andqui multum peregrinatur, raro sanctificaturbecome a worldly-wise, God-forgetting, and Mammonish sort of folk. Tuf w asaa, w aamil al-sabaCircumambulate 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-haram f il HaramaynEvil (dwelleth) in the two Holy Cities; and no wonder, since plenary indulgence is so easily secured.[FN#7] The pilgrim is forbidden, or rather dissuaded, from abiding 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 Allahs house, after a few months, the marvel waxing stale, sweeps past with indifference or something worse.
[p.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 Burckhardts day,[FN#8] 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,
Sawahilis, a few Somalis, and Abyssinians are embarked at Suakin,
Zayla, Tajurrah, and Berberah, carried in thousands to Jeddah, and the
Holy City has the pick of every batch. Thence the stream sets
Northwards, a small current towards Al-Madinah, and the main line to
Egypt and Turkey.[FN#9]
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 beautiful. The male profile is high and bony, the forehead recedes, and the head rises unpleasantly towards the region of firmness. In most families male children, when forty days old, are taken to the Kaabah, prayed over, and carried home, where the barber draws with a razor three parallel gashes
[p.234] 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,[FN#10] 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 century. The young men are rather stout and athletic, but in middle agewhen man swills and swellsthey 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 Ikram, here, as at Al-Madinah, supply the citizen with the means of idleness. With him everything is on the most expensive scale, his marriage, his religious ceremonies, and his household expenses. His
[p.235] house is luxuriously furnished; entertainments are frequent, 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.[FN#11]
The most unpleasant peculiarities of the Meccan[FN#12] are their pride and coarseness of language. Looking upon themselves as the cream of earths 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,[FN#13] their strict fastings, their learned men, and their purity of language.[FN#14] In fact, their pride shows itself at every moment;
[p.236] 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 appeared 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 administered 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 of a Holy City, and yet he teacheth youye, 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
[p.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 subjects in sublime language. In Mohammeds life we find that he by no means disdained a joke, sometimes a little hasarde, 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 Holy 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 pilgrimage ceremonies I cannot speak harshly. It may be true that the rites of the Kaabah, emasculated of every idolatrous 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 Pardon 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 Kaabah fortifies his wild belief by the fond thought that he treads the path of Allahs friend.