And Musaylimah, who in his attempt to found a fresh
faith, gained but the historic epithet of “Liar,” allowed his followers to
turn their faces in any direction, mentally ejaculating, “I address
myself to thee, who hast neither side nor figure;” a doctrine which might
be sensible in the abstract, but certainly not material enough and
pride-flattering to win him many converts in Arabia.
The produce of Zemzem is held in great esteem. It is used for drinking
and religious ablution, but for no baser purposes; and the Meccans
advise pilgrims always to break their fast with it. It is apt to cause
diarrhoea and boils, and I never saw a stranger drink it without a wry
face. Sale is decidedly correct in his assertion: the flavour is a
salt-bitter, much resembling an infusion of a teaspoonful of Epsom
salts in a large tumbler of tepid water. Moreover, it is exceedingly
“heavy” to the digestion. For this reason Turks and other strangers prefer
rain-water, collected in cisterns and sold for five farthings a
gugglet. It was a favourite amusement with me to watch them whilst they
drank the holy water, and to taunt their scant and irreverent potations.
The strictures of the Calcutta Review (No. 41, art. 1), based upon the
taste of Zemzem, are unfounded. In these days a critic cannot be
excused for such hasty judgments; at Calcutta or Bombay he would easily
find a jar of Zemzem water, which he might taste for himself. Upon this
passage Mr. W. Muir (Life of Mahomet, vol. i, p. cclviii.) remarks that
“the flavour of stale water bottled up for months would not be a
criterion of the same water freshly drawn.” But it might easily be
analysed.
The water is transmitted to distant regions in glazed
[p.164] earthern jars covered with basket-work, and sealed by the
Zemzemis. Religious men break their lenten fast with it, apply it to
their eyes to brighten vision, and imbibe a few drops at the hour of
death, when Satan stands by holding a bowl of purest water, the price
of the departing soul. Of course modern superstition is not idle about
the waters of Zemzem. The copious supply of the well is considered at
Meccah miraculous; in distant countries it facilitates the
pron[o]unciation of Arabic to the student; and everywhere the nauseous
draught is highly meritorious in a religious point of view.
We then advanced towards the eastern angle of the Ka’abah, in which is
inserted the Black Stone; and, standing about ten yards from it,
repeated with upraised hands, “There is no god but Allah alone, Whose
Covenant is Truth, and Whose Servant is Victorious. There is no god but
Allah, without Sharer; His is the Kingdom, to Him be Praise, and He
over all Things is potent.” After which we approached as close as we
could to the stone.
