Personal Narrative of a Pilgrimage to Al-Madinah & Meccah Volume Ii Part 29

[p.348]CHAPTER XVII.-Of the Pardons or Indulgences of Mecha.

Let vs now returne to speake of the pardons of pilgryms, for the which so many strange nations resort thither. In the myddest of the citie is a temple, in fashyon lyke vnto the colossus of Rome, the amphitheatrum, I meane, lyke vnto a stage, yet not of marbled or hewed stones, but of burnt bryckes; for this temple, like vnto an amphitheatre, hath fourscore and ten, or an hundred gates,[FN#33] and is vaulted. The entrance is by a discent of twelve stayers or degrees on euery part[FN#34]: in the church porche, are sold only jewels and precious stones. In the entry the gylted walles shyne on euery syde with incomparable splendour. In the lower part of the temple (that is vnder the vaulted places) is seene a maruelous mult.i.tude of men; for there are fyue or sixe thousande men that sell none other thyng then sweete oyntmentes, and especially a certayne odoriferous and most sweete pouder wherewith dead bodyes are embalmed.[FN#35] And hence, all maner of sweete sauours are carried in maner into the countreys of all the Mahumetans. It pa.s.seth all beleefe to thynke of the exceedyng sweetnesse of these sauours, farre surmounting the shoppes of the apothecaries. The 23 daye of Maye the pardones began to be graunted in the temple, and in what maner we wyll nowe declare. The temple in the myddest is open without any inclosyng, and in the myddest also thereof is a turrett of the largnesse of sixe pa.s.ses in cercuitie,[FN#36] and inuolued or hanged with cloth or

[p.349] tapestry of sylke[,][FN#37]and pa.s.seth not the heyght of a man.

They enter into the turret by a gate of syluer, and is on euery syde besette with vesselles full of balme. On the day of Pentecost licence is graunted to al men to se these thynges. The inhabitantes affyrm that balme or balsame to be part of the treasure of the Soltan that is Lorde of Mecha. At euery vaulte of the turret is fastened a rounde circle of iron, lyke to the ryng of a doore.[FN#38] The 22 day of Maye, a great mult.i.tude of people beganne, early in the mornyng before day, seuen tymes to walke about the turret, kyssing euery corner thereof, often tymes feelyng and handelyng them. From this turret about tenne or twelue pases is an other turret, like a chappell buylded after our maner. This hath three or foure entryes: in the myddest thereof is a well of threescore and tenne cubites deepe; the water of this well is infected with salt peter or saltniter.[FN#39] Egypt men are therevnto appoynted to drawe water for all the people: and when a mult.i.tude of people haue seuen tymes gone rounde about the first turret, they come to this well, and touchyng the mouth or brym thereof, they saye thus, "Be it in the honour of G.o.d; G.o.d pardon me, and forgeue me my synnes." When these woordes are sayde, they that drawe the water powre three buckettes of water on the headdes of euery one of them, and stand neere about the well, and washe them all wette from the headde to the foote, although they be apparelled with sylk. Then the dotyng fooles dreame that they are cleane from all theyr synnes, and that theyr synnes are forgeuen them. They saye, furthermore, that

[p.350] the fyrst turret, whereof we haue spoken, was the fyrst house that euer Abraham buylded, and, therefore, whyle they are yet all wette of the sayd washyng, they go to the mountayne, where (as we have sayde before) they are accustomed to sacrifice to Abraham.[FN#40] And remayning there two daies, they make the said sacrifice to Abraham at the foote of the mountayne.

CHAPTER XVIII.-The Maner of sacrificing at Mecha.

Forasmuche as for the most parte n.o.ble spirites are delyted with nouelties of great and straunge thyngs, therefore, to satisfie their expectation, I wyll describe theyr maner of sacrifycyng. Therefore, when they intend to sacrifice, some of them kyll three sheepe, some foure, and tenne; so that the butcherie sometyme so floweth with blood that in one sacrifice are slayne above three thousande sheepe. They are slayne at the rysyng of the sunne, and shortly after are distributed to the poore for G.o.d's sake: for I sawe there a great and confounded mult.i.tude of poor people as to the number of 20 thousande. These make many and long dyches in the feeldes, where they keepe fyre with camels doong, and rost or seeth the fleshe that is geuen them, and eate it euen there. I beleue that these poore people came thither rather for hunger than for deuotion, which I thinke by this coniectur,-that great abundance of cuc.u.mbers are brought thyther from Arabia Faelix, whiche they eate, castyng away the parynges without their houses or tabernacles, where a mult.i.tude of the sayde poore people geather them euen out of the myre and sande, and eate them, and are so greedie of these parynges that they fyght who may geather most.[FN#41] The

[p.351] daye folowing,[FN#42] their Cadi (which are in place with them as with vs the preachers of G.o.d's worde) ascended into a hygh mountayne, to preach to the people that remaineth beneath; and preached to them in theyr language the s.p.a.ce of an houre. The summe of the sermon was, that with teares they should bewayle theyr sinnes, and beate their brestes with sighes and lamentation. And the preacher hymselfe with loude voyce spake these wordes, "O Abraham beloued of G.o.d, O Isaac chosen of G.o.d, and his friend, praye to G.o.d for the people of Nabi." When these woordes were sayde, sodenly were heard lamenting voyces. When the sermon was done, a rumor was spredde that a great armye of Arabians, to the number of twentie thousande, were commyng. With which newes, they that kept the caraunas beyng greatly feared, with all speede, lyke madde men, fledde into the citie of Mecha, and we agayne bearyng newes of the Arabians approche, fledde also into the citie. But whyle wee were in the mydwaye between the mountayne and Mecha, we came by a despicable wall, of the breadthe of foure cubites: the people pa.s.syng this wall, had couered the waye with stones, the cause whereof, they saye to be this: when Abraham was commaunded to sacrifice his sonne, he wylled his sonne Isaac to folowe hym to the place where he should execute the commaundement of G.o.d. As Isaac went to follow his father, there appeared to him in the way a Deuyl, in lykenesse of a fayre and freendly person, not farre from the sayde wall, and asked hym freendlye whyther he went. Isaac answered that he went to his

[p.352] father who tarryed for him. To this the enemie of mankynde answered, that it was best for hym to tarrye, and yf that he went anye further, his father would sacrifice him. But Isaac nothyng feareyng this aduertis.e.m.e.nt of the Deuyl, went forward, that his father on hym myght execute the commaundement of G.o.d: and with this answere (as they saye) they Deuyell departed. Yet as Isaac went forwarde, the Diuell appeared to hym agayne in the lykenesse of an other frendlye person, and forbade hym as before. Then Isaac taking vp a stone in that place, hurlde it at the Deuyl and wounded him in the forehead: In witnesse and remembraunce whereof, the people pa.s.syng that waye when they come neare the wall, are accustomed to cast stones agaynst it, and from thence go into the citie.[FN#43] As we went this way, the ayre was in maner darkened with a mult.i.tude of stock doues. They saye that these doues, are of the progenie of the doue that spake in the eare of Mahumet, in lykenesse of the Holye Ghost.[FN#44] These are seene euery where, as in the villages, houses, tauernes and graniers of corne and ryse, and are so tame that one can scha.r.s.ely dryue them away. To take them or kyll them is esteemed a thyng worthy death,[FN#45]

[p.353] and therefore a certayne pensyon is geuen to nourysshe them in the temple.

CHAPTER XX.-Of diuers thynges which chaunced to me in Mecha; and of Zida, a port of Mecha.

It may seeme good here to make mention of certayne thynges, in the which is seene sharpenesse of witte in case of vrgent necessitie, which hath no lawe as sayeth the prouerbe, for I was dryuen to the point howe I myght prieuly escape from Mecha. Therefore whereas my Captayne gaue me charge to buy certayne thynges, as I was in the market place, a certayne Mamaluke knewe me to be a christian, and therefore in his owne language spake vnto me these woordes, "Inte mename," that is, whence art thou?[FN#46] To whom I answered that I was a Mahumetan. But he sayde, Thou sayest not truely. I sayde agayne, by the head of Mahumet I am a Mahumetan. Then he sayde agayne, Come home to my house, I folowed hym willingly. When we were there, he began to speake to me in the Italian tongue, and asked me agayne from whence I was, affyrming that he knewe me, and that I was no Mahumetan: also that he had been sometyme in Genua and Venice. And that his woordes myght be better beleeued, he rehea.r.s.ed many thinges which testified that he sayed trueth. When I vnderstoode this, I confessed freely, that I was a Romane, but professed to the fayth of Mahumet in the citie of Babylon, and there made one of the Mamalukes; whereof he seemed greatly to reioyce and therefore vsed me honourably. But because my desyre was yet to goe further, I asked the Mahumetan whether that citie of Mecha was so famous as all the world spake of it: and inquired of him where was the great aboundaunce of pearles, precious stones, spices, and other rich merchandies that the bruite went of to be in that citie. And all my talke was to the ende

[p.354] to grope the mynde of the Mahumetan, that I might know the cause why such thinges were not brought thyther as in tyme paste. But to auoyde all suspition, I durst here make no mention of the dominion which the Kyng of Portugale had in the most parte of that ocean, and of the gulfes of the Redde Sea and Persia. Then he began with more attentyue mynde, in order to declare vnto me the cause why that marte was not so greatly frequented as it had been before, and layde the only faulte thereof in the Kyng of Portugale. But when he had made mention of the kyng, I began of purpose to detracte his fame, lest the Mahumetan might thinke that I reioyced that the Christians came thyther for merchandies. When he perceyued that I was of profession an enemy to the Christians, he had me yet in greater estimation, and proceeded to tell me many thynges more. When I was well instructed in all thynges, I spake vnto him friendly these woordes in the Mahumet's language Menaba Menalhabi, that is to say, "I pray you a.s.sist mee.[FN#47]" He asked mee wherein. "To help me (sayed I) howe I may secretly departe hence."

Confyrmyng by great othes, that I would goe to those kinges that were most enemies to the Christians: affyrmyng furthermore, that I knewe certain secretes greatly to be esteemed, which if they were knowen to the sayde kynges, I doubted not but that in shorte tyme I should bee sent for from Mecha. Astonyshed at these woordes, he sayde vnto mee, I pray you what arte or secrete doe you know? I answered, that I would giue place to no man in makyng of all manner of gunnes and artillerie.

Then sayde hee, "praysed be Mahumet who sent thee hyther, to do hym and his saintes good seruice:" and willed me to remayne secretly in his [p.355] house with his wyfe, and requyred me earnestly to obtayne leaue of our Captayne that under his name he myght leade from Mecha fifteine camelles laden with spices, without paying any custome: for they ordinarily paye to the Soltan thirtie seraphes[FN#48] of golde, for transportyng of such merchandies for the charge of so many camelles. I put him in good hope of his request, he greatly reioyced, although he would ask for a hundred, affyrmyng that might easily be obteyned by the priuileges of the Mamalukes, and therefore desyred hym that I might safely remayne in his house. Then nothyng doubtyng to obtayn his request, he greatly reioyced, and talkyng with me yet more freely, gaue me further instructions and counsayled me to repayre to a certayne kyng of the greater India, in the kyngdome and realme of Decham[FN#49]

whereof we will speake hereafter. Therefore the day before the carauana departed from Mecha, he willed me to lye hydde in the most secrete parte of his house. The day folowyng, early in the mornyng the trumpetter of the carauana gaue warning to all the Mamalukes to make ready their horses, to directe their journey toward Syria, with proclamation of death to all that should refuse so to doe. When I hearde the sounde of the trumpet, and was aduertised of the streight commaundement, I was marueylously troubled in minde, and with heauy countenaunce desired the Mahumetan's wife not to bewraye me, and with earnest prayer committed myselfe to the mercie of G.o.d. On the Tuesday folowyng, our carauana departed from Mecha, and I remayned in the Mahumetans house with his wyfe, but he folowed the carauana. Yet before he departed, he gaue commaundement to his wyfe to bryng me to the carauana, which shoulde departe from Zida[FN#50] the porte of Mecha to goe into India. This porte is distant from Mecha 40 miles. Whilest I laye

[p.356] thus hyd in the Mahumetans house, I can not expresse how friendly his wyfe vsed me. This also furthered my good enterteynement, that there was in the house a fayre young mayde, the niese of the Mahumetan, who was greatly in loue with me. But at that tyme, in the myddest of those troubles and feare, the fyre of Venus was almost extincte in mee: and therefore with daliaunce of fayre woordes and promises, I styll kepte my selfe in her fauour. Therefore the Friday folowyng, about noone tyde, I departed, folowyng the carauana of India.

And about myd nyght we came to a certayne village of the Arabians, and there remayned the rest of that nyght, and the next day tyll noone.

From hence we went forwarde on our journey toward Zida, and came thyther in the silence of the nyght. This citie hath no walles, yet fayre houses, somewhat after the buyldyng of Italie. Here is great aboundaunce of all kynd of merchandies, by reason of resorte in manner of all nations thyther, except jewes and christians, to whom it is not lawfull to come thyther. As soone as I entered into the citie, I went to their temple or Meschita, where I sawe a great mult.i.tude of poore people, as about the number of 25 thousande, attendyng a certayne pilot who should bryng them into their countrey. Heere I suffered muche trouble and affliction, beyng enforced to hyde myselfe among these poore folkes, fayning myselfe very sicke, to the ende that none should be inquisityue what I was, whence I came, or whyther I would. The lord of this citie is the Soltan of Babylon, brother to the Soltan of Mecha, who is his subiecte. The inhabitauntes are Mahumetans. The soyle is vnfruitfull, and lacketh freshe water. The sea beateth agaynst the towne. There is neuerthelesse aboundance of all thinges: but brought thyther from other places, as from Babylon of Nilus, Arabia F[ae]lix, and dyuers other places. The heate is here so great, that men are in maner dryed up therewith.

[p.357] And therefore there is euer a great number of sicke folkes. The citie conteyneth about fyue hundred houses.

After fyftiene dayes were past, I couenaunted with a pilot, who was ready to departe from thence into Persia, and agreed of the price, to goe with him. There lay at anker in the hauen almost a hundred brigantines and foistes,[FN#51] with diuers boates and barkes of sundry sortes, both with ores and without ores. Therefore after three days, gyuyng wynde to our sayles, we entered into the Redde Sea, otherwise named Mare Erythraeum.

[FN#1] I have consulted the "Navigation and Voyages of Lewes Wertomannus to the Regions of Arabia, Egypt, Persia, Syria, Ethiopia, and East India, both within and without the River of Ganges, &c., conteyning many notable and straunge things both Historicall and Natural.

Translated out of Latine into Englyshe by Richarde Eden. In the year of our Lord, 1576."-(Hakluyt's Voyages, vol. iv.) The curious reader will also find the work in Purchas (Pilgrimmes and Pilgrimage, vol. ii.) and Ramusio (Raccolta delle Navigasioni e Viaggi, tom. i.). The Travels of Bartema were first published at Milan, A.D. 1511, and the first English translation appeared in Willes and Eden's Decades, 4to. A.D. 1555.

[FN#2] The number of pilgrims in this Caravan is still grossly exaggerated. I cannot believe that it contains more than 7000 of both s.e.xes, and all ages.

[FN#3] This may confirm Strabo's account of [ae]lius Gallus' loss, after a conflict with a host of Arabs-two Roman soldiers. Mons. Jomard, noticing the case, pleasantly remarks, that the two individuals in question are to be pitied for their extreme ill-luck.

[FN#4] This venerable form of abuse still survives the lapse of time.

One of the first salutations reaching the ears of the "Overlands" at Alexandria is some little boys- Ya Nasrani Kalb awani, &c., &c.- O Nazarene, O dog obscene, &c., &c.

In Percy's Reliques we read of the Knight calling his Moslem opponent "unchristen hounde,"-a retort courteous to the "Christen hounde," previously applied to him by the "Pagan."

[FN#5] For a full account of the mania fit I must refer the curious reader to the original (Book ii. chap. v.) The only mistake the traveller seems to have committed, was that, by his ignorance of the rules of ablution, he made men agree that he was "no sainct, but a madman."

[FN#6] He proceeds, however, to say that "the head is lyke a hart's," the "legges thynne and slender, lyke a fawne or hyde, the hoofs divided much like the feet of a goat"; that they were sent from Ethiopia (the Somali country), and were "shewed to the people for a myracle." They might, therefore, possibly have been African antelopes, which a lusus naturae had deprived of their second horn. But the suspicion of fable remains.

[FN#7] This is a tale not unfamiliar to the Western World. Louis XI. of France was supposed to drink the blood of babes,-"pour rajeunir sa veine epuisee." The reasons in favour of such unnatural diet have been fully explained by the infamous M. de Sade.

[FN#8] This is, to the present day, a food confined to the Badawin.

[FN#9] This alludes to the gardens of Kuba. The number of date-trees is now greatly increased. (See chap. xix.) [FN#10] The Ayn al-Zarka, flowing from the direction of Kuba. (Chap.

xviii).

[FN#11] Masjid, a Mosque.

[FN#12] Nothing can to more correct than this part of Bartema's description.

[FN#13] Nabi (the Prophet), Abu Bakr, Osman, Omar, and Fatimah. It was never believed that Osman was buried in the Prophet's Mosque. This part of the description is utterly incorrect. The tombs are within the "tower"

above-mentioned; and Bartema, in his 13th chapter, quoted below, seems to be aware of the fact.

[FN#14] The request was an unconscionable one; and the "chief priest" knew that the body, being enclosed within four walls, could not be seen.

[FN#15] This is incorrect. "Hazrat Isa," after his second coming, will be buried in the Prophet's "Hujrah." But no Moslem ever believed that the founder of Christianity left his corpse in this world. (See chap. xvi.) [FN#16] Most probably, in the Barr al-Manakhah, where the Damascus caravan still pitches tents.

[FN#17] This pa.s.sage shows the antiquity of the still popular superst.i.tion which makes a light to proceed from the Prophet's tomb.

[FN#18] It is unnecessary to suppose any deception of the kind. If only the "illuminati" could see this light, the sight would necessarily be confined to a very small number.

[FN#19] This account is correct. Kusayr (Cosseir), Suez, and Jeddah still supply Al-Madinah.

[FN#20] It is impossible to distinguish from this description the route taken by the Damascus Caravan in A.D. 1503. Of one thing only we may be certain, namely, that between Al-Madinah and Meccah there are no "Seas of Sand."

[FN#21] The name of St. Mark is utterly unknown in Al-Hijaz. Probably the origin of the fountain described in the text was a theory that sprang from the brains of the Christian Mamluks.

[FN#22] A fair description of the still favourite vehicles, the Shugduf, Takht-rawan, and the s.h.i.+briyah. It is almost needless to say that the use of the mariner's compa.s.s is unknown to the guides in Al-Hijaz.

[FN#23] Wonderful tales are still told about this same Momiya (mummy).

I was a.s.sured by an Arab physician, that he had broken a fowl's leg, and bound it tightly with a cloth containing man's dried flesh, which caused the bird to walk about, with a sound shank, on the second day.

[FN#24] This is probably Jabal Warkan, on the Darb al-Sultani, or Sea road to Meccah. For the Moslem tradition about its Sinaitic origin, see Chapter xx.

[FN#25] The Saniyah Kuda, a pa.s.s opening upon the Meccah plain. Here two towers are now erected.

[FN#26] This is the open ground leading to the Muna Pa.s.s.

[FN#27] An error. The sacrifice is performed at Muna, not on Arafat, the mountain here alluded to.

[FN#28] The material is a close grey granite.

[FN#29] The form of the building has now been changed.

[FN#30] The Meccans have a tradition concerning it, that it is derived from Baghdad.

[FN#31] Moslems who are disposed to be facetious on serious subjects, often remark that it is a mystery why Allah should have built his house in a spot so barren and desolate.

[FN#32] This is still correct. Suez supplies Jeddah with corn and other provisions.

[FN#33] A prodigious exaggeration. Burckhardt enumerates twenty. The princ.i.p.al gates are seventeen in number. In the old building they were more numerous. Jos. Pitt says, "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."

[FN#34] Bartema alludes, probably, to the Bab al-Ziyadah, in the northern enceinte.

[FN#35] I saw nothing of the kind, though constantly in the Harim at Meccah.

[FN#36] "The Ka'abah is an oblong ma.s.sive structure, 18 paces in length, 14 in breadth, and from 35 to 40 feet in height." (Burckhardt, vol. i. p.

248.) My measurements, concerning which more hereafter, gave 18 paces in breadth, and 22 in length.

[FN#37] In ancient times possibly it was silk: now, it is of silk and cotton mixed.

[FN#38] These are the brazen rings which serve to fasten the lower edge of the Kiswah, or covering.

[FN#39] A true description of the water of the well Zemzem.

[FN#40] There is great confusion in this part of Bartema's narrative. On the 9th of Zu'l Hijjah, the pilgrims leave Mount Arafat. On the 10th, many hasten into Meccah, and enter the Ka'abah. They then return to the valley of Muna, where their tents are pitched and they sacrifice the victims. On the 12th, the tents are struck, and the pilgrims re-enter Meccah.

[FN#41] This well describes the wretched state of the poor "Takruri," and other Africans, but it attributes to them an unworthy motive. I once asked a learned Arab what induced the wretches to rush upon destruction, as they do, when the Faith renders pilgrimage obligatory only upon those who can afford necessaries for the way. "By Allah," he replied, "there is fire within their hearts, which can be quenched only at G.o.d's House, and at His Prophet's Tomb."

[FN#42] Bartema alludes to the "Day of Arafat," 9th of Zu'l Hijjah, which precedes, not follows, the "Day of Sacrifice."

[FN#43] Bartema alludes to the "Shaytan al-Kabir," the "great devil," as the b.u.t.tress at Al-Muna is called. His account of Satan's appearance is not strictly correct. Most Moslems believe that Abraham threw the stone at the "Rajim,"-the lapidated one; but there are various traditions upon the subject.

[FN#44] A Christian version of an obscure Moslem legend about a white dove alighting on the Prophet's shoulder, and appearing to whisper in his ear whilst he was addressing a congregation. Butler alludes to it :- "Th' apostles of this fierce religion, Like Mahomet's, were a.s.s and widgeon;"

the latter word being probably a clerical error for pigeon. When describing the Ka'abah, I shall have occasion to allude to the "blue-rocks"

of Meccah.

[FN#45] No one would eat the pigeons of the Ka'abah; but in other places, Al-Madinah, for instance, they are sometimes used as articles of food.

[FN#46] In the vulgar dialect, "Ant min ayn?"

[FN#47] I confess inability to explain these words: the printer has probably done more than the author to make them unintelligible.

"Atamannik minalnabi," in vulgar and rather corrupt Arabic, would mean "I beg you (to aid me) for the sake of the Prophet."

[FN#48] Ashrafi, ducats.

[FN#49] The Deccan.

[FN#50] Jeddah [FN#51] A foist, foyst or buss, was a kind of felucca, partially decked.

[p.358]APPENDIX V.

THE PILGRIMAGE OF JOSEPH PITTS TO MECCAH AND AL-MADINAH.-A.D. 1680