The day before the pilgrimage.
A cloud had hung over the valley where Mecca lies like drift in the bed of a winding1 gorge2. About ten o'clock in the morning the cloud disappeared over the summit of Abu Kubays in the east. The promise of rain was followed by a simoom so stifling3 that it plunged4 every breathing thing into a struggle for air. The dogs burrowed5 in the shade of old walls; birds flew about with open beaks6; the herbage wilted7, and the leaves on the stunted8 shrubs9 ruffled10, then rolled up, like drying cinnamon. If the denizens11 of the city found no comfort in their houses of stone and mud, what suffering was there for the multitude not yet fully12 settled in the blistering13 plain beyond the bluffs14 of Arafat?
The zealous15 pilgrim, obedient to the law, always makes haste to celebrate his arrival at the Holy City by an immediate16 visit to the Haram. If perchance he is to see the enclosure for the first time, his curiosity, in itself pardonable, derives17 a tinge18 of piety19 from duty. The Prince of India but illustrated20 the rule. He left his tents pitched close to those of the Emir El Hajj and the Scherif of Mecca, under the Mountain of Mercy, as Arafat was practically translated by the very faithful. Having thus assured the safety of his property, for conveniency and greater personal comfort he took a house with windows looking into the Mosque21. By so doing, he maintained the dignity of his character as a Prince of India. The beggars thronging23 his door furnished lively evidence of the expectations his title and greatness had already excited.
With a guide, his suite24, and Nilo shading his head with an umbrella of light green paper, the Prince appeared in front of the chief entrance to the sacred square from the north. [Footnote: The Bab el Vzyadeh.]
The heads of the party were bare; their countenances25 becomingly solemn; their Ihram fresh and spotlessly white. Passing slowly on, they were conducted under several outside arches, and down a stairway into a hall, where they left the umbrella and their shoes.
The visitor found himself then in a cloister27 of the Mosque with which the area around the Kaaba is completely enclosed. There was a pavement of undressed flags, and to the right and left a wilderness28 of tall pillars tied together by arches, which in turn supported domes29. Numbers of people, bareheaded and barefooted, to whom the heat outside was insupportable, were in refuge there; some, seated upon the stones, revolved30 their rosaries; others walked slowly about. None spoke31. The silence was a tribute to the ineffable32 sanctity of the place. The refreshing33 shade, the solemn hush34, the whiteness of the garments were suggestive of sepulchres and their spectral35 tenantry.
In the square whither the Prince next passed, the first object to challenge his attention was the Kaaba itself. At sight of it he involuntarily stopped.
The cloisters36, seen from the square, were open colonnades37. Seven minarets38, belted in red, blue and yellow, arose in columnar relief against the sky and the mountains in the south. A gravelled plot received from the cloisters; next that, toward the centre, was a narrow pavement of rough stone in transverse extension down a shallow step to another gravelled plot; then another pavement wider than the first, and ending, like it, in a downward step; after which there was a third sanded plot, and then a third pavement defined by gilded39 posts upholding a continuous row of lamps, ready for lighting40 at the going down of the sun. The last pavement was of gray granite41 polished mirror-like by the friction42 of millions of bare feet; and upon it, like the pedestal of a monument upon a plinth, rested the base of the Holy House, a structure of glassy white marble about two feet in height, with a bench of sharp inclination43 from the top. At intervals44 it was studded with massive brass45 rings. Upon the base the Kaaba rose, an oblong cube forty feet tall, eighteen paces lengthwise, and fourteen in breadth, shrouded46 all in black silk wholly unrelieved, except by one broad band of the appearance of gold, and inscriptions48 from the Koran, of a like appearance, wrought49 in boldest lettering. The freshness of the great gloomy curtain told how quickly the gift of the Sultan had been made available, and that whatever else might betide him, the young Emir was already happily discharged of his trust.
Of the details, the only one the Jew actually coupled with a thought was the Kaaba. A hundred millions of human beings pray five times every day, their faces turned to this funereal50 object! The idea, though commonplace, called up that other always in waiting with him. In a space too brief for the formulation of words, he felt the Arbitership of his dreams blow away. The work of the founder52 of Islam was too well done and now too far gone to be disturbed, except with the sanction of God. Had he the sanction? A writhing53 of the soul, accompanied with a glare, like lightning, and followed, like lightning, by an engulfing54 darkness, wrung55 his features, and instinctively56 he covered them with his hands. The guide saw the action, and misjudged it.
"Let us not be in haste," he said. "Others before you have found the House at first sight blinding. Blessed be Allah!"
The commiseration57 affected58 the Prince strangely. The darkness, under pressure of his hands upon the eyeballs, gave place to an atmosphere of roseate light, in the fulness of which he saw the House of God projected by Solomon and rebuilt by Herod. The realism of the apparition59 was absolute, and comparison unavoidable. That he, familiar with the glory of the conception of the Israelite, should be thought blinded by this Beit Allah of the Arab, so without grace of form or lines, so primitive60 and expressionless, so palpably uninspired by taste, or genius, or the Deity61 it was designed to honor, restored him at once: indeed, in the succeeding reaction, he found it difficult to keep down resentment62. Dropping his hands, he took another survey of the shrouded pile, and swept all the square under eye.
He beheld63 a crowd of devotees at the northeast corner of the House, and over their heads two small open structures which, from descriptions often heard, he recognized as praying places. A stream of worshippers was circling around the marble base of the Most Holy, some walking, others trotting64; these, arriving at the northeast corner, halted--the Black Stone was there! A babel of voices kept the echoes of the enclosure in unremitting exercise. The view taken, the Jew said, calmly:
"Blessed be Allah! I will go forward."
In his heart he longed to be in Constantinople--Islam, it was clear, would lend him no ear; Christendom might be more amenable65.
He was carried next through the Gate of the Sons of the Old Woman; thence to the space in front of the well Zem-Zem; mindful of the prayers and prostrations required at each place, and of the dumb servants who went with him.
The famous well was surrounded by a throng22 apparently66 impassable.
"Room for the Royal Hadji--for the Prince of India!" the guide yelled. "There are no poor where he is--make way!"
A thousand eyes sought the noble pilgrim; and as a path opened for him, a score of Zem-Zemis refilled their earthen cups with the bitter water afresh. A Prince of Hind67 did not come to them every day.
He tasted from a cup--his followers68 drank--and when the party turned away there were jars paid for to help all the blind in the caravan69 back to healthful vision.
"There is no God but Allah! Be merciful to him, O Allah," the crowd shouted, in approval of the charity.
The press of pilgrims around the northeastern corner of the Kaaba, to which the guide would have conducted the Prince next, was greater than at the well. Each was waiting his turn to kiss the Black Stone before beginning the seven circuits of the House.
Never had the new-comer seen a concourse so wrought upon by fanaticism70; never had he seen a concourse so peculiarly constituted. All complexions71, even that of the interior African, were a reddish desert tan. Eyes fiercely bright appeared unnaturally72 swollen73 from the colirium with which they were generally stained. The diversities the penitential costume would have masked were effectually exposed whenever mouths opened for utterance74. Many sang, regardless of time or melody, the tilbiye they had hideously75 vocalized in their advance toward the city. For the most part, however, the effort at expression spent itself in a long cry, literally76 rendered--"Thou hast called me--I am here! I am here!" The deliverance was in the vernacular77 of the devotee, and low or loud, shrill78 or hoarse79, according to the intensity80 of the passion possessing him.
To realize the discordancy81, the reader must recall the multiplicity of the tribes and nations represented; then will he fancy the agitation82 of the mass, the swaying of the white-clad bodies, the tossing of bare arms and distended83 hands, the working of tearful faces turned up to the black-curtained pile regardless of the smiting84 of the sun--here men on their knees, there men grovelling85 on the pavement--yonder one beating his breast till it resounds86 like an empty cask--some comprehension of the living obstruction87 in front of the Jew can be had.
Then the guide, calling him, tried the throng.
"The Prince of India!" he shouted, at the top of his voice. "Room for the beloved of the Prophet! Stand not in his way--Room, room!"
After much persistence88 the object was achieved. A pilgrim, the last one in front of the Prince, with arms extended along the two sides of the angle of the wall where the curtain was looped up, seemed struggling to embrace the House; suddenly, as in despair he beat his head frantically89 against the sharp corner--a second thrust more desperate than the first--then a groan90, and he dropped blindly to the pavement. The guide rejoicing made haste to push the Prince into the vacant place.
Without the enthusiasm of a traveller, calmly as a philosopher, the Jew, himself again, looked at the Stone which more nearly than any other material thing commanded idolatrous regard from the Mohammedan world. He had known personally most of the great men of that world--its poets, lawmakers, warriors91, ascetics92, kings--even the Prophet. And now they came one by one, as one by one they had come in their several days, and kissed the insensate thing; and between the coming and going time was scarcely perceptible. The mind has the faculty93 of compressing, by one mighty94 effort, the incidents of a life, even of centuries, into a flash-like reenactment.
As all the way from the first view of the sanctuary95 to arrival at the gate, and thence to this point, the Jew had promptly96 followed his guide, especially in recitation of the prescribed prayers, he was about to do so now; already his hands were raised.
"Great God! O my God! I believe in Thee--I Believe in thy Book--I believe in thy Word--I believe in thy Promise," the zealous prompter said, and waited.
For the first time the votary97 was slow to respond. How could he, at such a juncture98, refuse a thought to the Innumerables whose ghosts had been rendered up in vain struggles to obey the law which required them to come and make proof of faith before this Stone! The Innumerables, lost at sea, lost in the desert--lost body and soul, as in their dying they themselves had imagined! Symbolism! An invention of men--a necessity of necromancers! God had his ministers and priests, the living media of his will, but of symbols--nothing!
"Great God! O my God!" the guide began again. A paroxysm of disgust seized the votary. The Phariseeism in which he was born and bred, and which he could no more outlive than he could outlive his body asserted itself.
In the crisis of the effort at self-control, he heard a groan, and, looking down, saw the mad devotee at his feet. In sliding from the shelf of the base, the man had been turned upon his back, so that he was lying face upward. On the forehead there were two cruel wounds; and the blood, yet flowing, had partially99 filled the hollows of the eyes, making the countenance26 unrecognizable.
"The wretch100 is dying," the Prince exclaimed.
"Allah is merciful--let us attend to the prayers," the guide returned, intent on business.
"But he will die, if not helped."
"When we have finished, the porters will come for him."
The sufferer stirred, then raised a hand.
"O Hadji--O Prince of India!" he said faintly, in Italian.
The Wanderer bent101 down to get a nearer view.
"It is the Yellow Air--save me!"
Though hardly articulate, the words were full of light to the listener.
"The virtues102 of the Pentagram endure," he said, with absolute self-possession. "The week is not ended, and, lo!--I save him."
Rising to his full stature103, he glanced here and there over the throng, as if commanding attention, and proclaimed:
"A mercy of the Most Merciful! It is the Emir El Hajj."
There was a general silence. Every man had seen the martial104 figure of the young chief in his arms and armor, and on horseback; many of them had spoken to him.
"The Emir El Hajj--dying," passed rapidly from mouth to mouth.
"O Allah!" burst forth105 in general refrain; after which the ejaculations were all excerpted from prayers.
"'O Allah! This is the place of him who flies to thee from fire!--Shadow him, O Allah, in thy shadow!--Give him drink from the cup of thy Prophet!'"
A Bedouin, tall, almost black, and with a tremendous mouth open until the red lining106 was exposed between the white teeth down to the larynx, shouted shrilly107 the inscription47 on the marble over the breast of the Prophet--"In the name of Allah! Allah have mercy upon him!"--and every man repeated the words, but not one so much as reached a hand in help.
The Prince waited--still the Amins, and prayerful ejaculations. Then his wonder ceased. Not a pilgrim but envied the Emir--that he should die so young was a pity--that he should die at the base of the sanctuary, in the crowning act of the Hajj, was a grace of God. Each felt Paradise stooping low to receive a martyr108, and that its beatitude was near. They trembled with ecstasy109 at hearing the gates opening on their crystal hinges, and seeing light as from the robe of the Prophet glimmering110 through them. O happy Emir!
The Jew drew within himself. Compromise with such fanaticism was impossible. Then, with crushing distinctness, he saw what had not before occurred to him. In the estimation of the Mohammedan world, the role of Arbiter51 was already filled; that which he thought of being, Mahomet was. Too late, too late! In bitterness of soul he flung his arms up and shouted:
"The Emir is dying of the plague!"
He would have found satisfaction in seeing the blatant111 crowd take to its heels, and hie away into the cloisters and the world outside; not one moved!
"By Allah!" he shouted, more vehemently112 than before. "The Yellow Air hath blown upon the Emir--is blowing upon you--Fly!"
"Amin! Amin!--Peace be with thee, O Prince of Martyrs113! O Prince of the Happy! Peace be with thee, O Lion of Allah! O Lion of the Prophet!" Such the answers returned him.
The general voice became a howl. Surely here was something more than fanaticism. Then it entered his understanding. What he beheld was Faith exulting114 above the horrors of disease, above the fear of death--Faith bidding Death welcome! His arms fell down. The crowd, the sanctuary, the hopes he had built on Islam, were no more to him. He signed to his three attendants, and they advanced and raised the Emir from the pavement.
"To-morrow I will return with thee, and complete my vows115;" he said to his guide. "For the present, lead out of the square to my house."
The exit was effected without opposition116.
Next day the Emir, under treatment of the Prince, was strong enough to tell his story. The plague had struck him about noon of the day following the interview in the tent at El Zaribah. Determined117 to deliver the gifts he had in keeping, and discharge his trust to the satisfaction of his sovereign, he struggled resolutely118 with the disease. After securing the Scherif's receipt he bore up long enough to superintend the pitching his camp. Believing death inevitable119, he was carried into his tent, where he issued his final orders and bade his attendants farewell. In the morning, though weak, half-delirious, his faith the strongest surviving impulse, he called for his horse, and being lifted into the saddle, rode to the city, resolved to assure himself of the blessings120 of Allah by dying in the shadow of the sanctuary.
The Prince, listening to the explanation, was more than ever impressed with the futility121 of attempting a compromise with people so devoted122 to their religion. There was nothing for him but to make haste to Constantinople, the centre of Christian123 sentiment and movement. There he might meet encouragement and ultimate success.
In the ensuing week, having performed the two pilgrimages, and seen the Emir convalescent, he took the road again, and in good time reached Jedda, where he found his ship waiting to convey him across the Red Sea to the African coast. The embarkation124 was without incident, and he departed, leaving a reputation odorous for sanctity, with numberless witnesses to carry it into every quarter of Islam.
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winding
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| n.绕，缠，绕组，线圈 | |
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gorge
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| n.咽喉，胃，暴食，山峡；v.塞饱，狼吞虎咽地吃 | |
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stifling
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| a.令人窒息的 | |
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plunged
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| v.颠簸( plunge的过去式和过去分词 )；暴跌；骤降；突降 | |
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burrowed
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| v.挖掘（洞穴），挖洞( burrow的过去式和过去分词 )；翻寻 | |
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beaks
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| n.鸟嘴( beak的名词复数 )；鹰钩嘴；尖鼻子；掌权者 | |
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wilted
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| （使）凋谢，枯萎( wilt的过去式和过去分词 ) | |
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stunted
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| adj.矮小的；发育迟缓的 | |
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shrubs
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| 灌木( shrub的名词复数 ) | |
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ruffled
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| adj. 有褶饰边的, 起皱的 动词ruffle的过去式和过去分词 | |
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denizens
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| n.居民，住户( denizen的名词复数 ) | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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blistering
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| adj.酷热的；猛烈的；使起疱的；可恶的v.起水疱；起气泡；使受暴晒n.[涂料] 起泡 | |
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bluffs
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| 恐吓( bluff的名词复数 )； 悬崖； 峭壁 | |
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zealous
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| adj.狂热的，热心的 | |
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immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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derives
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| v.得到( derive的第三人称单数 )；（从…中）得到获得；源于；（从…中）提取 | |
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tinge
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| vt.(较淡)着色于，染色；使带有…气息；n.淡淡色彩，些微的气息 | |
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piety
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| n.虔诚，虔敬 | |
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illustrated
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| adj. 有插图的，列举的 动词illustrate的过去式和过去分词 | |
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mosque
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| n.清真寺 | |
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throng
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| n.人群，群众；v.拥挤，群集 | |
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thronging
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| v.成群，挤满( throng的现在分词 ) | |
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suite
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| n.一套(家具)；套房；随从人员 | |
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countenances
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| n.面容( countenance的名词复数 )；表情；镇静；道义支持 | |
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countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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cloister
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| n.修道院；v.隐退，使与世隔绝 | |
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wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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domes
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| n.圆屋顶( dome的名词复数 )；像圆屋顶一样的东西；圆顶体育场 | |
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revolved
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| v.（使）旋转( revolve的过去式和过去分词 )；细想 | |
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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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ineffable
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| adj.无法表达的，不可言喻的 | |
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refreshing
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| adj.使精神振作的，使人清爽的，使人喜欢的 | |
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hush
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| int.嘘，别出声；n.沉默，静寂；v.使安静 | |
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spectral
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| adj.幽灵的，鬼魂的 | |
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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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colonnades
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| n.石柱廊( colonnade的名词复数 ) | |
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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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gilded
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| a.镀金的，富有的 | |
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lighting
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| n.照明，光线的明暗，舞台灯光 | |
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granite
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| adj.花岗岩，花岗石 | |
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friction
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| n.摩擦，摩擦力 | |
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inclination
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| n.倾斜；点头；弯腰；斜坡；倾度；倾向；爱好 | |
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intervals
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| n.[军事]间隔( interval的名词复数 )；间隔时间；[数学]区间；（戏剧、电影或音乐会的）幕间休息 | |
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brass
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| n.黄铜；黄铜器，铜管乐器 | |
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shrouded
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| v.隐瞒( shroud的过去式和过去分词 )；保密 | |
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inscription
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| n.（尤指石块上的）刻印文字，铭文，碑文 | |
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inscriptions
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| （作者）题词( inscription的名词复数 )； 献词； 碑文； 证劵持有人的登记 | |
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49
wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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funereal
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| adj.悲哀的；送葬的 | |
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arbiter
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| n.仲裁人，公断人 | |
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Founder
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| n.创始者，缔造者 | |
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writhing
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| （因极度痛苦而）扭动或翻滚( writhe的现在分词 ) | |
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engulfing
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| adj.吞噬的v.吞没，包住( engulf的现在分词 ) | |
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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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instinctively
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| adv.本能地 | |
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commiseration
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| n.怜悯，同情 | |
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affected
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| adj.不自然的，假装的 | |
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apparition
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| n.幽灵，神奇的现象 | |
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primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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61
deity
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| n.神，神性；被奉若神明的人(或物) | |
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62
resentment
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| n.怨愤，忿恨 | |
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63
beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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64
trotting
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| 小跑，急走( trot的现在分词 )； 匆匆忙忙地走 | |
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65
amenable
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| adj.经得起检验的；顺从的；对负有义务的 | |
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apparently
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| adv.显然地；表面上，似乎 | |
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67
hind
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| adj.后面的，后部的 | |
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68
followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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69
caravan
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| n.大蓬车；活动房屋 | |
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70
fanaticism
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| n.狂热，盲信 | |
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71
complexions
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| 肤色( complexion的名词复数 )； 面色； 局面； 性质 | |
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72
unnaturally
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| adv.违反习俗地；不自然地；勉强地；不近人情地 | |
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73
swollen
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| adj.肿大的，水涨的；v.使变大，肿胀 | |
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74
utterance
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| n.用言语表达，话语，言语 | |
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75
hideously
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| adv.可怕地，非常讨厌地 | |
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76
literally
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| adv.照字面意义，逐字地；确实 | |
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77
vernacular
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| adj.地方的，用地方语写成的；n.白话；行话；本国语；动植物的俗名 | |
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78
shrill
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| adj.尖声的；刺耳的；v尖叫 | |
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79
hoarse
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| adj.嘶哑的，沙哑的 | |
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80
intensity
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| n.强烈，剧烈；强度；烈度 | |
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81
discordancy
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| n.不一致，不和 | |
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82
agitation
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| n.搅动；搅拌；鼓动，煽动 | |
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83
distended
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| v.（使）膨胀，肿胀( distend的过去式和过去分词 ) | |
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84
smiting
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| v.猛打，重击，打击( smite的现在分词 ) | |
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85
grovelling
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| adj.卑下的，奴颜婢膝的v.卑躬屈节，奴颜婢膝( grovel的现在分词 )；趴 | |
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86
resounds
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| v.（指声音等）回荡于某处( resound的第三人称单数 )；产生回响；（指某处）回荡着声音 | |
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87
obstruction
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| n.阻塞，堵塞；障碍物 | |
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88
persistence
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| n.坚持，持续，存留 | |
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89
frantically
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| ad.发狂地, 发疯地 | |
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90
groan
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| vi./n.呻吟，抱怨；(发出)呻吟般的声音 | |
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91
warriors
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| 武士，勇士，战士( warrior的名词复数 ) | |
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92
ascetics
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| n.苦行者，禁欲者，禁欲主义者( ascetic的名词复数 ) | |
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93
faculty
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| n.才能；学院，系；(学院或系的)全体教学人员 | |
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mighty
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| adj.强有力的；巨大的 | |
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95
sanctuary
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| n.圣所，圣堂，寺庙；禁猎区，保护区 | |
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promptly
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| adv.及时地，敏捷地 | |
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votary
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| n.崇拜者；爱好者；adj.誓约的，立誓任圣职的 | |
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juncture
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| n.时刻，关键时刻，紧要关头 | |
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99
partially
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| adv.部分地，从某些方面讲 | |
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100
wretch
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| n.可怜的人，不幸的人；卑鄙的人 | |
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101
bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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102
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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103
stature
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| n.（高度）水平，（高度）境界，身高，身材 | |
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104
martial
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| adj.战争的，军事的，尚武的，威武的 | |
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105
forth
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| adv.向前；向外，往外 | |
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106
lining
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| n.衬里，衬料 | |
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107
shrilly
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| 尖声的； 光亮的，耀眼的 | |
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108
martyr
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| n.烈士，殉难者；vt.杀害，折磨，牺牲 | |
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109
ecstasy
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| n.狂喜，心醉神怡，入迷 | |
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110
glimmering
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| n.微光，隐约的一瞥adj.薄弱地发光的v.发闪光，发微光( glimmer的现在分词 ) | |
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111
blatant
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| adj.厚颜无耻的；显眼的；炫耀的 | |
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112
vehemently
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| adv. 热烈地 | |
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113
martyrs
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| n.martyr的复数形式；烈士( martyr的名词复数 )；殉道者；殉教者；乞怜者（向人诉苦以博取同情） | |
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114
exulting
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| vi. 欢欣鼓舞，狂喜 | |
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115
vows
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| 誓言( vow的名词复数 )； 郑重宣布，许愿 | |
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116
opposition
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| n.反对，敌对 | |
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117
determined
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| adj.坚定的；有决心的 | |
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118
resolutely
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| adj.坚决地，果断地 | |
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119
inevitable
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| adj.不可避免的，必然发生的 | |
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120
blessings
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| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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121
futility
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| n.无用 | |
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122
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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123
Christian
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| adj.基督教徒的；n.基督教徒 | |
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124
embarkation
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| n. 乘船, 搭机, 开船 | |
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