f. 12, and Yoma, f. 83, and Es Hayim, Tánith, c. I. 8 Al Ghazâli. 9 Al Bârezi in Comment. ad Orat. Ebn Nobâtæ.
the seventh month, or Tisri, and the great day of expiation commanded to be kept by the law of Moses.1 Al Kazwîni relates that when Mohammed came to Medina, and found the Jews there fasted on the day of Ashûra, he asked them the reason of it; and they told him it was because on that day Pharaoh and his people were drowned, Moses and those who were with him escaping: whereupon he said that he bore a nearer relation to Moses than they, and ordered his followers to fast on that day. However, it seems afterwards he was not so well pleased in having imitated the Jews herein; and therefore declared that, if he lived another year, he would alter the day, and fast on the ninth, abhorring so near an agreement with them.2 The pilgrimage to Mecca is so necessary a point of practice that, according to a tradition of Mohammed, he who dies without performing it, may as well die a Jew or a Christian;3 and the same is expressly commanded in the Korân.4 Before I speak of the time and manner of performing this pilgrimage, it may be proper to give a short account of the temple of Mecca, the chief scene of the Mohammedan worship; in doing which I need be the less prolix, because that edifice has been already described by several writers,5 though they, following different relations, have been led into some mistakes, and agree not with one another in several particulars: nor, indeed, do the Arab authors agree in all things, one great reason whereof is their speaking of different times. The temple of Mecca stands in the midst of the city, and is honoured with the title of Masjad al alharâm, i.e., the sacred or inviolable temple. What is principally reverenced in this place, and gives sanctity to the whole, is a square stone building, called the Caaba, as some fancy, from its height, which surpasses that of the other buildings in Mecca,6 but more probably from its quadrangular form, and Beit Allah, i.e., the house of GOD, being peculiarly hallowed and set apart for his worship. The length of this edifice, from north to south, is twenty-four cubits, its breadth from east to west twenty- three cubits, and its height twenty-seven cubits: the door, which is on the east side, stands about four cubits from the ground; the floor being level with the bottom of the door.7 In the corner next this door is the black stone, of which I shall take notice by-and-bye. On the north side of the Caaba, within a semicircular enclosure fifty cubits long, lies the white stone, said to be the sepulchre of Ismael, which receives the rain-water that falls off the Caaba by a spout, formerly of wood,1 but now of gold. The Caaba has a double roof, supported within by three octangular pillars of aloes wood; between which, on a bar of iron, hang some silver lamps. The outside is covered with rich black damask, adorned with an embroidered band of gold, which is changed every year, and was formerly sent by the Khalîfs, afterwards by the Soltâns of Egypt, and is now provided by the Turkish emperors. At a small distance from the Caaba, on the east side, is the Station or Place of Abraham, where is another stone
1 Levit. xvi. 29, and xxiii. 27. 2 Ebn al Athîr. Vide Poc. Spec. p. 309. 3 Al Ghazâli. 4 Cap. 3, p. 42. See also c. 22, p. 252 and c. 2, p. 14, &c. 5 Chardin, Voy. de Perse, t. 2, p. 428, &c.; Bremond, Descrittioni dell' Eitto, &c., l. r, c. 29; Pitts' Account of the Rel. &c. of the Mohammedans, p. 98, &c.;and Boulainvilliers, Vie de Mahomed, p. 54, &c., which last author is the most particular. 6 Ahmed Ebn Yusef. 7 Sharif al Edrisi, and Kitab Masalec, apud Poc. Spec. p. 125, &c. 1 Sharif al Edrisi, ibid.
much respected by the Mohammedans, of which something will be said hereafter. The Caaba, at some distance, is surrounded but not entirely, by a circular enclosure of pillars, joined towards the bottom by a low balustrade, and towards the top by bars of silver. Just without this inner enclosure, on the south, north, and west sides of the Caaba, are three buildings, which are the oratories, or places where three of the orthodox sects assemble to perform their devotions (the fourth sect, viz., that of al Shâfeï, making use of the station of Abraham for that purpose), and towards the south-east stands the edifice which covers the well Zemzem, the treasury, and cupola of al Abbas.2 All these buildings are enclosed, a considerable distance, by a magnificent piazza, or square colonnade, like that of the Royal Exchange in London, but much larger, covered with small domes or cupolas, from the four corners whereof rise as many minârets or steeples, with double galleries, and adorned with gilded spires and crescents, as are the cupolas which cover the piazza and the other buildings. Between the pillars of both enclosures hang a great number of lamps, which are constantly lighted at night. The first foundations of this outward enclosure were laid by Omar, the second Khalîf, who built no more than a low wall to prevent the court of the Caaba, which before lay open, from being encroached on by private buildings; but the structure has been since raised, by the liberality of many succeeding princes and great men, to its present lustre.3 This is properly all that is called the temple, but the whole territory of Mecca being also Harâm, or sacred, there is a third enclosure, distinguished at certain distances by small turrets, some five, some seven, and others ten miles distant from the city.1 Within this compass of ground it is not lawful to attack an enemy, or even to hunt or fowl, or cut a branch from a tree: which is the true reason why the pigeons at Mecca are reckoned sacred, and not that they are supposed to be of the race of that imaginary pigeon which some authors, who should have known better, would persuade us Mohammed made pass for the Holy Ghost.2 The temple of Mecca was a place of worship, and in singular veneration with the Arabs from great antiquity, and many centuries before Mohammed. Though it was most probably dedicated at first to an idolatrous use,3 yet the Mohammedans are generally persuaded that the Caaba is almost coeval with the world: for they say that Adam, after his expulsion from paradise, begged of GOD that he might erect a building like that he had seen there, called Beit al Mámûr, or the frequented house, and al Dorâh, towards which he might direct his prayers, and which he might compass, as the angels do the celestial one. Whereupon GOD let down a representation of that house in curtains of light,4 and set it in Mecca, perpendicularly under its original,5 order-
2 Idem, ibid 3 Poc. Spec. p. 116. 1 Gol. not. in Alfrag. p. 99. 2 Gab. Sionita, et Joh. Hesronita, de nonnullis Orient. urbib. ad calc. Geogr. Nub. p. 21. Al Mogholtaï, in his Life of Mohammed, says the pigeons of the temple of Mecca are of the breed of those which laid their eggs at the mouth of the cave where the prophet and Abu Becr hid themselves, when they fled from that city. See before, p. 39. 3 See before, p. 13. 4 Some say that the Beit al Mámûr itself was the Caaba of Adam, which, having been let down to him from heaven, was, at the Flood, taken up again into heaven, and is there kept. Al Zamakh. in Kor. c. 2. 5 Al
ing the patriarch to turn towards it when he prayed, and to compass it by way of devotion.6 After Adam's death, his son Seth built a house in the same form of stones and clay, which being destroyed by the Deluge, was rebuilt by Abraham and Ismael,7 at GOD'S command, in the place where the former had stood, and after the same model, they being directed therein by revelation.8 After this edifice had undergone several reparations, it was, a few years after the birth of Mohammed, rebuilt by the Koreish on the old foundation,1 and afterwards repaired by Abd'allah Ebn Zobeir, the Khalîf of Mecca, and at length again rebuilt by al Hejâj Ebn Yûsof, in the seventy-fourth year of the Hejra, with some alterations, in the form wherein it now remains.2 Some years after, however, the Khalîf Harûn al Rashîd (or, as others write, his father al Mohdi, or his grandfather al Mansûr) intended again to change what had been altered by al Hejâj, and to reduce the Caaba to the old form in which it was left by Abd'allah, but was dissuaded from meddling with it, lest so holy a place should become the sport of princes, and being new modelled after every one's fancy, should lose that reverence which was justly paid it.3 But notwithstanding the antiquity and holiness of this building, they have a prophecy, by tradition from Mohammed, that in the last times the Ethiopians shall come and utterly demolish it, after which it will not be rebuilt again for ever.4 Before we leave the temple of Mecca, two or three particulars deserve further notice. One is the celebrated black stone, which is set in silver, and fixed in the south-east corner of the Caaba, being that which looks towards Basra, about two cubits and one-third, or, which is the same thing, seven spans from the ground. This stone is exceedingly respected by the Mohammedans, and is kissed by the pilgrims with great devotion, being called by some the right hand of GOD on earth. They fable that it is one of the precious stones of paradise, and fell down to the earth with Adam, and being taken up again, or otherwise preserved at the Deluge, the angel Gabriel afterwards brought it back to Abraham when he was building the Caaba. It was at first whiter than milk, but grew black long since by the touch of a menstruous woman, or, as others tell us, by the sins of mankind,5 or rather by the touches and kisses