First when the boundaries of the sacred territory are crossed and the pilgrim is purified, the ordinary clothes are doffed and the pilgrim’s garment or ihram is put on. This is composed of two pieces of linen, wool, or cotton; one tied round the loins, the other thrown over the neck and shoulders so as to leave bare a part of the right arm. All head-dress is forbidden, save for old men and invalids, who have to purchase this dispensation with alms. Instead of shoes sandals are worn, or the upper part of the boot is cut away so as to form a kind of sandal. The ihram for women is composed of a mantle and veil.
Arabic Bronze Tap
On the seventh day of the month of Dhul-Hija, the fête is opened by a sermon which the kadi of Mecca delivers after the midday prayer, and in which he reminds the worshippers of the ceremonies they have to accomplish. On the eighth all repair to Mina, arriving there after a slow walk of two hours. The journey continues to Mount Arafa, which is six hours’ march from Mecca. It is on this sacred mountain and in the long valley, that the night is passed, but very few think of sleep. The devout pray aloud, the others sing joyful songs, or pass the time in the cafés. The grand ceremony at Arafa consists in a long preaching which begins on the ninth at three in the afternoon and continues till sunset. This is regarded as so important that those who have not heard it, even if they have visited all the sacred spots in Mecca, cannot pretend to the title of haji (pilgrim). The preacher, who is generally the kadi of Mecca, is seated on a camel and reads his sermon in Arabic. Every four or five minutes he stops and raises his arms to implore the benediction of heaven. During this interval the audience flap the folds of their pilgrim’s garment and make the air resound with their cries of “Labbaika, Allahomma, labbaika.” According to the law the preacher must show visible signs of emotion, so he seldom ceases wiping his eyes with his handkerchief. The audience must also be deeply moved, recognise their deep sinfulness, and shed abundant tears.
When at last the sun has set behind the mountains, the preacher closes his book and the pilgrims run with all their might towards Mozdalifa. A scene of indescribable confusion arises, for everyone runs as hard as he can, and the caravans from different countries make it a point of honour to arrive first at the destination. Foot-travellers, litters, camels are always being knocked over, there is fighting with sticks and other weapons. At night there is a magnificent illumination, “so grand that one might imagine that all the stars from heaven had come down to earth.”
On the tenth is the greatest fête of the year, the “day of sacrifice,” or the great bairam of the Turks. At daybreak the kadi delivers another sermon of the same kind as that of the previous day, except that it is shorter; then the prayers for the fête are read, and when finished all go slowly to the narrow Mina valley, where there is a village. There they begin to throw stones about the size of a kidney bean, which, strictly, ought to have been picked up at Mozdalifa. But many get them in Mina or use them a second time, although this is forbidden by law. The first seven little stones are aimed against a species of pillar or altar of rough stone which is at the entrance of the valley, in the middle of the route, and which measures six or seven feet in height. Then seven stones are thrown in the middle of the valley against a pillar of the same kind, and seven more at the western end against a stone wall. At the same time they cry: “In the name of God! God is great! We throw stones to be safe against the devil and his hosts.”
After this the sacrifices begin. The pilgrims immolate the victims they have brought; and all Mohammedans, in whatsoever part of the world, sacrifice at the same time. That, generally speaking, ends the pilgrimage. The pilgrims’ robes may now be doffed, everyday clothes resumed, and many return to Mecca to make a tour of the Kaaba. But ordinarily a stay of another two days is made at Mina, and stone-throwing is recommenced. The eleventh is the day of rest, and a return to Mecca is made on the twelfth. The pilgrim goes to the Kaaba, which in the interval has received its new veil, says some prayers, stands in front of the Black Stone, touches it with the right hand or kisses it, if not hindered by the crowd, and begins the seven tours, the first three being made rapidly. To each tour belong certain prescribed prayers to be said; at the end of each one he again touches or kisses the stone. Then, asking pardon for his sins, he goes to the station of Abraham, which is quite near, and prays again. Thence he goes to the sacred well of Zemzem, from which he drinks as much as he wishes, or as much as the crowd permits; finally he runs seven times rapidly from the Safa to the Merwa hill. This done, he has accomplished all the ceremonies, which are so regulated as to their least details that few pilgrims know them by heart. The strangeness of these ceremonies has even struck some pious Moslem theologians who do not put very great faith in the legends. They admit that the act of walking round a temple, running swiftly between two hills, throwing little stones, etc., does not increase piety; but they get out of the difficulty by saying the ceremonies are a sign of divine wisdom, impenetrable to our weak understanding, or a trial of man’s submission to the mysterious and incomprehensible will of God.
We can pass over the other moral duties imposed by the Moslem religion, for morals do not vary much in any religion. There is just one peculiar duty, the holy war, of which we will say a few words.
THE HOLY WAR
European opinion for a long time has not been exact. The Koran, if its sequence of ideas is well studied, gives no order relative to this war against all infidels; and Mohammed, to begin with, shows himself extremely tolerant, admitting the possibility of salvation for all those who believe in God and the last judgment and practice virtue, whatever may be their form of worship. But the opposition he met with modified his way of looking at things, and it was then that Islamism became the only religion that could save. Nevertheless the holy war is not imposed as a duty except and only in the case of enemies to Islamism being the aggressors. Only an arbitrary interpretation by theologians can take the orders otherwise.