Personal Narrative of a Pilgrimage to Al-Madinah & Meccah Volume I Part 31

[p.396]Apostle recited the first Festival prayers after his arrival at Al-Madinah, and used frequently to pray, and to address those of his followers who lived far from the Harim,[FN#22] or Sanctuary. It is a trim modern building of cut stone and lime in regular layers, of parallelogramic shape, surmounted by one large and four small cupolas.

These are all whitewashed; and the princ.i.p.al is capped with a large crescent, or rather a trident, rising from a series of gilt globes: the other domes crown the several corners. The minaret is of the usual Turkish shape, with a conical roof, and a single gallery for the Mu'ezzin. An Acacia-tree or two on the Eastern side, and behind it a wall-like line of mud houses, finish the coup-d'oeil; the interior of this building is as simple as is the exterior. And here I may remark that the Arabs have little idea of splendour, either in their public or in their private architecture. Whatever strikes the traveller's eye in Al-Hijaz is always either an importation or the work of foreign artists. This arises from the simple tastes of the people, combined, doubtless, with their notable thriftiness. If strangers will build for them, they argue, why should they build for themselves? Moreover, they have scant inducement to lavish money upon grand edifices. Whenever a disturbance takes place, domestic or from without, the princ.i.p.al buildings are sure to suffer. And the climate is inimical to their enduring. Both ground and air at Al-Madinah, as well as at Meccah, are damp and nitrous in winter, in summer dry and torrid: the lime is poor; palm-timber soon decays: even foreign wood-work suffers, and a few years of neglect suffice to level the proudest pile with the dust.

The suburbs to the South of Al- Madinah are a collection

[p.397]of walled villages, with plantations and gardens between. They are laid out in the form, called here, as in Egypt, Hosh-court-yards, with single-storied tenements opening into them. These enclosures contain the cattle of the inhabitants; they have strong wooden doors, shut at night to prevent "lifting," and they are capable of being stoutly defended. The inhabitants of the suburb are for the most part Badawi settlers, and a race of schismatics who will be noticed in another chapter. Beyond these suburbs, to the South, as well as to the North and Northeast, lie gardens and extensive plantations of palm-trees.

[FN#1] To the East he limits Al-Hijaz by Yamamah (which some include in it), Nijd, and the Syrian desert, and to the West by the Red Sea. The Greeks, not without reason, included it in their Arabia Petraea.

Niebuhr places the Southern boundary at Hali, a little town south of Kunfudah (Gonfoda). Captain Head (Journey from India to Europe) makes the village Al-Kasr, opposite the Island of Kotambul, the limit of Al-Hijaz to the South.

[FN#2] Or, according to others, between Al-Yaman and Syria.

[FN#3] If you ask a Badawi near Meccah, whence his fruit comes, he will reply "min Al-Hijaz," "from the Hijaz," meaning from the mountainous part of the country about Taif. This would be an argument in favour of those who make the word to signify a "place tied together," (by mountains). It is notorious that the Badawin are the people who best preserve the use of old and disputed words; for which reason they were constantly referred to by the learned in the palmy days of Moslem philology. "Al-Hijaz," also, in this signification, well describes the country, a succession of ridges and mountain chains; whereas such a name as "the barrier" would appear to be rather the work of some geographer in his study. Thus Al-Nijd was so called from its high and open lands, and, briefly, in this part of the world, names are most frequently derived from some physical and material peculiarity of soil or climate.

[FN#4] Amongst a people, who, like the Arabs or the Spaniards, hold a plurality of names to be a sign of dignity, so ill.u.s.trious a spot as Al-Madinah could not fail to be rich in nomenclature. A Hadis declares, "to Al-Madinah belong ten names": books, however, enumerate nearly a hundred, of which a few will suffice as a specimen. Tabah, Tibah, Taibah, Tayyibah, and Mutayyibah, (from the root "Tib," "good,"

"sweet," or "lawful,") allude to the physical excellencies of Al-Madinah as regards climate-the perfume of the Prophet's tomb, and of the red rose, which was a thorn before it blossomed by the sweat of his brow-and to its being free from all moral impurity, such as the presence of Infidels, or worshippers of idols. Mohammed declared that he was ordered by Allah to change the name of the place to Tabah, from Yasrib or Asrib. The latter, according to some, was a proper name of a son of Noah; others apply it originally to a place west of Mount Ohod, not to Al-Madinah itself; and quote the plural form of the word, "Asarib," ("spots abounding in palms and fountains,") as a proof that it does not belong exclusively to a person. However this may be, the inauspicious signification of Yasrib, whose root is "Sarab,"

(destruction,) and the notorious use of the name by the Pagan Arabs, have combined to make it, like the other heathen designation, Al-Ghalabah, obsolete, and the pious Moslem who p.r.o.nounces the word is careful to purify his mouth by repeating ten times the name "Al-Madinah." Barah and Barrah allude to its obedience and purity; Hasunah to its beauty; Khayrah and Khayyarah to its goodness; Mahabbah, Habibah and Mahbubah, to the favour it found in the eyes of the Prophet; whilst Jabirah, Jabbarah, and Jabarah, (from the root Jabr, joining or breaking), at once denote its good influence upon the fortunes of the Faithful and its evil effects upon the Infidel.

"Al-Iman," (the Faith,) is the name under which it is hinted at in the Koran. It is called Shafiyah (the Healer), on account of the curative effects of earth found in its neighbourhood; Nasirah, the Saving, and Asimah, the Preserving, because Mohammed and his companions were there secure from the fury of their foes; Fazihah, the Detector, from its exposing the Infidel and the hypocrite; Muslimah and Muminah, the Faithful City; Mubarakah, the Blessed; Mahburah, the Happy; and Mahturah, the Gifted. Mahrusah, the Guarded; and Mahfuzah, the Preserved, allude to the belief that an angel sits in each of its ten main streets, to watch over the town, and to prevent "Antichrist"

entering therein. "Al-Dajjal," as this personage is called, will arise in the East and will peregrinate the earth; but he will be unable to penetrate into Meccah; and on approaching Jabal Ohod, in sight of Al-Madinah, he will turn off towards his death-place, Al-Sham (Damascus). In the Taurat or Pentateuch, the town is called Mukaddasah, the Holy, or Marhumah the Pitied, in allusion to the mission of Mohammed; Marzukah, the Fed, is a favourable augury of plenty to it, and Miskinah, the Poor, hints that it is independent of treasure of gold or store of silver to keep up its dignity. Al-Makarr, means the Residence or the Place of Quiet; Makinat, the Firmly-fixed, (in the right faith); Al-Harim, the Sacred or Inviolable; and, finally, Al-Balad, the Town, and Al-Madinah, the City by excellence. So an inhabitant calls himself Al-Madani, whilst the natives of other and less-favoured "Madinahs" affix Madini to their names. Its t.i.tles are Arz-Allah, Allah's Land; Arz al-Hijrah, the Land of Exile; Akkalat al-Buldan, the Eater of Towns; and Akkalat al-Kura, the Eater of Villages, on account of its superiority, even as Meccah is ent.i.tled Umm al-Kura, the Mother of Villages; Bayt Rasul Allah, House of Allah's Prophet; Jazirat alArab, Isle of the Arab; and Harim Rasul Allah, the Sanctuary of Allah's Prophet. In books and letters it has sometimes the t.i.tle of Madinah Musharrafah, the Exalted; more often that of Madinah Munawwarah, the Enlightened-scil. by the lamp of faith and the column of light supposed to be based upon the Prophet's tomb. The Moslems are not the only people who lay claim to Al-Madinah. According to some authors-and the legend is more credible than at first sight it would appear-the old Guebres had in Arabia and Persia seven large fire temples, each dedicated to a planet. At "Mahdinah," as they pervert the word, was an image of the Moon, wherefore the place was originally called the "Religion of the Moon." These Guebres, amongst other sacred spots, claim Meccah, where they say Saturn and the Moon were conjointly venerated; Jerusalem, the Tomb of Ali at Najaf, that of Hosayn at Kerbela, and others. These pretensions of course the Moslems deny with insistance, which does not prevent certain symptoms of old and decayed faith peeping out in localities where their presence, if duly understood, would be considered an abomination. This curious fact is abundantly evident in Sind, and I have already alluded to it (History of Sind).

[FN#5] Such is its formation in Al-Hijaz.

[FN#6] Within the sanctuary all Muharramat, or sins, are forbidden; but the several schools advocate different degrees of strictness. The Imam Malik, for instance, allows no latrinae} nearer to Al-Madinah than Jabal Ayr, a distance of about three miles. He also forbids slaying wild animals, but at the same time he specifies no punishment for the offence. Some do not allow the felling of trees, alleging that the Prophet enjoined their preservation as an ornament to the city, and a pleasure to visitors. Al-Khattabi, on the contrary, permits people to cut wood, and this is certainly the general practice. All authors strenuously forbid within the boundaries slaying man (except invaders, infidels, and the sacrilegious), drinking spirits, and leading an immoral life. As regards the dignity of the sanctuary, there is but one opinion; a number of Hadis testify to its honour, praise its people, and threaten dreadful things to those who injure it or them. It is certain that on the last day, the Prophet will intercede for, and aid, all those who die, and are buried, at Al-Madinah. Therefore, the Imam Malik made but one pilgrimage to Meccah, fearing to leave his bones in any other cemetery but Al-Bakia. There is, however, much debate concerning the comparative sanct.i.ty of Al-Madinah and Meccah. Some say Mohammed preferred the former, blessing it as Abraham did Meccah.

Moreover, as a tradition declares that every man's body is drawn from the dust of the ground in which he is buried, Al-Madinah, it is evident, had the honour of supplying materials for the Prophet's person. Others, like Omar, were uncertain in favour of which city to decide. Others openly a.s.sert the pre-eminence of Meccah; the general consensus of Al-Islam preferring Al-Madinah to Meccah, save only the Bayt Allah in the latter city. This last is a juste-milieu view, by no means in favour with the inhabitants of either place. In the meanwhile the Meccans claim unlimited superiority over the Madani; the Madani over the Meccans.

[FN#7] These seven wells will be noticed in Chapter XIX., post.

[FN#8] I translate Al-Zarka "azure," although Sir G. Wilkinson remarks, apropos of the Bahr al-Azrak, generally translated by us the "Blue Nile," that, "when the Arabs wish to say dark or jet black, they use the word 'Azrak.'" It is true that Azrak is often applied to indeterminate dark hues, but "Aswad," not Azrak, is the opposite to Abyaz, "white." Moreover, Al-Zarka in the feminine is applied to women with light blue eyes; this would be no distinctive appellation if it signified black eyes, the almost universal colour. Zarka of Yamamah is the name of a celebrated heroine in Arab story, and the curious reader, who wishes to see how much the West is indebted to the East, even for the materials of legend, will do well to peruse her short history in Major Price's "Essay," or M.C. de Perceval's "Essai," &c., vol. i., p.

101. Both of these writers, however, a.s.sert that Zarka's eyes, when cut out, were found to contain fibres blackened by the use of Kohl, and they attribute to her the invention of this pigment. I have often heard the legend from the Arabs, who declare that she painted her eyes with "Ismid," a yellow metal, of what kind I have never been able to determine, although its name is everywhere known.

[FN#9] Burckhardt confounds the Ayn al-Zarka with the Bir al-Khatim, or Kuba well, of whose produce the surplus only mixes with it, and he complains loudly of the "detestable water of Madinah." But he was ill at the time, otherwise he would not have condemned it so strongly after eulogising the salt-bitter produce of the Meccan Zemzem.

[FN#10] The people of Nijd, as Wallin informs us, believe that the more the palms are watered, the more syrup will the fruit produce; they therefore inundate the ground, as often as possible. At Al-Jauf, where the date is peculiarly good, the trees are watered regularly every third or fourth day.

[FN#11] Properly meaning the Yellow Wind or Air. The antiquity of the word and its origin are still disputed.

[FN#12] Burckhardt (Travels in Arabia, vol. ii.) informs us, that in A.D. 1815, when Meccah, Yambu', and Jeddah suffered severely from the plague, Al-Madinah and the open country between the two seaports escaped.

[FN#13] Conjecture, however, goes a little too far when it discovers small-pox in the Tayr Ababil, the "swallow birds," which, according to the Koran, destroyed the host of Abrahat al-Ashram. Major Price (Essay) may be right in making Ababil the plural of Abilah, a vesicle; but it appears to me that the former is an Arabic and the latter a Persian word, which have no connection whatever. M.C. de Perceval, quoting the Sirat al-Rasul, which says that at that time small-pox first appeared in Arabia, ascribes the destruction of the host of Al-Yaman to an epidemic and a violent tempest. The strangest part of the story is, that although it occurred at Meccah, about two months before Mohammed's birth, and, therefore, within the memory of many living at the time, the Prophet alludes to it in the Koran as a miracle.

[FN#14] In Al-Yaman, we are told by Niebuhr, a rude form of inoculation-the mother p.r.i.c.king the child's arm with a thorn-has been known from time immemorial. My Madinah friend a.s.sured me that only during the last generation, this practice has been introduced amongst the Badawin of Al-Hijaz.

[FN#15] Orientals divide their diseases, as they do remedies and articles of diet, into hot, cold, and temperate.

[FN#16] This grain is cheaper than rice on the banks of the Nile-a fact which enlightened England, now paying a hundred times its value for "Revalenta Arabica," apparently ignores.

[FN#17] Herodotus (Euterpe) has two allusions to eye disease, which seems to have afflicted the Egyptians from the most ancient times.

Sesostris the Great died stone-blind; his successor lost his sight for ten years, and the Hermaic books had reason to devote a whole volume to ophthalmic disease. But in the old days of idolatry, the hygienic and prophylactic practices alluded to by Herodotus, the greater cleanliness of the people, and the attention paid to the ca.n.a.ls and drainage, probably prevented this malarious disease becoming the scourge which it is now. The similarity of the soil and the climate of Egypt to those of Upper Sind, and the prevalence of the complaint in both countries, a.s.sist us in investigating the predisposing causes. These are, the nitrous and pungent nature of the soil-what the old Greek calls "acrid matter exuding from the earth,"-and the sudden transition from extreme dryness to excessive damp checking the invisible perspiration of the circ.u.morbital parts, and flying to an organ which is already weakened by the fierce glare of the sun, and the fine dust raised by the Khamsin or the Chaliho. Glare and dust alone, seldom cause eye disease.

Everyone knows that ophthalmia is unknown in the Desert, and the people of Al-Hijaz, who live in an atmosphere of blaze and sand, seldom lose their sight. The Egyptian usually catches ophthalmia in his childhood.

It begins with simple conjunctivitis, caused by const.i.tutional predisposition, exposure, diet, and allowing the eye to be covered with swarms of flies. He neglects the early symptoms, and cares the less for being a Cyclops, as the infirmity will most probably exempt him from military service. Presently the sane organ becomes affected sympathetically. As before, simple disease of the conjunctiva pa.s.ses into purulent ophthalmia. The man, after waiting a while, will go to the doctor and show a large cicatrix in each eye, the result of an ulcerated cornea. Physic can do nothing for him; he remains blind for life. He is now provided for, either by living with his friends, who seldom refuse him a loaf of bread, or if industriously inclined, by begging, by acting Mu'ezzin, or by engaging himself as "Yamaniyah," or chaunter, at funerals. His children are thus predisposed to the paternal complaint, and gradually the race becomes tender-eyed. Most travellers have observed that imported African slaves seldom become blind either in Egypt or in Sind. Few Englishmen settled in Egypt lose their sight, except they be medical men, who cannot afford time to nurse the early symptoms. The use of coffee and of water as beverages has much to do with this. In the days of hard drinking our Egyptian army suffered severely, and the Austrian army in Tuscany showed how often blindness is caused by importing Northern habits into Southern countries. Many Europeans in Egypt wash their eyes with cold water, especially after walking, and some use once a day a mildly astringent or cooling wash, as Goulard's lotion or vinegar and water. They avoid letting flies settle upon their eyes, and are of opinion that the evening dews are prejudicial, and that sleeping with open windows lays the foundation of disease. Generally when leaving a hot room, especially a Nile-boat cabin, for the cold damp night air, the more prudent are careful to bathe and to wipe the eyes and forehead as a preparation for change of atmosphere. During my short practice in Egypt I found the greatest advantage from the employment of counter-irritants,-blisters and Pommade Emetise,-applied to the temples and behind the ears. Native pract.i.tioners greatly err by confining their patients in dark rooms, thereby injuring the general health and laying the foundation of chronic disease. They are ignorant that, unless the optic nerve be affected, the stimulus of light is beneficial to the eye. And the people by their dress favour the effects of glare and dust. The Tarbush, no longer surrounded as of old by a huge turband, is the least efficient of protectors, and the comparative rarity of ophthalmic disease among the women, who wear veils, proves that the exposure is one of its co-efficient causes.

[FN#18] This invention dates from the most ancient times, and both in the East and in the West has been used by the weird brotherhood to produce the appearances of the absent and the dead, to discover treasure, to detect thieves, to cure disease, and to learn the secrets of the unknown world. The Hindus called it Anjan, and formed it by applying lamp-black, made of a certain root, and mixed with oil to the palm of a footling child, male or female. The Greeks used oil poured into a boy's hand. Cornelius Agrippa had a crystal mirror, which material also served the Counts de Saint Germain and Cagliostro. Dr.

Dee's "show-stone" was a bit of cannel coal. The modern Sindians know the art by the name of Gahno or Vinyano; there, as in Southern Persia, ink is rubbed upon the seer's thumb-nail. The people of Northern Africa are considered skilful in this science, and I have a Maghrabi magic formula for inking the hand of a "boy, a black slave girl, a virgin, or a pregnant woman," which differs materially from those generally known.

The modern Egyptians call it Zarb al-Mandal, and there is scarcely a man in Cairo who does not know something about it. In selecting subjects to hold the ink, they observe the right hand, and reject all who have not what is called in palmistry the "linea media naturalis"

straight and deeply cut. Even the barbarous Finns look into a gla.s.s of brandy, and the natives of Australia gaze at a kind of shining stone.

Lady Blessington's crystal ball is fresh in the memory of the present generation, and most men have heard of Electro-Biology and the Cairo magician. Upon this latter subject, a vexed one, I must venture a few remarks. In the first account of the magician by Mr. Lane, we have a fair and dispa.s.sionate recital of certain magical, mystical, or mesmeric phenomena, which "excited considerable curiosity and interest th[r]oughout the civilised world." As usual in such matters, the civilised world was wholly ignorant of what was going on at home; otherwise, in London, Paris, and New York, they might have found dozens studying the science. But a few years before, Dr. Herklots had described the same practice in India, filling three goodly pages; but he called his work "Qanoon-i-Islam," and, consequently, despite its excellencies, it fell still-born from the press. Lady H. Stanhope frequently declared "the spell by which the face of an absent person is thrown upon a mirror to be within the reach of the humblest and most contemptible of magicians;" but the civilised world did not care to believe a prophetess. All, however, were aroused by Mr. Lane's discovery, and determined to decide the question by the ordeal of reason. Accordingly, in A.D. 1844, Mr. Lane, aided by Lord Nugent and others, discovered that a "coa.r.s.e and stupid fraud" had been perpetrated upon him by Osman Effendi, the Scotchman. In 1845, Sir G.

Wilkinson remarked of this rationalism, "The explanation lately offered, that Osman Effendi was in collusion with the magician, is neither fair on him nor satisfactory, as he was not present when those cases occurred which were made so much of in Europe," and he proposed "leading questions and accidents" as the word of the riddle. Eothen attributed the whole affair to "shots," as schoolboys call them, and ranked success under the head of Paley's "tentative miracles." A writer in the Quarterly explained them by suggesting the probability of divers (impossible) optical combinations, and, lest the part of belief should have been left unrepresented, Miss Martineau was enabled to see clear signs of mesmeric action, and by the decisive experiment of self, discovered the magic to be an "affair of mesmerism." Melancholy to relate, after all this philosophy, the herd of travellers at Cairo is still divided in opinion about the magician, some holding his performance to be "all humbug," others darkly hinting that "there may be something in it."

[FN#19] They distinguish, however, between the Hijaz "Nasur" and the "Jurh al-Yamani," or the "Yaman Ulcer."

[FN#20] I afterwards received the following information from Mr.

Charles Cole, H.B.M. Vice-Consul at Jeddah, a gentleman well acquainted with Western Arabia, and having access to official information: "The population of Al-Madinah is from 16,000 to 18,000, and the Nizam troops in garrison 400. Meccah contains about 45,000 inhabitants, Yambu' from 6000 to 7000, Jeddah about 2500 (this I think is too low), and Taif 8000. Most of the troops are stationed at Meccah and at Jeddah. In Al-Hijaz there is a total force of five battalions, each of which ought to contain 800 men; they may amount to 3500, with 500 artillery, and 4500 irregulars, though the muster rolls bear 6000. The Government pays in paper for all supplies, (even for water for the troops,) and the paper sells at the rate of forty piastres per cent."

[FN#21] The Urtah or battalion here varies from 800 to 1000 men. Of these, four form one Alai or regiment, and thirty-six Alai an Urdu or camp. This word Urdu, p.r.o.nounced "Ordoo," is the origin of our "horde."

[FN#22] One of the traditions, "Between my house and my place of prayers is a Garden of the Gardens of Paradise," has led divines to measure the distance: it is said to be 1000 cubits from the Bab Salam of the Harim to this Musalla.

[p.398]CHAPTER XIX.

A RIDE TO THE MOSQUE OF KUBA.

THE princ.i.p.al places of pious visitation in the vicinity of Al-Madinah are the Mosques of Kuba, the Cemetery Al-Bakia, and the martyr Hamzah's tomb, at the foot of Mount Ohod. These the Zair is directed by all the Olema to visit, and on the holy ground to pray Allah for a blessing upon himself, and upon his brethren of the faith.

Early one Sat.u.r.day morning, I started for Kuba with a motley crowd of devotees. Shaykh Hamid, my Muzawwir, was by my side, mounted upon an a.s.s more miserable than I had yet seen. The boy Mohammed had procured for me a Meccan dromedary, with splendid trappings, a saddle with burnished metal peaks before and behind, covered with a huge sheepskin died crimson, and girthed over fine saddle-bags, whose enormous ta.s.sels hung almost to the ground. The youth himself, being too grand to ride a donkey, and unable to borrow a horse, preferred walking. He was proud as a peac.o.c.k, being habited in a style somewhat resembling the plume of that gorgeous bird, in the coat of many colours-yellow, red, and golden flowers, apparently sewed on a field of bright green silk-which cost me so dear in the Harim. He was armed, as indeed all of us were, in readiness for the Badawin, and he anxiously awaited opportunities of discharging his pistol. Our course lay from Shaykh Hamid's house in the Manakhah, along and up the

[p.399]Fiumara, "Al-Sayh," and through the Bab Kuba, a little gate in the suburb wall, where, by-the-bye, my mounted companion was nearly trampled down by a rush of half-wild camels. Outside the town, in this direction, Southward, is a plain of clay, mixed with chalk, and here and there with sand, whence protrude blocks and little ridges of basalt. As far as Kuba, and the Harrah ridge to the West, the earth is sweet and makes excellent gugglets.[FN#1] Immediately outside the gate I saw a kiln, where they were burning tolerable bricks. Shortly after leaving the suburb, an Indian, who joined our party upon the road, pointed out on the left of the way what he declared was the place of the celebrated Khandak, or Moat, the Torres Vedras of Arabian History.[FN#2] Presently the Nakhil, or palm plantations, began.

Nothing lovelier to the eye, weary with hot red glare, than the rich green waving crops and the cool shade, the "food of vision," as the Arabs call it, and "pure water to the parched throat." For hours I could have sat and looked at it. The air was soft and balmy; a perfumed breeze, strange luxury in Al-Hijaz, wandered amongst the date fronds; there were fresh flowers and bright foliage; in fact, at Midsummer, every beautiful feature of Spring. Nothing more delightful to the ear than the warbling of the small birds, that sweet familiar sound; the splashing of tiny cascades from the wells into the wooden troughs,

[p.400]and the musical song of the water-wheels. Travellers-young travellers-in the East talk of the "dismal grating," the "mournful monotony," and the "melancholy creaking of these dismal machines." To the veteran wanderer their sound is delightful from a.s.sociation, reminding him of fields and water-courses, and hospitable villages, and plentiful crops. The expatriated Nubian, for instance, listens to the water-wheel with as deep emotion as the Ranz des Vaches ever excited in the hearts of Switzer mercenary at Naples, or "Lochaber no more," among a regiment of Highlanders in the West Indies. The date-trees of Al-Madinah merit their celebrity. Their stately columnar stems, here, seems higher than in other lands, and their lower fronds are allowed to tremble in the breeze without mutilation.[FN#3] These enormous palms were loaded with ripening fruits; and the cl.u.s.ters, carefully tied up, must often have weighed upwards of eighty pounds. They hung down between the lower branches by a bright yellow stem, as thick as a man's ankle. Books enumerate a hundred and thirty-nine varieties of trees; of these between sixty and seventy are well known, and each is distinguished, as usual among Arabs, by its peculiar name. The best kind is Al-Shelebi; it is packed in skins, or in flat round boxes covered with paper, somewhat in the manner of French prunes, and sent as presents to the remotest parts of the Moslem world.[FN#4] The fruit is about two inches long, with a small stone,

[p.401]and has a peculiar aromatic flavour and smell; it is seldom eaten by the citizens on account of the price, which varies from two to ten piastres the pound. The tree, moreover, is rare, and is said to be not so productive as the other species. The Ajwah[FN#5] date is eaten, but not sold, because a tradition of the Prophet declares, that whoso breaketh his fast every day with six or seven of these fruits, need fear neither poison nor magic. The third kind, Al-Hilwah, also a large date, derives a name from its exceeding sweetness: of this palm the Moslems relate that the Prophet planted a stone, which in a few minutes grew up and bore fruit. Next comes Al-Birni, of which was said, "It causeth sickness to depart, and there is no sickness in it." The Wahshi on one occasion bent its head, and "salamed" to Mohammed as he ate its fruit, for which reason even now its lofty tuft turns earthwards. The Sayhani (Crier) is so called, because when the founder of Al-Islam, holding Ali's hand, happened to pa.s.s beneath, it cried, "This is Mohammed the Prince of Prophets, and this is Ali the Prince of the Pious, and the Progenitor of the Immaculate Imams.[FN#6]" Of course the descendants of so intelligent a vegetable hold high rank in the kingdom of palms, and the vulgar were in the habit of eating the Sayhani and of throwing the stones about the Harim. The Khuzayriyah is thus named because it preserves its green colour, even when ripe; it is dried and preserved as a curiosity. The Jabali is the common fruit: the poorest kinds are the Laun and

[p.402]the Hilayah, costing from four to seven piastres per mudd.[FN#7]

I cannot say that the dates of Al-Madinah are finer than those of Meccah, although it is highly heretical to hold such tenet. The produce of the former city was the favourite food of the Prophet, who invariably broke his fast with it: a circ.u.mstance which invests it with a certain degree of relic-sanct.i.ty. The citizens delight in speaking of dates as an Irishman does of potatoes, with a manner of familiar fondness: they eat them for medicine as well as for food; "Rutab," or wet dates, being held to be the most saving, as it is doubtless the most savoury, of remedies. The fruit is prepared in a great variety of ways: the favourite dish is a broil with clarified b.u.t.ter, extremely distasteful to the European palate. The date is also left upon the tree to dry, and then called "Balah": this is eaten at dessert as the "Nukliyat"-the quatre mendiants of Persia. Amongst peculiar preparations must be mentioned the "Kulladat al-Sham[FN#8]" (necklace of Sham). The unripe fruit is dipped in boiling water to preserve its gamboge colour, strung upon a thick thread and hung out in the air to dry. These strings are worn all over Al-Hijaz as necklaces by children, who seldom fail to munch the ornament when not in fear of slappings; and they are sent as presents to distant countries.

[p.403]January and February are the time for the masculation[FN#9] of the palm. The "Nakhwali," as he is called, opens the female flower, and having inserted the inverted male blossom, binds them together: this operation is performed, as in Egypt, upon each cl.u.s.ter.[FN#10] The fruit is ripe about the middle of May, and the gathering of it, forms the Arabs' "vendemmia." The people make merry the more readily because their favourite diet is liable to a variety of accidents: droughts injure the tree, locusts destroy the produce, and the date crop, like most productions which men are imprudent enough to adopt singly as the staff of life, is often subject to complete failure.

One of the reasons for the excellence of Madinah dates is the quant.i.ty of water they obtain: each garden or field has its well; and even in the hottest weather the Persian wheel floods the soil every third day.

It has been observed that the date-tree can live in dry and barren spots; but it loves the beds of streams and places where moisture is procurable. The palms scattered over the other parts of the plain, and depending solely upon rain water, produce less fruit, and that too of an inferior quality.

Verdure is not usually wholesome in Arabia, yet invalids leave the close atmosphere of Al-Madinah to seek health under the cool shades of Kuba. The gardens are divided by what might almost be called lanes, long narrow lines with tall reed fences on both sides. The graceful branches of the Tamarisk, pearled with manna, and cottoned over with dew, and the broad leaves of the castor plant, glistening in the sun, protected us from the morning

[p.404]rays. The ground on both sides of the way was sunken, the earth being disposed in heaps at the foot of the fences, an arrangement which facilitates irrigation, by giving a fall to the water, and in some cases affords a richer soil than the surface. This part of the Madinah plain, however, being higher than the rest, is less subject to the disease of salt and nitre. On the way here and there the earth crumbles and looks dark under the dew of morning; but nowhere has it broken out into that glittering efflorescence which denotes the last stage of the attack. The fields and gardens are divided into small oblongs, separated from one another by little ridges of mould which form diminutive water-courses. Of the cereals there are luxuriant maize, wheat, and barley, but the latter two are in small quant.i.ties. Here and there patches of "Barsim," or Egyptian clover, glitter brightly in the sunbeams. The princ.i.p.al vegetables are Badanjan (Egg-plant), the Bamiyah (a kind of esculent hibiscus, called Bhendi in India), and Mulukhiyah (Corchoris olitorius), a mucilaginous spinage common throughout this part of the East. These three are eaten by citizens of every rank; they are, in fact, the potatoes and the greens of Arabia. I remarked also onions and leeks in fair quant.i.ties, a few beds of carrots and beans; some Fijl (radishes), Lift (turnips), gourds, cuc.u.mbers, and similar plants. Fruit trees abound. There are five descriptions of vines, the best of which is Al-Sharifi, a long white grape of a flavour somewhat resembling the produce of Tuscany.[FN#11]

Next to it, and very similar, is Al-Birni. The Hijazi is a round fruit, sweet, but insipid, which is also the reproach of the Sawadi, or black grape. And lastly, the Raziki is a small white fruit, with a diminutive stone. The Nebek, Lote,

[p.405]or Jujube, is here a fine large tree with a dark green leaf, roundish and polished like the olive; it is armed with a short, curved, and sharp thorn,[FN#12] and bears a pale straw-coloured berry, about the size of the gooseberry, with red streaks on the side next the sun.

Little can be said in favour of the fruit, which has been compared successively by disappointed "Lotus eaters[FN#13]" to a bad plum, an unripe cherry, and an insipid apple. It is, however, a favourite with the people of Al-Madinah, who have reckoned many varieties of the fruit: Hindi (Indian), Baladi ("native"), Tamri (date-like), and others. There are a few peaches, hard like the Egyptian, and almost tasteless, fit only for stewing, but greedily eaten in a half-ripe state; large coa.r.s.e bananas, lime trees, a few water-melons, figs, and apples, but neither apricots nor pears.[FN#14] There are three kinds of pomegranates: the best is the Shami (Syrian): it is red outside, very sweet, and costs one piastre: the Turki is large, and of a white colour: and the Misri has a greenish rind, and a somewhat sub-acid and harsh flavour; the latter are sold at one-fourth the price of the best.

I never saw in the East, except at Meccah, finer fruits than the Shami: almost stoneless like those of Maskat, they are delicately perfumed, and as large as an infant's head. Al-Madinah is celebrated, like Taif, for its "Rubb Rumman," a thick pomegranate syrup, drunk

[p.406]with water during the hot weather, and esteemed cooling and wholesome.

After threading our way through the gardens, an operation requiring less time than to describe them, we saw, peeping through the groves, Kuba's simple minaret. Then we came in sight of a confused heap of huts and dwelling-houses, chapels and towers with trees between, and foul lanes, heaps of rubbish, and barking dogs,-the usual material of a Hijazi village. Having dismounted, we gave our animals in charge of a dozen infant Badawin, the produce of the peasant gardeners, who shouted "Bakhshish" the moment they saw us. To this they were urged by their mothers, and I willingly parted with a few paras for the purpose of establishing an intercourse with fellow-creatures so fearfully and wonderfully resembling the tailless baboon. Their bodies, unlike those of Egyptian children, were slim[FN#15] and straight, but their ribs stood out with curious distinctness; the colour of the skin was that oily lamp-black seen upon the face of a European sweep; and the elf-locks, thatching the cocoa-nut heads, had been stained by the sun, wind, and rain to that reddish-brown hue which Hindu romances have appropriated to their Rakshasas or demons. Each anatomy carried in his arms a stark-naked miniature of himself, fierce-looking babies with faces all eyes, and the strong little wretches were still able to extend the right hand and exert their lungs with direful clamour. Their mothers were fit progenitors for such progeny: long, gaunt, with emaciated limbs, wall-sided, high-shouldered, and straight-backed, with pendulous bosoms, spider-like arms, and splay feet. Their long elf-locks, wrinkled faces, and high cheek-bones, their lips darker than the epidermis, hollow staring eyes, sparkling as if to light up the extreme

[p.407]ugliness around, and voices screaming as though in a perennial rage, invested them with all the "charms of Sycorax." These "Houris of Jahannam" were habited in long night-gowns dyed blue to conceal want of washing, and the squalid children had about a yard of the same material wrapped round their waists for all toilette. This is not an overdrawn portrait of the farmer race of Arabs, the most despised by their fellow-countrymen, and the most hard-favoured, morally as well as physically, of all the breed.

Before entering the Mosque of Al-Kuba[FN#16] it will be necessary to call to mind some pa.s.sages of its past history. When the Apostle's she-camel, Al-Kaswa, as he was approaching Al-Madinah after the flight from Meccah, knelt down here, he desired his companions to mount the animal. Abu Bakr and Omar[FN#17] did so; still she sat upon the ground; but when Ali obeyed the order, she arose. The Apostle bade him loose her halter, for she was directed by Allah, and the Mosque walls were built upon the line over which she trod. It was the first place of public prayer in Al-Islam. Mohammed laid the first brick, and with an "Anzah," or iron-shod javelin, marked out the direction of prayer[FN#18]: each of his successors followed his example. According to most historians, the

[p.408]land belonged to Abu Ayyub the Ansari, the Apostle's host; for which reason the "Bayt Ayyub," his descendants, still perform the service of the Mosque, keep the key, and share with the Bawwabs, or porters, the alms and fees here offered by the Faithful. Others declared that the ground was the property of one Linah, a woman who was in the habit of tethering her a.s.s there.[FN#19] The Apostle used to visit it every Sat.u.r.day[FN#20] on foot, and always made a point of praying the dawn-prayer there on the 17th Ramazan.[FN#21] A number of traditions testify to its dignity: of these, two are especially significant. The first a.s.sures all Moslems that a prayer at Kuba is equal to a Lesser Pilgrimage at Meccah in religious efficacy; and the second declares that such devotion is more acceptable to the Deity than prostrations at the Bayt al-Mukuddas (Jerusalem). Moreover, sundry miracles took place here, and a verset of the Koran descended from heaven. For which reasons the Mosque was much respected by Omar, who, once finding it empty, swept it himself with a broom of thorns, and expressed his wonder at the lukewarmness of Moslem piety. It was originally a square building of very small size; Osman enlarged it in the direction of the minaret, making it sixty-six cubits each way. It is no longer "mean and decayed" as in Burckhardt's time: the Sultan Abd al-Hamid, father of

[p.409]the Sultan Mahmud, erected a minaret of Turkish shape and a neat structure of cut stone, whose crenelles make it look more like a place of defence than of prayer. It has, however, no preten[s]ions to grandeur. To the South a small and narrow Riwak (porch), with unpretending columns, looks out Northwards upon a little open area simply sanded over; and this is the whole building.

The large Mastabah or stone bench at the entrance of the Mosque was crowded with sitting people: we therefore lost no time, after ablution and the Niyat ("the Intention") peculiar to this Visitation, in ascending the steps, in pulling off our slippers, and in entering the sacred building. We stood upon the Musalla al-Nabi (the Prophet's place of Prayer)[FN22]: after Shaykh Nur and Hamid had forcibly cleared that auspicious spot of a devout Indian, and had spread a rug upon the dirty matting, we performed a two-bow prayer, in font of a pillar into which a diminutive marble Mihrab or niche had been inserted by way of memento. Then came the Dua, or supplication, which was as follows:

"O Allah! bless and preserve, and increase, and perpetuate, and benefit, and be propit[i]ous to, our Lord Mohammed, and to his Family, and to his Companions, and be Thou their Preserver! O Allah! this is the Mosque Kuba, and the Place of the Prophet's Prayers. O Allah!

pardon our Sins, and veil our Faults, and place not over us one who feareth not Thee, and who pitieth not us, and pardon us, and the true Believers, Men and Women, the Quick of them and the Dead: for verily Thou, O Lord, art the Hearer, the near to us, the Answerer of our Supplications." After which we recited the Testification and the Fatihah, and we drew our palms as usual down our faces.

We then moved away to the South-Eastern corner of the edifice, and stood before a Mihrab in the Southern wall.