The First Station From Mekka, On That Road, Is
Zeyme, Short Of Which, About Ten Miles, Are Several Steep Ascents.
Zeyme
is a half-ruined castle, at the eastern extremity of Wady Lymoun, with
copious springs of run-ning water.
Wady Lymoun is a fertile valley,
which extends for several hours in the direction of Wady Fatme; it has
many date-plantations, and formerly the ground was cultivated; but this,
I believe, has ceased since the Wahaby invasion: its fruit-gardens, too,
have been ruined. This is the last stage of the Eastern-Syrian Hadj
route, or that which lies to the east of the Great Hedjaz chain, running
from Medina to Mekka. To the S.E. or E.S.E. of Wady Lymoun, is another
fertile valley, called Wady Medyk, where some sherifs are settled, and
where Sherif Ghaleb possessed landed property.
From Zeyme, the road to Tayf leads, on the second day, from Mekka to
Seyl, a rivulet so called, flowing across a plain, which is without
trees, but affords abundance of rich pasture. At Seyl, the road enters a
mountainous tract, through which is a difficult and very narrow passage
of about six hours. The station of
[p.88] this day is Akrab, situated in the upper plain, at about three
hours' distance from Tayf, to the northward, and on the same level with
it: thus a traveller reaches Tayf on the fourth day from Mekka. This
route was now impassable, except to large and well-protected caravans,
the hostile Arabs of the Ateybe tribe having frequently made inroads on
that side, and plundered small caravans.
Not far from Tayf I overtook three Arnaut soldiers, each, like myself,
mounted on an ass. At Tayf they had exchanged their money, getting
thirteen piastres of the Cairo mint for one Spanish dollar, which at
Djidda was worth but eleven; they had, therefore, made a common purse of
one thousand dollars, and travelled from Djidda to Tayf, whenever the
road was secure, for the sake of the two piastres which they gained upon
each dollar. They carried the money, sewed in bags, upon their asses;
and having forgotten, perhaps, to leave out any cash for travelling
expenses, they joined me, finding that my travelling sack was well
stocked with provi-sions, and left me to pay for our joint expenses on
the road, when-ever we stopped at the coffee-huts. But they were good-
humoured companions, and the expense was not thrown away.
In passing by Wady Mohram, I assumed the ihram, as being now for the
first time about to visit Mekka and its temple. The ihram consists of
two pieces of linen, or woollen, or cotton cloth, one of which is
wrapped round the loins, and the other thrown over the neck and
shoulders, so as to leave part of the right arm uncovered. Every garment
must be laid aside before this is put on. Any piece of stuff will answer
the purpose; but the law ordains that there shall be no seams in it, nor
any silk or orna-ments; and white is considered preferable to any other
colour. White Indian cambric is usually employed for the purpose; but
rich hadjys use, instead of it, white Cashmere shawls, which have not
flowered borders. The head remains totally uncovered. It is not
permitted to have the head shaved, in conformity with the oriental
habits, until it is permitted also to lay aside the ihram.
[p.89] The instep must likewise be uncovered: those, accordingly, who
wear shoes, either cut a piece out of the upper leather, or have shoes
made on purpose, such as the Turkish hadjys usually bring with them from
Constantinople. Like most of the natives, I wore sandals while dressed
in the ihram.
Old-age and disease are excuses for keeping the head covered; but this
indulgence must be purchased by giving alms to the poor. The sun's rays
become extremely troublesome to persons bare-headed; but although the
law forbids that the head should be protected by any thing in immediate
contact with it, there is no prohibition against the use of umbrellas,
and with these most of the northern hadjys are provided, while the
natives either brave the sun's rays, or merely tie a rag to a stick, and
make a little shade, by turning it towards the sun.
Whether assumed in summer or in winter, the ihram is equally
inconvenient and prejudicial to health, particularly among the northern
Mohammedans, who, accustomed to thick woollen clothes, are at this
period obliged to leave them off for many days; yet the religious zeal
of some who visit the Hedjaz is so ardent, that if they arrive even
several months previous to the Hadj, they vow on taking the ihram, in
approaching Mekka, not to throw it off till after the completion of
their pilgrimage to Arafat; and thus they remain for months covered,
night and day, only with this thin cloak; [The Arabian historians relate
that Haroun Errashid and his wife Zobeyda once performed the pilgrimage
on foot, from Baghdad to Mekka, clothed only with the ihram; that at
every station of the caravan there was a castle, with apartments
splendidly furnished; and that the whole road was covered daily with
carpets, on which they walked.] for the law forbids any other covering
even at night; but with this few hadjys strictly comply.
When the ancient Arabs performed their pilgrimage to the idols at Mekka,
they also took the ihram; but that pilgrimage was fixed to a certain
period of the year, probably autumn; for although the Arabs computed by
lunar months, they inserted one month every
[p.90] three years; and thus the month of the pilgrimage did not vary in
its season, as at present. The intercalation of a month, established two
hundred years before Islam, was prohibited by the Koran, which ordained
that the same pilgrimage should be continued, in honour of the living
God, which had before been performed in honour of idols, but that it
should be fixed to a lunar month; thus its period became irregular, and
in the space of thirty-three years was gradually changed from the depth
of winter to the height of summer.
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