On Friday, the 12th Zul 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 Devils Punch-bowl. I leave the reader to imagine the rest. The evil might 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. Unhappily, the spirit of Al-Islam is opposed to these precautions 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.[FN#6]
[p.225] Mounting our camels, and led by Masud, we entered Muna by the eastern end, and from the litter threw the remaining twenty-one stones. I could now see the principal 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 worshippers 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 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
[p.226] called Taylasan[FN#7] covered his turband, which was white as his robes,[FN#8] and a short staff supported his left hand.[FN#9] Presently he arose, took the staff in his right hand, pronounced a few inaudible words,[FN#10] and sat down again on one of the lower steps, whilst a Muezzin, 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 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 nevernowhereaught so solemn, so impressive as this.
[FN#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 11th night (our 10th); and these dames, despite the oriental modesty of face-veils, attack a stranger with hands and stones as heartily as 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 11th Zul Hijjah. [FN#2] 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, Saadan, Maymun, Shadi, &c., &c., are all expressive of (a probably euphuistic) propitiousness. [FN#3] The Egyptians generally catch, train, and take them to the banks of the Nile, where the Kurayeati (ape-leader) is a popular character. [FN#4] This ceremony, as the reader will have perceived, is performed by the Shafeis on the 10th, the 11th, and the 12th of Zul 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 10th (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 11th and 12th of Zul 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 Shafeis, is 49, viz., 7 on the 10th day, 7 at each pillar (total 21) on the 11th day, and the same on the 12th Zul 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. Shafeis may stand at a greater distance, which should not, however, pass the limits of 5 cubits. [FN#5] 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 miuscal 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 ([Arabic text]), through liuto and luth, into lute. [FN#6] NOTE TO THIRD EDITION.Since this was written there have been two deadly epidemics, which began, it is reported, at Muna. 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. (Hardwicke). [FN#7] A scarf thrown over the head, with one end brought round under the chin and passed over the left shoulder composes the Taylasan. [FN#8] As late as Ibn Jubayrs time the preacher was habited from head to foot in black; and two Muezzins held black flags fixed in rings on both sides of the pulpit, with the staves propped upon the first step. [FN#9] 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, described 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 differed considerably from, and was far more ceremonious than, the present Khutbah. [FN#10] The words were Peace be upon ye! and the Mercy of Allah and His Blessings!
[p.227] 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 consulted Mohammed Shiklibhawho suddenly appeared at Muna, having dropped down from Suez to Jeddah, and having reached Meccah in time for pilgrimageabout the possibility of proceeding Eastward. The honest fellows eyebrows rose till they almost touched his turband, 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 Masud, 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 Sanaa. 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.