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 naturæ 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 passage shows the antiquity of the still popular
superstition 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 Shibriyah. It is almost needless to say
that the use of the mariner’s compass is unknown to the guides in
Al-Hijaz.
[FN#23] Wonderful tales are still told about this same Momiya (mummy).
I was assured 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 pass opening upon the Meccah plain. Here
two towers are now erected.
[FN#26] This is the open ground leading to the Muna Pass.
[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
principal 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 massive 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:
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