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WITH THE PILGRIMS TO MECCA
WITH THE PILGRIMS TO MECCA
THE GREAT PILGRIMAGE OF A.H. 1319; A.D. 1902 BY HADJI KHAN, M.R.A.S. ( Special Correspondent of the “Morning Post” ) AND WILFRID SPARROY ( Author of “Persian Children of the Royal Family” ) WITH AN INTRODUCTION BY PROFESSOR A. VAMBÉRY LONDON AND NEW YORK JOHN LANE, MDCCCCV PRINTED BY W. H. WHITE AND SON THE ABBEY PRESS, EDINBURGH TO THE HONOURABLE OLIVER A. BORTHWICK The Authors take this opportunity of renewing their acknowledgments of all they owe to the Editor of The Morning Post , to whose f
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INTRODUCTION
INTRODUCTION
Amongst the varied and manifold impressions of my long and intimate connection with the Mohammedan world none is more lively and more interesting than my experiences with the Hajees, the dear, pious and good-natured companions on many of my wanderings in Moslem Asia. We in Europe can hardly have an idea of the zeal and delight which animate the pilgrim to the holy places of Arabia, not only during his sojourn in Mekka and Medina, not only whilst making the Tawaf (procession round the Kaaba), not
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I.—Message of the Prophet.
I.—Message of the Prophet.
The day before I left England for Persia some seven years ago, I went to see my uncle, the author of the “Siege of Metz.” On saying good-bye he made me a present of the Kurán. “Here,” said he, “is the thing to be read. It will be the best introduction to the new life awaiting you in the East. If you can lay hold of the spirit of this book you will not be alone out there, but among men and brothers, for the Kurán is a sincere revelation of much that is eternally true.” I never saw George Robinson
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II.—Conditions of Pilgrimage.
II.—Conditions of Pilgrimage.
That being understood, the conditions must be mentioned which, in theory, though not necessarily in practice, limit the number of Muhammadans that go on the pilgrimage. First, the Muhammadan must be of age—that is, he must have completed his fifteenth year when, according to the Muhammadan Law, a boy becomes a man. Secondly, he must be of a sound constitution in order to endure the fatigue of the journey. Thirdly, he should have no debts whatever, but should be sufficiently well-to-do to defray
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III.—Forbidden Viands.
III.—Forbidden Viands.
From the little that has been said of the influence of the Persian clergy you will understand that the priests require their pilgrims to adhere strictly to the letter of the laws appertaining to the prohibition and recommendation of certain articles of food. They must reckon as prohibited and, therefore, impure, twelve things, among which may be counted pork, underdone meat, the blood of animals, and wines. Though a digression, it will not be out of place to mention here that the wine, of which
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IV.—The Work of Purification.
IV.—The Work of Purification.
Now, purifications must be made either in flowing water, or in about half a ton of stagnant pure water. When the nose bleeds it must be dipped three times, after being well washed. Strange to say, the sweat of the camel—the animal that bears the pilgrim to Mecca—is said to be unclean to the touch and its pollution must, like the handling of dogs, pigs, and rats, be cleansed away by the customary purifications. Ablutions, called wuzú’h should precede every prayer that is farz or incumbent, and wu
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V.—Prayers.
V.—Prayers.
All Muslims must say five prayers every day, and the following six things should be observed before the prayers are acceptable to God: (1) wuzú’h or tyammom , (2) putting off dirty clothes, (3) covering one’s body and head and doffing the shoes, (4) keeping the appointed time, (5) determining the exact position of Mecca, and (6) assuring one’s self as to the purity of the place in which the prayers are said. Before beginning one must say within one’s self what prayers one is about to recite, and
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VI.—Aspects of Social Islám.
VI.—Aspects of Social Islám.
It is now time to give the reader, in as terse and as condensed a form as possible, a general idea of the part played by religion in the workaday lives of the children of the Faith, beginning with their toilet, that is, with their dressing and bathing, with the combing of their hair and the cutting of their nails. A pious Persian Muslim, before wearing any new article of clothing, performs his ablutions and prostrates himself twice in prayer. A man of a less devout, but a more superstitious, tre
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VII.—Story of the Muslim Moons.
VII.—Story of the Muslim Moons.
The twelve Muhammadan months are lunar, and number twenty-nine and thirty days alternately. Thus the whole year contains only three hundred and fifty-four days; but eleven times in the course of thirty years an intercalary day is added. Accordingly, thirty-two of our years are, roughly speaking, equal to thirty-three Muhammadan years. The Muhammadan Era dates from the morning after the Hegira, or the flight of the Prophet from Mecca to Medina, that is, on the 16th of July, A.D. 622. Every year b
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VIII.—Persian Súfíism; and Persian Shiahism in Its Relation to the Persian Passion-Drama.
VIII.—Persian Súfíism; and Persian Shiahism in Its Relation to the Persian Passion-Drama.
Since the narrative which follows this introduction is written rather from the Persian and Shiah than from the Turkish and Sunni point of view, it is necessary for us to dwell briefly on two more important subjects in connection with Persian thought:—( a ) on the love of metaphysical speculation which vindicates the claim of Aryan thought to be free, and which has given rise to the doctrines of Súfíism,—our immediate consideration; and ( b ) on the growth of Shiahism, the State religion, and mor
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CHAPTER I LONDON TO JIDDAH
CHAPTER I LONDON TO JIDDAH
On bidding good-bye to the mighty capital of the world I reminded her that though her sombre stone mansions and teeming streets—and shall I say her epic atmosphere?—have for me an unspeakable charm, I was glad to be on my way to the city of great concourse, towards which I had so often turned my face in prayer, and in which the hearts of many millions of people are deeply rooted. Indeed, so certain are the majority of finding salvation within her sacred walls that it would be no exaggeration to
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CHAPTER II FROM JIDDAH TO MECCA
CHAPTER II FROM JIDDAH TO MECCA
The time at my disposal being limited, I went at once in search of a guide, who should accompany me to Mecca and thence to Arafat, and put me in the way of performing the rites and mysteries of the Hájj. The men who officiate in that capacity are called moghavems . The pick of them had fallen to the lot of the early-comers who had flocked to Jiddah in great numbers; but with my customary luck, I chanced upon a Persian moghavem , whose knowledge of the ceremonies and the holy places of the Pilgri
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CHAPTER III WITHIN THE HAREM—SOME REMARKS ON THE ORTHODOX SECTS OF ISLÁM
CHAPTER III WITHIN THE HAREM—SOME REMARKS ON THE ORTHODOX SECTS OF ISLÁM
The first thing I did before entering Mecca was to perform my ablutions and say my prayers, according to the custom; and then I rode to the encampment on the outskirts of the city where I hoped to find two Persian friends of mine who, in accordance with a previous arrangement between us, had been good enough to take along with them the camp equipment which they had bought for me at Cairo. When I had discovered their whereabouts, I dismissed Nassir, giving him a liberal present, and then sat down
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CHAPTER IV COMPASSING OF THE KA’BAH
CHAPTER IV COMPASSING OF THE KA’BAH
When we reached the outer gateway of the Bábé Salám, which leads into the vestibule, it was to bow humbly and then to prostrate ourselves twice on the threshold, kissing its sacred dust. After this we rose, saying aloud, with closed eyes and outstretched hands: “O God, this city is Thy city and this temple Thy temple. I am come hither in search of Thy compassion, and in perfect obedience to Thy commands. O Lord, I am submissive to Thy power, I am in passive contentment with Thy chastisements, I
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CHAPTER V THE COURSE OF PERSEVERANCE
CHAPTER V THE COURSE OF PERSEVERANCE
Having encompassed the Ka’bah seven times, we stood hard by the tomb of Abraham and watched the pilgrims fighting to kiss the Black Stone. The wonder was that we had emerged from the tight scrimmage with a skin more or less whole. The perspiration oozed out of the pores in streams: laying hold of the fag end of my sacred habit I wiped my forehead. “You must not touch yourself,” said Seyyid ’Alí; “it is a grievous sin.” “Let your conscience rest in peace,” I replied; “I will do penance by sacrifi
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CHAPTER VI SCENE IN AN EATING-HOUSE—VISIT TO THE KA’BAH
CHAPTER VI SCENE IN AN EATING-HOUSE—VISIT TO THE KA’BAH
It was two o’clock by the time we had completed the Course of Perseverance, and, since we had broken our fast at an early hour in the morning, we betook ourselves in a mighty hurry to the eating-house of Stád Mukhtar, the Effendi pastrycook of Mecca. The caravan we had left behind us at Heddah, swollen beyond recognition on the journey up, had just arrived, and Mussah-street was in a veritable delirium of excitement. It was dry and blazing weather, with a glow as of a furnace in the air, and the
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CHAPTER VII ON THE ROAD TO ARAFAT
CHAPTER VII ON THE ROAD TO ARAFAT
The most important days of the Pilgrimage are the 8th, 9th, and 10th of the moon of Zú-’l-hijjah. Now, the 8th of Zú-’l-hijjah is the day of the Repose of the Soul. In Arabic it is called Youm-ul-Tarvih, and it sees the exodus of the pilgrims from Mecca on their way to the Hill of Arafat. The most noteworthy “column” of the Hájj is the sermon which is preached on the mount on the following day. No pilgrim is qualified to call himself Hájí unless he is present on that occasion. The preacher sits
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CHAPTER VIII ON THE ROAD TO ARAFAT (Concluded)
CHAPTER VIII ON THE ROAD TO ARAFAT (Concluded)
More shots followed in quick succession: everybody in the booth made a rush for the door, except the booth-keeper and myself: and we stood staring at each other for some moments without uttering a single word. But my companion did not long remain silent under the questioning look I turned upon him. “The sons of dogs!” he cried: “they have not paid me!” and, before I could even smile at the humour of the situation, he was gone. Accordingly, I made haste to overtake him, laughing quietly to myself
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CHAPTER IX ARAFAT DAY: NIGHT[2]
CHAPTER IX ARAFAT DAY: NIGHT[2]
[2] In the East the night precedes the day, thus our Sunday night is their Monday night. It has always been difficult, if not impossible, to satisfy the cravings of an inquisitive nature; and when Seyyid ’Alí left the tent, singing the Persian lullaby, my curiosity was not long in overcoming my desire to sleep. It was not the prayerful hum of the canvas city that kept me awake; it was the undevotional uproar, with the appeal it made to my love of adventure. I lay there for some time thinking, as
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CHAPTER X ARAFAT DAY: DAYBREAK
CHAPTER X ARAFAT DAY: DAYBREAK
Pop, pop, pop! I lay between sleeping and waking, and wondered what the noise could be. Bang, bang, bang! And again, bang, bang! I awoke with a start—surprised to find myself wide awake; but an hour’s sleep is not long enough to stupify a man. The reports grew louder, and the dogs began to bark from every corner of the encampment. “Come hither to prayers,” sang out the muezzins; “devotion is better than sleep.” By that time every pilgrim was up and stirring. Wheuf! the air of the false dawn, how
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CHAPTER XI ARAFAT DAY: FORENOON AND AFTERNOON
CHAPTER XI ARAFAT DAY: FORENOON AND AFTERNOON
Early in the morning, shortly after my visit to the Persian encampment, the Turkish cavalry paraded and manœuvred. The troops were composed of Turks, Kurds, Arabs, and Albanians. To see these men in the pride of a soldier’s bearing, you must watch them as they rush into life and motion; for with their ragged uniforms and unlikely-looking mounts, they are at a disadvantage when standing at attention. But once let them get in full swing, and they soon prove that they are trained for use and not fo
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CHAPTER XII THE DAY OF VICTIMS: FROM SUNDOWN TO SUNSET. THE DAYS OF DRYING FLESH.
CHAPTER XII THE DAY OF VICTIMS: FROM SUNDOWN TO SUNSET. THE DAYS OF DRYING FLESH.
Long before the signal of Essraf was given, the canvas-city had been in a state of confusion: so that by the time the sermon was over most of the tents had been folded and stowed away. Thus everything was now ready for the impetuous rush from Arafat. The pilgrims’ jubilation was then at its height. The uproar was deafening: drums were beaten, bugles called us to make haste, and rocket after rocket exploded as it whirred through the air.... We waited half an hour or so, exchanging kisses and cong
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CHAPTER I THE MECCAN BAZAARS
CHAPTER I THE MECCAN BAZAARS
The European, who prides himself on his practicality, is inclined to look down on the merchant’s calling, though it is surely one of the most practical of all. The Oriental, on the other hand, who is supposed to be the most romantic of mortals, generally holds it in high esteem. Therefore the Oriental, if he is less practical in that he is slow to adopt the time-saving methods of his Western brother, is far more logical in paying every respect to a calling which is one of the chief factors in th
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CHAPTER II THE TALISMAN-MONGER
CHAPTER II THE TALISMAN-MONGER
On leaving the coffee-house (Kahvé-Kháné) we heard the voice of a muezzin calling to prayers. It was noon. “Listen,” said Seyyid ’Alí, “I know the Mullá well; he has the soul of a saint and the voice of an angel.” Emotional, the tears ran down ’Alí’s cheeks in streams; then, drying his eyes, his whole face shone as from some sudden light within him. The scoffer was mute—silenced by the majestic melody of that far-flung summons; but it must not be supposed that any translation in English could re
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CHAPTER III SEYYID ’ALÍ’S STORY OF HIS REDEMPTION
CHAPTER III SEYYID ’ALÍ’S STORY OF HIS REDEMPTION
On leaving the talisman-monger’s we went about our shopping in the Meccan bazaars, my guide pointing out to me the places of interest on the way. He grew excited when we passed a certain coffee-house, from within whose doors, as he assured me, he had escaped from himself into the bosom of the Beloved more times than he could count. “There are better ways of ascending into heaven, yá-Moulai,” he exclaimed, ecstatically, “than by being buried underground!” He paused as if to give me the opportunit
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CHAPTER IV HEALING BY FAITH
CHAPTER IV HEALING BY FAITH
Two things play an important part in the family life of Persia. The first of these, the yearly almanac or taghvím is studied with a pathetic trust by all. In a day that has been marked unlucky they see the frustration of their hopes and prayers, however perseveringly they may strive, by earnest effort, to elude the working of the fateful stars and to bring about the consummation of their wishes. “The most blessed hour for prayer,” I was told by one of them, “is when the planet Jupiter is in conj
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APPENDIX By WILFRID SPARROY
APPENDIX By WILFRID SPARROY
I brought the notes of “Hájí Ráz” to a conclusion in the last chapter; and he himself has bidden the reader farewell. It now remains for me to say a few words on what I conceive to be the greatest weakness in the Mussulman faith as interpreted by the Mullahs; and in so doing I wish it to be understood, particularly by my Eastern readers, that I am solely responsible for the opinions I am about to express on the subject of the Mussulman’s attitude to slavery, the existence of which, in the fourte
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