OUR second pilgrim was Jos. Pitts, of Exon,1 a youth fifteen or sixteen years old, when in A.D. 1678, his genius “leading him to be a sailor and to see foreign countries,” caused him to be captured by an Algerine pirate. After living in slavery for some years, he was taken by his “patroon” to Meccah and Al-Madinah via Alexandria, Rosetta, Cairo, and Suez. His description of these places is accurate in the main points, and though tainted1 with prejudice and bigotry2, he is free from superstition3 and credulity. Conversant4 with Turkish and Arabic, he has acquired more knowledge of the tenets and practice of Al-Islam than his predecessor5, and the term of his residence at Algier, fifteen years, sufficed, despite the defects of his education, to give fulness and finish to his observations. His chief patroon, captain of a troop of horse, was a profligate6 and debauched man in his time, and a murderer, “who determined7 to proselyte a Christian8 slave as an atonement for past impieties9.” He began by large offers and failed; he succeeded by dint10 of a great cudgel repeatedly applied11 to Joseph Pitts’ bare feet. “I roared out,” says the relator, “to feel the pain of his cruel strokes, but the more I cried, the more furiously he laid on, and to stop the noise of my crying, would stamp with his feet on my mouth.” “At last,” through terror, he “turned and spake the words (la ilaha, &c.), as usual holding up the forefinger12 of the right hand”; he was then circumcised in due form. Of course, such conversion13 was not a sincere one —“there was yet swines-flesh in his teeth.” He boasts of saying his prayers in a state of impurity14, hates his fellow religionists, was truly pleased to hear Mahomet called sabbatero, i.e., shoemaker, reads his bible, talks of the horrid15 evil of apostacy, calls the Prophet a “bloody imposter,” eats heartily16 in private of hog17, and is very much concerned for one of his countrymen who went home to his own country, but came again to Algier, and voluntarily, without the least force used towards him, became a Mahometan. His first letter from his father reached him some days after he had been compelled by his patroon’s barbarity to abjure18 his faith. One sentence appears particularly to have afflicted19 him: it was this, “to have a care and keep close to God, and to be sure never, by any methods of cruelty that could be used towards me, be prevailed to deny my blessed Saviour20, and that he (the father) would rather hear of my death than of my being a Mahometan.” Indeed, throughout the work, it appears that his repentance21 was sincere.
“God be merciful to me a Sinner!”
is the deprecation that precedes the account of his “turning Turk,” and the book concludes with,
“To him, therefore, Father, Son, and Holy Spirit, Three Persons and one God, be all Honour, Glory, and Praise, world without end. Amen.”
Having received from his patroon, whom he acknowledges to have been a second parent to him, a letter of freedom at Meccah and having entered into pay, still living with his master, Pitts began to think of escape. The Grand Turk had sent to Algier for ships, and the renegade was allowed to embark22 on board one of them provided with a diplomatic letter2 from Mr. Baker23, Consul24 of Algier, to Mr. Raye, Consul at Smyrna. The devil, we are told, was very busy with him in the Levant, tempting25 him to lay aside all thoughts of escaping, to return to Algier, and to continue a Mussulman, and the loss of eight months’ pay and certain other monies seems to have weighed heavily upon his soul. Still he prepared for the desperate enterprise, in which failure would have exposed him to be dragged about the streets on the stones till half dead, and then be burned to ashes in the Jews’ burial-place. A generous friend, Mr. Eliot, a Cornish merchant who had served some part of his apprenticeship27 in Exon and had settled at Smyrna, paid £4 for his passage in a French ship to Leghorn. Therefrom, in the evening before sailing, he went on board “apparel’d as an Englishman with his beard shaven, a campaign periwig, and a cane28 in his hand, accompanied with three or four of his friends. At Leghorn he prostrated29 himself, and kissed the earth, blessing30 Almighty31 God, for his mercy and goodness to him, that he once more set footing on the European Christian3 part of the world.” He travelled through Italy, Germany, and Holland, where he received many and great kindnesses. But his patriotism32 was damped as he entered “England, his own native country, and the civilised land must have made him for a time regret having left Algier. The very first night he lay ashore33, he was “imprest into the kings service” (we having at that time war with France); despite arguments and tears he spent some days in Colchester jail, and finally he was put on board a smack34 to be carried to the Dreadnought man-of-war. But happily for himself he had written to Sir William Falkener, one of the Smyrna or Turkey company in London; that gentleman used his interest to procure35 a protection from the Admiralty office, upon the receipt of which good news, Joseph Pitts did “rejoice exceedingly and could not forbear leaping upon the deck.” He went to London, thanked Sir William, and hurried down to Exeter, where he ends his fifteen years’ tale with a homely36, heartful and affecting description of his first meeting with his father. His mother died about a year before his return.
The following passages are parts of the 7th and 8th chapters of Pitts’ little-known work.
“Next we came to Gidda, the nearest sea-port town to Mecca, not quite one day’s journey from it,4 where the ships are unloaded. Here we are met by Dilleels,5 i.e. certain persons who came from Mecca on purpose to instruct the Hagges, or pilgrims, in the ceremonies (most of them being ignorant of them) which are to be used in their worship at the temple there; in the middle of which is a place which they call Beat Allah, i.e. the House of God. They say that Abraham built it; to which I give no credit.
“As soon as we come to the town of Mecca, the Dilleel, or guide, carries us into the great street, which is in the midst of the town, and to which the temple joins.6 After the camels are laid down, he first directs us to the Fountains, there to take Abdes7; which being done, he brings us to the temple, into which (having left our shoes with one who constantly attends to receive them) we enter at the door called Bab-al-salem, i.e. the Welcome Gate, or Gate of Peace. After a few paces entrance, the Dilleel makes a stand, and holds up his hands towards the Beat-Allah (it being in the middle of the Mosque37), the Hagges imitating him, and saying after him the same words which he speaks. At the very first sight of the Beat-Allah, the Hagges melt into tears, then we are led up to it, still speaking after the Dilleel; then we are led round it seven times, and then make two Erkaets.8 This being done, we are led into the street again, where we are sometimes to run and sometimes to walk very quick with the Dilleel from one place of the street to the other, about a bowshot.9 And I profess39 I could not chuse but admire to see those poor creatures so extraordinary devout40, and affectionate, when they were about these superstitions41, and with what awe42 and trembling they were possessed43; in so much that I could scarce forbear shedding of tears, to see their zeal44, though blind and idolatrous. After all this is done, we returned to the place in the street where we left our camels, with our provisions, and necessaries, and then look out for lodgings46; where when we come, we disrobe and take of our Hirrawems,10 and put on our ordinary clothes again.
“All the pilgrims hold it to be their great duty well to improve their time whilst they are at Mecca, not to do their accustomed duty and devotion in the temple, but to spend all their leisure time there, and as far as strength will permit to continue at Towoaf, i.e. to walk round the Beat-Allah, which is about four and twenty paces square. At one corner of the Beat, there is a black stone fastened and framed in with silver plate,11 and every time they come to that corner, they kiss the stone; and having gone round seven times they perform two Erkaets-nomas, or prayers. This stone, they say, was formerly47 white, and then it was called Haggar Essaed, i.e. the White Stone.12 But by reason of the sins of the multitudes of people who kiss it, it is become black, and is now called Haggar Esswaed, or the Black Stone.
“This place is so much frequented by people going round it, that the place of the Towoaf, i.e. the circuit which they take in going round it, is seldom void of people at any time of the day or night.13 Many have waited several weeks, nay48 months, for the opportunity of finding it so. For they say, that if any person is blessed with such an opportunity, that for his or her zeal in keeping up the honour of Towoaf, let they petition what they will at the Beat-Allah, they shall be answered. Many will walk round till they are quite weary, then rest, and at it again; carefully remembering at the end of every seventh time to perform two Erkaets. This Beat is in effect the object of their devotion, the idol45 which they adore: for, let them be never so far distant from it, East, West, North, or South of it, they will be sure to bow down towards it; but when they are at the Beat, they may go on which side they please and pay their Sallah towards it.14 Sometimes there are several hundreds at Towoaf at once, especially after Acshamnomas, or fourth time of service, which is after candle-lighting (as you heard before), and these both men and women, but the women walk on the outside the men, and the men nearest to the Beat. In so great a resort as this, it is not to be supposed that every individual person can come to kiss the stone afore-mentioned; therefore, in such a case, the lifting up the hands towards it, smoothing down their faces, and using a short expression of devotion, as Allah-waick barick, i.e. Blessed God, or Allah cabor, i.e. Great God, some such like; and so passing by it till opportunity of kissing it offers, is thought sufficient.15 But when there are but few men at Towoaf, then the women get opportunity to kiss the said stone, and when they have gotten it, they close in with it as they come round, and walk round as quick as they can to come to it again, and keep possession of it for a considerable time. The men, when they see that the women have got the place, will be so civil as to pass by and give them leave to take their fill, as I may say in their Towoaf or walking round, during which they are using some formal expressions. When the women are at the stone, then it is esteemed51 a very rude and abominable52 thing to go near them, respecting the time and place.
“I shall now give you a more particular description of Mecca and the temple there.
“First, as to Mecca. It is a town situated53 in a barren place (about one day’s journey from the Red Sea) in a valley, or rather in the midst of many little hills. It is a place of no force, wanting both walls and gates. Its buildings are (as I said before) very ordinary, insomuch that it would be a place of no tolerable entertainment, were it not for the anniversary resort of so many thousand Hagges, or pilgrims, on whose coming the whole dependance of the town (in a manner) is; for many shops are scarcely open all the year besides.
The people here, I observed, are a poor sort of people, very thin, lean, and swarthy. The town is surrounded for several miles with many thousands of little hills, which are very near one to the other. I have been on the top of some of them near Mecca, where I could see some miles about, yet was not able to see the farthest of the hills. They are all stony-rock and blackish, and pretty near of a bigness, appearing at a distance like cocks of hay, but all pointing towards Mecca. Some of them are half a mile in circumference54, but all near of one height. The people here have an odd and foolish sort of tradition concerning them, viz.: That when Abraham went about building the Beat-Allah, God by his wonderful providence55 did so order it, that every mountain in the world should contribute something to the building thereof; and accordingly every one did send its proportion; though there is a mountain near Algier, which is called Corradog, i.e. Black Mountain; and the reason of its blackness, they say, is because it did not send any part of itself towards building the temple at Mecca.16 Between these hills is good and plain travelling, though they stand one to another.
“There is upon the top of one of them a cave, which they term Hira,17 i.e. Blessing; into which (they say) Mahomet did usually retire for his solitary56 devotions, meditations57, and fastings; and here they believe he had a great part of the Alcoran brought him by the Angel Gabriel. I have been in this cave, and observed that it is not at all beautified; at which I admired.
“About half a mile out of Mecca is a very steep hill, and there are stairs made to go to the top of it, where is a cupola, under which is a cloven rock; into this, they say, Mahomet, when very young, viz. about four years of age, was carried by the Angel Gabriel, who opened his breast, and took out his heart, from which he picked some black blood-specks, which was his original corruption58; then put it into its place again, and afterwards closed up the part; and that during this operation Mahomet felt no pain.
“Into this very place I myself went, because the rest of my company did so, and performed some Erkaets, as they did.
“The town hath plenty of water, and yet but few herbs, unless in some particular places. Here are several sorts of good fruits to be had, viz. grapes, melons, watermelons, cucumbers, pumkins, and the like; but these are brought two or three days’ journey off, where there is a place of very great plenty, called, if I mistake not, Habbash.18 Likewise sheep are brought hither and sold. So that as to Mecca itself, it affords little or nothing of comfortable provisions. It lieth in a very hot country, insomuch that people run from one side of the streets to the other to get into the shadow, as the motion of the sun causes it. The inhabitants, especially men, do usually sleep on the tops of the houses for the air, or in the streets before their doors. Some lay the small bedding they have on a thin mat on the ground; others have a slight frame, made much like drink-stalls on which we place barrels, standing59 on four legs, corded with palm cordage, on which they put their bedding. Before they bring out their bedding, they sweep the streets and water them. As for my own part, I usually lay open, without any bed-covering, on the top of the house: only I took a linen60 cloth, dipt in water, and after I had wrung61 it, covered myself with it in the night; and when I awoke I should find it dry; then I would wet it again: and thus I did two or three times in a night.
“Secondly, I shall next give you some account of the temple of Mecca.
“It hath about forty-two doors to enter into it, not so much, I think, for necessity, as figure; for in some places they are close by one another. The form of it is much resembling that of the Royal Exchange in London, but I believe it is near ten times bigger. It is all open and gravelled in the midst, except some paths that come from certain doors which lead to the Beat-Allah, and are paved with broad stones. The walks, or cloisters62, all round are arched over-head, and paved beneath with fine broad stone; and all round are little rooms or cells, where such dwell and give themselves up to reading, studying, and a devout life, who are much akin38 to their dervises, or hermits63.
“The Beat-Allah, which stands in the middle of the temple, is four-square, about twenty-four paces each square, and near twenty-four foot19 in height. It is built with great stone, all smooth, and plain, without the least bit of carved work on it. It is covered all over from top to bottom with a thick sort of silk. Above the middle part of the covering are embroidered64 all round letters of gold, the meaning of which I cannot well call to mind, but I think they were some devout expressions. Each letter is near two foot in length and two inches broad. Near the lower end of this Beat are large brass65 rings fastened into it, through which passeth a great cotton rope; and to this the lower end of the covering is tacked66. The threshold of the door that belongs to the Beat is as high as a man can reach; and therefore when any person enter into it, a sort of ladder-stairs are brought for that purpose. The door is plated all over with silver20 and there is a covering hangs over it and reaches to the ground, which is kept turned up all the week, except Thursday night, and Friday, which is their Sabbath. The said covering of the door is very thick imbroidered with gold, insomuch that it weighs several score pounds. The top of the Beat is flat, beaten with lime and sand; and there is a long gutter67, or spout68, to carry off the water when it rains; at which time the people will run, throng69, and struggle, to get under the said gutter, that so the water that comes off the Beat may fall upon them, accounting70 it as the dew of Heaven, and looking on it as a great happiness to have it drop upon them. But if they can recover some of this water to drink, they esteem50 it to be yet a much greater happiness.
Many poor people make it their endeavour to get some of it; and present it to the Hagges, for which they are well rewarded. My Patroon had a present made him of this water, with which he was not a little pleased, and gave him that brought it a good reward.
“This Beat-Allah is opened but two days in the space of six weeks, viz. one day for the men, and the next day for the women.21 As I was at Mecca about four months, I had the opportunity of entering into it twice; a reputed advantage, which many thousands of the Hagges have not met with, for those that come by land make no longer stay at Mecca than sixteen or seventeen days.
“When any enter into the Beat, all that they have to do is to perform two Erkaets on each side,22 with the holding up their two hands, and petitioning at the conclusion of each two Erkaets. And they are so very reverent71 and devout in doing this, that they will not suffer their eyes to wander and gaze about; for they account it very sinful so to do. Nay, they say that one was smitten72 blind for gazing about when in the Beat, as the reward of his vain and unlawful curiosity.23 I could not, for my part, give any credit to this story, but looked on it as a legendary74 relation, and, therefore, was resolved, if I could, to take my view of it; I mean not to continue gazing about it, but now and then to cast an observing eye. And I profess I found nothing worth seeing in it, only two wooden pillars in the midst, to keep up the roof,24 and a bar of iron fastened to them, on which hanged three or four silver lamps, which are, I suppose, but seldom, if ever, lighted. In one corner of the Beat is an iron or brass chain, I cannot tell which (for I made no use of it): the pilgrims just clap it about their necks in token of repentance. The floor of the Beat is marble, and so is the inside of the walls, on which there is written something in Arabick, which I had no time to read. The walls, though of marble on the inside, are hung over with silk, which is pulled off25 before the Hagges enter. Those that go into the Beat tarry there but a very little while, viz. scarce so much as half a quarter of an hour, because others wait for the same privilege; and while some go in, others are going out. After all is over, and all that will have done this, the Sultan of Mecca, who is Shirreef, i.e. one of the race of Mahomet, accounts himself not too good to cleanse76 the Beat; and, therefore, with some of his favourites, doth wash and cleanse it. And first of all, they wash it with the holy water, Zem Zem, and after that with sweet water. The stairs which were brought to enter in at the door of the Beat being removed, the people crowd under the door to receive on them the sweepings77 of the said water. And the besoms wherewith the Beat is cleansed78 are broken in pieces, and thrown out amongst the mob; and he that gets a small stick or twig79 of it, keeps it as a sacred relique.
“But to speak something further of the temple of Mecca (for I am willing to be very particular in matters about it, though in so being, I should, it may be, speak of things which by some people may be thought trivial). The compass of ground round the Beat (where the people exercise themselves in the duty of Towoaf) is paved with marble26 about 50 foot in breadth, and round this marble pavement stand pillars of brass about 15 foot high27 and 20 foot distant from each other; above the middle part of which iron bars are fastened, reaching from one to the other, and several lamps made of glass are hanged to each of the said bars, with brasswires in the form of a triangle, to give light in the night season, for they pay their devotions at the Beat-Allah as much by night as by day, during the Hagges’ stay at Mecca. These glasses are half-filled with water, and a third part with oil, on which a round wire of brass buoyed80 up with three little corks81; in the midst of this wire is made a place to put in the wick or cotton, which burns till the oil is spent. Every day they are washed clean, and replenished82 with fresh water, oil, and cotton.
“On each of the four squares of the Beat is a little room built, and over every one of them is a little chamber83 with windows all round it, in which chambers84 the Emaums (together with the Mezzins) perform Sallah, in the audience of all the people which are below. These four chambers are built one at each square of the Beat, by reason that there are four sorts of Mahometans. The first are called Hanifee; most of them are Turks. The second Schafee28; whose manners and ways the Arabians follow. The third Hanbelee; of which there are but few. The fourth Malakee; of which there are those that live westward85 of Egypt, even to the Emperor of Morocco’s country. These all agree in fundamentals, only there is some small difference between them in the ceremonial part.
“About twelve paces from the Beat is (as they say) the sepulchre of Abraham,29 who by God’s immediate86 command, they tell you, built this Beat-Allah; which sepulchre is enclosed within iron gates. It is made somewhat like the tombstones which people of fashion have among us, but with a very handsome imbroidered covering. Into this persons are apt to gaze. A small distance from it, on the left-hand, is a well, which they call Beer el Zem Zem, the water whereof they call holy water; and as superstitiously87 esteem it as the Papists do theirs. In the month of Ramadan they will be sure to break their fast with it. They report that it is as sweet as milk; but for my part I could perceive no other taste in it than in common water, except that it was somewhat brackish88. The Hagges, when they come first to Mecca, drink of it unreasonably89; by which means they are not only much purged90, but their flesh breaks out all in pimples91; and this they call the purging92 of their spiritual corruptions93. There are hundreds of pitchers94 belonging to the temple, which in the month of Ramadan are filled with the said water and placed all along before the people (with cups to drink) as they are kneeling and waiting for Acsham-nomas, or evening service; and as soon as the Mezzins or clerks on the tops of the minarets95 began their bawling96 to call them to nomas, they fall a drinking thereof before they begin their devotions. This Beer or well of Zem Zem is in the midst of one of the little rooms before mentioned, at each square of the Beat, distant about twelve or fourteen paces from it, out of which four men are employed to draw water, without any pay or reward, for any that shall desire it. Each of these men have two leather buckets tied to a rope on a small wheel, one of which comes up full, while the other goes down empty. They do not only drink this water, but oftentimes bathe themselves with it, at which time they take off their clothes, only covering their lower parts with thin wrapper, and one of the drawers pours on each person’s head five or six buckets of water.30 The person bathing may lawfully97 wash himself therewith above the middle, but not his lower parts, because they account they are not worthy98, only letting the water take its way downwards99. In short, they make use of this water only to drink, take Abdes, and for bathing: neither may they take Abdes with it, unless they first cleanse their secret parts with other common water. Yea, such an high esteem they have for it, that many Hagges carry it home to their respective countries in little latten or tin pots; and present it to their friends, half a spoonful, may be, to each, who receive it in the hollow of their hand with great care and abundance of thanks, sipping100 a little of it, and bestowing101 the rest on their faces and naked heads; at the same time holding up their hands, and desiring of God that they also may be so happy and prosperous as to go on pilgrimage to Mecca. The reason of their putting such an high value upon the water of this well, is because (as they say) it is the place where Ishmael was laid by his mother Hagar. I have heard them tell the story exactly as it is recorded in the 21st chapter of Genesis; and they say, that in the very place where the child paddled with his feet, the water flowed out.
“I shall now inform you how, when, and where, they receive the honourable102 title of Hagges, for which they are at all this pains and expence.
“The Curbaen Byram, or the Feast of Sacrifice, follows two months and ten days after the Ramadan fast. The eighth day after the said two months they all enter into Hirrawem, i.e. put on their mortifying103 habit again, and in that manner go to a certain hill called Gibbel el Orphat (El Arafat), i.e. the Mountain of Knowledge; for there, they say, Adam first found and knew his wife Eve. And they likewise say, that she was buried at Gidda near the Red Sea; at whose sepulchre all the Hagges who come to Mecca by way of the Red Sea, perform two Erkaets-nomas, and, I think, no more. I could not but smile to hear this their ridiculous tradition (for so I must pronounce it), when observing the marks which were set, the one at the head, and the other at the foot of the grave: I guessed them to be a bow-shot distant from each other. On the middle of her supposed grave is a little Mosque built, where the Hagges pay their religious respect.
“This Gibbel or hill is not so big as to contain the vast multitudes which resort thither104; for it is said by them, that there meet no less than 70,000 souls every year, in the ninth day after the two months after Ramadan; and if it happen that in any year there be wanting some of that number, God, they say, will supply the deficiency by so many angels.31
“I do confess the number of Hagges I saw at this mountain was very great; nevertheless, I cannot think they could amount to so many as 70,000. There are certain bound-stones placed round the Gibbel, in the plain, to shew how far the sacred ground (as they esteem it) extends; and many are so zealous105 as to come and pitch their tents within these bounds, some time before the hour of paying their devotion here comes, waiting for it. But why they so solemnly approach this mountain beyond any other place, and receive from hence the title of Hagges, I confess I do not more fully49 understand than what I have already said, giving but little heed106 to these delusions107. I observed nothing worth seeing on this hill, for there was only a small cupola on the top of it32; neither are there any inhabitants nearer to it than Mecca. About one or two of the clock, which is the time of Eulea-nomas, having washed and made themselves ready for it, they perform that, and at the same time perform Ekinde-nomas, which they never do at one time, but upon this occasion; because at the time when Ekinde-nomas should be performed in the accustomed order, viz. about four of the clock in the afternoon, they are imploring108 pardon for their sins, and receiving the Emaum’s benediction109.33
“It was a sight indeed, able to pierce one’s heart, to behold110 so many thousands in their garments of humility111 and mortification112, with their naked heads, and cheeks watered with tears; and to hear their grievous sighs and sobs113, begging earnestly for the remission of their sins, promising114 newness of life, using a form of penitential expressions, and thus continuing for the space of four or five hours, viz. until the time of Acsham-nomas, which is to be performed about half an hour after sunset. (It is matter of sorrowful reflection, to compare the indifference115 of many Christians116 with this zeal of these poor blind Mahometans, who will, it is to be feared, rise up in judgment117 against them and condemn118 them.) After their solemn performance of their devotions thus at the Gibbel, they all at once receive that honourable title of Hagge from the Emaum, and are so stiled to their dying day. Immediately upon their receiving this name, the trumpet119 is sounded, and they all leave the hill and return for Mecca, and being gone two or three miles on their way[,] they then rest for that night34; but after nomas, before they go to rest, each person gathers nine-and-forty small stones about the bigness of an hazle nut; the meaning of which I shall acquaint you with presently.
“The next morning they move to a place called Mina, or Muna; the place, as they say, where Abraham went to offer up his son Isaac,35 and therefore in this place they sacrifice their sheep. It is about two or three miles from Mecca. I was here shown a stone, or little rock, which was parted in the middle. They told me, that when Abraham was going to sacrifice his son, instead of striking him, Providence directed his hand to this stone, which he clave in two. It must be a good stroke indeed!
“Here they all pitch their tents (it being in a spacious120 plain), and spend the time of Curbaen Byram, viz. three days. As soon as their tents are pitched, and all things orderly disposed, every individual Hagge, the first day, goes and throws seven of the small stones, which they had gathered, against a small pillar, or little square stone building.36 Which action of theirs is intended to testify their defiance121 of the devil and his deeds; for they at the same time pronounce the following words, viz. Erzum le Shetane wazbehe37; i.e. stone the devil, and them that please him.38 And there are two other of the like pillars, which are situated near one another; at each of which (I mean all three), the second day, they throw seven stones; and the same they do the third day. As I was going to perform this ceremony of throwing the stones, a facetious122 Hagge met me; saith he, ‘You may save your labour at present, if you please, for I have hit out the devil’s eyes already.’ You must observe, that after they have thrown the seven stones on the first day (the country people having brought great flocks of sheep to be sold), every one buys a sheep and sacrifices it; some of which they give to their friends, some to the poor which come out of Mecca and the country adjacent, very ragged26 poor, and the rest they eat themselves; after which they shave their heads, throw off Hirrawem, and put on other clothes, and then salute123 one another with a kiss, saying, ‘Byram Mabarick Ela,’ i.e. the feast be a blessing to you.
“These three days of Byram they spend festivally, rejoicing with abundance of illuminations all night, shooting of guns, and fireworks flying in the air; for they reckon that all their sins are now done away, and they shall, when they die, go directly to heaven, if they don’t apostatize; and that for the future, if they keep their vow124 and do well, God will set down for every good action ten; but if they do ill, God will likewise reckon every evil action ten: and any person, who, after having received the title of Hagge, shall fall back to a vicious course of life, is esteemed to be very vile75 and infamous125 by them.39
“Some have written, that many of the Hagges, after they have returned home, have been so austere126 to themselves as to pore a long time over red-hot bricks, or ingots of iron, and by that means willingly lose their sight, desiring to see nothing evil or profane127, after so sacred a sight as the temple at Mecca; but I never knew any such thing done.
“During their three days’ stay at Mina, scarce any Hagge (unless impotent) but thinks it his duty to pay his visit, once at least, to the temple at Mecca. They scarce cease running all the way thitherward, shewing their vehement128 desire to have a fresh sight of the Beat-Allah; which as soon as ever they come in sight of, they burst into tears for joy; and after having performed Towoaf for a while, and a few Erkaets, they return again to Mina. And when the three days of Byram are expired, they all, with their tents, &c., come back again to Mecca.
“They say, that after the Hagges are gone from Mina to Mecca, God doth usually send a good shower of rain to wash away the filth129 and dung of the sacrifices there slain130; and also that those vast numbers of little stones, which I told you the Hagges throw in defiance of the devil, are all carried away by the angels before the year comes about again. But I am sure I saw vast numbers of them that were thrown the year before, lie upon the ground. After they are returned to Mecca, they can tarry there no longer than the stated time, which is about ten or twelve days; during which time there is a great fair held, where are sold all manner of East India goods, and abundance of fine stones for rings and bracelets131, &c., brought from Yeamane40; also of China-ware and musk132, and variety of other curiosities. Now is the time in which the Hagges are busily employed in buying, for they do not think it lawful73 to buy any thing till they have received the title of Hagge. Every one almost now buys a caffin, or shroud133 of fine linen, to be buried in (for they never use coffins134 for that purpose), which might have been procured135 at Algier, or their other respective homes, at a much cheaper rate; but they choose to buy it here, because they have the advantage of dipping it in the holy water, Zem Zem. They are very careful to carry the said caffin with them wherever they travel, whether by sea or land, that they may be sure to be buried therein.
“The evening before they leave Mecca, every one must go to take their solemn leave of the Beat, entering at the gate called Babe el Salem, i.e. Welcome Gate, and having continued at Towoaf as long as they please, which many do till they are quite tired, and it being the last time of their paying their devotions to it, they do it with floods of tears, as being extremely unwilling136 to part and bid farewell; and having drank their fill of the water Zem Zem, they go to one side of the Beat, their backs being towards the door called by the name of Babe el Weedoh i.e., the Farewell Door, which is opposite to the welcome door; where, having performed two or three Erkaets, they get upon their legs and hold up their hands towards the Beat, making earnest petitions; and then keep going backward till they come to the above said farewell gate, being guided by some other, for they account it a very irreverent thing to turn their backs towards the Beat when they take leave of it. All the way as they retreat they continue petitioning, holding up their hands, with their eyes fixed137 upon the Beat, till they are out of sight of it; and so go to their lodgings weeping.
“Ere I leave Mecca, I shall acquaint you with a passage of a Turk to me in the temple cloyster, in the night time, between Acsham-nomas, and Gega-nomas, i.e., between the evening and the night services. The Hagges do usually spend that time, or good part of it (which is about an hour and half), at Towoaf, and then sit down on the mats and rest themselves. This I did, and after I had sat a while, and for my more ease at last was lying on my back, with my feet towards the Beat, but at a distance as many others did, a Turk which sat by me, asked me what countryman I was; ‘A Mogrebee’ (said I), i.e. one of the West. ‘Pray,’ quoth he, ‘how far west did you come?’ I told him from Gazair, i.e. Algier. ‘Ah!’ replied he, ‘have you taken so much pains, and been at so much cost, and now be guilty of this irreverent posture138 before the Beat Allah?’
“Here are many Moors139, who get a beggarly livelihood140 by selling models of the temple unto strangers, and in being serviceable to the Pilgrims. Here are also several Effendies, or masters of learning, who daily expound141 out of the Alcoran, sitting in high chairs, and some of the learned Pilgrims, whilst they are here, do undertake the same.
“Under the room of the Hanifees (which I mentioned before), people do usually gather together (between the hours of devotion), and sitting round cross-legged, it may be, twenty or thirty of them, they have a very large pair of Tessbeehs, or beads142, each bead143 near as big as a man’s fist, which they keep passing round, bead after bead, one to the other, all the time, using some devout expressions. I myself was once got in amongst them, and methought it was a pretty play enough for children — however, I was to appearance very devout.
“There are likewise some dervises that get money here, as well as at other places, by burning of incense144, swinging their censers as they go along before the people that are sitting; as this they do commonly on Friday, their Sabbath. In all other Gamiler or Mosques145, when the Hattib is preaching, and the people all sitting still at their devotion, they are all in ranks, so that the dervise, without the least disturbance146 to any, walks between every rank, with his censer in one hand, and with the other takes his powdered incense out of a little pouch147 that hangs by his side.41
“But though this place, Mecca, is esteemed so very holy, yet it comes short of none for lewdness148 and debauchery. As for uncleanness, it is equal to Grand Cairo; and they will steal even in the temple itself.
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1
tainted
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| adj.腐坏的；污染的；沾污的；感染的v.使变质( taint的过去式和过去分词 )；使污染；败坏；被污染，腐坏，败坏 | |
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2
bigotry
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| n.偏见，偏执，持偏见的行为[态度]等 | |
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3
superstition
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| n.迷信，迷信行为 | |
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4
conversant
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| adj.亲近的，有交情的，熟悉的 | |
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5
predecessor
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| n.前辈，前任 | |
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6
profligate
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| adj.行为不检的；n.放荡的人，浪子，肆意挥霍者 | |
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7
determined
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| adj.坚定的；有决心的 | |
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8
Christian
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| adj.基督教徒的；n.基督教徒 | |
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9
impieties
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| n.不敬( impiety的名词复数 )；不孝；不敬的行为；不孝的行为 | |
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10
dint
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| n.由于，靠；凹坑 | |
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11
applied
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| adj.应用的；v.应用，适用 | |
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12
forefinger
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| n.食指 | |
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13
conversion
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| n.转化，转换，转变 | |
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14
impurity
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| n.不洁，不纯，杂质 | |
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15
horrid
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| adj.可怕的；令人惊恐的；恐怖的；极讨厌的 | |
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16
heartily
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| adv.衷心地，诚恳地，十分，很 | |
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17
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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18
abjure
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| v.发誓放弃 | |
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19
afflicted
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| 使受痛苦，折磨( afflict的过去式和过去分词 ) | |
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20
saviour
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| n.拯救者，救星 | |
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21
repentance
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| n.懊悔 | |
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22
embark
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| vi.乘船，着手，从事，上飞机 | |
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23
baker
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| n.面包师 | |
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24
consul
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| n.领事；执政官 | |
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25
tempting
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| a.诱人的, 吸引人的 | |
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26
ragged
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| adj.衣衫褴褛的，粗糙的，刺耳的 | |
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27
apprenticeship
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| n.学徒身份；学徒期 | |
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28
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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29
prostrated
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| v.使俯伏，使拜倒( prostrate的过去式和过去分词 )；（指疾病、天气等）使某人无能为力 | |
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30
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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31
almighty
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| adj.全能的，万能的；很大的，很强的 | |
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32
patriotism
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| n.爱国精神，爱国心，爱国主义 | |
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33
ashore
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| adv.在(向)岸上，上岸 | |
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34
smack
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| vt.拍，打，掴；咂嘴；vi.含有…意味；n.拍 | |
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35
procure
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| vt.获得，取得，促成；vi.拉皮条 | |
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36
homely
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| adj.家常的，简朴的；不漂亮的 | |
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37
mosque
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| n.清真寺 | |
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38
akin
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| adj.同族的，类似的 | |
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39
profess
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| v.声称，冒称，以...为业，正式接受入教，表明信仰 | |
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40
devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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41
superstitions
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| 迷信，迷信行为( superstition的名词复数 ) | |
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42
awe
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| n.敬畏，惊惧；vt.使敬畏，使惊惧 | |
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43
possessed
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| adj.疯狂的；拥有的，占有的 | |
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44
zeal
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| n.热心，热情，热忱 | |
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45
idol
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| n.偶像，红人，宠儿 | |
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46
lodgings
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| n. 出租的房舍, 寄宿舍 | |
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47
formerly
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| adv.从前，以前 | |
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48
nay
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| adv.不；n.反对票，投反对票者 | |
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49
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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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
esteemed
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| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
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52
abominable
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| adj.可厌的，令人憎恶的 | |
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53
situated
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| adj.坐落在...的，处于某种境地的 | |
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54
circumference
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| n.圆周，周长，圆周线 | |
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55
providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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56
solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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57
meditations
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| 默想( meditation的名词复数 )； 默念； 沉思； 冥想 | |
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58
corruption
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| n.腐败，堕落，贪污 | |
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59
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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60
linen
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| n.亚麻布，亚麻线，亚麻制品；adj.亚麻布制的，亚麻的 | |
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61
wrung
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| 绞( wring的过去式和过去分词 )； 握紧（尤指别人的手）； 把（湿衣服）拧干； 绞掉（水） | |
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62
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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63
hermits
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| （尤指早期基督教的）隐居修道士，隐士，遁世者( hermit的名词复数 ) | |
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64
embroidered
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| adj．绣花的 | |
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65
brass
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| n.黄铜；黄铜器，铜管乐器 | |
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66
tacked
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| 用平头钉钉( tack的过去式和过去分词 )； 附加，增补； 帆船抢风行驶，用粗线脚缝 | |
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67
gutter
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| n.沟，街沟，水槽，檐槽，贫民窟 | |
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68
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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69
throng
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| n.人群，群众；v.拥挤，群集 | |
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70
accounting
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| n.会计，会计学，借贷对照表 | |
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71
reverent
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| adj.恭敬的，虔诚的 | |
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72
smitten
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| 猛打，重击，打击( smite的过去分词 ) | |
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73
lawful
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| adj.法律许可的，守法的，合法的 | |
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74
legendary
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| adj.传奇（中）的，闻名遐迩的；n.传奇（文学） | |
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75
vile
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| adj.卑鄙的，可耻的，邪恶的；坏透的 | |
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76
cleanse
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| vt.使清洁，使纯洁，清洗 | |
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77
sweepings
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| n.笼统的( sweeping的名词复数 )；（在投票等中的）大胜；影响广泛的；包罗万象的 | |
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78
cleansed
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| 弄干净，清洗( cleanse的过去式和过去分词 ) | |
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79
twig
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| n.小树枝，嫩枝；v.理解 | |
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80
buoyed
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| v.使浮起( buoy的过去式和过去分词 )；支持；为…设浮标；振奋…的精神 | |
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81
corks
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| n.脐梅衣；软木( cork的名词复数 )；软木塞 | |
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82
replenished
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| 补充( replenish的过去式和过去分词 )； 重新装满 | |
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83
chamber
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| n.房间，寝室；会议厅；议院；会所 | |
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84
chambers
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| n.房间( chamber的名词复数 )；（议会的）议院；卧室；会议厅 | |
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85
westward
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| n.西方，西部；adj.西方的，向西的；adv.向西 | |
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86
immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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87
superstitiously
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| 被邪教所支配 | |
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88
brackish
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| adj.混有盐的；咸的 | |
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89
unreasonably
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| adv. 不合理地 | |
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90
purged
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| 清除（政敌等）( purge的过去式和过去分词 )； 涤除（罪恶等）； 净化（心灵、风气等）； 消除（错事等）的不良影响 | |
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91
pimples
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| n.丘疹，粉刺，小脓疱( pimple的名词复数 ) | |
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92
purging
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| 清洗； 清除； 净化； 洗炉 | |
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93
corruptions
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| n.堕落( corruption的名词复数 )；腐化；腐败；贿赂 | |
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94
pitchers
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| 大水罐( pitcher的名词复数 ) | |
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95
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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96
bawling
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| v.大叫，大喊( bawl的现在分词 )；放声大哭；大声叫出；叫卖（货物） | |
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97
lawfully
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| adv.守法地，合法地；合理地 | |
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98
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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99
downwards
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| adj./adv.向下的（地），下行的（地） | |
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100
sipping
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| v.小口喝，呷，抿( sip的现在分词 ) | |
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101
bestowing
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| 砖窑中砖堆上层已烧透的砖 | |
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102
honourable
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| adj.可敬的；荣誉的，光荣的 | |
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103
mortifying
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| adj.抑制的，苦修的v.使受辱( mortify的现在分词 )；伤害（人的感情）；克制；抑制（肉体、情感等） | |
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104
thither
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| adv.向那里；adj.在那边的，对岸的 | |
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105
zealous
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| adj.狂热的，热心的 | |
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106
heed
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| v.注意，留意；n.注意，留心 | |
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107
delusions
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| n.欺骗( delusion的名词复数 )；谬见；错觉；妄想 | |
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108
imploring
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| 恳求的，哀求的 | |
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109
benediction
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| n.祝福；恩赐 | |
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110
behold
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| v.看，注视，看到 | |
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111
humility
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| n.谦逊，谦恭 | |
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112
mortification
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| n.耻辱，屈辱 | |
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113
sobs
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| 啜泣（声），呜咽（声）( sob的名词复数 ) | |
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114
promising
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| adj.有希望的，有前途的 | |
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115
indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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116
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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117
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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118
condemn
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| vt.谴责，指责；宣判(罪犯)，判刑 | |
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119
trumpet
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| n.喇叭，喇叭声；v.吹喇叭，吹嘘 | |
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120
spacious
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| adj.广阔的，宽敞的 | |
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121
defiance
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| n.挑战，挑衅，蔑视，违抗 | |
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122
facetious
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| adj.轻浮的，好开玩笑的 | |
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123
salute
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| vi.行礼，致意，问候，放礼炮；vt.向…致意，迎接，赞扬；n.招呼，敬礼，礼炮 | |
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124
vow
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| n.誓(言)，誓约；v.起誓，立誓 | |
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125
infamous
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| adj.声名狼藉的，臭名昭著的，邪恶的 | |
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126
austere
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| adj.艰苦的；朴素的，朴实无华的；严峻的 | |
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127
profane
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| adj.亵神的，亵渎的；vt.亵渎，玷污 | |
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128
vehement
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| adj.感情强烈的；热烈的；(人)有强烈感情的 | |
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129
filth
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| n.肮脏，污物，污秽；淫猥 | |
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130
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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131
bracelets
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| n.手镯，臂镯( bracelet的名词复数 ) | |
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132
musk
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| n.麝香, 能发出麝香的各种各样的植物，香猫 | |
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133
shroud
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| n.裹尸布，寿衣；罩，幕；vt.覆盖，隐藏 | |
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134
coffins
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| n.棺材( coffin的名词复数 )；使某人早亡[死，完蛋，垮台等]之物 | |
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135
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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136
unwilling
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| adj.不情愿的 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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138
posture
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| n.姿势，姿态，心态，态度；v.作出某种姿势 | |
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139
moors
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| v.停泊，系泊（船只）( moor的第三人称单数 ) | |
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140
livelihood
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| n.生计，谋生之道 | |
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141
expound
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| v.详述；解释；阐述 | |
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142
beads
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| n.（空心）小珠子( bead的名词复数 )；水珠；珠子项链 | |
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143
bead
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| n.念珠；(pl.)珠子项链；水珠 | |
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144
incense
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| v.激怒；n.香，焚香时的烟，香气 | |
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145
mosques
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| 清真寺； 伊斯兰教寺院，清真寺； 清真寺，伊斯兰教寺院( mosque的名词复数 ) | |
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146
disturbance
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| n.动乱，骚动；打扰，干扰；(身心)失调 | |
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147
pouch
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| n.小袋，小包，囊状袋；vt.装...入袋中，用袋运输；vi.用袋送信件 | |
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148
lewdness
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| n. 淫荡, 邪恶 | |
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