Personal Narrative of a Pilgrimage to Al-Madinah & Meccah Volume Ii Part 13

[FN#9] There is a regular language to camels. "Ikh! ikh!" makes them kneel; "Yahh! Yahh!" urges them on; "Hai! Hai!" induces caution, and so on.

[FN#10] Both these names of the Almighty are of kindred origin. The former is generally used when a woman is in danger of exposing her face by accident, or an animal of falling.

[FN#11] A "birkat" in this part of Arabia may be an artificial cistern or a natural basin; in the latter case it is smaller than a "ghadir." This road was a favourite with Harun al-Rashid, the pious tyrant who boasted that every year he performed either a pilgrimage or a crusade. The reader will find in d'Herbelot an account of the celebrated visit of Harun to the Holy Cities. Nor less known in Oriental history is the pilgrimage of Zubaydah Khatun (wife of Harun and mother of Amin) by this route.

[FN#12] Some believe this literally, others consider it a phrase expressive of blood-thirstiness. It is the only suspicion of cannibalism, if I may use the word, now attaching to Al-Hijaz. Possibly the disgusting act may occasionally have taken place after a stern fight of more than usual rancour. Who does not remember the account of the Turkish officer licking his blood after having sabred the corpse of a Russian spy? It is said that the Mutayr and the Utaybah are not allowed to enter Meccah, even during the pilgrimage season.

[FN#13] Coloquintida is here used, as in most parts of the East, medicinally. The pulp and the seeds of the ripe fruit are scooped out, and the rind is filled with milk, which is exposed to the night air, and drunk in the morning.

[FN#14] Used in Arabian medicine as a refrigerant and tonic. It abounds in Sind and Afghanistan, where, according to that most practical of botanists, the lamented Dr. Stocks, it is called "ishwarg."

[FN#15] Here called Ashr. According to Seetzen it bears the long-sought apple of Sodom. Yet, if truth be told, the soft green bag is as unlike an apple as can be imagined; nor is the hard and brittle yellow rind of the ripe fruit a whit more resembling. The Arabs use the thick and acrid milk of the green bag with steel filings as a tonic, and speak highly of its effects; they employ it also to intoxicate or narcotise monkeys and other animals which they wish to catch. It is esteemed in Hindu medicine. The Nubians and Indians use the filaments of the fruit as tinder; they become white and shining as floss-silk. The Badawin also have applied it to a similar purpose. Our Egyptian travellers call it the "Silk-tree"; and in Northern Africa, where it abounds, Europeans make of it stuffing for the mattresses, which are expensive, and highly esteemed for their coolness and cleanliness. In Bengal a kind of gutta percha is made by boiling the juice. This weed, so common in the East, may one day become in the West an important article of commerce.

[FN#16] "Al-Ihram" literally meaning "prohibition" or "making unlawful," equivalent to our "mortification," is applied to the ceremony of the toilette, and also to the dress itself. The vulgar p.r.o.nounce the word "heram," or "l'ehram." It is opposed to "ihlal," "making lawful" or "returning to laical life." The further from Meccah it is a.s.sumed, provided that it be during the three months of Hajj, the greater is the religious merit of the pilgrim; consequently some come from India and Egypt in the dangerous attire.

Those coming from the North a.s.sume the pilgrim-garb at or off the village of Rabigh.

[FN#17] These sheets are not positively necessary; any clean cotton cloth not sewn in any part will serve equally well. Servants and attendants expect the master to present them with an "ihram."

[FN#18] Sandals are made at Meccah expressly for the pilgrimage: the poorer cla.s.ses cut off the upper leathers of an old pair of shoes.

[FN#19] This Niyat, as it is technically called, is preferably performed aloud. Some authorities, however, direct it to be meditated sotto-voce.

[FN#20] "Talbiyat" is from the word Labbayka ("here I am") in the cry- "Labbayk' Allahumma, Labbayk'!

(Labbayka) La Sharika laka, Labbayk'!

Inna 'l-hamda wa 'l ni'amata laka wa 'l mulk!

La Sharika laka, Labbayk'!"

Some add, "Here I am, and I honour thee, I the son of thy two slaves: beneficence and good are all between thy hands." A single Talbiyah is a "Shart" or positive condition, and its repet.i.tion is a Sunnat or Custom of the Prophet. The "Talbiyat" is allowed in any language, but is preferred in Arabic. It has a few varieties; the form above given is the most common.

[FN#21] The object of these ordinances is clearly to inculcate the strictest observance of the "truce of G.o.d." Pilgrims, however, are allowed to slay, if necessary, "the five noxious," viz., a crow, a kite, a scorpion, a rat, and a biting dog.

[FN#22] The victim is sacrificed as a confession that the offender deems himself worthy of death: the offerer is not allowed to taste any portion of his offering.

[FN#23] The reason why this "ugly" must be worn, is, that a woman's veil during the pilgrimage ceremonies is not allowed to touch her face.

[FN#24] The Sharifs are born and bred to fighting: the peculiar privileges of their caste favour their development of pugnacity. Thus, the modern diyah, or price of blood, being 800 dollars for a common Moslem, the chiefs demand for one of their number double that sum, with a sword, a camel, a female slave, and other items; and, if one of their slaves or servants be slain, a fourfold price. The rigorous way in which this custom is carried out gives the Sharif and his retainer great power among the Arabs. As a general rule, they are at the bottom of all mischief. It was a Sharif (Hosayn bin Ali) who tore down and trampled upon the British flag at Mocha; a Sharif (Abd al-Rahman of Waht) who murdered Captain Mylne near Lahedge. A page might be filled with the names of the distinguished ruffians.

[FN#25] In these lines of Labid, the "Mina" alluded to must not, we are warned by the scholiast, be confounded with "Mina" (vulg. "Muna"), the Valley of Victims. Ghul and Rayyan are hills close to the Wady Laymun. The pa.s.sage made me suspect that inscriptions would be found among the rocks, as the scholiast informs us that "men used to write upon rocks in order that their writing might remain." (De Sacy's Moallaka de Lebid, p.

289.) I neither saw nor heard of any. But some months afterwards I was delighted to hear from the Abbe Hamilton that he had discovered in one of the rock monuments a "lithographed proof" of the presence of Sesostris (Rhameses II.).

[FN#26] The "balsamon" of Theophrastus and Dioscorides, a corruption of the Arabic "balisan" or "basham," by which name the Badawin know it. In the valley of the Jordan it was worth its weight in silver, and kings warred for what is now a weed. Cleopatra by a commission brought it to Egypt. It was grown at Heliopolis. The last tree died there, we are told by Niebuhr, in the early part of the seventeenth century (according to others, in A.D. 1502); a circ.u.mstance the more curious, as it was used by the Copts in chrisome, and by Europe for anointing kings. From Egypt it was carried to Al-Hijaz, where it now grows wild on sandy and stony grounds; but I could not discover the date of its naturalisation.

Moslems generally believe it to have been presented to Solomon by Bilkis, Queen of Sheba. Bruce relates that it was produced at Mohammed's prayer from the blood of the Badr-Martyr. In the Gospel of Infancy (book i. ch. 8) we read,-"9. Hence they (Joseph and Mary) went out to that sycamore, which is now called Matarea (the modern and Arabic name for Heliopolis). 10. And in Matarea the Lord Jesus caused a well to spring forth, in which St. Mary washed his coat; 11. And a balsam is produced or grows in that country from the sweat which ran down there from the Lord Jesus." The sycamore is still shown, and the learned recognise in this ridiculous old legend the "hiero-sykaminon," of pagan Egypt, under which Isis and Horus sat. Hence Sir J. Maundeville and an old writer allude reverently to the sovereign virtues of "bawme." I believe its qualities to have been exaggerated, but have found it useful in dressing wounds. Burckhardt (vol. ii. p. 124) alludes to, but appears not to have seen it. The best balsam is produced upon stony hills like Arafat and Muna. In hot weather incisions are made in the bark, and the soft gum which exudes is collected in bottles. The best kind is of the consistence of honey, and yellowish-brown, like treacle. It is frequently adulterated with water, when, if my informant Shaykh Abdullah speak truth, it becomes much lighter in weight. I never heard of the vipers which Pliny mentions as abounding in these trees, and which Bruce declares were shown to him alive at Jeddah and at Yambu'. Dr.

Carter found the balm, under the name of Luban Dukah, among the Gara tribe of Eastern Arabia, and botanists have seen it at Aden. We may fairly question its being originally from the banks of the Jordan.

[FN#27] This being one of the "Muharramat," or actions forbidden to a pilgrim. At all times, say the Moslems, there are three vile trades, viz., those of the Harik al-Hajar (stone-burner), the Kati' al-Shajar (tree-cutter, without reference to Hawarden, N.B.), and the Bayi'

al-Bashar (man-seller, vulg. Jallab).

[FN#28] This attire was customary even in Al-Idrisi's time.

[FN#29] From India to Abyssinia the umbrella is the sign of royalty: the Arabs of Meccah and Sena'a probably derived the custom from the Hindus.

[FN#30] I purposely omit long descriptions of the Sharif, my fellow-travellers, Messrs. Didier and Hamilton, being far more competent to lay the subject before the public. A few political remarks may not be deemed out of place. The present Sharif, despite his civilised training at Constantinople, is, and must be a fanatic, bigoted man. He applied for the expulsion of the British Vice-Consul at Jeddah, on the grounds that an infidel should not hold position in the Holy Land. His pride and reserve have made him few friends, although the Meccans, with their enthusiastic nationality, extol his bravery to the skies, and praise him for conduct as well as for courage. His position at present is anomalous. Ahmad Pasha of Al-Hijaz rules politically as representative of the Sultan. The Sharif, who, like the Pope, claims temporal as well as spiritual dominion, attempts to command the authorities by force of bigotry. The Pasha heads the Turkish, now the ruling party. The Sharif has in his interest the Arabs and the Badawin. Both thwart each other on all possible occasions; quarrels are bitter and endless; there is no government, and the vessel of the State is in danger of being water-logged, in consequence of the squabbling between her two captains. When I was at Meccah all were in a ferment, the Sharif having, it is said, insisted upon the Pasha leaving Taif. The position of the Turks in Al-Hijaz becomes every day more dangerous. Want of money presses upon them, and reduces them to degrading measures. In February, 1853, the Pasha hired a forced loan from the merchants, and but for Mr. Cole's spirit and firmness, the English proteges would have been compelled to contribute their share.

After a long and animated discussion, the Pasha yielded the point by imprisoning his recusant subjects, who insisted upon Indians paying, like themselves. He waited in person with an apology upon Mr. Cole.

Though established at Jeddah since 1838, the French and English Consuls, contented with a proxy, never required a return of visit from the Governor. If the Turks be frequently reduced to such expedients for the payment of their troops, they will soon be swept from the land. On the other hand, the Sharif approaches a crisis. His salary, paid by the Sultan, may be roughly estimated at 15,000 per annum. If the Turks maintain their footing in Arabia, it will probably be found that an honourable retreat at Stambul is better for the thirty-first descendant of the Prophet than the turbulent life of Meccah; or that a reduced allowance of 500 per annum would place him in a higher spiritual, though in a lower temporal position. Since the above was written the Sharif Abd al-Muttalib has been deposed. The Arabs of Al-Hijaz united in revolt against the Sultan, but after a few skirmishes they were reduced to subjection by their old ruler the Sharif bin Aun.

[FN#31] Saniyat means a "winding path," and Kuda'a, "the cut." Formerly Meccah had three gates: 1. Bab al-Ma'ala, North-East; 2. Bab al-Umrah, or Bab al-Zahir, on the Jeddah road, West; and 3[.] Bab al-Masfal on the Yaman road. These were still standing in the twelfth century, but the walls were destroyed. It is better to enter Meccah by day and on foot; but this is not a matter of vital consequence in pilgrimage.

[FN#32] It is a large whitewashed building, with extensive wooden balconied windows, but no pretensions to architectural splendour.

Around it trees grow, and amongst them I remarked a young cocoa.

Al-Idrisi (A.D. 1154) calls the palace Al-Marba'ah. This may be a clerical error, for to the present day all know it as Al-Ma'abidah (p.r.o.nounced Al-Mab'da). The Nubian describes it as a "stone castle, three miles from the town, in a palm garden." The word "Ma'abidah," says Kutb al-Din, means a "body of servants," and is applied generally to this suburb because here was a body of Badawin in charge of the Masjid al-Ijabah, a Mosque not now existing.

[FN#33] I cannot conceive what made the accurate Niebuhr fall into the strange error that "apparitions are unknown in Arabia." Arabs fear to sleep alone, to enter the bath at night, to pa.s.s by cemeteries during dark, and to sit amongst ruins, simply for fear of apparitions. And Arabia, together with Persia, has supplied half the Western world with its ghost stories and tales of angels, demons, and fairies. To quote Milton, the land is struck "with superst.i.tion as with a planet."

[FN#34] This is a synopsis of our marches, which, protracted on Burckhardt's map, gives an error of ten miles.

1. From Al-Madinah to Ja al-Sharifah, S.E. 50 - 22 Miles 2. From Ja al-Sharifah to Ghurab, S.W. 10 - 24 Miles 3. From Ghurab to Al-Hijriyah, S.E. 22 - 25 Miles 4. From Al-Hijriyah to Al-Suwayrkiyah, S.W. 11 - 28 Miles 5. From Al-Suwayrkiyah to Al-Sufayna, S.E. 5 - 17 Miles 6. From Al-Sufayna to the "Benu Mutayr," S.W. 20 - 18 Miles 7. From the "Benu Mutayr" to Al-Ghadir, S.W. 21 - 20 Miles 8. From Al-Ghadir to Al-Birkat, S.E. 10 - 24 Miles 9. From Al-Birkat to Al-Zaribah, S.E. 56 - 23 Miles 10.From Al-Zaribah to Wady Laymun, S.W. 50 - 24 Miles 11.From Wady Laymun to Meccah, S.E. 45 - 23 Miles Total English miles 248

[p.157]PART III.

MECCAH.

[p.159]CHAPTER XXVII.

THE FIRST VISIT TO THE HOUSE OF ALLAH.

THE boy Mohammed left me in the street, and having at last persuaded the sleepy and tired Indian porter, by violent kicks and testy answers to twenty cautious queries, to swing open the huge gate of his fortress, he rushed up stairs to embrace his mother. After a minute I heard the Zaghritah,[FN#1] Lululu, or shrill cry which in these lands welcomes the wanderer home; the sound so gladdening to the returner sent a chill to the stranger's heart.

Presently the youth returned. His manner had changed from a boisterous and jaunty demeanour to one of grave and attentive courtesy-I had become his guest. He led me into the gloomy hall, seated me upon a large carpeted Mastabah, or platform, and told his bara Miyan[FN#2] (great Sir), the Hindustani porter, to bring a light.

[p.160] Meanwhile a certain shuffling of slippered feet above informed my ears that the Kabirah,[FN#3] the mistress of the house, was intent on hospitable thoughts. When the camels were unloaded, appeared a dish of fine vermicelli, browned and powdered with loaf sugar. The boy Mohammed, I, and Shaykh Nur, lost no time in exerting our right hands; and truly, after our hungry journey, we found the Kunafah delicious.

After the meal we procured cots from a neighbouring coffee-house, and we lay down, weary, and anxious to s.n.a.t.c.h an hour or two of repose. At dawn we were expected to perform our Tawaf al-Kudum, or "Circ.u.mambulation of Arrival," at the Harim.

Scarcely had the first smile of morning beamed upon the rugged head of the eastern hill, Abu Kubays,[FN#4] when we arose, bathed, and proceeded in our pilgrim-garb to the Sanctuary. We entered by the Bab al-Ziyadah, or princ.i.p.al northern door, descended two long flights of steps, traversed the cloister, and stood in sight of the Bayt Allah.

There at last it lay, the bourn of my long and weary Pilgrimage, realising the plans and hopes of many and many a year. The mirage medium of Fancy invested the

[p.161] huge catafalque and its gloomy pall with peculiar charms. There were no giant fragments of h.o.a.r antiquity as in Egypt, no remains of graceful and harmonious beauty as in Greece and Italy, no barbarous gorgeousness as in the buildings of India; yet the view was strange, unique-and how few have looked upon the celebrated shrine! I may truly say that, of all the worshippers who clung weeping to the curtain, or who pressed their beating hearts to the stone, none felt for the moment a deeper emotion than did the Haji from the far-north. It was as if the poetical legends of the Arab spoke truth, and that the waving wings of angels, not the sweet breeze of morning, were agitating and swelling the black covering of the shrine. But, to confess humbling truth, theirs was the high feeling of religious enthusiasm, mine was the ecstasy of gratified pride.

Few Moslems contemplate for the first time the Ka'abah, without fear and awe: there is a popular jest against new comers, that they generally inquire the direction of prayer. This being the Kiblah, or fronting place, Moslems pray all around it; a circ.u.mstance which of course cannot take place in any spot of Al-Islam but the Harim. The boy Mohammed, therefore, left me for a few minutes to myself; but presently he warned me that it was time to begin. Advancing, we entered through the Bab Benu Shaybah, the "Gate of the Sons of the Shaybah[FN#5]" (old woman). There we raised our

[p.162] hands, repeated the Labbayk, the Takbir, and the Tahlil; after which we uttered certain supplications, and drew our hands down our faces. Then we proceeded to the Shafe'is' place of worship-the open pavement between the Makam Ibrahim and the well Zemzem-where we performed the usual two-bow prayer in honour of the Mosque. This was followed by a cup of holy water and a present to the Sakkas, or carriers, who for the consideration distributed, in my name, a large earthen vaseful to poor pilgrims.

The word Zemzem has a doubtful origin. Some derive it from the Zam Zam, or murmuring of its waters, others from Zam! Zam! (fill! fill! i.e. the bottle), Hagar's impatient exclamation when she saw the stream. Sale translates it stay! stay! and says that Hagar called out in the Egyptian language, to prevent her son wandering. The Hukama, or Rationalists of Al-Islam, who invariably connect their faith with the worship of Venus, especially, and the heavenly bodies generally, derive Zemzem from the Persian, and make it signify the "great luminary." Hence they say the Zemzem, as well as the Ka'abah, denoting the Cuthite or Ammonian worship of sun and fire, deserves man's reverence. So the Persian poet Khakani addresses these two buildings:-

"O Ka'abah, thou traveller of the heavens!"

"O Venus, thou fire of the world!"

Thus Wahid Mohammed, founder of the Wahidiyah sect, identifies the Kiblah and the sun; wherefore he says the door fronts the East. By the names Yaman ("right-hand"), Sham ("left-hand"), Kubul, or the East wind ("fronting"), and Dubur, or the West wind ("from the back"), it is evident that worshippers fronted the rising sun. According to the Hukama, the original Black Stone represents Venus, "which in the border of the heavens is a star of the planets," and symbolical of the

[p.163] generative power of nature, "by whose pa.s.sive energy the universe was warmed into life and motion." The Hindus accuse the Moslems of adoring the Bayt Ullah.

"O Moslem, if thou worship the Ka'abah, Why reproach the worshippers of idols?"

says Rai Manshar. And Musaylimah, who in his attempt to found a fresh faith, gained but the historic epithet of "Liar," allowed his followers to turn their faces in any direction, mentally ejaculating, "I address myself to thee, who hast neither side nor figure;" a doctrine which might be sensible in the abstract, but certainly not material enough and pride-flattering to win him many converts in Arabia.

The produce of Zemzem is held in great esteem. It is used for drinking and religious ablution, but for no baser purposes; and the Meccans advise pilgrims always to break their fast with it. It is apt to cause diarrhoea and boils, and I never saw a stranger drink it without a wry face. Sale is decidedly correct in his a.s.sertion: the flavour is a salt-bitter, much resembling an infusion of a teaspoonful of Epsom salts in a large tumbler of tepid water. Moreover, it is exceedingly "heavy" to the digestion. For this reason Turks and other strangers prefer rain-water, collected in cisterns and sold for five farthings a gugglet. It was a favourite amus.e.m.e.nt with me to watch them whilst they drank the holy water, and to taunt their scant and irreverent potations.

The strictures of the Calcutta Review (No. 41, art. 1), based upon the taste of Zemzem, are unfounded. In these days a critic cannot be excused for such hasty judgments; at Calcutta or Bombay he would easily find a jar of Zemzem water, which he might taste for himself. Upon this pa.s.sage Mr. W. Muir (Life of Mahomet, vol. i, p. cclviii.) remarks that "the flavour of stale water bottled up for months would not be a criterion of the same water freshly drawn." But it might easily be a.n.a.lysed.

The water is transmitted to distant regions in glazed

[p.164] earthern jars covered with basket-work, and sealed by the Zemzemis. Religious men break their lenten fast with it, apply it to their eyes to brighten vision, and imbibe a few drops at the hour of death, when Satan stands by holding a bowl of purest water, the price of the departing soul. Of course modern superst.i.tion is not idle about the waters of Zemzem. The copious supply of the well is considered at Meccah miraculous; in distant countries it facilitates the p.r.o.n[o]unciation of Arabic to the student; and everywhere the nauseous draught is highly meritorious in a religious point of view.

We then advanced towards the eastern angle of the Ka'abah, in which is inserted the Black Stone; and, standing about ten yards from it, repeated with upraised hands, "There is no G.o.d but Allah alone, Whose Covenant is Truth, and Whose Servant is Victorious. There is no G.o.d but Allah, without Sharer; His is the Kingdom, to Him be Praise, and He over all Things is potent." After which we approached as close as we could to the stone. A crowd of pilgrims preventing our touching it that time, we raised our hands to our ears, in the first position of prayer, and then lowering them, exclaimed, "O Allah (I do this), in Thy Belief, and in verification of Thy Book, and in Pursuance of Thy Prophet's Example-may Allah bless Him and preserve! O Allah, I extend my Hand to Thee, and great is my Desire to Thee! O accept Thou my Supplication, and diminish my Obstacles, and pity my Humiliation, and graciously grant me Thy Pardon!" After which, as we were still unable to reach the stone, we raised our hands to our ears, the palms facing the stone, as if touching it, recited the various religious formulae, the Takbir, the Tahlil, and the Hamdilah, blessed the Prophet, and kissed the finger-tips of the right hand. The Prophet used to weep when he touched the Black Stone, and said that it was the place for the pouring forth of tears. According to most authors, the

[p.165] second Caliph also used to kiss it. For this reason most Moslems, except the Shafe'i school, must touch the stone with both hands and apply their lips to it, or touch it with the fingers, which should be kissed, or rub the palms upon it, and afterwards draw them down the face. Under circ.u.mstances of difficulty, it is sufficient to stand before the stone, but the Prophet's Sunnat, or practice, was to touch it.

Lucian mentions adoration of the sun by kissing the hand.

Then commenced the ceremony of Tawaf,[FN#6] or circ.u.mambulation, our route being the Mataf-the low oval of polished granite immediately surrounding the Ka'abah. I

[p.166] repeated, after my Mutawwif, or cicerone,[FN#7] "In the Name of Allah, and Allah is omnipotent! I purpose to circuit seven circuits unto Almighty Allah, glorified and exalted!" This is technically called the Niyat (intention) of Tawaf. Then we began the prayer, "O Allah (I do this), in Thy Belief, and in Verification of Thy Book, and in Faithfulness to Thy Covenant, and in Perseverance of the Example of the Apostle Mohammed-may Allah bless Him and preserve!" till we reached the place Al-Multazem, between the corner of the Black Stone and the Ka'abah door. Here we e.j.a.c.u.l.a.t.ed, "O Allah, Thou hast Rights, so pardon my transgressing them." Opposite the door we repeated, "O Allah, verily the House is Thy House, and the Sanctuary Thy Sanctuary, and the Safeguard Thy Safeguard, and this is the Place of him who flies to Thee from (h.e.l.l) Fire!" At the little building called Makam Ibrahim we said, "O Allah, verily this is the Place of Abraham, who took Refuge with and fled to Thee from the Fire!-O deny my Flesh and Blood, my Skin and Bones to the (eternal) Flames!" As we paced slowly round the north or Irak corner of the Ka'abah we exclaimed, "O Allah, verily I take Refuge with Thee from Polytheism, and Disobedience, and Hypocrisy, and evil Conversation, and evil Thoughts concerning Family, and Property, and Progeny!" When fronting the Mizab, or spout, we repeated the words, "O Allah, verily I beg of Thee Faith which shall not decline, and a Certainty which shall not perish, and the good Aid of Thy Prophet Mohammed-may Allah bless Him and preserve! O Allah, shadow me in Thy Shadow on that Day when there is no Shade but Thy Shadow, and cause me to drink from the Cup of Thine Apostle Mohammed-may Allah bless Him and preserve!-that pleasant Draught after which is no Thirst to all Eternity, O Lord of Honour and Glory!" Turning the

[p.167] west corner, or the Rukn al-Shami, we exclaimed, "O Allah, make it an acceptable Pilgrimage, and a Forgiveness of Sins, and a laudable Endeavour, and a pleasant Action (in Thy sight), and a store which perisheth not, O Thou Glorious! O Thou Pardoner!" This was repeated thrice, till we arrived at the Yamani, or south corner, where, the crowd being less importunate, we touched the wall with the right hand, after the example of the Prophet, and kissed the finger-tips. Finally, between the south angle and that of the Black Stone, where our circuit would be completed, we said, "O Allah, verily I take Refuge with Thee from Infidelity, and I take Refuge with Thee from Want, and from the Tortures of the Tomb, and from the Troubles of Life and Death. And I fly to Thee from Ignominy in this World and the next, and I implore Thy Pardon for the Present and for the Future. O Lord, grant to me in this Life Prosperity, and in the next Life Prosperity, and save me from the Punishment of Fire."

Thus finished a Shaut, or single course round the house. Of these we performed the first three at the pace called Harwalah, very similar to the French pas gymnastique, or Tarammul, that is to say, "moving the shoulders as if walking in sand." The four latter are performed in Ta'ammul, slowly and leisurely; the reverse of the Sai, or running. These seven Ashwat, or courses, are called collectively one Usbu ([Arabic]).

The Moslem origin of this custom is too well known to require mention.

After each Taufah[,] or circuit, we, being unable to kiss or even to touch the Black Stone, fronted towards it, raised our hands to our ears, exclaimed, "In the Name of Allah, and Allah is omnipotent!" kissed our fingers, and resumed the ceremony of circ.u.mambulation, as before, with "Allah, in Thy Belief," &c.