Travels In Arabia

J >> John Lewis Burckhardt >> Travels In Arabia

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[p.142] Round the Kaaba is a good pavement of marble, about eight inches
below the level of the great square; it was laid in A.H. 981, by order
of the Sultan, and describes an irregular oval; it is surrounded by
thirty-two slender gilt pillars, or rather poles, between every two of
which are suspended seven glass lamps, always lighted after sun-set.
Beyond the poles is a second pavement, about eight paces broad, somewhat
elevated above the first, but of coarser work; then another, six inches
higher, and eighteen paces broad, upon which stand several small
buildings; beyond this is the gravelled ground, so that two broad steps
may be said to lead from the square down to the Kaaba. The small
buildings just mentioned, which surround the Kaaba, are the five Makams,
with the well of Zemzem, the arch called Bab-es'-Salam, and the Mambar.

Opposite the four sides of the Kaaba stand four other small buildings,
where the Imaums of the orthodox Mohammedan sects, the Hanefy, Shafey,
Hanbaly, and Maleky, take their station, and guide the congregation in
their prayers. The Makam el Maleky, on the south, and that of Hanbaly,
opposite the Black Stone, are small pavilions, open on all sides, and
supported by four slender pillars, with a light sloping roof,
terminating in a point, exactly in the style of Indian pagodas. The
Makam el Hanefy, which is the largest, being fifteen paces by eight, is
open on all sides, and supported by twelve small pillars; it has an
upper story, also open, where the Mueddin who calls to prayers, takes
his stand. This was first built in A.H. 923, by Sultan Selym I.; it was
afterwards rebuilt by Khoshgeldy, governor of Djidda, in 947; but all
the four Makams, as they now stand, were built in A.H. 1074. [Vide
Kotobeddyn and Asamy] The Makam-es-Shafey is over the well Zemzem, to
which it serves as an upper chamber.

Near their respective Makams, the adherents of the four different sects
seat themselves for prayers. During my stay at Mekka, the Hanefys always
began their prayer first; but according to Muselman custom the Shafeys
should pray first in the mosque; then the Hanefys, Malekys, and
Hanbalys. The prayer of the Magreb is an exception, which they are all
enjoined to utter together. [Vide Fasy.] The Makam el Hanbaly

[p.143] is the place where the officers of government, and other great
people, are seated during prayers; here the Pasha and the Sherif are
placed; and, in their absence, the eunuchs of the temple. These fill the
space under this Makam in front, and behind it the female hadjys, who
visit the temple, have their places assigned, to which they repair
principally for the two evening prayers, few of them being seen in the
mosque at the three other daily prayers: they also perform the towaf, or
walk round the Kaaba, but generally at night, though it is not uncommon
to see them walking in the day-time among the men.

The present building which encloses Zemzem, stands close by the Makam
Hanbaly, and was erected in A.H. 1072 [Vide Asamy.]: it is of a square
shape, and of massive construction, with an entrance to the north,
opening into the room which contains the well. This room is beautifully
ornamented with marbles of various colours; and adjoining to it, but
having a separate door, is a small room with a stone reservoir which is
always full of Zemzem water: this the hadjys get to drink by passing
their hand with a cup through an iron grated opening, which serves as a
window, into the reservoir, without entering the room. The mouth of the
well is surrounded by a wall five feet in height, and about ten feet in
diameter. Upon this the people stand, who draw up the water, in leathern
buckets, an iron railing being so placed as to prevent their falling in.
In El Fasy's time there were eight marble basins in this room, for the
purpose of ablution.

From before dawn till near midnight, the well-room is constantly filled
with visitors. Every one is at liberty to draw up the water for himself,
but the labour is generally performed by persons placed there on
purpose, and paid by the mosque: they expect also a trifle from those
who come to drink, though they dare not demand it. I have been more than
once in the room a quarter of an hour before I could get a draught of
water, so great was the crowd. Devout hadjys sometimes mount the wall,
and draw the bucket for several hours, in the hope of thus expiating
their evil deeds.

Before the Wahaby invasion, the well Zemzem belonged to the

[p.144] Sherif; and the water becoming thus a monopoly, was only to be
purchased at a high price; but one of Saoud's first orders, on his
arrival at Mekka, was to abolish this traffic, and the holy water is now
dispensed gratis. The Turks consider it a miracle that the water of this
well never diminishes, notwithstanding the continual draught from: it
there certainly is no diminution in its depth; for by an accurate
inspection of the rope by which the buckets are drawn up, I found that
the same length was required both at morning and evening to reach the
surface of the water. Upon inquiry, I learned from one of the persons
who had descended in the time of the Wahabys to repair the masonry, that
the water was flowing at the bottom, and that the well is therefore
supplied by a subterraneous rivulet. The water is heavy to the taste,
and sometimes in its colour resembles milk; but it is perfectly sweet,
and differs very much from that of the brackish wells dispersed over the
town. When first drawn up, it is slightly tepid, resembling, in this
respect, many other fountains of the Hedjaz.

Zemzem supplies the whole town, and there is scarcely one family that
does not daily fill a jar with the water: this only serves, however, for
drinking or for ablution, as it is thought impious to employ water so
sacred for culinary purposes or on common occasions. Almost every hadjy,
when he repairs to the mosque for evening prayer has a jar of the water
placed before him by those who earn their livelihood by performing this
service. The water is distributed in the mosque to all who are thirsty
for a trifling fee, by water-carriers with large jars upon their backs:
these men are also paid by charitable hadjys for supplying the poorer
pilgrims with this holy beverage immediately before or after prayers.

The water is regarded as an infallible cure for all diseases; and the
devotees believe that the more they drink of it, the better their health
will be, and their prayers the more acceptable to the Deity. I have seen
some of them at the well swallowing such a quantity of it as I should
hardly have thought possible. A man who lived in the same house with me,
and who was ill of an intermittent fever, repaired every evening to
Zemzem, and drank of the water till he was almost fainting,

[p.145] after which he lay for several hours extended upon his back on
the pavement near the Kaaba, and then returned to renew his draught.
When by this practice he was brought to the verge of death, he declared
himself fully convinced that the increase of his illness proceeded
wholly from his being unable to swallow a sufficient quantity of the
water! Many hadjys, not content with drinking it merely, strip
themselves in the room, and have buckets of it thrown over them, by
which they believe that the heart is purified as well as the outer body.
Few pilgrims quit Mekka without carrying away some of this water in
copper or tin bottles, either for the purpose of making presents, or for
their own use in case of illness, when they drink it, or for ablution
after death. I carried away four small bottles, with the intention of
offering them as presents to the Mohammedan kings in the Black
countries. I have seen it sold at Suez by hadjys returning from Mekka at
the rate of one piastre for the quantity that filled a coffee-cup.

The chief of Zemzem is one of the principal olemas of Mekka. I need not
remind the reader that Zemzem is supposed to be the spring found in the
wilderness by Hagar, at the moment when her infant son Ismayl was dying
of thirst. It seems probable that the town of Mekka owes its origin to
this well; for many miles round, no sweet water is found, nor is there
in any part of the adjacent country so copious a supply.

On the north-east side of Zemzem stand two small buildings, one behind
the other, called El Kobbateyn; they are covered by domes painted in the
same manner as the mosque, and in them are kept water jars, lamps,
carpets, mats, brooms, and other articles used in the very mosque. These
two ugly buildings are injurious to the interior appearance of the
building, their heavy forms and structure being disadvantageously
contrasted with the light and airy shape of the Makams. I heard some
hadjys from Greece, men of better taste than the Arabs, express their
regret that the Kobbateyn should be allowed to disfigure the mosque.
Their contents might be deposited in some of the buildings adjoining the
mosque, of which they form no essential part, no religious importance
being attached to them. They were built by Khoshgeldy, governor of
Djidda, A.H. 947: one is called

[p.146] Kobbet el Abbas, from having been placed on the site of a small
tank said to have been formed by Abbas, the uncle of Mohammed.

A few paces west of Zemzem, and directly opposite to the door of the
Kaaba, stands a ladder or staircase, which is moved up to the wall of
the Kaaba, on the days when that building is opened, and by which the
visitors ascend to the door: it is of wood, with some carved ornaments,
moves on low wheels, and is sufficiently broad to admit of four persons
ascending abreast. The first ladder was sent hither from Cairo in A.H.
818, by Moay-ed Abou el Naser, King of Egypt; for in the Hedjaz it seems
there has always been so great a want of artizans, that whenever the
mosque required any work, it was necessary to have mechanics brought
from Cairo, and even sometimes from Constantinople.

In the same line with the ladder, and close by it, stands a lightly-
built, insulated, and circular arch, about fifteen feet wide and
eighteen feet high, called Bab-es'-Salam, which must not be confounded
with the great gate of the mosque bearing the same name. Those who enter
the Beitullah for the first time, are enjoined to do so by the outer and
inner Bab-es'-Salam: in passing under the latter, they are to exclaim,
"O God, may it be a happy entrance!" I do not know by whom this arch was
built, but it appears to be modern.

Nearly in front of the Bab-es'-Salam; and nearer to the Kaaba than any
of the other surrounding buildings, stands the Makam Ibrahim. This is a
small building, supported by six pillars about eight feet high, four of
which are surrounded from top to bottom by a fine iron railing, which
thus leaves the space beyond the two hind pillars open: within the
railing is a frame about five feet square, terminating in a pyramidal
top, and said to contain the sacred stone upon which Ibrahim (Abraham)
stood when he built the Kaaba, and which, with the help of his son
Ismayl, he had removed from hence to the place called Madjen, already
mentioned. The stone is said to have yielded under the weight of the
patriarch, and to preserve the impression of his foot still visible upon
it; but no hadjy has ever seen it, as the frame is always entirely
covered with a brocade of red silk richly embroidered. Persons are
constantly seen before the railing, invoking the good offices of

[p.147] Ibrahim; and a short prayer must be uttered by the side of the
Makam, after the walk round the Kaaba is completed. It is said that many
of the Sahabe, or first adherents of Mohammed, were interred in the open
space between this Makam. and Zemzem, from which circumstance it is one
of the most favourite places of prayer in the mosque. In this part of
the area, the Khalif Soleyman Ibn Abd el Melek, brother of Wolyd, built
a fine reservoir, in A.H. 97, which was filled from a spring east of
Arafat; but the Mekkawys destroyed it after his death, on the pretence
that the water of Zemzem was preferable. [Vide Makrizi's Treatise--
"Manhadj myn el Kholafa."]

On the side of Makam Ibrahim, facing the middle part of the front of the
Kaaba, stands the Mambar or pulpit of the mosque; it is elegantly formed
of fine white marble, with many sculptured ornaments, and was sent as a
present to the mosque in A.H. 969, by Sultan Soleyman Ibn Selym: [The
first Mambar was sent from Cairo in A.H. 818, together with the steps
above mentioned, by Moay-ed, King of Egypt. See Asamy.] a straight
narrow staircase leads up to the post of the Khatyb, or preacher, which
is surmounted by a gilt polygonal pointed steeple, resembling an
obelisk. Here a sermon is preached on Fridays, and on certain festivals;
these, like the Friday sermons of all mosques in the Mohammedan
countries, are usually of the same tenor, with some slight alterations
upon extraordinary occasions. Before the Wahabys invaded Mekka, prayers
were added for the Sultan and the Sherif; but these were forbidden by
Saoud. Since the Turkish conquest, however, the ancient custom has been
restored; and on Fridays, as well as at the end of the first daily
evening prayers, the Sultan, Mohammed Aly Pasha, and Sherif Yahya are
included in the formula. The right of preaching in the Mambar is vested
in several of the first olemas in Mekka; they are always elderly
persons, and officiate in rotation. In ancient times, Mohammed himself,
his successors, and the Khalifes, whenever they came to Mekka, mounted
the pulpit, and preached to the people.

The Khatyb, or preacher, appears in the Mambar wrapped in a white cloak,
which covers his head and body, and with a stick in his

[p.148] hand; a practice observed also in Egypt and Syria, in memory of
the first age of Islam, when the preachers found it necessary to be
armed, from fear of being surprised. As in other mosques, two green
flags are placed on each side of him.

About the Mambar, the visitors of the Kaaba deposit their shoes; as it
is neither permitted to walk round the Kaaba with covered feet, nor
thought decent to carry the shoes in the hand, as is done in other
mosques. Several persons keep watch over the shoes, for which they
expect a small present; but the vicinity of the holy temple does not
intimidate the dishonest, for I lost successively from this spot three
new pairs of shoes; and the same thing happens to many hadjys.

I have now described all the buildings within the enclosure of the
Temple. [The ground-plan of the Temple given by Aly Bey el Abbassi is
perfectly correct. This cannot be said of his plan of Mekka, nor of his
different views in the Hedjaz: a comparison of my description with his
work will show in what points I differ from him, as well in regard to
the temple, as to the town and its inhabitants. His travels came to my
hands after I had returned from Arabia. The view of the mosque given by
d'Ohsson, in his valuable work, is tolerably correct, except that the
Kaaba is too large in proportion to the rest of the building. The view
of the town of Mekka, on the contrary, is very unfaithful. That in
Niebuhr, which was copied from an ancient Arabic drawing, is less
accurate than d'Ohsson's. The original seems to have been taken before
the last alterations made in the buildings of the Temple.]

The gravel-ground, and part of the adjoining outer pavement of the
Kaaba, is covered, at the time of evening prayers, with carpets of from
sixty to eighty feet in length, and four feet in breadth, of Egyptian
manufacture, which are rolled up after prayers. The greater part of the
hadjys bring their own carpets with them. The more distant parts of the
area, and the floor under the colonnade, are spread with mats, brought
from Souakin; the latter situation being the usual place for the
performance of the mid-day and afternoon prayers. Many of these mats are
presented to the mosque by the hadjys, for which they have in return the
satisfaction of seeing their names inscribed on them in large
characters.

At sun-set, great numbers assemble for the first evening prayer: they
form themselves into several wide circles, sometimes as many as

[p.149] twenty, around the Kaaba as a common centre before which every
person makes his prostration; and thus, as the Mohammedan doctors
observe, Mekka is the only spot throughout the world in which the true
believer can, with propriety, turn during his prayers towards any point
of the compass. The Imam takes his post near the gate of the Kaaba, and
his genuflexions are imitated by the whole assembled multitude. The
effect of the joint prostrations of six or eight thousand persons, added
to the recollection of the distance and various quarters from whence
they come, and for what purpose, cannot fail to impress the most cool-
minded spectator with some degree of awe. At night, when the lamps are
lighted, and numbers of devotees are performing the Towaf round the
Kaaba, the sight of the busy crowds--the voices of the Metowefs, intent
upon making themselves heard by those to whom they recite their prayers--
the loud conversation of many idle persons--the running, playing, and
laughing of boys, give to the whole a very different appearance, and one
more resembling that of a place of public amusement. The crowd, however,
leaves the mosque about nine o'clock, when it again becomes the place of
silent meditation and prayer, to the few visitors who are led to the
spot by sincere piety, and not worldly motives or fashion.

There is an opinion prevalent at Mekka, founded on holy tradition, that
the mosque will contain any number of the faithful; and that if even the
whole Mohammedan community were to enter at once, they would all find
room in it to pray. The guardian angels, it is said, would invisibly
extend the dimensions of the building, and diminish the size of each
individual. The fact is, that during the most numerous pilgrimages, the
mosque, which can contain, I believe, about thirty-five thousand persons
in the act of prayer, is never half filled. Even on Fridays, the greater
part of the Mekkawys, contrary to the injunctions of the law, pray at
home, if at all, and many hadjys follow their example. I could never
count more than ten thousand individuals in the mosque at one time, even
after the return from Arafat, when the whole body of hadjys were
collected, for a few days, in and about the city.

At every hour of the day persons may be seen under the colonnade,

[p.150] occupied in reading the Koran and other religious books; and
here many poor Indians, or negroes, spread their mats, and pass the
whole period of their residence at Mekka. Here they both eat and sleep;
but cooking is not allowed. During the hours of noon, many persons come
to repose beneath the cool shade of the vaulted roof of the colonnade; a
custom which not only accounts for the mode of construction observed in
the old Mohammedan temples of Egypt and Arabia, but for that also of the
ancient Egyptian temples, the immense porticoes of which were probably
left open to the idolatrous natives, whose mud-built houses could afford
them but an imperfect refuge against the mid-day heats.

It is only during the hours of prayer that the great mosques of these
countries partake of the sanctity of prayer, or in any degree seem to be
regarded as consecrated places. In El Azhar, the first mosque at Cairo,
I have seen boys crying pancakes for sale, barbers shaving their
customers, and many of the lower orders eating their dinners, where,
during prayers, not the slightest motion, nor even whisper, diverts the
attention of the congregation. Not a sound but the voice of the Imam is
heard during prayers in the great mosque at Mekka, which at other times
is the place of meeting for men of business to converse on their
affairs, and is sometimes so full of poor hadjys, or of diseased persons
lying about under the colonnade, in the midst of their miserable
baggage, as to have the appearance of an hospital rather than a temple.
Boys play in the great square, and servants carry luggage across it, to
pass by the nearest route from one part of the town to the other. In
these respects, the temple of Mekka resembles the other great mosques of
the East. But the holy Kaaba is rendered the scene of such indecencies
and criminal acts, as cannot with propriety be more particularly
noticed. They are not only practised here with impunity, but, it may be
said, almost publicly; and my indignation has often been excited, on
witnessing abominations which called forth from other passing spectators
nothing more than a laugh or a slight reprimand.

In several parts of the colonnade, public schools are held, where young
children are taught to spell and read: they form most noisy

[p.151] groups, and the schoolmaster's stick is in constant action. Some
learned men of Mekka deliver lectures on religious subjects every
afternoon under the colonnade, but the auditors are seldom numerous. On
Fridays, after prayer, some Turkish olemas explain to their countrymen
assembled around them a few chapters of the Koran, after which each of
the audience kisses the hand of the expositor, and drops money into his
cap. I particularly admired the fluency of speech of one of these
olemas, although I did not understand him, the lecture being delivered
in the Turkish language. His gesticulations, and the inflexions of his
voice, were most expressive; but like an actor on the stage, he would
laugh and cry in the same minute, and adapt his features to his purpose
in the most skilful manner. He was a native of Brusa, and amassed a
considerable sum of money.

Near the gate of the mosque called Bab-es'-Salam, a few Arab Sheikhs
daily take their seat, with their ink-stand and paper, ready to write,
for any applicant, letters, accounts, contracts, or any similar
document. They also deal in written charms, like those current in the
Black countries, such as amulets, and love-receipts, called "Kotob
muhbat o kuboul." They are principally employed by Bedouins, and demand
an exorbitant remuneration.

Winding-sheets (keffen), and other linen washed in the waters of Zemzem,
are constantly seen hanging to dry between the columns. Many hadjys
purchase at Mekka the shroud in which they wish to be buried, and wash
it themselves at the well of Zemzem, supposing that, if the corpse be
wrapped in linen which has been wetted with this holy water, the peace
of the soul after death will be more effectually secured. Some hadjys
make this linen an article of traffic.

Mekka generally, but the mosque in particular, abounds with flocks of
wild pigeons, which are considered to be the inviolable property of the
temple, and are called the Pigeons of the Beitullah. Nobody dares to
kill any of them, even when they enter the private houses. In the square
of the mosque, several small stone basins are regularly filled with
water for their use; here also Arab women expose to sale, upon small
straw mats, corn and durra, which the pilgrims

[p.152] purchase, and throw to the pigeons. I have seen some of the
public women take this mode of exhibiting themselves, and of bargaining
with the pilgrims, under pretence of selling them corn for the sacred
pigeons.

The gates of the mosque are nineteen in number, and are distributed
about it, without any order or symmetry. I subjoin their names, as they
are usually written upon small cards by the Metowefs: in another column
are the names by which they were known in more ancient times,
principally taken from Azraky and Kotoby.

Modern Names. Ancient Names.

Bab-es'-Salam, composed of 3 Bab beni Sheybe.
smaller gates, or arches.
Bab el Neby 2 Bab el Djenaiz,
The dead being
carried through it
to the mosque,
that prayers may
be said over their
bodies.
Bab el Abbas. 3 Bab Sertakat.
Opposite to this the house
of Abbas once stood.
Bab Aly 3 Bab Beni Hashem.
Bab el Zeyt
2 Bab Bazan.
Bab el Ashra
Bab el Baghle 2
Bab el Szafa 5 Bab Beni Makhzoum.
Bab Sherif 2 Bab el Djyad.
Bab Medjahed 2 Bab el Dokhmase
Bab Zoleykha 2 Bab Sherif Adjelan
(who built it.)
Bab Om Hany. 2
So called from the daughter
of Aby Taleb.
Bab el Wodaa. 2 Bab el Hazoura
Through which the pilgrim
passes in taking his final
leave of the temple.
Bab Ibrahim 1 Bab el Kheyatyn,
or Bab Djomah.
[So called, not from
Abraham, but from a
tailor who had his
shop near it.]