Personal Narrative of a Pilgrimage to Al-Madinah & Meccah — Volume 2

by Sir Richard Francis Burton

[p.354] to grope the mynde of the Mahumetan, that I might know the cause why such thinges were not brought thyther as in tyme paste. But to auoyde all suspition, I durst here make no mention of the dominion which the Kyng of Portugale had in the most parte of that ocean, and of the gulfes of the Redde Sea and Persia. Then he began with more attentyue mynde, in order to declare vnto me the cause why that marte was not so greatly frequented as it had been before, and layde the only faulte thereof in the Kyng of Portugale. But when he had made mention of the kyng, I began of purpose to detracte his fame, lest the Mahumetan might thinke that I reioyced that the Christians came thyther for merchandies. When he perceyued that I was of profession an enemy to the Christians, he had me yet in greater estimation, and proceeded to tell me many thynges more. When I was well instructed in all thynges, I spake vnto him friendly these woordes in the Mahumets language Menaba Menalhabi, that is to say, I pray you assist mee.[FN#47] He asked mee wherein. To help me (sayed I) howe I may secretly departe hence. Confyrmyng by great othes, that I would goe to those kinges that were most enemies to the Christians: affyrmyng furthermore, that I knewe certain secretes greatly to be esteemed, which if they were knowen to the sayde kynges, I doubted not but that in shorte tyme I should bee sent for from Mecha. Astonyshed at these woordes, he sayde vnto mee, I pray you what arte or secrete doe you know? I answered, that I would giue place to no man in makyng of all manner of gunnes and artillerie. Then sayde hee, praysed be Mahumet who sent thee hyther, to do hym and his saintes good seruice: and willed me to remayne secretly in his [p.355] house with his wyfe, and requyred me earnestly to obtayne leaue of our Captayne that under his name he myght leade from Mecha fifteine camelles laden with spices, without paying any custome: for they ordinarily paye to the Soltan thirtie seraphes[FN#48] of golde, for transportyng of such merchandies for the charge of so many camelles. I put him in good hope of his request, he greatly reioyced, although he would ask for a hundred, affyrmyng that might easily be obteyned by the priuileges of the Mamalukes, and therefore desyred hym that I might safely remayne in his house. Then nothyng doubtyng to obtayn his request, he greatly reioyced, and talkyng with me yet more freely, gaue me further instructions and counsayled me to repayre to a certayne kyng of the greater India, in the kyngdome and realme of Decham[FN#49] whereof we will speake hereafter. Therefore the day before the carauana departed from Mecha, he willed me to lye hydde in the most secrete parte of his house. The day folowyng, early in the mornyng the trumpetter of the carauana gaue warning to all the Mamalukes to make ready their horses, to directe their journey toward Syria, with proclamation of death to all that should refuse so to doe. When I hearde the sounde of the trumpet, and was aduertised of the streight commaundement, I was marueylously troubled in minde, and with heauy countenaunce desired the Mahumetans wife not to bewraye me, and with earnest prayer committed myselfe to the mercie of God. On the Tuesday folowyng, our carauana departed from Mecha, and I remayned in the Mahumetans house with his wyfe, but he folowed the carauana. Yet before he departed, he gaue commaundement to his wyfe to bryng me to the carauana, which shoulde departe from Zida[FN#50] the porte of Mecha to goe into India. This porte is distant from Mecha 40 miles. Whilest I laye

[p.356] thus hyd in the Mahumetans house, I can not expresse how friendly his wyfe vsed me. This also furthered my good enterteynement, that there was in the house a fayre young mayde, the niese of the Mahumetan, who was greatly in loue with me. But at that tyme, in the myddest of those troubles and feare, the fyre of Venus was almost extincte in mee: and therefore with daliaunce of fayre woordes and promises, I styll kepte my selfe in her fauour. Therefore the Friday folowyng, about noone tyde, I departed, folowyng the carauana of India. And about myd nyght we came to a certayne village of the Arabians, and there remayned the rest of that nyght, and the next day tyll noone. From hence we went forwarde on our journey toward Zida, and came thyther in the silence of the nyght. This citie hath no walles, yet fayre houses, somewhat after the buyldyng of Italie. Here is great aboundaunce of all kynd of merchandies, by reason of resorte in manner of all nations thyther, except jewes and christians, to whom it is not lawfull to come thyther. As soone as I entered into the citie, I went to their temple or Meschita, where I sawe a great multitude of poore people, as about the number of 25 thousande, attendyng a certayne pilot who should bryng them into their countrey. Heere I suffered muche trouble and affliction, beyng enforced to hyde myselfe among these poore folkes, fayning myselfe very sicke, to the ende that none should be inquisityue what I was, whence I came, or whyther I would. The lord of this citie is the Soltan of Babylon, brother to the Soltan of Mecha, who is his subiecte. The inhabitauntes are Mahumetans. The soyle is vnfruitfull, and lacketh freshe water. The sea beateth agaynst the towne. There is neuerthelesse aboundance of all thinges: but brought thyther from other places, as from Babylon of Nilus, Arabia F[æ]lix, and dyuers other places. The heate is here so great, that men are in maner dryed up therewith.

[p.357] And therefore there is euer a great number of sicke folkes. The citie conteyneth about fyue hundred houses.

After fyftiene dayes were past, I couenaunted with a pilot, who was ready to departe from thence into Persia, and agreed of the price, to goe with him. There lay at anker in the hauen almost a hundred brigantines and foistes,[FN#51] with diuers boates and barkes of sundry sortes, both with ores and without ores. Therefore after three days, gyuyng wynde to our sayles, we entered into the Redde Sea, otherwise named Mare Erythræum.

[FN#1] I have consulted the Navigation and Voyages of Lewes Wertomannus to the Regions of Arabia, Egypt, Persia, Syria, Ethiopia, and East India, both within and without the River of Ganges, &c., conteyning many notable and straunge things both Historicall and Natural. Translated out of Latine into Englyshe by Richarde Eden. In the year of our Lord, 1576.(Hakluyts Voyages, vol. iv.) The curious reader will also find the work in Purchas (Pilgrimmes and Pilgrimage, vol. ii.) and Ramusio (Raccolta delle Navigasioni e Viaggi, tom. i.). The Travels of Bartema were first published at Milan, A.D. 1511, and the first English translation appeared in Willes and Edens Decades, 4to. A.D. 1555. [FN#2] The number of pilgrims in this Caravan is still grossly exaggerated. I cannot believe that it contains more than 7000 of both sexes, and all ages. [FN#3] This may confirm Strabos account of [Æ]lius Gallus loss, after a conflict with a host of Arabstwo Roman soldiers. Mons. Jomard, noticing the case, pleasantly remarks, that the two individuals in question are to be pitied for their extreme ill-luck. [FN#4] This venerable form of abuse still survives the lapse of time. One of the first salutations reaching the ears of the Overlands at Alexandria is some little boys Ya Nasrani Kalb awani, &c., &c. O Nazarene, O dog obscene, &c., &c. In Percys Reliques we read of the Knight calling his Moslem opponent unchristen hounde,a retort courteous to the Christen hounde, previously applied to him by the Pagan. [FN#5] For a full account of the mania fit I must refer the curious reader to the original (Book ii. chap. v.) The only mistake the traveller seems to have committed, was that, by his ignorance of the rules of ablution, he made men agree that he was no sainct, but a madman. [FN#6] He proceeds, however, to say that the head is lyke a harts, the legges thynne and slender, lyke a fawne or hyde, the hoofs divided much like the feet of a goat; that they were sent from Ethiopia (the Somali country), and were shewed to the people for a myracle. They might, therefore, possibly have been African antelopes, which a lusus naturæ had deprived of their second horn. But the suspicion of fable remains. [FN#7] This is a tale not unfamiliar to the Western World. Louis XI. of France was supposed to drink the blood of babes,pour rajeunir sa veine epuisee. The reasons in favour of such unnatural diet have been fully explained by the infamous M. de Sade. [FN#8] This is, to the present day, a food confined to the Badawin. [FN#9] This alludes to the gardens of Kuba. The number of date-trees is now greatly increased. (See chap. xix.) [FN#10] The Ayn al-Zarka, flowing from the direction of Kuba. (Chap. xviii). [FN#11] Masjid, a Mosque. [FN#12] Nothing can to more correct than this part of Bartemas description. [FN#13] Nabi (the Prophet), Abu Bakr, Osman, Omar, and Fatimah. It was never believed that Osman was buried in the Prophets Mosque. This part of the description is utterly incorrect. The tombs are within the tower above-mentioned; and Bartema, in his 13th chapter, quoted below, seems to be aware of the fact. [FN#14] The request was an unconscionable one; and the chief priest knew that the body, being enclosed within four walls, could not be seen. [FN#15] This is incorrect. Hazrat Isa, after his second coming, will be buried in the Prophets Hujrah. But no Moslem ever believed that the founder of Christianity left his corpse in this world. (See chap. xvi.) [FN#16] Most probably, in the Barr al-Manakhah, where the Damascus caravan still pitches tents. [FN#17] This passage shows the antiquity of the still popular superstition which makes a light to proceed from the Prophets tomb. [FN#18] It is unnecessary to suppose any deception of the kind. If only the illuminati could see this light, the sight would necessarily be confined to a very small number. [FN#19] This account is correct. Kusayr (Cosseir), Suez, and Jeddah still supply Al-Madinah. [FN#20] It is impossible to distinguish from this description the route taken by the Damascus Caravan in A.D. 1503. Of one thing only we may be certain, namely, that between Al-Madinah and Meccah there are no Seas of Sand. [FN#21] The name of St. Mark is utterly unknown in Al-Hijaz. Probably the origin of the fountain described in the text was a theory that sprang from the brains of the Christian Mamluks. [FN#22] A fair description of the still favourite vehicles, the Shugduf, Takht-rawan, and the Shibriyah. It is almost needless to say that the use of the mariners compass is unknown to the guides in Al-Hijaz. [FN#23] Wonderful tales are still told about this same Momiya (mummy). I was assured by an Arab physician, that he had broken a fowls leg, and bound it tightly with a cloth containing mans dried flesh, which caused the bird to walk about, with a sound shank, on the second day. [FN#24] This is probably Jabal Warkan, on the Darb al-Sultani, or Sea road to Meccah. For the Moslem tradition about its Sinaitic origin, see Chapter xx. [FN#25] The Saniyah Kuda, a pass opening upon the Meccah plain. Here two towers are now erected. [FN#26] This is the open ground leading to the Muna Pass. [FN#27] An error. The sacrifice is performed at Muna, not on Arafat, the mountain here alluded to. [FN#28] The material is a close grey granite. [FN#29] The form of the building has now been changed. [FN#30] The Meccans have a tradition concerning it, that it is derived from Baghdad. [FN#31] Moslems who are disposed to be facetious on serious subjects, often remark that it is a mystery why Allah should have built his house in a spot so barren and desolate. [FN#32] This is still correct. Suez supplies Jeddah with corn and other provisions. [FN#33] A prodigious exaggeration. Burckhardt enumerates twenty. The principal gates are seventeen in number. In the old building they were more numerous. Jos. Pitt says, it hath about forty-two doors to enter into it;not so much, I think, for necessity, as figure; for in some places they are close by one another. [FN#34] Bartema alludes, probably, to the Bab al-Ziyadah, in the northern enceinte. [FN#35] I saw nothing of the kind, though constantly in the Harim at Meccah. [FN#36] The Kaabah is an oblong massive structure, 18 paces in length, 14 in breadth, and from 35 to 40 feet in height. (Burckhardt, vol. i. p. 248.) My measurements, concerning which more hereafter, gave 18 paces in breadth, and 22 in length. [FN#37] In ancient times possibly it was silk: now, it is of silk and cotton mixed. [FN#38] These are the brazen rings which serve to fasten the lower edge of the Kiswah, or covering. [FN#39] A true description of the water of the well Zemzem. [FN#40] There is great confusion in this part of Bartemas narrative. On the 9th of Zul Hijjah, the pilgrims leave Mount Arafat. On the 10th, many hasten into Meccah, and enter the Kaabah. They then return to the valley of Muna, where their tents are pitched and they sacrifice the victims. On the 12th, the tents are struck, and the pilgrims re-enter Meccah. [FN#41] This well describes the wretched state of the poor Takruri, and other Africans, but it attributes to them an unworthy motive. I once asked a learned Arab what induced the wretches to rush upon destruction, as they do, when the Faith renders pilgrimage obligatory only upon those who can afford necessaries for the way. By Allah, he replied, there is fire within their hearts, which can be quenched only at Gods House, and at His Prophets Tomb. [FN#42] Bartema alludes to the Day of Arafat, 9th of Zul Hijjah, which precedes, not follows, the Day of Sacrifice. [FN#43] Bartema alludes to the Shaytan al-Kabir, the great devil, as the buttress at Al-Muna is called. His account of Satans appearance is not strictly correct. Most Moslems believe that Abraham threw the stone at the Rajim,the lapidated one; but there are various traditions upon the subject. [FN#44] A Christian version of an obscure Moslem legend about a white dove alighting on the Prophets shoulder, and appearing to whisper in his ear whilst he was addressing a congregation. Butler alludes to it : Th apostles of this fierce religion, Like Mahomets, were ass and widgeon; the latter word being probably a clerical error for pigeon. When describing the Kaabah, I shall have occasion to allude to the blue-rocks of Meccah. [FN#45] No one would eat the pigeons of the Kaabah; but in other places, Al-Madinah, for instance, they are sometimes used as articles of food. [FN#46] In the vulgar dialect, Ant min ayn? [FN#47] I confess inability to explain these words: the printer has probably done more than the author to make them unintelligible. Atamannik minalnabi, in vulgar and rather corrupt Arabic, would mean I beg you (to aid me) for the sake of the Prophet. [FN#48] Ashrafi, ducats. [FN#49] The Deccan. [FN#50] Jeddah [FN#51] A foist, foyst or buss, was a kind of felucca, partially decked.

[p.358]APPENDIX V.

THE PILGRIMAGE OF JOSEPH PITTS TO MECCAH AND AL-MADINAH.A.D. 1680

OUR second pilgrim was Jos. Pitts, of Exon,[FN#1] a youth fifteen or sixteen years old, when in A.D. 1678, his genius leading him to be a sailor and to see foreign countries, caused him to be captured by an Algerine pirate. After living in slavery for some years, he was taken by his patroon to Meccah and Al-Madinah via Alexandria, Rosetta, Cairo, and Suez. His description of these places is accurate in the main points, and though tainted with prejudice and bigotry, he is free from superstition and credulity. Conversant with Turkish and Arabic, he has acquired more knowledge of the tenets and practice of Al-Islam than his predecessor, and the term of his residence at Algier, fifteen years, sufficed, despite the defects of his education, to give fulness and finish to his observations. His chief patroon, captain of a troop of

[p.359] horse, was a profligate and debauched man in his time, and a murderer, who determined to proselyte a Christian slave as an atonement for past impieties. He began by large offers and failed; he succeeded by dint of a great cudgel repeatedly applied to Joseph Pitts bare feet. I roared out, says the relator, to feel the pain of his cruel strokes, but the more I cried, the more furiously he laid on, and to stop the noise of my crying, would stamp with his feet on my mouth. At last, through terror, he turned and spake the words (la ilaha, &c.), as usual holding up the forefinger of the right hand; he was then circumcised in due form. Of course, such conversion was not a sincere onethere was yet swines-flesh in his teeth. He boasts of saying his prayers in a state of impurity, hates his fellow religionists, was truly pleased to hear Mahomet called sabbatero, i.e., shoemaker, reads his bible, talks of the horrid evil of apostacy, calls the Prophet a bloody imposter, eats heartily in private of hog, and is very much concerned for one of his countrymen who went home to his own country, but came again to Algier, and voluntarily, without the least force used towards him, became a Mahometan. His first letter from his father reached him some days after he had been compelled by his patroons barbarity to abjure his faith. One sentence appears particularly to have afflicted him: it was this, to have a care and keep close to God, and to be sure never, by any methods of cruelty that could be used towards me, be prevailed to deny my blessed Saviour, and that he (the father) would rather hear of my death than of my being a Mahometan. Indeed, throughout the work, it appears that his repentance was sincere.

God be merciful to me a
Sinner!