When by this practice he was brought to the verge of death, he declared himself fully convinced that the increase of his illness proceeded wholly from his being unable to swallow a sufficient quant.i.ty of the water! Many hadjys, not content with drinking it merely, strip themselves in the room, and have buckets of it thrown over them, by which they believe that the heart is purified as well as the outer body.

Few pilgrims quit Mekka without carrying away some of this water in copper or tin bottles, either for the purpose of making presents, or for their own use in case of illness, when they drink it, or for ablution after death. I carried away four small bottles, with the intention of offering them as presents to the Mohammedan kings in the Black countries. I have seen it sold at Suez by hadjys returning from Mekka at the rate of one piastre for the quant.i.ty that filled a coffee-cup.

The chief of Zemzem is one of the princ.i.p.al olemas of Mekka. I need not remind the reader that Zemzem is supposed to be the spring found in the wilderness by Hagar, at the moment when her infant son Ismayl was dying of thirst. It seems probable that the town of Mekka owes its origin to this well; for many miles round, no sweet water is found, nor is there in any part of the adjacent country so copious a supply.

On the north-east side of Zemzem stand two small buildings, one behind the other, called El Kobbateyn; they are covered by domes painted in the same manner as the mosque, and in them are kept water jars, lamps, carpets, mats, brooms, and other articles used in the very mosque. These two ugly buildings are injurious to the interior appearance of the building, their heavy forms and structure being disadvantageously contrasted with the light and airy shape of the Makams. I heard some hadjys from Greece, men of better taste than the Arabs, express their regret that the Kobbateyn should be allowed to disfigure the mosque.

Their contents might be deposited in some of the buildings adjoining the mosque, of which they form no essential part, no religious importance being attached to them. They were built by Khoshgeldy, governor of Djidda, A.H. 947: one is called

[p.146] Kobbet el Abbas, from having been placed on the site of a small tank said to have been formed by Abbas, the uncle of Mohammed.

A few paces west of Zemzem, and directly opposite to the door of the Kaaba, stands a ladder or staircase, which is moved up to the wall of the Kaaba, on the days when that building is opened, and by which the visitors ascend to the door: it is of wood, with some carved ornaments, moves on low wheels, and is sufficiently broad to admit of four persons ascending abreast. The first ladder was sent hither from Cairo in A.H.

818, by Moay-ed Abou el Naser, King of Egypt; for in the Hedjaz it seems there has always been so great a want of artizans, that whenever the mosque required any work, it was necessary to have mechanics brought from Cairo, and even sometimes from Constantinople.

In the same line with the ladder, and close by it, stands a lightly- built, insulated, and circular arch, about fifteen feet wide and eighteen feet high, called Bab-es'-Salam, which must not be confounded with the great gate of the mosque bearing the same name. Those who enter the Beitullah for the first time, are enjoined to do so by the outer and inner Bab-es'-Salam: in pa.s.sing under the latter, they are to exclaim, "O G.o.d, may it be a happy entrance!" I do not know by whom this arch was built, but it appears to be modern.

Nearly in front of the Bab-es'-Salam; and nearer to the Kaaba than any of the other surrounding buildings, stands the Makam Ibrahim. This is a small building, supported by six pillars about eight feet high, four of which are surrounded from top to bottom by a fine iron railing, which thus leaves the s.p.a.ce beyond the two hind pillars open: within the railing is a frame about five feet square, terminating in a pyramidal top, and said to contain the sacred stone upon which Ibrahim (Abraham) stood when he built the Kaaba, and which, with the help of his son Ismayl, he had removed from hence to the place called Madjen, already mentioned. The stone is said to have yielded under the weight of the patriarch, and to preserve the impression of his foot still visible upon it; but no hadjy has ever seen it, as the frame is always entirely covered with a brocade of red silk richly embroidered. Persons are constantly seen before the railing, invoking the good offices of

[p.147] Ibrahim; and a short prayer must be uttered by the side of the Makam, after the walk round the Kaaba is completed. It is said that many of the Sahabe, or first adherents of Mohammed, were interred in the open s.p.a.ce between this Makam. and Zemzem, from which circ.u.mstance it is one of the most favourite places of prayer in the mosque. In this part of the area, the Khalif Soleyman Ibn Abd el Melek, brother of Wolyd, built a fine reservoir, in A.H. 97, which was filled from a spring east of Arafat; but the Mekkawys destroyed it after his death, on the pretence that the water of Zemzem was preferable. [Vide Makrizi's Treatise-- "Manhadj myn el Kholafa."]

On the side of Makam Ibrahim, facing the middle part of the front of the Kaaba, stands the Mambar or pulpit of the mosque; it is elegantly formed of fine white marble, with many sculptured ornaments, and was sent as a present to the mosque in A.H. 969, by Sultan Soleyman Ibn Selym: [The first Mambar was sent from Cairo in A.H. 818, together with the steps above mentioned, by Moay-ed, King of Egypt. See Asamy.] a straight narrow staircase leads up to the post of the Khatyb, or preacher, which is surmounted by a gilt polygonal pointed steeple, resembling an obelisk. Here a sermon is preached on Fridays, and on certain festivals; these, like the Friday sermons of all mosques in the Mohammedan countries, are usually of the same tenor, with some slight alterations upon extraordinary occasions. Before the Wahabys invaded Mekka, prayers were added for the Sultan and the Sherif; but these were forbidden by Saoud. Since the Turkish conquest, however, the ancient custom has been restored; and on Fridays, as well as at the end of the first daily evening prayers, the Sultan, Mohammed Aly Pasha, and Sherif Yahya are included in the formula. The right of preaching in the Mambar is vested in several of the first olemas in Mekka; they are always elderly persons, and officiate in rotation. In ancient times, Mohammed himself, his successors, and the Khalifes, whenever they came to Mekka, mounted the pulpit, and preached to the people.

The Khatyb, or preacher, appears in the Mambar wrapped in a white cloak, which covers his head and body, and with a stick in his

[p.148] hand; a practice observed also in Egypt and Syria, in memory of the first age of Islam, when the preachers found it necessary to be armed, from fear of being surprised. As in other mosques, two green flags are placed on each side of him.

About the Mambar, the visitors of the Kaaba deposit their shoes; as it is neither permitted to walk round the Kaaba with covered feet, nor thought decent to carry the shoes in the hand, as is done in other mosques. Several persons keep watch over the shoes, for which they expect a small present; but the vicinity of the holy temple does not intimidate the dishonest, for I lost successively from this spot three new pairs of shoes; and the same thing happens to many hadjys.

I have now described all the buildings within the enclosure of the Temple. [The ground-plan of the Temple given by Aly Bey el Abba.s.si is perfectly correct. This cannot be said of his plan of Mekka, nor of his different views in the Hedjaz: a comparison of my description with his work will show in what points I differ from him, as well in regard to the temple, as to the town and its inhabitants. His travels came to my hands after I had returned from Arabia. The view of the mosque given by d'Ohsson, in his valuable work, is tolerably correct, except that the Kaaba is too large in proportion to the rest of the building. The view of the town of Mekka, on the contrary, is very unfaithful. That in Niebuhr, which was copied from an ancient Arabic drawing, is less accurate than d'Ohsson's. The original seems to have been taken before the last alterations made in the buildings of the Temple.]

The gravel-ground, and part of the adjoining outer pavement of the Kaaba, is covered, at the time of evening prayers, with carpets of from sixty to eighty feet in length, and four feet in breadth, of Egyptian manufacture, which are rolled up after prayers. The greater part of the hadjys bring their own carpets with them. The more distant parts of the area, and the floor under the colonnade, are spread with mats, brought from Souakin; the latter situation being the usual place for the performance of the mid-day and afternoon prayers. Many of these mats are presented to the mosque by the hadjys, for which they have in return the satisfaction of seeing their names inscribed on them in large characters.

At sun-set, great numbers a.s.semble for the first evening prayer: they form themselves into several wide circles, sometimes as many as

[p.149] twenty, around the Kaaba as a common centre before which every person makes his prostration; and thus, as the Mohammedan doctors observe, Mekka is the only spot throughout the world in which the true believer can, with propriety, turn during his prayers towards any point of the compa.s.s. The Imam takes his post near the gate of the Kaaba, and his genuflexions are imitated by the whole a.s.sembled mult.i.tude. The effect of the joint prostrations of six or eight thousand persons, added to the recollection of the distance and various quarters from whence they come, and for what purpose, cannot fail to impress the most cool- minded spectator with some degree of awe. At night, when the lamps are lighted, and numbers of devotees are performing the Towaf round the Kaaba, the sight of the busy crowds--the voices of the Metowefs, intent upon making themselves heard by those to whom they recite their prayers-- the loud conversation of many idle persons--the running, playing, and laughing of boys, give to the whole a very different appearance, and one more resembling that of a place of public amus.e.m.e.nt. The crowd, however, leaves the mosque about nine o'clock, when it again becomes the place of silent meditation and prayer, to the few visitors who are led to the spot by sincere piety, and not worldly motives or fashion.

There is an opinion prevalent at Mekka, founded on holy tradition, that the mosque will contain any number of the faithful; and that if even the whole Mohammedan community were to enter at once, they would all find room in it to pray. The guardian angels, it is said, would invisibly extend the dimensions of the building, and diminish the size of each individual. The fact is, that during the most numerous pilgrimages, the mosque, which can contain, I believe, about thirty-five thousand persons in the act of prayer, is never half filled. Even on Fridays, the greater part of the Mekkawys, contrary to the injunctions of the law, pray at home, if at all, and many hadjys follow their example. I could never count more than ten thousand individuals in the mosque at one time, even after the return from Arafat, when the whole body of hadjys were collected, for a few days, in and about the city.

At every hour of the day persons may be seen under the colonnade,

[p.150] occupied in reading the Koran and other religious books; and here many poor Indians, or negroes, spread their mats, and pa.s.s the whole period of their residence at Mekka. Here they both eat and sleep; but cooking is not allowed. During the hours of noon, many persons come to repose beneath the cool shade of the vaulted roof of the colonnade; a custom which not only accounts for the mode of construction observed in the old Mohammedan temples of Egypt and Arabia, but for that also of the ancient Egyptian temples, the immense porticoes of which were probably left open to the idolatrous natives, whose mud-built houses could afford them but an imperfect refuge against the mid-day heats.

It is only during the hours of prayer that the great mosques of these countries partake of the sanct.i.ty of prayer, or in any degree seem to be regarded as consecrated places. In El Azhar, the first mosque at Cairo, I have seen boys crying pancakes for sale, barbers shaving their customers, and many of the lower orders eating their dinners, where, during prayers, not the slightest motion, nor even whisper, diverts the attention of the congregation. Not a sound but the voice of the Imam is heard during prayers in the great mosque at Mekka, which at other times is the place of meeting for men of business to converse on their affairs, and is sometimes so full of poor hadjys, or of diseased persons lying about under the colonnade, in the midst of their miserable baggage, as to have the appearance of an hospital rather than a temple.

Boys play in the great square, and servants carry luggage across it, to pa.s.s by the nearest route from one part of the town to the other. In these respects, the temple of Mekka resembles the other great mosques of the East. But the holy Kaaba is rendered the scene of such indecencies and criminal acts, as cannot with propriety be more particularly noticed. They are not only practised here with impunity, but, it may be said, almost publicly; and my indignation has often been excited, on witnessing abominations which called forth from other pa.s.sing spectators nothing more than a laugh or a slight reprimand.

In several parts of the colonnade, public schools are held, where young children are taught to spell and read: they form most noisy

[p.151] groups, and the schoolmaster's stick is in constant action. Some learned men of Mekka deliver lectures on religious subjects every afternoon under the colonnade, but the auditors are seldom numerous. On Fridays, after prayer, some Turkish olemas explain to their countrymen a.s.sembled around them a few chapters of the Koran, after which each of the audience kisses the hand of the expositor, and drops money into his cap. I particularly admired the fluency of speech of one of these olemas, although I did not understand him, the lecture being delivered in the Turkish language. His gesticulations, and the inflexions of his voice, were most expressive; but like an actor on the stage, he would laugh and cry in the same minute, and adapt his features to his purpose in the most skilful manner. He was a native of Brusa, and ama.s.sed a considerable sum of money.

Near the gate of the mosque called Bab-es'-Salam, a few Arab Sheikhs daily take their seat, with their ink-stand and paper, ready to write, for any applicant, letters, accounts, contracts, or any similar doc.u.ment. They also deal in written charms, like those current in the Black countries, such as amulets, and love-receipts, called "Kotob muhbat o kuboul." They are princ.i.p.ally employed by Bedouins, and demand an exorbitant remuneration.

Winding-sheets (keffen), and other linen washed in the waters of Zemzem, are constantly seen hanging to dry between the columns. Many hadjys purchase at Mekka the shroud in which they wish to be buried, and wash it themselves at the well of Zemzem, supposing that, if the corpse be wrapped in linen which has been wetted with this holy water, the peace of the soul after death will be more effectually secured. Some hadjys make this linen an article of traffic.

Mekka generally, but the mosque in particular, abounds with flocks of wild pigeons, which are considered to be the inviolable property of the temple, and are called the Pigeons of the Beitullah. n.o.body dares to kill any of them, even when they enter the private houses. In the square of the mosque, several small stone basins are regularly filled with water for their use; here also Arab women expose to sale, upon small straw mats, corn and durra, which the pilgrims

[p.152] purchase, and throw to the pigeons. I have seen some of the public women take this mode of exhibiting themselves, and of bargaining with the pilgrims, under pretence of selling them corn for the sacred pigeons.

The gates of the mosque are nineteen in number, and are distributed about it, without any order or symmetry. I subjoin their names, as they are usually written upon small cards by the Metowefs: in another column are the names by which they were known in more ancient times, princ.i.p.ally taken from Azraky and Kotoby.

Modern Names.Ancient Names.

Bab-es'-Salam, composed of 3 Bab beni Sheybe.

smaller gates, or arches.

Bab el Neby 2 Bab el Djenaiz, The dead being carried through it to the mosque, that prayers may be said over their bodies.

Bab el Abbas. 3 Bab Sertakat.

Opposite to this the house of Abbas once stood.

Bab Aly 3 Bab Beni Hashem.

Bab el Zeyt 2 Bab Bazan.

Bab el Ashra Bab el Baghle 2 Bab el Szafa 5 Bab Beni Makhzoum.

Bab Sherif 2 Bab el Djyad.

Bab Medjahed 2 Bab el Dokhmase Bab Zoleykha 2 Bab Sherif Adjelan (who built it.) Bab Om Hany. 2 So called from the daughter of Aby Taleb.

Bab el Wodaa. 2 Bab el Hazoura Through which the pilgrim pa.s.ses in taking his final leave of the temple.

Bab Ibrahim 1 Bab el Kheyatyn, or Bab Djomah.

[So called, not from Abraham, but from a tailor who had his shop near it.]

[p.153]

Bab el Omra 1 Through which the pilgrims issue to visit the Omra.

Also called Beni Saham.

Bab Ateek 1 Bab Amer Ibn el Aas, or Bab el Sedra.

Bab el Bastye 1 Bab el Adjale.

Bab el Kotoby 1 Bab Zyade Dar el Nedoua.

[Taking its name from the famous author of a History of Mekka, who lived in an adjoining lane, and opened this small gate into the mosque.

Bab Zyade 3 Bab Dereybe 1 Bab Medrese.

-- Total number of arches 39

The princ.i.p.al of these gates are:--on the north side, Bab-es-Salam, by which every pilgrim enters the mosque; Bab Abbas; Bab el Neby, by which Mohammed is said to have always entered the mosque; Bab Aly. On the east side, Bab el Zeyt, or Bab el Ashra, through which the ten first Sahabe, or adherents of Mohammed, used to enter; Bab el Szafa; two gates called Biban el Sherif, opposite the palaces of the Sherif. On the south side, Bab Ibrahim, where the colonnade projects beyond the straight line of the columns, and forms a small square; Bab el Omra, through which it is necessary to pa.s.s, on visiting the Omra. On the west side, Bab el Zyade, forming a projecting square similar to that at Bab Ibrahim, but larger.

Most of these gates have high pointed arches; but a few round arches are seen among them, which, like all the arches of this kind in the Hedjaz, are nearly semi-circular. They are without any ornament, except the inscription on the exterior, which commemorates the name of the builder; and they are all posterior in date to the fourteenth century. As each gate consists of two or three arches, or divisions, separated by narrow walls, these divisions are counted in the enumeration of the gates leading into the Kaaba, and thus make up the number thirty-nine. There being no doors to the gates, the mosque is consequently open at all

[p.154] times. I have crossed at every hour of the night, and always found people there, either at prayers, or walking about.

The outside walls of the mosque are those of the houses which surround it on all sides. These houses belonged originally to the mosque; the greater part are now the property of individuals, who have purchased them; they are let out to the richest hadjys, at very high prices, as much as five hundred piastres being given, during the pilgrimage, for a good apartment, with windows opening into the mosque. Windows have, in consequence, been opened in many parts of the walls, on a level with the street, and above that of the floor of the colonnades: Hadjys living in these apartments are allowed to perform the Friday's prayers at home; because, having the Kaaba in view from the windows, they are supposed to be in the mosque itself, and to join in prayer those a.s.sembled within the temple. Upon a level with the ground-floor of the colonnades, and opening into them, are small apartments formed in the walls, having the appearance of dungeons: these have remained the property of the mosque, while the houses above them belong to private individuals. They are let out to watermen, who deposit in them the Zemzem jars; or to less opulent hadjys, who wish to live in the mosque. Some of the surrounding houses still belong to the mosque, and were originally intended for public schools, as their name of Medrese implies: they are now all let out to hadjys. In one of the largest of them, Mohammed Aly Pasha lived; in another Ha.s.san Pasha. [One of the finest Medreses in Mekka, built by order of Kail Beg, Sultan of Egypt, in A.H. 888, in the side of the mosque fronting the street Masaa, has also become a private building, after having been deprived of its revenue by the peculation of its guardians. Besides the Medreses, there were other buildings of less extent erected by different Sultans of Egypt and Constantinople for similar purposes, called Rebat, where poor pilgrims might reside, who chose to study there; but these have shared the fate of the Medreses, and are now either the private property of Mekkawys, or let to individuals on long leases by the mosque, and used as common lodging- houses.]

Close to Bab Ibrahim is a large Medrese, now the property of Seyd Ageyl, one of the princ.i.p.al merchants of the town, whose ware-house opens into the mosque. This person, who is aged, has the reputation

[p.155] of great sanct.i.ty; and it is said that the hand of Sherif Ghaleb, when once in the act of collaring him, for refusing to advance some money, was momentarily struck with palsy. He has every evening a.s.semblies in his house, where theological books are read, [The cousin of this man is the famous pirate Syd Mohammed el Ageyl, who has committed many outrages upon European ships in the Red Sea, and even insulted the English flag. In the beginning of 1814 he was called to Djidda, with offers to enter the service of Mohammed Aly Pasha, who, it was then thought, had some hostile intentions against Yemen. The Pasha made him considerable presents, either in the hope of engaging him in his service, or of securing his friendship; but the pirate declined his proposals. He has ama.s.sed great wealth; has establishments in almost every harbour of the Red Sea; and is adored by his sailors and soldiers for his great liberality. Like his cousin at Mekka, he has succeeded in making people believe that he is endowed with supernatural powers.] and religious topics discussed.

Among other buildings forming the enclosure of the Mesjed, is the Mehkam, or house of justice, close by the Bab Zyade: it is a fine, firmly-built structure, with lofty arches in the interior, and has a row of high windows looking into the mosque. It is inhabited by the Kadhy.

Adjoining to it stands a large Medrese, inclosing a square, known by the name of Medrese Soleymanye, built by Sultan Soleyman, and his son Selym II., in A.H. 973. It is always well filled with Turkish hadjys, the friends of the Kadhy, who disposes of the lodgings.