'The trembling pilgrim reluctantly obeyed. The Arab took up the garment and proceeded with it to where the fire was kindled. "Now we shall see what my trusty dog discovered in your tattered chintz," said the Arab, as he threw it on the fire. All the pilgrims hovered round the flames to watch what would result from the consuming garment, with intense anxiety. The Arab drew from the embers one hundred gold mohurs, to the surprise and wonder of all the travellers, save him who owned the chintz garment; he had kept his treasures so secretly, that even in their greatest distress he allowed his brother pilgrims to suffer, with himself, want and privations which, owing to his lust for gold, he had no heart to relieve.

'The Arab selected from the prize he had obtained, by the exchange of garments, ten gold mohurs, and presented them to the owner with a sharp rebuke for his duplicity, alluding to the meanness he had been guilty of in seeking and accepting a meal from a Bedouin, whilst he possessed so much wealth about his person; then adding,—"There is nothing hidden from God; I killed my sole treasure to give food to the poor hungry travellers; my deed of charity is rewarded; deceit in you is punished by the loss of that wealth you deserved not to possess.—Depart, and be thankful that your life is spared; there are some of my tribe who would not have permitted you to go so easily: you have enough spared to you for your journey; in future, avoid base deceptions."'

Of the Kaabah (Holy House) many wonderful things are recorded in the several commentaries on the Khoraun, and other ancient authorities, which it would fill my letter to detail. I will, however, make mention of the mystic chain as a sample of the many superstitious habits of that age.

It is said, 'A chain was suspended from the roof of Kaabah, whither the people assembled to settle (by the touch) disputed rights in any case of doubt between contending parties.'

Many curious things are related as having been decided by this mystic chain,[13] which it should seem, by their description, could only be reached by the just person in the cause to be decided, since, however long the arm of the faulty person, he could never reach the chain; and however short the person's arm who was in the right, he always touched the chain without difficulty. I will here relate one of the anecdotes on this subject.

'Two pilgrims travelled together in Arabia; on the way one robbed the other of his gold coins, and secreted them carefully in the hollow of his cane or staff. His companion missing his cash, accused him of the theft, and when disputes had risen high between them, they agreed to visit the mystic chain to settle their difference. Arriving at Kaabah, their intentions being disclosed to the keepers of the place, the thief claimed the privilege, being the accused, of first reaching to touch the chain; he then gave the staff in which he had deposited the money into his fellow-pilgrim's hands, saying, "Keep this, whilst I go to prove my innocence." He next advanced and made the usual prayer, adding to which, "Lord, whatever I have done amiss I strive to remedy; I repent, and I restore"; then raising his arm, he touched the chain without difficulty. The spectators were much surprised, because all believed he was actually the thief. The man who lost his gold, freely forgave his fellow-traveller, and expressed sorrow that he had accused him wrongfully; yet he wished to prove that he was not guilty of falsehood—having really lost his gold,—and declared he also would approach the chain to clear himself from such a suspicion. "Here," said he to the criminal, "take back your staff;" and he advanced within the Kaabah, making the required prayer, and adding, "Now my Creator will grant me mercy and favour, for He knoweth my gold was stolen, and I have not spoken falsely in that, yet I know not who is the thief." He raised his hand and grasped the chain, at which the people were much amazed.'

It is presumed, by writers of a later period, that this circumstance threw the mystic properties of the chain out of favour; for it was soon after removed secretly, these writers add, and its disappearance made the subject of much conjecture; no one could ever ascertain by whom it was taken, but the general belief is, that it was conveyed away by supernatural agency. Another marvellous story is recorded of the Kaabah, as follows:

'A poor pilgrim, nearly famishing with hunger, while encircling the Holy House, on looking up towards the building observed the water-spout of gold[14] hanging over his head. He prayed that his wants might be relieved, adding, "To Thee, O God, nothing is difficult. At thy command, that spout of gold may descend to my relief;" holding the skirt of his garment to receive it, in answer to his faithful address. The spout had been firmly fixed for ages, yet it fell as the pilgrim finished his prayer. He lost no time in walking away with his valuable gift, and offered it to a merchant for sale, who immediately recognizing the gold spout of Kaabah, accused the pilgrim of sacrilege, and without delay handed him over to the Sheruff[15] of Mecca, to answer for his crime. He declared his innocence to the Sheruff, and told him how he became possessed of the treasure. The Sheruff had some difficulty in believing his confession, yet perceiving he had not the appearance of a common thief, he told him, if what he had declared was true, the goodness of God would again be extended towards him on the trial he proposed to institute. The spout was restored to its original position on the Kaabah, and made secure. This done, the pilgrim was required to repeat his faithful address to God, in the presence of the assembled multitude; when, to their astonishment, it again descended at the instant his prayer was finished. Taking up the spout without hesitation, he was walking away with it very quietly, when the people flocked round him, believing him to be some sainted person, and earnestly requested him to bestow on them small portions of his raiment as relics of his holy person. The Sheruff then clothed him in rich garments, and in lieu of the gold spout—which none could now dispute his right to,—the same weight of gold in the current coin of Arabia was given to him, thus raising him from beggary to affluence.'

I have often heard Meer Hadjee Shaah speak of this gold spout which adorns the Kaabah, being held in great veneration by the pilgrims who make the Hadje to that place.

All Mussulmauns performing the pilgrimage pay a kind of tax to the Sheruff of Mecca. The present possessors of power in Mecca are of the Soonie sect. The admission money, in consequence, falls heavy on the Sheahs, from whom they exact heavy sums, out of jealousy and prejudice. This renders it difficult for the poor Sheah pilgrim to gain admittance, and it is even suspected that in many cases they are induced to falsify themselves, when it is demanded of them what sect they belong to, rather than be denied entrance after their severe trial to reach the confines of Mecca. The tax levied on the Soonies is said to be trifling in proportion to that of the Sheahs.