At Arafat the good Moslem worships in imitation of
[p.238] the Pure of Allah[FN#15]; and when hurling stones and curses at three senseless little buttresses which commemorate the appearance of the fiend, the materialism of the action gives to its sentiment all the strength and endurance 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 Kaabahs veil to rise and to wave, and the mysterious complement of the pilgrims 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 supporting 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 whoon such occasions there is always onehas 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.
[p.239] As regards the Meccan and Moslem belief that Abraham and his son built the Kaabah, 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 (fire), a Prometheus who imported civilisation and knowledge into Arabia from Harran, the sacred centre of Sabaean learning.[FN#16] Moslem historians all agree in representing Abraham as a star-worshipper in youth, and Eusebius calls the patriarch son of Athar; his fathers name, therefore, is no Arab invention. Whether Ishmael or his sire ever visited Meccah to build the Kaabah 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
[p.240] 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 Heads day,[FN#17] 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 Englishman, the old law, a choice thrice offered between circumcision and death. But the first Badawi who caught sight of the Franks hat would not deem himself a man if he did not drive a bullet through the wearers 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 unfortunate who happens to be recognised in public as an Infidelunless at least he could throw himself at once upon the protection of the government.[FN#18] 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;
[p.241] an accident would not redound to our reputation, as we could not in justice revenge it.[FN#19]
On the 14th Zul Hijjah we started to perform the rite of Umrah, or Little Pilgrimage. After performing ablution, and resuming the Ihram with the usual ceremonies, I set out, accompanied by the boy Mohammed and his brother Abdullah. Mounting asses which resembled mules in size and speed,[FN#20] 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 engaged 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
[p.242] 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.[FN#21] 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,[FN#22] and proceeding, 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 settlement popularly called Al-Umrah.[FN#23] Dismounting here, we