15th, 1853), we arose before dawn, and prepared with
a light breakfast for the fatigues of a climbing walk.
After half an
hour spent in hopping from boulder to boulder, we arrived at a place
situated on the lower declivity of the Jabal Sabir, the northern wall
of the Muna basin. Here is the Majarr al-Kabsh, “the Dragging-place of
the Ram,” a small, whitewashed square, divided
[p.220] into two compartments. The first is entered by a few ragged
steps in the south-east angle, which lead to an enclosure thirty feet
by fifteen. In the north-east corner is a block of granite (A), in
which a huge gash, several inches broad, some feet deep, and completely
splitting the stone in knife-shape, notes the spot where Ibrahim’s blade
fell when the archangel Gabriel forbade him to slay Ismail his son. The
second compartment contains a diminutive hypogaeum (B). In this cave
the patriarch sacrificed the victim, which gives the place a name. We
descended by a flight of steps, and under the stifling ledge of rock
found mats and praying-rugs, which, at this early hour, were not
overcrowded. We followed the example of the patriarchs, and prayed a
two-bow prayer in each of the enclosures. After distributing the usual
gratification, we left the place, and proceeded to mount the hill, in
hope of seeing some of the apes said still to haunt the heights. These
animals are supposed by the Meccans to have been Jews, thus transformed
for having broken the Sabbath by hunting.[FN#2] They abound in the
elevated regions about Arafat and Taif, where they are caught by mixing
the juice of the Asclepias and narcotics with dates and other sweet
bait.[FN#3] The Hijazi ape is a hideous cynocephalus, with small eyes
placed close together, and almost hidden by a disproportionate snout; a
greenish-brown coat, long arms, and a stern of lively pink, like fresh
meat. They
[p.221] are docile, and are said to be fond of spirituous liquors, and
to display an inordinate affection for women. Al-Mas’udi tells about them
a variety of anecdotes. According to him their principal use in Hind
and Chin was to protect kings from poison, by eating suspected dishes.
The Badawin have many tales concerning them. It is universally believed
that they catch and kill kites, by exposing the rosy portion of their
persons and concealing the rest; the bird pounces upon what appears to
be raw meat, and presently finds himself viciously plucked alive.
Throughout Arabia an old story is told of them. A merchant was once
plundered during his absence by a troop of these apes; they tore open
his bales, and, charmed with the scarlet hue of the Tarbushes, began
applying those articles of dress to uses quite opposite to their normal
purpose. The merchant was in despair, when his slave offered for a
consideration to recover the goods. Placing himself in the front, like
a fugleman to the ape-company, he went through a variety of manœuvres
with a Tarbush, and concluded with throwing it far away. The recruits
carefully imitated him, and the drill concluded with his firing a shot;
the plunderers decamped and the caps were recovered.
Failing to see any apes, we retired to the tent ere the sun waxed hot,
in anticipation of a terrible day. Nor were we far wrong. In addition
to the heat, we had swarms of flies, and the blood-stained earth began
to reek with noisome vapours. Nought moved in the air except kites and
vultures, speckling the deep blue sky: the denizens of earth seemed
paralysed by the fire from above. I spent the time between breakfast
and nightfall lying half-dressed upon a mat, moving round the tent-pole
to escape the glare, and watching my numerous neighbours, male and
female. The Indians were particularly kind, filling my pipe, offering
cooled water, and performing similar little offices. I repaid them with
a supply of provisions,
[p.222] which, at the Muna market-prices, these unfortunates could ill
afford.
When the moon arose the boy Mohammed and I walked out into the town,
performed our second lapidation,[FN#4] and visited the coffee-houses.
The shops were closed early, but business was transacted in places of
public resort till midnight. We entered the houses of numerous
acquaintances, who accosted my companion, and were hospitably welcomed
with pipes and coffee. The first question always was, “Who is this
pilgrim?” and more than once the reply, “An Afghan,” elicited the language of
my own country, which I could no longer speak. Of this phenomenon,
however, nothing was thought: many Afghans settled in India know not a
word of Pushtu, and even above the Passes many of the townspeople are
imperfectly
[p.223] acquainted with it. The Meccans in consequence of their
extensive intercourse with strangers and habits of travelling, are
admirable conversational linguists. They speak Arabic remarkably well,
and with a volubility surpassing the most lively of our continental
nations. Persian, Turkish, and Hindustani are generally known: and the
Mutawwifs, who devote themselves to various races of pilgrims, soon
become masters of many languages.
Returning homewards, we were called to a spot by the clapping of
hands[FN#5] and the loud sound of song. We found a crowd of Badawin
surrounding a group engaged in their favourite occupation of dancing.
The performance is wild in the extreme, resembling rather the hopping
of bears than the inspirations of Terpischore. The bystanders joined in
the song; an interminable recitative, as usual, in the minor key,
and—Orientals are admirable timists—it sounded like one voice. The refrain
appeared to be—
“La Yayha! La Yayha!”
to which no one could assign a meaning. At other times they sang
something intelligible. For instance:—
[Arabic]
That is to say,—
“On the Great Festival-day at Muna I saw my lord.
I am a stranger amongst you, therefore pity me!”
This couplet may have, like the puerilities of certain modern and
European poets, an abstruse and mystical
[p.224] meaning, to be discovered when the Arabs learn to write erudite
essays upon nursery rhymes.
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