After midnight we again repaired to the Devils, and, beginning with the Ula, or first pillar, at the Eastern extremity3 of Muna, threw at each, seven stones (making a total of twenty-one), with the ceremonies before described.
On Thursday (Sept. 15th, 1853), we arose before dawn, and prepared with a light breakfast for the fatigues4 of a climbing walk. After half an hour spent in hopping5 from boulder6 to boulder, we arrived at a place situated7 on the lower declivity8 of the Jabal Sabir, the northern wall of the Muna basin. Here is the Majarr al-Kabsh, “the Dragging-place of the Ram,” a small, whitewashed9 square, divided into two compartments10. The first is entered by a few ragged12 steps in the south-east angle, which lead to an enclosure thirty feet by fifteen. In the north-east corner is a block of granite13 (A), in which a huge gash14, several inches broad, some feet deep, and completely splitting the stone in knife-shape, notes the spot where Ibrahim’s blade fell when the archangel Gabriel forbade him to slay15 Ismail his son. The second compartment11 contains a diminutive16 hypogaeum (B). In this cave the patriarch sacrificed the victim, which gives the place a name. We descended17 by a flight of steps, and under the stifling18 ledge19 of rock found mats and praying-rugs, which, at this early hour, were not overcrowded. We followed the example of the patriarchs, and prayed a two-bow prayer in each of the enclosures. After distributing the usual gratification, we left the place, and proceeded to mount the hill, in hope of seeing some of the apes said still to haunt the heights. These animals are supposed by the Meccans to have been Jews, thus transformed for having broken the Sabbath by hunting.2 They abound20 in the elevated regions about Arafat and Taif, where they are caught by mixing the juice of the Asclepias and narcotics21 with dates and other sweet bait.3 The Hijazi ape is a hideous22 cynocephalus, with small eyes placed close together, and almost hidden by a disproportionate snout; a greenish-brown coat, long arms, and a stern of lively pink, like fresh meat. They are docile23, and are said to be fond of spirituous liquors, and to display an inordinate24 affection for women. Al-Mas’udi tells about them a variety of anecdotes25. According to him their principal use in Hind26 and Chin was to protect kings from poison, by eating suspected dishes. The Badawin have many tales concerning them. It is universally believed that they catch and kill kites, by exposing the rosy27 portion of their persons and concealing28 the rest; the bird pounces29 upon what appears to be raw meat, and presently finds himself viciously plucked alive. Throughout Arabia an old story is told of them. A merchant was once plundered30 during his absence by a troop of these apes; they tore open his bales, and, charmed with the scarlet31 hue32 of the Tarbushes, began applying those articles of dress to uses quite opposite to their normal purpose. The merchant was in despair, when his slave offered for a consideration to recover the goods. Placing himself in the front, like a fugleman to the ape-company, he went through a variety of man?uvres with a Tarbush, and concluded with throwing it far away. The recruits carefully imitated him, and the drill concluded with his firing a shot; the plunderers decamped and the caps were recovered.
Failing to see any apes, we retired33 to the tent ere the sun waxed hot, in anticipation34 of a terrible day. Nor were we far wrong. In addition to the heat, we had swarms35 of flies, and the blood-stained earth began to reek36 with noisome37 vapours. Nought38 moved in the air except kites and vultures, speckling the deep blue sky: the denizens39 of earth seemed paralysed by the fire from above. I spent the time between breakfast and nightfall lying half-dressed upon a mat, moving round the tent-pole to escape the glare, and watching my numerous neighbours, male and female. The Indians were particularly kind, filling my pipe, offering cooled water, and performing similar little offices. I repaid them with a supply of provisions, which, at the Muna market-prices, these unfortunates could ill afford.
When the moon arose the boy Mohammed and I walked out into the town, performed our second lapidation,4 and visited the coffee-houses. The shops were closed early, but business was transacted41 in places of public resort till midnight. We entered the houses of numerous acquaintances, who accosted42 my companion, and were hospitably43 welcomed with pipes and coffee. The first question always was, “Who is this pilgrim?” and more than once the reply, “An Afghan,” elicited44 the language of my own country, which I could no longer speak. Of this phenomenon, however, nothing was thought: many Afghans settled in India know not a word of Pushtu, and even above the Passes many of the townspeople are imperfectly acquainted with it. The Meccans in consequence of their extensive intercourse45 with strangers and habits of travelling, are admirable conversational46 linguists47. They speak Arabic remarkably48 well, and with a volubility surpassing the most lively of our continental49 nations. Persian, Turkish, and Hindustani are generally known: and the Mutawwifs, who devote themselves to various races of pilgrims, soon become masters of many languages.
Returning homewards, we were called to a spot by the clapping of hands5 and the loud sound of song. We found a crowd of Badawin surrounding a group engaged in their favourite occupation of dancing. The performance is wild in the extreme, resembling rather the hopping of bears than the inspirations of Terpischore. The bystanders joined in the song; an interminable recitative, as usual, in the minor50 key, and — Orientals are admirable timists — it sounded like one voice. The refrain appeared to be — “La Yayha! La Yayha!” to which no one could assign a meaning. At other times they sang something intelligible51. For instance:—
[Arabic]
That is to say —
“On the Great Festival-day at Muna I saw my lord.
I am a stranger amongst you, therefore pity me!”
This couplet may have, like the puerilities of certain modern and European poets, an abstruse52 and mystical meaning, to be discovered when the Arabs learn to write erudite essays upon nursery rhymes. The style of saltation, called Rufayah, rivalled the song. The dancers raised both arms above their heads, brandishing53 a dagger54, pistol, or some other small weapon. They followed each other by hops40, on one or both feet, sometimes indulging in the most demented leaps; whilst the bystanders clapped with their palms a more enlivening measure. This I was told is especially their war-dance. They have other forms, which my eyes were not fated to see. Amongst the Badawin of Al-Hijaz, unlike the Somali and other African races, the sexes never mingle55: the girls may dance together, but it would be disgraceful to perform in the company of men.
After so much excitement we retired to rest, and slept soundly.
On Friday, the 12th Zu’l Hijjah, the camels appeared, according to order, at early dawn, and they were loaded with little delay. We were anxious to enter Meccah in time for the sermon, and I for one was eager to escape the now pestilential air of Muna.
Literally56, the land stank57. Five or six thousand animals had been slain58 and cut up in this Devil’s Punch-bowl. I leave the reader to imagine the rest. The evil might be avoided by building abattoirs59, or, more easily still, by digging long trenches60, and by ordering all pilgrims, under pain of mulct, to sacrifice in the same place. Unhappily, the spirit of Al-Islam is opposed to these precautions of common sense — “Inshallah” and “Kismat” must take the place of prevention and of cure. And at Meccah, the head-quarters of the faith, a desolating61 attack of cholera62 is preferred to the impiety63 of “flying in the face of Providence,” and the folly64 of endeavouring to avert65 inevitable66 decrees.6
Mounting our camels, and led by Mas’ud, we entered Muna by the eastern end, and from the litter threw the remaining twenty-one stones. I could now see the principal lines of shops, and, having been led to expect a grand display of merchandise, was surprised to find only mat-booths and sheds, stocked chiefly with provisions. The exit from Muna was crowded, for many, like ourselves, were flying from the revolting scene. I could not think without pity of those whom religious scruples67 detained another day and a half in this foul68 spot.
After entering Meccah we bathed, and when the noon drew nigh we repaired to the Harim for the purpose of hearing the sermon. Descending69 to the cloisters70 below the Bab al-Ziyadah, I stood wonder-struck by the scene before me. The vast quadrangle was crowded with worshippers sitting in long rows, and everywhere facing the central black tower: the showy colours of their dresses were not to be surpassed by a garden of the most brilliant flowers, and such diversity of detail would probably not be seen massed together in any other building upon earth. The women, a dull and sombre-looking group, sat apart in their peculiar71 place. The Pasha stood on the roof of Zemzem, surrounded by guards in Nizam uniform. Where the principal Olema stationed themselves, the crowd was thicker; and in the more auspicious72 spots nought was to be seen but a pavement of heads and shoulders. Nothing seemed to move but a few Darwayshes, who, censer in hand, sidled through the rows and received the unsolicited alms of the Faithful. Apparently73 in the midst, and raised above the crowd by the tall, pointed74 pulpit, whose gilt75 spire76 flamed in the sun, sat the preacher, an old man with snowy beard. The style of head-dress called Taylasan7 covered his turband, which was white as his robes,8 and a short staff supported his left hand.9 Presently he arose, took the staff in his right hand, pronounced a few inaudible words,10 and sat down again on one of the lower steps, whilst a Mu’ezzin, at the foot of the pulpit, recited the call to sermon. Then the old man stood up and began to preach. As the majestic77 figure began to exert itself there was a deep silence. Presently a general “Amin” was intoned by the crowd at the conclusion of some long sentence. And at last, towards the end of the sermon, every third or fourth word was followed by the simultaneous rise and fall of thousands of voices.
I have seen the religious ceremonies of many lands, but never — nowhere — aught so solemn, so impressive as this.
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1
abortive
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| adj.不成功的，发育不全的 | |
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celebrated
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| adj.有名的，声誉卓著的 | |
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extremity
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| n.末端，尽头；尽力；终极；极度 | |
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4
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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5
hopping
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| n. 跳跃 动词hop的现在分词形式 | |
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6
boulder
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| n.巨砾；卵石，圆石 | |
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7
situated
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| adj.坐落在...的，处于某种境地的 | |
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8
declivity
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| n.下坡，倾斜面 | |
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9
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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compartments
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| n.间隔( compartment的名词复数 )；（列车车厢的）隔间；（家具或设备等的）分隔间；隔层 | |
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11
compartment
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| n.卧车包房，隔间；分隔的空间 | |
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12
ragged
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| adj.衣衫褴褛的，粗糙的，刺耳的 | |
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granite
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| adj.花岗岩，花岗石 | |
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14
gash
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| v.深切，划开；n.(深长的)切(伤)口；裂缝 | |
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15
slay
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| v.杀死，宰杀，杀戮 | |
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diminutive
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| adj.小巧可爱的，小的 | |
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17
descended
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| a.为...后裔的，出身于...的 | |
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stifling
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| a.令人窒息的 | |
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19
ledge
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| n.壁架，架状突出物；岩架，岩礁 | |
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20
abound
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| vi.大量存在；(in，with)充满，富于 | |
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narcotics
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| n.麻醉药( narcotic的名词复数 )；毒品；毒 | |
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22
hideous
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| adj.丑陋的，可憎的，可怕的，恐怖的 | |
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23
docile
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| adj.驯服的，易控制的，容易教的 | |
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24
inordinate
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| adj.无节制的；过度的 | |
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anecdotes
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| n.掌故，趣闻，轶事( anecdote的名词复数 ) | |
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hind
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| adj.后面的，后部的 | |
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rosy
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| adj.美好的，乐观的，玫瑰色的 | |
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28
concealing
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| v.隐藏，隐瞒，遮住( conceal的现在分词 ) | |
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29
pounces
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| v.突然袭击( pounce的第三人称单数 )；猛扑；一眼看出；抓住机会（进行抨击） | |
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30
plundered
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| 掠夺，抢劫( plunder的过去式和过去分词 ) | |
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31
scarlet
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| n.深红色，绯红色，红衣；adj.绯红色的 | |
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32
hue
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| n.色度；色调；样子 | |
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33
retired
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| adj.隐退的，退休的，退役的 | |
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34
anticipation
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| n.预期，预料，期望 | |
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35
swarms
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| 蜂群，一大群( swarm的名词复数 ) | |
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36
reek
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| v.发出臭气；n.恶臭 | |
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noisome
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| adj.有害的，可厌的 | |
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nought
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| n.／adj.无，零 | |
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denizens
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| n.居民，住户( denizen的名词复数 ) | |
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40
hops
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| 跳上[下]( hop的第三人称单数 )； 单足蹦跳； 齐足（或双足）跳行； 摘葎草花 | |
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41
transacted
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| v.办理（业务等）( transact的过去式和过去分词 )；交易，谈判 | |
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42
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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43
hospitably
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| 亲切地，招待周到地，善于款待地 | |
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elicited
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| 引出，探出( elicit的过去式和过去分词 ) | |
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45
intercourse
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| n.性交；交流，交往，交际 | |
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46
conversational
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| adj.对话的，会话的 | |
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47
linguists
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| n.通晓数国语言的人( linguist的名词复数 )；语言学家 | |
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48
remarkably
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| ad.不同寻常地，相当地 | |
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49
continental
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| adj.大陆的，大陆性的，欧洲大陆的 | |
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50
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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51
intelligible
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| adj.可理解的，明白易懂的，清楚的 | |
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52
abstruse
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| adj.深奥的，难解的 | |
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53
brandishing
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| v.挥舞( brandish的现在分词 )；炫耀 | |
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54
dagger
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| n.匕首，短剑，剑号 | |
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55
mingle
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| vt.使混合，使相混；vi.混合起来；相交往 | |
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56
literally
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| adv.照字面意义，逐字地；确实 | |
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57
stank
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| n. (英)坝，堰，池塘 动词stink的过去式 | |
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58
slain
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| 杀死，宰杀，杀戮( slay的过去分词 )； (slay的过去分词) | |
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abattoirs
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| n.屠场( abattoir的名词复数 )；（拳击、摔跤、斗牛等的）角斗场 | |
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60
trenches
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| 深沟，地沟( trench的名词复数 )； 战壕 | |
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61
desolating
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| 毁坏( desolate的现在分词 )； 极大地破坏； 使沮丧； 使痛苦 | |
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62
cholera
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| n.霍乱 | |
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impiety
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| n.不敬；不孝 | |
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folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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65
avert
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| v.防止，避免；转移(目光、注意力等) | |
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66
inevitable
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| adj.不可避免的，必然发生的 | |
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67
scruples
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| n.良心上的不安( scruple的名词复数 )；顾虑，顾忌v.感到于心不安，有顾忌( scruple的第三人称单数 ) | |
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68
foul
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| adj.污秽的；邪恶的；v.弄脏；妨害；犯规；n.犯规 | |
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69
descending
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| n. 下行 adj. 下降的 | |
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70
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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71
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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auspicious
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| adj.吉利的；幸运的，吉兆的 | |
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73
apparently
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| adv.显然地；表面上，似乎 | |
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pointed
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| adj.尖的，直截了当的 | |
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gilt
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| adj.镀金的；n.金边证券 | |
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76
spire
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| n.(教堂)尖顶，尖塔，高点 | |
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majestic
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| adj.雄伟的，壮丽的，庄严的，威严的，崇高的 | |
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