THE boy Mohammed left me in the street, and having at last persuaded the sleepy and tired Indian porter, by violent kicks and testy1 answers to twenty cautious queries2, to swing open the huge gate of his fortress3, he rushed up stairs to embrace his mother. After a minute I heard the Zaghritah,1 Lululu, or shrill4 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 boisterous5 and jaunty6 demeanour to one of grave and attentive7 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 Miyan2 (great Sir), the Hindustani porter, to bring a light. Meanwhile a certain shuffling8 of slippered9 feet above informed my ears that the Kabirah,3 the mistress of the house, was intent on hospitable10 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 procured11 cots from a neighbouring coffee-house, and we lay down, weary, and anxious to snatch an hour or two of repose12. At dawn we were expected to perform our Tawaf al-Kudum, or “Circumambulation of Arrival,” at the Harim.
Scarcely had the first smile of morning beamed upon the rugged13 head of the eastern hill, Abu Kubays,4 when we arose, bathed, and proceeded in our pilgrim-garb to the Sanctuary14. We entered by the Bab al-Ziyadah, or principal northern door, descended15 two long flights of steps, traversed the cloister16, 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 mirage17 medium of Fancy invested the huge catafalque and its gloomy pall18 with peculiar19 charms. There were no giant fragments of hoar antiquity20 as in Egypt, no remains21 of graceful22 and harmonious23 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 celebrated24 shrine25! 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 poetical27 legends of the Arab spoke28 truth, and that the waving wings of angels, not the sweet breeze of morning, were agitating29 and swelling30 the black covering of the shrine. But, to confess humbling31 truth, theirs was the high feeling of religious enthusiasm, mine was the ecstasy32 of gratified pride.
Few Moslems contemplate34 for the first time the Ka’abah, without fear and awe35: 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 circumstance 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 Shaybah5” (old woman). There we raised our 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 Mosque37. 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 derive38 it from the Zam Zam, or murmuring of its waters, others from Zam! Zam! (fill! fill! i.e. the bottle), Hagar’s impatient exclamation39 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 luminary40.” Hence they say the Zemzem, as well as the Ka’abah, denoting the Cuthite or Ammonian worship of sun and fire, deserves man’s reverence41. 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, founder42 of the Wahidiyah sect43, identifies the Kiblah and the sun; wherefore he says the door fronts the East. By the names Yaman (“right-hand”), Sham44 (“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 symbolical45 of the generative power of nature, “by whose passive energy the universe was warmed into life and motion.” The Hindus accuse the Moslems of adoring the Bayt Ullah.
“O Moslem33, if thou worship the Ka’abah,
Why reproach the worshippers of idols46?”
says Rai Manshar. And Musaylimah, who in his attempt to found a fresh faith, gained but the historic epithet47 of “Liar,” allowed his followers48 to turn their faces in any direction, mentally ejaculating, “I address myself to thee, who hast neither side nor figure;” a doctrine49 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 esteem50. 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 wry51 face. Sale is decidedly correct in his assertion: the flavour is a salt-bitter, much resembling an infusion52 of a teaspoonful53 of Epsom salts in a large tumbler of tepid54 water. Moreover, it is exceedingly “heavy” to the digestion55. For this reason Turks and other strangers prefer rain-water, collected in cisterns56 and sold for five farthings a gugglet. It was a favourite amusement with me to watch them whilst they drank the holy water, and to taunt57 their scant58 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 judgments59; at Calcutta or Bombay he would easily find a jar of Zemzem water, which he might taste for himself. Upon this passage 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 drawn60.” But it might easily be analysed.
The water is transmitted to distant regions in glazed61 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 imbibe62 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 superstition63 is not idle about the waters of Zemzem. The copious64 supply of the well is considered at Meccah miraculous65; in distant countries it facilitates the pron[o]unciation of Arabic to the student; and everywhere the nauseous draught66 is highly meritorious67 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, standing68 about ten yards from it, repeated with upraised hands, “There is no god but Allah alone, Whose Covenant70 is Truth, and Whose Servant is Victorious71. There is no god but Allah, without Sharer; His is the Kingdom, to Him be Praise, and He over all Things is potent72.” After which we approached as close as we could to the stone. A crowd of pilgrims preventing our touching73 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 Supplication36, and diminish my Obstacles, and pity my Humiliation74, 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 forth75 of tears. According to most authors, the 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 circumstances of difficulty, it is sufficient to stand before the stone, but the Prophet’s Sunnat, or practice, was to touch it. Lucian mentions adoration76 of the sun by kissing the hand.
Then commenced the ceremony of Tawaf,6 or circumambulation, our route being the Mataf — the low oval of polished granite77 immediately surrounding the Ka’abah. I repeated, after my Mutawwif, or cicerone,7 “In the Name of Allah, and Allah is omnipotent78! I purpose to circuit seven circuits unto Almighty79 Allah, glorified80 and exalted81!” This is technically82 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 Perseverance83 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 ejaculated, “O Allah, Thou hast Rights, so pardon my transgressing84 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 (hell) 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 Hypocrisy85, and evil Conversation, and evil Thoughts concerning Family, and Property, and Progeny86!” When fronting the Mizab, or spout87, 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 Eternity88, O Lord of Honour and Glory!” Turning the 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 importunate89, 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 implore90 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 leisurely91; 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 circumambulation, as before, with “Allah, in Thy Belief,” &c.
At the conclusion of the Tawaf it was deemed advisable to attempt to kiss the stone. For a time I stood looking in despair at the swarming92 crowd of Badawi and other pilgrims that besieged93 it. But the boy Mohammed was equal to the occasion. During our circuit he had displayed a fiery94 zeal95 against heresy96 and schism97, by foully98 abusing every Persian in his path8; and the inopportune introduction of hard words into his prayers made the latter a strange patchwork99; as “Ave Maria purissima — arrah, dont ye be letting the pig at the pot — sanctissima,” and so forth. He might, for instance, be repeating “And I take Refuge with Thee from Ignominy in this World,” when “O thou rejected one, son of the rejected!” would be the interpolation addressed to some long-bearded Khorasani — “And in that to come”—“O hog100 and brother of a hoggess!” And so he continued till I wondered that none dared to turn and rend101 him. After vainly addressing the pilgrims, of whom nothing could be seen but a mosaic102 of occupits and shoulder-blades, the boy Mohammed collected about half a dozen stalwart Meccans, with whose assistance, by sheer strength, we wedged our way into the thin and light-legged crowd. The Badawin turned round upon us like wild-cats, but they had no daggers103. The season being autumn, they had not swelled104 themselves with milk for six months; and they had become such living mummies, that I could have managed single-handed half a dozen of them. After thus reaching the stone, despite popular indignation testified by impatient shouts, we monopolised the use of it for at least ten minutes. Whilst kissing it and rubbing hands and forehead upon it I narrowly observed it, and came away persuaded that it is an aerolite. It is curious that almost all travellers agree upon one point, namely, that the stone is volcanic105. Ali Bey calls it “mineralogically” a “block of volcanic basalt, whose circumference106 is sprinkled with little crystals, pointed107 and straw-like, with rhombs of tile-red feldspath upon a dark background, like velvet108 or charcoal109, except one of its protuberances, which is reddish.” Burckhardt thought it was “a lava110 containing several small extraneous111 particles of a whitish and of a yellowish substance.”
Having kissed the stone we fought our way through the crowd to the place called Al-Multazem. Here we pressed our stomachs, chests, and right cheeks to the Ka’abah, raising our arms high above our heads and exclaiming, “O Allah! O Lord of the Ancient House, free my Neck from Hell-fire, and preserve me from every ill Deed, and make me contented112 with that daily bread which Thou hast given to me, and bless me in all Thou hast granted!” Then came the Istighfar, or begging of pardon; “I beg Pardon of Allah the most high, who, there is no other God but He, the Living, the Eternal, and unto Him I repent113 myself!” After which we blessed the Prophet, and then asked for ourselves all that our souls most desired.9
After embracing the Multazem, we repaired to the Shafe’is’ place of prayer near the Makam Ibrahim, and there recited two prostrations, technically called Sunnat al-Tawaf, or the (Apostle’s) practice of circumambulation. The chapter repeated in the first was “Say thou, O Infidels”: in the second, “Say thou He is the one God.10” We then went to the door of the building in which is Zemzem: there I was condemned115 to another nauseous draught, and was deluged116 with two or three skinfuls of water dashed over my head en douche. This ablution causes sins to fall from the spirit like dust.11 During the potation we prayed, “O Allah, verily I beg of Thee plentiful117 daily Bread, and profitable Learning, and the healing of every Disease!” Then we returned towards the Black Stone, stood far away opposite, because unable to touch it, ejaculated the Takbir, the Tahlil, and the Hamdilah; and thoroughly118 worn out with scorched119 feet and a burning head — both extremities120, it must be remembered, were bare, and various delays had detained us till ten A.M. — I left the Mosque.12
The boy Mohammed had miscalculated the amount of lodging121 in his mother’s house. She, being a widow and a lone69 woman, had made over for the season all the apartments to her brother, a lean old Meccan, of true ancient type, vulture-faced, kite-clawed, with a laugh like a hyena122, and a mere123 shell of body. He regarded me with no favouring eye when I insisted as a guest upon having some place of retirement124; but he promised that, after our return from Arafat, a little store-room should be cleared out for me. With that I was obliged to be content, and to pass that day in the common male drawing-room of the house, a vestibule on the ground floor, called in Egypt a Takhta-bush.13 Entering, to the left (A) was a large Mastabah, or platform, and at the bottom (B) a second, of smaller dimensions and foully dirty. Behind this was a dark and unclean store-room (C) containing the Hajis’ baggage. Opposite the Mastabah was a firepan for pipes and coffee (D), superintended by a family of lean Indians; and by the side (E) a doorless passage led to a bathing-room (F) and staircase (G).
I had scarcely composed myself upon the carpeted Mastabah, when the remainder was suddenly invaded by the Turkish, or rather Slavo-Turk, pilgrims inhabiting the house, and a host of their visitors. They were large, hairy men, with gruff voices and square figures; they did not take the least notice of me, although[,] feeling the intrusion, I stretched out my legs with a provoking nonchalance125.14 At last one of them addressed me in Turkish, to which I replied by shaking my head. His question being interpreted to me in Arabic, I drawled out, “My native place is the land of Khorasan.” This provoked a stern and stony126 stare from the Turks, and an “ugh!” which said plainly enough, “Then you are a pestilent heretic.” I surveyed them with a self-satisfied simper, stretched my legs a trifle farther, and conversed127 with my water-pipe. Presently, when they all departed for a time, the boy Mohammed raised, by request, my green box of medicines, and deposited it upon the Mastabah; thus defining, as it were, a line of demarcation, and asserting my privilege to it before the Turks. Most of these men were of one party, headed by a colonel of Nizam, whom they called a Bey. My acquaintance with them began roughly enough, but afterwards, with some exceptions, who were gruff as an English butcher when accosted128 by a lean foreigner, they proved to be kind-hearted and not unsociable men. It often happens to the traveller, as the charming Mrs. Malaprop observes, to find intercourse129 all the better by beginning with a little aversion.
In the evening, accompanied by the boy Mohammed, and followed by Shaykh Nur, who carried a lantern and a praying-rug, I again repaired to the “Navel of the World15; this time aesthetically130, to enjoy the delights of the hour after the “gaudy, babbling131, and remorseful132 day.” The moon, now approaching the full, tipped the brow of Abu Kubays, and lit up the spectacle with a more solemn light. In the midst stood the huge bier-like erection —
“Black as the wings
Which some spirit of ill o’er a sepulchre flings,”
— except where the moonbeams streaked133 it like jets of silver falling upon the darkest marble. It formed the point of rest for the eye; the little pagoda-like buildings and domes134 around it, with all their gilding135 and fretwork, vanished. One object, unique in appearance, stood in view — the temple of the one Allah, the God of Abraham, of Ishmael, and of their posterity136. Sublime137 it was, and expressing by all the eloquence138 of fancy the grandeur139 of the One Idea which vitalised Al-Islam, and the strength and steadfastness140 of its votaries141.
The oval pavement round the Ka’abah was crowded with men, women, and children, mostly divided into parties, which followed a Mutawwif; some walking staidly, and others running, whilst many stood in groups to prayer. What a scene of contrasts! Here stalked the Badawi woman, in her long black robe like a nun’s serge, and poppy-coloured face-veil, pierced to show two fiercely flashing orbs142. There an Indian woman, with her semi-Tartar features, nakedly hideous143, and her thin legs, encased in wrinkled tights, hurried round the fane. Every now and then a corpse144, borne upon its wooden shell, circuited the shrine by means of four bearers, whom other Moslems, as is the custom, occasionally relieved. A few fair-skinned Turks lounged about, looking cold and repulsive145, as their wont146 is. In one place a fast Calcutta Khitmugar stood, with turband awry147 and arms akimbo, contemplating148 the view jauntily149, as those “gentlemen’s gentlemen” will do. In another, some poor wretch150, with arms thrown on high, so that every part of his person might touch the Ka’abah, was clinging to the curtain and sobbing151 as though his heart would break.
From this spectacle my eyes turned towards Abu Kubays. The city extends in that direction half-way up the grim hill: the site might be compared, at a humble152 distance, to Bath. Some writers liken it to Florence; but conceive a Florence without beauty! To the South lay Jabal Jiyad the Greater,16 also partly built over and crowned with a fort, which at a distance looks less useful than romantic17: a flood of pale light was sparkling upon its stony surface. Below, the minarets153 became pillars of silver, and the cloisters154, dimly streaked by oil lamps, bounded the views of the temple with horizontal lines of shade.
Before nightfall the boy Mohammed rose to feed the Mosque pigeons, for whom he had brought a pocketful of barley155. He went to the place where these birds flock — the line of pavement leading from the isolated156 arch to the Eastern cloisters. During the day women and children are to be seen sitting here, with small piles of grain upon little plaited trays of basket-work. For each they demand a copper157 piece; and religious pilgrims consider it their duty to provide the reverend blue-rocks with a plentiful meal.
The Hindu Pandits assert that Shiwa and his spouse158, under the forms and names of Kapot-Eshwara (pigeon god) and Kapotesi, dwelt at Meccah. The dove was the device of the old Assyrian Empire, because it is supposed Semiramis was preserved by that bird. The Meccan pigeons, resembling those of Venice, are held sacred probably in consequence of the wild traditions of the Arabs about Noah’s dove. Some authors declare that in Mohammed’s time, among the idols of the Meccan Pantheon, was a pigeon carved in wood, and above it another, which Ali, mounting upon the Prophet’s shoulder, pulled down. This might have been a Hindu, a Jewish, or a Christian159 symbol. The Moslems connect the pigeon on two occasions with their faith: first, when that bird appeared to whisper in Mohammed’s ear; and, secondly160, during the flight to Al-Madinah. Moreover, in many countries they are called “Allah’s Proclaimers,” because their movement when cooing resembles prostration114.
Almost everywhere the pigeon has entered into the history of religion, which probably induced Mr. Lascelles to incur161 the derision of our grandfathers by pronouncing it a “holy bird.” At Meccah they are called the doves of the Ka’abah, and they never appear at table. They are remarkable162 for propriety163 when sitting upon the holy building. This may be a minor164 miracle: I would rather believe that there is some contrivance on the roof. My friend Mr. Bicknell remarks: “This marvel165, however, having of late years been suspended, many discern another omen26 of the approach of the long-predicted period when unbelievers shall desecrate166 the sacred soil.”
Late in the evening I saw a negro in the state called Malbus — religious frenzy167. To all appearance a Takruri, he was a fine and a powerful man, as the numbers required to hold him testified. He threw his arms wildly about him, uttering shrill cries, which sounded like le le le le! and when held, he swayed his body, and waved his head from side to side, like a chained and furious elephant, straining out the deepest groans168. The Africans appear unusually subject to this nervous state which, seen by the ignorant and the imaginative, would at once suggest “demoniacal possession.18” Either their organisation169 is more impressionable, or more probably, the hardships, privations, and fatigues170 endured whilst wearily traversing inhospitable wilds, and perilous172 seas, have exalted their imaginations to a pitch bordering upon frenzy. Often they are seen prostrate173 on the pavement, or clinging to the curtain, or rubbing their foreheads upon the stones, weeping bitterly, and pouring forth the wildest ejaculations.
That night I stayed in the Harim till two A.M., wishing to see if it would be empty. But the morrow was to witness the egress174 to Arafat; many, therefore, passed the hours of darkness in the Harim. Numerous parties of pilgrims sat upon their rugs, with lanterns in front of them, conversing175, praying, and contemplating the Ka’abah. The cloisters were full of merchants, who resorted there to “talk shop,” and to vend176 such holy goods as combs, tooth-sticks, and rosaries. Before ten P.M. I found no opportunity of praying the usual two prostrations over the grave of Ishmael. After waiting long and patiently, at last I was stepping into the vacant place, when another pilgrim rushed forward; the boy Mohammed, assisted by me, instantly seized him, and, despite his cries and struggles, taught him to wait. Till midnight we sat chatting with the different ciceroni who came up to offer their services. I could not help remarking their shabby and dirty clothes, and was informed that during pilgrimage, when splendour is liable to be spoiled, they wear out old dresses; and appear endimanches for the Muharram fete, when most travellers have left the city. Presently my two companions, exhausted177 with fatigue171, fell asleep; I went up to the Ka’abah, with the intention of “annexing” a bit of the torn old Kiswat or curtain, but too many eyes were looking on. At this season of the year the Kiswat is much tattered178 at the base, partly by pilgrims’ fingers, and partly by the strain of the cord which confines it when the wind is blowing. It is considered a mere peccadillo179 to purloin180 a bit of the venerable stuff; but as the officers of the temple make money by selling it, they certainly would visit detection with an unmerciful application of the quarterstaff. The piece in my possession was given to me by the boy Mohammed before I left Meccah. Waistcoats cut out of the Kiswah still make the combatants invulnerable in battle, and are considered presents fit for princes. The Moslems generally try to secure a strip of this cloth as a mark for the Koran, or for some such purpose. The opportunity, however, was favourable181 for a survey, and with a piece of tape, and the simple processes of stepping and spanning, I managed to measure all the objects concerning which I was curious.
At last sleep began to weigh heavily upon my eyelids182. I awoke my companions, and in the dizziness of slumber183 they walked with me through the tall narrow street from the Bab al-Ziyadah to our home in the Shamiyah. The brilliant moonshine prevented our complaining, as other travellers have had reason to do, of the darkness and the difficulty of Meccah’s streets. The town, too, appeared safe; there were no watchmen, and yet people slept everywhere upon cots placed opposite their open doors. Arrived at the house, we made some brief preparations for snatching a few hours’ sleep upon the Mastabah, a place so stifling184, that nothing but utter exhaustion185 could induce lethargy there.
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testy
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| adj.易怒的；暴躁的 | |
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queries
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| n.问题( query的名词复数 )；疑问；询问；问号v.质疑，对…表示疑问( query的第三人称单数 )；询问 | |
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fortress
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| n.堡垒，防御工事 | |
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shrill
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| adj.尖声的；刺耳的；v尖叫 | |
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boisterous
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| adj.喧闹的，欢闹的 | |
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jaunty
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| adj．愉快的，满足的；adv.心满意足地，洋洋得意地；n.心满意足；洋洋得意 | |
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attentive
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| adj.注意的，专心的；关心(别人)的，殷勤的 | |
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shuffling
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| adj. 慢慢移动的, 滑移的 动词shuffle的现在分词形式 | |
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slippered
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| 穿拖鞋的 | |
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hospitable
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| adj.好客的；宽容的；有利的，适宜的 | |
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procured
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| v.（努力）取得， （设法）获得( procure的过去式和过去分词 )；拉皮条 | |
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repose
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| v.(使)休息；n.安息 | |
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rugged
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| adj.高低不平的，粗糙的，粗壮的，强健的 | |
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sanctuary
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| n.圣所，圣堂，寺庙；禁猎区，保护区 | |
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15
descended
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| a.为...后裔的，出身于...的 | |
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16
cloister
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| n.修道院；v.隐退，使与世隔绝 | |
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17
mirage
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| n.海市蜃楼，幻景 | |
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18
pall
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| v.覆盖，使平淡无味；n.柩衣，棺罩；棺材；帷幕 | |
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19
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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20
antiquity
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| n.古老；高龄；古物，古迹 | |
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21
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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22
graceful
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| adj.优美的，优雅的；得体的 | |
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23
harmonious
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| adj.和睦的，调和的，和谐的，协调的 | |
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24
celebrated
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| adj.有名的，声誉卓著的 | |
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25
shrine
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| n.圣地，神龛，庙；v.将...置于神龛内，把...奉为神圣 | |
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26
omen
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| n.征兆，预兆；vt.预示 | |
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27
poetical
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| adj.似诗人的；诗一般的；韵文的；富有诗意的 | |
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28
spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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29
agitating
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| 搅动( agitate的现在分词 )； 激怒； 使焦虑不安； （尤指为法律、社会状况的改变而）激烈争论 | |
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30
swelling
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| n.肿胀 | |
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31
humbling
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| adj.令人羞辱的v.使谦恭( humble的现在分词 )；轻松打败（尤指强大的对手）；低声下气 | |
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32
ecstasy
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| n.狂喜，心醉神怡，入迷 | |
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33
Moslem
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| n.回教徒，穆罕默德信徒；adj.回教徒的，回教的 | |
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34
contemplate
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| vt.盘算，计议；周密考虑；注视，凝视 | |
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35
awe
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| n.敬畏，惊惧；vt.使敬畏，使惊惧 | |
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36
supplication
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| n.恳求，祈愿，哀求 | |
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37
mosque
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| n.清真寺 | |
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38
derive
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| v.取得；导出；引申；来自；源自；出自 | |
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39
exclamation
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| n.感叹号，惊呼，惊叹词 | |
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40
luminary
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| n.名人，天体 | |
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41
reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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42
Founder
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| n.创始者，缔造者 | |
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43
sect
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| n.派别，宗教，学派，派系 | |
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44
sham
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| n./adj.假冒(的)，虚伪(的) | |
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45
symbolical
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| a.象征性的 | |
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46
idols
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| 偶像( idol的名词复数 )； 受崇拜的人或物； 受到热爱和崇拜的人或物； 神像 | |
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47
epithet
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| n.（用于褒贬人物等的）表述形容词，修饰语 | |
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48
followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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49
doctrine
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| n.教义；主义；学说 | |
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50
esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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51
wry
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| adj.讽刺的；扭曲的 | |
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52
infusion
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| n.灌输 | |
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53
teaspoonful
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| n.一茶匙的量；一茶匙容量 | |
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54
tepid
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| adj.微温的，温热的，不太热心的 | |
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55
digestion
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| n.消化，吸收 | |
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56
cisterns
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| n.蓄水池，储水箱( cistern的名词复数 )；地下储水池 | |
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57
taunt
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| n.辱骂，嘲弄；v.嘲弄 | |
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58
scant
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| adj.不充分的，不足的；v.减缩，限制，忽略 | |
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59
judgments
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| 判断( judgment的名词复数 )； 鉴定； 评价； 审判 | |
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60
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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61
glazed
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| adj.光滑的，像玻璃的；上过釉的；呆滞无神的v.装玻璃( glaze的过去式)；上釉于，上光；（目光）变得呆滞无神 | |
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62
imbibe
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| v.喝，饮；吸入，吸收 | |
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63
superstition
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| n.迷信，迷信行为 | |
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64
copious
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| adj.丰富的，大量的 | |
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65
miraculous
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| adj.像奇迹一样的，不可思议的 | |
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66
draught
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|
| n.拉，牵引，拖；一网（饮，吸，阵)；顿服药量，通风；v.起草，设计 | |
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67
meritorious
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|
| adj.值得赞赏的 | |
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68
standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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69
lone
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| adj.孤寂的，单独的；唯一的 | |
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70
covenant
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| n.盟约，契约；v.订盟约 | |
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71
victorious
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| adj.胜利的，得胜的 | |
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72
potent
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| adj.强有力的，有权势的；有效力的 | |
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73
touching
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| adj.动人的，使人感伤的 | |
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74
humiliation
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| n.羞辱 | |
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75
forth
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| adv.向前；向外，往外 | |
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76
adoration
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| n.爱慕，崇拜 | |
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77
granite
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| adj.花岗岩，花岗石 | |
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78
omnipotent
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| adj.全能的，万能的 | |
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79
almighty
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|
| adj.全能的，万能的；很大的，很强的 | |
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80
glorified
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| 美其名的，变荣耀的 | |
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81
exalted
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|
| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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82
technically
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| adv.专门地，技术上地 | |
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83
perseverance
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| n.坚持不懈，不屈不挠 | |
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84
transgressing
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| v.超越( transgress的现在分词 )；越过；违反；违背 | |
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85
hypocrisy
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|
| n.伪善，虚伪 | |
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86
progeny
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| n.后代，子孙；结果 | |
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87
spout
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| v.喷出，涌出；滔滔不绝地讲；n.喷管；水柱 | |
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88
eternity
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| n.不朽，来世；永恒，无穷 | |
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89
importunate
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| adj.强求的；纠缠不休的 | |
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90
implore
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| vt.乞求，恳求，哀求 | |
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91
leisurely
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| adj.悠闲的；从容的，慢慢的 | |
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92
swarming
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| 密集( swarm的现在分词 )； 云集； 成群地移动； 蜜蜂或其他飞行昆虫成群地飞来飞去 | |
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93
besieged
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| 包围，围困，围攻( besiege的过去式和过去分词 ) | |
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94
fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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95
zeal
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| n.热心，热情，热忱 | |
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96
heresy
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| n.异端邪说；异教 | |
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97
schism
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| n.分派，派系，分裂 | |
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98
foully
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| ad.卑鄙地 | |
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99
patchwork
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| n.混杂物；拼缝物 | |
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100
hog
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| n.猪；馋嘴贪吃的人；vt.把…占为己有，独占 | |
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101
rend
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| vt.把…撕开，割裂；把…揪下来，强行夺取 | |
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102
mosaic
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| n./adj.镶嵌细工的，镶嵌工艺品的，嵌花式的 | |
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103
daggers
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| 匕首，短剑( dagger的名词复数 ) | |
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104
swelled
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| 增强( swell的过去式和过去分词 )； 肿胀； （使）凸出； 充满（激情） | |
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105
volcanic
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| adj.火山的；象火山的；由火山引起的 | |
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106
circumference
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| n.圆周，周长，圆周线 | |
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107
pointed
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| adj.尖的，直截了当的 | |
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108
velvet
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| n.丝绒，天鹅绒；adj.丝绒制的，柔软的 | |
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109
charcoal
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| n.炭，木炭，生物炭 | |
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110
lava
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| n.熔岩，火山岩 | |
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111
extraneous
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| adj.体外的；外来的；外部的 | |
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112
contented
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| adj.满意的，安心的，知足的 | |
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113
repent
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| v.悔悟，悔改，忏悔，后悔 | |
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114
prostration
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| n. 平伏, 跪倒, 疲劳 | |
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115
condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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116
deluged
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| v.使淹没( deluge的过去式和过去分词 )；淹没；被洪水般涌来的事物所淹没；穷于应付 | |
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117
plentiful
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| adj.富裕的，丰富的 | |
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118
thoroughly
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| adv.完全地，彻底地，十足地 | |
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119
scorched
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| 烧焦，烤焦( scorch的过去式和过去分词 )； 使（植物）枯萎，把…晒枯； 高速行驶； 枯焦 | |
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120
extremities
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| n.端点( extremity的名词复数 )；尽头；手和足；极窘迫的境地 | |
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121
lodging
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| n.寄宿，住所；(大学生的)校外宿舍 | |
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122
hyena
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| n.土狼，鬣狗 | |
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123
mere
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| adj.纯粹的；仅仅，只不过 | |
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124
retirement
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| n.退休，退职 | |
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125
nonchalance
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| n.冷淡，漠不关心 | |
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126
stony
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| adj.石头的，多石头的，冷酷的，无情的 | |
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127
conversed
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| v.交谈，谈话( converse的过去式 ) | |
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128
accosted
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| v.走过去跟…讲话( accost的过去式和过去分词 )；跟…搭讪；（乞丐等）上前向…乞讨；（妓女等）勾搭 | |
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129
intercourse
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| n.性交；交流，交往，交际 | |
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130
aesthetically
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| adv.美地，艺术地 | |
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131
babbling
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| n.胡说，婴儿发出的咿哑声adj.胡说的v.喋喋不休( babble的现在分词 )；作潺潺声（如流水）；含糊不清地说话；泄漏秘密 | |
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132
remorseful
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| adj.悔恨的 | |
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133
streaked
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| adj.有条斑纹的，不安的v.快速移动( streak的过去式和过去分词 )；使布满条纹 | |
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134
domes
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| n.圆屋顶( dome的名词复数 )；像圆屋顶一样的东西；圆顶体育场 | |
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135
gilding
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| n.贴金箔，镀金 | |
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136
posterity
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| n.后裔，子孙，后代 | |
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137
sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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138
eloquence
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| n.雄辩；口才，修辞 | |
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139
grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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140
steadfastness
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| n.坚定，稳当 | |
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141
votaries
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| n.信徒( votary的名词复数 )；追随者；（天主教）修士；修女 | |
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142
orbs
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| abbr.off-reservation boarding school 在校寄宿学校n.球，天体，圆形物( orb的名词复数 ) | |
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143
hideous
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| adj.丑陋的，可憎的，可怕的，恐怖的 | |
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144
corpse
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| n.尸体，死尸 | |
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145
repulsive
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| adj.排斥的，使人反感的 | |
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146
wont
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| adj.习惯于；v.习惯；n.习惯 | |
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147
awry
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| adj.扭曲的，错的 | |
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148
contemplating
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| 深思，细想，仔细考虑( contemplate的现在分词 )； 注视，凝视； 考虑接受（发生某事的可能性）； 深思熟虑，沉思，苦思冥想 | |
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149
jauntily
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| adv.心满意足地；洋洋得意地；高兴地；活泼地 | |
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150
wretch
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| n.可怜的人，不幸的人；卑鄙的人 | |
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151
sobbing
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| <主方>Ⅰ adj.湿透的 | |
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152
humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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153
minarets
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| n.（清真寺旁由报告祈祷时刻的人使用的）光塔( minaret的名词复数 ) | |
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154
cloisters
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| n.（学院、修道院、教堂等建筑的）走廊( cloister的名词复数 )；回廊；修道院的生活；隐居v.隐退，使与世隔绝( cloister的第三人称单数 ) | |
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155
barley
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| n.大麦，大麦粒 | |
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156
isolated
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| adj.与世隔绝的 | |
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157
copper
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| n.铜；铜币；铜器；adj.铜(制)的；(紫)铜色的 | |
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158
spouse
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| n.配偶(指夫或妻) | |
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159
Christian
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| adj.基督教徒的；n.基督教徒 | |
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160
secondly
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| adv.第二，其次 | |
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161
incur
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| vt.招致，蒙受，遭遇 | |
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162
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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163
propriety
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| n.正当行为；正当；适当 | |
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164
minor
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| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
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165
marvel
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| vi.(at)惊叹vt.感到惊异；n.令人惊异的事 | |
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166
desecrate
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| v.供俗用，亵渎，污辱 | |
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167
frenzy
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| n.疯狂，狂热，极度的激动 | |
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168
groans
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| n.呻吟，叹息( groan的名词复数 )；呻吟般的声音v.呻吟( groan的第三人称单数 )；发牢骚；抱怨；受苦 | |
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169
organisation
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| n.组织，安排，团体，有机休 | |
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170
fatigues
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| n.疲劳( fatigue的名词复数 )；杂役；厌倦；（士兵穿的）工作服 | |
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171
fatigue
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| n.疲劳，劳累 | |
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172
perilous
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| adj.危险的，冒险的 | |
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173
prostrate
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| v.拜倒，平卧，衰竭；adj.拜倒的，平卧的，衰竭的 | |
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174
egress
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| n.出去；出口 | |
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175
conversing
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| v.交谈，谈话( converse的现在分词 ) | |
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176
vend
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| v.公开表明观点，出售，贩卖 | |
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177
exhausted
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| adj.极其疲惫的，精疲力尽的 | |
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178
tattered
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| adj.破旧的，衣衫破的 | |
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179
peccadillo
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| n.轻罪，小过失 | |
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180
purloin
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| v.偷窃 | |
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181
favourable
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| adj.赞成的，称赞的，有利的，良好的，顺利的 | |
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182
eyelids
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| n.眼睑( eyelid的名词复数 )；眼睛也不眨一下；不露声色；面不改色 | |
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183
slumber
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| n.睡眠，沉睡状态 | |
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184
stifling
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| a.令人窒息的 | |
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185
exhaustion
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| n.耗尽枯竭，疲惫，筋疲力尽，竭尽，详尽无遗的论述 | |
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