Go to a place called Arafat, an eminence which
stands detached in the centre of a valley; and in the way thither there
is a part of the road for about the space of a mile where it is
customary to run.[FN#9] The road also passes near a spot where was
formerly a well which is superstitiously supposed to be something
unholy and cursed by the Prophet himself. And for this reason, every
pilgrim as he goes by it throws a stone; and the custom is so universal
and has prevailed so long that none can be picked up in the
neighbourhood, and it is necessary therefore to provide them from a
distance, and some persons even bring them out of their own remote
countries, thinking thereby to gain the greater favour in the sight of
Heaven.[FN#10]
[p.396]“Beyond this point stands a column,[FN#11] which is set up as the
extreme limit of the pilgrimage, and this every pilgrim must have
passed before sunrise; while all such as have not gone beyond it by
that time must wait till the next year, if they wish to be entitled to
the consideration and privileges of complete Hajis, since, without this
circumstance, all the rest remains imperfect.
“The hill of Arafat lying at a distance of seven hours from Meccah, it is
necessary to set out very early in order to be there in time; many of
the pilgrims, and especially the more devout amongst them, performing
all the way on foot.
“When they have reached the place[FN#12] all who have any money according
to their means sacrifice a sheep, and the rich often furnish those who
are poor and destitute with the means of buying one.
“Such a quantity of sacrifices quite fills the whole open space with
victims, and the poor flock from all the country round to have meat
distributed to them.
“After which, at the conclusion of the whole ceremony, all the names are
registered by a scribe appointed for the purpose[FN#13]: and when this
is finished the African
[p.397] and Asiatic Caravans part company and return to their own
several countries, many detachments of the pilgrims visiting Medinah in
the way.”
Being desirous of enrolment in some new division of Mohammed Ali’s army,
Finati overcame the difficulty of personal access to him by getting a
memorial written in Turkish and standing at the window of a house
joined on to the enclosure of the great temple. After the sixth day the
Pasha observed him, and in the “greatest rage imaginable” desired a
detailed account of the defeat at Kunfudah. Finati then received five
hundred piastres and an order to join a corps at Taif, together with a
strict charge of secre[c]y, “since it was of importance that no reverse
or check should be generally talked of.” Before starting our author adds
some “singular particulars” which escaped him in his account of Meccah.
