia, Wahhabis and others. They are escorted by the Agayl tribe and by the fierce mountaineers of Jabal Shammar. Scarcely was our tent pitched, when the distant pattering of musketry and an ominous tapping of the kettle-drum sent all my companions in different directions to enquire what was the cause of quarrel. The Baghdad Cafilah, though not more than 2000 in number, men, women and children, had been proving to the Damascus Caravan, that, being per¬ fectly ready to fight, they were not going to yield any point of precedence. From that time the two bodies 1 When Indians would say "he was killed upon the spot,” they use the picturesque phrase, "he asked not for water. ’ XXVI. — From Al-Snwayvhiyah to Meccah. 129 encamped in different places. I never saw a more pug¬ nacious assembly : a look sufficed for a quarrel. Once a Wahhabi stood in front of us, and by pointing with his finger and other insulting gestures, showed his hatred to the chibuk, in which I was peaceably indulging. It was impossible to refrain from chastising his insolence by a polite and smiling offer of the offending pipe. This made him draw his dagger without a thought ; but it was sheathed again, for we all cocked our pistols, and these gentry prefer steel to lead. We had travelled about seventeen miles, and the direction of Al-Sufayna from our last halting place was South-East five degrees. Though it was night when we encamped, Shaykh Mas’ud set out to water his moaning camels : they had not quenched their thirst for three days. He returned in a depressed state, having been bled by the soldiery at the well to the extent of forty piastres, or about eight shillings. After supper we spread our rugs and prepared to rest. And here I first remarked the coolness of the nights, proving, at this season of the year, a consider¬ able altitude above the sea. As a general rule the at¬ mosphere stagnated between sunrise and ten a.m., when a light wind rose. During the forenoon the breeze strengthened, and it gradually diminished through the afternoon. Often about sunset there was a gale accom¬ panied by dry storms of dust. At Al-Sufayna, though there was no night-breeze and little dew, a blanket was necessary, and the hours of darkness were invigorating enough to mitigate the effect of the sand and Samum- ridden day. Before sleeping I was introduced to a name¬ sake, one Shaykh Abdullah, of Meccah. Having com¬ mitted his Shugduf to his son, a lad of fourteen, he had ridden forward on a dromedary, and had suddenly fallen ill. His objects in meeting me were to ask for some medicine, and for a temporary seat in my Shugduf ; the latter I offered with pleasure, as the boy Mohammed was VOL. 11. o 130 Pilgrimage to Al-Madinah and Meccah. longing to mount a camel. The Shaykh’s illness was nothing but weakness brought on by the hardships of the journey : he attributed it to the hot wind, and to the weight of a bag of dollars which he had attached to his waist-belt. He was a man about forty, long, thin, pale, and of a purely nervous temperament ; and a few ques¬ tions elicited the fact that he had lately and suddenly given up his daily opium pill. I prepared one for him, placed him in my litter, and persuaded him to stow away his burden in some place where it would be less trouble¬ some. He was my companion for two marches, at the end of which he found his own Shugduf. I never met amongst the Arab citizens a better bred or a better informed man. At Constantinople he had learned a little French, Italian, and Greek ; and from the properties of a shrub to the varieties of honey,1 he was full of “ useful know¬ ledge,” and openable as a dictionary. We parted near Meccah, where I met him only once, and then accidentally, in the Valley of Muna. At half-past five a.m. on Tuesday, the 6th of Sept¬ ember, we arose refreshed by the cool, comfortable night, and loaded the camels. I had an opportunity of inspect¬ ing Al-Sufayna. It is a village of fifty or sixty mud- walled, flat-roofed houses, defended by the usual rampart. Around it lie ample date-grounds, and fields of wheat, barley, and maize. Its bazar at this season of the year is well supplied : even fowls can be procured. We travelled towards the South-East, and entered a country destitute of the low ranges of hill, which from Al-Madinah southwards had bounded the horizon. After 1 The Arabs are curious in and fond of honey: Meccah alone affords eight or nine different varieties. The best, and in Arab par¬ lance the “coldest,” is the green kind, produced by bees that feed upon a thorny plant called “sihhah.” The white and red honeys rank next. The worst is the Asal Asmar (brown honey), which sells for something under a piastre per pound. The Abyssinian mead is unknown in Al-Hijaz, but honey enters into a variety of dishes. XXVI. — From Al-Suwayrkiyah to Meccah. 131 a two miles’ march our camels climbed up a precipitous ridge, and then descended into a broad gravel plain. From ten to eleven a.m. our course lay southerly over a high table-land, and we afterwards traversed, for five hours and a half, a plain which bore signs of standing water. This day’s march was peculiarly Arabian. It was a desert peopled only with echoes, — a place of death for what little there is to die in it, — a wilderness where, to use my companion’s phrase, there is nothing but He.1 Nature scalped, flayed, discovered all her skeleton to the gazer’s eye. The horizon was a sea of mirage ; gigantic sand- columns whirled over the plain ; and on both sides of our road were huge piles of bare rock, standing de¬ tached upon the surface of sand and clay. Here they appeared in oval lumps, heaped up with a sem¬ blance of symmetry ; there a single boulder stood, with its narrow foundation based upon a pedestal of low, dome-shapen rock. All were of a pink coarse¬ grained granite, which flakes off in large crusts under the influence of the atmosphere. I remarked one block which could not measure fewer than thirty feet in height. Through these scenes we travelled till about half-past four p.m., when the guns suddenly roared a halt. There was not a trace of human habitation around us : a few parched shrubs and the granite heaps were the only objects diversifying the hard clayey plain. Shaykh Mas’ud correctly guessed the cause of our detention at the inhos¬ pitable “ halting-place of the Mutayr” (Badawin). ‘‘Cook your bread and boil your coffee,” said the old man; “the camels will rest for awhile, and the gun will sound at nightfall.” We had passed over about eighteen miles of ground ; and our present direction was South-west twenty degrees of Al-Sufayna. At half-past ten that evening we heard the signal for 1 “ La Siwa Hu.” i.e., where there is none but Allah. V 132 Pilgrimage to Al-Madinah and Meccah. departure, and, as the moon was still young, we prepared for a hard night’s work. We took a south-westerly course through what is called a Wa’ar— rough ground covered with thicket. Darkness fell upon us like a pall. The camels tripped and stumbled, tossing their litters like cockboats in a short sea ; at times the Shugdufs were well nigh torn off their backs. When we came to a ridge worse than usual, old Mas’ud would seize my camel’s halter, and, accompanied by his son and nephew bearing lights, encourage the animals with gesture and voice. It was a strange, wild scene. The black basaltic field was dotted with the huge and doubtful forms of spongy-footed camels with silent tread, looming like phantoms in the midnight air ; the hot wind moaned, and whirled from the torches flakes and sheets of flame and fiery smoke, whilst ever and anon a swift-travelling Takht-rawan, drawn by mules, and surrounded by runners bearing gigantic mashalsor cressets,1 threw a passing glow of red light upon the dark road and the dusky multitude. On this occasion the rule was “ every man for himself.” Each pressed forward into the best path, thinking only of preceding his neighbour. The Syrians, amongst whom our little party had become entangled, proved most unpleasant companions : they often stopped the way, insisting upon their right to precedence. On one occasion a horseman had the audacity to untie the halter of my dromedary, and thus to cast us adrift, as it were, in order to make room for some excluded friend. I seized my sword ; but Shaykh Abdullah stayed my hand, and addressed the intruder in terms sufficiently violent to make him slink away. Nor was this the only occasion on which my 1 This article, an iron cylinder with bands, mounted on a long pole, corresponds with the European cresset of the fifteenth century. The Pasha’s cressets are known by their smell, a little incense being mingled with the wood. By this means the Badawin dis¬ cover the dignitary’s place. XXVI. — From Ac-Suwayrhiyah to Meccah. 133 companion was successful with the Syrians. He would begin with a mild “ Move a little, O my father ! ” followed, if fruitless, by “ Out of the way, O Father of Syria 1 ! ” and if still ineffectual, advancing to a “ Begone, Ohe!” This ranged between civility and sternness. If without effect, it was supported by revilings to the “ Abusers of the Salt,” the “ Yazid,” the “ Offspring of Shimr.” Another remark which I made about my companion’s conduct well illustrates the difference between the Eastern and the Western man. When traversing a dangerous place, Shaykh Abdullah the European attended to his camel with loud cries of “Hai! Hai2!” and an occasional switching. Shaykh Abdullah the Asiatic commended himself to Allah by repeated ejaculations of Yd Satir ! Yd S attar3! 1 Abu Sham, a familiar address in Al-Hijaz to Syrians. They are called “abusers of the salt,” from their treachery, and “offspring of Shimr” (the execrated murderer of the Imam Hosayn), because he was a native of that country. Such is the detestation in which the Shi’ah sect, especially the Persians, hold Syria and the Syrians, that I hardly ever met with a truly religious man who did not desire a general massacre of the polluted race. And history informs us that the plains of Syria have repeatedly been drenched with innocent blood shed by sectarian animosity. Yet Jalal al-Din (History of Jerusalem) says, “As to Damascus, all learned men fully agree that it is the most eminent of cities after Meccah and Al-Madinah.” Hence its many titles, “the Smile of the Prophet,” the “Great Gate of Pilgrimage,” “ Sham Sharif,” the “Right Hand of the Cities of Syria,” &c., &c. And many sayings of Mohammed in honour of Syria are recorded. He was fond of using such Syriac words as “Bakh™! Bakhun! ” to Ali, and "Kakh™! Kakh™!” to Hosayn. I will not enter into the curious history of the latter word, which spread to Egypt, and, slightly altered, passed through Latin mythology into French, English, German, Italian, and other modern European tongues. 2 There is a regular language to camels. “Ikh! ikh!” makes them kneel; “Yahh! Yahh!” urges them on; “Hai! Hai!” in¬ duces caution, and so on. 3 Both these names of the Almighty are of kindred origin. The *34 Pilgrimage to Al-Madinah and Meccah . The morning of Wednesday (September 7th) broke as we entered a wide plain. In many places were signs of water : lines of basalt here and there seamed the surface, and wide sheets of the tufaceous gypsum called by the Arabs Sabkhah shone like mirrors set in the russet frame¬ work of the flat. This substance is found in cakes, often a foot long by an inch in depth, curled by the sun s rays and overlying clay into which water had sunk. After our harassing night, day came on with a sad feeling of oppres¬ sion, greatly increased by the unnatural glare : “ In vain the sight, dejected to the ground, Stoop’d for relief: thence hot ascending streams And keen reflection pain’d.” We were disappointed in our expectations of water, which usually abounds near this station, as its name, Al- Ghadir , denotes. At ten a.m. we pitched the tent in the first convenient spot, and we lost no time in stretching our cramped limbs upon the bosom of mother Earth. From the halting-place of, the Mutayr to Al-Ghadir is a march of about twenty miles, and the direction south¬ west twenty-one degrees. Al-Ghadir is an extensive plain, which probably presents the appearance of a lake after heavy rains. It is overgrown in parts with Desert vegetation, and requires nothing but a regular supply of water to make it useful to man. On the East it is bounded by a wall of rock, at whose base are three wells, said to have been dug by the Caliph Harun. They are guarded by a Burj, or tower, which betrays symptoms of decay. In our anxiety to rest we had strayed from the Dam¬ ascus Caravan amongst the mountaineers of Shammar. Our Shaykh Mas’ud manifestly did not like the company ; for shortly after three p.m. he insisted upon our striking the tent and rejoining the Hajj, which lay encamped about two miles distant in the western part of the basin. We former is generally used when a woman is in danger of exposing her face by accident, or an animal of falling. XXVI. — From Al-SuwayrUyah to Meccah. 135 loaded, therefore, and half an hour before sunset found our¬ selves in more congenial society. To my great disappoint¬ ment, a stir was observable in the Caravan. I at once understood that another night-march was in store for us. At six p.M. we again mounted, and turned towards the Eastern plain. A heavy shower was falling upon the Western hills, whence came damp and dangerous blasts. Between nine p.m. and the dawn of the next day we had a repetition of the last night’s scenes, over a road so rugged and dangerous, that I wondered how men could prefer to travel in the darkness. But the camels of Dam¬ ascus were now worn out with fatigue ; they could not endure the sun, and our time was too precious for a halt. My night was spent perched upon the front bar of my Shugduf, encouraging the dromedary ; and that we had not one fall excited my extreme astonishment. At five a.m. (Thursday, 8th September) we entered a wide plain thickly clothed with the usual thorny trees, in whose strong grasp many a Shugduf lost its covering, and not a few were dragged with their screaming inmates to the ground. About five hours afterwards we crossed a high ridge, and saw below us the camp of the Caravan, not more than two miles distant. As we approached it, a figure came running out to meet us. It was the boy Mo¬ hammed, who, heartily tired of riding a dromedary with his friend, and possibly hungry, hastened to inform my companion Abdullah that he would lead him to his Shu"- duf and to his son. The Shaykh, a little offended by the fact that for two days not a friend nor an acquaintance had taken the trouble to see or to inquire about him, re¬ ceived Mohammed roughly; but the youth, guessing the grievance, explained it away by swearing that he and all the party had tried in vain to find us. This wore the semblance of truth : it is almost impossible to come upon any one who strays from his place in so large and motley a body. 136 Pilgrimage to Al-Madinah and Meccah. At eleven a.m. we had reached our station. It is about twenty-four miles from Al-Ghadir, and its direction is South-east ten degrees. It is called Al-Birkat (the Tank), from a large and now ruinous cistern built of hewn stone by the Caliph Harun.1 The land belongs to the Utaybah Badawin, the bravest and most ferocious tribe in Al- Hij az ; and the citizens denote their dread of these ban¬ ditti by asserting that to increase their courage they drink their enemy’s blood.2 My companions shook their heads when questioned upon the subject, and prayed that we might not become too well acquainted with them — an ill- omened speech ! The Pasha allowed us a rest of five hours at Al- Birkat: we spent them in my tent, which was crowded with Shaykh Abdullah’s friends. To requite me for this inconvenience, he prepared for me an excellent water-pipe, a cup of coffee, which, untainted by cloves and by cinna¬ mon, would have been delicious, and a dish of dry fruits. As we were now near the Holy City, all the Meccans were busy canvassing for lodgers and offering their services to pilgrims. Quarrels, too, were of hourly occurrence. In our party was an Arnaut, a white-bearded old man, so 1 A “birkat” in this part of Arabia may be an artificial cistern or a natural basin; in the latter case it is smaller than a “ ghadir. This road was a favourite with Harun al-Rashid, the pious tyrant who boasted that every year he performed either a pilgrimage or a crusade. The reader will find in d’Herbelot an account of the cele¬ brated visit of Harun to the Holy Cities. Nor less known in Oriental history is the pilgrimage of Zubaydah Khatun (wife of Harun and mother of Amin) by this route. 2 Some believe this literally, others consider it a phrase expressive of blood-thirstiness. It is the only suspicion of cannibalism, if I may use the word, now attaching to Al-Hijaz. Possibly the disgust¬ ing act may occasionally have taken place after a stern fight of more than usual rancour. Who does not remember the account of the Turkish officer licking his blood after having sabred the corpse of a Russian spy? It is said that the Mutayr and the Utaybah are not allowed to enter Meccah, even during the pilgrimage season. XXVI. — From Al-Sawayrliiyah to Meccah. 137 decrepit that he could scarcely stand, and yet so violent that no one could manage him but his African slave, a brazen-faced little wretch about fourteen years of age. Words were bandied between this angry senior and Shaykh Mas’ud, when the latter insinuated sarcastically, that if the former had teeth he would be more intelligible. The Arnaut in his rage seized a pole, raised it, and de¬ livered a blow which missed the camel-man, but, which brought the striker headlong to the ground. Mas’ud ex¬ claimed, with shrieks of rage, “ Have we come to this, that every old-woman Turk smites us?” Our party had the greatest trouble to quiet the quarrelers. The Arab listened to us when we threatened him with the Pasha. But the Arnaut, whose rage was “like red-hot steel,” would hear nothing but our repeated declarations, that unless he behaved more like a pilgrim, we should be compelled to leave him and his slave behind. At four p.m. we left Al-Birkat, and travelled East¬ wards over rolling ground thickly wooded. There was a network of footpaths through the thickets, and clouds obscured the moon ; the consequence was inevitable loss of way. About 2 a. m. we began ascending hills in a south-westerly direction, and presently we fell into the bed of a large rock-girt Fiumara, which runs from east to west. The sands were overgrown with saline and sal- solaceous plants; the Coloquintida, which, having no support, spreads along the ground1; the Senna, with its small green leaf; the Rhazya stricta2; and a large luxuri¬ ant variety of the Asclepias gigantea,3 cottoned over with 1 Coloquintida is here used, as in most parts of the East, medi¬ cinally. The pulp and the seeds of the ripe fruit are scooped out, and the rind is filled with milk, which is exposed to the night air, and drunk in the morning. 2 Used in Arabian medicine as a refrigerant and tonic. It abounds in Sind and Afghanistan, where, according to that most practical of botanists, the lamented Dr. Stocks, it is called “ishwarg.’ 3 Here called Ashr. According to it Seetzen bears the long- 1 38 Pilgrimage to Al-Madinah and MeccaJi . mist and dew. At 6 a.m. (Sept. 9th) we left the Fiumara, and, turning to the West, we arrived about an hour after¬ wards at the station. Al-Zaribah, “the valley,” is an undulating plain amongst high granite hills. In many parts it was faintly green ; water was close to the surface, and rain stood upon the ground. During the night we had travelled about twenty-three miles, and our present station was south-east 56° from our last. Having pitched the tent and eaten and slept, we pre¬ pared to perform the ceremony of Al-Ihram (assuming the pilgrim-garb), as Al-Zaribah is the Mikat, or the ap¬ pointed place.* 1 Between the noonday and the afternoon prayers a barber attended to shave our heads, cut our nails, and trim our mustachios. Then, having bathed and perfumed ourselves, — the latter is a questionable sought apple of Sodom. Yet, if truth be told, the soft green bag is as unlike an apple as can be imagined ; nor is the hard and brittle yellow rind of the ripe fruit a whit more resembling. The Arabs use the thick and acrid milk of the green bag with steel filings as a tonic, and speak highly of its effects ; they employ it also to intoxi¬ cate or narcotise monkeys and other animals which they wish to catch. It is esteemed in Hindu medicine. The Nubians and Indians use the filaments of the fruit as tinder ; they become white and shi¬ ning as floss-silk. The Badawin also have applied it to a similar pur¬ pose. Our Egyptian travellers call it the “ Silk-tree ” ; and in Northern Africa, where it abounds, Europeans make of it stuffing for the mattresses, which are expensive, and highly esteemed for their cool¬ ness and cleanliness. In Bengal a kind of gutta percha is made by boiling the juice. This weed, so common in the East, may one day become in the West an important article of commerce. 1 “Al-Ihram” literally meaning “prohibition” or “making unlawful,” equivalent to our “mortification,” is applied to the ceremony of the toilette, and also to the dress itself. The vulgar pronounce the word “heram,” or “l'ehram.” It is opposed to “ihlal,” “making lawful” or “returning to laical life.” The further from Meccah it is assumed, provided that it be during the three months of Hajj, the greater is the religious merit of the pilgrim; consequently some come from India and Egypt in the dangerous attire. Those coming from the North assume the pilgrim-garb at or off the village of Rabigh. XXVI. — From Al-Snwayrhiyah to Meccah. 139 point, — we donned the attire, which is nothing but two new cotton cloths, each six feet long by three and a half broad, white, with narrow red stripes and fringes : in fact, the costume called Al-Eddeh, in the baths at Cairo.1 One of these sheets, technically termed the Rida, is thrown over the back, and, exposing the arm and shoulder, is knotted at the right side in the style Wishah. The Izar is wrapped round the loins from waist to knee, and, knotted or tucked in at the middle, supports itself. Our heads were bare, and nothing was allowed upon the instep.2 It is said that some clans of Arabs still preserve this religious but most uncomfortable costume; it is doubtless of an¬ cient date, and to this day, in the regions lying west of the Red Sea, it continues to be the common dress of the people. After the toilette, we were placed with our faces in the direction of Meccah, and ordered to say aloud,3 “ I vow this Ihram of Hajj (the pilgrimage) and the Umrah (the Little pilgrimage) to Allah Almighty!” Having thus per¬ formed a two-bow prayer, we repeated, without rising from the sitting position, these words, “O Allah! verily I purpose the Hajj and the Umrah, then enable me to accomplish the two, and accept them both of me, and make both blessed to me!” Followed the Talbiyat , or exclaiming — “ Here I am ! O Allah ! here am I — No partner hast Thou, here am I ; Verily the praise and the grace are Thine, and the empire — 1 These sheets are not positively necessary; any clean cotton cloth not sewn in any part will serve equally well. Servants and attendants expect the master to present them with an “ihram.” 2 Sandals are made at Meccah expressly for the pilgrimage : the poorer classes cut off the upper leathers of an old pair of shoes. 3 This Niyat, as it is technically called, is preferably per¬ formed aloud. Some authorities, however, direct it to be meditated sotto-voce. 140 Pilgrimage to Al-Madinah and Meccah . No partner hast Thou, here am I1!” And we were warned to repeat these words as often as possible, until the conclusion of the ceremonies. Then Shaykh Abdullah, who acted as director of our con¬ sciences, bade us be good pilgrims, avoiding quarrels, immorality, bad language, and light conversation. We must so reverence life that we should avoid killing game, causing an animal to fly, and even pointing it out for de¬ struction2; nor should we scratch ourselves, save with the open palm, lest vermin be destroyed, or a hair uprooted by the nail. We were to respect the sanctuary by sparing the trees, and not to pluck a single blade of grass. As regards personal considerations, we were to abstain from all oils, perfumes, and unguents; from washing the head with mallow or with lote leaves ; from dyeing, shaving, cutting, or vellicating a single pile or hair ; and though we might take advantage of shade, and even form it with upraised hands, we must by no means cover our sconces. For each infraction of these ordinances we must sacrifice a sheep3; and it is commonly said by Moslems that none 1 “Talbiyat” is from the word Labbayka (“here I am”) in the cry — “ Labbayk’ Allahumma, Labbayk’ ! (Labbayka) La Sharika lalca, Labbayk’ ! Inna ’1-hamda wa '1 ni’amata laka wa ’1 mulk ! La Sharika laka, Labbayk’!" Some add, “Here I am, and I honour thee, I the son of thy two slaves: beneficence and good are all between thy hands.” A single Talbiyah is a “ Shart” or positive condition, and its repetition is a Sunnat or Custom of the Prophet. The “Talbiyat” is allowed in any language, but is preferred in Arabic. It has a few varieties; the form above given is the most common. 2 The object of these ordinances is clearly to inculcate the strictest observance of the “truce of God.” Pilgrims, however, are allowed to slay, if necessary, “the five noxious,” viz., a crow, a kite, a scorpion, a rat, and a biting dog. 3 The victim is sacrificed as a confession that the offender deems himself worthy of death: the offerer is not allowed to taste any portion of his offering. XX VI. —From Al-Suwayrkiyah to Meccah. 141 but the Prophet could be perfect in the intricacies of pilgrimage. Old Ali began with an irregularity: he declared that age prevented his assuming the garb but that, arrived at Meccah, he would clear himself by an offering. J The wife and daughters of a Turkish pilgrim of our party assumed the Ihram at the same time as ourselves. They appeared dressed in white garments; and they had exchanged the Lisam, that coquettish fold of muslin which veils without concealing the lower part of the face for a hideous mask, made of split, dried, and plaited palm- leaves, with two “bulls’-eyes” for light.1 I could not help laughing when these strange figures met my sight, and, to judge from the shaking of their shoulders, they were not less susceptible to the merriment which they had caused. J .u eAt P*M* WS Ieft AbZaribah’ travelling towards the South-West, and a wondrously picturesque scene met the eye. Crowds hurried along, habited in the pilgrim- garb, whose whiteness contrasted strangely with their black skins; their newly shaven heads glistening in the sun, and their long black hair streaming in the wind The rocks rang with shouts of Labbayk! Labbayk! At a pass we fell in with the Wahhabis, accompanying the Baghdad Caravan, screaming “Here am I”; and, guided by a large loud kettle-drum, they followed in double file the camel of a standard-bearer, whose green flag bore in huge white letters the formula of the Moslem creed. They were wild-looking mountaineers, dark and fierce with hair twisted into thin Dalik or plaits: each was armed with a long spear, a matchlock, or a dagger. They were seated upon coarse wooden saddles, without cushions or stirrups, a fine saddle-cloth alone denoting a * The reason ™hy this ““gly” must be worn, is~ that a woman’s face dUnng the P1 gnmage ceremonies is not allowed to touch her 1^2 Pilgrimage to Al~J\daditiaJi and/ J\deccaJi» chief. The women emulated the men ; they either guided their own dromedaries, or, sitting in pillion, they clung to their husbands ; veils they disdained, and their counten¬ ances certainly belonged not to a “soft sex. These Wahhabis were by no means pleasant companions. Most of them were followed by spare dromedaries, either un¬ laden or carrying water-skins, fodder, fuel, and other necessaries for the march. The beasts delighted in dashing furiously through our file, which being lashed together, head and tail, was thrown each time into the greatest confusion. And whenever we were observed smoking, we were cursed aloud for Infidels and Idolaters. Looking back at Al-Zaribah, soon after our de¬ parture, I saw a heavy nimbus settle upon the hill-tops, a sheet of rain being stretched between it and the plain. The low grumbling of thunder sounded joyfully in our ears. We hoped for a shower, but were disappointed by a dust-storm, which ended with a few heavy drops. There arose a report that the Badawin had attacked a party of Meccans with stones, and the news caused men to look exceeding grave. At five p.m. we entered the wide bed of the Fiumara, down which we were to travel all night. Here the country falls rapidly towards the sea, as the increasing heat of the air, the direction of the watercourses, and signs of violence in the torrent-bed show. The Fiumara varies in breadth from a hundred and fifty feet to three- quarters of a mile; its course, I was told, is towards the South-West, and it enters the sea near Jeddah. The channel is a coarse sand, with here and there masses of sheet rock and patches of thin vegetation. At about half-past five p.m. we entered a suspicious- looking place. On the right was a stony buttress, along whose base the stream, when there is one, swings; and to this depression was our road limited by the rocks and thorn trees which filled the other half of the channel. XXVI. — From Al-Suwayrkiyah to Meccah . 143 The left side was a precipice, grim and barren, but not so abrupt as its brother. Opposite us the way seemed barred by piles of hills, crest rising above crest into the far blue distance. Day still smiled upon the upper peaks, but the lower slopes and the Fiumara bed were already curtained with grey sombre shade. A damp seemed to fall upon our spirits as we approached this Valley Perilous. I remarked that the voices of the women and children sank into silence, and the loud Labbayk of the pilgrims were gradually stilled. Whilst still speculating upon the cause of this phenomenon* it became apparent. A small curl of the smoke, like a lady’s ringlet, on the summit of the right-hand precipice, caught my eye; and simultaneous with the echoing crack of the matchlock, a high-trotting dromedary in front of me rolled over upon the sands,— a bullet had split its heart,— throwing the rider a goodly somersault of five or six yards. Ensued terrible confusion ; women screamed, children cried, and men vociferated, each one striving with might and mam to urge his animal out of the place of death. But the road being narrow, they only managed to jam the vehicles in a solid immovable mass. At every match¬ lock shot, a shudder ran through the huge body, as when the surgeon’s scalpel touches some more sensitive nerve. The Irregular horsemen, perfectly useless, galloped up and down over the stones, shouting to and ordering one another. The Pasha of the army had his carpet spread at the foot of the left-hand precipice, and debated over his pipe with the officers what ought to be done. No good genius whispered “ Crown the heights.” Then it was that the conduct of the Wahhabis found favour in my eyes. They came up, galloping their camels, — “Torrents less rapid, and less rash,— ” with their elf-locks tossing in the wind, and their flarin* o Pilgvivicigc to Al-Madinah ciud Mcccdh . matches casting a strange lurid light over their features. Taking up a position, one body began to fire upon the Utaybah robbers, whilst two or three hundred, dismount¬ ing, swarmed up the hill under the guidance of the Sharif Zayd. I had remarked this nobleman at Al- Madinah as a model specimen of the pure Arab. Like all Sharifs, he is celebrated for bravery, and has killed many with his own hand.1 When urged at Al-Zaiibah to ride into Meccah, he swore that he would not leave the Caravan till in sight of the walls; and, fortunately for the pilgrims, he kept his word. Presently the firing was heard far in our rear, the robbers having fled. The head of the column advanced, and the dense body of pilgrims opened out. Our forced halt was now exchanged for a flight. It required much management to steer our Desert-craft clear of danger; but Shaykh Mas’ud was equal to the occasion. That many were not, was evident by the boxes and baggage that strewed the shingles. I had no means of ascertaining the number of men killed and wounded i reports were contradictory, and exaggera¬ tion unanimous. The robbers were said to be a hundred and fifty in number; their object was plunder, and they would eat the shot camels. But their principal ambition was the boast, “We, the Utaybah, on such and such a i The Sharifs are born and bred to fighting: the peculiar privileges of their caste favour their development of pugnacity. Thus the modern diyah, or price of blood, being 800 dollars for a common Moslem, the chiefs demand for one of their number double that sum, with a sword, a camel, a female slave, and other items , and if one of their slaves or servants be slain, a fourfold price. The rigorous way in which this custom is carried out gives the Sharif and his retainer great power among the Arabs. As a general rule, they are at the bottom of all mischief. It was a Sharif (Hosayn bin Ali) who tore down and trampled upon the British flag at Mocha , a Sharif (Abd al-Rahman of Waht) who murdered Captain Mylne near Lahedge. A page might be filled with the names of the dis¬ tinguished ruffians. XXVI. — From A l-Suwayrkiyah to Meccah. 145 night, stopped the Sultan’s Mahmil one whole hour in the Pass.” At the beginning of the skirmish I had primed my pistols, and sat with them ready for use. But soon seeing that there was nothing to be done, and wishing to make an impression, — nowhere does Bobadil now “go down” so well as in the East, — I called aloud for my supper. Shaykh Nur, exanimate with fear, could not move. The boy Mohammed ejaculated only an “Oh, sir!” and the people around exclaimed in disgust, “By Allah, he eats! ” Shaykh Abdullah, the Meccan, being a man of spirit, was amused by the spectacle. “Are these Afghan manners, Effendim?” he enquired from the Shugduf behind me. “Yes,” I replied aloud, “in my country we always dine before an attack of robbers, because that gentry is in the habit of sending men to bed supperless.” The Shaykh laughed aloud, but those around him looked offended. I thought the bravado this time mat place; but a little event which took place on my way to Jeddah proved that it was not quite a failure. As we advanced, our escort took care to fire every large dry Asclepias, to disperse the shades which buried us. Again the scene became wondrous wild : — “ Full many a waste I’ve wander’d o’er, Clomb many a crag, cross’d many a shore, But, by my halidome, A scene so rude, so wild as this, Yet so sublime in barrenness, Ne’er did my wandering footsteps press, Where’er I chanced to roam.” On either side were ribbed precipices, dark, angry, and towering above, till their summits mingled with the glooms of night ; and between them formidable looked the chasm, down which our host hurried with shouts and discharges of matchlocks. The torch-smoke and the night-fires of flaming Asclepias formed a canopy, sable VOL. II. XO I46 Pilgrimage to Al-Madinah and Meccah. above and livid red below ; it hung over our heads like a sheet, and divided the cliffs into two equal parts. Here the fire flashed fiercely from a tall thorn, that crackled and shot up showers of sparks into the air ; there it died away in lurid gleams, which lit up a truly Stygian scene. As usual, however, the picturesque had its inconveniences. There was no path. Rocks, stone-banks, and trees ob¬ structed our passage. The camels, now blind in darkness, then dazzled by a flood of light, stumbled frequently ; in some places slipping down a steep descent, in others slid¬ ing over a sheet of mud. There were furious quarrels and fierce language between camel-men and their hirers, and threats to fellow-travellers ; in fact, we were united in discord. I passed that night crying, “Hai! Hai!” switching the camel, and fruitlessly endeavouring to fusti¬ gate Mas’ud’s nephew, who resolutely slept upon the water-bags. During the hours of darkness we made four or five halts, when we boiled coffee and smoked pipes ; but man and beasts were beginning to suffer from a deadly fatigue. Dawn (Saturday, Sept. 10th) found us still travelling down the Fiumara, which here is about a hundred yards broad. The granite hills on both sides were less precipi¬ tous ; and the borders of the torrent-bed became natural quays of stiff clay, which showed a water-mark of from twelve to fifteen feet in height. In many parts the bed was muddy ; and the moist places, as usual, caused acci¬ dents. I happened to be looking back at Shaykh Abdul¬ lah, who was then riding in old Ali bin Ya Sin’s fine Shugduf ; suddenly the camel’s four legs disappeared from under him, his right side flattening the ground, and the two riders were pitched severally out of the smashed vehicle. Abdullah started up furious, and with great zest abused the Badawin, who were absent. “ Feed these Arabs,” he exclaimed, quoting a Turkish proverb, “ and XXVI. — From Al-Snwayrkiyah to Meccah. 147 they will fire at Heaven! ” But I observed that, when Shaykh Mas’ud came up, the citizen was only gruff. We then turned Northward, and sighted Al-Mazik, more generally known as Wady Laymun, the Valley of Limes. On the right bank of the Fiumara stood the Meccan Sharif’s state pavilion, green and gold : it was surrounded by his attendants, and he had prepared to re¬ ceive the Pasha of the Caravan. We advanced half a mile, and encamped temporarily in a hill-girt bulge of the Fiumara bed. At eight a.m. we had travelled about twenty-four miles from Al-Zaribah, and the direction of our present station was South-west 50°. Shaykh Mas’ud allowTed us only four hours’ halt ; he wished to precede the main body. After breaking our fast joyously upon limes, pomegranates, and fresh dates, we sallied forth to admire the beauties of the place. We are once more on classic ground — the ground of the ancient Arab poets, — “ Deserted is the village — waste the halting place and home At Mina, o’er Rijam and Ghul wild beasts unheeded roam, On Rayyan hill the channel lines have left their naked trace, Time-worn, as primal Writ that dints the. mountain's flinty face;1"— and this Wady, celebrated for the purity of its air, has from remote ages been a favourite resort of the Meccans. Nothing can be more soothing to the brain than the dark- green foliage of the limes and pomegranates ; and from 1 In these lines of Labid, the “ Mina ” alluded to must not, we are warned by the scholiast, be confounded with “Mina” (vulg. “ Muna”), the Valley of Victims. Ghul and Rayyan are hills close to the Wady Laymum. The passage made me suspect that inscrip¬ tions would be found among the rocks, as the scholiast informs us that “men used to write upon rocks in order that their writing might remain.” (De Sacy’s Moallaka de Lebid, p. 289.) I neither saw nor heard of any. But some months afterwards I was delighted to hear from the Abbe Hamilton that he had discovered in one of the rock monuments a “lithographed proof” of the presence of Sesostris (Rhameses II.). 148 Pilgrimage to Al-Madinah and Meccah . the base of the Southern hill bursts a bubbling stream, whose “Chaire, fresche e dolci acque” flow through the gardens, filling them with the most de¬ licious of melodies, the gladdest sound which Nature in these regions knows. Exactly at noon Mas’ud seized the halter of the fore¬ most camel, and we started down the Fiumara. Troops of Badawi girls looked over the orchard walls laughingly, and children came out to offer us fresh fruit and sweet water. At two p.m., travelling South-west, we arrived at a point where the torrent-bed turns to the right : and, quit¬ ting it, we climbed with difficulty over a steep ridge of granite. Before three o’clock we entered a hill-girt plain, which my companions called “ Sola.” In some places were clumps of trees, and scattered villages warned us that we were approaching a city. Far to the left rose the blue peaks of Taif, and the mountain road, a white thread upon the nearer heights, was pointed out to me. Here I first saw the tree, or rather shrub, which bears the balm of Gilead, erst so celebrated for its tonic and stom¬ achic properties.* 1 I told Shaykh Mas’ud to break off a i The “balsamon” of Theophrastus and Dioscorides, a corrup¬ tion of the Arabic “balisan” or "basham,” by which name the Badawin know it. In the valley of the Jordan it was worth its weight in silver, and kings warred for what is now a weed. Cleopatra by a commission brought it to Egypt. It was grown at Heliopolis. The last tree died there, we are told by Niebuhr, in the early part of the seventeenth century (according to others, in a. d. 1502) ; a circum¬ stance the more curious, as it was used by the Copts in chrisome, and by Europe for anointing kings. From Egypt it was carried to Al-Hijaz, where it now grows wild on sandy and stony grounds ; but I could not discover the date of its naturalisation. Moslems gene¬ rally believe it to have been presented to Solomon by Bilkis, Queen of Sheba. Bruce relates that it was produced at Mohammed’s prayer from the blood of the Badr-Martyr. In the Gospel of Infancy (book i. ch. 8) we read, — “9. Hence they (Joseph and Mary) went out to that sycamore, which is now called Matarea 149 XXVI. — From Al-Suwayvkiyah to Meccah. twig, which he did heedlessly. The act was witnessed by our party with a roar of laughter ; and the astounded Shaykh was warned that he had become subject to an atoning sacrifice.1 Of course he denounced me as the instigator, and I could not fairly refuse assistance. The tree has of late years been carefully described by many botanists ; I will only say that the bark resembled in colour a cherry-stick pipe, the inside was a light yellow, and the juice made my fingers stick together. At four p.m. we came to a steep and rocky Pass, up which we toiled with difficulty. The face of the country was rising once more, and again presented the aspect of numer¬ ous small basins divided and surrounded by hills. As we (the modern and Arabic name for Heliopolis), io. And in Matarea the Lord Jesus caused a well to spring forth, in which St. Mary washed his coat ; 1 1 . And a balsam is produced or grows in that country from the sweat which ran down there from the Lord Jesus.” The sycamore is still shown, and the learned recognise in this ridiculous old legend the " hiero-sykaminon,” of pagan Egypt, under which Isis and Horus sat. Hence Sir J. Maun- deville and an old writer allude reverently to the sovereign virtues of "bawme." I believe its qualities to have been exaggerated, but have found it useful in dressing wounds. Burckhardt (vol. ii. p. 124) alludes to, but appears not to have seen it. The best balsam is produced upon stony hills like Arafat and Muna. In hot weather incisions are made in the bark, and the soft gum which exudes is collected in bottles. The best kind is of the consistence of honey, and yellowish-brown, like treacle. It is frequently adulterated with water, when, if my informant Shaykh Abdullah speak truth, it becomes much lighter in weight. I never heard of the vipers which Pliny mentions as abounding in these trees, and which Bruce declares were shown to him alive at Jeddah and at Yambu’. Dr. Carter found the balm, under the name of Luban Dukah, among the Gara tribe of Eastern Arabia, and botanists have seen it at Aden. We may fairly question its being originally from the banks of the Jordan. 1 This being one of the “ Muharramat,” or actions forbidden to a pilgrim At all times, say the Moslems, there are three vile trades, viz., those of the Harik al-Hajar (stone-burner), the Kati’ al-Shajar (tree-cutter, without reference to Hawarden, N.B.), and the Bayi’ al- Bashar (man-seller, vulg. Jallab). i^o Pilgrimage to Al-Madinah and Meccan. jogged on we were passed by the cavalcade of no less a personage than the Sharif of Meccah. Abd al-Muttalib bin Ghalib is a dark, beardless old man with African features derived from his mother. He was plainly dressed in white garments and a white muslin turband,1 which made him look jet black ; he rode an ambling mule, and the only emblem of his dignity was the large green satin The “Main Pass" of Meccah. umbrella born by an attendant on foot.2 Scattered around him were about forty matchlock men, mostly slaves. At long intervals, after their father, came his four sons, Riza Bey, Abdullah, Ali, and Ahmad, the latter still a child. The three elder brothers rode splendid drome¬ daries at speed ; they were young men of light complexion, with the true Meccan cast of features, showily dressed in bright coloured silks, and armed, to denote their rank, with sword and gold-hilted dagger.3 _ 1 This attire was customary even in Al-Idrisi’s time. 2 From India to Abyssinia the umbrella is the sign of royalty : the Arabs of Meccah and Sena’a probably derived the custom from the Hindus. 3 I purposely omit long descriptions of the Sharif, my fellow- travellers, Messrs. Didier and Hamilton, being far more competent to lay the subject before the public. A few political remarks may not be deemed out of place. The present Sharif, despite his civilised training at Constantinople, is, and must be a fanatic, bigoted man. He applied for the expulsion of the British Vice-Consul at Jeddah, on the grounds that an infidel should not hold position in the Holy Land. His pride and reserve have made him few friends, although XXVI. — From Al-Suwayrkiyah to Meccah. 15 1 We halted as evening approached, and strained our eyes, but all in vain, to catch sight of Meccah, which lies in a winding valley. By Shaykh Abdullah’s direction I recited, after the usual devotions, the following prayer. The reader is forwarned that it is difficult to preserve the flowers of Oriental rhetoric in a European tongue. the Meccans, with their enthusiastic nationality, extol his bravery to the skies, and praise him for conduct as well as for courage. His position at present is anomalous. Ahmad Pasha of Al-Hijaz rules politically as representative of the Sultan. The Sharif, who, like the Pope, claims temporal as well as spiritual dominion, attempts to command the authorities by force of bigotry. The Pasha heads the Turkish, now the ruling party. The Sharif has in his interest the Arabs and the Badawin. Both thwart each other on all possible occasions ; quarrels are bitter and endless ; there is no government, and the vessel of the State is in danger of being water-logged, in con¬ sequence of the squabbling between her two captains. When I was at Meccah all were in a ferment, the Sharif having, it is said, insisted upon the Pasha leaving Taif. The position of the Turks in Al-Hijaz becomes every day more dangerous. Want of money presses upon them, and reduces them to degrading measures In February, 1853, the Pasha hired a forced loan from the merchants, and but for Mr. Cole’s spirit and firmness, the English proteges would have been compelled to contribute their share. After a long and animated discussion, the Pasha yielded the point by imprisoning his recusant subjects, who insisted upon Indians paying, like them¬ selves. He waited in person with an apology upon Mr. Cole. Though established at Jeddah since 1838, the French and English Consuls, contented with a proxy, never required a return of visit from the Governor. If the Turks be frequently reduced to such ex¬ pedients for the payment of their troops, they will soon be swept from the land. On the other hand, the Sharif approaches a crisis. His salary, paid by the Sultan, may be roughly estimated at ^15,000 per annum. If the Turks maintain their footing in Arabia, it will probably be found that an honourable retreat at Stambul is better for the thirty-first descendant of the Prophet than the turbulent life of Meccah; or that a reduced allowance of /500 per annum would place him in a higher spiritual, though in a lower temporal position. Since the above was written the Sharif Abd al-Muttalib has been de¬ posed. The Arabs of Al-Hijaz united in revolt against the Sultan, but after a few skirmishes they were reduced to subjection by their old ruler the Sharif bin Aun. 152 Pilgrimage to Al-Madinah and Meccah . O Allah! verily this is Thy Safeguard (Amn) and Thy (Harim)! Into it whoso entereth becometh safe (Amin). So deny (Harrim) my Flesh and Blood, my Bones and Skin, to Hell-fire. O Allah ! save me from Thy Wrath on the Day when Thy Servants shall be raised from the Dead. I conjure Thee by this that Thou art Allah, besides whom is none (Thou only), the Merci¬ ful, the Compassionate. And have Mercy upon our Lord Mohammed, and upon the Progeny of our Lord Moham¬ med, and upon his Followers, One and All ! ” This was concluded with the “ Talbiyat,” and with an especial prayer for myself. We again mounted, and night completed our dis¬ appointment. About one a.m. I was aroused by general excitement. “Meccah! Meccah!” cried some voices; “The Sanctuary! O the Sanctuary !” exclaimed others ; and all burst into loud “ Labbayk,” not unfrequently broken by sobs. I looked out from my litter, and saw by the light of the Southern stars the dim outlines of a large city, a shade darker than the surrounding plain. We were passing over the last ridge by a cutting called the Saniyat Kuda’a, the winding-place of the cut.1 The “ winding path ” is flanked on both sides by watch-towers, which command the Darb al-Ma'ala or road leading from the North into Meccah. Thence we passed into the Ma’abidah (Northern suburb), where the Sharif s Palace is built.2 3 After this, on the left hand, came 1 Saniyat means a “winding path,” and Kuda’a, “the cut.” Formerly Meccah had three gates: i. Bab al-Ma’ala, North-East; 2. Bab al-Umrah, or Bab al-Zahir, on the Jeddah road, West; and 3, Bab al-Masfal on the Yaman road. These were still standing in the twelfth century, but the walls were destroyed. It is better to enter Meccah by day and on foot ; but this is not a matter of vital consequence in pilgrimage. 2 It is a large whitewashed building, with extensive wooden balconied windows, but no pretensions to architectural splendour. Around it trees grow, and amongst them I remarked a young cocoa. XXVI . — From Al-Suwayrkiyah to Meccah. 153 the deserted abode of the Sharif bin Aun, now said to be a “ haunted house.* 1” Opposite to it lies the Jannat al- Ma’ala, the holy cemetery of Meccah. Thence, turning to the right, we entered the Sulaymaniyah or Afghan quarter. Here the boy Mohammed, being an inhabitant of the Shamiyah or Syrian ward, thought proper to dis¬ play some apprehension. The two are on bad terms ; children never meet without exchanging volleys of stones, and men fight furiously with quarterstaves. Sometimes, despite the terrors of religion, the knife and sabre are drawn. But their hostilities.have their code. If a citizen be killed, there is a subscription for blood-money. An inhabitant of one quarter, passing singly through another, becomes a guest ; once beyond the walls, he is likely to be beaten to insensibility by his hospitable foes. At the Sulaymaniyah we turned off the main road into a byway, and ascended by narrow lanes the rough heights of Jabal Hindi, upon which stands a small whitewashed and crenellated building called a fort. Thence descend¬ ing, we threaded dark streets, in places crowded with rude cots and dusky figures, and finally at two a.m. we found ourselves at the door of the boy Mohammed’s house. Al-Idrisi (a.d. 1154) calls the palace Al-Marba’ah. This may be a clerical error, for to the present day all know it as Al-Ma’abidah (pronounced Al-Mab’da). The Nubian describes it as a “stone castle, three miles from the town, in a palm garden.” The word “Ma’abidah,” says Kutb al-Din, means a “body of servants,” and is applied generally to this suburb because here was a body of Badawin in charge of the Masjid al-Ijabah, a Mosque not now existing. 1 I cannot conceive what made the accurate Niebuhr fall into the strange error that “apparitions are unknown in Arabia.” Arabs fear to sleep alone, to enter the bath at night, to pass by cemeteries during dark, and to sit amongst ruins, simply for fear of apparitions. And Arabia, together with Persia, has supplied half the Western world with its ghost stories and tales of angels, demons, and fairies. To quote Milton, the land is struck “ with superstition as with a planet.” 154 Pilgrimage to Al-Madinah and Meccah . From Wady Laymun to Meccah the distance, ac¬ cording to my calculation, was about twenty-three miles, the direction South-East forty-five degrees. We ar¬ rived on the morning of Sunday, the 7th Zu’l Hijjah (nth September, 1853), and had one day before the beginning of the pilgrimage to repose and visit the Harim. I conclude this chapter with a few remarks upon the watershed of Al-Hijaz. The country, in my humble opinion, has a compound slope, Southwards and West- z < wards. I have, however, little but the conviction of the modern Arabs to support the assertion that this part of Arabia declines from the North. All declare the course of water to be Southerly, and believe the fountain of Arafat to pass underground from Baghdad. The slope, as geographers know, is still a disputed point. Ritter, Jomard, and some old Arab authors, make the country rise towards the south, whilst Wallin and others express an opposite opinion. From the sea to Al-Musahhal is a gentle rise. The water-marks of the Fiumaras show that Al-Madinah is considerably above the coast, though geographers may not be correct in claiming for Jabal Radhwa a height of six thousand feet ; yet that elevation is not perhaps too great for the plateau upon which stands the Apostle’s burial-place. From Al-Madinah to Al-Suwayrkiyah is another gentle rise, and from the latter to Al-Zaribah stagnating water denotes a level. I believe the report of a perennial lake on the eastern boundary of Al-Hijaz, as little as the river placed by Ptolemy between Yambu’ and Meccah. No Badawi could tell me of this feature, which, had it existed, would have changed the whole conditions and history of the XXVI. — From Al-Suwayrkiyah to Meccah. 155 country; we know the Greek’s river to be a Fiumara, and the lake probably owes its existence to a similar cause, a heavy fall of rain. Beginning at Al-Zaribah is a decided fall, which continues to the sea. The Arafat torrent sweeps The Pass of Death. from East to West with great force, sometimes carrying away the habitations, and even injuring the sanctuary.* 1 2 3 4 5 6 7 8 9 10 11 1 This is a synopsis of our marches, which, protracted on Burck- hardt’s map, gives an error of ten miles. iles 1. From Al-Madinah to Ja al-Sharifah, S.E. 50° - 22 2. From Ja al-Sharifah to Ghurab, - - S.W. io° - 24 3. From Ghurab to Al-Hijriyah, - - S.E. 220 - 25 4. From Al-Hijriyah to Al-Suwayrkiyah, - S.W. n° - 28 5. From Al-Suwayrkiyah to Al-Sufayna, - S.E. 50 - 17 6. From Al-Sufayna to the “Benu Mutayr,” S.W. 20° - 18 7. From the " Benu Mutayr” to Al-Ghadir, S.W. 210 - 20 8. From Al-Ghadir to Al-Birkat, - - S.E. io° - 24 9. From Al-Birkat to Al-Zaribah, - - S.E. 56° - 23 10. From Al-Zaribah to Wady Laymun, - S.W. 50° - 24 11. From Wady Laymun to Meccah, - S.E. 450 - 23—149 Total English miles 248 ' , . ■ ; ' ; . • . ; * , ■ * I PART III. M E C C A H. / \ % CHAPTER XXVII. THE FIRST VISIT TO THE HOUSE OF ALLAH. The boy Mohammed left me in the street, and having at last persuaded the sleepy and tired Indian porter, by violent kicks and testy answers to twenty cautious queries, to swing open the huge gate of his fortress, he rushed up stairs to embrace his mother. After a minute I heard the Zaghritahy1 Lululu , or shrill cry which in these lands welcomes the wanderer home ; the sound so gladdening to the returner sent a chill to the stranger’s heart. Presently the youth returned. His manner had changed from a boisterous and jaunty demeanour to one of grave and attentive courtesy — I had become his guest. He led me into the gloomy hall, seated me upon a large carpeted Mastabah, or platform, and told his bara Miyan 2 (great Sir), the Hindustani porter, to bring a light. 1 The Egyptian word is generally pronounced “Zaghrutah,” the plural is Zagharit, corrupted to Ziraleet. The classical Arabic term is “Tahlil” ; the Persians call the cry “Kil.” It is peculiar to women, and is formed by raising the voice to its highest pitch, vibrating it at the same time by rolling the tongue, whose modulations express now joy, now grief. To my ear it always resembled the brain-piercing notes of a fife. Dr. Buchanan likens it to a serpent uttering human sounds. The “ unsavoury comparison,” however, may owe its origin to the circumstance that Dr. Buchanan heard it at the orgies of Ja- gannath. 2 As an Indian is called “ Miyan,” sir, an elderly Indian becomes “ bara Miyan,” great or ancient sir. I shall have occasion to speak at a future period of these Indians at Meccah. 160 Pilgrimage to Al-Madinah and Meccah, Meanwhile a certain shuffling of slippered feet above in¬ formed my hungry ears that the Kabirah,1 the mistress of the house, was intent on hospitable thoughts. When the camels were unloaded, appeared a dish of fine vermicelli, browned and powdered with loaf-sugar. The boy Mohammed, I, and Shaykh Nur, lost no time in exerting our right hands; and truly, after our hungry journey, we found the Kunafali delicious. After the meal we procured cots from a neighbouring coffee-house, and we lay down, weary, and anxious to snatch an hour or two of repose. At dawn we were expected to perform our Tawaf al-Kudum, or “ Circumambulation of Arrival,” at the Harim. Scarcely had the first smile of morning beamed upon the rugged head of the eastern hill, Abu Kubays,2 when we arose, bathed, and proceeded in our pilgrim-garb to the Sanctuary. We entered by the Bab al-Ziyadah, or prin¬ cipal northern door, descended two long flights of steps, traversed the cloister, and stood in sight of the Bayt Allah. ^ *!» 'i' •'j' '(» v There at last it lay, the bourn of my long and weary Pilgrimage, realising the plans and hopes of many and many a year. The mirage medium of Fancy invested the 1 “ Sitt al-Kabirah,” or simply “ Al-Kabirah,” the Great Lady, is the title given to the mistress of the house. 2 This hill bounds Meccah on the East. According to many Moslems, Adam, with his wife and his son Seth, lie buried in a cave here. Others place his tomb at Muna; the Majority at Najaf. The early Christians had a tradition that our first parents were interred under Mount Calvary; the Jews place their grave near Hebron. Habil (Abel), it is well known, is supposed to be entombed at Damascus; and Kabil (Cain) rests at last under Jabal Shamsan, the highest wall of the Aden crater, where he and his progeny, tempted by Iblis, erected the first fire-temple. It certainly deserves to be the sepulchre of the first murderer. The worship, however, was prob ably imported from India, where Agni (the fire god) was, as the Vedas prove, the object of man’s earliest adoration. XXVII. — The First Visit to the House of Allah. 161 huge catafalque and its gloomy pall with peculiar charms. There were no giant fragments of hoar antiquity as in Egypt, no remains of graceful and harmonious beauty as in Greece and Italy, no barbarous gorgeousness as in the buildings of India ; yet the view was strange, unique — and how few have looked upon the celebrated shrine ! I may truly say that, of all the worshippers who clung weeping to the curtain, or who pressed their beating hearts to the stone, none felt for the moment a deeper emotion than did the Haji from the far-north. It was as if the poetical legends of the Arab spoke truth, and that the waving wings of angels, not the sweet breeze of morning, were agitating and swelling the black covering of the shrine. But, to confess humbling truth, theirs was the high feeling of religious enthusiasm, mine was the ecstasy of gratified pride. Few Moslems contemplate for the first time the Ka’abah, without fear and awe : there is a popular jest against new comers, that they generally inquire the direction of prayer. This being the Kiblah, or fronting place, Moslems pray all around it ; a circumstance which of course cannot take place in any spot of Al-Islam but the Harim. The boy Mohammed, therefore, left me for a few minutes to myself; but presently he warned me that it was time to begin. Advancing, we entered through the Bab Benu Shaybah, the “Gate of the Sons of the Shaybah1” (old woman). There we raised our i The popular legend of this gate is, that when Abraham and his son were ordered to rebuild the Ka’abah, they found the spot occu¬ pied by an old woman. She consented to remove her house on con¬ dition that the key of the new temple should be entrusted to her and to her descendants for ever and ever. The origin of this is, that Benu Shaybah means the “sons of an old woman” as well as " descendants of Shaybah.” And history tells us that the Benu Shay¬ bah are derived from one Shaybah (bin Osman, bin Talhah, bin Shaybah, bin Talhah, bin Abd al-Dar), who was sent by Mu’awiyah to make some alterations in the Ka’abah. According to others, the VOL. II. it 1 62 Pilgrimage to Al-Madinah and Meccah, hands, repeated the Labbayk, the Takbir, and the Tahlil; after which we uttered certain supplications, and drew our hands down our faces. Then we proceeded to the Shafe’is’ place of worship — the open pavement between the Makam Ibrahim and the well Zemzem — where we performed the usual two-bow prayer in honour of the Mosque. This was followed by a cup of holy water and a present to the Sakkas, or carriers, who for the considera¬ tion distributed, in my name, a large earthen vaseful to poor pilgrims. The word Zemzem has a doubtful origin. Some derive it from the Zam Zam, or murmuring of its waters, others from Zam ! Zam ! (fill! fill ! i.e. the bottle), Hagar’s impatient exclamation when she saw the stream. Sale translates it stay ! stay ! and says that Hagar called out in the Egyptian language, to prevent her son wandering. The Hukama, or Rationalists of Al- Islam, who invariably connect their faith with the worship of Venus, especially, and the heavenly bodies generally, derive Zemzem from the Persian, and make it signify the “great luminary.” Hence they say the Zemzem, as well as the Ka’abah, denoting the Cuthite or Ammonian worship of sun and fire, deserves man’s reverence. So the Persian poet Khakani addresses these two buildings : — " O Ka’abah, thou traveller of the heavens ! ” " O Venus, thou fire of the world ! ” Thus Wahid Mohammed, founder of the Wahidiyah sect, identifies the Kiblah and the sun ; wherefore he says the door fronts the East. By the names Yaman (“ right- hand ”), Sham (“ left-hand ”), Kubul, or the East wind (“fronting”), and Dubur, or the West wind (“from the back ”), it is evident that worshippers fronted the rising sun. According to the Hukama, the original Black Stone represents Venus, “ which in the border of the heavens is a star of the planets,” and symbolical of the Ka’abah key was committed to the charge of Osman bin Talhah by the Prophet. XXVII. — The First Visit to the House of Allah. 163 generative power of nature, “ by whose passive energy the universe was warmed into life and motion.” The Hindus accuse the Moslems of adoring the Bayt Ullah. *' O Moslem, if thou worship the Ka’abah, Why reproach the worshippers of idols ? ” says Rai Manshar. And Musaylimah, who in his attempt to found a fresh faith, gained but the historic epithet of “ Liar,” allowed his followers to turn their faces in any direction, mentally ejaculating, “ I address myself to thee, who hast neither side nor figure ; ” a doctrine which might be sensible in the abstract, but certainly not material enough and pride-flattering to win him many converts in Arabia. The produce of Zemzem is held in great esteem. It is used for drinking and religious ablution, but for no baser purposes ; and the Meccans advise pilgrims always to break their fast with it. It is apt to cause diarrhoea and boils, and I never saw a stranger drink it without a wry face. Sale is decidedly correct in his assertion : the flavour is a salt-bitter, much resembling an infusion of a teaspoonful of Epsom salts in a large tumbler of tepid water. Moreover, it is exceedingly “ heavy ” to the digestion. For this reason Turks and other strangers prefer rain-water, collected in cisterns and sold for five farthings a gugglet. It was a favourite amusement with me to watch them whilst they drank the holy water, and to taunt their scant and irreverent potations. The strictures of the Calcutta Review (No. 41, art. 1), based upon the taste of Zemzem, are unfounded. In these days a critic cannot be excused for such hasty judgments; at Calcutta or Bombay he would easily find ajar of Zem¬ zem water, which he might taste for himself. Upon this passage Mr. W. Muir (Life of Mahomet, vol. 1, p. cclviii.) remarks that “ the flavour of stale water bottled up for months would not be a criterion of the same water freshly drawn.” But it might easily be analysed. The water is transmitted to distant regions in glazed 164 Pilgrimage to Al-Madinah and Meccah . earthern jars covered with basket-work, and sealed by the Zemzemis. Religious men break their lenten fast with it, apply it to their eyes to brighten vision, and imbibe a few drops at the hour of death, when Satan stands by holding a bowl of purest water, the price of the departing soul. Of course modern superstition is not idle about the waters of Zemzem. The copious supply of the well is considered at Meccah miraculous ; in distant countries it facilitates the pronounciation of Arabic to the student ; and everywhere the nauseous draught is highly meritorious in a religious point of view. We then advanced towards the eastern angle of the Ka’abah, in which is inserted the Black Stone ; and, standing about ten yards from it, repeated with upraised hands, “ There is no god but Allah alone, Whose Cove¬ nant is Truth, and Whose Servant is Victorious. There is no god but Allah, without Sharer ; His is the Kingdom, to Him be Praise, and He over all Things is potent.” After which we approached as close as we could to the stone. A crowd of pilgrims preventing our touching it that time, we raised our hands to our ears, in the first position of prayer, and then lowering them, exclaimed, “ O Allah (I do this), in Thy Belief, and in verification of Thy Book, and in Pursuance of Thy Prophet’s Example — • may Allah bless Him and preserve ! O Allah, I extend my Hand to Thee, and great is my Desire to Thee ! O accept Thou my Supplication, and diminish my Ob¬ stacles, and pity my Humiliation, and graciously grant me Thy Pardon ! ” After which, as we were still unable to reach the stone, we raised our hands to our ears, the palms facing the stone, as if touching it, recited the various religious formulae, the Takbir, the Tahlil, and the Ham- dilah, blessed the Prophet, and kissed the finger-tips of the right hand. The Prophet used to weep when he touched the Black Stone, and said that it was the place for the pouring forth of tears. According to most authors, the XXVII.— The First Visit to the House of Allah. 165 second Caliph also used to kiss it. For this reason most Moslems, except the Shafe’i school, must touch the stone with both hands and apply their lips to it, or touch it with the fingers, which should be kissed, or rub the palms upon it, and afterwards draw them down the face. Under cir¬ cumstances of difficulty, it is sufficient to stand before the stone, but the Prophet’s Sunnat, or practice, was to touch it. Lucian mentions adoration of the sun by kissing the hand. Then commenced the ceremony of Tawdf,1 or circum- ambulation, our route being the Mataf the low oval of polished granite immediately surrounding the Ka’abah. I 1 The Moslem in circumambulation presents his left shoulder ; the Hindu’s Pradakshina consists in walking round with the right side towards the fane or idol. Possibly the former may be a modification of the latter, which would appear to be the original form of the rite. Its conjectural significance is an imitation of the procession of the heavenly bodies, the motions of the spheres, and the dances of the angels. These are also imitated in the circu¬ lar whirlings of the Darwayshes. And Al-Shahristani informs us that the Arab philosophers believed this sevenfold circumambulation to be symbolical of the motion of the planets round the sun. It was adopted by the Greeks and Romans, whose Ambarvalia and Ambur- balia appear to be eastern superstitions, introduced by Numa, or by the priestly line of princes, into their pantheism. And our processions round the parish preserve the form of the ancient rites, whose life is long since fled. Moslem moralists have not failed to draw spiritual food from this mass of materialism. "To circuit the Bayt Ullah," said the Pir Raukhan (As. Soc. vol. xi. and Dabistan, vol.iii., " Miyan Bayazid"), "and to be free from wickedness, and crime, and quarrels, is the duty enjoined by religion. But to circuit the house of the friend of Allah (i.e. the heart), to combat bodily propensities, and to worship the Angels, is the business of the (mystic) path." Thus Sa’adi, in his sermons,— which remind the Englishman of "poor Yorick," _ " Pie who travels to the Ka’abah on foot makes a circuit of the Ka’abah, but he who performs the pilgrimage of the Ka’abah in his heart is encircled by the Ka’abah." And the greatest Moslem divines sanction this visible representation of an invisible and heavenly shrine, by declaring that, without a material medium, it is impossible for man to worship the Eternal Spirit. 1 66 Pilgrimage to Al-Madinah and Meccah. repeated, after my Mutawwif, or cicerone,1 “ In the Name of Allah, and Allah is omnipotent ! I purpose to circuit seven circuits unto Almighty Allah, glorified and exalted ! ” This is technically called the Niyat (intention) of Tawaf. Then we began the prayer, “ O Allah (I do this), in Thy Belief, and in Verification of Thy Book, and in Faithful¬ ness to Thy Covenant, and in Perseverance of the Example of the Apostle Mohammed — may Allah bless Him and preserve!” till we reached the place Al- Multazem, between the corner of the Black Stone and the Ka’abah door. Here we ejaculated, “ O Allah, Thou hast Rights, so pardon my transgressing them.” Opposite the door we repeated, “ O Allah, verily the Plouse is Thy House, and the Sanctuary Thy Sanctuary, and the Safe¬ guard Thy Safeguard, and this is the Place of him who flies to Thee from (hell) Fire ! ” At the little building called Makam Ibrahim we said, “ O Allah, verily this is the Place of Abraham, who took Refuge with and fled to Thee from the Fire ! — O deny my Flesh and Blood, my Skin and Bones to the (eternal) Flames ! ” As we paced slowly round the north or Irak corner of the Ka’abah we exclaimed, “O Allah, verily I take Refuge with Thee from Polytheism, and Disobedience, and Hypocrisy, and evil Conversation, and evil Thoughts con¬ cerning Family, and Property, and Progeny!” When fronting the Mizab, or spout, we repeated the words, “O Allah, verily I beg of Thee Faith which shall not decline, and a Certainty which shall not perish, and the good Aid of Thy Prophet Mohammed — may Allah bless Him and preserve! O Allah, shadow me in Thy Shadow on that Day when there is no Shade but Thy Shadow, and cause me to drink from the Cup of Thine Apostle Mohammed — may Allah bless Him and preserve ! — that pleasant Draught after which is no Thirst to all Eternity, O Lord of Honour and Glory!” Turning the i The Mutawwif, or Dalil, is the guide at Meccah. XXVII. — The First Visit to the House of Allah. 167 west corner, or the Rukn al-Shami, we exclaimed, “ O Allah, make it an acceptable Pilgrimage, and a Forgive¬ ness of Sins, and a laudable Endeavour, and a pleasant Action (in Thy sight), and a store which perisheth not, O Thou Glorious! O Thou Pardoner!” This was re¬ peated thrice, till we arrived at the Yamani, or south corner, where, the crowd being less importunate, we touched the wall with the right hand, after the example of the Prophet, and kissed the finger-tips. Finally, be¬ tween the south angle and that of the Black Stone, where our circuit would be completed, we said, “O Allah, verily I take Refuge with Thee from Infidelity, and I take Refuge with Thee from Want, and from the Tortures of the Tomb, and from the Troubles of Life and Death. And I fly to Thee from Ignominy in this World and the next, and I implore Thy Pardon for the Present and for the Future. O Lord, grant to me in this Life Prosperity, and in the next Life Prosperity, and save me from the Punishment of Fire.” Thus finished a Shaut, or single course round the house. Of these we performed the first three at the pace called Harwalah, very similar to the French pas gymnas- tique , or Tarammul, that is to say, “moving the shoulders as if walking in sand.” The four latter are performed in Ta’ammul, slowly and leisurely; the reverse of the Sai, or running. These seven Ashwat, or courses, are called collec¬ tively one Usbu. The Moslem origin of this custom is too well known to require mention. After each Taufah or circuit, we, being unable to kiss or even to touch the Black Stone, fronted towards it, raised our hands to our ears, exclaimed, “ In the Name of Allah, and Allah is omnipotent ! ” kissed our fingers, and resumed the cere¬ mony of circumambulation, as before, with “Allah, in Thy Belief,” &c. At the conclusion of the Tawaf it was deemed advis¬ able to attempt to kiss the stone. For a time I stood 1 68 Pilgrimage to Al-Madinah and Meccah . looking in despair at the swarming crowd of Badawi and other pilgrims that besieged it. But the boy Mohammed was equal to the occasion. During our circuit he had displayed a fiery zeal against heresy and schism, by foully abusing every Persian in his path 1 ; and the inopportune introduction of hard words into his prayers made the latter a strange patchwork; as “Ave Maria purissima, — * arrah, don’t ye be letting the pig at the pot, — sanctis- sima,” and so forth. He might, for instance, be repeat¬ ing “And I take Refuge with Thee from Ignominy in this World,” when “O thou rejected one, son of the rejected!” would be the interpolation addressed to some long- bearded Khorasani, — “And in that to come” — “O hog and brother of a hoggess!” And so he continued till I wondered that none dared to turn and rend him. After vainly addressing the pilgrims, of whom nothing could be seen but a mosaic of occupits and shoulder-blades, the boy Mohammed collected about half a dozen stalwart Meccans, with whose assistance, by sheer strength, we wedged our way into the thin and light-legged crowd. The Badawin turned round upon us like wild-cats, but i In a.d. 1674 some wretch smeared the Black Stone with impurity, and every one who kissed it retired with a sullied beard. The Persians, says Burckhardt, were suspected of this sacrilege, and now their ill-fame has spread far ; at Alexandria they were described to me as a people who defile the Ka’abah. It is scarcely necessary to say that a Shi’ah, as well as a Sunni, would look upon such an action with lively horror. The people of Meccah, however, like the Madani, have turned the circumstance to their own advantage, and make an occasional “avanie.” Thus, nine or ten years ago, on the testimony of a boy who swore that he saw the inside of the Ka’abah defiled by a Persian, they rose up, cruelly beat the schismatics, aud carried them off to their peculiar quarter the Shamiyah, forbidding their ingress to the Ka’abah. Indeed, till Mohammed Ali’s time, the Persians rarely ventured upon a pilgrimage, and even now that man is happy who gets over it without a beating. The defilement of the Black Stone was probably the work of some Jew or Greek, who risked his life to gratify a furious bigotry. XXVII.— The First Visit to the House of Allah. 169 they had no daggers. The season being autumn, they had not swelled themselves with milk for six months; and they had become such living mummies, that I could have managed single-handed half a dozen of them. After thus reaching the stone, despite popular indignation testified by impatient shouts, we monopolised the use of it for at least ten minutes. Whilst kissing it and rubbing hands and forehead upon it I narrowly observed it, and came away persuaded that it is an aerolite. It is curious that almost all travellers agree upon one point, namely, that the stone is volcanic. Ali Bey calls it “ mineralogically ” a “block of volcanic basalt, whose circumference is sprinkled with little crystals, pointed and straw-like, with rhombs of tile-red feldspath upon a dark back¬ ground, like velvet or charcoal, except one of its protuber¬ ances, which is reddish.” Burckhardt thought it was “a lava containing several small extraneous particles of a whitish and of a yellowish substance.” Having kissed the stone we fought our way through the crowd to the place called Al-Multazem. Here we pressed our stomachs, chests, and right cheeks to the Ka’abah, raising our arms high above our heads and ex¬ claiming, “O Allah! O Lord of the Ancient House, free my Neck from Hell-fire, and preserve me from every ill Deed, and make me contented with that daily bread which Thou hast given to me, and bless me in all Thou hast granted!” Then came the Istighfar, or beg¬ ging of pardon ; “I beg Pardon of Allah the most high, who, there is no other God but He, the Living, the Eternal, and unto Him I repent myself!” After which we blessed the Prophet, and then asked for ourselves all that our souls most desired.* 1 2 3 1 Prayer is granted at fourteen places besides Al-Multazem, viz. : — 1. At the place of circumambulation. 2. Under the Mizab, or spout of the Ka’abah. 3. Inside the Ka’abah. 170 Pilgrimage to Al-Madinah and Meccah. After embracing the Multazem, we repaired to the Shafe’is’ place of prayer near the Makam Ibrahim, and there recited two prostrations, technically called Sunnat al-Tawaf, or the (Apostle’s) practice of circumambulation. The chapter repeated in the first was “ Say thou, O Infidels”: in the second, “Say thou He is the one God.* 1” We then went to the door of the building in which is Zemzem: there I was condemned to another nauseous draught, and was deluged with two or three skinfuls of water dashed over my head en douche. This ablution causes sins to fall from the spirit like dust.2 During the potation we prayed, “O Allah, verily I beg of Thee plen¬ tiful daily Bread, and profitable Learning, and the heal¬ ing of every Disease!” Then we returned towards the Black Stone, stood far away opposite, because unable to touch it, ejaculated the Takbir, the Tahlil, and the Ham- dilah ; and thoroughly worn out with scorched feet and a burning head, — both extremities, it must be remembered, were bare, and various delays had detained us till ten a.m., — I left the Mosque.3 The boy Mohammed had miscalculated the amount of lodging in his mother’s house. She, being a widow 4. At the well Zemzem. 5. Behind Abraham’s place of prayer. 6 and 7. On Mounts Safa and Marwah. 8. During the ceremony called •‘Al-Sai.” 9. Upon Mount Arafat. 10. At Muzdalifah. 11. In Muna. 12. During the devil-stoning, 13. On first seeing the Ka’abah. 14. At the Hatim or Hijr. 1 The former is the 109th, the latter the 112th chapter of the Koran (I have translated it in a previous volume). 2 These superstitions, I must remark, belong only to the vulgar. 3 Strictly speaking we ought, after this, to have performed the ceremony called Al-Sai, or the running seven times between Mounts Safa and Marwah. Fatigue put this fresh trial completely out of the question. XXV I The First Visit to the House of Allah. 171 and a lone woman, had made over for the season all the apartments to her brother, a lean old Meccan, of true ancient type, vulture-faced, kite-clawed, with a laugh like a hyena, and a mere shell of body. He regarded me with no favouring eye when I insisted as a guest upon having some place of retirement ; but he promised that, after our return from Arafat, a little store-room should be cleared out for me. With that I was obliged to be con¬ tent, and to pass that day in the common male drawing¬ room of the house, a vestibule on the ground floor, called in Egypt a Takhta-bush } Entering, to the left (a) was a large Mastabah, or plat¬ form, and at the bottom (b) a second, of smaller dimensions and foully dirty. Behind this was a dark and unclean store-room (c) containing the Hajis’ baggage. Opposite the Mastabah was a firepan for pipes and coffee (d), superintended by a family of lean Indians ; and by the side (e) a doorless passage led to a bathing-room (f) and stair¬ case (g). I had scarcely composed myself upon the carpeted Mastabah, when the remainder was suddenly invaded by the Turkish, or rather Slavo-Turk, pilgrims inhabiting the house, and a host of their visitors. They were large, hairy men, with gruff voices and square figures ; they did not take the least notice of me, although feeling the intru¬ sion, I stretched out my legs with a provoking nonchalance? At last one of them addressed me in Turkish, to which I 1 I have been diffuse in my description of this vestibule, as it is the general way of laying out a ground-floor at Meccah. During the pilgrimage time the lower hall is usually converted into a shop for the display of goods, especially when situated in a populous quarter. 2 This is equivalent to throwing oneself upon the sofa in Europe. Only in the East it asserts a decided claim to superiority; the West would scarcely view it in that light. 172 Pilgrimage to Al-Madinah and Meccah. replied by shaking my head. His question being inter¬ preted to me in Arabic, I drawled out, “ My native place is the land of Khorasan.” This provoked a stern and stony stare from the Turks, and an “ ugh !” which said plainly enough, “ Then you are a pestilent heretic.” I surveyed them with a self-satisfied simper, stretched my legs a trifle farther, and conversed with my water-pipe. Presently, when they all departed for a time, the boy Mohammed raised, by request, my green box of medicines, and deposited it upon the Mastabah ; thus defining, as it were, a line of demarcation, and asserting my privilege to it before the Turks. Most of these men were of one party, headed by a colonel of Nizam, whom they called a Bey. My acquaintance with them began roughly enough, but afterwards, with some exceptions, who were gruff as an English butcher when accosted by a lean foreigner, they proved to be kind-hearted and not unsociable men. It often happens to the traveller, as the charming Mrs. Mala- prop observes, to find intercourse all the better by begin¬ ning with a little aversion. In the evening, accompanied by the boy Mohammed, and followed by Shaykh Nur, who carried a lantern and a praying-rug, I again repaired to the “ Navel of the World 1 ” ; this time aesthetically, to enjoy the delights of the hour after the “ gaudy, babbling, and remorseful day.” The moon, now approaching the full, tipped the brow of Abu Kubays, and lit up the spectacle with a more solemn light. In the midst stood the huge bier-like erection, — “ Black as the wings Which some spirit of ill o’er a sepulchre flings,” — 1 Ibn Haukal begins his cosmography with Meccah “ because the temple of the Lord is situated there, and the holy Ka’abah is the navel of the earth, and Meccah is styled in sacred writ the parent city, or the mother of towns.” Unfortunately, Ibn Haukal, like most other Moslem travellers and geographers, says no more about Meccah. XXVII.— The First Visit to the House of Allah. 173 except where the moonbeams streaked it like jets of silver falling upon the darkest marble. It formed the point of rest for the eye ; the little pagoda-like buildings and domes around it, with all their gilding and fretwork, vanished. One object, unique in appearance, stood in view — the temple of the one Allah, the God of Abraham, of Ishmael, and of their posterity. Sublime it was, and expressing by all the eloquence of fancy the grandeur of the One Idea which vitalised Al-Islam, and the strength and steadfast¬ ness of its votaries. The oval pavement round the Ka’abah was crowded with men, women, and children, mostly divided into parties, which followed a Mutawwif ; some walking staidly, and others running, whilst many stood in groups to prayer. What a scene of contrasts ! Here stalked the Badawi woman, in her long black robe like a nun’s serge, and poppy-coloured face-veil, pierced to show two fiercely flashing orbs. There an Indian woman, with her semi- Tartar features, nakedly hideous, and her thin legs, encased in wrinkled tights, hurried round the fane. Every now and then a corpse, borne upon its wooden shell, circuited the shrine by means of four bearers, whom other Moslems, as is the custom, occasionally relieved. A few fair-skinned Turks lounged about, looking cold and repulsive, as their wont is. In one place a fast Calcutta Khitmugav stood, with turband awry and arms akimbo, contemplating the view jauntily, as those “ gentlemen’s gentlemen ” will do. In another, some poor wretch, with arms thrown on high, so that every part of his person might touch the Ka’abah, was clinging to the curtain and sobbing as though his heart would break. From this spectacle my eyes turned towards Abu Kubays. The city extends in that direction half-way up the grim hill : the site might be compared, at a humble distance, to Bath. Some writers liken it to Florence ; but conceive a Florence without beauty ! To the South 174 Pilgrimage to Al-Madinah and Meccah. lay Jabal Jiyad the Greater,1 also partly built over and crowned with a fort, which at a distance looks less useful than romantic2: a flood of pale light was sparkling upon its stony surface. Below, the minarets became pillars of silver, and the cloisters, dimly streaked by oil lamps, bounded the views of the temple with horizontal lines of shade. Before nightfall the boy Mohammed rose to feed the Mosque pigeons, for whom he had brought a pocketful of barley. He went to the place where these birds flock — the line of pavement leading from the isolated arch to the Eastern cloisters. During the day women and children are to be seen sitting here, with small piles of grain upon little plaited trays of basket-work. For each they demand a copper piece ; and religious pilgrims consider it their duty to provide the reverend blue-rocks with a plentiful meal. The Hindu Pandits assert that Shiwa and his spouse, under the forms and names of Kapot-Eshwara (pigeon god) and Kapotesi, dwelt at Meccah. The dove was the device of the old Assyrian Empire, because it is supposed Semiramis was preserved by that bird. The Meccan pigeons, resembling those of Venice, are held sacred probably in consequence of the wild traditions of the Arabs about Noah’s dove. Some authors declare that in Mohammed’s time, among the idols of the Meccan Pantheon, was a pigeon carved in wood, and above it another, which Ali, mounting upon the Prophet’s shoulder, pulled down. This might have been a Hindu, a Jewish, or a Christian symbol. The Moslems connect the pigeon 1 To distinguish it from the Jiyad (above the cemetery Al-Ma’ala) over which Khalid entered Meccah. Some topographers call the Jiyad upon which the fort is built “the lesser,’’ and apply “greater” to Jiyad Amir, the hill north of Meccah. 2 The Meccans, however, do not fail to boast of its strength; and has stood some sieges. XXVII. — The First Visit to the House of Allah. 175 on two occasions with their faith : first, when that bird appeared to whisper in Mohammed’s ear ; and, secondly, during the flight to Al-Madinah. Moreover, in many countries they are called “ Allah’s Proclaimers,” because their movement when cooing resembles prostration. Almost everywhere the pigeon has entered into the history of religion, which probably induced Mr. Lascelles to incur the derision of our grandfathers by pronouncing it a “ holy bird.” At Meccah they are called the doves of the Ka’abah, and they never appear at table. They are remarkable for propriety when sitting upon the holy building. This may be a minor miracle : I would rather believe that there is some contrivance on the roof. My friend Mr. Bicknell remarks: “This marvel, however, having of late years been suspended, many discern another omen of the approach of the long-predicted period when unbelievers shall desecrate the sacred soil.” Late in the evening I saw a negro in the state called Malbus — religious frenzy. To all appearance a Takruri, he was a fine and a powerful man, as the numbers required to hold him testified. He threw his arms wildly about him, uttering shrill cries, which sounded like le le le le! and when held, he swayed his body, and waved his head from side to side, like a chained and furious elephant, straining out the deepest groans. The Africans appear unusually subject to this nervous state which, seen by the ignorant and the imaginative, would at once suggest “demoniacal possession.1” Either their organisation is more impressionable, or more probably, the hardships, privations, and fatigues endured whilst wearily traversing inhospitable wilds, and perilous seas, have exalted their 1 In the Mandal, or palm-divination, a black slave is considered the best subject. European travellers have frequently remarked their nervous sensibility. In Abyssinia the maladies called “bouda” and “tigritiya” appear to depend upon some obscure connection between a weak impressionable brain and the strong will of a feared and hated race — the blacksmiths. 176 Pilgrimage to Al-Madinah and Meccah . imaginations to a pitch bordering upon frenzy. Often they are seen prostrate on the pavement, or clinging to the curtain, or rubbing their foreheads upon the stones, weeping bitterly, and pouring forth the wildest ejacu¬ lations. That night I stayed in the Harim till two a.m., wishing to see if it would be empty. But the morrow was to witness the egress to Arafat; many, therefore, passed the hours of darkness in the Harim. Numerous parties of pilgrims sat upon their rugs, with lanterns in front of them, conversing, praying, and contemplating the Ka’abah. The cloisters were full of merchants, who resorted there to “talk shop,” and to vend such holy goods as combs, tooth-sticks, and rosaries. Before ten p.m. I found no opportunity of praying the usual two prostrations over the grave of Ishmael. After waiting long and patiently, at last I was stepping into the vacant place, when another pilgrim rushed forward; the boy Mohammed, assisted by me, instantly seized him, and, despite his cries and struggles, taught him to wait. Till midnight we sat chatting with the different ciceroni who came up to offer their services. I could not help remark¬ ing their shabby and dirty clothes, and was informed that during pilgrimage, when splendour is liable to be spoiled, they wear out old dresses ; and appear endimanches for the Muharram fete, when most travellers have left the city. Presently my two companions, exhausted with fatigue, fell asleep ; I went up to the Ka’abah, with the intention of “annexing” a bit of the torn old Kiswat or curtain, but too many eyes were looking on. At this season of the year the Kiswat is much tattered at the base, partly by pilgrims’ fingers, and partly by the strain of the cord which confines it when the wind is blowing. It is con¬ sidered a mere peccadillo to purloin a bit of the venerable stuff ; but as the officers of the temple make money by selling it, they certainly would visit detection with an XXVII.— The First Visit to the House of Allah. 177 unmerciful application of the quarterstaff. The piece in my possession was given to me by the boy Mohammed before I left Meccah. Waistcoats cut out of the Kiswah still make the combatants invulnerable in battle, and are considered presents fit for princes. The Moslems gener¬ ally try to secure a strip of this cloth as a mark for the Koran, or for some such purpose. The opportunity, how¬ ever, was favourable for a survey, and with a piece of tape, and the simple processes of stepping and spanning, I managed to measure all the objects concerning which I was curious. At last sleep began to weigh heavily upon my eyelids. I awoke my companions, and in the dizziness of slumber they walked with me through the tall narrow street from the Bab al-Ziyadah to our home in the Shamiyah. The brilliant moonshine prevented our complaining, as other travellers have had reason to do, of the darkness and the difficulty of Meccah’s streets. The town, too, appeared safe; there were no watchmen, and yet people slept everywhere upon cots placed opposite their open doors. Arrived at the house, we made some brief preparations for snatching a few hours’ sleep upon the Mastabah, a place so stifling, that nothing but utter exhaustion could induce lethargy there. VOL. II. 12 CHAPTER XXVIII. THE CEREMONIES OF THE YAUM AL-TARWIYAH, OR THE FIRST DAY. At ten a.m., on the 8th Zu’l Hijjah, a.h. 1269 (Mon¬ day, 12th Sept., 1853), habited in our Ihram, or pilgrim garbs, we mounted the litter. Shaykh Mas’ud had been standing at the door from dawn-time, impatient to start before the Damascus and the Egyptian caravans made the road dangerous. Our delay arose from the tyrannical conduct of the boy Mohammed, who insisted upon leaving his little nephew behind. It was long before he yielded. I then placed the poor child, who was crying bitterly, in the litter between us, and at last we started. We followed the road by which the Caravans entered Meccah. It was covered with white-robed pilgrims, some few wending their way on foot 1 ; others riding, and all men barefooted and bareheaded. Most of the wealthier classes mounted asses. The scene was, as usual, one of strange contrasts : Badawin bestriding swift dromedaries ; Turkish dignitaries on fine horses ; the most picturesque beggars, and the most uninteresting Nizam. Not a little wrangling mingled with the loud bursts of Talbiyat. Dead animals dotted the ground, and carcasses had been cast into a dry tank, the Bivhat al-Shami which caused every Badawi to 1 Pilgrims who would win the heavenly reward promised to those who walk, start at an early hour. XX VIII. — Ceremonies of the Yaurn Al-T army ah. 1 79 hold his nose.* 1 Here, on the right of the road, the poorer pilgrims, who could not find houses, had erected huts, and pitched their ragged tents. Traversing the suburb Al- Ma’b’dah (Ma’abadah), in a valley between the two barren prolongations of Kayka an and Khandamah, we turned to the north-east, leaving on the left certain barracks of Turkish soldiery, and the negro militia here stationed, with the Saniyat Kuda'a in the background. Then, advancing about 3000 paces over rising ground, we passed by the conical head of Jabal Nur,2 and en¬ tered the plain of many names.3 It contained nothing but a few whitewashed walls, surrounding places of prayer, and a number of stone cisterns, some well pre¬ served, others in ruins. All, however, were dry, and water-vendors crowded the roadside. Gravel and lumps of granite grew there like grass, and from under every large stone, as Shaykh Mas ud took a delight in showing, a small scorpion, with tail curled over its back, fled, Parthian-like, from the invaders of its home. At eleven a.m., ascending a Mudarraj, or flight of stone steps, about thirty yards broad, we passed without difficulty, for we were in advance of the caravans, over the Akabah, or Steeps,4 and the narrow, hill-girt entrance, to the low gravel basin in which Muna lies. 1 The true Badawi, when in the tainted atmosphere of towns, is always known by bits of cotton in his nostrils, or by his kerchief tightly drawn over his nose, a heavy frown marking extreme disgust. 2 Anciently called Hira. It is still visited as the place of the Prophet’s early lucubrations, and because here the first verse of the Koran descended. As I did not ascend the hill. I must refer readers for a description of it to Burckhardt, vol. i. p. 320. 3 Al-Abtah, “low ground”; A1 Khayf, “the declivity"; Fina Makkah, the “court of Meccah ” ; Al-Muhassib (from Hasba, a shining white pebble), corrupted by our authors to Mihsab and Mohsab. 4 The spot where Kusay fought and where Mohammed made his covenant. 180 Pilgrimage to Al-Madinah and Meccah. Muna, more classically called Mina,1 is a place of con¬ siderable sanctity. Its three standing miracles are these : The pebbles thrown at “the Devil” return by angelic agency to whence they came ; during the three Days of Drying Meat rapacious beasts and birds cannot prey there; and, lastly, flies do not settle upon the articles of food exposed so abundantly in the bazars.2 During pilgrimage, houses are let for an exorbitant sum, and it becomes a “World’s Fair” of Moslem merchants. At all other seasons it is almost deserted, in consequence, says popu¬ lar superstition, of the Rajm or (diabolical) lapidation.3 Dis¬ tant about three miles from Meccah, it is a long, narrow, straggling village, composed of mud and stone houses of one or two stories, built in the common Arab style. Traversing a narrow street, we passed on the left the Great Devil, which shall be described at a future time. After a quarter of an hour’s halt, spent over pipes and coffee, we came to an open space, where stands the Mosque “Al-Khayf.” Here, according to some Arabs, Adam lies, his head being at one end of one long wall, and his feet at another, whilst the dome covers his om¬ phalic region. Grand preparations for fireworks were being made in this square ; I especially remarked a fire- 1 If Ptolemy’s "Minoei” be rightly located in this valley, the present name and derivation " Muna ” (desire), because Adam here desired Paradise of Allah, must be modern. Sale, following Pococke, makes " Mina ” (from Mana) allude to the flowing of victims’ blood. Possibly it may be the plural of Minyat, which in many Arabic dia¬ lects means a village. This basin was doubtless thickly populated in ancient times, and Moslem historians mention its seven idols, repre¬ senting the seven planets. 2 According to Mohammed the pebbles of the accepted are removed by angels ; as, however, each man and woman must throw 49 or 70 stones, it is fair to suspect the intervention of something more material. Animals are frightened away by the bustling crowd, and flies are found in myriads. 3 This demoniacal practice is still as firmly believed in Arabia as it formerly was in Europe. XXVIII. — Ceremonies of the Yawn Al-Tavwiyah. 181 ship, which savoured strongly of Stambul. After passing through the town, we came to Batn al-Muhassir , “The Basin of the Troubler,1” (Satan) at the beginning of a descent leading to Muzdalifah (the Approacher), where the road falls into the valley of the Arafat torrent. At noon we reached the Muzdalifah, also called Mashar al-Haram, the “Place dedicated to religious Ceremonies.2” It is known in Al-Islam as “the Minaret without the Mosque,” opposed to Masjid Nimrah, which is the “ Mosque without the Minaret.” Half-way between Muna and Arafat, it is about three miles from both. There is something peculiarly striking in the distant ap¬ pearance of the tall, solitary tower, rising abruptly from the desolate valley of gravel, flanked with buttresses of yellow rock. No wonder that the ancient Arabs loved to give the high-sounding name of this oratory to distant places in their giant Caliph-empire. Here as we halted to perform the mid-day prayer, we were overtaken by the Damascus Caravan. It was a grand spectacle. The Mahmil, no longer naked as upon the line of march, flashed in the sun all green and gold. Around the moving host of white-robed pilgrims hovered a crowd of Badawin, male and female, all mounted on swift dromedaries, and many of them armed to the teeth. As their drapery floated in the wind, and their faces were veiled with the “Lisam,” it was frequently difficult to 1 Probably because here Satan appeared to tempt Adam, Abra¬ ham, and Ishmael. The Qanoon e Islam erroneously calls it the “Valley of Muhasurah,” and corrupts Mashar al-Haram into “Muzar al-Haram ” (the holy shrine). 2 Many, even since Sale corrected the error, have confounded this Mashar al -Haram with Masjid al -Heir dm of Meccah. According to Al-Fasi, quoted by Burckhardt, it is the name of a little eminence at the end of the Muzdalifah valley, and anciently called Jabal Kuzah ; it is also, he says, applied to “ an elevated platform inclosing the mosque of Muzdalifah.” Ibnjubayr makes Mashar al-Haram synony¬ mous with Muzdalifah, to which he gives a third name, “ Jami.” 1 82 Pilgrimage to Al-Madinah and MeccaJi . distinguish the sex of the wild being, flogging its animal to speed. These people, as has been said, often resort to Arafat for blood-revenge, in hopes of finding the victim unprepared. Nothing can be more sinful in Al-Islam than such deed — it is murder, “made sicker” by sacrilege; yet the prevalence of the practice proves how feeble is the religion’s hold upon the race. The women are as unscru¬ pulous : I remarked many of them emulating the men in reckless riding, and striking with their sticks every animal in the way. Travelling Eastward up the Arafat Fiumara, after about half an hour we came to a narrow pass called Al- Akhshabayn1 or the “ Two Rugged Hills.” Here the spurs of the rock limited the road to about a hundred paces, and it is generally a scene of great confusion. After this we arrived at Al-Bazan (the Basin),2 a widening of the plain ; and another half-hour brought us to the Alamayn (the “ Two Signs ”), whitewashed pillars, or rather thin, narrow walls, surmounted with pinnacles, which denote the precincts of the Arafat plain. Here, in full sight of the Holy Hill, standing boldly out from the deep blue sky, the host of pilgrims broke into loud Labbayks. A little beyond, and to our right, was the simple enclosure called the Masjid Nimrah.3 We then 1 Buckhardt calls it •• Mazoumeyn,” or Al-Mazik, the pass. *' Akeshab ” may mean wooded or rugged ; in which latter sense it is frequently applied to hills. Kayka’an and Abu Kubays at Meccah are called Al-Akshshabayn in some books. The left hill, in Ibn Jubayr’s time, was celebrated as a meeting-place for brigands. 2 Kutb al-Din makes another Bazan the Southern limit of Meccah. 3 Burckhardt calls this building, which he confounds with the •• Jami Ibrahim,” the Jami Nimre ; others Namirah, Nimrah, Nam- rah, and Namurah. It was erected, he says, by Kait Bey of Egypt, and had fallen into decay. It has now been repaired, and is generally considered neutral, and not Sanctuary ground, between the Harim of Meccah and the Holy Hill. XXV III. — Ceremonies of the Yaum Al-T avwiyah. 183 turned from our eastern course northwards, and began threading our way down the main street of the town of tents which clustered about the southern foot of Arafat. At last, about three p.m., we found a vacant space near the Matbakh, or kitchen, formerly belonging to a Sharif’s palace, but now a ruin with a few shells of arches. Arafat is about six hours’ very slow march, or twelve miles,1 2 on the Taif road, due east of Meccah. We arrived there in a shorter time, but our weary camels, during the last third of the way, frequently threw themselves upon the ground. Human beings suffered more. Between Muna and Arafat I saw no fewer than five men fall down and die upon the highway : exhausted and moribund, they had dragged themselves out to give up the ghost where it departs to instant beatitude.3 The spectacle showed how easy it is to die in these latitudes3; each man suddenly staggered, fell as if shot ; and, after a brief convulsion, lay still as marble. The corpses were care¬ fully taken up, and carelessly buried that same evening, in a vacant space amongst the crowds encamped upon the Arafat plain.4 The boy Mohammed, who had long chafed at my per- 1 Mr. W. Muir, in his valuable Life of Mahomet, vol. 1, p. ccv., remarks upon this- passage that at p. 180 ante, I made Muna three miles from Meccah, and Muzdalifah about three miles from Muna, an Arafat three miles from Muzdalifah,— a total of nine. But the lesser estimate does not include the outskirts of Meccah on the breadth of the Arafat Plain. The Calcutta Review (art. 1, Sept. 1853) notably errs in making Arafat eighteen miles east of Meccah. Ibn Jubayr reckons five miles from Meccah to Muzdalifah, and five from this to Arafat. 2 Those who die on a pilgrimage become martyrs. 3 I cannot help believing that some unknown cause renders death easier to man in hot than in cold climates ; certain it is that in Europe rare are the quiet and painless deathbeds so common in the EaSt4 We bury our dead, to preserve them as it were; the Moslem tries to secure rapid decomposition, and makes the graveyard a dan¬ gerous as well as a disagreeable place. 184 Pilgrimage to Al-Madinah and Meccah. tinacious claim to Darwaysh-hood, resolved on this occa¬ sion to be grand. To swell the party he had invited Omar Effendi, whom we accidentally met in the streets of Meccah, to join us : but failing therein, he brought with him two cousins, fat youths of sixteen and seventeen, and his mother’s ground-floor servants. These were four Indians : an old man ; his wife, a middle-aged woman of the most ordinary appearance ; their son, a sharp boy, who spoke excellent Arabic1; and a family friend, a stout fellow about thirty years old. They were Panjabis, and the bachelor’s history was instructive. He was gaining an honest livelihood in his own country, when suddenly one night Hazrat Ali, dressed in green, and mounted upon his charger Duldul2 — at least, so said the narrator — ap¬ peared, crying in a terrible voice, “ How long wilt thou toil for this world, and be idle about the life to come ? ” From that moment, like an English murderer, he knew no peace ; Conscience and Hazrat Ali haunted him.3 Find- 1 Arabs observe that Indians, unless brought young into the country, never learn its language well. They have a word to express the vicious pronunciation of a slave or an Indian, "Barbaret al- Hunud.” This root Barbara like the Greek "Barbaros,” appears to be derived from the Sanscrit Varvvaraha, an outcast, a barbarian, a man with curly hair. 2 Ali’s charger was named Maymun, or, according to others, Zu’l Janah (the winged). Indians generally confound it with “ Dul¬ dul,” Mohammed’s mule. 3 These visions are common in history. Ali appeared to the Imam Shafe’i, saluted him, — an omen of eternal felicity, — placed a ring upon his finger, as a sign that his fame should extend wide as the donor’s, and sent him to the Holy Land. Ibrahim bin Adham, the saint-poet hearing, when hunting, a voice exclaim, "Man! it is not for this that Allah made thee!” answered, "It is Allah who speaks, his servant will obey!” He changed clothes with an attendant, and wandered forth upon a pilgrimage, celebrated in Al-Islam. He per¬ formed it alone, and making 1100 genuflexions each mile, prolonged it to twelve years. The history of Colonel Gardiner, and of many others amongst ourselves, prove that these visions are not confined to the Arabs. XXVIII. — Ceremonies of the Yaum Al-Tarwiyah. 185 ing life unendurable at home, he sold everything ; raised the sum of twenty pounds, and started for the Holy Land. He reached Jeddah with a few rupees in his pocket : and came to Meccah, where, everything being exorbitantly dear and charity all but unknown, he might have starved, had he not been received by his old friend. The married pair and their son had been taken as house-servants by the boy Mohammed’s mother, who generously allowed them shelter and a pound of rice per diem to each, but not a farthing of pay. They were even expected to provide their own turmeric and onions. Yet these poor people were anxiously awaiting the opportunity to visit Al- Madinah, without which their pilgrimage would not, they believed, be complete. They would beg their way through the terrible Desert and its Badawin — an old man, a boy, and a woman ! What were their chances of returning to their homes ? Such, I believe, is too often the history of those wretches whom a fit of religious enthusiasm, likest to insanity, hurries away to the Holy Land. I strongly recommend the subject to the consideration of our Indian Government as one that calls loudly for their interference. No Eastern ruler parts, as we do, with his subjects ; all object to lose productive power. To an “ Empire of Opinion ” this emigration is fraught with evils. It sends forth a horde of malcontents that ripen into bigots ; it teaches foreign nations to despise our rule ; and it unveils the present nakedness of once wealthy India. And we have both prevention and cure in our own hands. As no Moslem, except the Maliki, is bound to pilgrim¬ age without a sum sufficient to support himself and his family, all who embark at the different ports of India should be obliged to prove their solvency before being pro¬ vided with a permit. Arrived at Jeddah, they should pre¬ sent the certificate at the British Vice-Consulate, where they would become entitled to assistance in case of neces¬ sity. The Vice-Consul at Jeddah ought also to be in- 1 86 Pilgrimage to Al-M adinah and Meccah . structed to assist our Indian pilgrims. Mr. Cole, when holding that appointment, informed me that, though men die of starvation in the streets, he was unable to relieve them. The highways of Meccah abound in pathetic Indian beggars, who affect lank bodies, shrinking frames, whi¬ ning voices, and all the circumstance of misery, because it supports them in idleness. There are no fewer than fifteen hundred Indians at Meccah and Jeddah, besides seven or eight hundred in Al- Yaman. Such a body requires a Consul.1 By the repre¬ sentation of a Vice-Consul when other powers send an officer of superior rank to Al-Hijaz, we voluntarily place , ourselves in an inferior position. And although the Meccan Sharif might for a time object to establishing a Moslem agent at the Holy City with orders to report to the Consul at Jeddah, his opposition would soon fall to the ground. With the Indians’ assistance the boy Mohammed removed the handsome Persian rugs with which he had covered the Shugduf, pitched the tent, carpeted the ground, disposed a Diwan of silk and satin cushions round the interior, and strewed the centre with new Chi- buks, and highly polished Shishahs. At the doorway was placed a large copper fire-pan, with coffee-pots sing¬ ing a welcome to visitors. In front of us were the litters, and by divers similar arrangements our establishment was made to look fine. The youth also insisted upon my removing the Rida, or upper cotton cloth, which had become way-soiled, and he supplied its place by a rich cashmere, left with him, some years before, by a son of the King of Delhi. Little thought I that this bravery of attire would lose me every word of the Arafat sermon next day. Arafat, anciently called Jabal Ilal (JVl), “the Mount i There is a Consul for Jeddah now, 1879, but till lately he was an unpaid. ' MOUNT ARAFAT DURING THE PILGRIMAGE XXVIII — Ceremonies of the Yawn AUTavwiyah. 187 of Wrestling in Prayer,” and now Jabal al-Rahmah, the “Mount of Mercy,” is a mass of coarse granite split into 1. 2. Dwarf wall enclosing Flight of stone steps mils ascend. THE MOSQUE ON ARAFAT. the mountain. 3. The station of the Mahmils.side by side, which the Mah- 4. The place where the Khatib preaches. 5. The fountain. large blocks, with a thin coat of withered thorns. About one mile in circumference, it rises abruptly to the height of a hundred and eighty or two hundred feet, from the low gravelly plain— a dwarf wall at the Southern base forming the line of demarcation. It is separated by Batn Arnah (a^c), a sandy vale,1 2 from the spurs of the Taif hills. Nothing can be more picturesque than the view it affords of the azure peaks behind, and the vast encamp¬ ment scattered over the barren yellow plain below.3 On the North lay the regularly pitched camp of the guards that defend the unarmed pilgrims. To the Eastward was the Sharif’s encampment, with the bright Mahmils and 1 This vale is not considered "standing-ground,” because Satan once appeared to the Prophet as he was travel sing it. 2 According to Kutb al-Din, the Arafat plain was once highly cultivated. Stone-lined cisterns abound, and ruins of buildings are frequent. At the Eastern foot of the mountain was a broad canal, beginning at a spur of the Taif hills, and conveying water to Meccah; it is now destroyed beyond Arafat. The plain is cut with torrents, which at times sweep with desolating violence into the Holy City, and a thick desert vegetation shows that water is not deep below the surface. i8S Pilgrimage to Al-Madinah and Meccah. the gilt knobs of the grandees’ pavilions ; whilst on the Southern and Western sides the tents of the vulgar crowded the ground, disposed in Dowav , or circles. After many calculations, I estimated the number to be not fewer than 50,000 of all ages and sexes ; a sad falling off, it is true, but still considerable. Ali Bey (a.d. 1807) calculates 83,000 pilgrims ; Burck- hardt (1814), 70,000. I reduce it, in 1853, to 50,000; and in a.d. 1854, owing to political causes, it fell to about 25,000. Of these at fewest 10,000 are Meccans, as every one who can leave the city does so at pilgrimage-time. The Arabs have a superstition that the numbers at Arafat cannot be counted, and that if fewer than 600,000 mortals stand upon the hill to hear the sermon, the angels descend and complete the number. Even this year my Arab friends declared that 150,000 spirits were present in human shape. It may be observed that when the good old Bertrand de la Brocquiere, esquire-carver to Philip of Burgundy, declares that the yearly Caravan from Damascus to Al-Madinah must always be composed of 700,000 persons, and that this number being incomplete, Allah sends some of his angels to make it up, he probably confounds the Caravan with the Arafat multitude. The Holy Hill owes its name1 and honours to a well- known legend. When our first parents forfeited Heaven by eating wheat, which deprived them of their primeval purity, they were cast down upon earth. The serpent descended at Ispahan, the peacock at Kabul, Satan at Bilbays (others say Semnan and Seistan), Eve upon Arafat, and Adam at Ceylon. The latter, determining to seek his wife, began a journey, to which earth owes its present mottled appearance. Wherever our first father 1 The word is explained in many ways. One derivation has already been mentioned. Others assert that when Gabriel taught Abraham the ceremonies, he ended by saying 41 A 'arafata mana- sik’ak ? ” — hast thou learned thy pilgrim rites ? To which the Friend of Allah replied, 44 Araftu!" — I have learned them. XXV II /. — Ceremonies of the Yaum Al-T arwiyah. 189 placed his foot — which was large — a town afterwards arose; between the strides will always be “country.” Wandering for many years, he came to the Mountain of Mercy, where our common mother was continually call¬ ing upon his name, and their recognition gave the place the name of Arafat. Upon its summit, Adam, instructed by the archangel Gabriel, erect¬ ed a Mada’a, or place of prayer: and be¬ tween this spot and the Nimrah Mosque the couple abode till death. Others de¬ clare that after recognition, the first pair returned to India, whence for 44 years in succession they visited the Sacred City at pilgrimage-time. From the Holy Hill I walked down to look at the camp arrangements. The main street of tents and booths, huts and shops, was bright with lanterns, and the bazars were crowded with people and stocked with all manner of Eastern delicacies. Some anomalous spectacles met the eye. Many pilgrims, especially the soldiers, were in laical costume. In one place a half- drunken Arnaut stalked down the road, elbowing peaceful passengers and frowning fiercely in hopes of a quarrel. In another part, a huge dimly-lit tent, reeking hot, and garnished with cane seats, contained knots of Egyptians, as their red Tarbushes, white turbands, and black Za’abuts showed, noisily intoxicating themselves with forbidden hemp. There were frequent brawls and great confusion ; many men had lost their parties, and, mixed with loud Labbayks, rose the shouted names of women as well as of men. I was surprised at the disproportion of female nomenclature — the missing number of fair ones seemed to double that of the other sex — and at a practice so opposed to the customs of the Moslem world. At length the boy Mohammed enlightened me. Egyptian and other bold women, when unable to join the pilgrim¬ age, will pay or persuade a friend to shout their names i go Pilgrimage to Al-Madinah and Meccah. in hearing of the Holy Hill, with a view of ensuring a real presence at the desired spot next year. So the welkin rang with the indecent sounds of O Fatimahl O Zaynab ! O Khayz’ran ! 1 Plunderers, too, were abroad. As we returned to the tent we found a crowd assembled near it ; a woman had seized a thief as he was beginning operations, and had the courage to hold his beard till men ran to her assistance. And we were obliged to defend by force our position against a knot of grave-diggers, who would bury a little heap of bodies within a yard or two of our tent. One point struck me at once — the difference in point of cleanliness between an encampment of citizens and of Badawin. Poor Mas’ud sat holding his nose in ineffable disgust, for which he was derided by the Meccans. I consoled him with quoting the celebrated song of May- sunah, the beautiful Badawi wife of the Caliph Mu’a- wiyah. Nothing can be more charming in its own Arabic than this little song ; the Badawin never hear it without screams of joy. “ O take these purple robes away, Give back my cloak of camel’s hair, And bear me from this tow’ring pile To where the Black Tents flap i’ the air. The camel’s colt with falt’ring tread, The dog that bays at all but me, Delight me more than ambling mules — Than every art of minstrelsy ; And any cousin, poor but free, Might take me, fatted ass 1 from thee.2” 1 The latter name, “Ratan,” is servile. Respectable women are never publicly addressed by Moslems except as “daughter,” “female pilgrim," after some male relation, “ O mother of Mohammed,” “ O sister of Omar,” or, tout bonnement, by a man’s name. It would be ill-omened and dangerous were the true name known. So most women, when travelling, adopt an alias. Whoever knew an Afghan fair who was not “ Nur Jan,” or “ Sahib Jan ” ? 2 The British reader will be shocked to hear that by the term XXVIII. — Ceremonies of the Yaum Al-Tarwiyah. 191 The old man, delighted, clapped my shoulder, and exclaimed, “Verily, O Father of Mustachios, I will show thee the black tents of my tribe this year!” At length night came, and we threw ourselves upon our rugs, but not to sleep. Close by, to our bane, was a prayerful old gentleman, who began his devotions at a late hour and concluded them not before dawn. He re¬ minded me of the undergraduate my neighbour at Trinity College, Oxford, who would spout iEschylus at two a.m. Sometimes the chant would grow drowsy, and my ears would hear a dull retreating sound; presently, as if in self-reproach, it would rise to a sharp treble, and proceed at a rate perfectly appalling. The coffee-houses, too, were by no means silent; deep into the night I heard the clapping of hands accompanying merry Arab songs, and the loud shouts of laughter of the Egyptian hemp-drinkers. And the guards and protectors of the camp were not “Charleys” or night-nurses. •• fatted ass” the intellectual lady alluded to her husband. The story is that Mu’awiyah, overhearing the song, sent back the singer to her cousin and beloved wilds. Maysunah departed with her son Yazid, and did not return to Damascus till the " fatted ass” had joined his forefathers. Yazid inherited, with his mother’s talents, all her con¬ tempt for his father ; at least the following quatrain, addressed to Mu’awiyah, and generally known in Al-Islam, would appear to argue anything but reverence : — “ I drank the water of the vine : that draught had power to rouse Thy wrath, grim father ! now, indeed, ’tis joyous to carouse ! I’ll drink !— Be wroth ! — I reck not !-— Ah ! dear to this heart of mine It is to scoff a sire’s command, to quaff forbidden wine.” CHAPTER XXIX. THE CEREMONIES OF THE YAUM ARAFAT, OR THE SECOND DAY. The morning of the ninth Zu’l Hijjah (Tuesday, 13th Sept.) was ushered in by military sounds : a loud discharge of cannon warned us to arise and to prepare for the cere¬ monies of this eventful day. After ablution and prayer, I proceeded with the boy Mohammed to inspect the numerous consecrated sites on the “Mountain of Mercy.” In the first place, we re¬ paired to a spot on rising ground to the south-east, and within a hundred yards of the hill. It is called “Jami al-Sakhrah1” — the Assembling Place of the Rock — from two granite boulders upon which the Prophet stood to perform “Talbiyat.” There is nothing but a small en¬ closure of dwarf and whitewashed stone walls, divided into halves for men and women by a similar partition, and pro¬ vided with a niche to direct prayer to¬ wards Meccah. Entering by steps, we found crowds of devotees and guardians, who for a consideration offered mats and carpets. After a two-bow prayer and a long supplication opposite the niche, we retired to the inner compartment, stood upon a boulder and shouted the “Labbayk.” Thence, threading our way through many obstacles 1 Ali Bey calls it “ Jami al-Rahmah” — of mercy. 193 XXIX. — Ceremonies of the Yaum Arafat. of tent and stone, we ascended the broad flight of rugged steps which winds up the southern face of the rocky hill. Even at this early hour it was crowded with pilgrims, principally Badawin and Wahhabis, who had secured favourable positions for hearing the sermon. Already their green flag was planted upon the summit close to Adam’s Place of Prayer. The wilder Arabs insist that “Wukuf” (standing) should take place upon the Hill. This is not done by the more civilised, who hold that all the plain within the Alamayn ranks as Arafat. Accord¬ ing to Ali Bey, the Maliki school is not allowed to stand upon the mountain. About half way up I counted sixty- six steps, and remarked that they became narrower and steeper. Crowds of beggars instantly seized the pilgrims’ robes, and strove to prevent our entering a second enclo¬ sure. This place, which resembles the former, except that it has but one compartment and no boulders, is that whence Mohammed used to address his followers; and here, to the present day, the Khatib, or preacher, in imitation of the “ Last of the Prophets,” sitting upon a dromedary, recites the Arafat sermon. Here, also, we prayed a two-bow prayer, and gave a small sum to the guardian. Thence ascending with increased difficulty to the hill¬ top, we arrived at a large stuccoed platform,1 with prayer- niche and a kind of obelisk, mean and badly built of lime and granite stone, whitewashed, and conspicuous from afar. It is called the Makam, or Mada’a Sayyidna Adam.2 Here we performed the customary ceremonies amongst a crowd of pilgrims, and then we walked down the little hill. 1 Here was a small chapel, which the Wahhabis were demolishing when Ali Bey was at Meccah. It has not been rebuilt. Upon this spot the Prophet, according to Burckhardt, used to stand during the ceremonies. 2 Burckhardt gives this name to a place a little way on the left and about forty steps up the mountain. VOL. II. *3 ig4 Pilgrimage to Al-Madinah and Meccah. Close to the plain we saw the place where the Egyptian and Damascus Mahmils stand during the sermon ; and, descending the wall that surrounds Arafat by a steep and narrow flight of coarse stone steps, we found on our right the fountain which supplies the place with water. It bubbles from the rock, and is exceedingly pure, as such water generally is in Al-Hijaz. Our excursion employed us longer than the descrip¬ tion requires — nine o’clock had struck before we reached the plain. All were in a state of excitement. Guns fired incessantly. Horsemen and camel-riders galloped about without apparent object. Even the women and the chil¬ dren stood and walked, too restless even to sleep. Arrived at the tent, I was unpleasantly surprised to find a new visitor in an old acquaintance, Ali ibn Ya Sin the Zem- zemi. He had lost his mule, and, wandering in search of its keepers, he unfortunately fell in with our party. I had solid reasons to regret the mishap — he was far too curious and too observant to suit my tastes. On the present occasion, he, being uncomfortable, made us equally so. Accustomed to all the terrible “neatness” of an elderly damsel in Great Britain, a few specks of dirt upon the rugs, and half a dozen bits of cinder upon the ground, sufficed to give him attacks of “nerves.” That day we breakfasted late, for night must come before we could eat again. After mid-day prayer we per¬ formed ablutions ; some the greater, others the less, in preparation for the “Wukuf,” or Standing. From noon onwards the hum and murmur of the multitude increased, and people were seen swarming about in all directions. A second discharge of cannon (at about 3.15 p.m.) announced the approach of Al-Asr, the afternoon prayer, and almost immediately we heard the Naubat, or band preceding the Sharif’s procession, as he wended his way towards the mountain. Fortunately my tent was pitched close to the road, so that without trouble I had a perfect *95 XXIX. — Ceremonies of the Yawn Arafat. view of the scene. First swept a cloud of mace -bearers, who, as usual on such occasions, cleared the path with scant ceremony. They were followed by the horsemen of the Desert, wielding long and tufted spears. Immediately behind them came the Sharif’s led horses, upon which I fixed a curious eye. All were highly bred, and one, a brown Nijdi with black points, struck me as the perfec¬ tion of an Arab. They were small, and all were appa¬ rently of the northern race.1 Of their old crimson -velvet i In Solomon’s time the Egyptian horse cost 150 silver shekels, which, if the greater shekel be meant, would still be about the average price, £18. Abbas, the late Pasha, did his best to buy first- rate Arab stallions : on one occasion he sent a mission to Al- Madinah for the sole purpose of fetching a rare work on farriery. Yet it is doubted whether he ever had a first-rate Nijdi. A Badawi sent to Cairo by one of the chiefs of Nijd, being shown by the viceroy’s order over the stables, on being asked his opinion of the blood, replied bluntly, to the great man’s disgust, that they did not contain a single thoroughbred, He added an apology on the part of his laird for the animals he had brought from Arabia, saying, that neither Sultan nor Shaykh could procure colts of the best strain. For none of these horses would a staunch admirer of the long- legged monster called in England a thoroughbred give twenty pounds. They are mere “ rats,” short and stunted, ragged and flesh¬ less, with rough coats and a slouching walk. But the experienced glance notes at once the fine snake-like head, ears like reeds, wide and projecting nostrils, large eyes, fiery and soft alternately, broad brow, deep base of skull, wide chest, crooked tail, limbs padded with muscle, and long elastic pasterns. And the animal put out to speed soon displays the wondrous force of blood. In fact, when buying Arabs, there are only three things to be considered, blood, blood, and again blood. In Marco Polo’s time, Aden supplied the Indian market. The state of the tribes round the " Eye of Yaman” has effectually closed the road against horse-caravans for many years past. It is said that the Zu Mohammed and the Zu Hosayn, sub¬ families of the Benu Yam, a large tribe living around and north of Sana’a, in Al-Yaman, have a fine large breed called Al-Jaufi, and the clan Al-Aulaki, {Jlf), rear animals celebrated for swiftness and endurance. The other races are stunted, and some Arabs declare that the air of Al-Yaman causes a degeneracy in the first generation. The Badawin, on the contrary, uphold their superiority, and talk 196 Pilgrimage to Al-Madinah and Meccah. caparisons the less said the better ; no little Indian Nawab would show aught so shabby on state occasions. After the chargers paraded a band of black slaves on foot bearing huge matchlocks ; and immediately preceded by three green and two red flags, came the Sharif, riding in front of his family and courtiers. The prince, habited in a simple white Ihram, and bare-headed, mounted a mule ; the only sign of his rank was a large green and gold embroidered umbrella, held over him by a slave. The rear was brought up by another troop of Badawin on horses and camels. Behind this procession were the tents, whose doors and walls were scarcely visible for the crowd ; and the picturesque background was the granite hill, covered, wherever standing-room was to be found, with white-robed pilgrims shouting “Labbayk,” and waving the skirts of their glistening garments violently over their heads. Slowly and solemnly the procession advanced towards the hill. Exactly at the hour Al-Asr, the two Mahmils had taken their station side by side on a platform in the lower slope. That of Damascus could be distinguished as the narrower and the more ornamented of the pair. The Sharif placed himself with his standard-bearers and his retinue a little above the Mahmils, within hearing of the preacher. The pilgrims crowded up to the foot of the mountain : the loud “ Labbayk ” of the Badawin and with the utmost contempt of the African horse. In India we now depend for Arab blood upon the Persian Gulf, and the consequences of monopoly display themselves in an increased price for inferior animals. Our studs are generally believed to be sinks for rupees. The Governments of India now object, it is said, to rearing, at a great cost, animals distinguished by nothing but ferocity. It is evident that Al-Hijaz never can stock the Indian market. Whether Al-Nijd will supply us when the transit becomes safer, is a considera¬ tion which time only can decide. Meanwhile it would be highly advisable to take steps for restoring the Aden trade by entering into closer relations with the Imam of Sana’a and the Badawi chiefs in the North of Al-Yaman. 197 XXIX. — Ceremonies of the Yaurn Arafat. Wahhabis1 fell to a solemn silence, and the waving of white robes ceased — a sign that the preacher had begun the Khutbat al-Wakfah, or Sermon of the Standing (upon Arafat). From my tent I could distinguish the form of the old man upon his camel, but the distance was too great for ear to reach. But how came I to be at the tent ? A short confession will explain. They will shrive me who believe in inspired Spenser’s lines — “ And every spirit, as it is more pure, And hath in it the more of heavenly light, So it the fairer body doth procure To habit in.” - The evil came of a “ fairer body.” I had prepared en cachette a slip of paper, and had hid in my Ihram a pencil destined to put down the heads of this rarely heard dis¬ course. But unhappily that red cashmere shawl was upon my shoulders. Close to us sat a party of fair Meccans, apparently belonging to the higher classes, and one of these I had already several times remarked. She was a tall girl, about eighteen years old, with regular features, a skin somewhat citrine-coloured, but soft and clear, symmetrical eyebrows, the most beautiful eyes, and a figure all grace. There was no head thrown back, no straightened neck, no flat shoulders, nor toes turned out in fact, no “ elegant ” barbarisms : the shape was what the Arabs love, soft, bending, and relaxed, as a woman s i I obtained the following note upon the ceremonies of Wah¬ habi pilgrimage from one of their princes, Khalid Bey . The Wahhabi (who, it must be borne in mind, calls himself a Muwahhid, or Unitarian, in opposition to Mushrik — Polytheist any other sect but his own) at Meccah follows out his two principal tenets, public prayer for men daily, for women on Fridays, and rejection of the Prophet’s mediation. Imitating Mohammed, he spends the first night of pilgrimage at Muna, stands upon the hill Arafat, and, returning to Muna, passes three whole days there. He derides other Moslems, abridges and simplifies the Ka’abah ceremonies, and, if possible, is guided in his devotions by one of his own sect. igS Pilgrimage to Al-Madinah and Meccah. figure ought to be. Unhappily she wore, instead of the usual veil, a “ Yashmak ” of transparent muslin, bound round the face ; and the chaperone, mother, or duenna, by whose side she stood, was apparently a very unsus¬ picious or complaisant old person. Flirtilla fixed a glance of admiration upon my cashmere. I directed a reply with interest at her eyes. She then by the usual coquettish gesture, threw back an inch or two of head-veil, disclos¬ ing broad bands of jetty hair, crowning a lovely oval. My palpable admiration of the new charm was rewarded by a partial removal of the Yashmak, when a dimpled mouth and a rounded chin stood out from the envious muslin. Seeing that my companions were safely employed, I entered upon the dangerous ground of raising hand to forehead. She smiled almost imperceptibly, and turned away. The pilgrim was in ecstasy. The sermon was then half over. I was resolved to stay upon the plain and see what Flirtilla would do. Grace to the cashmere, we came to a good understanding. The next page will record my disappointment — that even¬ ing the pilgrim resumed his soiled cotton cloth, and testily returned the red shawl to the boy Mohammed. The sermon always lasts till near sunset, or about three hours. At first it was spoken amid profound silence. Then loud, scattered “ Amins ” (Amens) and volleys of “ Labbayk ” exploded at uncertain intervals At last the breeze brought to our ears a purgatorial chorus of cries, sobs, and shrieks. Even my party thought proper to be affected : old Ali rubbed his eyes, which in no case un¬ connected with dollars could by any amount of straining be made to shed even a crocodile’s tear ; and the boy Mohammed wisely hid his face in the skirt of his Rida. Presently the people, exhausted by emotion, began to descend the hill in small parties ; and those below struck their tents and commenced loading their camels, although at least an hour’s sermon remained. On this occasion, XXIX.— Ceremonies of the Yawn Arafat. *99 however, all hurry to be foremost, as the “ race from Arafat ” is enjoyed by none but the Badawin. Although we worked with a will, our animals were not ready to move before sunset, when the preacher gave the signal of “Israf,” or permission to depart. The pilgrims, “ - swaying to and fro, Like waves of a great sea, that in mid shock Confound each other, white with foam and fear,” rushed down the hill with a “ Labbayk” sounding like a blast, and took the road to Muna. Then I saw the scene which has given to this part of the ceremonies the name of Al-Dafa min Arafat, — the “Hurry from Arafat. Every man urged his beast with might and main : it was sunset; the plain bristled with tent-pegs, litters were crushed, pedestrians were trampled, camels were over¬ thrown: single combats with sticks and other weapons took place; here a woman, there a child, and there an animal were lost; briefly, it was a chaotic confusion. To my disgust, old Ali insisted upon bestowing his company upon me. He gave over his newly found mule to the boy Mohammed, bidding him take care of the beast, and mounted with me in the Shugduf. I had per¬ suaded Shaykh Mas’ud, with a dollar, to keep close in rear of the pretty Meccan; and I wanted to sketch the Holy Hill. The senior began to give orders about the camel— I, counter-orders. The camel was halted, urged it on: old Ali directed it to be stopped. Meanwhile the charming face that smiled at me from the litter grew dimmer and dimmer ; the more I stormed, the less I was listened to— a string of camels crossed our path— I lost sight of the beauty. Then we began to advance. Again, my determination to sketch seemed likely to fail before the Zemzemi’s little snake’s eye. After a few minutes angry search for expedients, one suggested itself. “Effendi. said old Ali, “sit quiet; there is danger here.” I tossed about like one suffering from evil conscience or from the 200 Pilgrimage to Al-Madinah and Meccah . colic. “Effendi!” shrieked the senior, “what art thou doing? Thou wilt be the death of us.” “Wallah!” I replied with a violent plunge, “it is all thy fault ! There !” (another plunge) — “put thy beard out of the other open¬ ing, and Allah will make it easy to us.” In the ecstasy of fear my tormentor turned his face, as he was bidden, towards the camel’s head. A second halt ensued, when I looked out of the aperture in rear, and made a rough drawing of the Mountain of Mercy. At the Akhshabayn, double lines of camels, bristling with litters, clashed with a shock more noisy than the meeting of torrents. It was already dark : no man knew what he was doing. The guns roared their brazen notes, re-echoed far and wide by the harsh voices of the stony hills. A shower of rockets bursting in the air threw into still greater confusion the timorous mob of women and children. At the same time martial music rose from the masses of Nizam and the stouter-hearted pilgrims were not sparing of their Labbayk1 and “ Id kum Mubarak2” — “ May your Festival be happy ! ” After the pass of the Two Rugged Hills, the road widened, and old Ali, who, during the bumping, had been in a silent convulsion of terror, recovered speech and spirits. This change he evidenced by beginning to be troublesome once more. Again I resolved to be his equal. Exclaiming, “ My eyes are yellow with hunger! ” I seized a pot full of savoury meat which the old man had previously stored for supper, and, without further pream¬ ble, began to eat it greedily, at the same time ready to shout with laughter at the mumbling and grumbling sounds that proceeded from the darkness of the litter. We were at least three hours on the road before reach- 1 This cry is repeated till the pilgrim reaches Mima; not after¬ wards. 2 Another phrase is " Antum min al-aidin “ May you be of the keepers of festival!” 201 XXIX. — Ceremonies of the Yawn Arafat. ing Muzdalifah, and being fatigued, we resolved to pass the night there.1 The Mosque was brilliantly illuminated, but my hungry companions2 apparently thought more of supper and of sleep than of devotion.3 Whilst the tent was being raised, the Indians prepared our food, boiled our coffee, filled our pipes, and spread our rugs. Before sleeping each man collected for himself seven “Jamrah” — bits of granite the size of a small bean.4 Then, weary with emotion and exertion, all lay down except the boy Mo¬ hammed, who preceded us to find encamping ground at Muna. Old Ali, in lending his mule, made the most stringent arrangements with the youth about the exact place and the exact hour of meeting — an act of simplicity at which I could not but smile. The night was by no means peaceful or silent. Lines of camels passed us every ten minutes, and the shouting of travellers con¬ tinued till near dawn. Pilgrims ought to have nighted at the Mosque, but, as in Burckhardt’s time, so in mine, baggage was considered to be in danger thereabouts, and consequently most of the devotees spent the sermon-hours in brooding over their boxes. 1 Hanafis usually follow the Prophet’s example in nighting at Muzdalifah ; in the evening after prayers they attend at the Mosque, listen to the discourse, and shed plentiful tears. Most Shafe’is spend only a few hours at Muzdalifah. 2 We failed to buy meat at Arafat, after noon, although the bazar was large and well stocked ; it is usual to eat flesh there, consequently it is greedily bought up at an exorbitant price. 3 Some sects consider the prayer at Muzdalifah a matter of vital importance. 4 Jamrah is a " small pebble;” it is also called “ Hasa,” in the plural, “ Hasayat.” CHAPTER XXX. THE CEREMONIES OF THE YAUM NAHR, OR THE THIRD DAY. At dawn on the Id al-Kurban (ioth Zu’l Plijjah, Wednes¬ day, 14th September) a gun warned us to lose no time; we arose hurriedly, and started up the Batn Muhassir to Muna. By this means we lost at Muzdalifah the “Salat al-ld,” or “Festival Prayers,” the great solemnity of the Moslem year, performed by all the community at day¬ break. My companion was so anxious to reach Meccah, that he would not hear of devotions. About eight a.m. we entered the village, and looked for the boy Mohammed in vain. Old Ali was dreadfully perplexed; a host of high-born Turkish pilgrims were, he said, expecting him ; his mule was missing — could never appear — he must be late— should probably never reach Meccah— what would become of him ? I began by administering admonition to the mind diseased ; but signally failing in a cure, I amused myself with contemplating the world from my Shugduf, leaving the office of directing it to the old Zemzemi. Now he stopped, then he pressed forward ; here he thought he saw Mohammed, there he discovered our tent; at one time he would “ nakh ” the camel to await, in patience, his supreme hour; at another, half mad with nervous¬ ness, he would urge the excellent Mas ud to hopeless inquiries. Finally, by good fortune, we found one of the boy Mohammed’s cousins, who led us to an enclosure 203 XXX . — Ceremonies of the Yaum Nahr. called Hosh al-Uzam, in the Southern portion of the Muna Basin, at the base of Mount Sabir.1 There we pitched the tent, refreshed ourselves, and awaited the truant’s return. Old Ali, failing to disturb my equanimity, attempted, as those who consort with philosophers often will do, to quarrel with me. But, finding no material wherewith to build a dispute in such fragments as “Ah ! ’ “Hem!”— “Wallah!” he hinted desperate intentions against the boy Mohammed. When, however, the youth appeared, with even more jauntiness of mien than usual, Ali bin Ya Sin lost heart, brushed by him, mounted his mule, and, doubtless cursing us “under the tongue,” rode away, frowning viciously, with his heels playing upon the beast’s ribs. Mohammed had been delayed, he said, by the diffi¬ culty of finding asses. We were now to mount for “the Throwing,2” as a preliminary to which we washed “ with seven waters ” the seven pebbles brought from Muzdalifah, and bound them in our Ihrams. Our first destination was the entrance to the western end of the long line which composes the Muna village. We found a swarming crowd in the narrow road opposite the “ Jamrat al-Akabah,3” or, as it is vulgarly called, the Shaytan al-Kabir — the “Great Devil.” These names distinguish it from another pillar, the “ Wusta,” or “Central Place,” (of stoning,) built in the middle of Muna, and a third at the eastern end, “ Al- Aula,” or the “First Place.4” The “ Shaytan al-Kabir” is a dwarf buttress of rude 1 Even pitching ground here is charged to pilgrims. 2 Some authorities advise that this rite of “ Ramy ” be performed on foot. 3 The word “ Jamrah” is applied to the place of stoning, as well as to the stones. 4 These numbers mark the successive spots where the Devil, in in the shape of an old Shaykh, appeared to Adam, Abraham, and Ishmael, and was driven back by the simple process taught by Gabriel, of throwing stones about the size of a bean. 204 Pilgrimage to Al-Madinah and Meccah . masonry, about eight feet high" by two and a half broad, placed against a rough wall of stones at the Meccan entrance to Muna. As the ceremony of “Ramy,” or Lapidation, must be performed on the first day by all pilgrims between sunrise and sunset, and as the fiend was malicious enough to appear in [a rugged Pass,1 the crowd makes the place dangerous. On one side of the road, which is not forty feet broad, stood a row of shops belong¬ ing principally to barbers. On the other side is the rugged wall against which the pillar stands, with a chevaux defrise of Badawin and naked boys. The narrow space was crowded with pilgrims, all struggling like drowning men to approach as near as possible to the Devil ; it would have been easy to run over the heads of the mass. Amongst them were horsemen with rearing chargers. Badawin on wild camels, and grandees on mules and asses, with out¬ runners, were breaking a way by assault and battery. I had read Ali Bey’s self-felicitations upon escaping this place with “only two wounds in the left leg,” and I had duly provided myself with a hidden dagger. The precaution was not useless. Scarcely had my donkey entered the crowd than he was overthrown by a drome¬ dary, and I found myself under the stamping and roaring beast’s stomach. Avoiding being trampled upon by a judicious use of the knife, I lost no time in escaping from a place so ignobly dangerous. Some Moslem travellers assert, in proof of the sanctity of the spot, that no Mos¬ lem is ever killed here : Meccans assured me that accidents are by no means rare. Presently the boy Mohammed fought his way out of the crowd with a bleeding nose. We both sat down upon a bench before a barber’s booth, and, schooled by ad- i I borrow this phrase from Ali Bey, who, however, speaks more like an ignorant Catalonian than a learned Abbaside, when he calls the pillar “LaMaisondu Diable,” and facetiously asserts that “ le diable a eu la malice de placer sa maison dans un lieu fort etroit qui n’a peut-etre pas 34 pieds de large.” STONING THE GREAT DEVII 205 XXX. — Ceremonies of the Yaum Nahr, versity, awaited with patience an opportunity. Finding an opening, we approached within about five cubits of the place, and holding each stone between the thumb and the forefinger1 of the right hand, we cast it at the pillar, exclaiming, “In the name of Allah, and Allah is Al¬ mighty! (I do this) in Hatred of the Fiend and to his Shame.” After which came the Tahlil and the “Sana,” or praise to Allah. The seven stones being duly thrown, we retired, and entering the barber’s booth, took our places upon one of the earthern benches around it. This was the time to remove the Ihram or pilgrim’s garb, and to return to Ihlal, the normal state of Al-Islam. The barber shaved our heads,2 and, after trimming our beards and cutting our nails, made us repeat these words: “I purpose loosening my Ihram according to the Practice of the Prophet, Whom may Allah bless and preserve! O Allah, make unto me in every Hair, a Light, a Purity, and a generous Reward! In the name of Allah, and Allah is Almighty!” At the conclusion of his labour, the barber politely addressed to us a “Na’iman — Pleas¬ ure to you!” To which we as ceremoniously replied, “ Allah give thee pleasure ! ” We had no clothes with us, but we could use our cloths to cover our heads, and slippers to defend our feet from the fiery sun ; and we now could safely twirl our mustachios and stroke our beards — placid enjoyments of which we had been deprived by the 1 Some hold the pebble as a schoolboy does a marble, others between the thumb and forefinger extended, others shoot them from the thumb knuckle, and most men consult their own convenience. 2 The barber removed all my hair. Hanifis shave at least a quarter of the head, Shafe’is a few hairs on the right side. The prayer is, as usual, differently worded, some saying, “ O Allah this my Forelock is in Thy Hand, then grant me for every Hair a Light on Resurrection-day, by Thy Mercy O most Merciful of the Merciful !” I remarked that the hair was allowed to lie upon the ground, whereas strict Moslems, with that reverence for man’s body— the Temple of the Supreme— which characterizes their creed, carefully bury it in the earth. 2o6 Pilgrimage to Al-Madinah and Meccah . Laws of Pilgrimage. After resting about an hour in the booth, which, though crowded with sitting customers, was delightfully cool compared with the burning glare of the road, we mounted our asses, and at eleven a.m. we started Meccah-wards. This return from Muna to Meccah is called Al-Nafr, or the Flight1 2: we did not fail to keep our asses at speed, with a few halts to refresh ourselves with gugglets of water. There was nothing remarkable in the scene : our ride in was a repetition of our ride out. In about half an hour we entered the city, passing through that classical locality called “Batn Kuraysh,” which was crowded with people, and then we repaired to the boy Mohammed’s house for the purpose of bathing and preparing to visit the Ka’abah. Shortly after our arrival, the youth returned home In a state of excitement, exclaiming, “ Rise, Effendi! dress and follow me!” The Ka’abah, though open, would for a time be empty, so that we should escape the crowd. My pilgrim’s garb, which had not been removed, was made to look neat and somewhat Indian, and we sallied forth together without loss of time. A crowd had gathered round the Ka’abah, and I had no wish to stand bareheaded and barefooted in the mid¬ day September sun. At the cry of “Open a path for the Haji who would enter the House,” the gazers made way. Two stout Meccans, who stood below the door, raised me in their arms, whilst a third drew me from above into the building. At the entrance I was accosted by several officials, dark-looking Meccans, of whom the blackest and plainest was a youth of the Benu Shaybah family,3 1 This word is confounded with “DafaMby many Moslem authors. Some speak of the Nafr from Arafat to Muzdalifah and the Dafa from Muzdalifah to Muna. I have used the words as my Mutawwif used them. 2 They keep the keys of the House. In my day the head of the family was " Shaykh Ahmad.” 207 XXX. — Ceremonies of the Yearn Nahr. the sangvc-azul of Al-Hijaz. He held in his hand the huge silver-gilt padlock of the Ka’abah,1 2 and presently taking his seat upon a kind of wooden press in the left corner of the hall, he officially inquired my name, nation, and other particulars. The replies were satisfactory, and the boy Mohammed was authoritatively ordered to con¬ duct me round the building, and to recite the prayers. I will not deny that, looking at the windowless walls, the officials at the door, and the crowd of excited fanatics below — “And the place death, considering who I was,”3 * * * my feelings were of the trapped-rat description, acknow¬ ledged by the immortal nephew of his uncle Perez. This did not, however, prevent my carefully observing the scene during our long prayers, and making a rough plan with a pencil upon my white Ihram. Nothing is more simple than the interior of this celebrated building. The pavement, which is level with the ground, is composed of slabs of fine and various col¬ oured marbles, mostly, however, white, disposed chequer¬ wise. The walls, as far as they can be seen, are of the same material, but the pieces are irregularly shaped, and many of them are engraved with long inscriptions in the Suls and other modern characters. The upper part of the walls, together with the ceiling, at which it is con¬ sidered disrespectful to look,8 are covered with handsome 1 In Ibn Jubayr’s time this large padlock was of gold. It is said popularly that none but the Benu Shaybah can open it ; a minor miracle, doubtless proceeding from the art of some Eastern Hobbs or Bramah. 2 However safe a Christian might be at Meccah, nothing could preserve him from the ready knives of enraged fanatics if detected in the House. The very idea is pollution to a Moslem. 3 I do not known the origin of this superstition; but it would be unsafe for a pilgrim to look fixedly at the Ka’abah ceiling. Under the arras I was told is a strong planking of Saj, or Indian teak, and above it a stuccoed Sath, or flat roof. 208 Pilgrimage to Al-Madinah and Meccah. red damask, flowered over with gold,1 and tucked up about six feet high, so as to be removed from pilgrims’ hands. The flat roof is upheld by three cross-beams, whose shapes appear under the arras ; they rest upon the eastern and western walls, and are supported in the centre by three columns2 about twenty inches in diameter, covered with carved and ornamented aloes wood.3 At the Iraki corner 1. Black Stone (exterior) and As’ad corner. 2. Wooden safe, in which key is kept. 3. Yamani corner. 4. Shami corner. 5. Bab al-Taubah, dwarf door, leading to staircase, by which men ascend to the roof. 6. Iraki corner. 7. Door. 8. Rafters. g, 9, 9. Columns. A. First place of prayer. B. Second place. C. Third place. D. Fourth place. there is a dwarf door, called Bab al-Taubah (of Repent¬ ance).4 It leads into a narrow passage and to the stair¬ case by which the servants ascend to the roof : it is never opened except for working purposes. The “ Aswad ” or 1 Exactly realising the description of our English bard:— “Goodly arras of great majesty, Woven with gold and silk so close and nere, That the rich metal lurked privily, As feigning to be hid from envious eye.” 2 Ibn Jubayr mentions three columns of teak. Burckhardt and Ali Bey, two. In Al-Fasi’s day there were four. The Kuraysh erected six columns in double row. Generally the pillars have been three in number. 3 This wood, which has been used of old to ornament sacred buildings in the East, is brought to Meccah in great quantities by Malay and Java pilgrims. The best kind is known by its oily ap¬ pearance and a “fizzing” sound in fire; the cunning vendors easily supply it with these desiderata. 4 Ibn Jubayr calls it Bab al-Rahmah. 2og XXX. — Ceremonies of the Yawn NaJiv . “ As’ad1” corner is occupied by a flat-topped and quadrant¬ shaped press or safe,2 3 in which at times is placed the key of the Ka’abah.8 Both door and safe are of aloes wood. Between the columns, and about nine feet from the ground, ran bars of a metal which I could not distinguish, and hanging to them were many lamps, said to be of gold. Although there were in the Ka’abah but a few at¬ tendants engaged in preparing it for the entrance of pilgrims,4 5 the windowless stone walls and the choked-up door made it worse than the Piombi of Venice ; perspir¬ ation trickled in large drops, and I thought with horror what it must be when filled with a mass of furiously jost¬ ling and crushing fanatics. Our devotions consisted of a two-bow prayer,6 * followed by long supplications at the Shami (West) corner, the Iraki (north) angle, the Yamani (south), and, lastly, opposite the southern third of the back wall.6 These concluded, I returned to the door, where payment is made. The boy Mohammed told me that the total expense would be seven dollars. At the same time he had been indulging aloud in his favourite rhodomontade, boasting of my greatness, and had declared me to be an Indian pilgrim, a race still supposed at 1 The Hajar al-Aswad is also called Al-As’ad, or the Propitious. 2 Here, in Ibn Jubayr’s time, stood two boxes full of Korans. 3 The key is sometimes placed in the hands of a child of the house of Shaybah, who sits in state, with black slaves on both sides. 4 In Ibn Jubayr’s day the Ka’abah was opened with more cere¬ mony. The ladder was rolled up to the door, and the chief of the Benu Shaybah, ascending it, was covered by attendants with a black veil from head to foot, whilst he opened the padlock. Then, having kissed the threshold, he entered, shut the door behind him, and prayed two Rukats; after which, all the Benu Shaybah, and, lastly, the vulgar were admitted. In these day the veil is obsolete. The Shaykh enters the Ka’abah alone, perfumes it and prays; the pilgrims are then admitted en masse ; and the style in which the eunuchs handle their quarter-staves forms a scene more animated than decorous. 5 Some pray four instead of two bows. 6 Burckhardt erroneously says, "in every corner.'- VOL. II. 14 210 Pilgrimage to Al-Madinah and Meccah. Meccah to be made of gold.1 When seven dollars were tendered, they were rejected with instance. Expecting something of the kind, I had been careful to bring no more than eight. Being pulled and interpellated by half a dozen attendants, my course was to look stupid, and to pretend ignorance of the language. Presently the Shay- bah youth bethought him of a contrivance. Drawing forth from the press the key of the Ka’abah, he partly bared it of its green-silk gold-lettered etui,2 and rubbed a golden knob quartrefoil-shaped upon my eyes, in order to brighten them. I submitted to the operation with a good grace, and added a dollar — my last — to the former offering. The Sharif received it with a hopeless glance, and, to my satisfaction, would not put forth his hand to be kissed. Then the attendants began to demand vails. I replied by opening my empty pouch. When let down from the door by the two brawny Meccans, I was expected to pay them, and accordingly appointed to meet them at the boy Mohammed’s house ; an arrangement to which they grumblingly assented. When delivered from these troubles, I was congratulated by my sharp companion thus : “ Wallah, Effendi ! thou hast escaped well ! some men have left their skins behind.3” 1 These Indians are ever in extremes, paupers or millionaires, and, like all Moslems, the more they pay at Meccah the higher be¬ comes their character and religious titles. A Turkish Pasha seldom squanders as much money as does a Moslem merchant from the far East. Khudabakhsh, the Lahore shawl-dealer, owned to having spent 8ool. in feastings and presents. He appeared to consider that sum a trifle, although, had a debtor carried off one tithe of it, his health would have been seriously affected. 2 The cover of the key is made, like Abraham’s veil, of three colours, red, black or green. It is of silk, embroidered with golden letters, and upon it are written the Bismillah, the name of the reigning Sultan, “Bag of the key of the holy Ka’abah,” and a verselet from the “Family of Amran” (Koran, ch. 3). It is made, like the Kiswah, at Khurunfish, a place that will be noticed below. 3 “ Ecorches ” — "pelati ; " the idea is common to most imagina¬ tive nations. XXX. — Ceremonies of the Yawn Nahr. 21 1 All pilgrims do notenter the Ka’abah1; and many refuse to do so for religious reasons. Omar Effendi, for instance, who never missed a pilgrimage, had never seen the interior.2 Those who tread the hallowed floor are bound, among many other things, never again to walk barefooted, to take up fire with the fingers, or to tell lies. Most really conscientious men cannot afford the luxuries of slippers, tongs, and truth. So thought Thomas, when offered the apple which would give him the tongue which cannot lie: — “ ‘ My tongue is mine ain,’ true Thomas said. ‘ A gudely gift ye wad gie to me 1 I neither dought to buy nor sell At fair or tryst, where I may be, I dought neither speak to prince or peer, Nor ask of grace from fair ladye 1 ’ ” Amongst the Hindus I have met with men who have proceeded upon a pilgrimage to Dwarka, and yet who would not receive the brand of the god, because lying would then be forbidden to them. A confidential servant of a friend in Bombay naively declared that he had not been marked, as the act would have ruined him. There is a sad truth in what he said : Lying to the Oriental is meat and drink, and the roof that shelters him. The Ka’abah had been dressed in her new attire when we entered.3 The covering, however, instead of being 1 The same is the case at Al-Madinah ; many religious men object on conscientious grounds to enter the Prophet’s mosque. The poet quoted below made many visitations to Al-Madinah, but never could persuade himself to approach the tomb. The Esquire Carver saw two young Turks who had voluntarily had their eyes thrust out at Meccah as soon as they had seen the glory and visible sanctity of the tomb of Mohammed. I “ doubt the fact,” which thus appears ushered in by a fiction. 2 I have not thought it necessary to go deep into the list of “ Muharramat,” or actions forbidden to the pilgrim who has entered the Ka’abah. They are numerous and meaningless. 3 The use of the feminine pronoun is explained below. When 212 Pilgrimage to Al-Madinah and Meccah . secured at the bottom to the metal rings in the basement, was tucked up by ropes from the roof, and depended over each face in two long tongues. It was of a brilliant black, and the Hizam — the zone or golden band running round the upper portion of the building — as well as the Burka (face-veil), were of dazzling brightness.* 1 The origin of this custom must be sought in the ancient practice of typifying the church visible by a virgin The Ka’abah in its new covering. or bride. The poet Abd al-Rahim al Bura i, in one of his Gnostic effusions, has embodied the idea : — “ And Meccah’s bride ( i.e . the Ka’abah) is displayed with (miraculous) signs.” This idea doubtless led to the face-veil, the covering, and the guardianship of eunuchs. The Meccan temple was first dressed as a mark of unclothed, the Ka’abah is called Uryanah (naked), in opposition to its normal state, “ Muhramah,” or clad in Ihram. In Burckhardt’s time the house remained naked for fifteen days ; now the investiture is effected in a few hours. i The gold-embroidered curtain covering the Ka’abah door is called by the learned “ Burka al-Ka’abah ” (the Ka’abah’s face- veil), by the vulgar Burka Fatimah ; they connect it in idea with the Prophet’s daughter. 213 XXX. — Ceremonies of the Yawn Nahr. honour by Tobba the Himyarite when he Judaized.1 2 If we accept this fact, which is vouched for by Oriental history, we are led to the conclusion that the children of Israel settled at Meccah had connected the temple with their own faith, and, as a corollary, that the prophet of Al- Islam introduced their apocryphal traditions into his creed. The pagan Arabs did not remove the coverings : the old and torn Kiswah was covered with a new cloth, and the weight threatened to crush the building.3 * * * * From the time of Kusay, the Ka’abah was veiled by subscription, till Abu Rabi’at al-Mughayrah bin Abdullah, who, having acquired great wealth by commerce, offered to provide the Kiswah on alternate years, and thereby gained the name of Al-Adil. The Prophet preferred a covering of fine Yaman cloth, and directed the expense to be defrayed by the Bayt al-Mal, or public treasury. Omar chose Egyp¬ tian linen, ordering the Kiswah to be renewed every year, and the old covering to be distributed among the pilgrims. In the reign of Osman, the Ka’abah was twice clothed, in winter and summer. For the former season, it received a Kamis, or Tobe (shirt) of brocade ; with an Izar, or veil : for the latter a suit of fine linen. Mu’awiyah at first sup¬ plied linen and brocade ; he afterwards exchanged the former for striped Yaman stuff, and ordered Shaybah bin Osman to strip the Ka’abah and to perfume the walls with Khaluk. Shaybah divided the old Kiswah among the pilgrims, and Abdullah bin Abbas did not object to this distribution.8 The Caliph Ma’amun (9th century) ordered 1 The pyramids, it is said, were covered from base to summit with yellow silk or satin. 2 At present the Kiswah, it need scarcely be said, does not cover the flat roof. 3 Ayishah also, when Shaybah proposed to bury the old Kiswah, that it might not be worn by the impure, directed him to sell it, and to distribute the proceeds to the poor. The Meccans still follow the first half, but neglect the other part of the order given by the " Mother of the Moslems.” Kazi Khan advises the proceeds of the sale being 214 Pilgrimage to Al-Madiiiah and Meccah, the dress to be changed three times a year. In his day it was red brocade on the ioth Muharram ; fine linen on the ist Rajab ; and white brocade on the ist Shawwal. At last he was informed that the veil applied on the ioth of Muharram was too closely followed by the red brocade in the next month, and that it required renewing on the ist of Shawwal. This he ordered to be done. Al- Mutawakkil (ninth century), when informed that the dress was spoiled by pilgrims, at first ordered two to be given and the brocade shirt to be let down as far as the pave¬ ment : at last he sent a new veil every two months. During the Caliphat of the Abbasides this investiture came to signify sovereignty in Al-Hijaz, which passed alternately from Baghdad to Egypt and Al-Yaman. In Al-Idrisi’s time (twelth century a.d.) the Kiswah was com¬ posed of black silk, and renewed every year by the Caliph of Baghdad. Ibn Jubayr writes that it was green and gold. The Kiswah remained with Egypt when Sultan Kalaun1 (thirteenth century a.d.) conveyed the rents of two villages, “Baysus” and “Sindbus,2” to the expense of providing an outer black and an inner red curtain for the Ka’abah, with hangings for the Prophet’s tomb at Al- Madinah. When the Holy Land fell under the power of Osmanli, Sultan Salim ordered the Kiswah to be black ; and his son Sultan Sulayman the Magnificent (sixteenth devoted to the repairs of the temple. The “ Siraj al-Wahhaj posi¬ tively forbids, as sinful, the cutting, transporting, selling, buying, and placing it between the leaves of the Koran. Kutb al-Din (from whom I borrow these particulars) introduces some fine and casuistic distinc¬ tions. In his day, however, the Benu Shaybah claimed the old, after the arrival of the new Kiswah ; and their right to it was admitted. To the present day they continue to sell it. 1 Some authors also mention a green Kiswah, applied by this monarch. Embroidered on it were certain verselets of the Koran, the formula of the Moslem faith, and the names of the Prophet’s Com¬ panions. 2 Burckhardt says '* Bysous ” and “Sandabeir. 2I5 XXX. — Ceremonies of the Yaum Nahv. century a.d.), devoted considerable sums to the purpose. The Kiswah was afterwards renewed at the accession of each Sultan. And the Wahhabis, during the first year of their conquest, covered the Ka’abah with a red Kiswah of the same stuff as the fine Arabian Aba or cloak, and made at Al-Hasa. The Kiswah is now worked at a cotton manufactory called Al-Khurunfish, of the Tumn Bab al-Sha’ariyah, Cairo. It is made by a hereditary family, called the Bayt al-Sadi, and, as the specimen in my possession proves, it is a coarse tissue of silk and cotton mixed. The Kiswah is composed of eight pieces — two for each face ofthe Ka’ab¬ ah — the seams being concealed by the Hizam, a broad band, which at a distance looks like gold ; it is lined with white calico, and is supplied with cotton ropes. An¬ ciently it is said all the Koran was interwoven into it. Now, it is inscribed ‘‘Verily, the First of Houses founded for Mankind (to worship in) is that at Bekkah1; blessed and a Direction to all Creatures”; together with seven chapters, namely, the Cave, Mariam, the Family of Am- ran, Repentance, T.H. with Y.S. and Tabarak. The character is that called Tumar, the largest style of East¬ ern calligraphy, legible from a considerable distance.2 The Hizam is a band about two feet broad, and sur¬ rounding the Ka’abah at two-thirds of its height. It is divided into four pieces, which are sewn together. On the first and second is inscribed the “Throne verslet,” and on the third and fourth the titles of the reigning Sultan. These inscriptions are, like the Burka, or door curtain, gold worked into red silk, by the Bayt al-Sadi. When the Kiswah is ready at Khurunfish, it is carried in 1 From the "Family of Amran ” (chap. 3). "Bekkah” is "a place of crowding”; hence applied to Meccah generally. Some writers, however, limit it to the part of the city round the Harim. 2 It is larger than the suls. Admirers of Eastern calligraphy may see a " Bismillah,” beautifully written in Tumar, on the wall of Sultan Mu’ayyad’s Mosque at Cairo. 2l6 Pilgrimage to Al-Madinah and Meccah . procession to the Mosque Al-Hasanayn, where it is lined, sewn, and prepared for the journey.1 After quitting the Ka’abah, I returned home ex¬ hausted, and washed with henna and warm water, to mitigate the pain of the sun-scalds upon my arms, shoul¬ ders, and breast. The house was empty, all the Turkish pilgrims being still at Muna; and the Kabirah — the old lady — received me with peculiar attention. I was ushered into an upper room, whose teak wainscotings, covered with Cufic and other inscriptions, large carpets, and ample Diwans, still showed a sort of ragged splendour. The family had “seen better days,” the Sharif Ghalib having confiscated three of its houses ; but it is still proud, and cannot merge the past into the present. In the “ draw¬ ing-room,” which the Turkish colonel occupied when at Meccah, the Kabirah supplied me with a pipe, coffee, cold water, and breakfast. I won her heart by praising the graceless boy Mohammed ; like all mothers, she dearly loved the scamp of the family. When he entered, and saw his maternal parent standing near me, with only the end of her veil drawn over her mouth, he began to scold her with divers insinuations. “ Soon thou wilt sit amongst the men in the hall!” he exclaimed. “O, my son,” re¬ joined the Kabirah, “fear Allah: thy mother is in years!” — and truly she was so, being at least fifty. “A-a-h!” sneered the youth, who had formed, as boys of the world must do, or appear to do, a very low estimate of the sex. The old lady understood the drift of the exclamation, and departed with a half-laughing “ May Allah disappoint thee! ” She soon, however, returned, bringing me water for ablution ; and having heard that I had not yet sacri¬ ficed a sheep at Muna, enjoined me to return and perform without delay that important rite. _ i Mr. Lane (Mod. Egypt, vol. iii. chap. 25) has given an ample and accurate description of the Kiswah. I have added a few details, derived from “ Khalil Effendi ” of Cairo, a professor of Arabic, and an excellent French scholar. 217 XXX. — Ceremonies of the Yaum Nahr . After resuming our laical toilette, and dressing gaily for the great festival, we mounted our asses about the cool of the afternoon, and, returning to Muna, we found the tent full of visitors. Ali ibn Ya Sin, the Zemzemi, had sent me an amphora of holy water, and the carrier was awaiting the customary dollar. With him were several Meccans, one of whom spoke excellent Persian. We sat down, and chatted together for an hour ; and I afterwards learned from the boy Mohammed, that all had pronounced me to be an ’Ajami. After their departure we debated about the victim, which is only a Sunnat, or practice of the Prophet.1 It is generally sacrificed immediately after the first lapidation, and we had already been guilty of delay. Under these circumstances, and considering the meagre condition of my purse, I would not buy a sheep, but contented my¬ self with watching my neighbours. They gave them¬ selves great trouble, especially a large party of Indians pitched near us, to buy the victim cheap ; but the Bada- win were not less acute, and he was happy who paid less than a dollar and a quarter. Some preferred contributing to buy a lean ox. None but the Sharif and the principal dignitaries slaughtered camels. The pilgrims dragged their victims to a smooth rock near the Akabah, above which stands a small open pavilion, whose sides, red with fresh blood, showed that the prince and his attendants had been busy at sacrifice.2 Others stood before their tents, and, directing the victim’s face towards the Ka’abah, cut its throat, ejaculating, “Bismillah! Allaho Akbar3” 1 Those who omit the rite fast ten days ; three during the pil¬ grimage season, and the remaining seven at some other time. 2 The camel is sacrificed by thrusting a pointed instrument into the interval between the sternum and the neck. This anomaly may be accounted for by the thickness and hardness of the muscles of the throat. 3 It is strange that the accurate Burckhardt should make the Moslem say, when slaughtering or sacrificing, “In the name of the 2iS Pilgrimage to Al-Madinah and Meccah . The boy Mohammed sneeringly directed my attention to the Indians, who, being a mild race, had hired an Arab butcher to do the deed of blood; and he aroused all Shaykh Nurs ire by his taunting comments upon the chicken-heartedness of the men of Hind. It is considered a meritorious act to give away the victim without eating any portion of its flesh. Parties of Takruri might be seen sitting vulture-like, contemplating the sheep and goats ; and no sooner was the signal given, than they fell upon the bodies, and cut them up without removing them. The surface of the ivalley soon came to resemble the dirtiest slaughter-house, and my prescient soul drew bad aug¬ uries for the future. We had spent a sultry afternoon in the basin of Muna, which is not unlike a volcanic crater, an Aden closed up at the seaside.1 Towards night the occasional puffs of Samum ceased, and through the air of deadly stillness a mass of purple nimbus, bisected by a thin grey line of mist- cloud, rolled down upon us from the Taif hills. When darkness gave the signal, most of the pilgrims pressed towards the square in front of the Muna Mosque, to enjoy the pyrotechnics and the discharge of cannon. But dur¬ ing the spectacle came on a windy storm, whose light¬ nings, flashing their fire from pole to pole paled the rockets ; and whose thunderings, re-echoed by the rocky hills, Mumbed the puny artillery of man. We were disap¬ pointed in our hopes of rain. A few huge drops pattered upon the plain and sank into its thirsty entrails ; all the rest was thunder and lightning, dust-clouds and whirl¬ wind. _ most Merciful God ! ” As Mr. Lane justly observes, the attribute of mercy is omitted on these occasions. CHAPTER XXXI. THE THREE DAYS OF DRYING FLESH. All was dull after the excitement of the Great Fes¬ tival. The heat of the succeeding night rendered every effort to sleep abortive ; and as our little camp required a guard in a place so celebrated for plunderers, I spent the greater part of the time sitting in the clear pure moon- light.1 After midnight we again repaired to the Devils, and, beginning with the Ula, or first pillar, at the Eastern extremity of Muna, threw at each, seven stones (making a a total of twenty-one), with the ceremonies before de¬ scribed. On Thursday (Sept. 1 5th, 1853), we arose before dawn, and prepared with a light breakfast for the fatigues of a climbing walk. After half an hour spent in hopping from boulder to boulder, we arrived at a place situated on the lower declivity of the Jabal Sabir, the northern wall of the Muna basin. Here is the Mcljciyy cil-Kcibshj the Dragging- place of the Ram,” a small, whitewashed square, divided 1 It is not safe to perform this ceremony at an early hour, although the ritual forbids it being deferred after sunset. A crowd of women, however, assembled at the Devils in the earlier part of the nth night (our 10th) ; and these dames, despite the oriental modesty of face-veils, attack a stranger with hands and stones as heartily a^ English hop-gatherers hasten to duck the Acteon who falls in their way. Hence, popular usage allows stones to be thrown by men until the morning prayers of the nth Zu’l Hijjah. 220 Pilgrimage to Al-Madinah and Meccah . J into two compartments. The first is entered by a few ragged steps in the south-east angle, which lead to an enclosure thirty feet by fifteen. In the north-east corner is a block of granite (a), in which ^ a huge gash, several inches broad, some feet deep, and completely splitting the stone in knife-shape, notes the spot where Ibrahim’s blade fell when the archangel Ga¬ briel forbade him to slay Ismail his son. The second compartment contains a diminutive hypogaeum (b). In this cave the patriarch sacrificed the victim, which gives the place a name. We descended by a flight of steps, and under the stifling ledge of rock found mats and praying-rugs, which, at this early hour, were not overcrowded. We followed the example of the patriarchs, and prayed a two-bow prayer in each of the enclosures. After distributing the usual gratification, we left the place, and proceeded to mount the hill, in hope of seeing some of the apes said still to haunt the heights. These animals are supposed by the Meccans to have been Jews, thus transformed for having broken the Sabbath by hunting.1 2 They abound in the elevated regions about Arafat and Taif, where they are caught by mixing the juice of the Asclepias and narcotics with dates and other sweet bait.3 The Hijazi ape is a hideous cynocephalus, with small eyes placed close together, and almost hidden by a disproportionate snout ; a greenish-brown coat, long arms, and a stern of lively pink, like fresh meat. They 1 Traditions about these animals vary in the different parts of Arabia. At Aden, for instance, they are supposed to be a remnant of the rebellious tribe of ’Ad. It is curious that the popular Arabic, like the Persian names, Sa’adan, Maymun, Shadi, &c., &c.. are all expres¬ sive of (a probably euphuistic) “propitiousness.” 2 The Egyptians generally catch, train, and take them to the banks of the Nile, where the “Kurayeati” (ape-leader) is a popular character. 221 XXXI. — The Three Days of Drying Flesh. are docile, and are said to be fond of spirituous liquors, and to display an inordinate affection for [women. Al- Mas’udi tells about them a variety of anecdotes. Accord¬ ing to him their principal use in Hind and Chin was to protect kings from poison, by eating suspected dishes. The Badawin have many tales concerning them. It is universally believed that they catch and kill kites, by exposing the rosy portion of their persons and concealing the rest ; the bird pounces upon what appears to be raw meat, and presently finds himself viciously plucked alive. Throughout Arabia an old story is told of them. A mer¬ chant was once plundered during his absence by a troop of these apes; they tore open his bales, and, charmed with the scarlet hue of the Tarbushes, began applying those articles of dress to uses quite opposite to their normal purpose. The merchant was in despair, when his slave offered for a consideration to recover the goods. Placing himself in the front, like a fugleman to the ape-company, he went through a variety of manoeuvres with a Tarbush, and concluded with throwing it far away. The recruits carefully imitated him, and the drill concluded with his firing a shot ; the plunderers decamped and the caps were recovered. Failing to see any apes, we retired to the tent ere the sun waxed hot, in anticipation of a terrible day. Nor were we far wrong. In addition to the heat, we had swarms of flies, and the blood-stained earth began to reek with noisome vapours. Nought moved in the air except kites and vultures, speckling the deep blue sky : the denizens of earth seemed paralysed by the fire from above. I spent the time between breakfast and nightfall lying half- dressed upon a mat, moving round the tent-pole to escape the glare, and watching my numerous neighbours, male and female. The Indians were particularly kind, filling my pipe, offering cooled water, and performing similar little offices. I repaid them with a supply of provisions, 222 Pilgrimage to A l- M adinah and Mcccah. which, at the Muna market-prices, these unfortunates could ill afford. When the moon arose the boy Mohammed and I walked out into the town, per¬ formed our second lapidation,1 and visited the coffee-houses. The shops were closed early, but business was transacted in places of public resort till mid¬ night. We entered the houses of numerous acquaintances, who accosted my companion, and were hospitably welcomed with pipes and coffee. The first question always was, “ Who is this pilgrim ? ” and more than once the reply, “ An Afghan,” elicited the language of my own country, which I could no longer speak. Of this phenomenon, however, nothing was thought : many Af¬ ghans settled in India know not a word of Pushtu, and even above the Passes many of the townspeople are imperfectly i This ceremony, as the reader will have perceived, is performed by the Shafe’is on the ioth, the nth, and the 12th of Zu’l Hijjah. The Hanafis conclude their stoning on the 13th. The times vary with each day, and differ considerably in religious efficacy. On the night of the ioth (our 9th), for instance, lapidation, according to some authorities, cannot take place; others permit it, with a sufficient reason. Between the dawn and sunrise it is Makruh, or disapproved of. Between sunrise and the declination is the Sunnat-time, and therefore the best. From noon to sunset it is Mubah, or permissible : the same is the case with the night, if a cause exist. On the ntn and 12th of Zu’l Hijjah lapidation is disapproved of from sunset to sunrise. The Sunnat is from noon to sunset, and it is permissible at all other hours. The number of stones thrown by the Shafe’is, is 49, viz., 7 on the ioth day, 7 at each pillar (total 21) on the nth day, and the same on the 12th Zu’l Hijjah. The Hanafis also throw 21 stones on the 13th, which raises their number to 70. The first 7 bits of granite must be collected at Muzdalifah ; the rest may be taken from the Muna valley ; and all must be washed 7 times before being thrown. In throwing, the Hanafis attempt to approach the pillar, if possible, standing within reach of it. Shafe’is may stand at a greater distance, which should not, however, pass the limits of 5 cubits. XXXI. — The Three Days of Drying Flesh . 223 acquainted with it. The Meccans in consequence of their extensive intercourse with strangers and habits of travel¬ ling, are admirable conversational linguists. They speak Arabic remarkably well, and with a volubility surpassing the most lively of our continental nations. Persian, Turkish, and Hindustani are generally known : and the Mutawwifs, who devote themselves to various races of pilgrims, soon become masters of many languages. Returning homewards, we were called to a spot by the clapping of hands1 and the loud sound of song. We found a crowd of Badawin surrounding a group engaged in their favourite occupation of dancing. The perform¬ ance is wild in the extreme, resembling rather the hop¬ ping of bears than the inspirations of Terpsichore. The bystanders joined in the song; an interminable recitative, as usual, in the minor key, and — Orientals are admirable timists — it sounded like one voice. The refrain appeared to be — “La Yayha! La Yayha!” to which no one could assign a meaning. At other times they sang something intelligible. For instance: — 1 (J ^ yj ^£*51 That is to say, — “ On the Great Festival-day at Muna I saw my lord. I am a stranger amongst you, therefore pity me ! ” This couplet may have, like the puerilities of certain modern and European poets, an abstruse and mystical 1 Here called Safk. It is mentioned by Herodotus, and known to almost every oriental people. The Badawin sometimes, though rarely, use a table or kettledrum. Yet, amongst the “Pardah,” or musical modes of the East, we find the Hijazi ranking with the Isfahani and the Iraki. Southern Arabia has never been celebrated for producing musicians, like the banks of the Tigris to which we owe, besides castanets and cymbals, the guitar, the drum, and the lute, father of the modern harp. The name of this instrument is a corruption of the Arabic “Al-’Ud” (•>»*!), through liuto and luth, into lute. 224 Pilgrimage to Al-MadinaJi and Meccah . meaning, to be discovered when the Arabs learn to write erudite essays upon nursery rhymes. The style of salta¬ tion, called Rufayah, rivalled the song. The dancers raised both arms above their heads, brandishing a dagger, pistol, or some other small weapon. They followed each other by hops, on one or both feet, sometimes indulging in the most demented leaps ; whilst the bystanders clapped with their palms a more enlivening measure. This I was told is especially their war-dance. They have other forms, which my eyes were not fated to see. Amongst the Bada- win of Al-Hijaz, unlike the Somali and other African races, the sexes never mingle: the girls may dance to¬ gether, but it would be disgraceful to perform in the com¬ pany of men. After so much excitement we retired to rest, and slept soundly. On Friday, the i2tlrZu’l Hijjah, the camels appeared, according to order, at early dawn, and they were loaded with little delay. We were anxious to enter Meccah in time for the sermon, and I for one was eager to escape the now pestilential air of Muna. Literally, the land stank. Five or six thousand animals had been slain and cut up in this Devil’s Punch¬ bowl. I leave the reader to imagine the rest. The evil flight be avoided by building abattoirs , or, more easily still, by digging long trenches, and by ordering all pilgrims, under pain of mulct, to sacrifice in the same place. Un¬ happily, the spirit of Al-Islam is opposed to these pre¬ cautions of common sense, — “ Inshallah and “Kismat must take the place of prevention and of cure. And at Meccah, the head-quarters of the faith, a desolating attack of cholera is preferred to the impiety of “flying in the face of Providence,” and the folly of endeavouring to avert inevitable decrees.1 i Note to Third Edition. — Since this was written there have been two deadly epidemics, which began, it is reported, at Muna. XXXI. — The Three Days of Drying Flesh . 225 Mounting our camels, and led by Mas’ud, we entered Muna by the eastern end, and from the litter threw the remaining twenty-one stones. I could now see the princi¬ pal lines of shops, and, having been led to expect a grand display of merchandise, was surprised to find only mat- booths and sheds, stocked chiefly with provisions. The exit from Muna was crowded, for many, like ourselves, were flying from the revolting scene. I could not think without pity of those whom religious scruples detained another day and a half in this foul spot. After entering Meccah we bathed, and when the noon drew nigh we repaired to the Harim for the purpose of hearing the sermon. Descending to the cloisters below the Bab al-Ziyadah, I stood wonder-struck by the scene before me. The vast quadrangle was crowded with wor¬ shippers sitting in long rows, and everywhere facing the central black tower : the showy colours of their dresses were not to be surpassed by a garden of the most brilliant flowers, and such diversity of detail would probably not to be seen massed together in any other building upon earth. The women, a dull and sombre-looking group, sat apart in their peculiar place. The Pasha stood on the roof of Zemzem, surrounded by guards in Nizam uniform. Where the principal Olema stationed themselves, the crowd was thicker ; and in the more auspicious spots nought was to be seen but a pavement of heads and shoulders. Nothing seemed to move but a few Darwayshes, who, censer in hand, sidled through the rows and received the unsolicited alms of the Faithful. Apparently in the midst, and raised above the crowd by the tall, pointed pulpit, whose gilt spire flamed in the sun, sat the preacher, an old man with snowy beard. The style of head-dress The victims, however, have never numbered 700,000, nor is " each pilgrim required to sacrifice one animal at the shrine of Mohammed," (!) as we find it in "Cholera Prospects,” by Tilbury Fox, M.D. (Hard- wicke). VOL. II. 15 226 Pilgrimage to Al-Madinah and MeccaJi • called P aylasan1 covered his tu.rba.nd, which wa.s white as his robes,2 and a short staff sup¬ ported his left hand.3 Presently he arose, took the staff in his right hand, pronounced a few inaudible words,4 and sat down again on one of the lower steps, whilst a Mu’ezzin, at the foot of the pulpit, recited the call to sermon. Then the old man stood up and began to preach. As the majestic figure began to exert itself there was a deep “ The Tayiasan.” silence. Presently a general “Amin ” was intoned by the crowd at the conclusion of some long sentence. And at last, towards the end of the sermon, every third or fourth word was followed by the simultaneous rise and fall of thousands of voices. I have seen the religious ceremonies of many lands, but never — nowhere — aught so solemn, so impressive as this. 1 A scarf thrown over the head, with one end brought round under the chin and passed over the left shoulder composes the “Tayiasan.” 2 As late as Ibn Jubayr’s time the preacher was habited from head to foot in black ; and two Mu’ezzins held black flags fixed in rings on both sides of the pulpit, with the staves propped upon the first step. 3 Mr. Lane remarks, that the wooden sword is never held by the preacher but in a country that has been won from infidels by Moslems. Burckhardt more correctly traces the origin of the custom to the early days of Al-Islam, when the preachers found it necessary to be prepared for surprises. And all authors who, like Ibn Jubayr, des¬ cribed the Meccan ceremonies, mention the sword or staff. The curious reader will consult this most accurate of Moslem travellers; and a perusal of the pages will show that anciently the sermon dif¬ fered considerably from, and was far more ceremonious than, me present Khutbah. „ . 4 The words were “Peace be upon ye and the Mercy of Allah and His Blessings!” CHAPTER XXXII. LIFE AT MECCAH, AND UMRAH, OR THE LITTLE PILGRIMAGE. My few remaining days at Meccah sped pleasantly enough. Omar Effendi visited me regularly, and arranged to accompany me furtively to Cairo. I had already con¬ sulted Mohammed Shiklibha — who suddenly appeared at Muna, having dropped down from Suez to Jeddah, and having reached Meccah in time for pilgrimage — about the possibility of proceeding Eastward. The honest fellow’s eyebrows rose till they almost touched his tur- band, and he exclaimed in a roaring voice, “Wallah! Effendi! thou art surely mad.” Every day he brought me news of the different Caravans. The Badawin of Al-Hijaz were, he said, in a ferment caused by the reports of the Holy War, want of money, and rumours of quarrels between the Sharif and the Pasha : already they spoke of an attack upon Jeddah. Shaykh Mas’ud, the camel man, from whom I parted on the best of terms, seriously advised my remaining at Meccah for some months even before proceeding to Sana’a. Others gave the same counsel. Briefly I saw that my star was not then in the ascendant, and resolved to reserve myself for a more propitious conjuncture by returning to Egypt. The Turkish colonel and I had become as friendly as two men ignoring each other’s speech could be. He had derived benefit from some prescription ; but, like all his countrymen, he was pining to leave Meccah.1 Whilst the i Not more than one-quarter of the pilgrims who appear at Arafat go on to Al-Madinah * the expense, the hardships, and the dangers of 228 Pilgrimage to Al-Madinah and Meccah. pilgrimage lasted, said they, no mat de pays came to trouble them ; but, its excitement over, they could think of nothing but their wives and children. Long-drawn faces and continual sighs evidenced nostalgia. At last the house became a scene of preparation. Blue china- ware and basketed bottles of Zemzem water appeared standing in solid columns, and pilgrims occupied them¬ selves in hunting for mementoes of Meccah ; ground-plans ; combs, balm, henna, tooth-sticks; aloes-wood, turquoises, coral, and mother-o’-pearl rosaries; shreds of Kiswah- cloth and fine Abas, or cloaks of camels’ -wool. It was not safe to mount the stairs without shouting “Tarik” (Out of the way !) at every step, on peril of meeting face to face some excited fair.* 1 The lower floor was crowded with provision-vendors ; and the staple article of conver¬ sation seemed to be the chance of a steamer from Jeddah to Suez. Weary of the wrangling and chaffering of the hall below, I had persuaded my kind hostess, in spite of the surly skeleton her brother, partially to clear out a small store-room in the first floor, and to abandon it to me between the hours of ten and four. During the heat of the day clothing is unendurable at Meccah. The city is so “compacted together” by hills, that even the Samum can scarcely sweep it; the heat reverberated by the bare rocks is intense, and the normal atmosphere of an Eastern town communicates a faint lassitude to the body and irritability to the mind. The houses being un¬ usually strong and well-built, might by some art of therm- antidote be rendered cool enough in the hottest weather : the journey account for the smallness of the number. In theology it is " Jaiz,” or admissible, to begin with the Prophet’s place of burial. But those performing the " Hajjat al-Islam ” are enjoined to commence at Meccah. i When respectable married men live together in the same house, a rare occurrence, except on journeys, this most ungallant practice of clearing the way is and must be kept up in the East. XXXII. — Life at Meccah , and the Umrah. 229 they are now ovens.1 It was my habit to retire immediately after the late breakfast to the little room upstairs, to sprinkle it with water, and to lie down on a mat. In the few precious moments of privacy notes were committed to paper, but one eye was ever fixed on the door. Some¬ times a patient would interrupt me, but a doctor is far less popular in Al-Hijaz than in Egypt. The people, being more healthy, have less faith in physic : Shaykh Mas’ud and his son had never tasted in their lives aught more medicinal than green dates and camel’s milk. Occasionally the black slave-girls came into the room, asking if the pilgrim wanted a pipe or a cup of coffee : they generally retired in a state of delight, attempting vainly to conceal with a corner of tattered veil a grand display of ivory consequent upon some small and innocent facetiousness. The most frequent of my visitors was Abdullah, the Kabirah’s eldest son. This melancholy Jacques had joined our caravan at Al-Hamra, on the 1 I offer no lengthened description of the town of Meccah : Ali Bey and Burckhardt have already said all that requires saying. Although the origin of the Bayt Ullah be lost in the glooms of past time, the city is a comparatively modern place, built about a.d. 450, by Kusay and the Kuraysh. It contains about 30,000 to 45,000 in¬ habitants, with lodging room for at least treble that number ; and the material of the houses is brick, granite, and sandstone from the neighbouring hills. The site is a winding valley, on a small plateau, half-way “ below the Ghauts.” Its utmost length is two miles and a half from the Mab’dah (North) to the Southern mount Jiyad ; and three- quarters of a mile would be the extreme breadth between Abu Kubays Eastward, — upon whose Western slope the most solid mass of the town clusters, — and Jabal Hindi Westward of the city. In the centre of this line stands the Ka’abah. I regret being unable to offer the reader a sketch of Meccah, or of the Great Temple. The stranger who would do this should visit the city out of the pilgrimage season, and hire a room looking into the quadrangle of the Harim. This addition to our knowledge is the more required, as our popular sketches (generally taken from D’Ohsson) are utterly incorrect. The Ka’abah is always a recognisable building ; but the “View of Meccah ” known to Europe is not more like Meccah than like Cairo or Bombay. 230 Pilgrimage to Al-Madinah and Meccah . Yambu’ road, accompanied us to Al-Madinah, lived there, and journeyed to Meccah with the Syrian pilgrimage ; yet he had not once come to visit me or to see his brother, the boy Mohammed. When gently reproached for this omission, he declared it to be his way — that he never called upon strangers until sent for, He was a perfect Saudawi (melancholist) in mind, manners, and personal appearance, and this class of humanity in the East is almost as uncomfortable to the household as the idiot of Europe. I was frequently obliged to share my meals with him, as his mother — though most filially and reverentially entreated — would not supply him with breakfast two hours after the proper time, or with a dinner served up forty minutes before the rest of the household. Often, too, I had to curb, by polite deprecation, the impetuosity of the fiery old Kabirah’s tongue. Thus Abdullah and I became friends, after a fashion. He purchased several little articles required, and never failed to pass hours in my closet, giving me much information about the country ; deploring the laxity of Meccan morals, and lamenting that in these evil days his countrymen had forfeited their name at Cairo and at Constantinople. His curiosity about the English in India was great, and I satisfied it by praising, as a Moslem would, their politike , their even- handed justice, and their good star. Then he would in¬ quire into the truth of a fable extensively known on the shores of the Mediterranean and of the Red Sea. The English, it is said, sent a mission to Mohammed, inquiring into his doctrines, and begging that the heroic Khalid bin Walid1 might be sent to proselytise them. Unfortunately, i It is curious that the Afghans should claim this Kuraysh noble as their compatriot. " On one occasion, when Khalid bin Walid was saying something in his native tongue (the Pushtu or Afghani), Mohammed remarked that assuredly that language was the peculiar dialect of the damned. As Khalid appeared to suffer from the observation, and to betray certain symptoms of insubordination, the Prophet condescended to comfort him by graciously pronouncing the XXXII.— Life at Meccah, and the Utnrah. 231 the envoys arrived too late — the Prophet’s soul had winged its way to Paradise. An abstract of the Moslem scheme was, however, sent to the “ Ingreez,” who declined, as the Founder of the New Faith was no more, to abandon their own religion; but the refusal was accompanied with expressions of regard. For this reason many Moslems in Barbary and other countries hold the English to be of all “People of the Books” the best inclined towards them. As regards the Prophet s tiadi- tion concerning the fall of his birthplace, “and the thin- calved from the Habash (Abyssinians) shall destroy the Ka’abah,” I was informed that towards the end of time a host will pass from Africa in such multitudes that a stone shall be conveyed from hand to hand between Jeddah and Meccah. This latter condition might easily be accom¬ plished by sixty thousand men, the distance being only forty-four miles, but the citizens consider it to express a countless horde. Some pious Moslems have hoped that in Abdullah bin Zubayr’s re-erection of the Ka’abah the prophecy was fulfilled* 1: the popular belief, however, re¬ mains that the fatal event is still in the womb of time. In a previous part of this volume I have alluded to similar evil presentiments which haunt the mind of Al-Islam; and the Christian, zealous for the propagation of his faith, may see in them an earnest of its still wider diffusion in future ages.2 Late in the afternoon I used to rise, perform ablution, and repair to the Harim, or wander about the bazars till sunset. After this it was necessary to return home and prepare for supper — dinner it would be called in the West. words “Ghashe linda raora,” i.e., bring me my bow and arrows. (Remarks on Dr. Dorn’s Chrestomathy of the Pushtu or Afghan Language. Trans. Bombay As. Society, 1848.) 1 See the ninth building of the Ka’abah, described in chap. iv. 2 It requires not the ken of a prophet to foresee the day when political necessity — sternest of ’Avayurj ! — will compel us to occupy in force the fountain-head of Al-Islam. 232 Pilgrimage to Al-Madinah and Meccah, The meal concluded, I used to sit for a time outside the street-door in great dignity, upon a broken-backed black- wood chair, traditionally said to have been been left in the house by one of the princes of Delhi, smoking a Shishah, and drinking sundry cups of strong green tea with a slice of lime, a fair substitute for milk. At this hour the seat was as in a theatre, but the words of the actors were of a nature somewhat too Fescennine for a respectable public. After nightfall we either returned to the Harim or retired to rest. Our common dormitory was the flat roof of the house; under each cot stood a water-gugglet ; and all slept, as must be done in the torrid lands, on and not in bed. I sojourned at Meccah but a short time, and, as usual with travellers, did not see the best specimens of the population. The citizens appeared to me more civi¬ lised and more vicious than those of Al-Madinah. They often leave “ Home, where small experience grows,’* and — qui multum peregvinatur , raro sanctificatur — become a worldly-wise, God-forgetting, and Mammonish sort of folk. Tuf w ’ asaa, w' aamil al-saba — “Circumambulate and run ( i.e . between Safa and Marwah) and commit the Seven (deadly sins)” — is a satire popularly levelled against them. Hence, too, the proverb Al-hardm f il Haramayn — “Evil (dwelleth) in the two Holy Cities”; and no wonder, since plenary indulgence is so easily secured.1 The pilgrim is forbidden, or rather dissuaded, from abid¬ ing at Meccah after the rites, and wisely. Great emotions must be followed by a re-action. And he who stands struck by the first aspect of Allah’s house, after a few months, the marvel waxing stale, sweeps past with indif¬ ference or something worse. 1 Good acts done at Meccah are rewarded a hundred-thousand¬ fold in heaven ; yet it is not auspicious to dwell there. Omar informs us that an evil deed receives the punishment of seventy. XXXII. — Life at Meccah, and the Umrah. 233 There is, however, little at Meccah to offend the eye. As among certain nations further West, a layer of ashes overspreads the fire: the mine is concealed by a green turf fair to look upon. It is only when wandering by starlight through the northern outskirts of the town that citizens may be seen with light complexions and delicate limbs, coarse turbands, and Egyptian woollen robes, speaking disguise and the purpose of disguise. No one within the memory of man has suffered the penalty of immorality. Spirituous liquors are no longer sold, as in Burckhardt’s day,1 in shops; and some Arnaut officers assured me that they found considerable difficulty in smuggling flasks of Araki from Jeddah. The Meccan is a darker man than the Madinite. The people explain this by the heat of the climate. I rather believe it to be caused by the number of female slaves that find their way into the market. Gallas, Sawa- hilis, a few Somalis, and Abyssinians are embarked at Suakin, Zayla, Tajurrah, and Berberah, carried in thou¬ sands to Jeddah, and the Holy City has the pick of every batch. Thence the stream sets Northwards, a small cur¬ rent towards Al-Madinah, and the main line to Egypt and Turkey.2 Most Meccans have black concubines, and, as has been said, the appearance of the Sharif is almost that of a negro. I did not see one handsome man in the Holy City, although some of the women appeared to me beauti¬ ful. The male profile is high and bony, the forehead recedes, and the head rises unpleasantly towards the region of firm¬ ness. In most families male children, when forty days old, are taken to the Ka’abah, prayed over, and carried home, where the barber draws with a razor three parallel gashes 1 It must be remembered that my predecessor visited Meccah when the Egyptian army, commanded by Mohammed Ali, held the town. 2 In another place I have ventured a few observations concern- ingthe easy suppression of this traffic. 2^4 Pilgvimage to Al-Madiuah and Meccah, down the fleshy portion of each cheek, from the exterior angles of the eyes almost to the corners of the mouth. These Mashali, as they are called,1 may be of modern date: the citizens declare that the custom was unknown to their ancestors. I am tempted to assign to it a high antiquity, and cannot but attribute a pagan origin to a custom still prevailing, despite all the interdictions of the Olema. In point of figure the Meccan is somewhat coarse and lymphatic. The ludicrous leanness of the outward man, as described by Ali Bey, survives only in the remnants of themselves belonging to a bygone cen¬ tury. The young men are rather stout and athletic, but in middle age — when man “swills and swells” — they are apt to degenerate into corpulence. The Meccan is a covetous spendthrift. His wealth, lightly won, is lightly prized. Pay> pension, stipends, presents, and the Ikvam , here, as at Al-Madinah, supply the citizen with the means of idleness. With him every¬ thing is on the most expensive scale, his marriage, his religious ceremonies, and his household expenses. His i The act is called “Tashrit,” or gashing. The body is also marked, but with smaller cuts, so that the child is covered with blood Ali Bey was told by some Meccans that the face-gashes served for the purpose of phlebotomy, by others that they were signs that the scarred was the servant of Allah’s house. He attributes this male-gashing, like female-tatooing, to coquetry. The citizens told me that the custom arose from the necessity of preserving children from the kidnapping Persians, and that it is preserved as a mark of the Holy City. But its wide diffusion denotes an earlier origin. Mohammed expressly forbad his followers to mark the skin with scars These " beauty marks ” are common to the nations in the regions to the West of the Red Sea. The Barabarah of Upper Egypt adorn their faces with scars exactly like the Meccans. The Abyssinians moxa themselves in hecatombs for fashion’s sake. I have seen cheeks gashed, as in the Holy City, among the Gallas. Certain races of the Sawahil trace around the head a corona of little cuts, like those of a cupping instrument. And, to quote no other in¬ stances, some Somalis raise ghastly seams upon their chocolate- coloured skins. XXXII. — Life at Meccah, and the Umrah. 235 house is luxuriously furnished ; entertainments are fre¬ quent, and the junketings of his women make up a heavy bill at the end of the year. It is a common practice for the citizen to anticipate the pilgrimage season by falling into the hands of the usurer. If he be in luck, he catches and “skins” one or more of the richest Hajis. On the other hand, should fortune fail him, he will feel for life the effect of interest running on at the rate of at least fifty per cent., the simple and the compound forms of which are equally familiar to the wily Sarraf.1 The most unpleasant peculiarities of the Meccans2 are their pride and coarseness of language. Looking upon themselves as the cream of earth’s sons, they resent with extreme asperity the least slighting word concerning the Holy City and its denizens. They plume themselves upon their holy descent, their exclusion of Infidels,3 their strict fastings, their learned men, and their purity of lan¬ guage.4 In fact, their pride shows itself at every moment ; 1 Say rafi, money-changer; Sarraf, banker; the Indian “ Shroff,” banker, money-changer, and usurer. 2 When speaking of the Meccans I allude only to the section of society which fell under my observation, and that more extensive division concerning which I obtained notices that could be depended upon. 3 The editor of Burckhardt’s “Travels in Arabia” supposes that his author’s "sect of light extinguishers” were probably Parsees from Surat or Bombay. The mistake is truly ludicrous, for no pious Parsee will extinguish a light. Moreover, infidels are not allowed by law to pass the frontiers of the Sanctuary. The sect alluded to is an obscure heresy in Central Asia ; and concerning it the most im¬ probable scandals have been propagated by the orthodox. 4 It is strange how travellers and linguists differ upon the subject of Arabic and its dialects. Niebuhr compares their relation to that of Provencal, Spanish, and Italian, whereas Lane declares the dialects to resemble each other more than those of some different counties in England. Herbin (Grammar) draws a broad line between ancient and modern Arabic; but Hochst (Nachrichten von Marokos und Fez) asserts that the difference is not so great as is imagined. Per¬ haps the soundest opinion is that proposed by Clodius, in his 236 Pilgrimage to Al-Madinah and Meccah. but it is not the pride which makes a man too proud to do “dirty work.” My predecessor did not remark their scurrility: he seems, on the contrary, rather to commend them for respectability in this point. If he be correct, the present generation has degenerated. The Meccans ap¬ peared to me distinguished, even in this foul-mouthed East, by the superior licentiousness of their language. Abuse was bad enough in the streets, but in the house it became intolerable. The Turkish pilgrims remarked, but they were too proud to notice it. The boy Mohammed and one of his tall cousins at last transgressed the limits of my endurance. They had been reviling each other vilely one day at the house-door about dawn, when I ad¬ ministered the most open reprimand: “In my country (Afghanistan) we hold this to be the hour of prayer, the season of good thoughts, when men remember Allah; even the Kafir doth not begin the day with curses and abuse.” The people around approved, and the offenders could not refrain from saying, “Thou hast spoken truth, O Effendi!” Then the bystanders began, as usual, to “improve the occasion.” “See,” they exclaimed, “this Sulaymani gentleman, he is not the Son t>£of a Holy City, and yet he teacheth you — ye, the children of the Prophet ! — repent and fear Allah!” They replied, “Verily we do repent, and Allah is a Pardoner and the Merciful!” — were silent for an hour, and then abused each other more foully than before. Yet it is a good point in the Meccan character, that it is open to reason, it can confess itself “Arabic Grammar”: “dialectus Arabum vulgaris tantum differt ab erudita, quantum Isocrates dictio ab hodierna lingua Graeca.” But it must be remembered that the Arabs divide their spoken and even written language into two orders, the “Kalam Wati,” or vulgar tongue, sometimes employed in epistolary correspondence, and the “Nahwi,” or grammatical and classical language. Every man of education uses the former, and can use the latter. And the Koran is no more a model of Arabic (as it is often assumed to be) than “ Paradise Lost” is of English. Inimitable, no man imitates them. XXXII. — Life at Meccah , and the Univah. 237 in error, and it displays none of that doggedness of vice which distinguishes the sinner of a more stolid race. Like the people of Southern Europe, the Semite is easily managed by a jest: though grave and thoughtful, he is by no means deficient in the sly wit which we call humour, and the solemn gravity of his words contrasts amusingly with his ideas. He particularly excels in the Cervantic art, the spirit of which, says Sterne, is to clothe low sub¬ jects in sublime language. In Mohammed’s life we find that he by no means disdained a joke, sometimes a little hasavde , as in the case of the Paradise-coveting old woman. The redeeming qualities of the Meccan are his courage, his bonhommie , his manly suavity of manners, his fiery sense of honour, his strong family affections, his near approach to what we call patriotism, and his general knowledge: the reproach of extreme ignorance which Burckhardt directs against the Ploly City has long ago sped to the Limbo of things that were. The dark half of the picture is formed by pride, bigotry, irreligion, greed of gain, immorality, and prodigal ostentation. Of the pilgri¬ mage ceremonies I cannot speak harshly. It may be true that “the rites of the Ka’abah, emasculated of every idola¬ trous tendency, still hang a strange unmeaning shroud around the living theism of Islam.” But what nation, either in the West or in the East, has been able to cast out from its ceremonies every suspicion of its old idolatry? What are the English mistletoe, the Irish wake, the Par¬ don of Brittany, the Carnival, and the Worship at Iserna ? Better far to consider the Meccan pilgrimage rites in the light of Evil-worship turned into lessons of Good than to philosophize about their strangeness, and to blunder in asserting them to be insignificant. Even the Badawi circumambulating the Ka’abah fortifies his wild belief by the fond thought that he treads the path of “Allah’s friend.” At Arafat the good Moslem worships in imitation of 238 Pilgrimage to Al-Madinah and Meccah. the “Pure of Allah1”; and when hurling stones and curses at three senseless little buttresses which commemo¬ rate the appearance of the fiend, the materialism of the action gives to its sentiment all the strength and endur¬ ance of reality. The supernatural agencies of pilgrimage are carefully and sparingly distributed. The angels who restore the stones from Muna to Muzdalifah ; the heavenly host whose pinions cause the Ka’abah s veil to rise and to wave, and the mysterious complement of the pilgrim’s total at the Arafat sermon, all belong to the category of spiritual creatures walking earth unseen, a poetical tenet, not condemned by Christianity. The Meccans are, it is true, to be reproached with their open Mammon-worship, at times and at places the most sacred and venerable ; but this has no other effect upon the pilgrims than to excite disgust and open reprehension. Here, however, we see no such silly frauds as heavenly fire drawn from a phosphor-match ; nor do two rival churches fight in the flesh with teeth and nails, requiring the contemptuous interference of an infidel power to keep around order. Here we see no fair dames staring with their glasses, braques at the Head of the Church , or sup¬ porting exhausted nature with the furtive sandwich; or carrying pampered curs who, too often, will not be silent , or scrambling and squeezing to hear theatrical music, reckless of the fate of the old lady who— on such occasions there is always one— has been “thrown down and cruelly trampled upon by the crowd. If the Meccan citizens are disposed to scoff at the wild Takruri, they do it not so publicly or shamelessly as the Roman jeering with ribald jest at the fanaticism of strangers from the bogs of Ireland. Finally, at Meccah there is nothing theatrical, nothing that suggests the opera ; but all is simple and impressive, filling the mind with “A weight of awe not easy to be borne,” and tending, I believe, after its fashion, to good. _ * 1 Safi Ullah— Adam XXXII. — Life at Meccah , and the Umrah. 239 As regards the Meccan and Moslem belief that Abraham and his son built the Ka’abah, it may be observed the Genesitic account of the Great Patriarch has suggested to learned men the idea of two Abrahams, one the son of Terah, another the son of Azar (lire), a Prometheus who imported civilisation and knowledge into Arabia from Harran, the sacred centre of Sabaean learn¬ ing.1 Moslem historians all agree in representing Abra¬ ham as a star-worshipper in youth, and Eusebius calls the patriarch son of Athar ; his father’s name, there¬ fore, is no Arab invention. Whether Ishmael or his sire ever visited Meccah to build the Ka’abah is, in my humble opinion, an open question. The Jewish Scripture informs us only that the patriarch dwelt at Beersheba and Gerar, in the south-west of Palestine, without any allusion to the annual visit which Moslems declare he paid to their Holy City. At the same time Arab tradition speaks clearly and consistently upon the subject, and generally omits those miraculous and superstitious adjuncts which cast shadows of sore doubt upon the philosophic mind. The amount of risk which a stranger must encounter at the pilgrimage rites is still considerable. A learned Orientalist and divine intimated his intention, in a work 1 The legend that Abraham was the “ Son of Fire ” might have arisen from his birthplace, Ur of the Chaldees. This Ur (whence the Latin uro) becomes in Persian Hir; in Arabic Irr or Arr. It explains the origin of “Orotalt” better than by means of •* Allahu Ta’ala.” This word, variously spelt Ourotalt, Orotalt, and Orotal (the latter would be the masculine form in Arabic), is Urrat-ilat, or the goddess of fire, most probably the Sun (Al-Shams) which the Semites make a feminine. Forbiggen translates it Sonnen-gott, an error of gender, as the final consonant proves. The other deity of pagan Arabia, Alilat, is clearly Al-Lat. May not the Phoenicians have supplied the word “Irr,” which still survives in Erin and in Ireland? even so they gave to the world the name of Britain, Brettainke, Barrat et Tanuki (dbJjl If), the land of tin. And I should more readily believe that Eeran is the land of fire, than accept its derivation from Eer (yir) a man. 2^0 Pilgrimage to Al-Madinah and Meccah. published but a few years ago, of visiting Meccah without disguise. He was assured that the Turkish governor would now offer no obstacle to a European traveller. I would strongly dissuade a friend from making the attempt. It is true that the Frank is no longer, as in Captain Head’s day,1 insulted when he ventures out of the Meccan Gate of Jeddah; and that our Vice-Consuls and travellers are allowed, on condition that their glance do not pollute the shrine, to visit Taif and the regions lying Eastward of the Holy City. Neither the Pasha nor the Sharif would, in these days, dare to enforce, in the case of an English¬ man, the old law, a choice thrice offered between circum¬ cision and death. But the first Badawi who caught sight of the Frank’s hat would not deem himself a man if he did not drive a bullet through the wearer’s head. At the pilgrimage season disguise is easy on account of the vast and varied multitudes which visit Meccah exposing the traveller only to “ stand the buffet with knaves who smell of sweat.” But woe to the unfortu¬ nate who happens to be recognised in public as an Infidel— unless at least he could throw himself at once upon the protection of the government.2 Amidst, however, a crowd of pilgrims, whose fanaticism is worked up to the highest pitch, detection would probably ensure his dismissal at once al numero de' piu. Those who find danger the salt of pleasure may visit Meccah ; but if asked whether the results justify the risk, I should reply in the negative. And the Vice-Consul at Jeddah would only do his duty in peremptorily forbidding European travellers to attempt Meccah without disguise, until the day comes when such steps can be taken in the certainty of not causing a mishap ; 1 Captain C. F. Head, author of "Eastern and Egyptian Scenery,” was, as late as a.d. 1829, pelted by the Badawin, because he passed the Eastern gate of Jeddah in a Frankish dress. 2 The best way would be to rush, if possible, into a house ; and the owner would then, for his own interest, as well as honour, defend * Granger till assistance could be procured. 241 XXXII. — Life at Meccah , and the Univah. an accident would not redound to our reputation, as we could not in justice revenge it.1 On the 14th Zu’l Hijjah we started to perform the rite of Umrah, or Little Pilgrimage. After performing ablution, and resuming the Ihram with the usual cere¬ monies, I set out, accompanied by the boy Mohammed and his brother Abdullah. Mounting asses which resembled mules in size and speed,2 we rode to the Harim, and prayed there. Again remounting, we issued through the Bab al-Safa towards the open country north-east of the city. The way was crowded with pilgrims, on foot as well as mounted, and their loud Labbayk distinguished those enga&ed in the Umrah rite from the many whose business was with the camp of the Damascus Caravan. At about half a mile from the city we passed on the left a huge heap of stones, where my companions stood and cursed. This grim-looking cairn is popularly believed to note the place of the well where Abu Lahab laid an ambuscade for the Prophet. This wicked uncle stationed there a slave, with orders to throw headlong into the pit the first person who 1 Future pilgrims must also remember that the season is gradually receding towards the heart of the hot weather. For the next fifteen years, therefore, an additional risk will attend the traveller. 2 Pliny is certainly right about this useful quadruped and its congeners, the zebra and the wild ass, in describing it as “ animal frigoris maxime impatiens.” It degenerates in cold regions, unless, as in Afghanistan and Barbary, there be a long, hot, and dry summer. Aden, Cutch, and Baghdad have fine breeds, whereas those of India and South-Eastern Africa are poor and weak. The best and the highest-priced come from the Maghrib, and second to them ranks the Egyptian race. At Meccah careful feeding and kind usage transform the dull slave into an active and symmetrical friend of man : he knows his owner’s kind voice, and if one of the two fast, it is generally the biped. The asses of the Holy City are tall and plump, with sleek coats, generally ash or grey-coloured, the eyes of deer, heads gracefully carried, an ambling gait, and extremely sure¬ footed. They are equal to great fatigue, and the stallions have been known, in their ferocity, to kill the groom. The price varies from 25 to 150 dollars. VOL. II. 16 242 Pilgrimage to Al-Madinah and Meccah. approached him, and privily persuaded his nephew to visit the spot at night : after a time, anxiously hoping to hear that the deed had been done, Abu Lahab incautiously drew nigh, and was precipitated by his own bravo into the place of destruction.1 Hence the well-known saying in Islam, “ Whoso diggeth a well for his brother shall fall into it himself.” We added our quota of stones,2 and pro¬ ceeding, saw the Jeddah road spanning the plain like a white ribbon. In front of us the highway was now lined with coffee-tents, before which effeminate dancing-boys performed to admiring Syrians ; a small whitewashed “ Bungalow,” the palace of the Emir al-Hajj, lay on the left, and all around it clustered the motley encampment of his pilgrims. After cantering about three miles from the city, we reached the Alamayn, or two pillars that limit the Sanctuary ; and a little beyond it is the small settle¬ ment popularly called Al-Umrah.3 Dismounting here, we 1 Such is the popular version of the tale, which differs in some points from that recorded in books. Others declare that here, in days gone by, stood the house of another notorious malignant, Abu Jahl. Some, again, suppose that in this place a tyrannical governor of Meccah was summarily “lynched” by the indignant populace. The first two traditions, however, are the favourites, the vulgar — citizens, as well as pilgrims— loving to connect such places with the events of their early sacred history. Even in the twelfth century we read that pilgrims used to cast stones at two cairns, covering the remains of Abu Lahab, and the beautiful termagant, his wife. 2 Certain credulous authors have contrasted these heaps with the clear ground at Muna, for the purpose of a minor miracle. According to them this cairn steadily grows, as we may believe it would; and that, were it not for the guardian angels, the millions of little stones annually thrown at the devils would soon form a mass of equal magnitude. This custom of lapidation, in token of hate, is an ancient practice, still common in the East. Yet, in some parts of Arabia, stones are thrown at tombs as a compliment to the tenant. And in the Somali country, the places where it is said holy men sat, receive the same doubtful homage. 3 It is called in books Al-Tanim (bestowing plenty) ; a word which readers must not confound with the district of the same name XXXII. — Life at Meccah, and the Umrah. 243 sat down on rugs outside a coffee-tent to enjoy the beauty of the moonlit night, and an hour of Kayf in the sweet air of the Desert. Presently the coffee-tent keeper, after receiving pay¬ ment, brought us water for ablution. This preamble over, we entered the principal chapel ; an unpretending building, badly lighted, spread with dirty rugs, full of pil¬ grims, and offensively close. Here we prayed the Isha, or night devotions, and then a two-bow prayer in honour of the Ihram,1 after which we distributed gratuities to the guardians, and alms to the importunate beggars. And now I perceived the object of Abdullah’s companionship. The melancholy man assured me that he had ridden out for love of me, and in order to perform as Wakil (substi¬ tute) a vicarious pilgrimage for my parents. Vainly I assured him that they had been strict in the exercises of their faith. He would take no denial, and I perceived that love of me meant love of my dollars. With a surly assent, he was at last permitted to act for the “pious pilgrim Yusuf (Joseph) bin Ahmad and Fatimah bint Yunus,” — my progenitors. It was impossible to pre¬ vent smiling at contrasts, as Abdullah, gravely raising his hands, and directing his face to the Ka’abah, intoned, “ I do vow this Ihram of Umrah in the name of Yusuf Son of Ahmad, and Fatimah Daughter of Yunus ; then render it attainable unto them, and accept it of them ! Bismillah ! Allaho Akbar ! ” in the province Khaulan (made by Niebuhr the “Thumna,” " Thomna,” or "Tamna,” capital of the Catabanites). Other authors apply Al-Tanim to the spot where Abu Lahab is supposed to lie. There are two places called Al-Umrah near Meccah. The Kabir, or greater, is, I am told, in the Wady Fatimah, and the Prophet ordered Ayishah and her sister to begin the ceremonies at that place. It is now visited by picnic parties and those who would pray at the tomb of Maimunah, one of the Prophet’s wives. Modern pilgrims com¬ mence always, I am told, at the Umrah Saghir (the Lesser), which is about half-way nearer the city. 1 Some assume the Ihram garb at this place. 244 Pilgrimage to Al-Madinah and Meccah . Remounting, we galloped towards Meccah, shouting Labbayk , and halting at every half-mile to smoke and drink coffee. In a short time we entered the city, and repairing to the Harim by the Safa Gate, performed the Tawaf, or circumambulation of Umrah. After this dull round and necessary repose we left the temple by the same exit, and mounting once more, turned towards Al-Safa, which stands about a hundred yards South-East of the Mosque, and as little deserves its name of “ Mountain ” as do those that undulate the face of modern Rome. The Safa end is closed by a mean-looking building, composed of three round arches, with a dwarf flight of stairs leading up to them out of a narrow road. Without dismounting, we wheeled our donkeys1 round, “ left shoulders forward,” no easy task in the crowd, and, vainly striving to sight the Ka’abah through the Bab al-Safa, performed the Niyat, or vow of the rite Al-Sai, or the running.2 After Tahlil, Tak- bir, and Talbiyat, we raised our hands in the supplicatory position, and twice repeated,3 “ There is no god but Allah, Alone, without Partner ; His is the Kingdom, unto Him be Praise ; He giveth Life and Death, He is alive and perisheth not ; in His Hand is Good, and He over all Things is Omnipotent.” Then, with the donkey-boys leading our animals and a stout fellow preceding us with lantern and a quarter-staff to keep off the running Badawin, camel-men, and riders of asses, we descended Safa, and walked slowly down the street Al-Massa, towards Marwah.4 1 We had still the pretext of my injured foot. When the Sai rite is performed, as it should be, by a pedestrian, he mounts the steps to about the height of a man, and then turns towards the temple. 2 I will not trouble the reader with this Niyat, which is the same as that used in the Tawaf rite. 3 Almost every Mutawwif, it must be remembered, has his own set of prayers. 4 “Safa” means a large, hard rock; “Marwah,” hard, white flints, full of fire. 245 XXXII. — Life at Meccah, and the Univah. During our descent we recited aloud, “ O Allah, cause me to act according to the Sunnat of Thy Prophet, and to die in His faith, and defend me from errors and disobedience by Thy Mercy, O most Merciful of the Merciful ! ” Arrived at what is called the Batn al-Wady (Belly of the Vale), a place now denoted by the Milayn al-Akhzarayn (the two green pillars1), one fixed in the Eastern course of the Harim, the other in a house on the right side,2 we began the running by urging on our beasts. Here the prayer was, “ O Lord, pardon and pity, and pass over what Thou knowest, for Thou art the most dear and the most generous ! Save us from Hell-fire safely, and cause us safely to enter Paradise ! O Lord, give us Happiness here and Happiness hereafter, and spare us the Torture of the Flames ! ” At the end of this supplication we had passed the Batn, or lowest ground, whose farthest limits were marked by two other pillars.3 Again we began to ascend, repeating, as we went, “ Verily, Safa and Marwah are two of the Monuments of Allah. Whoso, therefore, pilgrimeth to the Temple of Meccah, or performeth Umrah, it shall be no Crime in him (to run between them both). And as for him who voluntarily doeth a good Deed, verily Allah is Grateful and Omniscient 4 ! ” At length we reached Marwah, a little rise like Safa in the lower slope of Abu Kubays. The houses cluster in amphitheatre shape above it, and from the Masa’a, or street below, a short flight of steps to a platform, bounded on three sides like a tennis-court, by tall walls without arches. The 1 In former times a devastating torrent used to sweep this place after rains. The Fiumara bed has now disappeared, and the pillars are used as landmarks. Galland observes that these columns are planted upon the place which supported Eve’s knees, when, after 300 years’ separation, she was found by Adam. 2 This house is called in books Rubat al-Abbas. 3 Here once stood " As’af ” and "Naylah,” two idols, some say a man and a woman metamorphosed for stupration in the Temple. 4 Koran, chap. ii. 246 Pilgrimage to Al-Madinah and Meccah. street, seen from above, has a bowstring curve : it is between eight and nine hundred feet long,1 with high houses on both sides, and small lanes branching off from it. At the foot of the platform we brought “right shoulders forward,” so as to face the Ka’abah, and raising hands to ears, thrice exclaimed, “ Allaho Akbar.” This concluded the first course, and, of these, seven compose the ceremony Al-Sai, or the running. There was a startling contrast with the origin of this ceremony, — “When the poor outcast on the cheerless wild, Arabia’s parent, clasped her fainting child,” — as the Turkish infantry marched, in European dress, with sloped arms, down the Masa’a to relieve guard. By the side of the half-naked, running Badawin, they look as if Epochs, disconnected by long centuries, had met. A laxity, too, there was in the frequent appearance of dogs upon this holy and most memorial ground, which said little in favour of the religious strictness of the administration.2 Our Sai ended at Mount Marwah. There we dis¬ mounted, and sat outside a barber’s shop, on the right- hand of the street. He operated upon our heads, causing us to repeat, “O Allah, this my Forelock is in Thy Hand, then grant me for every Hair a light on the Resurrection- day, O Most Merciful of the Merciful!” This, and the paying for it, constituted the fourth portion of the Umrah, or Little Pilgrimage. Throwing the skirts of our garments over our heads, to show that our “ Ihram” was now exchanged for the normal state, “ Ihlal,” we cantered to the Plarim, prayed there a two-bow prayer, and returned home not a little fatigued. 1 Ibn Jubayr gives 893 steps : other authorities make the distance 780 short cubits, the size of an average man’s forearm. 2 The ceremony of running between Safa and Marwah is supposed to represent Hagar seeking water for her son. Usually pilgrims per¬ form this rite on the morning of visiting the Ka’abah. CHAPTER XXXIII. PLACES OF PIOUS VISITATION AT MECCAH. The traveller has little work at the Holy City. With exceptions of Jabal Nur and Jabal Saur,1 all the places of pious visitation lie inside or close outside the city. It is well worth the while to ascend Abu Kubays ; not so much to inspect the Makan al-Hajar and the Shakk al-Kamar,2 as to obtain an excellent bird’s-eye view of the Harim and the parts adjacent.3 The boy Mohammed had applied himself sedulously to commerce after his return home; and had actually been seen by Shaykh Nur sitting in a shop and selling small curiosities. With my plenary consent I was made 1 Jabal Nur, or Hira, has been mentioned before. Jabal Saur rises at some distance to the South of Meccah, and contains the celebrated cave in which Mohammed and Abu Bakr took refuge during the flight. 2 The tradition of these places is related by every historian. The former is the repository of the Black Stone during the Deluge. The latter, "splitting of the moon,” is the spot where the Prophet stood when, to convert the idolatrous Kuraysh, he caused half the orb of night to rise from behind Abu Kubays, and the other from Jabal Kayka’an, on the Western horizon. This silly legend appears unknown to Mohammed’s day. 3 The pilgrimage season, strictly speaking, concluded this year on the 17th September (13th Zu’l Hijjah) ; at which time travellers began to move towards Jeddah. Those who purposed visiting Al- Madinah would start about three weeks afterwards, and many who had leisure intended witnessing the Muharram ceremonies at Meccah. * 248 Pilgrimage to Al-Madinah and Meccah. over to Abdullah, his brother. On the morning of the 15th Zu’l Hijjah (19th Sept.) he hired two asses, and accompanied me as guide to the holy places. Mounting our animals, we followed the road before described to the Jannat al-Ma’ala, the sacred cemetery of Meccah. A rough wall, with a poor gateway, encloses a patch of barren and grim-looking ground, at the foot of the chain which bounds the city’s western suburb, and be¬ low Al-Akabah, the gap through which Khalid bin Walid entered Meccah with the triumphant Prophet.1 Inside are a few ignoble, whitewashed domes : all are of modern construction, for here, as at Al-Bakia, further north, the Wahhabis indulged their levelling propensities.2 The rest of the ground shows some small enclosures belonging to particular houses, — equivalent to our family vaults, — and the ruins of humble tombs, lying in confusion, whilst a few parched aloes spring from between the bricks and stones.3 1 This is the local tradition ; it does not agree with authentic history. Muir (Life of Mahomet, vol. iv. p. 126) reminds me that Khalid and his Badawin attacked the citizens of Meccah without the Prophet’s leave. But after the attack he may have followed in his leader’s train. 2 The reason of their Vandalism has been noticed in a previous volume. 3 The Aloe here, as in Egypt, is hung, like the dried crocodile, over houses as a talisman against evil spirits. Burckhardt assigns, as a motive for it being planted in graveyards, that its name Saber denotes the patience with which the believer awaits the Last Day. And Lane remarks, “ The Aloe thus hung (over the door), without earth and water, will live for several years, and even blossom : hence it is called Saber, which signifies patience.” In India it is hung up to prevent Mosquitoes entering a room. I believe the superstition to be a fragment of African fetichism. The Gallas, to the present day, plant Aloes on graves, and suppose that when the plant sprouts the deceased has been admitted into the gardens of “Wak” — the Creator. Ideas breed vocables ; but seldom, except among rhyme¬ sters, does a vocable give birth to a popular idea : and in Arabic "Sibr,” as well as “Sabr,” is the name of the Aloe. XXXIII. — Places of Pious Visitation at Meccah . 249 The cemetery is celebrated in local history : here the body of Abdullah bin Zubayr was exposed by order of Hajjaj bin Yusuf ; and the number of saints buried in it has been so numerous, that even in the twelfth century many had fallen into oblivion. It is visited by the citizens on Fridays, and by women on Thursdays, to pre¬ vent that meeting of sexes which in the East is so detri¬ mental to public decorum. I shall be sparing in my description of the Ma’ala ceremonies, as the prayers, prostrations, and supplications are almost identical with those performed at Al-Bakia. After a long supplication, pronounced standing at the doorway, we entered, and sauntered about the burial- ground. On the left of the road stood an enclosure, which, according to Abdullah, belonged to his family. The door and stone slabs, being valuable to the poor, had been removed, and the graves of his forefathers appeared to have been invaded by the jackal. He sighed, recited a Fatihah with tears in his eyes, and hurried me away from the spot. The first dome which we visited covered the remains of Abd al-Rahman, the son of Abu Bakr, one of the Worthies of Al-Islam, equally respected by Sunni and by Shi’ah. The tomb was a simple catafalque, spread with the usual cloth. After performing our devotions at this grave, and distributing a few piastres to guardians and beggars, we crossed the main path, and found ourselves at the door of the cupola, beneath which sleeps the venerable Khadijah, Mohammed’s first wife. The tomb was covered with a green cloth, and the walls of the little building were decorated with written specimens of re¬ ligious poetry. A little beyond it, we were shown into another dome, the resting-place of Sitt Aminah, the Pro¬ phet’s mother.1 Burckhardt chronicles its ill-usage by 1 Burckhardt mentions the “Tomb of Umna, the mother of Mohammed,” in the Ma’ala at Meccah ; and all the ciceroni agree 250 Pilgrimage to Al-Madinah and Meccah . the fanatic Wahhabis : it has now been rebuilt in that frugal style that characterizes the architecture of Al-Hijaz. An exceedingly garrulous old woman came to the door, invited us in, and superintended our devotions ; at the end of which she sprinkled rosewater upon my face. When asked for a cool draught, she handed me a metal saucer, whose contents smelt strongly of mastic, earnestly directing me to drink it in a sitting posture. This tomb she informed us is the property of a single woman, who visits it every evening, receives the contributions of the Faithful, prays, sweeps the pavement, and dusts the fur¬ niture. We left five piastres for this respectable maiden, and gratified the officious crone with another shilling. She repaid us by signalling to some score of beggars that a rich pilgrim had entered the Ma’ala, and their impor¬ tunities fairly drove me out of the hallowed walls. Leaving the Jannat al-Ma’ala, we returned towards the town, and halted on the left side of the road, at a mean building called the Masjid al-Jinn (of the Genii). Here was revealed the seventy-second chapter of the Koran, called after the name of the mysterious fire-drakes who paid fealty to the Prophet. Descending a flight of steps, — for this Mosque, like all ancient localities at Meccah, is as much below as above ground, — we entered a small apartment containing water-pots for drinking and all the appurtenances of ablution. In it is shown the Mauza al-Khatt (place of the writing), where Mohammed wrote a letter to Abu Mas’ud after the homage of the Jinnis. A second and interior flight of stone steps led to another diminutive oratory, where the Prophet used to pray and receive the archangel Gabriel. Having per¬ formed a pair of bows, which caused the perspiration about the locality. Yet historians place it at Abwa, where she gave up the ghost, after visiting Al-Madinah to introduce her son to his relations. And the learned believe that the Prophet refused to pray over or to intercede for his mother, she having died before Al-Islam was revealed. XXXIII. — Places of Pious Visitation at Meccah. 251 to burst forth as if in a Russian bath, I paid a few piastres, and issued from the building with much satis¬ faction. We had some difficulty in urging our donkeys through the crowded street, called the Zukak al-Hajar. Presently we arrived at the Bayt al-Nabi, the Prophet’s old house, in which he lived with the Sitt Khadijah. Plere, says Burckhardt, the Lady Fatimah first saw the light1; and here, according to Ibn Jubayr, Hasan and Hosayn were born. Dismounting at the entrance, we descended a deep flight of steps, and found ourselves in a spacious hall, vaulted, and of better appearance than most of the sacred edifices at Meccah. In the centre, and well railed round, stood a closet of rich green and gold stuffs, in shape not unlike an umbrella-tent. A surly porter guarded the closed door, which some respect¬ able people vainly attempted to open by honeyed words : a whisper from Abdullah solved the difficulty. I was directed to lie at full length upon my stomach, and to kiss a black-looking stone — said to be the lower half of the Lady Fatimah’s quern2 3 * — fixed at the bottom of a basin of the same material. Thence we repaired to a corner, and recited a two-bow at the place where the Prophet used to pray the Sunnat and the Nafilah, or supererogatory devotions.8 Again remounting, we proceeded at a leisurely pace homewards, and on the way passed through the principal 1 Burckhardt calls it “ Maulid Sittna Fatimah” : but the name “ Kubbat el Wahy,” applied by my predecessor to this locality, is generally made synonymous with Al-Mukhtaba, the “ hiding-place” where the Prophet and his followers used in dangerous times to meet for prayer. 2 So loose is local tradition, that some have confounded this quern with the Natak al-Nabi, the stone which gave God-speed to the Prophet. 3 He would of course pray the Farz, or obligatory devotions, at the shrine. 252 Pilgrimage to Al-Madinah and Meccah. slave-market. It is a large street roofed with matting, and full of coffee-houses. The merchandise sat in rows, parallel with the walls. The prettiest girls occupied the highest benches, below were the plainer sort, and lowest of all the boys. They were all gaily dressed in pink and other light-coloured muslins, with transparent veils over their heads ; and, whether from the effect of such un¬ usual splendour, or from the re-action succeeding to their terrible land-journey and sea-voyage, they appeared per¬ fectly happy, laughing loudly, talking unknown tongues, and quizzing purchasers, even during the delicate operation of purchasing. There were some pretty Gallas, douce- looking Abyssinians, and Africans of various degrees of hideousness, from the half-Arab Somal to the baboon¬ like Sawahili. The highest price of which I could hear was £ 60 . And here I matured a resolve to strike, if favoured by fortune, a death-blow at a trade which is eating into the vitals of industry in Eastern Africa. The reflection was pleasant, — the idea that the humble Haji, contemplating the scene from his donkey, might become the instrument of the total abolition of this pernicious traffic.1 What would have become of that pilgrim had the crowd in the slave-market guessed his intentions ? Passing through the large bazar, called the Suk al- Layl, I saw the palace of Mohammed bin Aun, quondam Prince of Meccah. It has a certain look of rude magni- 1 About a year since writing the above a firman was issued by the Porte suppressing the traffic from Central Africa. Hitherto we have respected slavery in the Red Sea, because the Turk thence drew his supplies ; we are now destitute of an excuse. A single steamer would destroy the trade, and if we delay to take active measures, the people of England, who have spent millions in keep¬ ing up a West African squadron, will not hold us guiltless of neg¬ ligence. Note to Second Edition.— The slave trade has, since these re¬ marks were penned, been suppressed with a high hand ; the Arabs of Al-Hijaz resented the measure by disowning the supremacy of the Porte, but they were soon reduced to submission. XXXIII. — Places of Pious Visitation at Meccah. 253 licence, the effect of huge hanging balconies scattered in profusion over lofty walls, claire-voies of brickwork, and courses of various-coloured stone. The owner is highly popular among the Badawin, and feared by the citizens on account of his fierce looks, courage, arid treachery. They described him to me as viv bonus , bene strangulando peritus; but Mr. Cole, who knew him personally, gave him a high character for generosity and freedom from fanaticism. He seems to have some idea of the state which should “ hedge in ” a ruler. His palaces at Meccah, and that now turned into a Wakalah at Jeddah, are the only places in the country that can be called princely. He is now a state prisoner at Constantinople, and the Badawin pray in vain for his return.1 The other places of pious visitation at Meccah are briefly these : — 1. Natak al-Nabi, a small oratory in the Zukak al- Hajar. It derives its name from the following circum- 1. The Prince was first invested with the Sharifat by Mohammed Ali of Egypt in a.d. 1827, when Yahya fled, after stabbing his nephew in the Ka’abah, to the Benu Harb Badawin. He was supported by Ahmad Pasha of Meccah, with a large army ; but after the battle of Tarabah, in which Ibrahim Pasha was worsted by the Badawin, Mohammed Bin Aun, accused of acting as Sylla, was sent in honour¬ able bondage to Cairo. He again returned to Meccah, where the rapacity of his eldest son, Abdullah, who would rob pilgrims, caused fresh misfortunes. In a.d. 1851, when Abd al-Muttalib was appointed Sharif, the Pasha was ordered to send Bin Aun to Stambul — no easy task. The Turk succeeded by a manoeuvre. Mohammed’s two sons, happening to be at Jeddah, were invited to inspect a man-of-war, and were there made prisoners. Upon this the father yielded himself up ; although, it is said, the flashing of the Badawi’s sabre during his em¬ barkation made the Turks rejoice that they had won the day by state-craft. The wild men of Al-Hijaz still sing songs in honour of this Sharif. Note to Second Edition. — Early in 1856, when the Sharif Abd al-Muttalib was deposed, Mohammed bin Aun was sent from Con¬ stantinople to quiet the insurrection caused by the new slave laws in Al-Hijaz. In a short space of time he completely succeeded. 254 Pilgrimage to Al-Madinah and Meccah. stance. As the Prophet was knocking at the door of Abu Bakr’s shop, a stone gave him God-speed, and told him that the master was not at home. The wonderful mineral is of a reddish-black colour, about a foot in dimen¬ sion, and fixed in the wall somewhat higher than a man’s head. There are servants attached to it, and the street sides are spread, as usual, with the napkins of importun¬ ate beggars. 2. Maulid al-Nabi, or the Prophet’s birthplace.1 It is a little chapel in the Suk al-Layl, not far from Mohammed bin Aun’s palace. It is below the present level of the ground, and in the centre is a kind of tent, concealing, it is said, a hole in the floor upon which Aminah sat to be delivered. 3. In the quarter “Sha’ab Ali,” near the Maulid al- Nabi, is the birthplace of Ali, another oratory below the ground. Here, as. in the former place, a Maulid and a Ziyarah are held on the anniversary of the Lion’s birth. 4. Near Khadijah’s house and the Natak al-Nabi is a place called Al-Muttaka , from a stone against which the Prophet leaned when worn out with fatigue. It is much visited by devotees ; and some declare that on one occa¬ sion, when the Father of Lies appeared to the Prophet in the form of an elderly man, and tempted him to sin by asserting that the Mosque-prayers were over, this stone, disclosing the fraud, caused the Fiend to flee. 5. Maulid Hamzah, a little building at the old Bab Umrah, near the Shabayki cemetery. Here was the Bazan, or channel down which the Ayn Hunayn ran into the Birkat Majid. Many authorities doubt that Hamzah was born at this place.2 1 The 1 2th of Rabia al-Awwal, Mohammed’s birthday, is here celebrated with great festivities, feasts, prayers, and perusals of the Koran. These “ Maulid” (ceremonies of nativity) are by no means limited to a single day in the year. 2 The reader is warned that I did not see the five places above XXXIII. — Places of Pious Visitation at Mecc ah. 255 The reader must now be as tired of “Pious Visita¬ tions” as I was. Before leaving Meccah I was urgently invited to dine by old Ali bin Ya Sin, the Zemzemi ; a proof that he entertained inordinate expectations, excited, it appeared, by the boy Mohammed, for the simple purpose of exalt¬ ing his own dignity. One day we were hurriedly sum¬ moned about three p.m. to the senior’s house, a large building in the Zukak al-Hajar. We found it full of pil¬ grims, amongst whom we had no trouble to recognise our fellow-travellers, the quarrelsome old Arnaut and his im¬ pudent slave-boy. Ali met us upon the staircase, and conducted us into an upper room, where we sat upon diwans, and with pipes and coffee prepared for dinner. Presently the semicircle arose to receive a eunuch, who lodged somewhere in the house. He was a person of im¬ portance, being the guardian of some dames of high de¬ gree at Cairo and Constantinople : the highest place and enumerated. The ciceroni and books mention twelve other visita¬ tions, several of which are known only by name. 1. Al-Mukhtaba, the “ hiding-place ” alluded to in the preceding pages. Its locality is the subject of debate. 2. Dar al-Khayzaran, where the Prophet prayed secretly till the con¬ version of Omar enabled him to dispense with concealment. 3. Maulid Omar, or Omar’s birthplace, mentioned in books as being visited by devotees in the 14th Rabia al-Awwal of every year. 4. Abu Bakr’s house near the Natak al-Nabi. It is supposed to have been destroyed in the twelfth century. 5. Maulid Ja’afar al-Tayyar, near the Shabayki cemetery. 6. Al-Mada’a, an oratory, also called Naf al-Arz, because creation here began. 7. Dar al-Hijrah, where Mohammed and Abu Bakr mounted for the flight. 8. Masjid al-Rayah, where the Prophet planted his flag when Meccah surrendered. 9. Masjid al-Shajarah, a spot at which Mohammed caused a tree to advance and to retire. 10. Masjid al-Ja’aranah, where Mohammed clad himself in the pilgrim garb. It is still visited by some Persians. 11. Majid Ibrahim, or Abu Kubays. 12. Masjid Zu Tawa. 256 Pilgrimage to Al-Madinah and Meccah, the best pipe were unhesitatingly offered to and accepted by him. He sat down with dignity, answered diplomati¬ cally certain mysterious questions about the dames, and applied his blubber lips to a handsome mouthpiece of lemon-coloured amber. It was a fair lesson of humility for a man to find himself ranked beneath this high-shoul¬ dered, spindle-shanked, beardless bit of neutrality ; and as such I took it duly to heart. The dinner was served up in a Sini, a plated copper tray about six feet in circumference, and handsomely orna¬ mented with arabesques and inscriptions. Under this was the usual Kuvsi , or stool, composed of mother-o’-pearl facets set in sandal-wood ; and upon it a well-tinned and clean-looking service of the same material as the Sini. We began with a variety of stews — stews with spinach, stews with Bamiyah (hibiscus), and rich vegetable stews. These being removed, we dipped hands in Bivyani , a meat pillaw, abounding in clarified butter ; Kimah , finely chopped meat ; Wavak Mahshi , vine leaves filled with chopped and spiced mutton, and folded into small triangles ; Kabab , or bits of roti spitted in mouthfuls upon a splinter of wood ; together with a Salatah of the crispest cucumber, and various dishes of water-melon cut up into squares. Bread was represented by the Eastern scone, but it was of superior flavour, and far better than the ill-famed Chapati of India. Our drink was water perfumed with mastic. After the meat came a Kunafah , fine vermicelli sweetened with honey, and sprinkled with powdered white sugar ; several stews of apples and quinces ; Muhallibah , a thin jelly made of rice, flour, milk, starch, and a little perfume; together with squares of Rahah,1 a confiture 1 Familiar for “ Rahat al-Hulkum,” — the pleasure of the throat, _ a name which has sorely puzzled our tourists. This sweetmeat would be pleasant did it not smell so strongly of the perruquier’s shop. Rosewater tempts to many culinary sins in the East ; and Europeans cannot dissociate it from the idea of a lotion. However, XXXIII. — Places of Pious Visitation at Meccah . 257 highly prized in these regions, because it comes from Con¬ stantinople. Fruits were then placed upon the table ; plates full of pomegranate grains and dates of the finest flavour.* 1 The dinner concluded with a pillaw of rice and butter, for the easier discussion of which we were pro¬ vided with carved wooden spoons. Arabs ignore the delightful French art of prolonging a dinner. After washing your hands, you sit down, throw an embroidered napkin over your knees, and with a “Bismil- lah,” by way of grace, plunge your hand into the attractive dish, changing ad libitum , occasionally sucking your finger¬ tips as boys do lollipops, and varying that diversion by cramming a chosen morsel into a friend’s mouth. When your hunger is satisfied, you do not sit for your companions ; you exclaim “ A1 Hamd ! ” edge away from the tray, wash your hands and mouth with soap, display signs of repletion, otherwise you will be pressed to eat more, seize your pipe, sip your coffee, and take your “ Kayf.” Nor is it customary, in these lands, to sit together after din¬ ner — the evening prayer cuts short the seance. Before we rose to take leave of Ali bin Ya Sin, a boy ran into the room, and displayed those infantine civilities which in the East are equivalent to begging a present. I slipped a dollar into his hand ; at the sight of which he, veritable little Meccan, could not contain his joy. “ The Riyal ! ” he exclaimed ; “ the Riyal ! look, grandpa’, the good Effendi has given me a Riyal ! ” The old gentleman’s eyes twinkled with emotion : he saw how easily the coin had slipped from my fingers, and he fondly hoped that he had not seen the last piece. “ Verily thou art a good if a guest is to be honoured, rosewater must often take the place of the pure element, even in tea. 1 Meccah is amply supplied with water-melons, dates, limes, grapes, cucumbers, and other vegetables from Taif and Wady Fatimah. During the pilgrimage season the former place sends at least 100 camels every day to the capital. VOL. 11. 17 258 Pilgrimage to Al-Madinah and Meccah. young man ! ” he ejaculated, adding fervently, as prayers cost nothing, “ May Allah further all thy desires.” A gentle patting of the back evidenced his high approval. I never saw old Ali after that evening, but entrusted to the boy Mohammed what was considered a just equiv¬ alent for his services. CHAPTER XXXIV. TO JEDDAH. A general plunge into worldly pursuits and pleasures announced the end of the pilgrimage ceremonies. All the devotees were now “ whitewashed ” — the book of their sins was a tabula rasa : too many of them lost no time in making a new departure “down south,” and in opening a fresh account. The faith must not bear the blame of the irregularities. They may be equally observed in the Cal¬ vinist, after a Sunday of prayer, sinning through Monday with a zest, and the Romanist falling back with new fer¬ vour upon the causes of his confession and penance, as in the Moslem who washes his soul clean by running and circumambulation ; and, in fairness, it must be observed that, as amongst Christians, so in the Moslem persuasion, there are many notable exceptions to this rule of extremes. Several of my friends and acquaintances date their reform¬ ation from their first sight of the Ka’abah. The Moslem’s “ Holy Week” over, nothing detained me at Meccah. For reasons before stated, I resolved upon returning to Cairo, resting there for awhile, and starting a second time for the interior, via Muwaylah.1 The Meccans are as fond of little presents as are nuns : the Kabirah took an affectionate leave of me, begged me to be careful of her boy, who was to accom- i This second plan was defeated by bad health, which detained me in Egypt till a return to India became imperative. 26o Pilgrimage to Al-Madinah and MeccaJi. pany me to Jeddah, and laid friendly but firm hands upon a brass pestle and mortar, upon which she had long cast the eye of concupiscence. Having hired two camels for thirty-five piastres, and paid half the sum in advance, I sent on my heavy boxes with Shaykh, now Haji Nur, to Jeddah.1 Omar Effendi was to wait at Meccah till his father had started, in com¬ mand of the Dromedary Caravan, when he would privily take ass, join me at the port, and return to his beloved Cairo. I bade a long farewell to all my friends, em¬ braced the Turkish pilgrims, and mounting our donkeys, the boy Mohammed and I left the house. Abdullah the Melancholy followed us on foot through the city, and took leave of me, though without embracing, at the Shabayki quarter. Issuing into the open plain, I felt a thrill of pleasure — such joy as only the captive delivered from his dungeon can experience. The sunbeams warmed me into renewed life and vigour, the air of the Desert was a perfume, and the homely face of Nature was as the smile of a dear old friend. I contemplated the Syrian Caravan, lying on the right of our road, without any of the sadness usually sug¬ gested by a parting look. It is not my intention minutely to describe the line down which we travelled that night : the pages of Burck- hardt give full information about the country. Leaving Meccah, we fell into the direct road running south of Wady Fatimah, and traversed for about an hour a flat surrounded by hills. Then we entered a valley by a flight of rough stone steps, dangerously slippery and zig¬ zag, intended to facilitate the descent for camels and for laden beasts. About midnight we passed into a hill-girt Wady, here covered with deep sands, there hard with i The usual hire is thirty piastres, but in the pilgrimage season a dollar is often paid. The hire of an ass varies from one to three riyals. 26i XXXIV.— To Jeddah . gravelly clay : and, finally, about dawn, we sighted the maritime plain of Jeddah. Shortly after leaving the city, our party was joined by other travellers, and towards evening we found ourselves in force, the effect of an order that pilgrims must not pro¬ ceed singly upon this road. Coffee-houses and places of refreshment abounding, we halted every five miles to refresh ourselves and the donkeys.1 At sunset we prayed near a Turkish guard-house, where one of the soldiers kindly supplied me with water for ablution. Before nightfall I was accosted, in Turkish, by a one- eyed old fellow, who, “ with faded brow, Entrenched with many a frown, and conic beard,” and habited in unclean garments, was bestriding a donkey as faded as himself. When I shook my head, he ad¬ dressed me in Persian. The same manoeuvre made him try Arabic ; still he obtained no answer. Then he grumbled out good Hindustani. That also failing, he tried successively Pushtu, Armenian, English, French, and Italian. At last I could “keep a stiff lip” no longer ; at every change of dialect his emphasis beginning with “ Then who the d - are you ? ” became more emphatic. I turned upon him in Persian, and found that he had been a pilot, a courier, and a servant to Eastern tourists, and that he had visited England, France, and Italy, the Cape, India, Central Asia, and China. We then chatted in English, which Haji Akif spoke well, but with all manner of courier’s phrases ; Haji Abdullah so badly, that he was counselled a course of study. It was not a little strange to hear such phrases as “ Come ’p, Neddy,” and “ Cre mm d'un baudet ,” almost within earshot of the tomb of Ishmael, the birthplace of Mohammed, and the Sanctuary of Al-Islam. i Besides the remains of those in ruins, there are on this road eight coffee-houses and stations for travellers, private buildings, be¬ longing to men who supply water and other necessaries. 262 Pilgrimage to Al-Madinah and Meccah, About eight p.m. we passed the Alamayn, which define the Sanctuary in this direction. They stand about nine miles from Meccah, and near them are a coffee¬ house and a little oratory, popularly known as the Sabil Agha Almas. On the road, as night advanced, we met long strings of camels, some carrying litters, others huge beams, and others bales of coffee, grain, and merchandise. Sleep began to weigh heavily upon my companions’ eye¬ lids, and the boy Mohammed hung over the flank of his donkey in a most ludicrous position. About midnight we reached a mass of huts, called Al- Haddah. Ali Bey places it eight leagues from Jeddah. At ‘‘the Boundary” which is considered to be the half¬ way halting-place, Pilgrims must assume the religious garb,1 and Infidels travelling to Taif are taken off the Meccan road into one leading Northward to Arafat. The settlement is a collection of huts and hovels, built with sticks and reeds, supporting brushwood and burned and blackened palm leaves. It is maintained for supplying pilgrims with coffee and water. Travellers speak with horror of its heat during the day ; Ali Bey, who visited it twice, compares it to a furnace. Here the country slopes gradually towards the sea, the hills draw off, and every object denotes departure from the Meccan plateau. At Al-Haddah we dismounted for an hour’s halt. A coffee¬ house supplied us with mats, water-pipes, and other necessaries ; we then produced a basket of provisions, the parting gift of the kind Kabirah, and, this late supper concluded, we lay down to doze. After half an hour’s halt had expired, and the donkeys were saddled, I shook up with difficulty the boy Mohammed, and induced him to mount. He was, to use his own expression, “ dead from sleep ” ; and we had 1 In Ibn Jubayr’s time the Ihram was assumed at Al-Furayn, now a decayed station, about two hours’ journey from Al-Haddah, towards Jeddah. 263 XXXIV.— To Jeddah. scarcely advanced an hour, when, arriving at another little coffee-house, he threw himself upon the ground, and declared it impossible to proceed. This act caused some confusion. The donkey-boy was a pert little Badawi, offensively republican in manner. He had several times addressed me impudently, ordering me not to flog his animal, or to hammer its sides with my heels. On these occasions he received a contemptuous snub, which had the effect of silencing him. But now, thinking we were in his power, he swore that he would lead away the beasts, and leave us behind to be robbed and murdered. A pinch of the windpipe, and a spin over the ground, altered his plans at the outset of execution. He gnawed his hand with impotent rage, and went away, threatening us with the Governor of Jeddah next morning. Then an Egyptian of the party took up the thread of remonstrance ; and, aided by the old linguist, who said, in English “ by G - ! you must budge, you’ll catch it here ! ” he assumed a brisk and energetic style, exclaiming, “ Yallah ! rise and mount ; thou art only losing our time ; thou dost not intend to sleep in the Desert !” I replied, “ O my Uncle, do not exceed in talk!” — Fuzul (excess) in Arabic is equivalent to telling a man in English not to be impertinent — rolled over on the other side heavily, as doth Encelades, and pretended to snore, whilst the cowed Egyptian urged the others to make us move. The question was thus settled by the boy Mohammed who had been aroused by the dispute : “ Do you know,” he whispered, in awful accents, “ what that person is ?” and he pointed to me. “ Why, no,” replied the others. “Well,” said the youth, “the other day the Utaybah showed us death in the Zaribah Pass, and what do you think he did?” “Wallah! what do we know!” ex¬ claimed the Egyptian, “ What did he do ?” “ He called for — his dinner,” replied the youth, with a slow and 264 Pilgrimage to Al-Madinah and Meccah . sarcastic emphasis. That trait was enough. The others mounted, and left us quietly to sleep. I have been diffuse in relating this little adventure, which is characteristic, showing what bravado can do in Arabia. It also suggests a lesson, which every traveller in these regions should take well to heart. The people are always ready to terrify him with frightful stories, which are the merest phantoms of cowardice. The reason why the Egyptian displayed so much philanthropy was that, had one of the party been lost, the survivors might have fallen into trouble. But in this place, we were, I believe, — despite the declarations of our com¬ panions that it was infested with Turpins and Fra Diavolos, — as safe as in Meccah. Every night, during the pilgrimage season, a troop of about fifty horsemen patrol the roads ; we were all armed to the teeth, and our party looked too formidable to be “ cruelly beaten by a single footpad.” Our nap concluded, we remounted, and resumed the weary way down a sandy valley, in which the poor donkeys sank fetlock-deep. At dawn we found our companions halted, and praying at the Kahwat Turki, another little coffee-house. Here an exchange of what is popularly called “ chaff” took place. “Well,” cried the Egyptian, “ what have ye gained by halting ? We have been quiet here, praying and smoking for the last hour!” “ Go, eat thy buried beans,1” we replied. “What does an Egyptian boor know of manliness!” The surly donkey-boy was worked up into a paroxysm of passion by such small jokes as telling him to convey our salams to the Governor of Jeddah, and by calling the asses after the name of his tribe. He replied by “ foul, unmannered, scurril taunts,” which only drew forth fresh derision, and the coffee-house keeper laughed consumedly, 1 The favourite Egyptian " kitchen " ; held to be contemptible food by the Arabs. XXXIV.— To Jeddah . 265 having probably seldom entertained such “funny gentle¬ men.” Shortly after leaving the Kahwat Turki we found the last spur of the highlands that sink into the Jeddah Plain. This view would for some time be my last of “ Infamous hills, and sandy, perilous wilds;” and I contemplated it with the pleasure of one escaping from it. Before us lay the usual iron flat of these regions, whitish with salt, and tawny with stones and gravel ; but relieved and beautified by the distant white walls, whose canopy was the lovely blue sea. Not a tree, not a patch of verdure was in sight ; nothing distracted our attention from the sheet of turquoises in the distance. Merrily the little donkeys hobbled on, in spite of their fatigue. Soon we distinguished the features of the town, the minarets, the fortifications — so celebrated since their honeycombed guns beat off in 1817 the thousands of Abdullah bin Sa’ud, the Wahhabi,1 and a small dome outside the walls. The sun began to glow fiercely, and we were not sorry when, at about eight a.m., after passing through the mass of hovels and coffee-houses, cemeteries and sand¬ hills, which forms the eastern approach to Jeddah, we entered the fortified Bab Makkah. Allowing eleven hours for our actual march, — we halted about three, — ■ those wonderful donkeys had accomplished between forty- 1 In 1817 Abdullah bin Sa’ud attacked Jeddah with 50,000 men, determining to overthrow its “ Kafir-works” ; namely, its walls and towers. The assault is described as ludicrous. All the inhabitants aided to garrison : they waited till the wild men flocked about the place, crying, “Come, and let us look at the labours of the infidel,” they then let fly, and raked them with matchlock balls and old nails acting grape. The Wahhabi host at last departed, unable to take a place which a single battery of our smallest siege-guns would breach in an hour. And since that day the Meccans have never ceased to boast of their Gibraltar, and to taunt the Madinites with their wall¬ less port, Yambu’. 266 Pilgrimage to Al-Madinah and Meccah. four and forty-six miles,1 generally in deep sand, in one night. And they passed the archway of Jeddah cantering almost as nimbly as when they left Meccah. Shaykh Nur had been ordered to take rooms for me in a vast pile of madrepore — unfossilized coral, a recent formation, — once the palace of Mohammed bin Aun, and now converted into a Wakalah. Instead of so doing, Indian-like, he had made a gipsy encampment in the square opening upon the harbour. After administering the requisite correction, I found a room that would suit me. In less than an hour it was swept, sprinkled with water, spread with mats, and made as comfortable as its capability admitted. At Jeddah I felt once more at home. The sight of the sea acted as a tonic. The Maharattas were not far wrong when they kept their English captives out of reach of the ocean, declaring that we were an amphibious race, to whom the wave is a home. After a day’s repose at the Caravanserai, the camel- man and donkey-boy clamouring for money, and I not having more than tenpence of borrowed coin, it was necessary to cash at the British Vice-Consulate a draft given to me by the Royal Geographical Society. With some trouble I saw Mr. Cole, who, suffering from fever, was declared to be “ not at home.” His dragoman did by no means admire my looks ; in fact, the general voice of the household was against me. After some fruitless messages, I sent up a scrawl to Mr. Cole, who decided upon admitting the importunate Afghan. An exclama¬ tion of astonishment and a hospitable welcome followed my self-introduction as an officer of the Indian army. Amongst other things, the Vice-Consul informed me that, in divers discussions with the Turks about the possibility of an Englishman finding his way en cachette to Meccah, i Al-Idrisi places Meccah forty (Arab) miles from Jeddah. Burckhardt gives fifty-five miles, and Ali Bey has not computed the total distance. XX XIV. —To Jeddah. 267 he had asserted that his compatriots could do everything, even pilgrim to the Holy City. The Moslems politely assented to the first, but denied the second part of the proposition. Mr. Cole promised himself a laugh at the Turks’ beards; but since my departure, he wrote to me that the subject made the owners look so serious, that he did not like recurring to it. Truly gratifying to the pride of an Englishman was our high official position assumed and maintained at Jeddah. Mr. Cole had never, like his colleague at Cairo, lowered himself in the estimation of the proud race with which he has to deal, by private or mercantile trans¬ actions with the authorities. He has steadily withstood the wrath of the Meccan Sharif, and taught him to respect the British name. The Abbe Hamilton ascribed the attentions of the Prince to “ the infinite respect which the Arabs entertain for Mr. Cole’s straightforward way of doing business, — it was a delicate flattery addressed to him.” And the writer was right ; honesty of purpose is never thrown away amongst these people. The general contrast between our Consular proceedings at Cairo and Jeddah is another proof of the advisability of selecting Indian officials to fill offices of trust at Oriental courts. They have lived amongst Easterns, and they know one Asiatic language, with many Asiatic customs ; and, chief merit of all, they have learned to assume a tone of com¬ mand, without which, whatever may be thought of it in England, it is impossible to take the lead in the East. The “home-bred” diplomate is not only unconscious of the thousand traps everywhere laid for him, he even plays into the hands of his crafty antagonists by a cere¬ monious politeness, which they interpret — taking ample care that the interpretation should spread — to be the effect of fear or of fraud. Jeddah1 has been often described by modern pens. 1 Abulfeda writes the word " Juddah,” and Mr. Lane, as well as 268 Pilgrimage to Al-Madinah and Meccah. Burckhardt (in a.d. 1841) devoted a hundred pages of his two volumes to the unhappy capital of the Tihamat al- Hijaz, the lowlands of the mountain region. Later still, MM. Mari and Chedufau wrote upon the subject; and two other French travellers, MM. Galinier and Ferret, pub¬ lished tables of the commerce in its present state, quoting as authority the celebrated Arabicist M. Fresnel.* 1 These MM. Mari and Chedufau, adopt this form, which signifies a “ plain wanting water.' ' The water of Jeddah is still very scarce and bad ; all who can afford it drink the produce of hill springs brought in skins by the Badawin. Ibn Jubayr mentions that outside the town were 360 old wells (?), dug, it is supposed by the Persians. “ Jeddah,” or “ Jiddah," is the vulgar pronounciation ; and not a few of the learned call it “ Jaddah ” (the grandmother), in allusion to the legend of Eve’s tomb. 1 In Chapters iii. and vi. of this work I have ventured some remarks upon the advisability of our being represented in Al-Hijaz by a Consul, and at Meccah by a native agent, till the day shall come when the tide of events forces us to occupy the mother-city of Al-Isiam. My apology for reverting to these points must be the nature of an Englishman, who would everywhere see his nation “ second to none,” even at Jeddah. Yet, when we consider that from twenty-five to thirty vessels here arrive annually from India, and that the value of the trade is about twenty-five lacs of rupees, the matter may be thought worth attending to. The following ex¬ tracts from a letter written to me by Mr. Cole shall conclude this part of my task : — “ You must know, that in 1838 a commercial treaty was concluded be¬ tween Great Britain and the Porte, specifying (amongst many other clauses here omitted), — “ 1. That all merchandise imported from English ports to Al-Hijaz should pay 4 per cent. duty. “ 2. That all merchandise imported by British subjects from countries not under the dominion of the Porte should likewise pay but 5 per cent. “ 3. That all goods exported from countries under the dominion of the Porte should pay 12 per cent., after a deduction of 16 per cent, from the market-value of the articles. “ 4. That all monopolies be abolished.” ****** •• Now, when I arrived at Jeddah, the state of affairs was this. A monopoly had been established upon salt, and this weighed only upon our Anglo-Indian subjects, they being the sole purchasers. Five per cent, was SQUARE IN JEDDAH II I ■ -4 269 XXXIV.— To Jeddah. have been translated by the author of “ Life in Abyssinia.” Abd al-Karim, writing in 1742, informs us that the French had a factory at Jeddah; and in 1760, when Bruce re¬ visited the port, he found the East India Company in pos¬ session of a post whence they dispersed their merchandise over the adjoining regions. But though the English were at an early epoch of their appearance in the East received here with especial favour, I failed to procure a single ancient document. Jeddah, when I visited it, was in a state of commo¬ tion, owing to the perpetual passage of pilgrims, and pro¬ visions were for the same reason scarce and dear. The two large Wakalahs, of which the place boasts, were crowded with travellers, and many were reduced to en¬ camping upon the squares. Another subject of confusion was the state of the soldiery. The Nizam, or Regulars, had not been paid for seven months, and the Arnauts could scarcely sum up what was owing to them. East¬ erns are wonderfully amenable to discipline ; a European army, under the circumstances, would probably have helped itself. But the Pasha knew that there is a limit to a man’s endurance, and he was anxiously casting about for some contrivance that would replenish the empty pouches of his troops. The worried dignitary must have sighed for those beaux jours when privily firing the town and allowing the soldiers to plunder, was the Oriental style of settling arrears of pay.1 levied upon full value of goods, no deduction of the 20 per cent, being allowed ; the same was the case with exports ; and most vexatious of all, various charges had been established by the local authorities, under the names of boat-hire, weighing, brokerage, &c., &c. The duties had thus been raised from 4 to at least 8 per cent. * * * This being represented at Constantinople, brought a peremptory Firman, ordering the governor to act up to the treaty letter by letter. * * * I have had the satisfaction to rectify the abuses of sixteen years’ standing during my first few months of office, but I expect all manner of difficulties in claiming reimbursement for the over-exactions.” 1 M. Rochet ( soi-disant d’Hericourt) amusingly describes this manoeuvre of the governor of Al-Hodaydah. 270 Pilgrimage to Al-Madinah and Meccah, Jeddah displays all the license of a seaport and gar¬ rison town. Fair Corinthians establish themselves even within earshot of the Karakun, or guard-post ; a symptom of excessive laxity in the authorities, for it is the duty of the watch to visit all such irregularities with a bastinado preparatory to confinement. My guardians and attend¬ ants at the Wakalah used to fetch Araki in a clear glass bottle, without even the decency of a cloth, and the mes¬ senger twice returned from these errands decidedly drunk. More extraordinary still, the people seemed to take no notice of the scandal. The little “Dwarka” had been sent by the Bombay Steam Navigation Company to convey pilgrims from Al- Hijaz to India. I was still hesitating about my next voyage, not wishing to coast the Red Sea in this season without a companion, when one morning Omar Effendi appeared at the door, weary, and dragging after him an ass more weary than himself. We supplied him with a pipe and a cup of hot tea, and, as he was fearful of pur¬ suit, we showed him a dark hole full of grass under which he might sleep concealed. The student’s fears were realised ; his father appeared early the next morning, and having ascertained from the porter that the fugitive was in the house, politely called upon me. Whilst he plied all manner of questions, his black slave furtively stared at everything in and about the room. But we had found time to cover the runaway with grass, and the old gentleman departed, after a fruit¬ less search. There was, however, a grim smile about his mouth which boded no good. That evening, returning home from the Hammam, I found the house in an uproar. The boy Mohammed, who had been miserably mauled, was furious with rage; and Shaykh Nur was equally unmanageable, by reason of his fear. In my absence the father had returned with a posse comitatus of friends and relatives. They questioned the XXXIV.— To Jeddah. 271 youth, who delivered himself of many circumstantial and emphatic mis-statements. Then they proceeded to open the boxes ; upon which the boy Mohammed cast himself sprawling, with a vow to die rather than to endure such a disgrace. This procured for him some scattered slaps, which presently became a storm of blows, when a prying little boy discovered Omar Effendi’s leg in the hiding- place. The student was led away unresisting, but mildly swearing that he would allow no opportunity of escape to pass. I examined the boy Mohammed, and was pleased to find that he was not seriously hurt. To pacify his mind, I offered to sally out with him, and to rescue Omar Effendi by main force. This, which would only have brought us all into a brunt with quarterstaves, and similar servile weapons, was declined, as had been foreseen. But the youth recovered complacency, and a few well-merited encomiums upon his “ pluck ” restored him to high spirits. The reader must not fancy such escapade to be a serious thing in Arabia. The father did not punish his son ; he merely bargained with him to return home for a few days before starting to Egypt. This the young man did, and shortly afterwards I met him unexpectedly in the streets of Cairo. Deprived of my companion, I resolved to waste no time in the Red Sea, but to return to Egypt with the utmost expedition. The boy Mohammed having laid in a large store of grain, purchased with my money, having secured all my disDosable articles, and having hinted that, after my return to India, a present of twenty dollars would find him at Meccah, asked leave, and departed with a coolness for which I could not account. Some days afterwards Shaykh Nur explained the cause. I had taken the youth with me on board the steamer, where a bad suspicion crossed his mind. “ Now, I understand,” said the boy Mohammed to his fellow-servant, “ your master is a Sahib from India ; he hath laughed at our beards.” 2^2 Pilgrimage to Al-Madiuah and Meccah • He parted as coolly from Shaykh Nur. These worthy youths had been drinking together, when Mohammed, having learned at Stambul the fashionable practice of Bad-masti, or “liquor-vice,” dug his “fives ’’ into Nur’s eye. Nur erroneously considering such exercise likely to induce blindness, complained to me ; but my sympathy was all with the other side. I asked the Hindi why he had not returned the compliment, and the Meccan once more overwhelmed the Miyan with taunt and jibe. It is not easy to pass the time at Jeddah. In the square opposite to us was an unhappy idiot, who afforded us a melancholy spectacle. He delighted to wander about in a primitive state of toilette, as all such wretches do \ but the people of Jeddah, far too civilised to retain Moslem respect for madness, forced him, despite shrieks and struggles, into a shirt, and when he tore it off they beat him. At other times the open space before us was diversi¬ fied by the arrival and the departure of pilgrims, but it was a mere rechauffe of the feast, and had lost all power to please. Whilst the boy Mohammed remained, he used to pass the time in wrangling with some Indians, who were living next door to us, men, women, and children, in a promiscuous way. After his departure I used to spend my days at the Vice-Consulate ; the proceeding was not perhaps of the safest, but the temptation of meeting a fellow-countryman, and of chatting “shop” about the service was too great to be resisted. I met there the prin¬ cipal merchants of Jeddah ; Khwajah Sower, a Greek ; M. Anton, a Christian from Baghdad, and others.1 And I was introduced to Khalid Bey, brother of Abdullah bin Sa’ud, the Wahhabi. This noble Arab once held the i Many of them were afterwards victims to the “ Jeddah mass¬ acre ” on June 30, 1858. I must refer the reader to my “ Lake Regions of Central Africa ” (Appendix, vol. ii.) for an account of this event, for the proposals which I made to ward it off, and for the miserable folly of the “ Bombay Government,” who rewarded me by an official reprimand. *73 XXXIV.— To Jeddah. official position of Mukayyid al-Jawabat, or Secretary, at Cairo, where he was brought up by Mohammed Ali. He is brave, frank, and unprejudiced, fond of Europeans, and a lover of pleasure. Should it be his fate to become chief of the tribe, a journey to Riyaz, and a visit to Central Arabia, will offer no difficulties to our travellers. I now proceed to the last of my visitations. Outside the town of Jeddah lies no less a personage than Sittna Haw- wa, the Mother of mankind. The boy Mohammed and I, mounting asses one evening, issued through the Meccan gate, and turned towards the North-East over a sandy plain. After half an hour’s ride, amongst dirty huts and tattered coffee-hovels, we reached the enciente, and found the door closed. Presently a man came running with might from the town ; he was followed by two others ; and it struck me at the time they applied the key with peculiar empressement, and made inordinately low conges as we entered the enclosure of whitewashed walls. “The Mother ” is supposed to lie, like a Moslemah, fronting the Ka’abah, with her feet northwards, her head southwards, and her right cheek propped by her right hand. Whitewashed, and conspicuous to the voyager and traveller from afar, is a diminutive dome with an opening to the West ; it is furnished as such places usually are in Al-Hijaz. Under it and in the centre is a square stone, planted upright and fancifully carved, to represent the omphalic region of the hu¬ man frame. This, as well as the dome, is called Al-Surrah, or the navel. The ci¬ cerone directed me to kiss this manner of hieroglyph, which I did, thinking the while, that, under the circumstances, the salutation was quite uncalled-for. Having prayed here, and at the head, where a few young trees grow, we walked along the side of the two parallel dwarf walls which define the outlines of the body : they are about six paces apart, and between them, upon Eve’s VOL. ii. 18 274 Pilgrimage to Al-Madinah and Meccah. neck, are two tombs, occupied, I was told, by Osman Pasha and his son, who repaired the Mother’s sepulchre. I could not help remarking to the boy Mohammed, that if our first parent measured a hundred and twenty paces from head to waist, and eighty from waist to heel, she must have presented much the appearance of a duck. To this the youth replied, flippantly, that he thanked his stars the Mother was underground, otherwise that men would lose their senses with fright. Ibn Jubayr (twelfth century) mentions only an old dome, “built upon the place where Eve stopped on the way to Meccah.” Yet Al-Idrisi (a.d. 1154) declares Eve’s grave to be at Jeddah. Abdal-Karim (1742) compares it to a parterre, with a little dome in the centre, and the extremities ending in barriers of palisades; the circum¬ ference was a hundred and ninety of his steps. In Rooke’s Travels we are told that the tomb is twenty feet long. Ali Bey, who twice visited Jeddah, makes no allu¬ sion to it ; we may therefore conclude that it had been destroyed by the Wahhabis. Burckhardt, who, I need 275 XXXIV.— To Jeddah. scarcely say, has been carefully copied by our popular authors, was informed that it was a “ rude structure of stone, about four feet in length, two or three feet in height, and as many in breadth”; thus resembling the tomb of Noah, seen in the valley of Al-Buka’a in Syria. Bruce writes: “Two days’ journey from this place (? Meccah or Jeddah) Eve’s grave, of green sods, about fifty yards in length, is shown to this day”; but the great trav¬ eller probably never issued from the town-gates. And Sir W. Harris, who could not have visited the Holy Place, repeats, in 1840, that Eve’s grave of green sod is still shown on the barren shore of the Red Sea.” The present structure is clearly modern; anciently, I was told at Jeddah, the sepulchre consisted of a stone at the head, a second at the feet, and the navel-dome. The idol of Jeddah, in the days of Arab litholatry, was called Sakhrah Tawilah , the Long Stone. May not this stone of Eve be the Moslemized revival of the old idolatry? It is to be observed that the Arabs, if the tombs be admitted as evidence, are inconsistent in their dimensions of the patriarchal stature. The sepulchre of Adam at the Masjid al-Khayf is, like that of Eve, gigantic. That of Noah at Al-Buka’a is a bit of Aqueduct thirty- eight paces long by one and a half wide. Job’s tomb near Hulah (seven parasangs from Kerbela) is small. I have not seen the grave of Moses (south-east of the Red Sea), which is becoming known by the bitumen cups there sold to pilgrims. But Aaron’s sepulchre in the Sinaitic peninsula is of moderate dimensions. On leaving the graveyard I offered the guardian a dollar, which he received with a remonstrance that a man of my dignity should give so paltry a fee. Nor was he at all contented with the assurance that nothing more could be expected from an Afghan Darwaysh, however pious. Next day the boy Mohammed explained the 276 Pilgrimage to Al-Madinah and Meccah. man’s empressement and disappointment, — I had been mis¬ taken for the Pasha of Al-Madinah. * * * # * * * * For a time my peregrinations ended. Worn out with fatigue, and the fatal fiery heat, I embarked (Sept. 26) on board the “Dwarka”; experienced the greatest kindness from the commander and chief officer (Messrs. Wolley and Taylor) ; and, wondering the while how the Turkish pilgrims who crowded the vessel did not take the trouble to throw me overboard, in due time I arrived at Suez. And here, reader, we part. Bear with me while I conclude, in the words of a brother traveller, long gone, but not forgotten — Fa-hian — this Personal Narrative of my Journey to Al-Hijaz : “I have been exposed to perils, and I have escaped from them ; I have traversed the sea, and have not succumbed under the severest fatigues ; and my heart is moved with emotions of gratitude, that I have been permitted to effect the objects I had in view.” 1 1 The curious reader will find details concerning Patriarchal and Prophetical Tombs in “ Unexplored Syria,” i. 33 — 35 APPENDICES. APPENDIX I. OF HAJJ, OR PILGRIMAGE. The word Hajj is explained by Moslem divines to mean “ Kasd,” or aspiration, and to express man’s senti¬ ment that he is but a wayfarer on earth wending towards another and a nobler world. This explains the origin and the belief that the greater the hardships the higher will be the reward of the pious wanderer. He is urged by the voice of his soul: “ O thou who toilest so hard for worldly pleasures and perishable profit, wilt thou endure nothing to win a more lasting reward ? ” Hence it is that pilgrim¬ age is common to all old faiths. The Hindus still wan¬ der to Egypt, to Tibet, and to the inhospitable Caucasus; the classic philosophers visited Egypt ; the Jews annually flocked to Jerusalem; and the Tartars and Mongols — Buddhists — journey to distant Lamaserais. The spirit of pilgrimage was predominant in mediaeval Europe, and the processions of the Roman Catholic Church are, accord¬ ing to her votaries,1 2 modern memorials of the effete rite. Every Moslem is bound, under certain conditions,3 1 M. Hue’s “Travels in Tartary.” 2 The two extremes, between which lie many gradations, are these. Abu Hanifah directs every Moslem and Moslemah to perform the pilgrimage if they have health and money for the road and for the support of their families; moreover, he allows a deputy-pilgrim, whose expenses must be paid by the principal. Ibn Malik, on the contrary, enjoins every follower to visit Meccah, if able to walk, and to earn his bread on the way. As a general rule, in Al-Islam there are four Shurut al-Wujub, or necessary conditions, viz. : — 280 Pilgrimage to Al-Madinah and Meccah . to pay at least one visit to the Holy City. This consti¬ tutes the Hajjat al-Farz (the one obligatory pilgrimage), or Hajjat al-Islam, of the Mohammedan faith. Repeti¬ tions become mere Sunnats, or practices of the Prophet, and are therefore supererogatory. Some European writers have of late years laboured to represent the Meccan pil¬ grimage as a fair, a pretext to collect merchants and to afford Arabia the benefits of purchase and barter. It would be vain to speculate whether the secular or the spiritual element originally prevailed ; but most probably each had its portion. But those who peruse this volume will see that, despite the comparatively lukewarm piety of the age, the Meccan pilgrimage is religious essentially, accidentally an affair of commerce. Moslem pilgrimage is of three kinds. 1. Al-Mukarinah (the uniting) is when the votary performs the Hajj and the Umrah1 2 3 4 5 6 7 8 together, as was done by the Prophet in his last visit to Meccah. 2. Al-Ifrad (singulation) is when either the Hajj or the Umrah is performed singularly, the former preceding the latter. The pilgrim may be either Al-Mufrid b’il Hajj 1. Islam, the being a Moslem. 2. Bulugh, adolescence. 3. Hurriyat, the being a free man. 4. Akl, or mental sanity. Other authorities increase the conditions to eight, viz. : — 5. Wujud al-Zad, sufficiency of provision. 6. Al-Rahlah, having a beast of burthen, if living two days’ journey from Meccah. 7. Takhliyat al-Tarik, the road being open; and 8. Imkan al-Masir, the being able to walk two stages, if the pilgrim hath no beast. Others, again, include all conditions under two heads: — 1. Sihhat, health. 2. Istita’at, ability. These subjects have exercised not a little the casuistic talents of the Arab doctors : a folio volume might be filled with differences of opinion on the subject, “Is a blind man sound ? ” 1 The technical meaning of these words will be explained below. 28i Appendix I. — Of Hajj, or Pilgrimage. (one who is performing only the Hajj), or vice versa, Al- Mufrid b’il Umrah. According to Abu Hanifah, this form is more efficacious than the following. 3. Al-Tamattu (“ possession ”) is when the pilgrim assumes the Ihram, and preserves it throughout the months of Shawwal, Zu’l Ka’adah, and nine days (ten nights) in Zu’l Hijjah,1 performing Hajj and Umrah the while. There is another threefold division of pilgrimage : — 1. Umrah (the little pilgrimage), performed at any time except the pilgrimage season. It differs in some of its forms from Hajj, as will afterwards appear. 2. Hajj (or simple pilgrimage), performed at the pro¬ per season. 3. Hajj al-Akbar (the great pilgrimage) is when the “day of Arafat ” happens to fall upon a Friday. This is a most auspicious occasion. M. Caussinde Perceval and other writers, departing from the practice of (modern ?) Islam, make “ Hajj al-Akbar ” to mean the simple pil¬ grimage, in opposition to the Umrah, which they call “Hajj al-Asghar.” The following compendium of the Shafe’i pilgrim-rites is translated from a little treatise by Mohammed of Shir- bin, surnamed Al-Khatib, a learned doctor, whose work is generally read in Egypt and in the countries adjoining. Chapter I. — Of Pilgrimage.2 “Know,” says the theologist, with scant preamble, “that the acts of Al-Hajj, or pilgrimage, are of three kinds: — 1 At any other time of the year Ihram is considered Makruh, or objectionable, without being absolutely sinful. 2 In other books the following directions are given to the intended pilgrim : — Before leaving home he must pray two prostrations, concluding the orisons with a long supplication and blessings upon relatives, friends, and neighbours, and he must distribute not fewer than seven silver pieces to the poor. The day should be either a Thursday or a Saturday; some, however, say “ Allah hath honoured the Monday and the Thursday.” 282 Pilgrimage to Al-Madinah and M eccah. “ i. Al-Arkan or Farayz; those made obligatory by Koranic precepts, and therefore essentially necessary, and not admitting expiatory or vicarious atonement, either in Hajj or Umrah. “2. Al-Wajibat (requisites); the omission of which may, according to some schools,* 1 be compensated for by the Fidyat, or atoning sacrifice : and — “3. Al-Sunan (pi. of Sunnat), the practice of the Prophet, which may be departed from without positive sin. “ Now, the Arkan, the ‘pillars’ upon which the rite stands, are six in number,2 viz. : — “ 1. Al-Ihram (‘ rendering unlawful ’), or the wearing pilgrim garb and avoiding certain actions. “2. Al-Wukuf, the ‘standing’ upon Mount Arafat. “3. The Tawaf al-Ifazah, or circumambulation of im¬ petuosity.3 If possible, the first of the month should be chosen, and the hour early dawn. Moreover, the pilgrim should not start without a Rafik, or com¬ panion, who should be a pious as well as a travelled man. The other Mukaddamat al-Safar, or preambles to journeying, are the following. Istikharah, consulting the rosary and friends. Khulus al-Niyat, vowing pilgrimage to the Lord (not for lucre or revenge). Settling worldly affairs, paying debts, drawing up a will, and making arrangements for the support of one’s family. Hiring animals from a pious person. The best monture is a camel, because preferred by the Prophet; an ass is not commendable; a man should not walk if he can afford to ride ; and the palanquin or litter is, according to some doctors, limited to invalids. Reciting long prayers when mounting, halting, dismounting, and at nightfall. On hills the Takbir should be used: the Tasbih is properest for vales and plains; and Meccah should be blessed when first sighted. Avoiding abuse, curses, or quarrels. Sleeping like the Prophet, namely, in early night (when prayer- hour is distant), with “Iftirash,” or lying at length with the right cheek on the palm of the dexter hand; and near dawn with “Ittaka,” i. e. propping the head upon the hand, with the arm resting upon the elbow. And, lastly, travelling with collyrium-pot, looking-glass and comb, needle and thread for sewing, scissors and tooth-stick, staff and razor. 1 In the Shafe’i school there is little difference between Al-Farz and Al- Wajib. In the Hanafi the former is a superior obligation to the latter. 2 The Hanafi, Maliki, and even some Shafe’i doctors, reduce the number from six to four, viz. : — 1. Ihram, with “Niyat." 3. Wukuf. 2. Tawaf. 4. Sai. 3 The Ifazah is the impetuous descent from Mount Arafat. Its Tawaf, generally called Tawaf al-Ziyarat, less commonly Tawaf al-Sadr or Tawaf A ppendix I. — Of Hajj , or Pilgrimage, 283 “ 4. The Sai, or course between Mounts Safa and Marwah. “5. Al-Halk; tonsure (of the whole or part) of the head for men; or taksir, cutting the hair (for men or women).* 1 “6. Al-Tartib, or the due order of the ceremonies, as above enumerated. “But Al-Sai (4), may either precede or follow Al-Wukuf (2), provided that the Tawaf al-Kudum, or the circumambula- tion of arrival, has previously been performed. And Halk (5) may be done before as well as after the Tawaf al-Ifazah (3). “ Now, the Wajibat (requisites of pilgrimage, also called ‘ Nusuk ’) are five in number, viz. : — “1. Al-Ihram, or assuming pilgrim garb, from the Mikat, or fixed limit.2 3 “2. The Mabit, or nighting at Muzdalifah: for this a short portion, generally in the latter watch, preceding the Yaum al- Nahr, or victim-day, suffices. “3. The spending at Muna the three nights of the ‘Ayyam al-Tashrik,’ or days of drying flesh: of these, the first is the most important. “4. The Rami al-Jimar, or casting stones at the devil: and — “5. The avoiding of all things forbidden to the pilgrim when in a state of Ihram. “Some writers reduce these requisites by omitting the second and third. The Tawaf al-Wida’a, or the circumambula- tion of farewell, is a ‘Wajib Mustakill,’ or particular requisite, which may, however, be omitted without prejudice to pilgrimage. “Finally, the Sunnat of pilgrimage are many in number. Of these I enumerate but a few. ‘ Hajj ’ should precede * Umrah.’ The ‘Talbiyat’ should be frequently ejaculated. The ‘Tawaf al-Kudum’ must be performed on arrival at Meccah, before pro¬ ceeding to Mount Arafat.8 The two-bow prayer should follow al-Nuzul, is that performed immediately after throwing the stones and resuming the laical dress on the victim-day at Mount Muna. 1 Shaving is better for men, cutting for women. A razor must be passed over the bald head ; but it is sufficient to burn, pluck, shave, or clip three hairs when the chevelure is long. 2 The known Mikat are: North, Zu’l Halifah; North-East, Karn al- Manazil; North-West, Al-Juhfah (aa^) South, Yalamlam ; East, Zat Irk. 3 This Tawaf is described in chapter v. 284 Pilgrimage to Al-Madinah and Meccah. Tawaf. A whole night should be passed at Muzdalifah and Muna.1 The circumambulation of farewell must not be for¬ gotten,2 and the pilgrim should avoid all sewn clothes, even slippers.” Section I. — Of Ihram . “ Before doffing his laical garment, the pilgrim performs a total ablution, shaves, and perfumes himself. He then puts on a ‘ Rida’ and an ‘ Izar,3’ both new, clean, and of a white colour: after which he performs a two-bow prayer (the ‘ Sunnat ’ of Al- Ihram), with a sotto-voce Niyat, specifying which rite he intends.4 “When Muhrim (i.e. in Ihram), the Moslem is forbidden (unless in case of sickness, necessity, over-heat, or unendurable cold, when a victim must expiate the transgression), — “ 1. To cover his head with aught which may be deemed a covering, as a cap or turband; but he may carry an umbrella, dive under water, stand in the shade, and even place his hands upon his head. A woman may wear sewn clothes, white or light blue (not black), but her face-veil should be kept at a distance from her face. “2. To wear anything sewn or with seams, as shirt, trowsers, or slippers; anything knotted or woven, as chain- armour ; but the pilgrim may use, for instance, a torn-up shirt or trowsers bound round his loins or thrown over his shoulders, he may knot his ‘ Izar,’ and tie it with a cord, and he may gird his waist. “3. To knot the Rida, or shoulder-cloth.5 1 Generally speaking, as will afterwards be shown, the pilgrims pass straight through Muzdalifah, and spend the night at Muna. 2 The “Tawaf al-Wida’a” is considered a solemn occasion. The pilgrim first performs circumambulation. He drinks the waters of Zemzem, kisses the Ka’abah threshold, and stands for some time with his face and body pressed against the Multazem. There, on clinging to the curtain of the Ka’abah, he performs Takbir, Tahlil, Tahmid, and blesses the Prophet, weeping, if possible, but certainly groaning. He then leaves the Mosque, backing out of it with tears and lamentations, till he reaches the “ Bab al- Wida’a,” whence, with a parting glance at the Bayt Ullah, he wends his way home. 3 See chapter v. 4 Many pronounce this Niyat. If intending to perform pilgrimage, the devotee, standing, before prayer says, “I vow this intention of Hajj to Allah the most High.” 5 In spite of this interdiction, pilgrims generally, for convenience, knot their shoulder-clothes under the right arm. Appendix I. — Of Hajj , or Pilgrimage. 285 “4. To deviate from absolute chastity, even kissing being forbidden to the Muhrim. Marriage cannot be contracted during the pilgrimage season. “ 5* To use perfumes, oil, curling the locks, or removing the nails and hair by paring, cutting, plucking, or burning. The nails may be employed to remove pediculi from the hair and clothes, but with care, that no pile fall off. “6. To hunt wild animals, or to kill those which were such originally. But he may destroy the ‘five noxious,’ — a kite, a crow, a rat, a scorpion, and a dog given to biting. He must not cut down a tree,1 or pluck up a self- growing plant; but he is permitted to reap and to cut grass. “It is meritorious for the pilgrim often to raise the ‘Talbiyat’ cry (for which see p. 140 ante). “ * Labbayk’ Allahumma Labbayk’ ! La Sharika laka Labbayk’! Inna ’1 hamda wa ’1 ni’amata laka w’al mulk! La Sharika laka, Labbayk.’2 “When assuming the pilgrim-garb, and before entering Meccah, ‘Ghusl, or total ablution, should be performed; but if water be not procurable, the Tayammum, or sand ablution, suffices. The pilgrim should enter the Holy City by day and on foot. When his glance falls upon the Ka’abah he should say, ‘ O Allah, increase this (Thy) house in degree, and greatness, and honour, and awfulness, and increase all those who have honoured it and glorified it, the Hajis and the Mutamirs (Umrah-performers), with degree, and greatness, and honour, and dignity!’ Entering the outer Bab al-Salam, he must exclaim, ‘O Allah, Thou art the Safety, and from Thee is the Safety ! ’ And then passing into the Mosque, he should repair to the ‘ Black Stone,’ touch it with his right hand, kiss it, and commence his circumambulation.3 1 Hunting, killing, or maiming boasts in Sanctuary land and cutting down trees, are acts equally forbidden to the Muhrim and the Muhill (the Moslem in his normal state). For a large tree a camel, for a small one a sheep, must be sacrificed. 2 See chapter v. After the “Talbiyat” the pilgrim should bless the Prophet, and beg from Allah paradise and protection from hell, saying, “ O Allah, by thy mercy spare us from the pains of hell-fire ! ” 3 Most of these injunctions are “meritorious,” and may therefore omitted without prejudice to the ceremony. 286 Pilgrimage to Al-Madinah and Meccah. “Now, the victims of Al-Ihram are five in number, viz.: — “ i. The ‘Victim of Requisites,’ when a pilgrim accidentally or willingly omits to perform a requisite, such as the assump¬ tion of the pilgrim garb at the proper place. This victim is a sheep, sacrificed at the Id al- Kurban (in addition to the usual offering),1 or, in lieu of it, ten days’ fast — three of them in the Hajj season (viz. on the 6th, 7th, and 8th days of Zu’l Hijjah) and seven after returning home. “2. The ‘Victim of Luxuries,’ (Turfah), such as shaving the head or using perfumes. This is a sheep, or a three days’ fast, or alms, consisting of three sa’a measures of grain, dis¬ tributed among six paupers. “3. The ‘Victim of suddenly returning to Laical Life’; that is to say, before the proper time. It is also a sheep, after the sacrifice of which the pilgrim shaves his head. “4. The ‘Victim of killing Game.’ If the animal slain be one for which the tame equivalents be procurable (a camel for an ostrich, a cow for a wild ass or cow, and a goat for a gazelle), the pilgrim should sacrifice it, or distribute its value, or purchase with it grain for the poor, or fast one day for each ‘ Mudd ’ measure. If the equivalent be not procurable, the offender must buy its value of grain for alms-deeds, or fast a day for every measure. “5. The ‘Victim of Incontinence.’ This offering is either a male or a female camel2; these failing, a cow or seven sheep, or the value of a camel in grain distributed to the poor, or a day’s fast for each measure.” Section II. — Of Tawaf , or Circumambulation. “Of this ceremony there are five Wajibat, or requisites, viz. Concealing ‘the shame,3’ as in prayer. Ceremonial purity of body, garments, and place. Circumambulation inside the Mosque. Seven circuits of the house. Commencement of circuit from the Black Stone. Circumambulating the house with the left shoulder presented to it. Circuiting the house outside its Shazarwan, or marble basement.4 And, lastly, the 1 Namely, the victim sacrificed on the great festival day at Muna. 2 So the commentators explain “Badanah.” 3 A man’s “ Aurat” is from the navel to the knee; in the case of a free woman the whole of her face and person are “shame.” 4 If the pilgrim place but his hand upon the Shazarwan, or on the Hijr, the Tawaf is nullified. A ppendix I. — Of Hajj , or Pilgrimage . 287 Niyat, or intention of Tawaf, specifying whether it be for Haij or for Umrah. “ Of the same ceremony the principal Sunnat, or practices, are to walk on foot ; to touch, kiss, and place his forehead upon the Black Stone, it possible after each circuit to place the hand upon the Rukn al-Yamani (South corner), but not to kiss it: to pray during each circuit for what is best for man (pardon of sins); to quote lengthily from the Koran,1 and to often say, ‘Subhan Allah!’ and to mention none but Allah : to walk slowly, during the first three circuits, and trotting the last four,2 3 all the while maintaining a humble and contrite demeanour, with downcast eyes. “The following are the prayers which have descended to us by tradition: — “When touching the Black Stone the pilgrim says,* after Niyat, ‘In the name of Allah, and Allah is omnipotent! O Allah (I do this) in Thy belief and in verification of Thy book, and in faithfulness to Thy covenant, and in pursuance of the example of Thy Prophet Mohammed— may Allah bless Him and preserve ! * “ Opposite the door of the house : * O Allah, verily the House is Thy House, and the Sanctuary thy Sanctuary, and the Safe¬ guard Thy Safeguard, and this is the place of the Fugitive to flee from Hell-fire!’ “Arrived at the Rukn al-Iraki (North corner): ‘O Allah, verily I take refuge with Thee from Polytheism (Shirk), and Disobedience, and Hypocrisy, and Evil Conversation, and Evil Thoughts concerning Family (Ahl, ‘a wife’), and Property, and Progeny ! ’ “Parallel with the Mizab, or rain-spout: ‘O Allah, shadow me in Thy Shadow that day when there is no shade but Thy Shadow, and cause me to drink from the Cup of Thy Prophet Mohammed — may Allah bless Him and preserve! — that pleasant Draught after which is no thirst to all eternity, O Lord of Honour and Glory ! ’ 1 This is a purely Shafe’i practice ; the Hanafi school rejects it on the grounds that the Word of God should not be repeated when walking or running. 2 The reader will observe 'chapter v.), that the Mutawwif made me reverse this order of things. 3 It is better to recite these prayers mentally; but as few pilgrims know them by heart, they are obliged :o repeat the words of the cicerone. 288 Pilgrimage to Al-Madinah and Meccah. “ At the corners Al-Shami and Al-Yamani (West and South angles) : ‘ O Allah, make it an Acceptable Pilgrimage, and the Forgiveness of Sins, and a Laudable Endeavour, and a Pleasant Action in Thy Sight, and a Store that perisheth not, O Thou Glorious! O Thou Pardoner!’1 “And between the Southern and Eastern corners: ‘ O Lord, grant to us in this World Prosperity, and in the next World Prosperity, and save us from the Punishment of hire ! ’ “After the sevenfold circumambulation the pilgrim should recite a two-bow prayer, the ‘Sunnat of Tawaf,’ behind the Makam Ibrahim. If unable to pray there, he may take any other part of the Mosque. These devotions are performed silently by day and aloud by night. And after prayer the pilgrim should return to the Black Stone, and kiss it.” Section III. — Of Sai, or Course between Mounts Safa and Marwah. “After performing Tawaf, the pilgrim should issue from the gate ‘Al-Safa’ (or another, if necessary), and ascend the steps of Mount Safa, about a man’s height from the street.2 There he raises the cry Takbir, and implores pardon for his sins. He then descends, and turns towards Mount Marwah at a slow pace. Arrived within six cubits of the Mil al-Akhzar (the ‘ green pillar,’ planted in the corner of the temple on the left hand), he runs swiftly till he reaches the ‘two green pillars,’ the left one of which is fixed in the corner of the temple, and the other close to the Dar al-Abbas.3 Thence he again walks slowly up to Marwah, and ascends it as he did Safa. This con¬ cludes a single course. The pilgrim then starts from Marwah, and walks, runs, and walks again through the same limits, till the seventh course is concluded. “ There are four requisites of Sai. The pilgrim must pass over all the space between Safa and Marwah; he must begin with Safa, and end with Marwah; he must traverse the distance seven times ; and he must perform the rite after some important Tawaf, as that of arrival, or that of return from Arafat. “The practices of Sai are, briefly, to walk, if possible, to 1 This portion is to be recited twice. 2 A woman, or a hermaphrodite, is enjoined to stand below the steps and in the street. 3 Women and hermaphrodites should not run here, but walk the whole way. I have frequently, however, seen the former imitating the men. Appendix /. — Of Hajj, or Pilgrimage. 289 be in a state of ceremonial purity, to quote lengthily from the Koran, and to be abundant in praise of Allah. “The prayer of Sai is, ‘O my Lord, Pardon and Pity, and pass over that (Sin) which Thou knowest. Verily Thouknowest what is not known, and verily Thou art the most Glorious, the most Generous! O, our Lord, grant us in this World Prosperity, and in the Future Prosperity, and save us from the Punishment of Fire! “When Sai is concluded, the pilgrim, if performing only Umrah, shaves his head, or clips his hair, and becomes * Muhill,’ returning to the Moslem’s normal state. If he purpose Hajj, or pilgrimage after Umrah, he re-assumes the Ihram. And if he be engaged in pilgrimage, he continues ‘ Muhrim,’ i. e ., in Ihram, as before.’’ Section IV. — Of Wtikuf , or standing upon Mount Arafat. “The days of pilgrimage are three in number: namely, the 8th, the 9th, and the 10th of the month Zu’l Hijjah.1 “On the first day (8th), called Yaum al-Tarwiyah, the pil¬ grim should start from Meccah after the dawn-prayer and sunrise, perform his noontide, afternoon, and evening devotions at Muna, where it is a Sunnat that he should sleep.2 1 The Arab legend is, that the angels asking the Almighty why Ibrahim was called Al-Khalil (or God’s friend); they were told that all his thoughts were fixed on heaven; and when they called to mind that he had a wife and child, Allah convinced them of the Patriarch’s sanctity by a trial. One night Ibrahim saw, in a vision, a speaker, who said to him, “Allah orders thee to draw near him with a victim ! ” He awoke, and not comprehending the scope of the dream, took especial notice of it (, hence the first day of pilgrimage is called Yaum al-Tarwiyah. The same speaker visited him on the next night, saying, “ Sacrifice what is dearest to thee!” From the Patriarch’s knowing ( ) what the first vision meant, the second day is called Yaum Arafat. On the third night he was ordered to sacrifice Ismail; hence that day is called Yaum Nahr (of “throat-cutting”). The English reader will bear in mind that the Moslem day begins at sun¬ set. I believe that the origin of “Tarwiyat” (which may mean “carrying water”) dates from the time of pagan Arabs, who spent that day in pro¬ viding themselves with the necessary. Yaum Arafat derives its name from the hill, and Yaum al-Nahr from the victims offered to the idols in the Muna valley. 2 The present generation of pilgrims, finding the delay inconvenient, always pass on to Arafat without halting, and generally arrive at the mountain late in the afternoon of the 8th, that is to say, the first day of VOL. II. Tn 2Q0 Pilgrimage to Al-Madinah and Meccah. “On the second day (gth), the ‘ Yaum Arafat,’ after perform¬ ing the early prayer at ‘ Ghalas ’ ( i . e. when a man cannot see his neighbour’s face) on Mount Sabir, near Muna, the pilgrim should start when the sun is risen, proceed to the ‘ Mountain of Mercy,’ encamp there, and after performing the noontide and afternoon devotions at Masjid Ibrahim,* 1 joining and shortening them,2 3 he should take his station upon the mountain, which is all standing ground. But the best position is that preferred by the Prophet, near the great rocks lying at the lower slope of Arafat. He must be present at the sermon,8 and be abundant in Talbiyat (supplication), Tahlil (recitations of the chapter ‘Say he is the one God l’4), and weeping, for that is the place for the outpouring of tears. There he should stay till sunset, and then decamp and return hastily to Muzdalifah, where he should pass a portion of the night.5 After a visit to the Mosque ‘ Mashr al-Harim,’ he should collect seven pebbles and proceed to Muna.6 “Yaum al-Nahr, the third day of the pilgrimage (ioth Zu’l Hijjah), is the great festival of the Moslem year. Amongst pilgrimage. Consequently, they pray the morning prayer of the 9th at Arafat. 1 This place will be described afterwards. 2 The Shafe’i when engaged on a journey which takes up a night and day, is allowed to shorten his prayers, and to “join” the noon with the afternoon, and the evening with the night devotions; thus reducing the number of times from five to three per diem. The Hanafi school allows this on one day and on one occasion only, namely, on the ninth of Zu’l Hijjah (arriving at Muzdalifah), when at the “Isha” hour it prays the Maghib and the Isha prayers together. 3 If the pilgrim be too late for the sermon, his labour is irretrievably lost. — M. Caussin de Perceval (vol. iii. pp. 301-305) makes the Prophet to have preached from his camel Al-Kaswa on a platform at Mount Arafat before noon, and to have again addressed the people after the post-meridian prayers at the station Al-Sakharat. Mohammed’s last pilgrimage, called by Moslems Hajjat al-Bilagh (“of perfection,” as completing the faith), Hajjat al-Islam, or Hajjat al-Wida’a (“of farewell”), is minutely described by historians as the type and pattern of pilgrimage to all generations. 4 Ibn Abbas relates a tradition, that whoever recites this short chapter 1 x ,000 times on the Arafat day, shall obtain from Allah all he desires. 5 Most schools prefer to sleep, as the Prophet did, at Muzdalifah, pray the night devotions there, and when the yellowness of the next dawn appears, collect the seven pebbles and proceed to Muna. The Shafe’i, how¬ ever, generally leave Muzdalifah about midnight. 6 These places will be minutely described in a future chapter. Appendix I. — Of Hajj, or Pilgrimage. 291 its many names,1 ‘Id al- Kurban’ is the best known, as expres¬ sive of Ibrahim’s sacrifice in lieu of Ismail. Most pilgrims, after casting stones at the Akabah, or ‘ Great Devil,’ hurry to Meccah. Some enter the Ka’abah, whilst others content them¬ selves with performing the Tawaf al-Ifazah, or circumambula- tion of impetuosity, round the house.2 The pilgrim should then return to Muna, sacrifice a sheep, and sleep there. Strictly speaking, this day concludes the pilgrimage. “The second set of ‘trois jours,’ namely, the nth,3 the 12th, and the 13th of Zu’l Hijjah, are called Ayyam al-Tashrik, or the ‘ days of drying flesh in the sun.’ The pilgrim should spend that time at Muna,4 and each day throw seven pebbles at each of the three pillars.5 “When throwing the stones, it is desirable that the pilgrim should cast them far from himself, although he is allowed to place them upon the pillar. The act also should be performed after the Zawal, or declension of the sun. The pilgrim should begin with the pillar near the Masjid al-Khayf, proceed to the Wusta, or central column, and end with the Akabah. If unable to cast the stones during the daytime, he is allowed to do it at night. “The ‘throwing’ over:— The pilgrim returns to Meccah, and when his journey is fixed, performs the Tawaf al-Wida’a (‘of farewell’). On this occasion it is a Sunnat to drink the waters of Zemzem, to enter the temple with more than usual 1 Id al-Kurban, or the Festival of Victims (known to the Turks as Kurban Bayram, to the Indians as Bakar-id, the Kine Fete), Id al- Zuha, “of forenoon,” or Id al-Azha, “of serene night.” The day is called Yaum al-Nahr, “of throat-cutting.” 2 If the ceremony of “Sai” has not been performed by the pilgrim after the circuit of arrival, he generally proceeds to it on this occasion. 3 This day is known in books as “Yaum al-Karr,” because the pilgrims pass it in repose at Muna. 4 "The days of drying flesh,” because at this period pilgrims prepare provisions for their return, by cutting up their victims, and exposing to the sun large slices slung upon long lines of cord. The schools have introduced many modifications into the ceremonies of these three days. Some spend the whole time at Muna, and return to Meccah on the morning of the 13th. Others return on the 12th, especially when that day happens to fall upon a Friday. 5 As will afterwards appear, the number of stones and the way of throwing them vary greatly in the various schools. 292 Pilgrimage to Al-Madinah and Meccah. respect and reverence, and bidding it adieu, to depart from the Holy City. “The Moslem is especially forbidden to take with him cakes made of the earth or dust of the Harim, and similar mementoes, as they savour of idolatry.” Chapter II. — Of Umrah, or the Little Pilgrimage. “The word ‘Umrah,’ denotes a pilgrimage performed at any time except the pilgrim season (the 8th, 9th, and 10th of Zu’l Hijjah). “The Arkan or pillars upon which the Umrah rite rests, are five in number, viz.: — “1. Al-Ihram. “2. Al-Tawaf. “3. Al-Sai (between Safa and Marwah). “4. Al-Halk (tonsure), or Al-Taksir (cutting the hair). “5. Al-Tartib, or the due order of ceremonies, as above enumerated.1 “The Wajibat, or requisites of Umrah. are but two in number : — “1. Al-Ihram, or assuming the pilgrim garb, from the Mikat, or fixed limit; and “2. The avoiding of all things forbidden to the pilgrim when in state of Ihram. “ In the Sunnat and Mustahabb portions of the ceremony there is no difference between Umrah and Hajj.” Chapter III. — Of Ziyarat, or the Visit to the Prophet’s Tomb. “Al-Ziyarat is a practice of the faith, and the most effectual way of drawing near to Allah through his Prophet Mohammed. “As the Zair arrives at Al-Madinah, when his eyes fall upon the trees of the city, he must bless the Prophet with a loud voice. Then he should enter the Mosque, and sit in the Holy Garden, which is between the pulpit and the tomb, and pray a two-bow prayer in honour of the Masjid. After this he should supplicate pardon for his sins. Then, approach- 1 The difference in the pillars of Umrah and Hajj, is that in the former the standing on Arafat and the Tawaf al-Ifazah are necessarily omitted. \ Appendix I. — Of Hajj , ov Pilgrimage. 293 ing the sepulchre, and standing four cubits away from it, recite this prayer : — “ ‘ Peace be with Thee, O Thou T. H. and Y. S.,1 Peace be with Thee, and upon Thy Descendants, and Thy Companions, one and all, and upon all the Prophets, and those inspired to instruct Mankind. And I bear witness that Thou hast delivered thy Message, and performed Thy Trust, and advised Thy followers, and swept away Darkness, and fought in Allah’s Path the good Fight : may Allah requite Thee from us the Best with which he ever requited Prophet from his Followers ! ’ “Let the visitor stand the while before the tomb with respect, and reverence, and singleness of mind, and fear, and awe. After which, let him retreat one cubit, and salute Abu Bakr the Truthful in these words : — Peace be with Thee, O Caliph of Allah’s Prophet over his People, and Aider in the Defence of His Faith ! * “ After this, again retreating another cubit, let him bless in the same way Omar the Just. After which, returning to his former station opposite the Prophet’s tomb, he should implore intercession for himself and for all dearest to him. He should not neglect to visit the Bakia Cemetery and the Kuba Mosque, where he should pray for himself and for his brethren of the Muslimm, and the Muslimat, the Muminin and the Mumi- nat,2 the quick of them and the dead. When ready to depart, let the Zair take leave of the Mosque with a two-bow prayer, and visit the tomb, and salute it, and again beg intercession for himself and for those he loves. And the Zair is forbidden to circumambulate the tomb, or to carry away the cakes of clay made by the ignorant with the earth and dust of the Harim.’’ 1 The 20th and 36th chapters of the Koran. 2 These second words are the feminines of the first; they prove that the Moslem is not above praying for what Europe supposed he did not believe in, namely, the souls of women, APPENDIX II. THE BAYT ULLAH. The Plouse of Allah1 has been so fully described by my predecessors, that there is little inducement to attempt a new portrait. Readers, however, may desire a view of the great sanctuary, and, indeed, without a plan and i explanation, the ceremonies of the Harim would scarcely intelligible. I will do homage to the memory oi the accurate Burckhardt, and extract from his pages a description which shall be illustrated by a few notes. “ The Kaabah stands in an oblong square (enclosed by a great wall) 250 paces long, and 200 broad,2 none of the sides of which runs quite in a straight line, though at first sight the whole appears to be of a regular shape. This open square is enclosed on the eastern side by a colonnade. The pillars stand in a quadruple row ; they are three deep on the other sides, and are united by pointed arches, every four of which support a small dome plastered and whitened on the outside. These domes, according to Kotobeddyn, are 152 in number.3 The 1 “Bayt Ullah” (House of Allah) and “Ka’abah,” i.e. cube (house), “la maison carree,” are synonymous. 2 Ali Bey gives 536 feet 9 inches by 356 feet : my measurement is 257 paces by 210. Most Moslem authors, reckoning by cubits, make the parallelogram 404 by 310. 3 On each short side I counted 24 domes ; on the long, 35. This would give a total of 118 along the cloisters. The Arabs reckon in all 152; viz., 24 on the East side, on the North 36, on the South 36, To /ace vol. ii. page 290. A/i bey s Plan of the Prophet’ s Mosque at Meccah. COMMONLY CALLED BAIT ALLAH OR GOD’S HOUSE. Bab Jbr^iltLnt or The TaihrrjCats M i na ret jf Bab el WuLaa Bab Uinm Baru Bab Brian Bab el S/urif Minaret I Bab Kulubi Bub el Zluadah or Bab(l> N.uiw'ih AU.igret, .7 Hob H ZmaaoJi Bab ihunybalu Muiiiret nf Bab d SaLun B.ib d /Ibbc-e Bab cl NoJji Bab cl Salajri A 2^, 295 Appendix II. — The Bayt Ullah, pillars are above twenty feet in height, and generally from one foot and a half to one foot and three quarters in diameter ; but little regularity has been observed in regard to them. Some are of white marble, granite or porphyry; but the greater number are of common stone of the Meccah mountains.* 1 El Fasy states the whole at 589, and says they are all of marble excepting 126, which are of common stone, and three of composition. Kotobeddyn reckons 555, of which, according to him, 31 1 are of marble, and the rest of the stone taken from the neighbouring mountains ; but neither of these authors lived to see the latest repairs of the Mosque, after the destruction occasioned by a torrent in a.d. 1626.2 Between every three or four columns stands an octagonal one, about four feet in thickness. On the east side are two shafts of reddish gray granite in one piece, and one fine grey porphyry with slabs of white feldspath. On the north side is one red granite column, and one of fine-grained red porphyry ; these are probably the columns which Koto¬ beddyn states to have been brought from Egypt, and one on the Mosque corner, near the Zarurah minaret; 16 at the porch of the Bab al-Ziyadah; and 15 at the Bab Ibrahim. The shape of these domes is the usual “ Media-Naranja,” and the super¬ stition of the Meccans informs the pilgrim that they cannot be counted. Books reckon 1352 pinnacles or battlements on the temple wall. 1 The “common stone of the Meccah mountains’’ is a fine grey granite, quarried principally from a hill near the Bab al-Shabayki, which furnished material for the Ka’abah. Eastern authors describe the pillars as consisting of three different substances, viz. : Rukham, white marble, not “alabaster,” its general sense; Suwan, or granite (syenite?); and Hajar Shumaysi,” a kind of yellow sandstone, so called from “Bir Shumays,” a place on the Jeddah road near Haddah, the half-way station. 2 I counted in the temple 554 pillars. It is, however, difficult to be accurate, as the four colonnades and the porticos about the two great gates are irregular; topographical observations, moreover, must here be made under difficulties. Ali Bey numbers them roughly at “plus de 500 colonnes et pilastres.” 296 Pilgrimage to Al-Madinah and Meccah, principally from Akhmim (Panopolis), when the chief (Caliph) El Mohdy enlarged the Mosque in a. h. 163. Among the 450 or 500 columns which form the enclosure I found not any two capitals or bases exactly alike. The capitals are of coarse Saracen workmanship ; some of them, which had served for former buildings, by the ignorance of the workmen, have been placed upside down upon the shafts. I observed about half a dozen marble bases of good Grecian workmanship. A few of the marble columns bear Arabic or Cufic inscriptions, in which I read the dates 863 and 762 (a. h.).1 A column on the east side exhibits a very ancient Cufic inscription, somewhat defaced, which I could neither read nor copy. Some of the columns are strengthened with broad iron rings or bands,2 3 * * * * as in many other Saracen buildings of the East. They were first employed by Ibn Dhaher Berkouk, king of Egypt, in rebuilding the Mosque, which had been destroyed by fire in a. h. 802. 8 ” “Some parts of the walls and arches are gaudily painted in stripes of yellow, red, and blue, as are also the minarets. Paintings of flowers, in the usual Muselman 1 The author afterwards informs us, that “ the temple has been so often ruined and repaired, that no traces of remote antiquity are to be found about it.” He mentions some modern and unimportant inscriptions upon the walls and over the gates. Knowing that many of the pillars were sent in ships from Syria and Egypt by the Caliph Al-Mahdi, a traveller would have expected better things. 2 The reason being, that "those shafts formed of the Meccan stone are mostly in three pieces ; but the marble shafts are in one piece.” 3 To this may be added, that the facades of the cloisters are twenty-four along the short walls, and thirty-six along the others ; they have stone ornaments, not inaptly compared to the French "fleur de lis.” The capital and bases of the outer pillars are grander and more regular than the inner ; they support pointed arches, and the Arab secures his beloved variety by placing at every fourth arch a square pilaster. Of these there are on the long sides ten, on the short seven. Appendix II. — The Bayt Ullah. 297 style, are nowhere seen; the floors of the colonnades are paved with large stones badly cemented together.” “Some paved causeways lead from the colonnades towards the Kaabah, or Holy House, in the centre.1 They are of sufficient breadth to admit four or five persons to walk abreast, and they are elevated about nine inches above the ground. Between these causeways, which are covered with fine gravel or sand, grass appears growing in several places, produced by the Zem Zem water oozing out of the jars which are placed in the ground in long rows during the day.2 There is a descent of eight or ten steps from the gates on the north side into the platform of the colonnade, and of three or four steps from the gates on the south side.” “Towards the middle of this area stands the Kaabah; it is 1 15 paces from the north colonnade, and 88 from the south. For this want of symmetry we may readily account, the Kaabah having existed prior to the Mosque, which was built around it, and enlarged at different periods. The Kaabah is an oblong massive structure, 18 paces in length, 14 in breadth, and from 35 to 40 feet in height.3 It is constructed of the grey Mekka stone, in large blocks of different sizes joined together, in a very 1 I counted eight, not including the broad pavement which leads from the Bab al-Ziyadah to the Ka’abah, or the four cross branches which connect the main lines. These “ Firash al-Hajar,” as they are called, also serve to partition off the area. One space for in¬ stance is called “Haswat al-Harim,” or the “Women’s sanded place,” because appropriated to female devotees. 2 The jars are little amphorae, each inscribed with the name of the donor and a peculiar cypher. 3 My measurements give 22 paces or 55 feet in length by 18 (45) of breadth, and the height appeared greater than the length. Ali Bey makes the Eastern side 37 French feet, 2 inches and 6 lines, the Western 38° 4' 6”, the Northern 29 feet, the Southern 310 6', and the height 340 4'. He therefore calls it a “veritable trapezium.” In Al-Idrisi’s time it was 25 cubits by 24, and 27 cubits high. 2 9 3 Pilgrimage to Al- Madina Ji and Meccah, rough manner, with bad cement.1 It was entirely rebuilt, as it now stands, in a.d. 1627. The torrent in the pre¬ ceding year had thrown down three of its sides, and, pre¬ paratory to its re-erection, the fourth side was, according to Asamy, pulled down, after the Olemas, or learned divines, had been consulted on the question whether mortals might be permitted to destroy any part of the holy edifice without incurring the charge of sacrilege and infidelity.” “The Kaabah stands upon a base two feet in height, which presents a sharp inclined plane.2 Its roof being flat, it has at a distance the appearance of a perfect cube.3 The only door which affords entrance, and which is opened but two or three times in the year,4 is on the 1 I would alter this sentence thus: — “It is built of fine grey granite in horizontal courses of masonry of irregular depth ; the stones are tolerably fitted together, and are held by excellent mortar like Roman cement.” The lines are also straight. 2 This base is called Al-Shazarwan, from the Persian Shadar- wan, a cornice, eaves, or canopy. It is in pent-house shape, project¬ ing about a foot beyond the wall, and composed of fine white marble slabs, polished like glass; there are two breaks in it, one opposite and under the doorway, and another in front of Ishmael’s tomb. Pilgrims are directed, during circumambulation, to keep their bodies outside of the Shazarwan ; this would imply it to be part of the building, but its only use appears in the large brass rings welded into it, for the purpose of holding down the Ka’abah covering. 3 Ali Bey also errs in describing the roof as “plat endessus.” Were such the case, rain would not pour off with violence through the spout. Most Oriental authors allow a cubit of depression from South-West to North-West. In Al-Idrisi’s day the Ka’abah had a double roof. Some say this is the case in the present building, which has not been materially altered in shape since its restoration by Al- Hajjaj, a.h. 83. The roof was then eighteen cubits long by fifteen broad. 4 In Ibn Jubayr’s time the Ka’abah was opened every day in Rajab, and in other months on every Monday and Friday. The house may now be entered ten or twelve times a year gratis ; and by pilgrims as often as they can collect, amongst parties, a sum sufficient to tempt the guardians’ cupidity. I Appendix II. — The Bay t Ullah. 299 north side and about seven feet above the ground.1 In the first periods of Islam, however, when it was rebuilt in a.h. 64 by Ibn Zebeyr (Zubayr), chief of Mecca, it had two doors even with the ground floor of the Mosque.2 1 This mistake, in which Burckhardt is followed by all our popular authors, is the more extraordinary, as all Arabic authors call the door-wall Janib al-Mashrik — the Eastern side — or Wajh al-Bayt, the front of the house, opposed to Zahr al-Bayt, the back. Niebuhr is equally in error when he asserts that the door fronts to the South. Arabs always hold the “ Rukn al-Iraki,” or Irak angle, to face the polar star, and so it appears in Ali Bey’s plan. The Ka’abah, there¬ fore, has no Northern side. And it must be observed that Moslem writers dispose the length of the Ka’abah from East to West, whereas our travellers make it from North to South. Ali Bey places the door only six feet from the pavement, but he calculates distances by the old French measure. It is about seven feet from the ground, and six from the corner of the Black Stone. Between the two the space of wall is called Al-Multazem (in Burckhardt, by a clerical error, “ Al- Metzem,” vol. i. p. 173). It derives its name, the “attached-to,” because here the circumambulator should apply his bosom, and beg pardon for his sins. Al-Multazem, according to M. de Perceval, fol¬ lowing d’Ohsson, was formerly “le lieu des engagements,” whence, according to him, its name, " Le Moltezem,” says M. Galland (Rits et Ceremonies du Pelerinage de la Mecque), “qui est entre la pierre noire et la porte, est l’endroit ou Mahomet se reconcilia avec ses dix compagnons, qui disaient qu’il n’etait pas veritablement Prophete.” 2 From the Bab al-Ziyadah, or gate in the northern colonnade, you descend by two flights of steps, in all about twenty-five. This depression manifestly arises from the level of the town having been raised, like Rome, by successive layers of ruins ; the most populous and substantial quarters (as the Shamiyah to the north) would, we might expect, be the highest, and this is actually the case. But I am unable to account satisfactorily for the second hollow within the temple, and immediately around the house of Allah, where the door, according to all historians, formerly on a level with the pavement, and now about seven feet above it, shows the exact amount of depression, which cannot be accounted for simply by calcation. Some chroniclers assert, that when the Kuraysh rebuilt the house they raised the door to prevent devotees entering without their per¬ mission. But seven feet would scarcely oppose an entrance, and how will this account for the floor of the building being also raised to that height above the pavement ? It is curious to observe the 300 Pilgrimage to Al-Madinah and Meccah The present door (which, according to Azraky, was brought hither from Constantinople in a.d. 1633), is wholly coated with silver, and has several gilt ornaments ; upon its threshold are placed every night various small lighted wax candles, and perfuming pans, filled with musk, aloe-wood, &C.* 1” “At the north-east2 corner of the Kaabah, near the door, is the famous ‘Black Stone’3; it forms a part of the similarity between this inner hollow of the Meccan fane and the arti¬ ficial depression of the Hindu pagoda where it is intended to be flooded. The Hindus would also revere the form of the Meccan fane, exactly resembling their square temples, at whose corners are placed Brahma, Vishnu, Shiwa and Ganesha, who adore the great Universal Generator in the centre. The second door anciently stood on the side of the temple opposite the present entrance ; inside, its place can still be traced. Ali Bey suspects its having existed in the modern building, and declares that the exterior surface of the wall shows the tracery of a blocked-up door, similar to that still open. Some histor¬ ians declare that it was closed by the Kuraysh when they rebuilt the house in Mohammed’s day, and that subsequent erections have had only one. The general opinion is, that Al-Hajjaj finally closed up the western entrance. Doctors also differ as to its size ; the popular measurement is three cubits broad and a little more than five in length. 1 Pilgrims and ignorant devotees collect the drippings of wax, the ashes of the aloe-wood, and the dust from the “Atabah,”or threshold of the Ka’abah, either to rub upon their foreheads or to preserve as relics. These superstitious practices are sternly rebuked by the Olema. 2 For North-East read South-East. 3 I will not enter into the fabulous origin of the Hajar al-Aswad. Some of the traditions connected with it are truly absurd. “ When Allah,” says Ali, " made covenant with the Sons of Adam on the Day of Fealty, he placed the paper inside the stone” ; it will, therefore, appear at the judgment, and bear witness to all who have touched it. Moslems agree that it was originally white, and became black by reason of men’s sins. It appeared to me a common aerolite covered with a thick slaggy coating, glossy and pitch-like, worn and polished. Dr. Wilson, of Bombay, showed me a specimen in his possession, which externally appeared to be a black slag, with the inside of a bright and sparkling greyish-white, the result of admixture of nickel 301 Appendix II. — The Bayt Ullah. with the iron. This might possibly, as the learned Orientalist then suggested, account for the mythic change of colour, its appearance on earth after a thunderstorm, and its being originally a material part of the heavens. Kutb al-Din expressly declares that, when the Karamitah restored it after twenty-two years to the Meccans, men kissed it and rubbed it upon their brows ; and remarked that the blackness was only superficial, the inside being white. Some Greek philosophers, it will be remembered, believed the heavens to be com¬ posed of stones (Cosmos, “ Shooting Stars ”) : and Sanconiathon, ascribing the aerolite-worship to the god Ccelus, declares them to be living or animated stones. " The Arabians,” says Maximus of Tyre (Dissert. 38, p. 455), ” pay homage to I know not what god, which they represent by a quadrangular stone.” The gross fetichism of the Hindus, it is well known, introduced them to litholatry. At Jagannath they worship a pyramidal black stone, fabled to have fallen from heaven, or miraculously to have presented itself on the place where the temple now stands. Moreover, they revere the Salagram, as the emblem of Vishnu, the second person in their triad. The rudest emblem of the “ Bonus Deus” was a round stone. It was succeeded in India by the cone and triangle ; in Egypt by the pyramid ; in Greece it was represented by cones of terra-cotta about three inches and a half long. Without going deep into theory, it may be said that the Ka’abah and the Hajar are the only two idols which have survived the 360 composing the heavenly host of the Arab pantheon. Thus the Hindu poet exclaims : — " Behold the marvels of my idol-temple, O Moslem ! That when its idols are destroy’d, it becomes Allah’s House.” Wilford (As. Soc. vols. iii. and iv.) makes the Hindus declare that the Black Stone at Mokshesha, or Moksha-sthana (Meccah) was an incarnation of Moksheshwara, an incarnation of Shiwa, who with his consort visited Al-Hijaz. When the Ka'abah was rebuilt, this emblem was placed in the outer wall for contempt, but the people still respected it. In the Dabistan the Black Stone is said to be an image of Kaywan or Saturn ; and Al-Shahristani also declares the temple to have been dedicated to the same planet Zuhal, whose genius is represented in the Puranas as fierce, hideous, four-armed, and habited in a black cloak, with a dark turband. Moslem his¬ torians are unanimous in asserting that Sasan, son of Babegan, and other Persian monarchs, gave rich presents to the Ka’abah; they especially mention two golden crescent moons, a significant offering. The Guebers assert that, among the images and relics left by Mahabad and his successors in the Ka’abah, was the Black Stone, an emblem of Saturn. They also call the city Mahgah — 302 Pilvgimage to Al-Madinah and Meccah. sharp angle of the building,* 1 at four or five feet above the ground.2 It is an irregular oval, about seven inches in diameter, with an undulating surface, composed of about a dozen smaller stones of different sizes and shapes, well joined to- gether with a small quantity of J- cement, and perfectly well smooth- \ ed : it looks as if the whole had been J broken into many pieces by a • violent blow, and then united again. * It is very difficult to determine ac¬ curately the quality of this stone, which has been worn to its present surface by the million touches and kisses it has received, like a lava, containing several small extraneous particles of a whitish and of a yellowish substance. Its colour is now a deep reddish brown, approaching to black. It is surrounded on all sides by a border composed of a substance which I took to be a close cement The Black Stone. It appeared to me moon’s place — from an exceedingly beautiful image of the moon ; whence they say the Arabs derived “ Meccah.” And the Sabseans equally respect the Ka’abah and the pyramids, which they assert to be the tombs of Seth, Enoch (or Hermes), and Sabi the son of Enoch. Meccah, then, is claimed as a sacred place, and the Hajar al-Aswad, as well as the Ka’abah, are revered as holy emblems by four different faiths — the Hindu, Sabaean, Gueber, and Moslem. I have little doubt, and hope to prove at another time, that the Jews connected it with traditions about Abraham. This would be the fifth religion that looked towards the Ka’abah — a rare meeting-place of devotion. 1 Presenting this appearance in profile. The Hajar has suffered from the iconoclastic principle of Islam, having once narrowly escaped destruction by order of Al-Hakim of Egypt. In these days the metal rim serves as a protection as well as an ornament. 2 The height of the Hajar from the ground, according to my measurement, is four feet nine inches ; Ali Bey places it forty-two inches above the pavement 303 Appendix II. — The Bayt Ullah . of pitch and gravel of a similar, but not quite the same, brownish colour.1 This border serves to support its detached pieces; it is two or three inches in breadth, and rises a little above the surface of the stone. Both the border and the stone itself are encircled by a silver band,2 3 broader below than above, and on the two sides, with a considerable swelling below, as if a part of the stone were hidden under it. The lower part of the border is studded with silver nails.” “In the south-east corner of the Kaabah,8 or, as the Arab call it, Rokn al-Yemany, there is another stone about five feet from the ground ; it is one foot and a half in length, and two inches in breadth, placed upright, and of the common Meccah stone. This the people walking round the Kaabah touch only with the right hand; they do not kiss it.4” 1 The colour was black and metallic, and the centre of the stone was sunk about two inches below the metal circle. Round the sides was a reddish-brown cement, almost level with the metal, and sloping down to the middle of the stone. Ibn Jubayr declares the depth of the stone unknown, but that most people believe it to extend two cubits into the wall. In his day it was three “Shibr” (the large span from the thumb to the little finger-tip) broad, and one span long, with knobs, and a joining of four pieces, which the Karamitah had broken. The stone was set in a silver band. “Its softness and moisture were such,” says Ibn Jubayr, “that the sinner would never remove his mouth from it, which phenomenon made the Prophet declare it to be the covenant of Allah on earth.” 2 The band is now a massive circle of gold or silver gilt. I found the aperture in which the stone is, one span and three fingers broad. 3 The “ Rukn al-Yamani” is the corner facing the South. The part alluded to in the text is the wall of the Ka’abah, between the Shami and Yamani angles, distant about three feet from the latter, and near the site of the old western door, long since closed. The stone is darker and redder than the rest of the wall. It is called Al-Mustajab (or Mustajab min al-Zunub or Mustajab al-Dua, “ where prayer is granted ” ). Pilgrims here extend their arms, press their bodies against the building, and beg pardon for their sins. 4 I have frequently seen it kissed by men and women. 304 Pilgrimage to Al-Madinah and Meccah, “On the north side of the Kaabah, just by its door,1 and close to the wall, is a slight hollow in the ground, lined with marble, and sufficiently large to admit of three persons sitting. Here it is thought meritorious to pray: the spot is called El Maajan, and supposed to be where Abraham and his son Ismail kneaded the chalk and mud which they used in building the Kaabah ; and near this Maajan the former is said to have placed the large stone upon which he stood while working at the masonry. On the basis of the Kaabah, just over the Maajan, is an ancient Cube inscription; but this I was unable to de¬ cipher, and had no opportunity of copying it.” “On the west (north-west) side of the Kaabah, about two feet below its summit, is the famous Myzab, or water-spout,2 through which the rain-water collected on the roof of the building is discharged, so as to fall upon the ground ; it is about four feet in length, and six inches in breadth, as well as I could judge from below, with borders equal in height to its breadth. At the 1 Al-Ma’ajan, the place of mixing or kneading, because the patriarchs here kneaded the mud used as cement in the holy building. Some call it Al-Hufrah (the digging), and it is generally known as Makam Jibrail (the place of Gabriel), because here descended the inspired order for the five daily prayers, and at this spot the Arch¬ angel and the Prophet performed their devotions, making it a most auspicious spot. It is on the north of the door, from which it is distant about two feet ; its length is seven spans and seven fingers; breadth five spans three fingers ; and depth one span four fingers. The following sentence from Herklet’s "Qanoon e Islam” (ch. xii. sec. 5) may serve to show the extent of error still popular. The author, after separating the Bayt Ullah from the Ka’abah, errone¬ ously making the former the name of the whole temple, proceeds to say, “ the rain-water which falls on its (the Ka’abah ’s) terrace runs off through a golden spout on a stone near it, called Rookn-e-Yemeni, or alabaster-stone, and stands over the grave of Ismaeel.” - ! 2 Generally called Mizab al-Rahmah (of Mercy). It carries rain from the roof, and discharges it upon Ishmael’s grave, where pilgrims stand fighting to catch it. In Al-Idrisi’s time it was of wood ; now it is said to be gold, but it looks very dingy. 305 Appendix II. — The Bay l Ullah. mouth hangs what is called the beard of the Myzab; a gilt board, over which the water flows. This spout was sent hither from Constantinople in a.h. 981, and is reported to be of pure gold. The pavement round the Kaabah, below the Myzab, was laid down in a.h. 826, and consists of various coloured stones, forming a very handsome specimen of mosaic. There are two large slabs of fine verdi anlico1 in the centre, which, according to Makrizi, were sent thither, as presents from Cairo, in a.h. 241. This is the spot where, according to Mohammedan tradition, Ismayl the son of Ibrahim, and his mother Hajirah are buried ; and here it is meritorious for the pilgrim to recite a prayer of two Rikats. On this side is a semicircular wall, the two extremities of which are in a line with the sides of the Kaabah, and distant from it three or four feet,2 leaving an opening, which leads to the burial-place of Ismayl. The wall bears the name of El Hatym3; and the area 1 Usually called the Hajar al-Akhzar, or green stone. Al-Idrisi speaks of a white stone covering Ishmael’s remains ; Ibn Jubayr of "green marble, longish, in form of a Mihrab arch, and near it a white round slab, in both of which are spots that make them appear yellow.” Near them, we are told, and towards the Iraki corner, is the tomb of Hagar, under a green slab one span and a half broad, and pilgrims used to pray at both places Ali Bey erroneously applies the words Al-Hajar Ismail to the parapet about the slab. 2 My measurements give five feet six'.inches. In Al-Idrisi’s day the wall was fifty cubits long. 3 Al-Hatim (^hll lit. the "broken”). Burckhardt asserts that the Mekkawi no longer apply the word, as some historians do, to the space bounded by the Ka’abah, the Partition, the Zemzem, and the Makam of Ibrahim. I heard it, however, so used by learned Mec¬ cans, and they gave as the meaning of the name the break in this part of the oval pavement which surrounds the Ka’abah. Historians relate that all who rebuilt the “ House of Allah” followed Abraham’s plan till the Kuraysh, and after them Al-Hajjaj] curtailed it in the direction of Al-Hatim, which part was then first broken off, and ever since remained so. VOL. II. 20 306 Pilgrimage to Al-Madinah and Mcccah . which it encloses is called Hedjer or Hedjer Ismayl,* 1 on account of its being separated from the Kaabah : the wall itself also is sometimes so called.” “ Tradition says that the Kaabah once extended as far as the Hatym, and that this side having fallen down just at the time of the Hadj, the expenses of repairing it were demanded from the pilgrims, under a pretence that the revenues of government were not acquired in a manner sufficiently pure to admit of their application towards a purpose so sacred. The sum, however, obtained, proved very inadequate ; all that could be done, therefore, was to raise a wall, which marked the space formerly occupied by the Kaabah. This tradition, although current among the Metowefs (cicerones) is at variance with history; which declares that the Hedjer was built by the Beni Koreish, who contracted the dimensions of the Kaabah ; that it was united to the building by Hadjadj,2 and again separated from it by Ibn Zebeyr. It is asserted by Fasy, that a part of the Hedjer as it now stands was never compre¬ hended within the Kaabah. The law regards it as a portion of the Kaabah, inasmuch as it is esteemed equally meritorious to pray in the Hedjer as in the Kaabah itself ; and the pilgrims who have not an oppor¬ tunity of entering the latter are permitted to affirm upon oath that they have prayed in the Kaabah, although they have only prostrated themselves within the enclosure of the Hatym. The wall is built of solid stone, about five feet in height, and four in thickness, cased all over with white marble, and inscribed with prayers and invocations oo 1 Al-Hijr ( ) is the space separated, as the name denotes, from the Ka’abah. Some suppose that Abraham here penned his sheep. Possibly Ali Bey means this part of the Temple when he speaks of Al-Hajar ( ) Ismail — les pierres d’lsmail. 2 "Al-Hajjaj”; this, as will afterwards be seen, is a mistake. He excluded the Hatim. 3°7 Appendix II. — The Bayt Ullah. neatly sculptured upon the stone in modern characters.1 These and the casing are the work of El Ghoury, the Egyptian sultan, in a.h. 917. The walk round the Ka’abah is performed on the outside of the wall — the nearer to it the better.” “ Round the Kaabah is a good pavement of marble2 3 about eight inches below the level of the great square ; it was laid in a.h. 981, by order of the sultan, and describes an irregular oval ; it is surrounded by thirty-two slender gilt pillars, or rather poles, between every two of which are suspended seven glass lamps, always lighted after sun¬ set.8 Beyond the poles is a second pavement, about eight paces broad, somewhat elevated above the first, but of coarser work ; then another six inches higher, and eighteen paces broad, upon which stand several small buildings ; beyond this is the gravelled ground ; so that two broad steps may be said to lead from the square down to the Kaabah. The small buildings just mentioned which sur¬ round the Kaabah are the five Makams,4 * * * with the well 1 As well as memory serves me, for I have preserved no note, the inscriptions are in the marble casing, and indeed no other stone meets the eye. 2 It is a fine, close, grey polished granite: the walk is called Al-Mataf, or the place of circumambulation. 3 These are now iron posts, very numerous, supporting cross rods, and of tolerably elegant shape. In Ali Bey’s time there were “ trente-une colonnes minces en piliers en bronze.” Some native works say thirty-three, including two marble columns. Between each two hang several white or green glass globe-lamps, with wicks and oil floating on water ; their light is faint and dismal. The whole of the lamps in the Harim is said to be more than 1000, yet they serve but to “ make darkness visible.” 4 There are only four “ Makams,” the Hanafi, Maliki, Hanbali, and the Makam Ibrahim ; and there is some error of diction below, for in these it is that the Imams stand before their congregations, and nearest the Ka’abah. In Ibn Jubayr’s time the Zaydi sect was allowed an Imam, though known to be schismatics and abusers of the caliphs. Now, not being permitted to have a separate station 308 Pilgrimage to Al-Madinah and Mcccah. of Zem Zem, the arch called Bab es Salam, and the Mambar.” “ Opposite the four sides of the Kaabah stand four other small buildings, where the Imaums of the orthodox Mohammedan sects, the Hanefy, Shafey, Hanbaly, and Maleky take their station, and guide the congregation in their prayers. The Makam el Maleky on the south, and that of Hanbaly opposite the Black Stone, are small pavilions open on all sides, and supported by four slender pillars, with a light sloping roof, terminating in a point, exactly in the style of Indian pagodas.* 1 The Makam el Hanafy, which is the largest, being fifteen paces by eight, is open on all sides, and supported by twelve small pillars ; it has an upper story, also open, where the Mueddin who calls to prayers takes his stand. This was built in a.h. 923, by Sultan Selim I. ; it was afterwards rebuilt by Khoshgeldy, governor of Djidda, in 947 ; but all the four Makams, as they now stand, were built in a.h. 1074. The Makam-es’-Shafey is over the well Zem Zem, to which it serves as an upper chamber.2” “Near their respective Makams the adherents of the four different sects seat themselves for prayers. During my stay at Meccah the Hanefys always began their prayer first ; but, according to Muselman custom, the Shafeys should pray first in the Mosque ; then the Hanefys, Malekys, and Hanbalys. The prayer of the Maghreb is an exception, which they are all enjoined to utter to- for prayer, they suppose theirs to be suspended from heaven above the Ka’abah roof. 1 The Makam al-Maliki is on the west of, and thirty-seven cubits from, the Ka’abah ; that of the Hanbali forty-seven paces distant. 2 Only the Mu’ezzin takes his stand here, and the Shafe’is pray behind their Imam on the pavement round the Ka’abah, between the corner of the well Zemzem, and the Makam Ibrahim. This place is forty cubits from the Ka’abah, that is say, eight cubits nearer than the Northern and Southern " Makams.” Thus the pavement forms an irregular oval ring round the house 309 Appendix II. — The Bayt Ullah . gether. The Makam el Hanbaly is the place where the officers of government and other great people are seated during prayers : here the Pasha and the sheriff are placed, and in their absence the eunuchs of the temple. These fill the space under this Makam in front, and behind it the female Hadjys who visit the temple have their places assigned, to which they repair principally for the two evening prayers, few of them being seen in the Mosque at the three other daily prayers: they also perform the Towaf, or walk round the Kaabah, but generally at night, though it is not uncommon to see them walking in the day-time among the men.” “The present building which encloses Zem Zem stands close by the Makam Hanbaly, and was erected in a.h. 1072: it is of a square shape, and of massive con¬ struction, with an entrance to the north,1 2 opening into the room which contains the well. This room is beauti¬ fully ornamented with marbles of various colours; and adjoining to it, but having a separate door, is a small room with a stone reservoir, which is always full of Zem Zem water. This the Hadjys get to drink by passing their hand with a cup through an iron grated opening, which serves as a window, into the reservoir, without enter¬ ing the room. The mouth of the well is surrounded by a wall five feet in height and about ten feet n diameter. Upon this the people stand who draw up the water in leathern buckets, an iron railing being so placed as to 1 In Burckhardt’s time the schools prayed according to the seniority of their founders, and they uttered the Azan of Al-Maghrib together, because that is a peculiarly delicate hour, which easily passes by unnoticed. In the twelfth century, at all times but the evening, the Shafe’i began, then came the Maliki and Hanbali simul¬ taneously, and, lastly, the Hanafi. Now the Shaykh al-Mu’ezzin begins the call, which is taken up by the others. He is a Hanafi ; as indeed are all the principal people at Meccah, only a few wild Sharifs of the hills being Shafe’i. 2 The door of the Zemzem building fronts to the south-east. 310 Pilgrimage to Al-Madinah and Mecca h, prevent their falling in. In El Fasy’s time there were eight marble basins in this room, for the purpose of ab¬ lution.” “On the north-east (south-east) side of Zem Zem stand two small buildings, one behind the other,1 called El Kobbateyn ; they are covered by domes painted in the same manner as the Mosque, and in them are kept water- jars, lamps, carpets, mats, brooms, and other articles used in the very Mosque.2 These two ugly buildings are in¬ jurious to the interior appearance of the building, their heavy forms and structure being very disadvantageously contrasted with the light and airy shape of the Makams. I heard some Hadjys from Greece, men of better taste than the Arabs, express their regret that the Kobbateyn should be allowed to disfigure the Mosque. They were built by Khoshgeldy, governor of Djidda a.h. 947; one is called Kobbet el Abbas, from having been placed on the site of a small tank said to have been formed by Abbas, the uncle of Mohammed.” 1 This is not exactly correct. As the plan will show, the angle of one building touches the angle of its neighbour. 2 Their names and offices are now changed. One is called the Kubbat al-Sa’at, and contains the clocks and chronometers (two of them English) sent as presents to the Mosque by the Sultan. The other, known as the Kubbat al-Kutub, is used as a store-room for manuscripts bequeathed to the Mosque. They still are open to Burckhardt’s just criticism, being nothing but the common dome springing from four walls, and vulgarly painted with bands of red, yellow, and green. In Ibn Jubayr’s time the two domes contained bequests of books and candles. The Kubbat Abbas, or that further from the Ka’abah than its neighbour, was also called Kubbat al- Sharab (the Dome of Drink), because Zemzem water was here kept cooling for the use of pilgrims in Daurak, or earthen jars. The nearer was termed Kubbat al-Yahudi; and the tradition they told me was, that a Jew having refused to sell his house upon the spot, it was allowed to remain in loco by the Prophet, as a lasting testimony to his regard for justice. A similar tale is told of an old woman’s hut, which was allowed to stand in the corner of the Great Nushirawan’s royal halls. Appendix II. — The Bayt Ullah. 31 1 “A few paces west (north-west) of Zem Zem, and directly opposite to the door of the Kaabah, stands a ladder or staircase,1 which is moved up to the wall of the Kaabah on days when that building is opened, and by which the visitors ascend to the door. It is of wood, with some carved ornaments, moves on low wheels, and is sufficiently broad to admit of four persons ascending abreast. The first ladder was sent hither from Cairo in a.h. 818 by Moyaed Abou el Naser, King of Egypt.” “In the same line with the ladder and close by it stands a lightly built insulated and circular arch, about fifteen feet wide, and eighteen feet high, called Bab es’ Salam, which must not be confounded with the great gate of the Mosque, bearing the same name. Those who enter the Bait Ullah for the first time are enjoined to do so by the outer and inner Bab-es-Salam; in passing under the latter they are to exclaim, ‘O God, may it be a happy entrance.’ I do not know by whom this arch was built, but it appears to be modern.2 ” “Nearly in front of the Bab-es-Salam and nearer to the Kaabah than any of the other surrounding buildings, stand the Makam Ibrahim.3 This is a small building supported by six pillars about eight feet high, four of which are surrounded from top to bottom by a fine iron railing, while they leave the space beyond the two hind pillars open ; within the railing is a frame about five feet square, terminating in a pyramidal top, and said to contain the sacred stone upon which Ibrahim stood when he built the Kaabah, and which with the help of his son Ismayl he had removed from hence to the place 1 Called “ Al-Daraj.” A correct drawing of it may be found in Ali Bey’s work. 2 The Bab al-Salam, or Bab al-Nabi, or Bab benu Shaybah, re¬ sembles in its isolation a triumphal arch, and is built of cut stone. 3 “The (praying) place of Abraham.” Readers will remember that the Meccan Mosque is peculiarly connected with Ibrahim, whom Moslems prefer to all prophets except Mohammed. 312 Pilgrimage to Al-Madinah and Meccah . called Maajen, already mentioned. The stone is said to have yielded under the weight of the Patriarch, and to preserve the impression of his foot still visible upon it ; but no hadjy has ever seen it,1 as the frame is always entirely covered with a brocade of red silk richly em¬ broidered. Persons are constantly seen before the railing invoking the good offices of Ibrahim ; and a short prayer must be uttered by the side of the Makam after the walk round the Kaabah is completed. It is said that many of the Sahaba, or first adherents of Mohammed, were in¬ terred in the open space between this Makam and Zem Zem2; from which circumstance it is one of the most i This I believe to be incorrect. I was asked five dollars for permission to enter ; but the sum was too high for my finances. Learned men told me that the stone shows the impress of two feet, especially the big toes, and devout pilgrims fill the cavities with water, which they rub over their eyes and faces. When the Caliph al-Mahdi visited Meccah, one Abdullah bin Osman presented him¬ self at the unusual hour of noon, and informing the prince that he had brought him a relic which no man but himself had yet seen, produced this celebrated stone. Al-Mahdi, rejoicing greatly, kissed it, rubbed his face against it, and pouring water upon it, drank the draught. Kutb al-Din, one of the Meccan historians, says that it was visited in his day. In Ali Bey’s time it was covered with “un magnifique drap noir brode en or et en argent avec de gros glands en or he does not say, however, that he saw the stone. Its veils, called Sitr Ibrahim al-Khalil, are a green " Ibrisham,” or silk mixed with cotton and embroidered with gold. They are made at Cairo of three different colours, black, red, and green ; and one is devoted to each year. The gold embroidery is in the Sulsi character, and expresses the Throne-verse, the Chapter of the Cave, and the name of the reigning Sultan ; on the top is “ Allah,” below it “Mohammed” ; be¬ neath this is “ Ibrahim al-Khalil ” ; and at each corner is the name of one of the four caliphs. In a note to the “ Dabistan ” (vol. ii. p. 410), we find two learned Orientalists confounding the Black Stone with Abraham’s Station or Platform. “ The Prophet honoured the Black Stone, upon which Abraham conversed with Hagar, to which he tied his camels, and upon which the traces of his feet are still seen.” 2 Not only here, I was told by learned Meccans, but under all the oval pavements surrounding the Ka’abah. Appendix II. — The Bayt Ullah. 313 favourite places of prayers in the Mosque. In this part of the area the Khalif Soleyman Ibn Abd el Melek, brother of Wolyd (Al-Walid), built a fine reservoir in a.h. 97, which was filled from a spring east of Arafat1; but the Mekkawys destroyed it after his death, on the pre¬ tence that the water of Zem Zem was preferable.” “ On the side of Makam Ibrahim, facing the middle part of the front of the Kaabah, stands the Mambar, or pulpit of the Mosque ; it is elegantly formed of fine white marble, with many sculptured ornaments ; and was sent as a present to the Mosque in a. h. 969 by Sultan Soley¬ man Ibn Selym.2 3 A straight, narrow staircase leads up to the post of the Khatyb, or preacher, which is sur¬ mounted by a gilt polygonal pointed steeple, resembling an obelisk. Here a sermon is preached on Fridays and on certain festivals. These, like the Friday sermons of all Mosques in the Mohammedan countries, are usually of the same turn, with some slight alterations upon extraordinary occasions.8” “ I have now described all the buildings within the inclosure of the temple.” “ The gates of the Mosque are nineteen in number, and are distributed about it without any order or symmetry.4 * *” Burckhardt’s description of the gates is short and 1 The spring gushes from the southern base of Mount Arafat, as will afterwards be noticed. It is exceedingly pure. 2 The author informs us that “ the first pulpit was sent from Cairo in a.h. 818, together with the staircase, both being the gifts of Moayed, caliph of Egypt.” Ali Bey accurately describes the present Mambar. 3 The curious will find a specimen of a Moslem sermon in Lane’s Mod. Egypt, vol. i. ch. iii. 4 Burckhardt *' subjoins their names as they are usually written upon small cards by the Metowefs ; in another column are the names by which they were known in more ancient times, principally taken 314 Pilgrimage to Al-Madinah and Meccan . imperfect. On the eastern side of the Mosque there are ^from Azraky and Kotoby.” I have added a few remarks in brackets, Modern names. Arches. Ancient names. 1. Bab el Salam, composed of smaller gates or arches - 3 2. Bab el Neby - - - - 2 3. Bab el Abbas, opposite to this the house of Abbas once stood - 3 4. Bab Aly - * 3 5. Bab el Zayt ) Bab el Ashra ) - 2 6. Bab el Baghlah - 2 7. Bab el Szafa (Safa) - 5 8. Bab Sherif 9. Bab Medjahed - 2 10. Bab Zoleykha - - - -2 n. Bab Om Hany, so called from the daughter of Aby Taleb 2 12. Bab el Wodaa (Al-Wida’a), through which the pilgrim passes when taking his final leave of the temple - - 2 13. Bab Ibrahim, so called from a tailor who had a shop near it 1 14. Bab el Omra, through which pilgrims issue to visit the Omra. Also called Beni Saham . . 15. Bab Atech (Al-Atik ? ) - - 1 16. Bab el Bastye - * -I 17. Bab el Kotoby, so called from an historian of Mekka who lived in an adjoining lane and opened this small gate into the Mosque - - - 1 18. Bab Zyade - - * * 3 19. Bab Dereybe - Total Bab Beni Shaybah (this is properly applied to the inner, not the outer Salam Gate.) Bab el Jenaiz, Gate of Biers, the dead being carried through it to the Mosque. Bab Sertakat (some Moslem authors confound this Bab al- Abbas with the Gate of Biers.) Bab Beni Hashem. Bab Bazan (so called from a neigh¬ bouring hill). Bab Beni Makhzoum. Bab el Djiyad (so called because leading to the hill Jiyad) Bab el Dokhmah. Bab Sherif Adjelan, who built it. Bab el Hazoura (some write this Bab el Zarurah). Bab el Kheyatyn, or Bab Djomab. Bab Amer Ibn el Aas, or Bab el Sedra. Bab el Adjale. Bab Zyade Dar el Nedoua. (It is called Bab Ziyadah — Gate of Excess — because it is a new structure thrown out into the Shamiyah, or Syrian quarter.) Bab Medrese. 39 Appendix II. — TheBayt Ullah. 315 four principal entrances, seven on the southern side, three in the western, and five in the northern wall. The eastern gates are the Greater Bab al-Salam, through which the pilgrim enters the Mosque ; it is close to the north-east angle. Next to it the Lesser Bab al- Salam, with two small arches; thirdly, the Bab al-Nabi, where the Prophet used to pass through from Khadijah’s house; and, lastly, near the south-east corner, the Bab Ali, or of the Benu Hashim, opening upon the street between Safa and Marwah. Beyond the north-eastern corner, in the northern wall, is the Bab Duraybah, a small entrance with one arch. Next to it, almost fronting the Ka’abah, is the grand adit, “Bab al-Ziyadah,” also known as Bab al- Nadwah. Here the colonnade, projecting far beyond the normal line, forms a small square or hall supported by pillars, and a false colonnade of sixty-one columns leads to the true cloister of the Mosque. This portion of the building being cool and shady, is crowded by the poor, the diseased, and the dying, during Divine worship, and at other times by idlers, schoolboys, and merchants. Passing through three external arches, pilgrims descend by a flight of steps into the hall, where they deposit their slippers, it not being considered decorous to hold them when circumambulating the Ka’abah.1 A broad pavement, in the shape of an irregular triangle, whose base is the cloister, leads to the circuit of the house. Next to the Ziyadah Gate is a small, single-arched entrance, “Bab Kutubi,” and beyond it one similar, the Bab al-Ajlah (aL.c), also named Al-Basitiyah, from its proximity to the college of Abd al-Basitah. Close to the north-west angle of the cloister is the Bab al- Nadwah, anciently called Bab al-Umrah, and now Bab 1 An old pair of slippers is here what the " shocking bad hat ” is at a crowded house in Europe, a self-preserver. Burckhardt lost three pairs. I, more fortunate or less wealthy, only one. 316 Pilgrimage to Al-Madinah and Meccah. al-Atik, the Old Gate. Near this place and opening into the Ka’abah, stood the “Town Hall” (Dar al-Nadwah), built by Kusay, for containing the oriflamme “ Al-Liwa,” and as a council-chamber for the ancients of the city.1 In the western wall are three entrances. The single-arched gate nearest to the north angle is called Bab Benu Saham or Bab al-Umrah, because pilgrims pass through it to the Tanim and to the ceremony Al-Umrah (Little Pilgrimage). In the centre of the wall is the Bab Ibrahim, or Bab al-Khayyatin (the Tailors’ Gate); a single arch leading into a large projecting square, like that of the Ziyadah entrance, but somewhat smaller. Near the south-west corner is a double arched adit, the Bab al-Wida’a (“ of farewell ”) : hence departing pilgrims issue forth from the temple. At the western end of the southern wall is the two- arched Bab Umm Hani, so called after the lady’s residence, when included in the Mosque. Next to it is a similar building, “Bab Ujlan” which derives its name from the large college “ Madrasat Ujlan”; some call it Bab al-Sharif, because it is opposite one of the palaces. After which, and also pierced with two arches, is the Bab al-Jiyad (some erroneously spell it Al-Jihad, “of War”), the gate leading to Jabal Jiyad. The next is double arched, and called the Bab al-Mujahid or Al- Rahmah (“of Mercy”). Nearly opposite the Ka’abah, and connected with the pavement by a raised line of stone, is the Bab al-Safa, through which pilgrims now issue to perform the ceremony “Al-Sai”; it is a small and unconspicuous erection. Next to it is the Bab al- Baghlah with two arches, and close to the south-east angle of the Mosque the Bab Yunus, alias Bab Bazan, alias Bab al-Zayt, alias Bab al-Asharah (“of the ten”), because a favourite with the first ten Sahabah, or Com- i Many authorities place this building upon the site of the modern Makam Hanafi. Appendix 1 1. — The Bay t Ullah. 317 panions of the Prophet. “Most of these gates,” says Burckhardt, “have high pointed arches; but a few round arches are seen among them, which, like all arches of this kind in the Hejar, are nearly semi-circular. They are without ornament, except the inscription on the exterior, which commemorates the name of the builder, and they are all posterior in date to the fourteenth cen¬ tury. As each gate consists of two or three arches, or divisions, separated by narrow walls, these divisions are counted in the enumeration of the gates leading into the Kaabah, and they make up the number thirty-nine. There being no doors to the gates, the Mosque is con¬ sequently open at all times. I have crossed at every hour of the night, and always found people there, either at prayers or walking about.1 ” “ The outside walls of the Mosques are those of the houses which surround it on all sides. These houses belonged originally to the Mosque ; the greater part are now the property of individuals. They are let out to the richest Hadjys, at very high prices, as much as 500 piastres being given during the pilgrimage for a good apartment with windows opening into the Mosque.2 Windows have in consequence been opened in many parts of the walls on a level with the street, and above that of the floor of the colonnades. Hadjys living in these apartments are allowed to perform the Friday’s prayers at home ; because, having the Kaabah in view from the windows, they are supposed to be in the Mosque itself, and to join in prayer those assembled within the 1 The Meccans love to boast that at no hour of the day or night is the Ka’abah ever seen without a devotee to perform “ Tawaf.” 2 This would be about 50 dollars, whereas 25 is a fair sum for a single apartment. Like English lodging-house-keepers, the Meccans make the season pay for the year. In Burckhardt’s time the colon- nato was worth from 9 to 12 piastres ; the value of the latter coin is now greatly decreased, for 28 go to the Spanish dollar all over Al- Ilijaz. 318 Pilgrimage to Al-Madinah and Meccah. temple. Upon a level with the ground floor of the colon¬ nades and opening into them are small apartments formed in the walls, having the appearance of dungeons ; these have remained the property of the Mosque while the houses above them belong to private individuals. They are let out to water-men, who deposit in them the Zem Zem jars, or to less opulent Hadjys who wish to live in the Mosque.1 Some of the surrounding houses still belong to the Mosque, and were originally intended for public schools, as their names of Medresa implies ; they are now all let out to Hadjys.” “ The exterior of the Mosque is adorned with seven minarets irregularly distributed: — i. Minaret of Bab el Omra (Umrah) ; 2. Of Bab el Salam ; 3. Of Bab Aly; 4. Of Bab el Wodaa (Wida’a) ; 5. Of Medesa Kail (Kait) Bey ; 6. Of Bab el Zyadi ; 7. Of Medreset Sultan Soley- man.2 3 They are quadrangular or round steeples, in no way differing from other minarets. The entrance to them is from the different buildings round the Mosque, which they adjoin.8 A beautiful view of the busy crowd below is attained by ascending the most northern one.4 * * * ” Having described at length the establishment 1 I entered one of these caves, and never experienced such a sense of suffocation even in that favourite spot for Britons to asphixiate themselves — the Baths of Nero. 2 The Magnificent (son of Salim I.), who built at Al-Madinah the minaret bearing his name. The minarets at Meccah are far in¬ ferior to those of her rival, and their bands of gaudy colours give them an appearance of tawdry vulgarity. 3 Two minarets, namely, those of the Bab al-Salam and the Bab al-Safa, are separated from the Mosque by private dwelling-houses, a plan neither common nor regular. 4 A stranger must be careful how he appears at a minaret window, unless he would have a bullet whizzing past his head. Arabs are es¬ pecially jealous of being overlooked, and have no fellow-feeling for votaries of “beautiful views.” For this reason here, as in Egypt, a blind Mu’ezzin is preferred, and many ridiculous stories are told about men who for years have counterfeited cecity to live in idleness. 3i9 Appendix II. — The Bayt Ullah . attached to the Mosque of Al-Madinah, I spare my readers a detailed account of the crowd of idlers that hang about the Meccan temple. The Naib al-Harim, or vice-intendant, is one Sayyid Ali, said to be of Indian extraction ; he is superior to all the attendants. There are about eighty eunuchs, whose chief, Sarur Agha, was a slave of Mohammed Ali Pasha. Their pay varies from ioo to 1,000 piastres per mensem ; it is, however, inferior to the Madinah salaries. The Imams, Mu’ezzins, Khatibs, Zemzemis, &c., &c., are under their respective Shaykhs who are of the Olema.1 Briefly to relate the history of the Ka’abah. The “ House of Allah” is supposed to have been built and rebuilt ten times. i. The first origin of the idea is manifestly a sym¬ bolical allusion to the angels standing before the Almighty and praising his name. When Allah, it is said, informed the celestial throng that he was about to send a vice¬ gerent on earth, they deprecated the design. Being reproved with these words, “ God knoweth what ye know not,” and dreading the eternal anger, they compassed the Arsh, or throne, in adoration. Upon this Allah created the Bayt al-Ma’amur, four jasper pillers with a ruby roof, i I have illustrated this chapter, which otherwise might be un¬ intelligible to many, by a plan of the Ka’abah (taken from Ali Bey al-Abbasi), which Burckhardt pronounced to be “ perfectly correct.” This author has not been duly appreciated. In the first place, his disguise was against him ; and, secondly, he was a spy of the French Government. According to Mr. Bankes, who had access to the original papers at Constantinople. Ali Bey was a Catalonian named Badia, and was suspected to have been of Jewish extraction. He claimed from Napoleon a reward for his services, returned to the East, and died, it is supposed, of poison in the Haurdn, near Damascus. In the edition which I have consulted (Paris, 1814) the author labours to persuade the world by marking the days with their planet¬ ary signs, &c., &c., that he is a real Oriental, but he perpetually be¬ trays himself. Some years ago, accurate plans of the two Harims were made by order of the present Sultan. They are doubtless to be found amongst the archives at Constantinople 320 Pilgrimage to Al-Madinah and Meccah . and the angels circumambulated it, crying, “ Praise to Allah, and exalted be Allah, and there is no ilah but Allah, and Allah is omnipotent!” The Creator then ordered them to build a similar house for man on earth. This, according to Ali, took place 40, according to Abu Hurayrah, 2,000 years before the creation \ both authori¬ ties, however, are agreed that the firmaments were spread above and the seven earths beneath this Bayt al- Ma’amur. 2. There is considerable contradiction concerning the second house. Ka’ab related that Allah sent down with Adam1 a Khaymah, or tabernacle of hollow ruby, which the angels raised on stone pillars. This was also called Bayt al-Ma’amur. Adam received an order to compass it about ; after which, he begged a reward for obedience, and was promised a pardon to himself and to all his progeny who repent. Others declare that Adam, expelled from Paradise, and lamenting that he no longer heard the prayers of the angels, was ordered by Allah to take the stones of five hills, Lebanon, Sinai, Tur Zayt (Olivet), Ararat, and Hira, which afforded the first stone. Gabriel, smiting his wing upon earth, opened a foundation to the seventh layer, and the position of the building is exactly below the heavenly Bayt al-Ma’amur,— a Moslem corruption of the legends concerning the heavenly and the earthly Jerusalem. Our First Father circumambulated it as he had seen the angels do, and was by them taught the for¬ mula of prayer and the number of circuits. According to others, again, this second house was not erected till after the “Angelic Foundation ” was destroyed by time. 3. The history of the third house is also somewhat 1 It must be remembered that the Moslems, like many of the Jews, hold that Paradise was not on earth, but in the lowest firma¬ ment, which is, as it were, a reflection of earth. Appendix II. — The Bay t Ullah. 321 confused. When the Bayt al-Ma’amur, or, as others say, the tabernacle, was removed to heaven after Adam’s death, a stone-and-mud building was placed in its stead by his son Shays (Seth). For this reason it is respected by the Sabaeans, or Christians of St. John, as well as by the Moslems. This Ka’abah, according to some, was destroyed by the deluge, which materially altered its site. Others believe that it was raised to heaven. Others, again, declare that only the pillars supporting the heavenly tabernacle were allowed to remain. Most authorities agree in asserting that the Black Stone was stored up in Abu Kubays, whence that “ first created of mountains ” is called Al-Amin, “ the Honest.” 4. Abraham and his son were ordered to build the fourth house upon the old foundations: its materials, according to some, were taken from the five hills which supplied the second ; others give the names Ohod, Kuds, Warka, Sinai, Hira, and a sixth, Abu Kubays. It was of irregular shape; 32 cubits from the Eastern to the Northern corner; 32 from North to West ; 31 from West to South ; 2olrom South to East ; and only 9 cubits high. There was no roof; two doors, level with the ground, were pierced in the Eastern and Western walls; and inside, on the right hand, near the present entrance, a hole for treas¬ ure was dug. Gabriel restored the Black Stone, which Abraham, by his direction, placed in its present corner, as a sign where circumambulation is to begin ; and the patri¬ arch then learned all the complicated rites of pilgrimage. When this house was completed, Abraham, by Allah’s order, ascended Jabal Sabir, and called the world to visit the sanctified spot ; and all earth’s sons heard him, even those “ in their father’s loins or in their mother’s womb, from that day unto the day of resurrection.” 5. The Amalikah (descended from Imlik, great grand¬ son of Sam, son of Noah), who first settled near Meccah, founded the fifth house. Al-Tabari and the Moslem VOL. 11. 21 322 Pilgrimage to Al-MadinaJi and Meccah. historians generally made the erection of the Amalikah to precede that of the Jurham; these, according to others, repaired the house which Abraham built. 6. The sixth Ka’abah was built about the beginning of the Christian era by the Benu Jurham, the children of Kahtan, fifth descendant from Noah. Ismail married, according to the Moslems, a daughter of this tribe, Da’alah bint Muzaz (^U*) bin Omar, and abandoning Hobrew, he began to speak Arabic (Ta arraba). Hence his descendants are called Arabicized Arabs. After Ismail’s death, which happened when he was 130 years old, Sabit, the eldest of his twelve sons, became “ lord of the house.” He was succeeded by his maternal grand¬ father Muzaz, and afterwards by his children. The Jur¬ ham inhabited the higher parts of Meccah, especially Jabal Ka’aka’an, so called from their clashing arms ; whereas the Amalikah dwelt in the lower grounds, which obtained the name of Jiyad, from their generous horses. 7. Kusay bin Kilab, governor of Meccah and fifth forefather of the Prophet, built the seventh house, accord¬ ing to Abraham’s plan. He roofed it over with palm leaves, stocked it with idols, and persuaded his tribe to settle near the Harim. 8. Kusay’s house was burnt down by a woman’s censer, which accidentally set fire to the Kiswah, or cover¬ ing, and the walls were destroyed by a torrent. A mer¬ chant-ship belonging to a Greek trader, called “Bakum ” being wrecked at Jeddah, afforded material for the roof, and the crew were employed as masons. The Kuraysh tribe, who rebuilt the house, failing in funds of pure money, curtailed its proportions by nearly seven cubits and called the omitted portion Al-Hatim. In digging the foundation they came to a green stone, like a camel’s hunch, which, struck with a pickaxe, sent forth blinding lightning, and prevented further excavation. The Kuraysh, amongst other alterations, raised the walls Appendix II. — The Bayt Ullah. 323 from nine to eighteen cubits, built a staircase in the northern breadth, closed the western door and placed the eastern entrance above the ground, to prevent men enter¬ ing without their leave. When the eighth house was being built Mohammed was in his twenty-fifth year. His surname of Al-Amin, the Honest, probably induced the tribes to make him their umpire for the decision of a dispute about the posi¬ tion of the Black Stone, and who should have the honour of raising it to its place.1 He decided for the corner chosen by Abraham, and distributed the privilege amongst the clans. The Benu Zahrah and Benu Abd Manaf took the front wall and the door ; to the Benu Jama and the Benu Sahm was allotted the back wall ; the Benu Makhzum and their Kuraysh relations stood at the southern wall ; and at the “ Stone ” corner were posted the Benu Abd al-Dar, the Benu As’ad, and the Benu Ada. 9. Abdullah bin Zubayr, nephew of Ayishah, rebuilt the Ka’abah in a.h. 64. It had been weakened by fire, which burnt the covering, besides splitting the Black Stone into three pieces, and by the Manjanik (catapults) of Hosayn (c^>.) bin Numayr, general of Yazid, who obstinately besieged Meccah till he heard of his sovereign s death. Abdullah, hoping to fulfil a prophecy,2 and seeing that the people of Meccah fled in alarm, pulled down the building by means of “ thin-calved Abyssinian slaves. When they came to Abraham’s foundation he saw that it included Al-Hijr, which part the Kuraysh had been unable to build. The building was made of cut stone and fine lime brought from Al-Yaman. Abdullah, taking in the Hatim, lengthened the building by seven cubits, and added to its former height nine cubits, 1 Others derive the surname from this decision. 2 As will afterwards be mentioned, almost every Meccan knows the prophecy of Mohammed, that the birthplace of his faith will be destroyed by an army from Abyssinia. Such things bring their own fulfilment. 324 Pilgrimage to Al-Madinah and Meccah . thus making a total of twenty-seven. He roofed over the whole, or a part ; re-opened the western door, to serve as an exit ; and, following the advice of his aunt, who quoted the Prophet’s words, he supported the in¬ terior with a single row of three columns, instead of the double row of six placed there by the Kuraysh. Finally, he paved the Mataf, or circuit, ten cubits round with the remaining slabs, and increased the Harim by taking in the nearer houses. During the building, a curtain was stretched round the walls, and pilgrims compassed them externally. When finished, it was perfumed inside and out¬ side, and invested with brocade. Then Abdullah and all the citizens went forth in a procession to the Tanim, a reverend place near Meccah, returned to perform Umrah, the Lesser Pilgrimage, slew 100 victims, and rejoiced with great festivities. The Caliph Abd al-Malik bin Marwan besieged Abdullah bin Zubayr, who, after a brave defence, was slain. In a.h. 74, Hajjaj bin Yusuf, general of Abd al- Malik’s troops, wrote to the prince, informing him that Abdullah had made unauthorised additions to and changes in the Harim : the reply brought an order to rebuild the house. Hajjaj again excluded the Hatim and retired the northern wall six cubits and a span, making it twenty- five cubits long by twenty-four broad ; the other three sides were allowed to remain as built by the son of Zubayr. He gave the house a double roof, closed the western door, and raised the eastern four cubits and a span above the Mataf, or circuit, which he paved over. The Harim was enlarged and beautified by the Abbas- ides, especially by Al-Mahdi, Al-Mutamid, and Al- Mutazid. Some authors reckon, as an eleventh house, the repairs made by Sultan Murad Khan. On the night of Tuesday, 20th Sha’aban, a.h. 1030, a violent torrent swept the Harim ; it rose one cubit above the threshold of the Ka’abah, carried away the lamp-posts and the 325 Appendix II. — The Bayt Ullak . Makam Ibrahim, all the northern wall of the house, half of the eastern, and one-third of the western side. It subsided on Wednesday night. The repairs were not finished till a.h. 1040. The greater part, however, of the building dates from the time of A1 Hajjaj ; and Moslems, who never mention his name without a curse, knowingly circumambulate his work. The Olema indeed have insisted upon its remaining untouched, lest kings in wan¬ tonness should change its form : Harun al-Rashid desired to rebuild it, but was forbidden by the Imam Malik. The present proofs of the Ka’abah’s sanctity, as adduced by the learned, are puerile enough, but curious. The Olema have made much of the verselet : “ Verily the first house built for mankind (to worship in) is that in Bakkah* 1 (Meccah), blessed and a salvation to the three worlds. Therein (fihi) are manifest signs, the standing- place of Abraham, which whoso entereth shall be safe ” (Kor. ch. 3). The word “ therein ” is interpreted to mean Meccah, and the “manifest signs” the Ka’abah, which contains such marvels as the foot-prints on Abra¬ ham’s platform and the spiritual safeguard of all who enter the Sanctuary.2 The other “ signs,” historical, psychical, and physical, are briefly these : The preserva¬ tion of the Hajar al-Aswad and the Makam Ibrahim from many foes, and the miracles put forth (as in the War of the Elephant), to defend the house ; the violent and terrible deaths of the sacrilegious ; and the fact that, in the Deluge, the large fish did not eat the little fish in the Harim. A wonderful desire and love impel men from distant regions to visit the holy spot, and the first sight of the Ka’abah causes awe and fear, horripilation and tears. Furthermore, ravenous beasts will not destroy their prey in the Sanctuary land, and the pigeons and other birds never perch upon the house, except to be 2 Abu Hanifah made it a temporal sanctuary, and would not allow even a murdei'er to be dragged from the walls. 1 Makkah (our Meccah) is the common word ; Bakkah is a synonym 326 Pilgrimage to Al-Madinah and Meccah. cured of sickness, for fear of defiling the roof. The Ka’abah, though small, can contain any number of devotees ; no one is ever hurt in it,1 and invalids recover their health by rubbing themselves against the Kiswah and the Black Stone. Finally, it is observed that every day 100,000 mercies descend upon the house, and espec¬ ially that if rain come up from the northern corner there is plenty in Irak ; if from the south, there is plenty in Yaman ; if from the east, plenty in India; if from the western, there is plenty in Syria ; and if from all four angles, general plenty is presignified. never used but in books. The former means “ a concourse of people.” But why derive it from the Hebrew, and translate it “ a slaughter” ? Is this a likely name for a holy place ? Dr. Colenso actually turns the Makaraba of Ptolemy into “ Makkah-rabbah," plentiful slaughter. But if Makaraba be Meccah, it is evidently a corruption of “ Makkah ” and “ Arabah,” the Arab race. Again, supposing the Meccan temple to be originally dedicated to the sun, why should the pure Arab word “ Ba’al ” become the Hebrseized Hobal, and the deity be only one in the three hundred and sixty that formed the Pantheon ? 1 This is an audacious falsehood; the Ka’abah is scarcely ever opened without some accident happening. APPENDIX III.1 SPECIMEN OF A MURSHID’S DIPLOMA, IN THE KADIRI ORDER OF THE MYSTIC CRAFT AL-TASAWWUF. This is the tree whose root is firm, and whose branches are spreading, and whose shade is perpetual : and the bearer is a good man — we beg of Allah to grant him purity of intention by the power of him upon whom Revelation descended and In¬ spiration ! I have passed it on, and I, the poorest of men, and the ser- \\ vant of the poor, am Sayyid of Sayyid Kadiri, the servant of the prayer-rug of his grand- sire, of the Shaykh Abd al-Kadir Jilani, Allah sanctify his honoured tomb ! Amen. A. There is no god but Allah — Shaykh Abd al-Kadir —a thing to \ Allah. 3 Sayyid A Son of Sayyid B of C.4 And of him— In the name of Allah the Merciful, the Compassionate— we beg aid. Praise be to Allah, opener of the locks of hearts with his name, and withdrawer of the veils of hidden I This docu¬ ment is written upon slips of paper pasted together, 4 feet «i inches long, by about 6J inches broad, and contains alto¬ gether 71 lines below the triangle. The divisions are in red ink. It rolls up, and fits into a cylinder of tin, to which are attached small silk cords, to sling it over the shoulder when travelling or on pilgrimage. 2 The names are here omitted for obvious rea¬ sons. 3 Facsimile of the seal of the great Abd al- Kadir. This upon the docu¬ ment is a sign that the owner has become a master in the craft. 4 This is the living Shaykh ’s seal, and is the only one applied to the apprentice’ diploma. 328 Pilgrimage to Al-Madinah and Meccah. things with his beneficence, and raiser of the flags of increase to those who persevere in thanking him. I praise him because that he hath made us of the people of Unity. And I thank him, being desirous of his benefits. And I bless and salute our Lord Mo- hammed, the best of his Prophets and of his Servants, and (I bless and salute) his (Moham- med’s) family and companions, the excelling in dignity, for the increase of their dignity and its augmentation. But afterwards thus saith the needy slave, who confesseth his sins and his weakness and his faults, and hopeth for the pardon of his Lord the Almighty — Sayyid A the Kadiri, son of Sayyid B the Kadiri, son of Sayyid Abu Bakr the Kadiri, son of Sayyid Ismail the Kadiri, son of Sayyid Abd al-Wahhab the Kadiri, son of Sayyid Nur al-Din the Kadiri, son of Sayyid Darwaysh the Kadiri, son of Sayyid Husam al- Din the Kadiri, son of Sayyid Nur al-Din the Kadiri, son of Sayyid Waly al-Din the Kadiri, son of Sayyid Zayn al-Din the Kadiri, son of Sayyid Sharaf al-Din the Kadiri, son of Sayyid Shams al-Din the Kadiri, son of Sayyid Mohammed al-Hattak, son of Sayyid Abd al-Aziz, son of the Appendix III. — A Mtirshid's Diploma . 329 Sayyid of Sayyids, Polar-Star of Existence, the White Pearl, the Lord of the Reins of (worldy) possession, the Chief of (Allah’s) friends, the in- comparable Imam, the Essence negativing accidents, the Polar Star of Polar Stars,1 the Greatest As- sistance,3 the Uniter of the Lover and the Beloved,8 the Sayyid (Prince), the Shaykh (Teacher), Muhiy al-Din, Abd al-Kadir of Jilan,4 Allah sanctify his honoured Sepulchre, and Allah enlighten his place of rest ! — Son of Abu Salih Musa Jangi-dost, son of Sayyid Abdullah al-Jayli, son of Sayyid Yahya al- Zahid, son of Sayyid Mohammed, son of Sayyid Da’ud, son of Sayyid Musa, son of Sayyid Abdullah, son of Sayyid Musa al-Juni, son of Sayyid Abdullah al- Mahz, son of Sayyid Hasan al-Musanna,e son of the Imam Hasan, Son of the Imam and the Amir of True Believers, Ali the son of Abu Talib — may Allah be satisfied with him! — Son of Abd al-Mut- talib,6 son of Hashim, son of Abd al-Manaf, son of Kusay, son of Kilab, son of Murrat, son of Ka’ab, son of Luwiyy, son of Ghalib, son of Fihr (Kuraysh), son of Malik, son of Nazr, son of Kananah, son of Khuzaymah, son of Mudrikah, son of Iliyas, son of - _ 1 1 Or Prince cf Princes, a particular degree in Tasawwuf. 2 Ghaus (As¬ sistance) also means a person who, in Tas¬ awwuf, has arrived at the highest point to which fer¬ vour of devo¬ tion leads. 3 The human soul, and its supreme source. 4 For a short notice of this celebrated mystic, see d’Herbelot, “ Abdalcader. 5 "Hasan the Second," from whom sprung the Sharifs of Al-Hijaz. 6 Father to Abdullah, Father of Mohammed. 330 Pilgrimage to Al-Madinah and Meccah. i Dated by M. C. de Per¬ ceval about 130 years b.c. 2 Thus, be¬ tween Adnan and Adam we have eighteen generations ! Al-Wakidi and Al-Tabari give forty be¬ tween Adnan and Ishmael, which Ibn Khaldun, con¬ firmed by M, C. de Per¬ ceval, thinks is too small a number. The text, however, expresses the popular esti¬ mate. But it must be re¬ membered that the Prophet used to say, “ beyond Adnan none but Allah knoweth, and the genealo¬ gists lie.” 3 Moslems cleaving to the Neptunian theory of earthy origin. 4 Your humble servant, gentle reader. Muzarr, son of Nizar, son of Adnan,1 son of Ada, son of Udad, son of Mahmisah, son of Hamal, son of Nayyit, son of Kuzar, son of Ismail, son of Ibrahim, son of Karikh, son of Kasir, son of Arghwa, son of Phaligh, son of Shalikh, son of Kaynan, son of Arfakhshad, son of Sam, son of Noah, son of Shays, son of Adam the Father of Mankind2 — with whom be peace, and upon our Prophet the best of blessings and salutation! — and Adam was of dust, and dust is of the earth, and earth is of foam, and foam is of the wave, and the wave is of water,8 and water is of the rainy firmament, and the rainy firmament is of Power, and Power is of Will, and Will is of the 1 Omniscience of the glorious God. But afterwards that good man, the approaching to his Lord, the averse to all besides him, the desirous of the abodes - - - - a . 1 of futurity, the hoper for mercy, the Darwaysh Ab- dullah4 son of the Pilgrim Joseph the Afghan, — henceforward let him be known by the name of “ Darwaysh King - in - the - name - of - Allah ! ” — hath come to us and visited us and begged of us in- struction in the Saying of Unity. I therefore ; taught him the saying which I learned by ordi- | nance from my Shaykh and my instructor and Appendix III . — A M uvshid's Diploma . 331 my paternal uncle the Sayyid the Shaykh Abd al- Kadir1 the Kadiri, son of the Sayyid the Shaykh Abu Bakr the Kadiri, son of the Sayyid the Shaykh Ismail the Kadiri, son of the Sayyid the Shaykh Abd al-Wahhab the Kadiri, son of the Sayyid the Shaykh Nur al-Din the Kadiri, son of the Sayyid the Shaykh Shahdarwaysh the Kadiri, son of the Sayyid the Shaykh Husam al-Din the Kadiri, son j of the Sayyid the Shaykh Nur al-Din the Kadiri, from his sire and Shaykh Waly al-Din the Kadiri, from his sire and Shaykh Zayn al-Din the Kadiri, from his sire and Shaykh Sharafil al-Din the Kadiri, from his sire and Shaykh Mohammed al- Hattak the Kadiri, from his sire and Shaykh Abd al-Aziz — Allah sanctify his honoured Se- pulchre and Allah enlighten his place of rest! — from his sire and Shaykh Sayyid the Polar Star of Existence, the White Pearl, the Polar Star of Holy Men, the Director of those that tread the Path, the Sayyid the Shaykh Muhiyy al-Din Abd al-Kadir of Jilan — Allah sanctify his ho- noured Sepulchre and Allah enlighten his place of rest ! Amen ! — from his Shaykh the Shaykh Abu - Sa’id al - Mubarak al - Makhzumi, from his i Shaykh the Shaykh Abu ’1 Hasan al-Hankari, i The former genealogy proved my master to be what is tech¬ nically called “ Khalifah Taddi," or hereditary in his dignity. The following table shows that he is also “Khulfai” (adopted to succeed), and gives the name and the de¬ scent of the holy man who adopted him. 332 Pilgrimage to Al-Madinah and Meccah i Each obliga¬ tory prayer is called a Fari- zah. The Shaykh there¬ fore directs the Saying of Unity, i.e. La ilaha ilia llah, to be repeated 825 times per diem, 2 i.e. number of repetitions after each obligatory prayer, from his Shaykh the Shaykh Abu Faras al-Tar- susi, from his Shaykh the Shaykh Abd al-Wahid al-Tamimi, from his Shaykh the Shaykh Abu ’1 Kasim al-Junayd of Baghdad, from his Shaykh the Shaykh al-Sirri al-Sakati, from his Shaykh the Shaykh al-Ma’aruf al-Karkhi, from his Shaykh the Shaykh Da’ud al-Tai, from his Shaykh the Shaykh Habib al-’Ajami, from his Shaykh the Shaykh al- Hasan of Bussorah, from his Shaykh the Prince of True Believers, Ali Son of Abu Talib — Allah be satisfied with him! and Allah honour his counte- nance ! — from the Prophet of Allah, upon whom may Allah have mercy, from Jibrail, from the Omnipotent, the Glorious. And afterwards we taught him (i.e. that good man Abdullah) the Saying of Unity, and ordered its recital 165 times after each Farizah,1 and on all occasions according to his capability. And Allah have mercy upon our Lord Mohammed and upon His Family and upon His Companions one and all ! And praise be to Allah, Lord of the (three) worlds! It is finished. There is no god but Allah! - Number2 165. APPENDIX IV, THE NAVIGATION AND VOYAGES OF LUDOVICUS VERTOMANNUS, GENTLEMAN OF ROME. A.D. 1503. The first of the pilgrims to Meccah and Al-Madinah who has left an authentic account of the Holy Cities is “ Lewes Wertomannus (Lodovico Bartema), gentelman of the citie of Rome.1 ” “ If any man,” says this auditor, “ shall demand of me the cause of this my voyage, cer- teynely I can shewe no better reason than is the ardent desire of knowledge, which hath moved many other to see the world and the miracles of God therein.” In the year of our Lord 1503 he departed from Venice “with prosperous wynds,” arrived at Alexandria and visited Babylon of Egypt, Berynto, Tripoli, Antioch, and Damascus. He started from the latter place on the 8th of April, 1503, “in familiaritie and friendshyppe with a certayne Captayne Mameluke” (which term he applies to “ al such Christians as have forsaken theyr fayth, to serve the Mahumetans and Turks”), and in the garb of a 1 I have consulted the “ Navigation and Voyages of Lewes Wertomannus to the Regions of Arabia, Egypt, Persia, Syria, Ethiopia, and East India, both within and without the River of Ganges, &c., conteyning many notable and straunge things both Historicall and Natural. Translated out of Latine into Englyshe by Richarde Eden. In the year of our Lord, 1576.” — ( Hakluyst's Voyages, vol. iv.) The curious reader will also find the work in Purchas {Pilgrimmes and Pilgrimage, vol. ii.) and Ramusio (Raccolta delle Navigasioni e Viaggi, tom. i.). The Travels of Bartema were first published at Milan, a.d. 1511, and the first English translation appeared in Willes and Eden’s Decades, 4to. a.d. 1555 334 Pilgrimage to Al-Madinah and Meccah. “ Mamaluchi renegado.” He estimates the Damascus Caravan to consist of 40,000 men and 35,000 camels, nearly six times its present number.1 On the way they were “ enforced to conflict with a great multitude of the Arabians but the three score mamluks composing their escort were more than a match for 50,000 Badawin. On one occasion the Caravan, attacked by 24,000 Arabians, slew 1 500 of the enemies, losing in the conflict only a man and a woman.2 This “marveyle” — which is probably not without some exaggeration — he explains by the “ strength and valiantness of the Mamalukes,” by the practice (still popular) of using the “camells in the steede of a bulwarke, and placing the merchaunts in the myddest of the army (that is), in the myddest of the camelles, whyle the pilgrims fought manfully on every side and, finally, by the circumstance that the Arabs were unarmed, and “ weare only a thynne loose vesture, and are besyde almost naked : theyr horses also beyng euyll furnished, and without saddles or other furniture.” The Hijazi Badawi of this day is a much more danger¬ ous enemy ; the matchlock and musket have made him so ; and the only means of crippling him is to prevent the importation of firearms and lead, and by slow degrees to disarm the population. After performing the ceremonies of pilgrimage at Al-Madinah and Meccah, he escaped to Zida or Gida (Jeddah), “despite the trumpetter of the caravana giving warning to all the Mamalukes to make readie their horses, to direct their journey toward Syria, \^ith proclamation of death to all that should refuse so to 1 The number of pilgrims in this Caravan is still grossly ex¬ aggerated. I cannot believe that it contains more than 7000 of both sexes, and all ages. 2 This may confirm Strabo’s account of CElius Gallus’ loss, after a conflict with a host of Arabs — two Roman soldiers. Mons. Jomard, noticing the case, pleasantly remarks, that the two individuals in question are to be pitied for their extreme ill-luck. Appendix IV. — Ludovicus Vertomannus. 335 doe,” and embarked for Persia upon the Red Sea. He touched at certain ports of Al-Yaman, and got into trouble at Aden, “ where the Mahumetans took him,” and “ put shackles on his legges, which came by occasion of a cer- tayne idolatour, who cryed after him, saying, O, Christian Dogge, borne of Dogges.1 ” The lieutenant of the Sultan “assembled his council,” consulted them about putting the traveller to death as a “ spye of Portugales,” and threw him ironed into a dungeon. On being carried shackled into the presence of the Sultan, Bartema said that he was a “ Roman, professed a Mamaluke in Babylon of Alcayr ;” but when told to utter the formula of the Moslem faith, he held his tongue, “ eyther that it pleased not God, or that for feare and scruple of conscience he durst not.” For which offence he was again “ deprived of ye fruition of heaven.” But, happily for Bartema, in those days the women of Arabia were “ greatly in love with whyte men.” Before escaping from Meccah, he lay hid in the house of a Mohammedan, and could not express his gratitude for the good wife’s care; “also,” he says, “this furthered my good enterteynement, that there was in the house a fayre young mayde, the niese of the Mahumetan, who was greatly in loue with me.” At Aden he was equally fortunate. One of the Sultan’s three wives, on the departure of her lord and master, bestowed her heart upon the traveller. She was “very faire and comely, after theyr rnaner, and of colour inclynyng to blacke : she ' ! This venerable form of abuse still survives the lapse of time. One of the first salutations reaching the ears of the “Overlands” at Alexandria is some little boys— Ya Nasrani Kalb awani, &c., &c. — O Nazarene, O dog obscene, &c., &c. In Percy’s Reliques we read of the Knight calling his Moslem opponent “unchristen hounde,”— a retort courteous to the “Christen hounde,” previously applied to him by the “ Pagan.” 336 Pilgrimage to Al-Madinali and Meccah. would spend the whole day in beholding Bartema, who wandered about simulating madness,1 and “ in the meane season, divers tymes, sent him secretly muche good meate by her maydens.” He seems to have played his part to some purpose, under the colour of madness, converting a “ great fatt shepe ” to Mohammedanism, killing an ass because he refused to be a proselyte, and, finally, he “ handeled a Jewe so euyll that he had almost killed hym.” After sundry adventures and a trip to Sanaa, he started for Persia with the Indian fleet, in which, by means of fair promises, he had made friendship with a certain captain. He visited Zayla and Berberah in the Somali country, and at last reached Hormuz. The 3rd book “ entreateth of Persia,” the 4th of “ India, and of the cities and other notable thynges seene there.” The 8th book contains the “ voyage of India,” in which he includes Pegu, Sumatra, Borneo, and Java, where, “ abhorryng the beastly maners ” of a cannibal popula¬ tion, he made but a short stay. Returning to Calicut, he used “ great subtiltie,” escaped to the “ Portugales,” and was well received by the viceroy. After describing in his 7th book the “ viage or navigation of Ethiopia, Melinda, Mombaza, Mozambrich (Mozambique), and Zaphala (Sofala),” he passed the Cape called “ Caput Bonae Spei, and repaired to the goodly citie of Luxburne (Lisbon),” where he had the honour of kissing hands. The king confirmed with his great seal the “ letters patentes,” whereby his lieutenant the viceroy of India had given the pilgrim the order of knighthood. “And thus,” says Bartema by way of conclusion, “departing from thence with the kyngs pasporte and safe conducte, at the length after these my long and great trauayles and 1 For a full account of the mania fit I must refer the curious reader to the original (Book ii. chap, v.) The only mistake the traveller seems to have committed, was that, by his ignorance of the rules of ablution, he made men agree that he was *' no sainct, but a madman.” 337 Appendix IV. — Ludovicus Vertomannus. dangers, I came to my long desyred native countrey, the citie of Rome, by the grace of God, to whom be all honour and glory.” This old traveller’s pages abound with the informa¬ tion to be collected in a fresh field by an unscrupulous and hard-headed observer. They are of course disfigured with a little romancing. His Jews at Khaybor, near Al- Madinah, were five or six spans long. At Meccah he saw two unicorns, the younger “ at the age of one yeare, and lyke a young coolte ; the home of this is of the length of four handfuls.1 ” And so credulous is he about anthropophagi, that he relates of Mahumet (son to the Sultan of Sanaa) how he “ by a certayne naturall tyranny e and madnesse delyteth to eate man’s fleeshe, and there¬ fore secretly kylleth many to eate them.2 ” But all things well considered, Lodovico Bartema, for correctness of observation and readiness of wit, stands in the foremost rank of the old Oriental travellers. I proceed to quote, and to illustrate with notes, the few chapters devoted in the ist volume of this little- known work to Meccah and Al-Madinah. Chapter XI. — Of a Mountayne inhabited with Jewes , and of the Citie of Medinathalnabi, where Mahumet was buried. In the space of eyght dayes we came to a mountayne which conteyneth in circuite ten or twelve myles. This is inhabited with Jewes, to the number of fyue thousande 1 He proceeds, however, to say that “the head is lyke a hart’s,” the " legges thynne and slender, lyke a fawne or hyde, the hoofs divided much like the feet of a goat”; that they were sent from Ethiopia (the Somali country), and were “shewed to the people for a myracle.” They might, therefore, possibly have been African antelopes, which a lusus natures had deprived of their second horn. But the suspicion of fable remains. 2 This is a tale not unfamiliar to the Western World. Louis XI. of France was supposed to drink the blood of babes, — "pour rajeunir sa veine epuisee .” The reasons in favour of such unnatural diet have been fully explained by the infamous M. de Sade. VOL. II. 22 33$ Pilgrimage to Al-Madinah and Meccah. or thereabout. They are very little stature, as of the heyght of fyue or sixe spannes, and some muche lesse. They have small voyces lyke women, and of blacke colour, yet some blacker then other. They feede of none other meate than goates fleshe.1 2 They are circumcised, and deny not themselues to be Jewes. If by chaunce, any Mahumetan come into their handes, they flay him alyue. At the foot of the mountayne we founde a certayne hole, out of whiche flowed aboundance of water. By fyndyng this opportunitie, we laded sixtiene thousand camels ; which thyng greatly offended the Jewes. They wandred in that mountayne, scattered lyke wylde goates or prickettes, yet durst they not come downe, partly for feare, and partly for hatred agaynst the Mahumetans. Beneath the moun- taine are seene seuen or eyght thorne trees, very fayre, and in them we found a payre of turtle doues, which seemed to vs in maner a miracle, hauying before made so long journeyes, and sawe neyther beast nor foule. Then proceedyng two dayes journey, we came to a certayne citie name Medinathalnabi : four myles from the said citie,we founde a well. Heere the carauana (that is, the whole hearde of camelles) rested. And remayning here one day, we washed ourselves, and changed our shertes, the more freshely to enter into the citie ; it is well peopled, and conteyneth about three hundred houses ; the walles are lyke bulwarkes of earth, and the houses both of stone and bricke. The soile about the citie is vtterly barren, except that about two myles from the citie are seene about fyftie palme trees that beare dates.3 There, by a certayne garden, runneth a course of water fallyng into a lower playne, where also passingers are accustomed to water theyr camelles.3 And here opportunitie now serueth to 1 This is, to the present day, a food confined to the Badawin. 2 This alludes to the gardens of Kuba. The number of date- trees is now greatly increased. (See chap, xix.) 3 The Ayn al-Zarka, flowing from the direction of Kuba. (Chap, xviii). 339 Appendix IV. — Ludovicus Vertomannus. confute the opinion of them whiche thynke that the arke or toombe of wicked Mahumet to hang in the ayre, not borne vp with any thing. As touching which thyng, I am vtterly of an other opinion, and affirme this neyther to be true, nor to haue any lykenesse of trueth, as I presently behelde these thynges, and sawe the place where Mahumet is buried, in the said citie of Medinathalnabi : for we taryed there three dayes, to come to the true knowledge of all these thynges. When wee were desirous to enter into theyr Temple (which they call Meschita,1 and all other churches by the same name), we coulde not be suf¬ fered to enter without a companion little or great. They taking vs by the hande, brought vs to the place where they saye Mahumet is buried. Chapter XII. — Of the Temple or Chapell , and Sepul¬ chre of Mahumet, and of his Felowes. His temple is vaulted, and is a hundred pases in length, fourscore in breadth ; the entry into it is by two gates ; from the sydes it is couered with three vaultes ; it is borne vp with four hundred columnes or pillers of white brick ; there are scene, hanging lampes, about the number of three thousande. From the other part of the temple in the first place of the Meschita, is seene a tower of the circuite of fyue pases vaulted on euery syde, and couered with a cloth or silk, and is borne vp with a grate of copper, curiously wrought and distant from it two pases ; and of them that goe thyther, is seene as it were through a lateese.2 Towarde the lefte hande, is the way to the tower, and when you come thyther, you must enter by a narower gate. On euery syde of those gates or doores, are seene many bookes in manner of a librarie, on the one syde 20, and on the other syde 25. These contayne the filthie traditions and lyfe of Mahumet and his fellowes : 1 Masjid, a Mosque. 2 Nothing can be more correct than this part of Bartema’s description. . 34° Pilgrimage to Al-Madinah and Meccah. within the sayde gate is seene a sepulchre, (that is) a digged place, where they say Mahumet is buried and his felowes, which are these, Nabi, Bubacar, Othomar, Aumar, and Fatoma1; but Mahumet was theyr chiefe captayne, and an Arabian borne. Hali was sonne in lawe to Mahu¬ met, for he tooke to wyfe his daughter Fatoma. Bubacar is he who they say was exalted to the dignitie of a chiefe counseller and great gouernour, although he came not to the high degree of an apostle, or prophet, as dyd Mahumet. Othomar and Aumar were chief captaynes of the army of Mahumet. Euery of these haue their proper bookes of factes and traditions. And hereof proceedeth the great dissention and discorde of religion and maners among this kynde of filthie men, whyle some confirm one doctrine, and some another, by reason of theyr dyuers sectes of Patrons, Doctours, and Saintes, as they call them. By this meanes are they marueylously diuided among them- selues, and lyke beastes kyll themselues for such quarelles of dyuers opinions, and all false. This also is the chiefe cause of warre between the sophie of Persia and the great Turke, being neuerthelesse both Mahumetans, and lyue in mortall hatred one agaynst the other for the maynten- aunce of theyr sectes, saintes and apostles, whyle euery of them thynketh theyr owne to bee best. Chapter XIII. — Of the Secte of Mahumet. Now will we speake of the maners and sect of Mahumet. Vnderstande, therefore, that in the highest part of the tower aforesayde, is an open round place. Now shall you vnderstande what crafte they vsed to deceyue our carauans. The first euening that we came thyther to see the sepulchre of Mahumet, our captayne i Nabi (the Prophet), Abu Bakr, Osman, Omar, and Fatimah. It was never believed that Osman was buried in the Prophet’s Mosque. This part of the description is utterly incorrect. The tombs are within the “tower” above-mentioned; and Bartema, in his 13th chapter, quoted below, seems to be aware of the fact. Appendix IV. — Ludovicus Vertomannus. 341 sent for the chiefe priest of the temple to come to him, and when he came, declared vnto him that the only cause of his commyng thyther was to visite the sepulchre and bodie of Nabi, by which woord is signified the prophet Mahumet ; and that he vnderstoode that the price to be admitted to the syght of these mysteries should be foure thousande seraphes of golde. Also that he had no parents, neyther brothers, sisters, kinsefolkes, chyldren, or wyues ; neyther that he came thyther to buy merchaundies, as spices, or bacca, or nardus, or any maner of precious jewelles ; but only for very zeale of religion and salutation of his soule, and was therefore greatly desirous to see the bodie of the prophet. To whom the priest of the temple (they call them Side), with countenance lyke one that were distraught1, made aunswere in this maner : “ Darest thou with those eyes, with the which thou hast committed so many horrible sinnes, desyre to see him by whose sight God hath created heauen and earth ? ” To whom agayne our captayne aunswered thus : “ My Lord, you have sayde truly ; neuertheless I pray you that I may fynd so much fauour with you, that I may see the Prophet ; whom when I haue seene, I will immediately thrust out myne eyes.” The Side aunswered, “ O Prince, I will open all thynges unto thee. So it is that no man can denye but that our Prophet dyed heere, who, if he woulde, might haue died at Mecha. But to shewe in himself a token of humilitie, and thereby to giue vs example to folowe him, was wyllyng rather heere than elsewhere to departe out of this worlde, and was incontinent of angelles borne into heauen, and there receyued as equall with them.” Then our captayne sayde to him, “Where is Jesus Christus, the sonne of Marie ?” To whom the Side answered, “ At 1 The request was an unconscionable one; and the “chief priest” knew that the body, being enclosed within four walls, could not be seen. 342 Pilgrimage to Al-Madinah and Meccah. the feete of Mahumet.1” Then sayde our captayne agayne : 47 Value of the J exports from Suez to, 178 Jews settled in, 346, »• Population nf n Unsuccessful attempt of the Wahhabis to storm it, 11. 26c „ Considered by the Meccans to be a perfect Gibraltar, 06=;’ The Wakalah of Jeddah, 266 The British \ ice-Consul, Mr. Cole, 266 Different descriptions of the town, 267, 26b Hie fair Corinthians at, 270 How the time passes at Jeddah, 272 ;8, ;i 444 Pilgrimage to Al-Madinah and Meccah. Jahaymah, tribe of Arabs, i. 145 Jamal, Amm, his advice to the pilgrim, i. 233 Reproved for his curiosity, 243 Jamal al-Din of Isfahan, his improvements of the Prophet’s Mosque, i. 366, n. Janabah, low development of the indigens of, ii. 77 Janazah, Darb al- (Road of Biers), at Al-Madinah, i. 395 “Jangli,” an opprobrious name applied to the English rulers of India, i. 36 Jarid, or palm-sticks, with which the houses of the Arabs were made, i- 357 Jazzar Pasha, i. 263 Jews, former settlements of, in Arabia, i. 345 Entirely extinct at present, 347, n. Take refuge from Nebuchadnezzar in Arabia, 347 Towns founded by them in Arabia, 347 Fall into idolatry, 347 Given over to the Arabs, 347 Their power in Al-Madinah, 350 Their conspiracy against the Prophet, 358 Their expecta¬ tion of the advent of their Messiah, 358 Jibrail, Mahbat, or place of Gabriel’s Descent, i. 326, 333, n. Jibrail, Makam (Gabriel’s Place), in the Mosque of the Prophet, i. 336 Jibrail, Bab al- (Gabriel’s Gate), i. 333 Jinn, the Masjid al- (Mosque of the Genii), at Meccah, ii. 250 Jin-seng, or China root, notice of, i. 56, n. Jiyad, Jabal, the two hills so called, ii. 174 Jizyat, or capitation tax levied on infidels, i. 233, n. Job, tomb of, ii. 275, n. Journey, a day’s length of, ii. 63, n. Jubayr, Ibn, on the position of the tombs of the Prophet and the first two Caliphs, i. 324 Referred to, i. 399, »., ii. 40 Jubayr bin Mutin, his march to Ohod, i. 433 Jubbah, i. 17, n. Judari, Al- (or Small-pox), indigenous to the countries bordering the Red Sea, i. 384 Inoculation practised in Al-Madinah, i. 385 The disease how treated, i. 385 Inoculation in Yaman, i. 385, n. Diet of the patient, i. 385 Jumah, Bab al-, or Friday gate, of Al-Madinah, i. 391 The ceme¬ tery of Schismatics near, 395 Jumah, the Masjid al-, near Al-Madinah, ii. 45 Jumma Masjid, of Bijapur, the third largest cathedral in the world, i. 364, n. Jurh al-Yamani (the Yaman ulcer), i. 390 Jurham, the Benu, their mixture with the Himyaritic tribes, ii. 79 Their foundation of the sixth House of Allah, 322 Legend of their origin, 322 Justinian, i. 202, «. Ka’ab, the Jewish priest of Al-Madinah, i. 350, n. Ka’ab al-Ahbar (or Akhbar), poems of, i. 107, n., 146 Ka’abah (or Bayt Ullah) i. 305, 321, n. Superstitious reverence of the Jews of Al-Madinah for, 350, n. Miraculously shown to Mohammed by the archangel Gabriel, 361. Times of the open- Index . 445 ing of, ii. 398 Extracts from Burckhardt’s description of, 294 Its dimensions, ii. 294 Its domes and pillars, 294 Its bad workmanship, 295 Periods of opening it, 298 The doors of, 298 The famous Hijar al-Aswad, or Black Stone, 300 The Rukn al-Yamani, 303 Al-Ma’ajan, or place of mixing, 304 The Myzab, or water-spout, 304 The mosaic pavement, 305 Tombs of Hagar and Ishmael, 305 Limits of the Ka’abah, 306 Al-Mataf, or place of circumambulation, 307 The four Makams, or stations for prayer, 307 Zemzem, or the holy well, 307 Al-Darah, or the ladder, 31 1 Stone on which Abraham stood, 31 1 The boast that the Ka’abah is never, night nor day, without devotees, 317, n. Legends of the Ten Houses of Allah, 319, et seq. Proofs of the Ka’abah’s sanctity, 325 The pilgrim’s first visit to it, 160 Legend of the Bab Benu Shaybah, 161 Ceremonies of the visit, 162, et seq. Visit of the pilgrim to, 206 Sketch of the interior of the building, 208 Cere¬ mony of opening, in Ibn Jubayr’s time, 209, n. Expenses of visiting, 209 Reasons for all pilgrims not entering, 21 1 The first covering of the, 212 Changes in the style and make of the Kiswah, or curtain, 213 Inscriptions on theKiswah, 215 Ka’aka’an, Jabal, the residence of the Benu Jurham, ii. 322 Kabirah, A1-, or lady of the house, ii. 160 Kindness of one to the pilgrim at Meccah, 216 Her affectionate farewell of the pilgrim, 259 Kadiriyah, an order of Darwayshes, i. 14 Kaf, 44 to go to Kaf,” explained, i. 17, n. Kafr al-Zajyat, i. 30 Kaid-Bey, the Mamluk Sultan of Egypt, i. 313, n. Rebuilds the Mosque of the Prophet, 324, n., 340 "Kayf,” explanation of, i. 9 Sonnini’s description of, 9, n. Kayf on the brink of the well at Al-Kuba, 412 Kairom and its potteries, i. 29 Kalaun, Sultan of Egypt, his improvements of the Mosque of the Prophet, i. 366, n. Kalka-shandi, A1-, his testimony respecting the tomb of the Prophet, i. 323 Kamis, or cotton shirt, of Arab Shaykhs, i. 236 Kanat (spears), of the Badawin, ii. 106 Kanisat, or Christian Church, i. 365 Kansuh al-Ghori (Campson Gaury), King of Egypt, i. 202, n. Kara Gyuz, the amusement so called, i. 81 Karashi tribe of Arabs, i. 145 Kasr, A1-, the village of, i. 376, n. Kaswa, A1-, the she-camel of Mohammed the Prophet, i. 354, 360, 407, Kata, or sand-goose, the (Pterocles melanogaster), i. 154 Katibs, or writers of the tomb of the Prophet, i. 371 Katirah race, its mixture with the Himyaritic tribes, ii. 79 Kaukab al-Durri, or constellation of pearls suspended to the curtain round the Prophet’s tomb, i. 322 It apparent worthlessness, 322 Plundered by the Wahhabis, 369 Kawwas, or police officer, of Egypt, i. 20 446 Pilgrimage to Al-Madinah and Meccah, Kazi (Cadi), or chief judge of Al-Madinah, i. 373 Customs of the, ii. 87 Kerbela, battle of, ii. 40, n. Khadijah (one of the Prophet’s fifteen wives), her burial-place, ii. 38 Khadim, or guardian, of a Mosque, i. 41 1 Of the tombs at Al-Bakia, ii. 36 Khakani, the Persian poet, quoted, ii. 162 Khalawiyah tribes of Arabs, despised by the other clans, ii. 121 Khalid Bey, brother of Abdullah bin Sa’ud, his noble qualities, ii. 272 Khalid bin Walid, i. 425 Anecdote of him, ii. 230 Khaluk, a perfume so called, i. 335 Khandak (the moat) celebrated in Arabian history, i. 399 Khasafat al-Sultan, of the Mosque at Al-Madinah, i. 316, n. Khatan bin Saba, tribe of, i. 340 Khatbys, of the Mosque of the Prophet, i. 375 Khatim, Biral-, or Kubawell, i. 382, n. Khattabi, A1-, his opinions respecting Al-Madinah, i. 379, n. Khatyb, or Moslem preacher, ii. 313 Khaybar, in Arabia, Israelite settlements at, i. 346, 347 The colony entirely extinct, 347, n. Capture of, 361 Its distance from Al- Madinah, ii. 30 Khayf, A1-, i. 262 The Mosque of, at Muna, ii. 179 Khaznadar, the treasurer of the Prophet’s tomb, i. 371 Khazraj, its mixture with the Amalikah, i. 79 Arab tribe of, 347 Its wars with the Aus, 349 Converted by Mohammed, 352 Its plot against Mohammed, 358 Khitbah, or betrothal in Arabia, ii. 23 Khitmahs, or perusals of the Koran on behalf of the reigning Sultan, i. 316, n. Khubziyah, one of the orders of the Eunuchs of the Tomb, i. 371 Khudabakhsh, the Lahore shawl merchant, his profuse pilgrimages, ii. 210, n. Khurunfish, A1-, the manufactory at which the Kiswah is now worked, ii. 215 Khusraw, his work on divinity, “ A1 Durar,” i. 106 Khutaba, the Shaykh al-, of the Prophet’s Mosque, i. 374 Khutbah, or Friday Sermon of the Prophet, i. 335 Khutbat al-Wakfah (“ Sermon of the Standing ” upon Arafat), ii. 197 Khuzayriyah, the date so called, i. 401 Khwajah Yusuf, his adventures, i, 122 Kiblatayn, the Mosque A1-, foundation of the, ii. 44 Kichhri, the Indian food so called, i 182, n. ii. 63 Kilis, or Christian Church, of Abrahah of Sana’a, i. 321, n. Kiman, the relationship among the Badawin so called, ii. 113 Kiram al-Katibin (the generous writers), the personifications of man’s good and evil principles, i. 314, n. “ Kirsh Hajar,” a sound dollar, so called by the Badawin, i. 370, n. Kisra, goblet and mirror of, i. 365, n. Kissing the hand, ii. 164, n. Kiswah, or “garment” or curtain round the Prophet’s tomb, i. 321, n. Description of a Kiswah, 322, n. Purloining the bits of, ii. 176 Notice of, 215 Index . 447 Kiswah, or cover of a saint’s tomb, i. 429 Knight-errantry, Arab, ii. 95 Derivation of the word knight, 95, n. Kohl (antimony), a pigment for the eyes, i. 381, n. Used as a remedy in small-pox, 385 Koran, beautiful penmanship exhibited in some copies of, i. 103, n. Intonation of, taught in Schools, 106 Expositions of, 109 Mode of wearing the pocket Koran, 142 Precepts respecting the profes¬ sion of belief in the saving faith, 167 Texts of, respecting Moses, Abraham, David, Solomon, and Mohammed, 212, n. The Hamail, or pocket Koran, of pilgrims, 239 The, suspended over the head of the Prophet’s tomb, 322, n. That of the Caliph Os¬ man, 322, n. The Ya-Sin usually committed to memory, 330, n. A curious one kept in the library of the Mosque of the Prophet, 338, n. The Cufic MSS. written by Osman, the fourth Caliph, 368 Koraysh, tribe of Arabs, i. 145 Kotambul, island of, i. 376, n. Kuba, Mosque of, i. 279, n. Gardens of, 285 Receives the Prophet, 355 Date-groves of, 381 The Kuba well, 382, n. Cool shades of Kuba, 403 Description of the village, 406 Its inhabitants, 406 History of its Mosque, 407 Purity of the place and people of Al-Kuba, 410 The Mosque called Masjid al-Takwa, or Mosque of Piety, 41 1 The Mosque of SittnaFatimah, 41 1 That of Arafat, 412 Date trees of, ii. 338 Kubar, or great men of the Mu’ezzini of Al-Madinah, i. 373 Kubbat al-Masra, at Ohod, i. 432 Kubbat al-Sanaya, or Dome of the Front Teeth, at Mount Ohod, i. 430 Kubbat al-Zayt (Dome of Oil), or Kubbat al-Shama (Dome of Can¬ dles), in the Mosque of the Prophet, i. 337, n. Kulsum bin Hadmah, gives refuge to Mohammed at Kuba, i. 355 Kummayah, Ibn, the infidel, i. 430 Kuraysh, legend of their foundation of the eighth House of Allah, ii. 322 Kurayzah, a tribe of the Benu Israel, i. 349 Kurayzah, town of, founded by the Jews, i. 347 Kurayzah, the Masjid al-, ii. 46 Extermination of the Jewish tribe of Al-Kurayzah, 46 Kurbaj , or “ Cat o’ Nine Tails,” of Egypt, i. 21 Kus Kusu, the food so called, i. 198 Kusah (scant-bearded man), ii. 14 Kusay bin Kilab, his foundation of the seventh House of Allah, ii. 322 Kuwwat Islam (strength of Islam), the building near Al-Madinah, so called, ii. 49 La’ab al-Barut (gunpowder play) of the Arabs, ii. 86 Labid, the poet, his description of the rainy seasons of Al-Hijaz, i. 383 His suspended poem, ii. 98 Quoted, 147 Labour, price of, at Al-Madinah, ii. 9 Lance, the Arab. See Javelin Land-cess (Miri), not paid by the Madani, ii. 6 Lane, Mr., reference to, i. 12, «. His discovery of the frauds of the Cairo magician, i. 388, n. Language; difference between the Japhetic and Semitic tongues, ii. 79, ?i. Resemblance between Pahlavi and Hebrew, 79, n. Tradi- 448 Pilgrimage to Al-Madinah and Meccah . tions respecting the origin of Arabic, i. 344 See Arabic language Lapidation (Rajm), punishment for adultery, ii. 19 Diabolical prac¬ tice of, in Arabia, 180 Antiquity of the custom in token of hate, 282, n. Lapidation (Rami), ceremony of, ii. 203 The second day’s cere¬ mony, 222 Larking, Mr. John, i. 7 Latakia tobacco, i. 65, n. Latrinse, not allowed in Al-Madinah, i. 65, n. Laun, the date so called, i. 401 Law-suit, a Mohammedan, description of, i. 46 Laymun, Wady, or Al-Mazik, ii. 147 Its celebrity, 147 Legends of the House of Allah, ii. 319, etseq. Lentils (Adas), the diet during an attack of small-pox, i. 385 Their cheapness on the banks of the Nile, 385 Revalenta Arabica, 385* »• Leprosy, the kind called Al-Baras only known in Al-Hijaz, i. 389 Considered incurable, 389 Levick, Henry, Esq., late Vice-Consul at Suez, i. 170 His remarks respecting Suez, 170, et seq. Lex scripta, strictness of everywhere in inverse ratio to that of custom, ii. 87, n. Libraries, decay of, in Cairo, i. 101, n. The library of the Mosque of the Prophet, i. 338 The only object of curiosity in it, 338, n. Lift (turnips), i. 404 Light-extinguishers, sect of, ii. 235, n. Lisam, of Constantinople, i. 229, n. The, of the Arab Shaykhs, 235 Literature, periodical, state of, in Egypt, i. 109, n. Litholatry, ii. 300, n. Litter (Shugduf), description of, as used in Al-Hijaz, i. 233, n. The mahmil, or Syrian litter, 234, n. Locusts eaten as food by the Badawin, ii. 117 Method of cooking them, 1 17 Logic, study of, little valued in Egypt, i. 107, n. Works on logic, 107, n. Lots, pillar of, in the Mosque of the Prophet, i. 325, n. •• Lotus eaters,” i. 405 Lubabah, Abu, column of, in the Rauzah, i. 325, n., 326, n., 336 Story of him, 336 Lukman the Elder (of the tribe of Ad), i. 348 Lying among Orientals, ii. 21 1 Ma’abidah, Al-, or northern suburb of Meccah, ii. 153 Origin of the name, 153, n. Ma’ajan, A1-, or place of mixing, at the Ka’abah, ii. 304 Its origin, 304, n. Ma’amun, A1-, makes additions to the Mosque of the Prophet, i. 367 Mabrak al-Nakah (place of kneeling of the she-dromedary), at Al- Kuba, i. 410 Madinah, A1-, the first Mosque erected at, i. 91 Its smallness an an¬ noyance to the people of, 94, n. Men of, respected by Bada¬ win robbers, 96, n. First view of the city of, 279 Place Index. 449 ■whence the city is first seen by the pilgrim, 279, n. Poetical ex¬ planations and enthusiasm of the pilgrims, 279, 280 Distance of, from the Red Sea to, 281 View of, from the suburbs, at sunrise, 285 The scenery of the neighbourhood, 285 The Ambari gate, 285 — 287 The Takiyah erected by Mohammed Ali, 285 For¬ tress of, 286 Its suburb “ Al-Manakhah,” 286 “ The trees of Al- Madinah,” 286 The Bab al-Misri, or Egyptian gate, 288 Good quality of the coffee of Al-Madinah, 290, n. Coolness of the nights at Al-Madinah, 300 Pugnacity of the horses and dogs of, 301 Account of a visit to the Prophet’s tomb at, 304, 342 Tents of the people of Al-Madinah compared with those of the Meccans, 306 Its Mosque compared with that of Meccah, 307 Ludicrous views of Al-Madinah as printed in our popular works, 341, n. Mos¬ lem account of the settlement of Al-Madinah, 343 Destruction of the Jewish power in Al-Madinah, 349 Al-Madinah ever favour¬ able to Mohammed, 351 The Prophet escorted to the city, 354 Joy on his arrival, 356 Tomb of the Prophet, 359 Various for¬ tunes of the city,^ 359 Present state of the revenue of the holy shrines of, 359 The Prophet builds his Mosque at Al-Madinah, 360 The second Mosque erected by the Caliph Osman, 363 The Masjid erected with magnificence by Al-Walid the Caliph, 364 The second Masjid erected by Al-Mahdi, the Caliph, 367 Addi¬ tions of Al-Ma’amun, 367 Erection of the fifth and sixth Mosques, 368 Besieged and sacked by the Wahhabis, 369, 370 Almost all the people of, act as Muzawwirs, 374 Epithets of Al-Madinah, 377. Its geographical position in Arabia, 379 All Muhar- ramat, or sins, forbidden within it, 379* n. Cause of its pros¬ perity, 380 Manner of providing water at, 381 Its climate, 382, 383 Diseases of, 384, et seq. The three divisions of the city, 391 The gates of the town, 391 The bazar, 391 The walls, 392 The streets, 392 The Wakalahs, 392 The houses, 392 Population, 393. 393. n- The fortress of, 394 The suburbs of Al-Madinah, 395 The Khamsah Masajid, 395 The suburbs to the south of the city, 396 Inhabitants of the suburbs, 397 Celebrity of the dates of Al-Madinah, 400 The weights of Al-Madinah, 402, n. Cereals, vegetables, &c., of the Madinah plain, 404 The fruits of, 404 Arrival of the Damascus Caravan, 416 The “ Affair of the Ridge,” 421 Account of the people of Al-Madinah, ii. 1 The present ruling race at Al-Madinah, 5 Privileges of the citizens, 6 Trade and commerce of, 8 Price of labour at, 9 Pride and indolence of the Madani, 9 Dearness of provisions at, 10 Tariff of 1853, 10 The households of the Madani, 12 Their personal appearance, 13 Scarcity of animals at Al-Madinah, 16 The manners of the Madani, 17 Their character, 19 Their marriages and funerals, 20—24 Abundance of books at, 24 The two Madrasah or colleges, 24 The Olema of Al-Madinah, 25 Learning of the Madani not varied, 25 Their language, 26 Their apprehensions at the appearance of a comet, 28 Their cemetery of Al-Bakia, 31 The Mosques in the neighbourhood of the city, 44 — 48 Vertomannus’ description of the city, 338 The four roads leading from Al-Madinah to Meccah, 58 VOL. II. 29 450 Pilgrimage to Al-Madinah and Meccah. Madrasah (or colleges), the two of Al-Madinah, ii. 24 •' M’adri," village of, i. 245, n. Madshuniyah, A1-, the garden of, near Al-Madinah, i. 415 Ma al-Sama, “the water, or the splendour, of heaven,” a matronymic of Amr bin Amin, i. 348 Mafish, meaning of the term, i. 8, n. Maghrabi pilgrims, i. 156, 187 Their treachery, 156 Obser¬ vations on the word and on words derived from it, 187, n. Habits and manners of the Maghrabis, 190, 191 Their bad character, 191 Frays with them on board, 191, 192 Their dislike to tobacco, 194, n. Their repentance of their misdeeds, 198 Their guttural dialect, 198, n. Their efforts to get the ship off the sand, 201 Return of their surliness, 203 Their desire to do a little fighting for the faith, 206 Effect of a strange place on them, 252, n. Mahamid, a sub-family of the Benu-Harb, i. 256 Mahar, Marsa (Maliar anchorage), i. 220 Mahattah Ghurab (Station of Ravens), halt at, ii. 66 Mahdi, A1-, the Caliph, erects the fourth Mosque of Al-Madinah, i. 367 His additions to the House of Allah, ii. 324 His enlarge¬ ment of the Mosque at Meccah, 296 Mahjar, or stony ground, ii. 70 Mahmil, the Sultan’s, turned back by robbers in Arabia, i. 257 Its appearance in the Caravan, ii. 65 Place of the Egyptian and Damascus Mahmils during the sermon on Arafat, 194 Mahmud, the late Sultan, his dream, i. 12 Mahmudiyah Canal, i. 29 Barrenness of its shores, i. 29 Mahmudiyah College, at Al-Madinah, ii. 24 Mahr, or sum settled upon the bride before marriage, ii. 23 Average amount of such sums, 23, n. Mahrah, the indigens of, ii. 77 Their low development, 77 Majarr al-Kabsh (Dragging-place of the Ram), notice of, ii. 219 Majidi Riwak, or arcade of the Sultan Abd al-Majid at Al-Madinah, i. 308 Makam Ibrahim, at Meccah, ii. 311 Makam Jibrail (place of Gabriel), at the Ka’abah, ii. 304, n. Makan al-Ayat (place of signs), at the Mosque of Kuba, i. 410 Makams, the four, or stations for prayer, at the Ka’abah, ii. 313 Maksurah, or railing round a cenotaph, i. 314, n. Malabar, Suez trade in the pepper of, i. 179 Malaikah, or the Angels, at Al-Madinah, i. 326 Prayer at the, i. 326 Malakayn, Al- (the two Angels), personifications of the good and evil principles of man’s nature, i. 314, n. Malbus (religious frenzy), a case of, at Meccah, ii. 175 Malik, the Imam, i. 305, n. His followers, 306, 311, ». Few of them in his own city, 373, n. His strictness respecting Al-Madinah, 379, n. School of, reference to, 373, n. Mufti of, at Al- Madinah, 373 Its station for prayer at the Ka’abah, ii. 308 Malik ibn Anas, Imam, his tomb, ii. 38 Malta, i. 7 The Maltese regarded with contempt by Egyptians, hi Index. 45i Mambar, or pulpit of the Prophet’s Mosque, i. 310 Origin of, 362 Various forms of, 362, n. The Mosque of Meccah! ii- 3i3 Manakhah, A1-, the suburb of Al-Madinah, i. 286 The Harat or Quarter, Al-Ambariyah, 288 Omitted in our popular represen¬ tations of the city, 341 Population of, 393 Mandal, its celebrity in Europe owing to Mr. Lane, i. 12, n., ii. 175I Mandeville, Sir John, his opinion of the Badawin, 1. 147 His remarks on the word Saracen, 187, n. Reference to, 286, n. Manners, Oriental, compared with European, i. 6 Manners of Eastern officials, 27 Mansur, the camel-man, i. 262 Bullied by Mohammed Al-Basyuni, i. 277 Marble, white (Rukham), of Meccah, ii. 295, n. March, distance of a, ii. 63, n. The Sariyah on night march, 67 Mareb, dyke of, i. 348 Accounts of its bursting, 348, n. The ruins visited by a late traveller, 348 n. Mariyah, the Coptic girl of Mohammed, house of, i. 362, n. The infant son Ibrahim, ii. 37 Jealousy of Ayishah of her, 47, n. Maryam, Al-Sitt (the Lady Mary), i. 243, 264, 271. Affection of her younger son, 287 Markets of Al-Madinah, i. 391 Marriage, an Armenian, i. 123 An Arab, ii. 23 The Kitbah, or betrothal, 23 The Mahr, or sum settled upon the bride, 23 The marriage ceremony, 23 Martineau, Miss, her strictures on the harim, ii. 91 Martyrs, in Moslem law, not supposed to be dead, i. 339, n. Martyrs of Mount Ohod, i. 328 Of Al-Bakia, 328, n. Visitation to the, of Mount Ohod, 419 Marwah, meaning of the word, ii. 244, n. Ceremonies at, 245, 246 Marwan, A1-, governor of Al-Madinah, i. 381 Removes Osman’s grave-stones, ii. 32 Mas’hab, or stick for guiding camels, i. 237 Mas’ad, the Benu (a Jewish tribe), in Arabia, i. 347, n. Masajid, Khamsah, of the suburb of Al-Madinah, i. 395 Mashali, the Madani children’s bodies marked with, ii. 13 Mashals (lights carried on poles), ii. 132, 382 The Pasha’s mashals, 132, n. Mashar al-Harim (place dedicated to Religious Ceremonies), at Muna ii. 181 Mashrabah Umm Ibrahim, the Masjid, ii. 46 Mashrabiyah, or famous carved latticed window of Cairo, i. 35, 99, n. Masjid, a place of prayer, i. 97, n. Masjid al-Jum’ah, i. 356 Maskat, i. 3 Importation of slaves into, ii. 13, n. The ancient Cara¬ van from Maskat to Al-Madinah, 29, n. Masruh tribe of Arabs, ii. 120 Its subdivision, ii. 120 Mastabah, of the shops in Cairo, i. 68 Mastabah, or stone bench before the Mosque of Al-Kuba, i. 409 Mastich-smoke, the perfume, i. 298 Arab prejudice against the fumes of gum, i. 298, n. 452 Pilgrimage to Al-Madinah and Meccah. Mas’ud, of the Rahlah, engaged for the journey to Meccah, ii. 52. 59- | 67, 70 Heavy charges for watering his camels, 129 His j dislike of the Shamar, 134 His quarrel with an old Arnaut, ' 136 His skill in steering the Desert-craft, 144 His disgust at the dirt of the Meccans, ii. 190 Maula Ali, leader of the Maghrabis, i. 191 Maulid al-Nabi, or the Prophet’s birthplace, ii. 254 Maulid Hamzah, or birthplace of Hamzah, at Meccah, 11. 254 Maundrell, his error respecting the curtain round the Prophet’s tomb, i. 321, n. Mauza al-Khatt (place of writing) at Meccah, 11. 250 Mawali, or clients of the Arabs, ii. 349 Mayda, A1-, or the Table, in the Mosque at Al-Madmah, 1. 316, n. Maysunah, the Badawi wife of the Caliph Mu’awiyah, 11. 190 The beautiful song of, 190. Her son Yazid, 191, n. Mazdak, the Persian communist, ii. 3, n. .. , Mazghal (or matras), long loopholes in the walls of Al-Madmah, 1. 392 Mazik, A1-. (See Laymun, Wady) Measures of length, Arab, ii. 63 # . Meccah, remnants of heathenry in, 1, 4 Visit of M. Bertolucci to, 5 n And of Dr. George Wallin, 5, n. "Tawaf,” or circum-j ambulation of the House of Allah at, 305 Its Mosque compared with that of Al-Madinah, 306, 359, n. Pride of the Meccans of. their temple, 359, n. A model to the world of Al-Islam, 360 Population of, 393, n. Vertomannus’ description of the city, ii. 345 Pitts’s account of, 365, et seq. Finati’s adventures at, 393 The four roads leading from Al-Madinah to Meccah, 58 The Sharif of Meccah, Abd al-Muttalib bin Ghalib, i. 259, ii. 150 The Saniyat Kuda’a, near, 152 The old gates of the city, 152, n. The Sharif’s palace at, 152 The haunted house of the Sharif bin Aun at, 153 The Jana’ at al-Ma’ala, or cemetery of Meccah, 153 The Afghan and Syrian quarters, 153 Extracts from Burckhardt’s description of the Bayt Ullah, or Ka’abah, 294, et seq. The gates of the Mosque, 316 Expenses during “season” at Meccah, 317 Description of a house at Meccah, 171 Resemblance of the city to Bath or Florence, 173 Admirable linguistic acquirements of the Meccans, 223 Life at Meccah, 227 The city modern, 229 Character of the Meccans, 232 Immorality of, 233 Appear¬ ance of the Meccans, 233 Their “ beauty-masks,” 233 Their pride and coarseness, 235 Good points in their character, 237 Dangers of visiting Meccah, 239 Places of pious visitation at Meccah, 247 Medicine, Oriental practice of, i. 12, 13 The chronothermal practice, 13, n. Experiences respecting the medicine-chest, 26 Asiatic and European doctors contrasted, 50 A medical man’s visit in the East, 52 Amount of a doctor’s fee, 53 Asiatic medical treatment, 54 A prescription, 55 Method of securing pre¬ scriptions against alteration, 57 Medical practitioners in Cairo, 57 Inefficiency of European treatment in the East, 57 Super¬ stitious influences of climate, 58 Description of a druggist s shop, 67, 68 Index. 453 Meerschaum pipe, i. 144, n. Melancholia, frequent among the Arabs, i. 299, n. Probable cause of it, 299, n. Mihrab al-Nabawi, or place of prayer, i. 310 Origin of, 361, 364, n. The Mihrab Sulamanyi of the Prophet’s Mosque, i. 310 Milk, laban, both in Arabic and Hebrew, i. 246 Food made by East¬ erns from milk, 246 Milkseller, an opprobrious and disgraceful term, 246 The milk-balls of the Badawin, ii. 117 The Kurut of Sind and the Kashk of Persia, 117, n. Method of making, 117, n. Mimosa, compared by poetic Arabs to the false friend, i. 276 Minarets, the five, of the Mosque of the Prophet, i. 333 Invention of, 334, n. Origin of the minaret, 361, n., 364 The erection of the four, of the Mosque of the Prophet, 366, ii. 318, n. Dangers of looking out from a minaret window, 318, n. Mir of Shiraz, the calligrapher, i. 104, n. Mirba’at al-Bayr, "place of the beast of burden,” in the Mosque of the Prophet, i. 336 Mirbad, or place where dates are dried, i. 360 Mirage, ii. 72 Beasts never deceived by, 72 Mirayat (magic mirrors), used for the cure of bilious complaints, i. 387 Antiquity of the Invention, 387, n. The magic mirrors of various countries, 387, n. The Cairo magician, 388, n. Mr. Lane’s discovery, 388, n. Sir Gardner Wilkinson’s remarks respecting, 388, 71. Miri, or land-cess, not paid by the Madani, ii. 6 Mirror, the Magic, i. 12 See Mirayat Mirza, meaning of, i. 14. n. Mirza Husayn, “ Consul-General” at Cairo, i. 86 Misri, Bab al-, or Egyptian gate, of Al-Madinah, i. 391 Misri pomegranates of Al-Madinah, i. 405 Misriyah, the opprobrious term, i. 175 Miyan, or " Sir,” a name applied to Indian Moslems, i. 232 Miyan Khudabakhsh Namdar, the shawl merchant, i. 35 Moat, battle of the, ii. 44, n., 47 Mohammed Abu. See Mohammed. His mandate for the destruction of the diseased population of Al-Yaman, i. 390 Mahommed Ali Pasha, his improvements in the Greek quarter of Cairo, i. 81, 71. His mosque, 84, 99 His establishment of a news¬ paper in Egypt, 109, n. His wise regulations for insuring the safety of travelling across the Desert, 136. His expedition to Al-Hijaz, 177 His strong-handed despotism capable of purging Al-Hijaz of its pests, 258 The "Takiyah” erected by him at Al-Madinah, i. 285 Purchases all the Wakf in Egypt, 359, 71. His introduction of professed poisoners from Europe, ii. 86, «. His defeat of the Wahhabis at the battle of Bissel, 89, tt. Mohammed bin Aun, (quondam prince of Meccah), his palaces, ii. 252, 266 His imprisonment at Constantinople, 253 His history, 253, 71. Mohammed al-Attar, the druggist, i. 67 Description of his shop, 67 His manners, 69 His sayings and sarcastic remarks, 71—73 Mohammed al-Bakir, the Imam, tomb of, ii. 40, 71. 454 Pilgrimage to Al-Madinah and Meccah . Mohammed Al-Basyuni, account of, i. 123 Starts for Suez, 124 Meets the author in the Desert near Suez, 151 His boundless joy, 151 His treatment of the Badawin, 152 His usefulness at Suez, 159 His savoirf air e, 160 His joke, 176 Promises to conduct the devotions of the Maghrabis at Meccah, 199 Change in his conduct at Yambu’, 232 His quarrel with the Badawin, 256 And with the Madinites, 271 Bears the brunt of the ill-feeling of the pilgrims, 276 Bullies the camel-men, 277 Downcast and ashamed of himself in his rags at Al-Madinah, 290 Made smart, 294 Confounded by a Persian lady, 303 Distributes the pilgrim’s alms in the Mosque at Al-Madinah, 312 Takes a pride in being profuse, 331 Accompanies the pilgrim to the Mosque of Kuba, 398 His economy at Al-Madinah, 41 1 His indecorous conduct, 431 His fondness for clarified butter, ii. 12, 67 His adventures in search of water on the march to Meccah, 66 Mounts a camel, 130 But returns tired and hungry, 135 His house at Meccah, 153 His wel¬ come home, 159 Becomes the host of the pilgrim, 159 His introduction of hard words into his prayers, 168 His resolution to be grand, 184 His accident at the Great Devil, 204 Conducts the pilgrim round the Ka’abah, 206 His sneers at his mother, 216 His taunts of Shaykh Nur, 218 Receives a beating at Jeddah, 270 Departs from the pilgrim with coolness, 271 Mohammed Al-Busiri, the Wali of Alexandria, tomb of, i. 12 Mohammed Ibn Abdillah Al-Sannusi, his extensive collection of books, ii. 24 Celebrated as an Alim, or sage, 24, n. His peculiar dogma, 25 Kindness of Abbas Pasha to him, 25, n. His followers and disciples, 25, n. Mohammed Jamal al-Layl, his extensive collection of books, ii. 24 Mohammed Khalifah, keeper of the Mosque of Hamzah, i. 427 Mohammed Kuba, founder of the first Mosque in Al-Islam, i. 91 Mohammed of Abusir, the poet, works of, i. 107, n. Mohammed Shafi’a, his swindlings, i. 46 His lawsuit, 46 Mohammed Shiklibha, i. 165 Mohammed the Prophet, his traditionary works studied in Egypt, i. 106 His cloak, 146 The moon and Al-Burak subjected to, 212 The “Badr,” the scene of his principal military exploits, 260, 274 n. Gives the Shuhada the name of the “ Sejasaj,” and prophecies its future honours, 274, n. His attack of Abu Sufiyan, and the Infi¬ dels, 275, n. Distant view of his tomb at Al-Madinah, 286 His recommendation of the Kaylulah, or mid-day siesta, 299 Account of a visit to his Mosque at Al-Madinah, 304 A Hadis, or traditional saying of, 305 His tomb, how regarded by the ortho¬ dox followers of Al-Malik and the Wahhabis, 306 Al-Rauzah, or the Prophet’s garden, 308 His pulpit at Al-Madinah, 310 Efficacy ascribed to the act of blessing the Prophet, 313 Enjoins his fol¬ lowers to visit graveyards, 314, n. The Shubakal-Nabi, or Prophet’s window, 316 The Prophet, how regarded as an intercessor, 318 His prayers for the conversion of Omar, 320 The Kiswah round his tomb, 321, n. The exact place of the tomb, 322 The Kaukab al-Durri, suspended to the Kiswah, 322 The tomb and coffin, 323 Position of the body, 324 Story of the suspended coffin, 325, -n. Index. 455 Reasons for doubting that his remains are deposited in the Mosque at Al-Madinah, 339 His ancestors preserved from the Yamaman deluge, 348 Doubts respecting his Ishmaelitic descent, 350, n. ii. 76, n. Finds favour at Al-Madinah, i. 351 Tombs of his father and mother, 35 Meets his new converts on the steep near Muna, 352 Receives the inspired tidings that Al-Madinah was his predestined asylum, 354 Escorted to Al-Madinah, 354 Hisshe-camel, Al-Kaswa, 354, 355 His halt near the site of the present Masjid al- Juma, 356 Joy on his arrival at Al-Madinah, 356 His stay at the house of Abu Ayyub, 357 Builds dwellings for his family, 357 The conspiracy of the “ Hypocrites,” 358 The prophet builds the Mosque, 360 Abode of his wives, family, and principal friends, 363 Place of his death and burial, 363 Attempt to steal his body! 367 His Mosque in the suburb of Al-Manakhah at Al-Madinah’, 395 Foundation of the Mosque of Al-Kuba, 407 His “ Kayf ” on the brink of the well at Al-Kuba, 412 His miraculous authority over animals, vegetables, &c. , 422 His battle with Abu Sufiyan on Mount Ohod, 423, 425 Anecdote of the origin of his Benediction of Al- Bakia, ii. 34, n. Tombs of his wives, 38 And of his daughters, 38 Origin of his surname of Al-Amin, the Honest, 323 His tradi¬ tion concerning the fall of his birth-place, 231 The Prophet’s old house (Bayt al-Nabi) at Meccah, 251 The birth-place of the Prophet, 254 Momiya (mummy), medicinal qualities attributed to, ii. 344 Monday, an auspicious day to Al-Islam, i. 355 Money, the proper method of carrying in the East, i. 25, 25, n. Value of the Turkish paper money in Al-Hijaz, 393, n. Value of the piastre, the Turkish parah, the Egyptian faddah, and the Hijazi diwani, ii. ii, n. Of Al-Hijaz, m, n. The Sarraf, or money¬ changer, 235 Monteith, General, i. 1 Moon, the crescent, ii. 71 Moonlight, evil effects of the Arab belief in, i. 154 Moor, derivation of the name, i. 187 Moplah race, foundation of, i. 344, n. Moresby’s Survey, i. 215, n. Mosaic pavement of the Ka’abah, ii. 305 Moses’ Wells ( Uyun Musa), at Suez, i. 158, n., 195 Visit to the, ii. 203 Hot baths of, 203 His “great tallness,” according to Moslem legends, i. 204 “ Moses’ Stones,” the bitumen so called 204, n. His pilgrimage to Meccah, 345 Inters his brother Aaron on Mount Ohod, 346 His tomb, ii. 275, n. “Moskow,” the common name of the Russians in Egypt and in Al- Hijaz, i. 292 Mosque, the origin of, i. 90 Form and plan of, 91, 92 Erection of the first Mosque in Al-Islam, 91 First appearance of the cupola and niche, 92 Varied forms of places of worship, 92 Byzantine combined with Arabesque, 93 Use of colours! 94 Statuary and pictures forbidden in Mosques, 94 The Meccan Mosque a model to the world of Al-Islam, 95 Immense num¬ ber of Mosques at Cairo, 96 Europeans not excluded from 456 Pilgrimage to Al-Madinah and Meccah. Mosques, 96 The Jami Taylun, 96 The Mosque of the Sultan Al-Hakim, 97 The Azhar and Hasanayn Mosques, 97 That of Sultan Hasan, 98 Of Kaid Bey and the other Mam- luk Kings, 98 The modern Mosques, 98 That of Sittna Zaynab, 98 Mohammed Ali’s “ Folly,” 98 The Al-Azhar Mosque, 100 Mode of entering the sacred building, 100 Details of the Al-Azhar, 100 Scene in it, 101 The Riwaks, 101 The collegiate Mosque of Cairo, 102 Mosque of Al- Shafe’i, ro6, n. The Mosques of Suez, 173 The Mosques of Zu’l Halifah, i. 279 Account of a visit to the Prophet’s, 304, 342 The Masjid al-Nabawi, one of the two sanctuaries, 304 The Masjid al-Harim at Meccah, 305 The Masjid al-Aksa at Jerusalem, 305 How to visit the Prophet’s, 305 Ziyarat, or visitation, 305 Points to be avoided in visiting the Prophet’s, 305 Comparison between the Al-Madinah and Meccah Mosques, 306 Description of the Masjid al-Nabi, 307 Burnt by lightning and rebuilt by Kaid Bey, 324, n. The gates of the Mosque, 322, 323 The five minarets of the Mosque, 333 The four porches of the Mosque, 334 The celebrated pillars, 335 The garden of our Lady Fatimah in the hypaethral court, 337 Gardens not uncommon in Mosques, 337 The pilgrim makes a ground-plan of the Prophet’s Mosque, 341, n. The Prophet’s Mosque built, 360 The second Masjid erected by Osman, 363 The Masjid erected with magnificence by the Caliph al-Walid, 365 Various improvements in the, 366 Burnt by fire and by lightning, 366 The fourth Mosque of Al- Madinah erected by the Caliph Al-Mahdi, 367 Additions of Al-Ma’amifn, 367 Erection of the fifth and sixth Mosques, 367, 368 The treasures of the tomb stolen by the Wahhabis, 369 The “sacred vessels” repurchased from the Wahhabis, 370 The various officers of the Mosque, 371 The executive and menial establishment of the Prophet’s Mosque, 373 Revenue of the Prophet’s Mosque, 374 Pensioners of the, 375 Description of the Prophet’s Mosque at Al-Manakhah, 395 History of the Mosque of Al-Kuba, 407 The Mosque of Sittna Fatimah at Al-Kuba, 41 1 The Masjid Arafat at Al-Kuba, 412 Hamzah’s Mosque, 426 The Mosques in the neighbourhood of Al- Madinah, ii. 44 — 49 The former Masjid al-Ijabah at Meccah, 153 Description of the Mosque at Meccah, 294, et seq. The Mosque Al-Khayf at Muna, 180 The Mosque Muzdalifah, 181 The Masjid al-Jinn, 250 Mother-of-pearl, brought from the Red Sea, i. 179 Mothers of the Moslems, (the Prophet’s wives), i. 328, n. “Mountains of Paradise,” i. 222 Mourning forbidden to Moslems, ii. 16 Mourning dress of the women, ii. 16 MSS. “bequeathed to God Almighty,” i. 101, n. Mu’awiyah, A1-, Caliph, i. 258, n. His Badawi wife Maysunah, ii. 190 His son Yazid, 191, n. Muballighs, or clerks of the Mosque, i. 311, n. Mubariz, or single combatant of Arab chivalrous times, i. 302 Index. 457 Mudarrisin, or professors, of the Prophet’s Mosque, i. 375 Mudir, or chief treasurer, of the Prophet’s Mosque’ i 337 Mu’ezzin, i. 78, 84 The Prophet’s, 334 The Ruas’a, or chief of the, 334 Mu ezzins, of Al-Madinah, 373 Reasons for preferring blind men for Mu’ezzins, ii. 318, n. Muftis, the three, of Al-Madinah, i. 373 Muhafiz, or Egyptian governor, i. 19 Muhajirin, or Fugitives, from Meccah, i. 360 Muhallabah, the dish so called, i. 79 Muharramat, or sins, forbidden within the sanctuary of the Prophet i- 379. n. F ' Mujawirin, or settlers in Al-Madinah, i. 375 Mujrim (the Sinful), the pilgrim’s friendship with him ii 29 Mujtaba, Al- (the Accepted), a title of the Prophet, ii. 37, n. Mukabbariyah, of the Mosque, i. 311 Mukuddas, Bayt al- (Jerusalem), prostrations at, i. 408 Mukarinah, Al- (the uniting), the pilgrimage so called, ii. 280 Mukhallak, A1-, the pillar in the Mosque of the Prophet so railed i. 335 Mukattum, Jabal, i. 58 Mules, despised by the Badawin, i. 304 Not to be found at Al-Madinah ii. 17 Multazem, A1-, the place of prayer in the Ka’abah so called, ii. 299 n Mulukhiyah (Corchoris olitorus), a mucilaginous spinach, i/404 Muna, place of meeting of the new converts with the Prophet, i. 333 Sanctity of, ii. 179, 180 Derivation of the name, 180, n. The peb¬ bles thrown at the Devil at, 180, n The Mosque Al-Khayf, 180 Sacrifices at, 217, 218 A storm at, 218 Coffee-houses of,’ 222 Its pestilential air, 224 Munafikun, or “Hypocrites,” conspiracy of the, i. 358 Munar Bab al-Salam, of the Mosque of the Prophet, i. 332 Munar Bab al-Rahmah, 333 The Sulaymaniyah Munar, 333 Munar Raisiyah, 334 Murad Bey, the Mamluk, i. 98 Murad Khan, the Sultan, his improvements in the building of the House of Allah, ii. 324 S Murchison, Sir Roderick, i. 1 Murshid, meaning of the term, i. 14 Specimen of a murshid’s diploma ii 327 Musab bin Umayr, missionary from the Prophet to Al-Madinah, i. 352 Musafahah (shaking hands), Arab fashion of, ii. 52 Musahhal, village of, i. 245 Musalla al-Id, the Mosque of Ali at Al-Madinah, i. 395 Musalla al-Nabi (Prophet’s place of prayer), in the Mosque of Al- Madinah, i. 395, 409 Musannam, or raised graves, of the Badawin, i. 430 Music and musical instruments, of the Badawin, i. 145, ii. 107 Of Southern Arabia, remarks on, and on the music of the East, 223, n. Musket-balls, Albanian method of rifling, i. 267, n. Muslim bin Akbah al-Marai, his defeat of the Madani, i. 421, n. Mustachios, clipped short by the Shafe’i school, ii. 53 458 Pilgrimage to Al-Madinah and Meccah. Mustafa, Al- (the Chosen), a title of the Prophet, ii. 37, n. Musattah, or level graves, of the Badawin, i. 430 Mustarah, or resting-place, on Mount Ohod, i. 424 Mustasim, A1-, last Caliph of Baghdad, his assistance in completing the fifth Mosque of the Prophet, i. 368 Mustaslim, or chief of the writers of the tomb of the Prophet, i. 37* Mustazi b’illah, A1-, the Caliph, i. 366, n. , , Mutamid, A1-, the Caliph, his additions to the House of Allah, 11. 324 Mutanabbi, A1-, the poet, i. 107, n. His chivalry, ii. 96 Admiration of the Arabs for his works, 97 Mu’tasim, A1-, the Caliph, his chivalry, ii.96 .. Mutazid, A1-, the Caliph, his additions to the House of Allah, 11. 324 Muttaka, A1-, legend of the stone at Meccah so called, ii. 254 Muwajihat al-Sharifah, or " Holy Fronting,” in the Prophet’s Mosque, i. 309 Muzaykayh, A1-, a surname of Amir bin Amin, 1. 348 Myzab (water-spout), of the Ka’abah, ii. 304 Generally called Myzab al-Rahmah, 304, n. Muzaynah tribe of Arabs, i. 145 Its antiquity and nobility, 145 Its purely Arab blood, 146 Muzdalifah (the approacher), the Mosque so called, ii. 181 “ Muzzawir,” or conductor of the pilgrim to the Prophet’s tomb, i. 305 Almost all the Madinites act as, 374 Importance of, 374 Nabawi, the Mihrab al-, in the Mosque of the Prophet, i. 335 Nabi, Bir al-, at Kuba, i. 414, n. Nabi, Masjid al-, description of, i. 307 , „ Nabi, the Masjid al-, or the Prophet’s Mosque at Al-Madinah, built by Mohammed, i. 360 Nabi, the Shubak al-, or Prophet’s window, i. 316 Nabi Bir al-, or the Prophet’s well.i. 338 Superstitions respecting, 338 Nafi Maula, Al- (Imam Nafi al-Kari), son of Omar, tomb of, 11. 38 Nafil, the Hijazi, his pollution of the Kilis, or Christian Church, 1. 321,11. Nafr,' Al- (the Flight), from Muna to Meccah, ii. 206 Nahl, A1-, visit to, i. 11 Nahw (syntax), study of, in schools, i. 104 Naib al-Harim, or vice-intendant of the Mosque of Meccah, 11. 319 Najjar, Benu, i. 357 Meaning of the name, 357, n. Nakb, the valley of, i. 279, n. " Nakh, to,” the camels, i. 244 .. Nakhawilah, the race of heretics so called, at Al-Madinah, ii. 1 Ineir principles, 2 Nakhil (or palm plantations), of Al-Madinah, i. 399 •* Nakhwali,” i. 403 Nakib, or assistant Mustaslim of the tomb of the Prophet, 1. 372 Nakil, or apostles, of the Prophet, i. 353, n. Namrud (Nimrod), dispersion under him, i. 343 Nassar, Shaykh, the Badawi of Tur, i, 141, etseq. His finesse, 153 Nasur, or ulcer of Al-Hijaz. See Ulcer Natak al-Nabi, at Meccah, origin of, ii. 253 Index. 459 Nazir, a tribe of the Benu Israel, i. 349 Nebek, the fruit of a palm-tree so called, i. 337 Nebek, or jujube tree, of Al-Madinah, i. 404 Supposed to have been the thorn which crowned our Saviour’s head, 405, n. Nebuchadnezzar (Bukht al-Nasr), invasion of, i. 347 Nijd, i. 266, n. Its choice horses and camels, 266, n. The greatest breeding country in Arabia, 266, n. View of the ground of 28 s Excellence of the dates of, 383 The Nidji tribes of Badawin their temperament, ii. 78 Newspaper, establishment of a, in Egypt, i. 109, n. Niebuhr, his remarks on the Sinaitic Arabs referred to, i. 147 His de- scription of the Oriental sandal, 236 Reference to, 265, n., 385, n. ,H*S inc°rrect hearsay description of the Prophet’s tomb, 323 n Night journey in Arabia, description of, ii. 132 Nile, steamboat of the, i. 29 Description of, 29 The Barrage bridge .T. 3°u Seen on the banks of the> 3i Compared with Sind, 31 Nimrah, Masjid, or Mosque without the minaret, ii. 181 Nisa, the Bab al-, or women’s gate, at Al-Madinah, i. 308 Niyat, in Moslem devotions, i. 76 In the visitation of the Mosque of Al-Kuba, 409 Repeated when approaching Meccah, ii 130 Niyat, or the running, at the Little Pilgrimage, ii. 244 Nizam, or Turkish infantry, i. 226 Noachians, in Arabia, ii. 77 Their many local varieties, 78, n. Noah, account of Ibn Abbas respecting the settlement of his family i- 343 Nolan, Captain, reference to his work on Cavalry, i. 263 Nullah, the Indian, identical with the Fiumara of Arabia i a a Nur al-Din, al-Malik al-Adil, i. 367 ’ ' 4 Nur al-Din Shahid Mahmud bin Zangi, the Sultan, i. 367 Nur, Jabal, anciently Hira, ii. 398, n. Its celebrity, ii. 179 Nur, Shaj kh, sensation caused by his appearance in the streets of Cairo i. 126 His defection, 159 His return, 161 His fishing tackle! 190 His dirty appearance at Al-Madinah, 290 His improved aspect, 294 Enraptured with Al-Madinah, ii. 5 His preparations for leaving Al-Madinah, 5i His ride in the shugduf of Ali bin YaSin, 11. 126 Accompanies the pilgrim to the Ka’abah, 172 Be¬ comes now Haji Nur, 260 His quarrel with Mohammed al-Bas- yum, 271 Oases, the, i. 149 Derivation of the word, 149, n. Vulgar idea of an ?asis» x5°» Love of the Badawin for them, 150, n. Officials, Asiatic, how to treat, i. 20 Habits and manners of, 27 °gllvA\e* ^r’’ Enghsh Consul at Jeddah, shot at for amusement by Albanian soldiers, 1. 133 J Ohod, Jabal (Mount Ohod), i. 279, n., 285 Prayer in honour of the martyrs of, 328 Grave of Aaron on, 346 Its distance from Al- Madmah , 379 Winter on, 382 Visitation to the martyrs of, 419 f°phtt-n de^atloa concerning it, 421 Supposed to be one of the four hills of Paradise, 421, n. Meaning of the word, 422, n. Causes of its present reputation, 423 Its springs, 423, n. The Mustarah or resting-place, 424 The Fiumara of, 424 Its distance from Al-Madinah, 425 Its appalling look, 425 460 Pilgrimage to Al-Madinah and Meccah. Olema, their regulation respecting the prostration prayer, ii. 312 Their opinion respecting the death of Moslem saints, &c., 340, n. One of the five orders of pensioners at the prophet’s Mosques, 375 . Omar, the Caliph. His window in the Prophet’s Mosque, i. 316 Benediction bestowed on him, 320 His tomb, 325 His Mosque at Jerusalem, 325> n. Sent forward by the Prophet to Al-Madinah, 354 Improves the Masjid at Al-Madinah, 363 Supplies the town of Al-Madinah with water, 381 Mosque of, at Al-Madinah, 395 His respect for the Mosque at Al-Kuba, 408 His tomb defiled by all Persians who can do so, 431, 435 His murderer Fayruz, 435 Omar Bin Abd al-Aziz, governor of Al-Madinah, i. 327, n. Omar Effendi, his personal appearance, i. 161 His character, 161 His part in the fray on board the ship, 192 Effects of a thirty-six hours’ sail on him, 209 His brothers at Yambu’, 230 His alarm at the Hazimi tribe, 231 Takes leave of Yambu’, 241 His rank in the camel file, 243 His arrival at Al-Madinah, 281 _ His house in Al-Barr, 297 His intimacy with the pilgrim, 300 His gift of a piece of a Kiswah to the pilgrim, 322, n. His account of the various offices of the Mosque of the Prophet, 3*1 His share of the pensions of the Mosque, 375 Accompanies the pilgrim to Ohod,4i9 Bids him adieu, ii. 54 His brothers the shopkeepers of Al- Madinah, 8, n. Runs away from his father at Jeddah, 270 Caught and brought back, 271 Omar ibn Fariz, poems of, i. 107, n. Onayn, the Masjid, near Al-Madinah, ii. 49 Onions, leeks, and garlic, disliked by the Prophet, i. 357 Abominable in the opinion of the Wahhabis, 357, n. Ophthalmia in Egypt, i. 181 Rarity of, in Arabia, 385 Allusions of Herodotus to, 385, n. An ancient affliction in Egypt, 385, n. A scourge in Modern Egypt, 386, n. Origin and progress of the disease, 386, n. Practices of Europeans to prevent, 386, n. Reme¬ dies of the author, 387, n. Errors of native practitioners, 387, n. Orientals, their repugnance to, and contempt for, Europeans, i. no Dis¬ cipline among, must be based on fear, 212 Effect of a strange place on them generally, 232, n. Osman Effendi, the Scotchman, i. 388, n. Osman, the Caliph, his Cufic Koran, ii. 322, n. Hiswish to be buried near the Prophet, 325 Prayers for, 328 The niche Mihrab Osman, 330 Assists in building the Prophet’s Mosque, 361 Builds the second Mosque at Al-Madinah, 363 Enlarges the Mosque of Al- Kuba, 408 Loses the Prophet’s seal ring, 413 His troubles, 413, n. Visit to his tomb at Al-Bakia, ii. 32 His funeral, 35 His two wives, the daughters of the Prophet, 36, n. Osman, the Pasha, the present principal officer of the Mosque at Al- Madinah, ii. 371 Osman, Bab, i. 361 Osman bin Mazun, his burial-place, 11. 32 Ostriches, found in Al-Hijaz, ii. 106, n. Arab superstition respectmg them, 106, n. Ovington, reference to, i. 281, n. Oxymel. See Sikanjabin Index. 461 Palm-grove, of Al-Madinah, i. 360 Palm-trees, venerable, of the hypaethral court of the Prophet’s Mosque, i. 337 Extensive plantations of, in the suburbs of Al-Madinah, 397 Loveliness of the palm-plantations of Al-Madinah, 399 Cele¬ brity of its dates, 400 The time of masculation of the palms, 403 The Daum or Theban palm, ii. 62 Parah, value of the Turkish coin so called ii. 11, n. 44 Paradise, Mountains of,” i. 222, ii. 274, n. Parasang, the Oriental, in the days of Pliny, and at the present day, ii. 343, n. Pashin valley, inhabitants of, i. 246, n. Pass, Arabic terms for a, ii. 61 Passports in Egypt (Tazkirah) inconveniences of, i. 19 Sir G. Wilkinson’s observations on, 18, n. Adventures in search of one, 19 British, carelessness in distributing, in the East, 46 Difficulty of obtaining one in Egypt, 127, et seq. "Path” (Tarakat) to heaven, i. 15 Pathan (Afghan), the term, i. 45 Paul’s, St., in London, the fourth largest cathedral in the world, i. 3^4. #• Pebbles of the accepted, ii. 180, n. Pensioners, orders of, at the Prophet’s Mosque, i. 375 Perceval, M. C. de, reference to, i. 275, n. His account of Amlak, 343, n. His remarks on the title “Arkam,” 345, n. Quoted, 347, n, 350, n. Referred to, 353, n., 354, 384, n., 399, n. Perfumed pillar, in the Mosque of the Prophet, i. 335 Perfumes, of the Zair, i. 309, n. Perjury, price of, at Jeddah, i. 47 Persia, tobacco and pipes of, i. 179 Persian Pilgrims, a disagreeable race, i. 205 They decline a challenge of the orthodox pilgrims, 222 Persecutions they suffer in Al-Hijaz, 232, n. Luxuriance of the plains of, 251 The Persians’ defilement of the tombs of Abu Bakr and Omar, 431, n. Eunuchs among the, 371, n. Fire-temples of the ancient Guebres in, 379, n. Large number of, in the Damascus caravan, 434 Treatment of the 44 Ajami” at Al-Madinah, 434 Charged with having defiled the Ka’abah, ii. 168, n. Peter’s, St., at Rome, the second largest cathedral in the world, ii. 364, n. Pharaoh, the 44 Caesar aut Diabolus ” of the Nile, i. 10, n. Spot where he and his host were whelmed in the 44 hill of waters,” 199 Arab legends respecting that event, 199, n. Pharaoh’s Hot Baths (Hammam Faraun), i. 197 Philosophy (Hikmat), study of, little valued in Egypt, i. 107, n. Phoenician colony on the Red Sea, i. 202 The Phoenicians identified with the Amalik of Moslem writers, i. 343, n. Physicians, Arab, not so skilful as they were, i. 390 Physiologists, their errors respecting the food of the inhabitants of hot and cold countries, ii. 11, n. Piastre, value of, ii. 11, n. Pickpockets in Egypt, i. 25 462 Pilgrimage to Al-Madinah and Meccah. Pigeons, sacred at Meccah, ii. 174 Enter almost everywhere into the history of religion, 175 Pilgrims, distribution of, at Alexandria, into three great roads, i. 168 Pauper pilgrims, 168 Steady decrease of the number of pil¬ grims who pass annually through Suez, 176 Reasons assigned for this, 177 Takrouri pilgrims, 177 The Hamail, or pocket Koran of, 239 How they live on the march, ii. 63 Ordinances of the pilgrimage, 140 Offerings for atonements in cases of infractions of, 140 Observations on, 279 Common to all old faiths, 279 Conditions under which every Moslem is bound to perform the pilgrimage, 279 The three kinds of pilgrimage, 280 The treatise of Mohammed of Shirbin respecting pilgrim rites, 281, et seq. Directions to the intending pilgrim, from other books, 281, n. The Prophet’s last pilgrimage, the model for the Moslem world, 290 The reckless pilgrimages of poor Indians, 185 Note on the ceremonies of the Wahhabi pilgrimage, 195, 11. The change from Ihram to Ihlal, 205 The Umrah, or little pilgrimage, 251 Pilgrim’s tree, i. 154 Probably a debris of fetish-worship, i. 155 ,n. Its practice in various Eastern countries, 155, n. Pistols, of the Badawin, ii. 105 Pitts, Joseph, his pilgrimage to Meccah and Al-Madinah, ii. 358 Sketch of his adventures, 358, et seq. Plague. See Taun Poetry, Arab, those generally studied, i. 107, n. The Burdah and Ham- ziyah of Mohammed of Abusir, 107, n. The Banat Su’adi of Ka’ab al-Ahbar, 107, n. The Diwan Umar ibn Fariz, 107, n. Al-Mutanabbi, 107, n. Al-Hariri, 108, n. Simplicity of ancient Arab poetry, 108, n. Degenerate taste of the modern Egyptians in, 108, n. Poetical exclamations of the pilgrims on ot*?Lining the first view of Al-Madinah, 279, 280 Tenderness and pathos of the old, ii. 93 The suspended poem of Labid, 93 The poetic feeling of the Badawin, 97 The improvisator^ of the Benu Kahtan, 98, n. Arabic suited to poetry, 99 The rhyme of the Arabs, 101, n. Poison. The Tariyak of Al-Irak, the great counter-poison, ii, 108 Poisoners, professed, introduced by Mohammed Ali, ii. 86, n. “ Poison-wind,” i. 265, n. Its effects, 265, n. Police of Egypt, curiosity of, i. 2 Police magistrates in Cairo, scenes before, 120 The “Pasha of the Night,” 120 Politeness of the Orientals, i. 210 Unpoliteness of some “Overlands," 210 Polygamy and monogamy, comparisons between, ii. 91, n. Pomegranates, of Al-Madinah, i. 405 The Shami, Turki, and Misri kinds*, 405 Pompey’s pillar, i. 10, 29 Prayer, the Abrar.orcall to, i. 88 The Maghrib, or evening, 151, n. The Isha, or night prayer, 233 Prayer to prevent storms (Hizb al-Bahr), 21 1 The prayer recited, 21 1 Prayers on first viewing the city of Al-Madinah, 259 The prayer at the Prophet’s Mosque, 309 The places of prayer at, 31 1 The afternoon prayers, 312 The Sujdah, or single-prostration prayer, 312 The Dua, or Index. 463 Supplication after the two-bow prayer, 312 The position during, 313 Efficacy ascribed to the act of blessing the Prophet, 316 Prayer at the Shubak al-Nabi, 316 Ancient practice of reciting this prayer, 316, n. The Testification, 318 The bene¬ dictions on Abu Bakr and on Omar, 320 The two-bow prayer at the Rauzah or Garden, 325, n. The prayer at the Malaikah, or place of the angels, 326 The prayer opposite to the grave of the Lady Fatimah, 327, n . The prayer in honour of Hamzah and of the martyrs of Mount Ohod, 328 Prayers for the souls of the blessed who rest in Al-Bakia, 328 At the Prophet’s window, 329 Public service in Al-Rauzah, 330, n • Origin of the prayer-niche in the Mosque, 361, 364, n. Al-Kuba, the first place of public prayer m Al-Islam, 407 The Niyat, or intention, 409 The Prophet’s place of prayer at Al-Kuba, 409 The prayers at the Mosque of Al- Kuba, 409 The prayers at Hamzah’s tomb, 427 The Niyat when approaching Meccah, ii. 139 The Talbiyat, or exclaiming, 139 The prayers on sighting Meccah, 152 The four Makams, or stations for prayer, 3°7> 3°8 The prayers at the Ka’abah, 164, et sea., 209 Procrastination of Orientals, ii. 21 Preacher, at Meccah, his style of dress, ii. 225 Origin of his wooden sword, 226, n. Presents of dates from Al-Madinah, i. 400 Pressgangs in Cairo, i. 117 Price, Major, referred to, i. 384, n. Prichard, Dr., on the Moors of Africa, i. 187, n. Pride of the Arabs, i. 246 Printing-press, in Egypt, i. 108, n. Prophets, in Moslem law, not supposed to be dead, i. 340, n Prosody (Ilm al-’Aruz), study of, among the Arabs, i. 107’ Prostration-prayers, i. 31 1, n., 312, n. Proverbs, Arab, i. 149, 277, n. Ptolemy the geographer, i. 225 Puckler-Muskau, Prince, his remarks on the reflected heat of the Desert, i. 144, n. Pulpit, the Prophet’s, at Al-Madinah, i. 311 Pyramids, 1. 30 Their covering of yellow silk or satin, ii. 213, n. Rabelais, on the discipline of armies, i. 268 Races of Badawin. See Badawin Radhwah, Jabal (one of the “Mountains of Paradise’’), i. 122 Rafik, or collector of blackmail, ii. 112 Rafizi (rejector, heretic), origin of the term, ii. 4, n. Rahah, meaning of the term, ii. 256 Rahmah, Bab al-, i. 3°7» 3°8, 36* Jabal al- (Mount of Mercy). See Arafat, Mount J' Rahman of Herat, the calligrapher, i. 104, n. Rahmat al-Kabirah, the attack of cholera so called, i. 384 Railway, in Egypt, i. 113 Rain, want of, at all times, in Egypt, ii. 180, 18 1 The rainy season expected with pleasure at Al-Madinah, i. 383 Welcomed on the march, ii. 142 464 Pilgrimage to Al-Madinah and Meccah. Raisiyah minaret of Al-Madinah, i. 373 Rajm (lapidation), practice of, in Arabia, ii. 180 Rakb, or dromedary Caravan, ii. 50 Rakham (vulture), ii. 62 Ramazan, i. 74 Effects of, 75 Ceremonies of, 77 The “Fast-break¬ ing,” 79 Ways of spending a Ramazan evening, 79 The Greek quarter at Cairo, 81 The Moslem quarter, 81 Beyond the walls, 84 Ramy or Lapidation, ceremony of, ii. 203 Ramlah, or sanded place, i. 307 Ras al-Khaymah, i. 248, n. Ras al-Tin, the Headland of Figs (the ancient Pharos), i. 7 Rashid, Bir (well of Rashid), ii. 59 Rauzah, A1-, or the Prophet’s garden, at Al-Madinah, i. 310 Traditions respecting it, 310, n. Description of it, 312 The two-bow prayer at the, 325 Public prayers in, 330, n. Farewell visits to, 56 Rayah (the Banner), the Masjid al-, near Al-Madinah, ii. 48 Rayyan, the hill near Meccah, ii. 147 Raziki grapes, of Al-Madinah, i. 404 Red Sea, view of, on entering Suez, i. 158 Injury done to the trade of, by the farzh or system of rotation at Suez, 170 Shipbuilding on, 177 Kinds of ships used on, 178 Imports and exports at Suez, 179, 180 Description of a ship of, 188 Course of ships on, | 195 Observations on the route taken by the Israelites in crossing, I 195 Scenery from, 195 Bright blue of the waters of, 196 Phoenician Colony on, 201 Christian colony on the shores of, 202 Jabaliyah, or mountaineers of, 202, n. Morning on, 207 Fierce heat of the mid-day, 208 Harmony and majesty of sunset, 208 Night on, 209 Marsa Damghah, 213 Wijh harbour, 214 The town of Wijh, 215 Coral reefs of the Red Sea, 218 The Ichthyophagi and the Badawin of the coasts of, 218 Arab legends respecting the phosphoric light in, 219 Al-Kulzum the Arabic name for the, 250, n. The great heats near, in Arabia, prejudicial to animal generation, 266 The shores of, when first peopled, according to Moslem accounts, 343, n. Rekem (Numbers, xxxi. 8), identified with the Arcam of Moslem writers, 345, n. Religion of the Badawin, ii. 109 Religious phrenzy (Malbus), case of, at Meccah, ii. 175 Susceptibility of Africans to, 175 Rhamnus Nabeca (the Nebek or Jujube), of Al-Madinah, i. 405, n. Rhazya stricta, used as a medicine by the Arabs, ii. 137 Rhetoric, study of, in Egypt, i. 107, n. Rhyme of the Arabs, ii. 101, n. Ria, or steep descents, i. 251 Rida, Al- (portion of the pilgrim dress), ii. 139 “ Ridge, Affair of the,” the battle so called, i. 421, n. Rifkah, A1-, the black-mail among the Badawin, ii. 114 Rih al-Asfar (cholera morbus), in Al-Hijaz, i. 384 Medical treat¬ ment of the Arabs in cases of, 384 The Rahmat al-Kabirah, 384 Ring (seal), of the Prophet, i. 413 Index. 465 Rites of pilgrimage, ii. 281, et seq. Riwaks or porches, surronnding the hypaethral court of the Mosque at Al-Madmah, i. 334 H Ri} al Hajar, a stone dollar so called by the Badawin i 370 n Riza Bey, son of the Sharif of Meccah, ii. i5o Robbers in the Desert, mode of proceeding of, i. 127 249 Sa’ad the robber chief of Al-Hijaz, 256 Shaykh Fahd, 257 How Bas- rah* a de» thieves, was purged, 258, n. Indian pilgrims pro¬ tected by their poverty, 265 Rock inscriptions near Meccah, ii. 147 Ruasa, or chief of the Mu’ezzins, residence of, i. 334 Ruba al-Khali (the empty abode), its horrid ’depths and half-starving population, 1. 3 ° " Rubb Rumman,” or pomegranate syrup, of Taif and Al-Madinah 1. 405 Rukham (white marble) of Meccah, ii. 295, n. Rukn al-Yamany, of the Ka’abah, ii. 303 Rumah, Bir al-, or Kalib Mazni, at Kuba, i. 414, n. Rumat, Jabal al- (Shooters’ Hill), near Al-Madinah, ii. 49 Rangit Singh, his paramount fear and hatred of the British, i. 39 Russia, opinions of the Madinites on the war with, i. 292* The pre¬ sent feeling in Egypt respecting, 111 Rustam, battles of, i, 94 Rutab (wet dates), i. 402 Sa ad al-Jinni (the Demon), description of his personal appearance, i. Iu2 cdl4r.ac*er> I^>2 . Equipped as an able seaman on board the pilgrim-ship 189 His part in the fray on board, 192 Effects of a thirty-six hours sail on him, 210 His quarrel with the coffee-house keeper at Wijh, 216 His sulkiness, 223 Leaves Yambu’, 240 His apprehensions in the Desert near Yambu’, 244 Purchases cheap wheat at Al-Hamra, 254 His fear of the Bada¬ win, 261 His fear of the robbers, 272 Takes his place in the Caravan, 272 Forced to repay a debt to the pilgrim, 276 Arrives at Al-Madinah, 280 His intimacy with the pilgrim, 300 Accom¬ panies the pilgrim to Ohod, 418 Sa’ad bin Ma’az, converted to Al-Islam, i. 352 His tomb, ii. 44 n Condemns the Kurayzah to death, 46 Sa’ad ibn Zararah, his tomb, ii. 44, n. Sa’ad, the robber-chief of Al-Hijaz, i. 256 Particulars respecting him 256 His opponent Shaykh Fahd, 257 His blood-feud with the Sharif of Meccah, 259 Description of Sa’ad, 259 His habits and manners 260 His character, 260 He sometimes does a cheap good deed, 265 Conversation respecting him, 270 Description of his haunt, 270 Saba, the land of, i. 348 Sabaeans, their claim to the Ka’abah as a sacred place, ii. 302 n Sabatier, M., i. 112, n. J Sabil, or public fountain, of Al-Madinah, i. 391 Sabkhah, or tufaceous gypsum of the Desert, ii. 134 Sacrifices in cases of infractions of the ordinances of the pilgrimage 11. 140 At Muna, 217, 218 ' VOL. II. 30 466 Pilgrimage to Al-Madinah and Meccah. Sadakah, or alms, sent to the Holy Land, i. 139, n. Sadi, the Bayt al-, the makers of the Kiswah of the Ka’abah, ii. 215 Safa, A1-, the hill, at Meccah, i. 364 The ceremonies at, ii. 44 Meaning of “ Safa,” 44, n. Safk (clapping of hands), practice of, in the East, ii. 223 Sahal, sells ground to Mohammed, i. 357 Sahil, the Sufi, i. 10, n. Sahn, A1-, or central area of a Mosque, i. 307, 333 Sahrij, or water tank, on Mount Ohod, i. 429 Sai, A1-, the ceremony so called, ii. 170, n. Compendium of the cere¬ mony, 288 Saidi tribe of Arabs, i. 145 Saint Priest, M. de, i. 112, n. Saints, in Moslem law, not supposed to be dead, i. 340 Their burial- place at Al-Bakia, ii. 31 Saj, or Indian teak, i. 364 Sakka, or water-carrier of the Prophet’s Mosque, i. 331, 373 Salabah bin Amru, i. 349 Salam, among the Moslems, i. 143, 151 Not returning a salam, meaning of, 231, n. Salam, or Blessings on the Prophet, i. 76 Salam, the Bab al-, at Al-Madinah, i. 307, n., 309, 313 Salat, or mercy, in Moslem theology, i. 313, n. Salatah, the dish so called, i. 135 Salih Shakkar, description of, i. 164 Effects of a thirty-six hours’ sail on him, 210 Leaves Yambu’, 241 Arrives at Al-Madinah, 280 Salihi tribe of Arabs, i. 145 Salim, the Benu, their subdivisions, ii. 120, n. Salim, Sultan, of Egypt, i. 146 Salkh, the kind of circumcision among the Badawin so called, ii. no Salma al-Mutadalliyah, great-grandmother of the Prophet, i. 351, n. Salman, the Persian, companion of the Prophet, i. 414, n. Salman al-Farsi, the Masjid, ii. 48 Salmanhudi, Al- (popularly El Samhoudy), his testimony respecting the tomb of the Prophet, i. 323 Remarks on his name, 323, n. His burial-place, 323, n. Plis account of the graves of the Prophet and the first two caliphs, 340 Unsuccessful endeavour to purchase a copy of Al-Samanhudi, 340, n. Visits the tombs of the Hujrah, 368, n. Salt, sacredness of the tie of “terms of salt,” ii. 53, n. The bond of, sacredness of, among the Badawin, 112 The Syrians called “abusers of the salt,” 133, n. Salutation of peace in the East, i. 143, 151, 287 Samanhud, the ancient Sebennitis, i. 323, n. Sambuk, i. 178 Description of, 188 Samman, Mohammed al-, the saint, i. 426 His Zawiyah, or oratory, near Ohod, 426 Samun wind, i. 149, 265, n. Its effects on the skin, ii. 69 And on the travellers’ temper, 127 The, on the road between Al-Madinah and Meccah, 129 Sanctuary, right of, in the Ka’abah, ii. 325 The Prophet’s. See Ka’abah Index. 467 Sand, pillars of, in Arabia, ii. 69 Arab superstition respecting them, 65 Sandals donned when approaching Meccah, ii, 139 Sandal, the Oriental, i. 236 Uncomfortable and injurious to wearers of them, 236, n. Sanding instead of washing, when water cannot be obtained, i. 261 Sandstone, yellow (Hajar Shumaysi), of Meccah, ii. 295, n. Saniyat Kuda’a, near Meccah, ii. 152 Saracen, derivation of the word, i. 187, n. Saracens, Gibbon’s derivation of the name, ii. 76, n. Saracenic style of architecture, i. 90, 92, 364 Sarf, Al- (grammar of the verb), study of, in schools, i. 104 Sariyah, or night march, disagreeableness of, ii. 67, 68 Sarraf, or money changer, ii. 235 Sarsar wind, i. 151,11. Sa’ud, the Wahhabi, i. 242 Besieges the city of Al-Madinah, i. 369 Saur, Jabal, Mohammed’s stay in the cave of, i. 355, n. Its distance from Al-Madinah, 379 Sawadi, or black grapes, i. 404 Sawik, the food so called, i. 275, rt. Sayh, A1-, the torrent at Al-Madinah, i. 395, 399, 420 Sayhani, A1-, the date so called, i. 401 Sayl, or torrents, in the suburbs of Al-Madinah, i. 380 Sayyalah, the Wady, i. 274 The cemetery of the people of, 274, n. Sayyid, Abu ’1 Hayja, Sultan of Egypt, his present to the Mosque of the Prophet, i. 366, n. Sayyid Ali, vice-intendant of the Mosque of Meccah, ii. 319 Sayyidna Isa, future tomb of, i. 326 Sayyids, great numbers of, at Al-Madinah, ii. 3 Their origin, 3, n. Dress of Sayyids in Al-Hijaz, 4 The Sayyid Alawiyah, 4 Graves of the, at Al-Bakia, 32 Schools in Egypt, i. 102 Course of study in Al-Azhar, 103, et seq. Inton¬ ation of the Koran taught in, 106 Science, exact and natural, state of, in Egypt, i. 108, n. Scorpions near Meccah, ii. 179 " Sea of Sedge,” i. 196 Seasons, divided into three, by the Arabs, i. 383 Sebastiani, General, i. 112, n. Sebennitis, the modern Samanhud, i. 323, n. Semiramis, eunuchs first employed by, i. 371, n. Sena’a, city of, its depravity, ii. 107, n. Senna plant, abundance of the, in Arabia, ii. 72 Its growth in the Deserts, 137 Sepulchre, the Holy, imitations of, in Christian churches, i. 95 Sermons, Moslem, ii. 313 The Sermons of Sa’adi, 165 The sermon on Mount Arafat, 290 The Khutbat al-Wakfah, Sermon of the Standing (upon Arafat), 197 The Sermon at the Harim, 225 Impression made by it on the hearers, 226 Sesostris, ships of, i. 189 His blindness, 385 Shafe’i, A1-, Mosque of, i. 105, n. Shafe’i, Imam, his vision of Ali, ii. 184, «. Shafe’i, Masalla, or place of prayer of the Shafe.i school, i. 310, n. 468 Pilgrimage to Al-Madinah and Meccah. Shafe’i pilgrimage, the compendium of Mohammed of Shirbin relating to, ii. 281 et seq. Shafe’i school, mufti of, at Al-Madinah, i. 373 Shahan, the Benu (a Jewish tribe), in Arabia, i. 347, n. Shajar Kanadil, or brass chandelier of the hypsethral court of the Prophet’s Mosque, i, 339 Shaking hands (Musafahah), Arab fashion of, i. 52 Shame, a passion with Eastern nations, i. 37 Shami, Bab al-, or Syrian gate, of Al-Madinah, i. 391 Shami pomegranates, of Al-Madinah, i. 405 Shamiyah, or Syrian, ward of Meccah, ii. 153 Quarrels of the, with the Sulaymaniyah quarter, 153 Shammas bin Osman, his tomb at Ohod, i. 429 Shamsan, Jabal, the burial-place of Cain, ii. 160, n. Sharai and Bi-Sharai, the two orders of Darwayshes, i. 15 Shararif, or trefoiled crenelles in the walls of Al-Madinah, i. 392 Sharbat Kajari, the poison of the Persians, ii. 86 Shark, A1-, i. 266 Explanation of the name, 266, n. Sharki, the Darb al-, i. 380 Sharzawan, A1-, or base of the Ka’abah, ii. 298, n. Shaving in the East, ii. 14 Shaw, Dr. Norton, i. i, 5 Shawarib, Abu, the father of mustachios, ii. 53 Shaybah, generally called Abd al-Muttalib, grandfather of the Prophet i- 351* n- Shaybah, Ibn, his account of the burial-place of Aaron, i. 346 Shaybah, Bab Benu, legend of, of the Ka’abah, ii. 161, n. The true sattgre azul of Al-Hijaz, 206 Keepers of the keys of the Ka’abah, 206 The chief Shaykh Ahmad, 206, n. Shaykh, explanation of the term, i. 14 Description of an Arab, fully equipped for travelling, 234 Shaykhayn, the "two shaykhs,” Abu Bakr and Osman, ii. 2 Shay tan al-Kabir (the Great Devil), ceremony of throwing stones at, ii. 203 Sheep, the three breeds of, in Al-Hijaz, ii. 17 The milk of the ewe, 17 Shems al-Din Yusuf, al-Muzaffar, chief of Yaman, his contribution to the fifth Mosque of the Prophet, i. 368 Sharifs, or descendants of Mohammed, i. 327 Great numbers of, at Al- Madinah, ii. 3 Their origin, 3, n. Their intense pride, 79, n. Forced celibacy of their daughters, 79, n. Their bravery, 150, n. Causes of their pugnacity, 150, n. Sharifi, A1-, the grape so called, i. 404 Shi’ahs, their defilement of the tombs of Abu Bakr and Omar, i. 321, n. Their antipathy to the Sunnis, 321, n. Their aversion to Abu Bakr, 354, n. Their detestation of Syria and of the Syrians, ii. 138, n. Shibr Katt, i. 30 Shibriyah, or cot, for travelling, ii, 65 Ship-building on the Red Sea, i. 177 Index. 469 Ships. The toni or Indian canoe, i. 188, n. The "catamaran” of Madras and Aden, i. 189, n. Shiraz, boasts of the Shi’ahs at, i. 321, tt. Shisha, or Egyptian water-pipe, i. 80 Shisha, or travelling pipe, ii. 125 Shopping in Alexandria, i. 11 Shuab Ali, valley of, i. 279, n. Shuab al-Hajj, (the pilgrim’s pass), scene in, i. 272 Shugduf, difference between the Syrian and Hijazi shugduf, i. 418 Dangers to, in “acacia-barrens,” ii. 69 Shuhada (the Martyrs), i. 274 Remarks on, 274 Its past and future honours, 274, n. Visit to the graves of the, at Mount Ohod, 426, 427 Shumays, Bir, yellow sandstone of, ii. 295, n. Shurafa, pi. of Sharif, a descendant of Mohammed, i. 327 Shurum, i. 145 Shushah, or tuft of hair on the poll, i. 163 Sicard, Father, i. 195 Sidr or Lote tree of the Prophet’s Mosque, i. 337 Sie-fa of the Bokte, in Tartary, i. 58 Siesta, i. 299, n. The Kaylulah, or noon siesta, 299 The Aylulah, 299, n. The Ghaylulah, 299, n. The Aaylulah, 299, n. The Faylulah, 299, n. Sikandar Al-Rumi, tomb of, i. 12 Sikanjabin (oxymel), used as a remedy in fevers in Arabia, i. 387 Silk-tree of Arabia. See Asclepias gigantea Sinai, Mount, i. 202 Sinaitic tribes of Arabs, modern, observations on, i. 145, et seq. Chief clans of, 145 Impurity of the race, 146 Their ferocity, 147 How manageable, 147 Sind, dry storms of, i. 247, 265 Singapore, pilgrims from, to Meccah, i. 179 Silat al-Rasul, referred to, i. 384, n. Sittna Zaynab (our Lady Zaynab), Mosque of, at Cairo, i. 98 Siyuti, A1-, his theological works, i. 106, n. Sketching, dangerous among the Badawin, i. 240 Slaves, trade in, at Jeddah and in Egypt, i. 47 Reform in our slave laws throughout the East much needed, 49 Abyssinian slave, style of courting, 59 Slave-hunting in Africa, 60 Condition of slaves in the East, 61 The black slave-girls of Al-Madinah, ii. 12 Value of slave-boys and of eunuchs, 12 Value of the Galla girls, 13 Price of a Jariyah Bayza, or white slave-girl, 13 Female slaves at Meccah, 233 The slave-market of Meccah, 252 The pilgrim’s resolve, if permitted, to destroy the slave-trade, 252 Ease with which the slave-trade may be destroyed in the Red Sea, 252 Small-pox in Arabia. See Tudari Smith, Sir L., his defeat of the Beni Bu Ali Arabs, i. 248 Smoking the weed “ hashish,” i. 44 Soap, tafl or bole earth used by the Arabs as, i. 415 Sobh Badawin, their plundering propensities, ii. 58 470 Pilgrimage to Al-Madinah and Meccah. Societies, secret, in Egypt, i. 113 Sodom, the long-sought apple of, ii. 138, n. Sola, plain of, near Meccah, ii. 148 Soldier-travellers, fatalities which have befallen them lately, i. 1 Soldiers in Egypt, i. 118 Solomon, King, i. 212 Mosque of, at Jerusalem, connected with, 305 Somalis, dislike of, to tobacco, i. 194, n. Foundation of the tribe, 344- »• Songs of the Badawi Arabs, i. 145 Of Maysunah, ii. 190 Specimen of one, 223 Sonnini, his description of the " Kayf,” i. 9, n. Reference to, 299 His testimony to the virtues of the Harim, ii. 91, n. Sophia’s, St., at Constantinople, the largest Cathedral in the world, i. 364, n. Spanish cathedrals, Oriental origin of, i. 307 Spears (Kanat), of the Badawin, ii. 106 Sports of the Badawin, ii. 104 Springs of Mount Ohod, i. 423, n. Stanhope, Lady Hester, her faith in magic mirrors, i. 288, n. Statuary and pictures forbidden in Mosques, i. 94 Stimulants, effects of drinking, in the East, i. 265, n. Stoa, or Academia, of Al-Madinah, i. 338 Stocks, Dr., of Bombay, reference to, i. 246, n. Stone, obtained near Meccah, ii. 295, n. That of Panopolis, 296 Stone-worship, ii. 301, n. Storm, description of one at Muna, ii. 218 Dry storms of Arabia, i. 247 Streets, of Al-Madinah, i. 392 Students, Moslem, i. 104, n. Wretched prospects, 108 Sudan (Blacksland), i. 177 Suez (Suways), a place of obstacle to pilgrims, i. 128 Safety of the Desert road to, 156 Its want of sweet water, 158, n. Its brackish wells, 158, n. No hammam (or bath) at, 158, ?i. Number of caravanserais of, 159, n. Want of comfort in them all, 159, n. The farzah, or system of rotation, in the port of, 170, 178 Ex¬ orbitant rate of freight at, 170, n. The George Inn at (see George Inn), 173, et seq. Decrease in the number of pilgrims passing through Suez to Meccah, 176 The ship-builders of Suez, 177 Kinds of ships used at, 178 Number of ships at, 178 Imports and exports, 179, 180 Average annual temperature of the year at, 180 Population of, 181 State of the walls, gates, and defences of, 182 Food of the inhabitants of, 182, 183 Their fondness for quarrels, 183 A “ pronunciamento ” at, 183 Scene on the beach on a July morning, 186 Sufayna, A1-, the village of, ii. 128 Halt of the Baghdad Caravan at, 128 Description of the place, 130 Sufat (half-caste Turk), the present ruling race at Al-Madinah, ii. 5 Suffah, or sofa, companions of the, i. 363 Sufiyan, Abu, his battle with Mohammed at Mount Ohod, i. 423, 425, ii. 47 His daughter, ii. 35 Sufrah, i. 76 “Sufrah hazir,” i. 76, n. Index. 47i Suhayl, sells ground at Al-Madinah to Mohammed, i. 357 Sujdah, or single-prostration prayer, i. 312 Suk al-Khuzayriyah, or greengrocers’ market of Al-Madinah, i, 391 Zuk al-Habbabah, or grain market of Al-Madinah, 391 Sula, or Sawab, Jabal, near Al-Madinah, ii. 48 Sulayman the Magnificent, the Sultan, his donations to the shrines of Meccah and Al-Madinah, i. 310, «., 368 Sulaymani, the poison so called, ii. 86 Sulaymaniyah Munar, i. 333 Sulaymaniyah, or Afghan quarter of Meccah, ii. 153 Quarrels of the, with the Shamiyah ward, 153 Suls character of Arabic, i. 322, n. A Koran in the library of the Prophet’s Mosque written in the, 338, n. Sumaydah, a sub-family of the Benu Harb, i. 256 Sun, his fierce heat on the Red Sea, i, 207 Effects of, on the mind and body, 208 Majesty of the sunset hour, 208 Heat of, in the Deserts of Arabia, 251 Remarks on sunstrokes, in the East, 365, n. Hour at which it is most dangerous, 275 Adoration of, by kissing the hand, ii. 165, n. Sunnat, or practice or custom of the prophet, i. 340, n. Sunnat al-Tawaf, or practice of circumambulation, ii. 170 Sunnis, their antipathy to the Shi’ahs, i. 321, n. Their reverence for the memory of Abu Bakr, 354 Superstitions of the Arabs, i. 427 Error of Niebuhr respecting, ii. 153, n. That respecting the ceiling of the Ka’abah, 207 The super¬ stitions of Meccans and Christians compared, 237 Those of Arabs and Africans respecting the aloe, 248 Supplication, efficacy of, at the Masjid al-Ahzab, ii. 47 Surat, tobacco of, i. 179 Surgery among the Badawin, ii. 108 Suri (Syrian), Shami, or Suryani, tobacco, i. 65, n. Surrah, or financier of the Caravan, i. 374 Suwan (granite), of Meccah, ii. 295, n. Suwaykah, celebrated in the history of the Arabs, i. 275 Origin of its name, 275, n. Suwayrkiyah, headquarters of the Benu Hosayn, ii. 3 Confines of, 72 The town of, 124 The inhabitants of, 123 Swords of the Arabs, i. 248, ii. 106 Their sword-play, 107 Syria, expedition of Tobba al-Asghar against, i. 350 Abhorrence in which it is held by the Shi’ah sect, ii. 133, n. Wars in, caused by sectarian animosity, 133, n. Syrians on the Red Sea, i. 202 Detestation in which Syria and the Syrians are held by the Shi’ahs, ii, 133, n. Called “abusers of the salt,” 133, n. Tabrani, Al-, his account of the building of the Prophet’s Mosque, i. 361 Tafarruj, or lionising, i. 308 Tafl, or bole earth, eaten by Arab women, i. 415 Tafsir (exposition of the Koran), study of, in schools, i. 107 Tahamat Al-Hijaz, or the sea coast of Al-Hijaz, i. 377 472 Pilgrimage to Al-Madinah and Meccah. Taharah, the kind of circumcision among the Badawin so called, ii, no Tahlil, or cry of welcome, ii. 159 Taif, population of, i. 393, n. Pears of, 405, n. The " Rubb Rum¬ man ” of, 405 The blue peaks of, ii. 148 Takat al-Kashf (niche of disclosure), of the Mosque of Al-Kuba, i. 410 Takiyah, or Darwayshes’ dwelling-place in Cairo, i. 85 The Takiyah erected at Al-Madinah by Mohammed Ali, 285 Takruri pilgrims, their wretched poverty, ii. 62 Takht-rawan, or gorgeous litters, i. 418 Expenses of one, from Damascus and back, ii. 65, n. Talbiyat, or exclaiming, when approaching Meccah, ii. 139 Deriva¬ tion of the term, 140, n. Talhah, friend of Mohammed, sent forward by the Prophet to Al- Madinah, i. 354 Tamarisk tree, i. 403 Tamattu, Al- (possession), the pilgrimage so called, ii. 281 Tanzimat, folly of, i. 286 Tarawih prayers, i. 80 Tarbush and fez, ii. 15 Tarik al-Ghabir, the road from Al-Madinah to Meccah, ii. 58 Tarikh Tabari, referred to, i. 347 Tarikah bin Himyariah, wife of Amru bin Amin, i. 348 Tariyak (Theriack) of Al-Irak, the counter-poison so called, ii. 108 Tarshish.i. 189 Tarwiyat, origin of the ceremony of, ii. 289, n. Tashrih, the Madani children’s bodies marked with, ii. 13 Tashrit (gashing), the ceremony at Meccah so called, ii. 234, n. Taslim, to say “ salam,” i. 329 Tatarif, or cartridges of the Badawin, ii. 116 Taun (the plague), never in Al-Hijaz, i. 384 Tawaf, or circumambulation of the House of Allah at Meccah, i. 305 Ceremonies of, at the Ka’abah, ii. 165 Its probable origin, 165, n. The Sunnat al-Tawaf, or practice of circumambulation, 170 Sketch of the ceremony of Tawaf, 286 Tawarah tribes of Arabs. See Arabs, and Sinaitic tribes Tawashi, the generic name of the eunuchs of the Mosque, i. 371, n. Taxation in Egypt, i. 112, n. Capitation tax levied on infidels, 233, n. No taxes paid by the Madani, ii. 6 Tayammum, the sand-bath, i. 261 Tayfur Agha, chief of the college of eunuchs at Al-Madinah, i. 371 Tayr Ababil, i. 384, n. Tayyarah, or *' flying Caravan,” ii. 50 Tazkirah. See Passports Testification, the prayer so called, i. 318, ft. Thamud tribe, of tradition, i. 221 Theology, Moslem, observations on, i. 105, et seq. Poverty of an Alim, or theologian, 131 Thieves in the Desert, i. 248 Thirst, difficulty with which it is borne by the Badawin, ii. 69 How to allay, 69, n. Tigritiya, the Abyssinian malady so called, ii. 175, n Index. 473 Timbak (tobacco), from Persia or Surat, i. 179 Tinder, Nubian and Indian, ii, 138, n. Tipu Sahib, his treatment of his French employes, i. 39, n. Tobacco of Egypt, i. 65 Latakia, 65, n. Suri (Syrian), Shami, or Sur- yani, 65, n. Tumbak, 66, n. Hummi, 66, n. The Shisha, or Egyptian water-pipe, 80 Pipes of the Badawin and Arab towns¬ people, 144, n. The old Turkish meerschaum, 144, n. Aversion of the barbarous tribes of Africa to the smell of, 194, n. The shisha (hooka) of Arabia, 296 Syrian tobacco generally used in Al-Madinah, 298 Its soothing influence, ii, 63 Waterpipes, 63 Salary of a pipe-bearer, 63, n. Smoking among the Badawin, 1 18 The shisha, or travelling pipe, 125 Instance of the Wah¬ habi hatred of, 129, 142 Tobba Abu Karb, i. 350, n. Tobba al-Asghar, his expedition to Al-Madinah, i. 350 And to Syria and Al-Irak, 350 Abolishes idolatry, 351 Tobba, “ the Great,” or “the Chief,” i. 351, n. Tombs: that of Daniyal al-Nabi (Daniel the Prophet), i. 12 Of Sikandar al-Rumi, 12 Of Mohammed al-Busiri, 12 Of Abu Abbas al-Andalusi, 12 Of the martyred grandsons of Moham¬ med, Hasan, and Husayn, 97, n. Of Kaid Bey and the other Mamluk Kings, 98 Peculiar form of the sepulchre now common in Al-Hijaz, Egypt, and the Red Sea, 155, n. The tomb of Abu Zulaymah, 199 Of Shaykh Hasan al-Marabit, on the Red Sea, 218 Distant view of the Prophet’s tomb at Al-Madinah, 286 Account of a visit to it, 304 — 342 The Lady Fatimah’s at Al- Madinah, 308, 71., 327, 328 Exact place of the Prophet’s tomb, 322 The tombs of Abu Bakr and of Omar, 324 The future tomb of Sayyidna Isa, 326 Tombs of the father and mother of the Prophet, 351 ,71. Tombof Mohammed, 359, 363 Attempted robbery of the tombs of Mohammed and of his two companions, 367 The tombs in the Hujrah visited by Al-Samanhudi, 3 68,71. The tomb of Aaron on Mount Ohod, 423 Hamzah’s tomb, 426 That of Abdullah bin Jaysh at Ohod, 428 Visit to the tombs of the saints of Al-Bakia, ii. 31, et seq. Tombs of Hagar and Ishmael at Meccah, 305 Burial-places of Adam, Abel, and Cain, 160, n. Tombs of celebrity at the cemetery of Meccah, 249, et seq. Eve’s tomb near Jeddah, 273 Tott, Inspector-General, i. 112, 11. Trade and commerce, condition of, at Al-Madinah, ii. 8 The three vile trades of Moslems, 149, n. Trafalgar, Cape, i. 7 Remarks on the meaning of the word, 7, 71. Travellers, idiosyncrasy of, 16 “ Trees of Al-Madinah,” the celebrated, i. 286 Tripoli, i. 190 Tumar character, of Arabic, ii. 215 Tumbak tobacco, i. 66, n. Tunis, i. igo Tur, the old Phoenician colony on the Red Sea, i. 201 Terrible stories about the Badawin of, 201 The modern town, 202 The inhabi¬ tants of, 202 The delicious dates of, 204 474 Pilgrimage to Al- Madina h and Mcccah. Tur, Jabal (Mount Sinai), i. 202 Turki pomegranates of Al-Madinah, i. 405 Turks on the pilgrimage, i. 191 Turkish Irregular Cavalry in the Deserts of Arabia, 249 Imbecility of their rule in Arabia, 257 Delenda est marked by Fate upon the Ottoman empire, 259, n. Pro¬ bable end of its authority in Al-Hijaz, 259 Douceurs given by them to the Arab shaykhs of Al-Hijaz, 266 Their pride in ignor¬ ing all points of Arab prejudices, 304 Their difficulties in Arabia, 359 One killed on the march by an Arab, ii. 127 Their dangerous position in Al-Hijaz, 151,^. Turkish pilgrims at Meccah, author’s acquaintance with, 171 Tussun Bey, defeat of, by theBadawin, i. 262 Concludes a peace with Abdullah the Wahhabi, i. 370 Tutty (Tutiya), used in Al-Hijaz for the cure of ulcers, i. 390 Uhayhah, of the Aus tribe, i. 351, n. Ukab, the bird so called, ii. 62 Ukayl bin Abi Talib, brother of Ali, his tomb, ii. 38, 44 Ulcers (Nasur) common in Al-Hijaz, i. 390 Antiquity of the disease in Arabia, 390 Death of Am al-Kays, the warrior and poet, 390 Mandate of Mohammed Abu (see Mohammed), 390 The Hijaz “Nasur,” and the Yaman ulcer, the “Jurh al-Yamani,” 390, n. Popular treatment of, 390 Umar ibn Fariz, poems of, i. 107, n. Umbrella, the sign of royalty, ii. 150, n., 196 Umrah (the little pilgrimage), ii. 281 The ceremonies of, 241, 292 et seq. Its situation, 341 Urdu, or camp of soldiers in Al-Hijaz, i. 394, n. Urtah, or battalion of soldiers, i. 394, n. Usbu, or seven courses round the Ka’abah, ii. 167, n Ustuwanat al-Ashab, or the Companions’ column, at the Mosque of the Prophet, i. 326, n. Ustuwanat al-Mukhallak, or the perfumed pillar, 335 Ustuwanat al-Hannanah, or weeping pillar at the Pro¬ phet’s Mosque, 335 Ustuwanat al-Ayishah, or pillar of Ayishah, 335 Ustuwanat al-Kurah, or pillar of Lots, 335 Ustuwanat al- Muhajirin, or pillar of Fugitives, 335 Ustuwanat al-Abu Luba- bah, or pillar of Lubabah or of repentance, 336 Ustuwanat al-Sarir, or pillar of the Cot, 336 Ustuwanat Ali, or column of Ali the fourth Caliph, 336 Ustuwanat al-Wufud, 336 Ustuwanat al- Tahajjud, where the Prophet passed the night in prayer, 336 Utaybah Badawin. Ferocity of, ii. 136, 144 Charged with drinking their enemies’ blood, 136 Their stoppage of the Damascus Cara¬ van, 143 Dispersed by Sharif Zayd 144 Utbah bin Abi Wakkas, the infidel, i. 430 Utum, or square, flat roofed, stone castles in Arabia, i. 347 Valleys in Arabia, longitudinal, transversal, and diagonal, . 252 Vasco de Gama, his voyage to Calicut, i. 187, n. Vegetables of the plain of Al-Madinah, i. 404 Vena, common at Yambu’, i. 389 Treatment of, 389 Index. 4 75 Venus, worship of, by the Hukama, ii. 162 Verdigris used in Arabia for the cure of ulcers, i. 390 Vertomannus Ludovicus, his pilgrimages to Meccah and to Al-Ma- dinah, ii. 333, et seq. Victims, ceremonies of the Day of, ii. 202, et seq. Villages frequently changing their names, i. 245 Vincent on the Moors of Africa, i. 187, n. Vine of Al-Madinah, ii. 404 Visions in the East, ii. 184, n. Visits of ceremony after the Ramazan, i. 116 Of the middle classes in Egypt, 135, n. After a journey, 190 Volcanoes, traces of extinct, near Al-Madinah, ii. 61 Wady, the Arabian, i. 150, n. The Wady al-Ward (the Vale of Flowers), 150 Wady, al-Kura, town of, founded by the Jews, i. 347 The route from Al-Madinah to Meccah so called, ii. 58 Wady al-Subu, town of, founded by the Jews, i. 347 Wady, the Masjid al-, ii. 49 Wahhabis, aversion of to tobacco, i. 194, n. Ruinous effect of the wars between them, and the Egyptians, 254, n. Their defeat of Tussun Bey and 8000 Turks, 262 Their tenets, 306 Their opposition to Ali Bey, 306, n. Their rejection of the doctrine of the Prophet’s intercession, 318, n. Their dislike to onions, 357, n. And of Turkish rule in Al-Hijaz, 360 Their siege of Al-Madinah, 369 Defeated by Mohammed Ali at the battle ofBissel, ii. 89, n. Instance of their hatred of tobacco, 129, 142 Description of their march on the pil¬ grimage, 142 Their bravery, 143 Their appearance at the cere¬ monies of the day of Arafat, 193, n. Their destruction of the Chapel on Arafat, 193, n. Note on the ceremonies of the Wah¬ habi pilgrimage, 197, n. Their unsuccessful attack on Jeddah, 265, n. Wahshi, the slave, slays Hamzah, i. 433 Wahshi, A1-, the date so called, i. 401 Wahy, or Inspiration brought by the Archangel Gabriel from heaven, i- 333. n. Wa’iz in the Mosque, i. 100 Wakalah, or inn of Egypt, description of, i. 41 The Wakalah Khan Khalil of Cairo, 42 The Wakalah Jamaliyah, 42 Those of Al-Madinah, 392 The Wakalah Bab Salam," 392 The Wakalah Jabarti, 392 The, of Jeddah, ii. 266 Wakf, "bequeathed,” written in books, i. 340 Bought up by Moham¬ med Ali Pasha, 359, n. Abolished in Turkey, 359, n. Estab¬ lished by the Sultan Kaid Bey, 368 Wakil (or substitute), in pilgrimage, ii. 243 Wakin, A1-, or Al-Zahrah, the Harrah so called, i. 421, n. Walid, A1-, the Caliph, i. 327, n. Inventor of the mihrab and minaret, 361, n. His magnificent buildings at Al-Madinah, 364 Visits the Mosque in state, 366 Mosques built by him at Al-Madinah, ii. 48 Walis (holy men), of Alexandria, i. 12 476 Pilgrimage to Al-Madinah and Meccah. Wallin, Dr. George, of Finland, his visit to Meccah, i. 5, n. His death, 5, n. His Eastern name, Wali al-Din, 5, n. His remarks on the Arab tribes referred to, 145, n. His admiration of Badawi life, ii. 97 Walls of Al-Madinah, i. 391 “War of the Meal-sacks," i. 275, n. War-dance (Arzah) of the Arabs, i. 419 Wardan and the Wardanenses, i. 30, n. Warkan, Jabal, one of the mountains of Paradise, i. 270, n. Wasitah, A1-. See Hamra, A1-, i. 253 Watches worn in Arabia, i. 166 Water-bags in the East, i. 24, 125 Value of water in the Desert, 149 Carried across the Desert to Suez, 158 Water-courses (Misyal) of Arabia, 250, 254 The water found in the Deserts of Arabia, 254 “Light” water, 338 Oriental curiosity respecting, 338 Manner of providing, at Al-Madinah, 381 Music of the water¬ wheels, 400 Quantity of, in the palm-gardens of Al-Madinah, 403 Purity of, throughout Al-Hijaz, ii. 194 Water-spout (Myzab) of the Ka’abah, ii. 304 Weapons of the Badawin, ii. 106 Weeping-pillar in Mohammed’s Mosque, i. 335, 362, «. Weights, the, of Al-Madinah, i. 402, n. Welcome, the Oriental cry of, (Tahlil, or Ziralit), ii. 159 Well, Moses’, at Sinai, i. 204 Ancient wells at Aden, 204, n. Wells of the Indians in Arabia, i. 274, n. The Bir al-Aris at Kuba, 412 The pilgrim’s “Kayf” on the brink of, 412 Former and present number of wells of Al-Kuba, 414 The Saba Abar, or seven wells, 414 The Bir al-Nabi, 414, n. The Bir al-Ghur- bal, 414, n. The Bir al-Fukayyir, 414, n. The Bir al-Ghars, 414, n. The Bir Rumah, or Kalib Mazni, 414, n. The Bir Buza’at, 414, n. The Bir Busat, 414, n. The Bir Bayruha, 414 n. The Bir Ihn, 415, n. The three wells of the Caliph Harun at Al-Ghadir, ii. 134 Wellington, Duke of, his remark on the means of preserving health in India, i. 264, n. West, Mr., sub-vice-consul at Suez, his kindness to the pilgrim, i. 169 Wijh Harbour, on the Red Sea, i. 214 The town, 215 Wilkinson, Sir Gardner, his observations on Egyptian passports, i. 18 Wind, the Samum, i. 149 The Sarsar, 151, n. The “poison-wind,” 265, n. The eastern wintry winds of Al-Madinah, 382 Wishah, the style of dress so called, ii. 139 Wives of the Prophet, tombs of, ii. 38 His fifteen wives, 38 Wolf’s tail (Dum i Gurg), the grey dawn, i. 154 Women, shrill cries of joy with which Arab women receive their husbands after returning from a journey, i. 357, ii. 154 Flirtation and love-making at festivals, i. 116 The public amusements allowed to Oriental women, 118 The death-wail, 118 An Armenian marriage, 123 Faults of Moslem ladies’ dressing, 123, n. Condition of, in Egypt, at the present day, 175 The opprobrious term Misriyah, 175 Dress of the women of Yambu’, 229 The face-veil, 229 The lisam of Constantinople, Index . 477 229, n. Retired habits of the women at Al-Madinah, 297 Soft and delicate voices of the Somali women, 297 The Gynaconi- tis of Arab women, 298 Ablutions necessary after touching the skin of a strange woman, 298, n. A Persian lady’s contempt for boys, 303 The Bab al-Nisa, or women’s gate at Al-Madinah, 308 Disgrace of making a Moslemah expose her face, 365, n. The The women of the farmer race of Arabs, 406 Tafl, or bole earth, eaten by them, 415 Women devotees at the Harim, 434 Women sometimes not allowed to join a congregation in Al-Islam, 434, n. Dress and customs of the Indian women settled at Al-Ma¬ dinah, ii. 6 Value of black slave-girls, 12 Price of a Jariyah Bayza, or white slave-girl, 13 Dress of the women of Al-Madi¬ nah, 15, 16 Their mourning dress, 16 Decency of the women of Al-Madinah, 19 Their pleasures, 20 Their bad language, 20 Arab marriages, 22, et seq. Unwillingness to name the wife among the Arabs, 84 And in other countries, 84, n. Uncome¬ liness of the women of Al-Hijaz, 85 Softening influences of the social position of the women among the Badawin, 90 Poly¬ gamy and monogamy compared, 91, n. The daughters of a higher clan of Arabs not allowed to marry into a lower, 92 Heroism of women, 94 The Arab oath, “ by the honour of my women,” 94 Marriage ceremonies of the Badawin, hi Frequency of divorces among them, in Dress of the Badawin women of Al-Hijaz, 116 Unchastity of the women of the Hitman tribe of Arabs, 121 Ejaculations of women when in danger of exposing their faces, 134, n. Strange dress of pilgrim women, 141 Wahhabi women on the pilgrimage, 142 Place for the female pilgrims in the Ka’abah, 309 The Kabirah, or mistress of a house, 160 How directed to perform the Sai, 288 Moslem prayers for the souls of women, 293 Superstitious rite on behalf of women at Arafat, 189 Manner of addressing respectable Moslem women, 190, n. An adventure with a fair Meccan, 197-199 The slave market of Meccah, 252 Appearance of the slaves, 252 "Wormwood of Pontus,” i. 155 Wounds, Badawin method of treating, i, 271, 389 Writing, Oriental, remarks on, i. 103 Skilful penmanship but little valued at the present day, 103, n. The Turkish ornamental char¬ acter called “ Suls,” 103, n. The Persian character, 103, n. The Egyptian and Arab coarse and clumsy hand, 104, n. The Mirza Sanglakh, 104, n. Writing and drawing generally disliked by Arabs, 240 Writing on noted spots, the practice both classical and Oriental, 432 Wuzu (the lesser ablution), i. 6, 77, 230 Wukuf, or standing upon Mount Arafat, Arab legend respecting, ii. 289, ». The pilgrim rites of, 289 Y. S., the chapter of the Koran, i. 366, n., 429 Yaman, A1-, tamarinds from, i. 180 Mountains of, 265, ». Coffee of, 290, n. The birthplace of the Aus and Kharaj, 348 Sufferings of the people of, from ulcers, 390 Mandate of the conqueror Mohammed Abu. See Mohammed, 390 Demoralisation of the Arabs of, ii. 107 Former horse trade of, 195, n. 478 Pilgrimage to Al-Madinah and, Meccah. Yambu’ tribes inhabiting the deserts about, i. 145 Yambu’ al-Bahr (or Yambu’ of the Sea), 225 The Iambia of Ptolemy, 225 The Sharif of Yambu’, 226 Description of the town, 226 Varieties of the population at, 228 An evening party at, 232 Strength of the walls and turrets of, 242 Attacked by Sa’ud the Wahhabi, 242 Jews settled in, 347, n. Diseases of, 389 Population of, 393, n. Yanbua of the palm grounds, i. 225 Yarab bin Kahtan bin Shalik bin Arkfakhshad bin Sam bin Nuh, de¬ scendants of, i. 348 Yasir bin Akhtah, plots against Mohammed, i. 358 Yasrib (now Al-Madinah), settled by fugitive Jews, i, 347 Yaum al-Tarwiyah, ii. 289 Description of, 178 Yaum al-Nahr (the day of throat-cutting), 202, 290 Yazid, son of the Caliph Mu’awiyah and his Badawi wife Maysunah, ii. 191, n. His contempt for his father, 191, n. Cursed by the disciples of the Shafe’i school, ii. 37 Yorke, Colonel P., i. 1 Yusuf, the Jewish " Lord of the Pit,” ii. 78, n. Za’abut, i. 17, n. Zabit, or Egyptian police magistrate, i. 19 Scenes before, 119 The “ Pasha of the Night,” 121 Zafar, the Masjid Benu, also called Masjid al-Baghlah, ii. 45 Zafaran Point, i. 196, n. Zaghritah, or cry of welcome, ii. 159 Zahra, or “bright blooming Fatimah,” i. 327, n. Zahrah, A1-, or Al-Wakin, the Harrah so called, i. 421, n. “ Zairs,” visitors to the sepulchre of the Prophet, i. 305, n. Dress and perfumes of the Zairs, 309, n. Zakariya al-Ansari, his theological work. i. 106, n. Zamakhshari, A1-, his grammatical adventures, ii. 98, it. Zananire, Antun, visit to his harim, i. 122 Zarb al-Mandal, the magical science so called in Egypt, i. 388, ft. Zaribah, A1-, description of the plain of, ii. 133 Zarka, of Yamamah, story of, referred to, i. 181, n. Zat al-Rika’a, the expedition so called, i. 155, n. Zat al-Salasil (the “ Affair of Chains ”), ii. 89, it. Zat Nakhl, or “ place of palm trees ” (Al-Madinah), i. 346 Zawiyah.or oratory, of Mohammed al-Samman, i. 426 Zawwar, or visitors to the tomb of the Prophet, i. 329, 11. Zayd, Sharif, his bravery, ii. 144 Disperses the Utaybah robbers, 144 Zaydi sect, ii. 307, it. Zayn al-Abidin, prayers for, i. 328 Tomb of, ii. 40 Zaynab, wife of the Prophet, i. 365, n. Zemzem, the holy well of the Mosque of the Prophet, i. 6, 70, 331 Its supposed subterranean connection with the great Zemzem at Meccah, 338 Rows of jars of the water at the Mosque of Meccah, ii. 297 Description of the building enclosing the well, 309 The Daurak, or earthen jars, for cooling the water, 310, n. Doubtful origin of the word, 162 Esteem in which the water is held, 163 Its qualities, 163 How transmitted to distant regions, 163 Super¬ stitions respecting it, 164 Index. 479 Zemzemi, or dispenser of the water of the holy well at Meccah, ii. 125 Ail bin Ya Sin, the zemzemi, 125 J Zemzemiyah, or goat-skin water-bag, i. 24 Zikrs, or Darwaysh forms of worship, in Egypt, i. 86 Ziyad bin Abihi, his destruction of robbery in Basrah, i. 238, n Ziyafah, Bab al-, or gate of hospitality, of Al-Madinah, i. 391 Ziyarat, or visitation, ofthe Prophet’s Mosque, i. 30s, 310 Distinction between Ziyarat and the Hajj Pilgrimage, 305 Where the cere mony begins, 307, «. How regarded by the Maliki school, 31 1 n I . S,yjsl,tatlon Kuba on the J7th Ramazan, 408, n. Ziyarat J ” “ Farewell Visitation,” ii. 55 The ceremony of the p visit to the Prophet s tomb, 292 y ** Ziyaratak/’ or “ blessed be thy visitation,” the benediction, i. 331 ZUbpitar1imageati36 7^ °f al'Rashid' “• 58 Her celebrated Zu 1 Halifah, the Mosque, i. 279, n. Also called the “ Mosque of the tree, 279, 364 Its distance from Al-Madinah, 379 Zuyud schismatics, ii. 6 A CLASSIFIED CATALOGUE OF SELECTED WORKS INCLUDING AN ALPHABETICAL LIST OF BOHN’S LIBRARIES PUBLISHED BY GEORGE BELL & SONS LONDON : YORK ST., COVENT GARDEN NEW YORK: 66 FIFTH AVENUE; fcf BOMBAY CAMBRIDGE : DEIGHTON, BELL & CO. 1898. CONTENTS PAGE POETRY . 3 THE ALDINE POETS . • • • • 7 BIOGRAPHY AND HISTORY • w • • 8 STANDARD BOOKS • • • • 12 DICTIONARIES AND BOOKS OF REFERENCE 15 ART AND ARCHEOLOGY . . 16 THEOLOGY .... . 20 NAVAL AND MILITARY . 23 TECHNOLOGY . 24 SCIENCE . 26 PHILOSOPHY .... 27 ECONOMICS AND FINANCE . 28 SPORTS AND GAMES . • • • 28 ALL-ENGLAND SERIES • • • 30 CLUE SERIES • • • 30 FICTION . • 31 BOOKS FOR THE YOUNG . • • • 32 ROYAL NAVY HANDBOOKS • • # • 34 BELL’S CATHEDRAL SERIES • • • • • 35 ALPHABETICAL LIST OF BOHN ’3 LIBRARIES ■ 39 London , July 1898. MESSRS. BELL’S CLASSIFIED CATALOGUE OF SELECTED WORKS. Messrs. Bell will be glad to send their Complete Catalogue Catalogue of Bohn's Libraries , or Educational Catalogue , to any address , post free. POETRY. Aid6 (Hamilton). Songs without Music. 3rd edition. With ad* ditional Pieces. Fcap. 8vo. 5s. Aldine Edition of the Poets. See List , page 7. Barry Cornwall. English Songs and Lyrics. 2nd edition. Fcap 8vo. 6s. r Bridges (R.) 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