AT ten A.M., on the 8th Zu’l Hijjah, A.H. 1269 (Monday, 12th Sept., 1853), habited in our Ihram, or pilgrim garbs1, we mounted the litter. Shaykh Mas’ud had been standing2 at the door from dawn-time, impatient to start before the Damascus and the Egyptian caravans4 made the road dangerous. Our delay arose from the tyrannical conduct of the boy Mohammed, who insisted upon leaving his little nephew behind. It was long before he yielded. I then placed the poor child, who was crying bitterly, in the litter between us, and at last we started.
We followed the road by which the Caravans entered Meccah. It was covered with white-robed pilgrims, some few wending their way on foot1; others riding, and all men barefooted and bareheaded. Most of the wealthier classes mounted asses5. The scene was, as usual, one of strange contrasts: Badawin bestriding swift dromedaries; Turkish dignitaries on fine horses; the most picturesque7 beggars, and the most uninteresting Nizam. Not a little wrangling8 mingled9 with the loud bursts of Talbiyat. Dead animals dotted the ground, and carcasses had been cast into a dry tank, the Birkat al-Shami which caused every Badawi to hold his nose.2 Here, on the right of the road, the poorer pilgrims, who could not find houses, had erected10 huts, and pitched their ragged11 tents. Traversing the suburb Al-Ma’b’dah (Ma’abadah), in a valley between the two barren prolongations of Kayka’an and Khandamah, we turned to the north-east, leaving on the left certain barracks of Turkish soldiery, and the negro militia12 here stationed, with the Saniyat Kuda’a in the background. Then, advancing about 3000 paces over rising ground, we passed by the conical head of Jabal Nur,3 and entered the plain of many names.4 It contained nothing but a few whitewashed13 walls, surrounding places of prayer, and a number of stone cisterns14, some well preserved, others in ruins. All, however, were dry, and water-vendors crowded the roadside. Gravel15 and lumps of granite16 grew there like grass, and from under every large stone, as Shaykh Mas’ud took a delight in showing, a small scorpion17, with tail curled over its back, fled, Parthian-like, from the invaders18 of its home. At eleven A.M., ascending19 a Mudarraj, or flight of stone steps, about thirty yards broad, we passed without difficulty, for we were in advance of the caravans, over the Akabah, or Steeps,5 and the narrow, hill-girt entrance, to the low gravel basin in which Muna lies.
Muna, more classically called Mina,6 is a place of considerable sanctity. Its three standing miracles are these: The pebbles20 thrown at “the Devil” return by angelic agency to whence they came; during the three Days of Drying Meat rapacious21 beasts and birds cannot prey22 there; and, lastly, flies do not settle upon the articles of food exposed so abundantly in the bazars.7 During pilgrimage, houses are let for an exorbitant23 sum, and it becomes a “World’s Fair” of Moslem24 merchants. At all other seasons it is almost deserted25, in consequence, says popular superstition26, of the Rajm or (diabolical) lapidation.8 Distant about three miles from Meccah, it is a long, narrow, straggling village, composed of mud and stone houses of one or two stories, built in the common Arab style. Traversing a narrow street, we passed on the left the Great Devil, which shall be described at a future time. After a quarter of an hour’s halt, spent over pipes and coffee, we came to an open space, where stands the Mosque27 “Al-Khayf.” Here, according to some Arabs, Adam lies, his head being at one end of one long wall, and his feet at another, whilst the dome28 covers his omphalic region. Grand preparations for fireworks were being made in this square; I especially remarked a fire-ship, which savoured strongly of Stambul. After passing through the town, we came to Batn al-Muhassir, “The Basin of the Troubler,9” (Satan) at the beginning of a descent leading to Muzdalifah (the Approacher), where the road falls into the valley of the Arafat torrent29.
At noon we reached the Muzdalifah, also called Mashar al-Haram, the “Place dedicated30 to religious Ceremonies.10” It is known in Al-Islam as “the Minaret31 without the Mosque,” opposed to Masjid Nimrah, which is the “Mosque without the Minaret.” Half-way between Muna and Arafat, it is about three miles from both. There is something peculiarly striking in the distant appearance of the tall, solitary32 tower, rising abruptly33 from the desolate34 valley of gravel, flanked with buttresses36 of yellow rock. No wonder that the ancient Arabs loved to give the high-sounding name of this oratory37 to distant places in their giant Caliph-empire.
Here as we halted to perform the mid-day prayer, we were overtaken by the Damascus Caravan3. It was a grand spectacle. The Mahmil, no longer naked as upon the line of march, flashed in the sun all green and gold. Around the moving host of white-robed pilgrims hovered38 a crowd of Badawin, male and female, all mounted on swift dromedaries, and many of them armed to the teeth. As their drapery floated in the wind, and their faces were veiled with the “Lisam,” it was frequently difficult to distinguish the sex of the wild being, flogging its animal to speed. These people, as has been said, often resort to Arafat for blood-revenge, in hopes of finding the victim unprepared. Nothing can be more sinful in Al-Islam than such deed — it is murder, “made sicker” by sacrilege; yet the prevalence of the practice proves how feeble is the religion’s hold upon the race. The women are as unscrupulous: I remarked many of them emulating39 the men in reckless riding, and striking with their sticks every animal in the way.
Travelling Eastward40 up the Arafat Fiumara, after about half an hour we came to a narrow pass called Al-Akhshabayn11 or the “Two Rugged41 Hills.” Here the spurs of the rock limited the road to about a hundred paces, and it is generally a scene of great confusion. After this we arrived at Al-Bazan (the Basin),12 a widening of the plain; and another half-hour brought us to the Alamayn (the “Two Signs”), whitewashed pillars, or rather thin, narrow walls, surmounted42 with pinnacles43, which denote the precincts of the Arafat plain. Here, in full sight of the Holy Hill, standing boldly out from the deep blue sky, the host of pilgrims broke into loud Labbayks. A little beyond, and to our right, was the simple enclosure called the Masjid Nimrah.13 We then turned from our eastern course northwards, and began threading our way down the main street of the town of tents which clustered about the southern foot of Arafat. At last, about three P.M., we found a vacant space near the Matbakh, or kitchen, formerly44 belonging to a Sharif’s palace, but now a ruin with a few shells of arches.
Arafat is about six hours’ very slow march, or twelve miles,14 on the Taif road, due east of Meccah. We arrived there in a shorter time, but our weary camels, during the last third of the way, frequently threw themselves upon the ground. Human beings suffered more. Between Muna and Arafat I saw no fewer than five men fall down and die upon the highway: exhausted45 and moribund46, they had dragged themselves out to give up the ghost where it departs to instant beatitude.15 The spectacle showed how easy it is to die in these latitudes16; each man suddenly staggered, fell as if shot; and, after a brief convulsion, lay still as marble. The corpses47 were carefully taken up, and carelessly buried that same evening, in a vacant space amongst the crowds encamped upon the Arafat plain.17
The boy Mohammed, who had long chafed48 at my pertinacious49 claim to Darwaysh-hood, resolved on this occasion to be grand. To swell50 the party he had invited Omar Effendi, whom we accidentally met in the streets of Meccah, to join us[;] but failing therein, he brought with him two cousins, fat youths of sixteen and seventeen, and his mother’s ground-floor servants. These were four Indians: an old man; his wife, a middle-aged51 woman of the most ordinary appearance; their son, a sharp boy, who spoke52 excellent Arabic18; and a family friend, a stout53 fellow about thirty years old. They were Panjabis, and the bachelor’s history was instructive. He was gaining an honest livelihood54 in his own country, when suddenly one night Hazrat Ali, dressed in green, and mounted upon his charger Duldul19 — at least, so said the narrator — appeared, crying in a terrible voice, “How long wilt55 thou toil56 for this world, and be idle about the life to come?” From that moment, like an English murderer, he knew no peace; Conscience and Hazrat Ali haunted him.20 Finding life unendurable at home, he sold everything; raised the sum of twenty pounds, and started for the Holy Land. He reached Jeddah with a few rupees in his pocket[;] and came to Meccah, where, everything being exorbitantly57 dear and charity all but unknown, he might have starved, had he not been received by his old friend. The married pair and their son had been taken as house-servants by the boy Mohammed’s mother, who generously allowed them shelter and a pound of rice per diem to each, but not a farthing of pay. They were even expected to provide their own turmeric and onions. Yet these poor people were anxiously awaiting the opportunity to visit Al-Madinah, without which their pilgrimage would not, they believed, be complete. They would beg their way through the terrible Desert and its Badawin — an old man, a boy, and a woman! What were their chances of returning to their homes? Such, I believe, is too often the history of those wretches58 whom a fit of religious enthusiasm, likest to insanity59, hurries away to the Holy Land. I strongly recommend the subject to the consideration of our Indian Government as one that calls loudly for their interference. No Eastern ruler parts, as we do, with his subjects; all object to lose productive power. To an “Empire of Opinion” this emigration is fraught60 with evils. It sends forth61 a horde62 of malcontents that ripen63 into bigots; it teaches foreign nations to despise our rule; and it unveils the present nakedness of once wealthy India. And we have both prevention and cure in our own hands.
As no Moslem, except the Maliki, is bound to pilgrimage without a sum sufficient to support himself and his family, all who embark64 at the different ports of India should be obliged to prove their solvency65 before being provided with a permit. Arrived at Jeddah, they should present the certificate at the British Vice-Consulate, where they would become entitled to assistance in case of necessity. The Vice-Consul66 at Jeddah ought also to be instructed to assist our Indian pilgrims. Mr. Cole, when holding that appointment, informed me that, though men die of starvation in the streets, he was unable to relieve them. The highways of Meccah abound67 in pathetic Indian beggars, who affect lank35 bodies, shrinking frames, whining68 voices, and all the circumstance of misery69, because it supports them in idleness.
There are no fewer than fifteen hundred Indians at Meccah and Jeddah, besides seven or eight hundred in Al-Yaman. Such a body requires a Consul.21 By the representation of a Vice-Consul when other powers send an officer of superior rank to Al-Hijaz, we voluntarily place ourselves in an inferior position. And although the Meccan Sharif might for a time object to establishing a Moslem agent at the Holy City with orders to report to the Consul at Jeddah, his opposition70 would soon fall to the ground.
With the Indians’ assistance the boy Mohammed removed the handsome Persian rugs with which he had covered the Shugduf, pitched the tent, carpeted the ground, disposed a Diwan of silk and satin cushions round the interior, and strewed71 the centre with new Chibuks, and highly polished Shishahs. At the doorway72 was placed a large copper73 fire-pan, with coffee-pots singing a welcome to visitors. In front of us were the litters, and by divers74 similar arrangements our establishment was made to look fine. The youth also insisted upon my removing the Rida, or upper cotton cloth, which had become way-soiled, and he supplied its place by a rich cashmere, left with him, some years before, by a son of the King of Delhi. Little thought I that this bravery of attire75 would lose me every word of the Arafat sermon next day.
Arafat, anciently called Jabal Ilal ([Arabic]), “the Mount of Wrestling in Prayer,” and now Jabal al-Rahmah, the “Mount of Mercy,” is a mass of coarse granite split into large blocks, with a thin coat of withered76 thorns. About one mile in circumference77, it rises abruptly to the height of a hundred and eighty or two hundred feet, from the low gravelly plain — a dwarf78 wall at the Southern base forming the line of demarcation. It is separated by Batn Arnah ([Arabic]), a sandy vale,22 from the spurs of the Taif hills. Nothing can be more picturesque than the view it affords of the azure79 peaks behind, and the vast encampment scattered80 over the barren yellow plain below.23 On the North lay the regularly pitched camp of the guards that defend the unarmed pilgrims. To the Eastward was the Sharif’s encampment, with the bright Mahmils and the gilt81 knobs of the grandees’ pavilions; whilst on the Southern and Western sides the tents of the vulgar crowded the ground, disposed in Dowar, or circles. After many calculations, I estimated the number to be not fewer than 50,000 of all ages and sexes; a sad falling off, it is true, but still considerable.
Ali Bey (A.D. 1807) calculates 83,000 pilgrims; Burckhardt (1814), 70,000. I reduce it, in 1853, to 50,000; and in A.D. 1854, owing to political causes, it fell to about 25,000. Of these at fewest 10,000 are Meccans, as every one who can leave the city does so at pilgrimage-time. The Arabs have a superstition that the numbers at Arafat cannot be counted, and that if fewer than 600,000 mortals stand upon the hill to hear the sermon, the angels descend82 and complete the number. Even this year my Arab friends declared that 150,000 spirits were present in human shape. It may be observed that when the good old Bertrand de la Brocquiere, esquire-carver to Philip of Burgundy, declares that the yearly Caravan from Damascus to Al-Madinah must always be composed of 700,000 persons, and that this number being incomplete, Allah sends some of his angels to make it up, he probably confounds the Caravan with the Arafat multitude.
The Holy Hill owes its name24 and honours to a well-known legend. When our first parents forfeited83 Heaven by eating wheat, which deprived them of their primeval purity, they were cast down upon earth. The serpent descended84 at Ispahan, the peacock at Kabul, Satan at Bilbays (others say Semnan and Seistan), Eve upon Arafat, and Adam at Ceylon. The latter, determining to seek his wife, began a journey, to which earth owes its present mottled appearance. Wherever our first father placed his foot — which was large — a town afterwards arose; between the strides will always be “country.” Wandering for many years, he came to the Mountain of Mercy, where our common mother was continually calling upon his name, and their recognition gave the place the name of Arafat. Upon its summit, Adam, instructed by the archangel Gabriel, erected a Mada’a, or place of prayer: and between this spot and the Nimrah Mosque the couple abode85 till death. Others declare that after recognition, the first pair returned to India, whence for 44 years in succession they visited the Sacred City at pilgrimage-time.
From the Holy Hill I walked down to look at the camp arrangements. The main street of tents and booths, huts and shops, was bright with lanterns, and the bazars were crowded with people and stocked with all manner of Eastern delicacies86. Some anomalous87 spectacles met the eye. Many pilgrims, especially the soldiers, were in laical costume. In one place a half-drunken Arnaut stalked down the road, elbowing peaceful passengers and frowning fiercely in hopes of a quarrel. In another part, a huge dimly-lit tent, reeking88 hot, and garnished89 with cane90 seats, contained knots of Egyptians, as their red Tarbushes, white turbands, and black Za’abuts showed, noisily intoxicating91 themselves with forbidden hemp92. There were frequent brawls93 and great confusion; many men had lost their parties, and, mixed with loud Labbayks, rose the shouted names of women as well as of men. I was surprised at the disproportion of female nomenclature — the missing number of fair ones seemed to double that of the other sex — and at a practice so opposed to the customs of the Moslem world. At length the boy Mohammed enlightened me. Egyptian and other bold women, when unable to join the pilgrimage, will pay or persuade a friend to shout their names in hearing of the Holy Hill, with a view of ensuring a real presence at the desired spot next year. So the welkin rang with the indecent sounds of O Fatimah! O Zaynab! O Khayz’ran!25 Plunderers, too, were abroad. As we returned to the tent we found a crowd assembled near it; a woman had seized a thief as he was beginning operations, and had the courage to hold his beard till men ran to her assistance. And we were obliged to defend by force our position against a knot of grave-diggers, who would bury a little heap of bodies within a yard or two of our tent.
One point struck me at once — the difference in point of cleanliness between an encampment of citizens and of Badawin. Poor Mas’ud sat holding his nose in ineffable94 disgust, for which he was derided95 by the Meccans. I consoled him with quoting the celebrated96 song of Maysunah, the beautiful Badawi wife of the Caliph Mu’awiyah. Nothing can be more charming in its own Arabic than this little song; the Badawin never hear it without screams of joy.
“O take these purple robes away,
Give back my cloak of camel’s hair,
And bear me from this tow’ring pile
To where the Black Tents flap i’ the air.
The camel’s colt with falt’ring tread,
The dog that bays at all but me,
Delight me more than ambling97 mules98 —
Than every art of minstrelsy;
And any cousin, poor but free,
Might take me, fatted ass6! from thee.26”
The old man, delighted, clapped my shoulder, and exclaimed, “Verily, O Father of Mustachios, I will show thee the black tents of my tribe this year!”
At length night came, and we threw ourselves upon our rugs, but not to sleep. Close by, to our bane, was a prayerful old gentleman, who began his devotions at a late hour and concluded them not before dawn. He reminded me of the undergraduate my neighbour at Trinity College, Oxford99, who would spout100 Aeschylus at two A.M. Sometimes the chant would grow drowsy101, and my ears would hear a dull retreating sound; presently, as if in self-reproach, it would rise to a sharp treble, and proceed at a rate perfectly102 appalling103. The coffee-houses, too, were by no means silent; deep into the night I heard the clapping of hands accompanying merry Arab songs, and the loud shouts of laughter of the Egyptian hemp-drinkers. And the guards and protectors of the camp were not “Charleys” or night-nurses.
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1
garbs
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| vt.装扮（garb的第三人称单数形式） | |
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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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caravan
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| n.大蓬车；活动房屋 | |
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caravans
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| （可供居住的）拖车（通常由机动车拖行）( caravan的名词复数 )； 篷车； （穿过沙漠地带的）旅行队（如商队） | |
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asses
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| n. 驴，愚蠢的人，臀部 adv. (常用作后置)用于贬损或骂人 | |
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ass
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| n.驴；傻瓜，蠢笨的人 | |
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picturesque
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| adj.美丽如画的，（语言）生动的，绘声绘色的 | |
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wrangling
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| v.争吵，争论，口角( wrangle的现在分词 ) | |
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mingled
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| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
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ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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ragged
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| adj.衣衫褴褛的，粗糙的，刺耳的 | |
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militia
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| n.民兵，民兵组织 | |
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whitewashed
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| 粉饰，美化，掩饰( whitewash的过去式和过去分词 ) | |
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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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gravel
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| n.砂跞；砂砾层；结石 | |
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granite
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| adj.花岗岩，花岗石 | |
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scorpion
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| n.蝎子，心黑的人，蝎子鞭 | |
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invaders
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| 入侵者，侵略者，侵入物( invader的名词复数 ) | |
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ascending
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| adj.上升的，向上的 | |
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pebbles
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| [复数]鹅卵石； 沙砾； 卵石，小圆石( pebble的名词复数 ) | |
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rapacious
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| adj.贪婪的，强夺的 | |
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prey
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| n.被掠食者，牺牲者，掠食；v.捕食，掠夺，折磨 | |
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exorbitant
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| adj.过分的；过度的 | |
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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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deserted
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| adj.荒芜的，荒废的，无人的，被遗弃的 | |
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superstition
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| n.迷信，迷信行为 | |
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mosque
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| n.清真寺 | |
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dome
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| n.圆屋顶，拱顶 | |
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torrent
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| n.激流，洪流；爆发，(话语等的)连发 | |
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dedicated
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| adj.一心一意的；献身的；热诚的 | |
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minaret
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| n.（回教寺院的）尖塔 | |
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solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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abruptly
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| adv.突然地，出其不意地 | |
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desolate
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| adj.荒凉的，荒芜的；孤独的，凄凉的；v.使荒芜，使孤寂 | |
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lank
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| adj.瘦削的；稀疏的 | |
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buttresses
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| n.扶壁，扶垛( buttress的名词复数 )v.用扶壁支撑，加固( buttress的第三人称单数 ) | |
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oratory
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| n.演讲术；词藻华丽的言辞 | |
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hovered
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| 鸟( hover的过去式和过去分词 )； 靠近（某事物）； （人）徘徊； 犹豫 | |
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emulating
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| v.与…竞争( emulate的现在分词 )；努力赶上；计算机程序等仿真；模仿 | |
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eastward
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| adv.向东；adj.向东的；n.东方，东部 | |
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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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surmounted
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| 战胜( surmount的过去式和过去分词 )； 克服（困难）； 居于…之上； 在…顶上 | |
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43
pinnacles
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| 顶峰( pinnacle的名词复数 )； 顶点； 尖顶； 小尖塔 | |
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formerly
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| adv.从前，以前 | |
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exhausted
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| adj.极其疲惫的，精疲力尽的 | |
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moribund
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| adj.即将结束的，垂死的 | |
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corpses
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| n.死尸，尸体( corpse的名词复数 ) | |
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chafed
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| v.擦热（尤指皮肤）( chafe的过去式 )；擦痛；发怒；惹怒 | |
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pertinacious
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| adj.顽固的 | |
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swell
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| vi.膨胀，肿胀；增长，增强 | |
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middle-aged
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| adj.中年的 | |
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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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livelihood
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| n.生计，谋生之道 | |
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wilt
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| v.(使)植物凋谢或枯萎；(指人)疲倦，衰弱 | |
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toil
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| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
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exorbitantly
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wretches
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| n.不幸的人( wretch的名词复数 )；可怜的人；恶棍；坏蛋 | |
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insanity
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| n.疯狂，精神错乱；极端的愚蠢，荒唐 | |
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fraught
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| adj.充满…的，伴有(危险等)的；忧虑的 | |
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forth
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| adv.向前；向外，往外 | |
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horde
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| n.群众，一大群 | |
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ripen
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| vt.使成熟；vi.成熟 | |
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embark
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| vi.乘船，着手，从事，上飞机 | |
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solvency
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| n.偿付能力，溶解力 | |
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consul
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| n.领事；执政官 | |
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abound
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| vi.大量存在；(in，with)充满，富于 | |
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whining
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| n. 抱怨，牢骚 v. 哭诉，发牢骚 | |
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misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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opposition
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| n.反对，敌对 | |
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strewed
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| v.撒在…上( strew的过去式和过去分词 )；散落于；点缀；撒满 | |
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doorway
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| n.门口，(喻)入门；门路，途径 | |
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copper
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| n.铜；铜币；铜器；adj.铜(制)的；(紫)铜色的 | |
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divers
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| adj.不同的；种种的 | |
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attire
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| v.穿衣，装扮[同]array；n.衣着；盛装 | |
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withered
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| adj. 枯萎的，干瘪的，（人身体的部分器官）因病萎缩的或未发育良好的 动词wither的过去式和过去分词形式 | |
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circumference
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| n.圆周，周长，圆周线 | |
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dwarf
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| n.矮子，侏儒，矮小的动植物；vt.使…矮小 | |
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azure
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| adj.天蓝色的，蔚蓝色的 | |
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scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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gilt
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| adj.镀金的；n.金边证券 | |
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descend
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| vt./vi.传下来，下来，下降 | |
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forfeited
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| （因违反协议、犯规、受罚等）丧失，失去( forfeit的过去式和过去分词 ) | |
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descended
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| a.为...后裔的，出身于...的 | |
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abode
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| n.住处，住所 | |
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delicacies
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| n.棘手( delicacy的名词复数 )；精致；精美的食物；周到 | |
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anomalous
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| adj.反常的；不规则的 | |
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reeking
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| v.发出浓烈的臭气( reek的现在分词 )；散发臭气；发出难闻的气味 (of sth)；明显带有（令人不快或生疑的跡象） | |
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garnished
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| v.给（上餐桌的食物）加装饰( garnish的过去式和过去分词 ) | |
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cane
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| n.手杖，细长的茎，藤条；v.以杖击，以藤编制的 | |
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intoxicating
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| a. 醉人的,使人兴奋的 | |
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hemp
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| n.大麻；纤维 | |
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brawls
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| 吵架，打架( brawl的名词复数 ) | |
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ineffable
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| adj.无法表达的，不可言喻的 | |
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derided
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| v.取笑，嘲笑( deride的过去式和过去分词 ) | |
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celebrated
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| adj.有名的，声誉卓著的 | |
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ambling
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| v.（马）缓行( amble的现在分词 )；从容地走，漫步 | |
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mules
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| 骡( mule的名词复数 )； 拖鞋； 顽固的人； 越境运毒者 | |
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Oxford
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| n.牛津（英国城市） | |
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100
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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101
drowsy
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| adj.昏昏欲睡的，令人发困的 | |
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102
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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103
appalling
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| adj.骇人听闻的，令人震惊的，可怕的 | |
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