Medina is but a little town, and poor, yet it is walled round,[FN#48] and hath in it a great Mosque, but nothing near so big as the temple at Mecca. In one corner of the Mosque is a place, built about fourteen or fifteen paces square. About this place are great windows,[FN#49] fenced with brass grates. In the inside it is decked with some lamps, and ornaments. It is arched all over head. (I find some relate, that there are no less than 3000 lamps about Mahomets tomb; but it is a mistake, for there are not, as I verily believe, an hundred; and I speak what I know, and have been an eye-witness of). In the middle of this place is the tomb of Mahomet, where the corpse of that bloody impostor is laid, which hath silk curtains all around it like a bed; which curtains are not costly nor beautiful. There is nothing of his tomb to be seen by any, by reason
[p.387] of the curtains round it, nor are any of the Hagges permitted to enter there.[FN#50] None go in but the Eunuchs, who keep watch over it, and they only light the lamps, which burn there by night, and to sweep and cleanse the place. All the privilege the Hagges have, is only to thrust in their hands at the windows,[FN#51] between the brass grates, and to petition the dead juggler, which they do with a wonderful deal of reverence, affection, and zeal. My patroon had his silk handkerchief stole out of his bosom, while he stood at his devotion here.
It is storied by some, that the coffin of Mahomet hangs up by the attractive virtue of a loadstone to the roof of the Mosque; but believe me it is a false story. When I looked through the brass gate, I saw as much as any of the Hagges; and the top of the curtains, which covered the tomb, were not half so high as the roof or arch, so that it is impossible his coffin should be hanging there. I never heard the Mahometans say anything like it. On the outside of this place, where Mahomets tomb is, are some sepulchres of their reputed saints; among which is one prepared for Jesus Christ, when he shall come again personally into the world; for they hold that Christ will come again in the flesh, forty years before the end of the world, to confirm the Mahometan faith, and say likewise, that our Saviour was not crucified in person, but in effigy, or one like him.
Medina is much supplied by the opposite Abyssine country, which is on the other side of the Red Sea: from thence they have corn and necessaries brought in ships: an odd sort of vessels as ever I saw, their sails being made of matting, such as they use in the houses and Mosques to tread upon.
[p.388] When we had taken our leave of Medina, the third day, and travelled about ten days more, we were met by a great many Arabians, who brought abundance of fruit to us, particularly raisins; but from whence I cannot tell.[FN#52] When we came within fifteen days journey of Grand Cairo, we were met by many people who came from thence, with their camels laden with presents for the Hagges, sent from their friends and relations, as sweetmeats, &c. But some of them came rather for profit, to sell fresh provisions to the Hagges, and trade with them.
About ten days before we got to Cairo, we came to a very long steep hill, called Ackaba, which the Hagges are usually much afraid how they shall be able to get up. Those who can will walk it. The poor camels, having no hoofs, find it very hard work, and many drop here. They were all untied, and we dealt gently with them, moving very slowly, and often halting. Before we came to this hill, I observed no descent, and when we were at the top there was none, but all plain as before.
We past by Mount Sinai by night, and, perhaps, when I was asleep; so that I had no prospect of it.
When we came within seven days journey of Cairo, we were met by abundance of people more, some hundreds, who came to welcome their friends and relations; but it being night, it was difficult to find those they wanted, and, therefore, as the Caravans past along they kept calling them aloud by their names, and by this means found them out. And when we were in three days journey of it, we had many camel-loads of the water of the Nile brought us to drink. But the day and night before we came to Cairo, thousands came out to meet us with extraordinary rejoicing. It is thirty-seven days journey from Mecca to Cairo, and three days we tarry by [p.389] the way, which together make us (as I said) forty days journey; and in all this way there is scarce any green thing to be met with, nor beast nor fowl to be seen or heard; nothing but sand and stones, excepting one place which we passed through by night; I suppose it was a village, where were some trees, and, we thought, gardens.
[FN#1] It is curious, as Crichton (Arabia, vol. ii. p. 208) observes, that Gibbon seems not to have seen or known anything of the little work published by Pitts on his return home. It is entitled A faithful Account of the Religion and the Manners of the Mahometans, in which is a particular Relation of their Pilgrimage to Mecca, the Place of Mahomets Birth, and Description of Medina, and of his Tomb there, &c., &c. My copy is the 4th edition, printed for T. Longman and R. Hett, London, A.D. 1708. The only remarkable feature in the getting up of the little octavo is, that the engraving headed the most sacred and antient Temple of the Mahometans at Mecca, is the reverse of the impression[.] [FN#2] Some years afterwards, Mr. Consul Baker, when waited upon by Pitts, in London, gave him a copy of the letter, with the following memorandum upon the back of itCopy of my letter to Consul Raye at Smyrna, to favour the escape of Joseph Pitts, an English renegade, from a squadron of Algier men-of-war. Had my kindness to him been discovered by the government of Algiers, my legs and arms had first been broken, and my carcass burnta danger hitherto not courted by any. [FN#3] The italics in the text are the authors. This is admirably characteristic of the man. Asiatic Christendom would not satisfy him. He seems to hate the damnable doctrines of the Papists, almost as much as those of the Moslems. [FN#4] He must have been accustomed to long days journeys. Al-Idrisi makes Jeddah forty miles from Meccah; I calculated about forty-four. [FN#5] Dalil, a guide, generally called at Meccah Muttawwif. [FN#6] Pitts Note,that before theyll provide for themselves, they serve God in their way. [FN#7] Abdast is the Turkish word, borrowed from the Persian, for Wuzu, the minor ablution. [FN#8] Rukaat, a bending. This two-bow prayer is in honour of the Mosque. [FN#9] This is the ceremony technically called Al-Sai, or running between Safa and Marwah. Burckhardt describes it accurately, vol. i. pp. 174, 175. [FN#10] Ihram, the pilgrim-garb. [FN#11] Now gold or gilt. [FN#12] This is an error. The stone is called Hajar Aswad, the Black Stone, or Hajar Asad, the Blessed Stone. Moreover, it did not change its colour on account of the sins of the people who kissed it. [FN#13] The Meccans, in effect, still make this a boast. [FN#14] Nothing more blindly prejudiced than this statement. Moslems turn towards Meccah, as Christians towards Jerusalem. [FN#15] As will afterwards be explained, all the four orthodox schools do not think it necessary to kiss the stone after each circumambulation. [FN#16] These are mere local traditions. The original Kaabah was composed of materials gathered from the six mountains of Paradise (chap. xx.) The present building is of grey granite quarried in a hill near Meccah. [FN#17] Now Jabal Nur. [FN#18] They come from the well-known Taif, which the country people call Hijaz, but never Habbash. The word Taif literally means the circumambulator. It is said that when Adam settled at Meccah, finding the country barren, he prayed to Allah to supply him with a bit of fertile land. Immediately appeared a mountain, which having performed Tawaf round the Kaabah, settled itself down eastward of Meccah. Hence, to the present day, Taif is called Kita min al-Sham, a piece of Syria, its fatherland. [FN#19] This is an error of printing for paces. [FN#20] (Pitts Note.) Not of massy gold, as a late French author (who, I am sure, was never there) says. The door is of wood, only plated over with silver; much less is the inside of the Beat ceiled with massy gold, as the same Frenchman asserts. I can assure the world it is no such thing. The door is of wood, thickly plated over with silver, in many parts gilt. And whatever hereabouts is gilt, the Meccans always call gold. (R.F.B.) [FN#21] This is no longer the case. Few women ever enter the Kaabah, on account of the personal danger they run there. [FN#22] More correctly, at three of the corners, and the fourth opposite the southern third of the western wall. [FN#23] It is deemed disrespectful to look at the ceiling, but pilgrims may turn their eyes in any other direction they please. [FN#24] There are now three. [FN#25] It is tucked up about six feet high. [FN#26] It is a close kind of grey granite, which takes a high polish from the pilgrims feet. [FN#27] Now iron posts. [FN#28] The Shafei school have not, and never had, a peculiar oratory like the other three schools. They pray near the well Zemzem. [FN#29] This place contains the stone which served Abraham for a scaffold when he was erecting the Kaabah. Some of our popular writers confound this stone with the Hajar al-Aswad. [FN#30] (Pitts Note.) The worthy Mons. Thevenot saith, that the waters of Meccah are bitter; but I never found them so, but as sweet and as good as any others, for aught as I could perceive. Pitts has just remarked that he found the waters of Zemzem brackish. To my taste it was a salt-bitter, which was exceedingly disagreeable. (R.F.B.) [FN#31] They are not so modest. 600,000 is the mystical number; others declare it to be incalculable. Oftentimes 70,000 have met at Arafat. [FN#32] The cupola has now disappeared; there is a tall pillar of masonry-work, whitewashed, rising from a plastered floor, for praying. [FN#33] On the 9th Zul Hijjah, or the Day of Arafat, the pilgrims, having taken their stations within the sacred limits, perform ablution about noon, and pray as directed at that hour. At three P.M., after again performing the usual devotions, or more frequently after neglecting them, they repair to the hill, and hear the sermon. [FN#34] At Muzdalifah. [FN#35] This, I need scarcely say, is speaking as a Christian. All Moslems believe that Ishmael, and not Isaac, was ordered to be sacrificed. The place to which Pitts alludes is still shown to pilgrims. [FN#36] (Pitts Note.) Monsieur de Thevenot saith, that they throw these stones at the Gibbel or Mount; but, indeed, it is otherwise; though I must needs say, he is very exact in almost every thing of Turkish matters; and I pay much deference to that great author. [FN#37] The Rami or Jaculator now usually says, as he casts each stone, In the name of Allah, and Allah is omnipotent (Raghman lish Shaytani wa Khizyatih), in token of abhorrence to Satan, and for his ignominy (I do this). [FN#38] The Arabic would mean stone the devil and slay him, unless wazbehe be an error for wa ashabih,and his companions. [FN#39] Even in the present day, men who have led wild lives in their youth, often date their reformation from the first pilgrimage. [FN#40] Al-Yaman, Southern Arabia, whose Akik, or cornelians were celebrated. [FN#41] This is still practised in Moslem countries, being considered a decent way of begging during public prayers, without interrupting them. [FN#42] These people will contract to board the pilgrim, and to provide him with a tent, as well as to convey his luggage. [FN#43] The usual way now is in Kitar, or in Indian file, each camels halter being tied to the tail of the beast that precedes him. Pitts cottor must be a kitar, but he uses the word in another of its numerous senses. [FN#44] This vehicle is the Takht-rawan of Arabia. [FN#45] He describes the Mashals still in use. Lane has sketched them, Mod. Egypt. chap. vi. [FN#46] Pitts means by imaginary Abdes, the sand ablution,lawful when water is wanted for sustaining life. [FN#47] As I shall explain at a future time, there are still some Hijazi Badawin whose young men, before entering life, risk everything in order to plunder a Haji. They care little for the value of the article stolen, the exploit consists in stealing it. [FN#48] The walls, therefore, were built between A.D. 1503 and A.D. 1680. [FN#49] These are not windows, but simply the inter-columnar spaces filled with grating. [FN#50] This account is perfectly correct. The Eunuchs, however, do not go into the tomb; they only light the lamps in, and sweep the passage round, the Sepulchre. [FN#51] These are the small apertures in the Southern grating. See Chap. xvi. [FN#52] The Caravan must have been near the harbour of Muwaylah, where supplies are abundant.
[p.390]APPENDIX VI.