 Appendix 2, Part 2, of Personal Narrative of Pilgrimage to El Medina and Mecca. The present building, which encloses Zamzam, stands closed by the Maqam el-Hambali and was erected in, A.H. 1072. It is of a square shape and of massive construction with an entrance to the north, opening into the room which contains the well. Footnote The door of the Zamzam building fronts the south-east, and the footnote. This room is beautifully ornamented with marbles of various colors, and adjoining to it but having separate door is a small room with a stone reservoir which is always full of Zamzam water. This the hajjis get to drink by passing their hands 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 leather and buckets, and iron railing being so placed as to prevent their falling in. In Al-Fatih's time there were eight marble basins in this room for the purpose of ablution. On the north-east or the south-east side of Zamzam stand two small buildings, one behind the other, called Al-Qubbatein. Footnote This is not exactly correct, as the plan will show the angle of one building touches the angle of its neighbor and a footnote. 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. Footnote Their names and offices are now changed. One is called Qubbate-Sahad, and contains the clocks and chronometers, two of them English, sent as presents to the mosque by the Sultan. The other is known as the Qubbate-Al-Qutb, is used as a storeroom for manuscripts bequeathed to the mosque. They still are open to Burkhards, just criticism being nothing but the common domes springing from four walls, and vulgarly painted with bands of red, yellow, and green. In Ibn Jabayt's time the two domes contain bequests of books and candles. The Qubbate-Abbas, or that further from the Kaaba than its neighbor, was also called Qubbate-Sharab, for the dome of drink, because Zamzam water was here kept cooling for the pilgrims in Daurak, or earthen jars. The nearer was termed Qubbate-Lyuhudi, and the tradition they told me was that a Jew having refused to sell his house upon the spot was allowed to remain in local by the Prophet as a lasting testimony to his regard for justice. A similar tale is told of an old woman's hut, which was allowed to stand in the corner of the great Nushir Awan's royal halls, and a footnote. These two ugly buildings are injurious to the interior appearance of the building, their heavy forms and structures, being very disadvantageously contrasted to the light and airy shape of the maqams. I heard some huddies from Greece, men of a better taste than Arabs, expressed their regret that the Qubbate-Sharab should be allowed to disfigure the mosque. They were built by Khushgildi, the governor of Jeddah in AH 947. One is called Qubbate-l-Abbas, from having been placed on the site of a small tank set to have been formed by Abbas, the uncle of Muhammad. A few paces west or northwest of Zamzam, and directly opposite to the door of the Kaaba stands a ladder or a staircase. Footnote, called a diraj, a correct drawing of it may be found in Ali Bey's work. End of footnote. Which is moved up to the wall of the Kaaba on days when that building is opened, and by which the visitors ascend to the door. It is a wood with some carved ornaments, moves on low wheels, and is sufficiently broad to admit a four-person ascending abreast. The first ladder was sent hither from Cairo in AH 818 by Mayid Abu Nasr, king of Egypt. 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. This is called the Bab-e-salam, which must not be confounded with the great gate of the mosque bearing the same name. Those who enter the Bai'at-Allah for the first time are enjoined to do so by the outer and inner Bab-e-salam. In passing under the ladder, 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. Footnote. The Bab-e-salam, or Bab-e-nabi, or Bab-e-nusheba, resembles in its isolation a triumphal arch, and is built of cut stone. End of footnote. Nearly in front of the Bab-e-salam, and nearer the Kaaba than any of the other surrounding buildings, stands the Maqam-e-Brahim. Footnote. The praying place of Abraham. Readers will remember that the Maqam mosque is peculiarly connected with Ibrahim, whom Muslims prefer to all prophets except Muhammad. End of footnote. 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, while they leave the space beyond the two hind pillars open. Within the railing is a frame about five feet square, terminating in a pyramid top, and set to contain the sacred stone upon which Ibrahim stood while he built the Kaaba, and which with the help of his son Ismail, he had removed from hands to the place called Al-Mu'ajjan, 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 haji has ever seen it, as the frame is always entirely covered with a brocade of red silk richly embroidered. Footnote. This I believe to be incorrect. I was asked five dollars for permission to enter, but the sum was too high for my finances. Learned men told me that the stone shows the impress of two feet, especially the big toes, and devout pilgrims fill the cavities with water, which they rub all over their eyes and faces. When the Caliph Al-Mahdi visited Makkah, when Abdullah bin Uthman presented himself at the unusual hour of noon, and informing the prince that he had brought him a relic, which no man but himself had yet seen, produced this celebrated stone. Al-Mahdi, rejoicing greatly, kissed it, rubbed his face against it, and pouring water upon it, drank the draught. Qatabaddin, one of the Makkan historians, says that it was visited in his day. In Ali Bey's time, it was covered with un-magnifique drap-no-abkhot, an-o-et, and a-jant, with di-g-o-g-land an-o. He does not say, however, that he saw the stone. Its veils, called Sitar Ibrahim al-Khalil, are a green Ibrisham, or silk, mixed with cotton and embroidered with gold. They are made at Cairo of three different colors, black, red, and green, and one is devoted to each year. The gold embroidery is in the thulthic character, and expresses the throne-verse, the chapter of the cave, and the name of the reigning sultan. On the top is Allah, below it Muhammad, and beneath this is Ibrahim al-Khalil, and at each corner is the name of the four caliphs. In a note to the Dabistan, volume two, page 410, we find two learned Orientalists confounding the black stone with Abraham's station or platform. The prophet honored the black stone upon which Abraham conversed with Hajar, to which he tied his camels, and upon which the traces of his feet are still seen. And a footnote. Persons are constantly seen before the railing, invoking the good offices of Ibrahim, and a short prayer must be uttered by the side of the maqam, after the walk around the Kaaba is completed. It is said that many of the Sahaba, or first adherents of Muhammad, were entered in the open space between this maqam and Zemzam, from which circumstance it is one of the most favorite places of prayers in the mosque. Footnote. Not only here, I was told by learned meccans, but under all the oval pavements surrounding the Kaaba, and a footnote. In this part of the area, the Khalif Suleiman bin Abdul Malik, brother of Walid, built a fine reservoir in AH 97, which was filled from a spring east of Arafat, but the maqawis destroyed it after his death on the pretense that the water of Zemzam was preferable. Footnote. The spring gushes from the southern base of Mount Arafat, as will afterwards be noticed. It is seemingly pure. And a footnote. On the side of maqam Ibrahim, facing the middle part of the front of the Kaaba stands the member, or the pulpit of the mosque. It is elegantly formed of fine white marble with many sculptured ornaments, and was sent as present to the mosque in AH 969 by Sultan Suleiman bin Salim. Footnote. The author informs us that the first pulpit was sent from Cairo in AH 818, together with a staircase, both being the gifts of Muayyid, Khalif of Egypt. Ali Bey accurately describes the present mimbar, and a footnote. A straight narrow staircase leads up to the post of the khatib, or the preacher, which is surmounted by a gilt polygonal pointed steeple, resembling an obelisk. Here the sermon is preached on Fridays and on certain festivals. These, like the Friday sermons of all mosques in the Muhammedian countries, are usually of the same turn, with some slight alterations upon extraordinary occasions. Footnote. The curious will find a specimen of a Muslim sermon in Lain's module, Egypt, Volume 1, Chapter 3, and a footnote. I have now described all the buildings within the enclosure of the temple. The gates of the mosque are nineteen in number, and are distributed about it without any order of symmetry. Footnote. Burghards subjoins their names as they are usually written upon small cards by the Mataweefs. In another column are the names by which they were known in more ancient times, principally taken from the Azraqi and the Qutubi. I have added a few remarks in brackets. Mention is made of modern name, arches, and ancient names. One, Bab-e-salam, composed of three gates or arches, and the ancient name is Bab-bani-sheba. This is properly applied to the inner and outer salam gate. Two, modern name is Bab-e-nabi. It has two gates or arches. Ancient name is Bab-al-jinayz, gate of the bears. The dead being carried through it into the mosque. Three, Bab-al-Abbas. Opposite to this, the house of Abbas once stood. Number of arches or gates, three. Ancient name, Bab-sertakat. Some Muslim authors confound this Bab-al-Abbas with the gate of the bears. Four, modern name is Bab-ali. Number of gates or arches is three. Ancient name is Bab-bani-hashem. Five, Bab-zayt or Bab-al-ashra. Number of arches and gates, two. Ancient name is Bab-bazan, so called from a neighboring hill. Six, Bab-al- baghla. Number of arches or gates, two. No ancient name. Seven, Bab-as-safa. Five arches or gates. Ancient name, Bab-bani-machzum. Eight, Bab-as-sharif. Number of arches and gates, two. Ancient name, Bab-al-jiad, so called because leading to the hill, az-jiad. Nine, Bab-mujahid. Number of gates and arches, two. Ancient name, Bab-ad-dukhma. Ten, Bab-zulehha. Gate and arches, two. Ancient name, Bab-sharif, aij-lan, who built it. Eleven, Bab-um-hani, so called from the daughter of Ab-e-talib. Gate and arches, two. Ancient name, Bab-al-haz-ur-rah. Some write this, Bab-al-zarura. Twelve, Bab-al-wada'ah, through which the pilgrim passes when taking his final leave of the temple. Gate and arches, two. Ancient name, Bab-juma. Thirteen, Bab-ibrahim or Bab-al-khayyateen, so called from a tailor who had a shop near it. Gate or arches, one. No ancient name. Fourteen, Bab-al-umrah, through which pilgrims is used to visit the umrah, also called Bani-saham. Arch and gate, one. Ancient name, Bab-aamir ibn al-yaz or Bab-as-sidra. Fifteen, Bab-atek. Arch and gate, one. Ancient name, Bab-al-ajali. Sixteen, Bab-al-basti. Gate and arch, one. Ancient name, Bab-ziad-dar-un-nadwa. Seventeen, Bab-al-kutubi, so called from the historian of Makkah who lived in an adjoining lane and opened this small gate into the mosque. Number of gate and arches, one. No ancient name. Eighteen, Bab-ziade, number of arches and gate three. Ancient name is called Bab-ziada or the gate of access because it is a new structure thrown out into the Shamia or the Syrian quarter. Nineteen, Bab-drebe, gate or arches, one. Ancient name, Bab-medreza. The total number of the arches are 39. An old pair of slippers is here where the shocking bad hat is at a crowded house in Europe, a self-preserver. Burkhardt lost three pairs, I, more fortunately, only one, and a footnote. Burkhardt's description of the gates is short and imperfect. On the eastern side of the mosque there are four principal entrances, seven on the southern side, three in the western and five in the northern wall. The eastern gates are the greater Bab-salaam through which the pilgrim enters the mosque. Next to it is the lesser Bab-salaam with two small arches. Thirdly, the Bab-in-Nabi, where the prophet used to pass through from Khadija's house, and lastly near the southeast corner the Bab-Ali or of the Banu Hashim, opening from the street between Safa and Marwa. Between the northeastern corner and the northern wall is the Bab-dreba, a small entrance with one arch. Next to it, almost fronting the Kaaba and its grand added Bab-Ziada, also known as Bab-Benedwa. Here the colonnade projecting far beyond the normal line forms a small square or hall supported by pillars, and a false colonnade of 61 columns leads to the true cloister of the mosque. This portion of the building being cool and shady is crowded by the poor, the diseased, and the dying during divine worship, and at other times by idolers, schoolboys, and merchants. Passing through the three external arches, pilgrims descend by a flight of steps into the hall, where they deposit their slippers, it not being considered decorous to hold them when circumambulating the Kaaba. A broad pavement in the shape of an irregular triangle whose base is the cloister leads to the circuit of the house. Next to the Ziada gate is a small single arched entrance, Bab-Qutubi, and beyond it, one similar, the Bab-al-Ajla, also named Al-Basitiyah, from its proximity to the College of Abdul-Basit. Close to the northwest angle of the cloister is the Bab-Benedwa, anciently called Bab-al-Umra, and now Bab-al-Aatik, the old gate. Near this place and opening into the Kaaba stood the town hall, or Dar-e-Nadwa, built by Qusay for containing the oriflame Al-Liwa, and as a council chamber for the ancients of the city. Footnote, many authorities placed this building upon the side of the modern Maqam-Hanafi and the footnote. In the western wall are three entrances. The single arched gate, nearest to the north angle, is called Bab-Ban-u-Sahm, or Bab-al-Umra, because pilgrims pass through it to the Tan'aym and to the ceremony Al-Umra, little pilgrimage. In the center of the wall is the Bab-e-Brahim, or Bab-al-Khyateen, the Taylor's gate, a single arch leading to a large projecting square, like that of the Ziada entrance, but somewhat smaller. Near the southwest corner is a double arched adit, the Bab-al-Wada, or the farewell gate, hence departing pilgrims issue forth from the temple. At the western end of southern hall is the two arched Bab-Umhani, so called after the lady's residence when it was included into the mosque. Next to it is a similar building, Bab-ar-Jalan, which derives its name from a large college, Madrata-ar-Jalan, some call it Bab-al-Sharif, because it is opposite to one of the palaces. After which, and also pierced with two arches, is Bab-al-Jihad. Some erroneously spell it Bab-al-Jihad, or of war, the gate leading to Jab-al-Jihad. The next is double arched and called the Bab-al-Mujahid, or Bab-al-Rahma, gate of mercy. Near opposite the Kaaba and connected with a pavement by a raised line of stone is the Bab-al-Safa, through which pilgrims now issue to perform the ceremony as say. It is a small and inconspicuous erection. Next to it is the Bab-al-Baghla, with two arches and close to the southeast angle of the mosque, the Bab-Yunus, alias Bab-Badan, alias Bab-Zid, alias Bab-al-Ashara, or gate of the ten, because of a favourite within the first ten sahaba or the companions of the Prophet. Most these gates, says Berghart, have high pointed arches, but a few round arches are seen among them, which, like all arches of its kind in al-Hijaz, are nearly semicircular. They are without ornament except the inscription on the exterior which commemorates the name of the builder, and they are all posterior in date to the fourteenth century. As each gate consists of two or three arches or divisions separated by narrow walls, these divisions are counted in the enumeration of the gates leading into the Kaaba, and they make up the number thirty-nine. There being no doors to the gates, the mosque is consequently open at all times. I have crossed at every hour of the night and have always found people there, either at prayers or walking about. Footnote. The Makkans love to boast that no hour of the day or night is the Kaaba ever seen without a devotee performing at Hawaf. End of footnote. The outside walls of the mosque are those of the houses which surrounded on all sides. These houses belong originally to the mosque. The greater part are now the property of individuals. They are let out to the richest hedges at very high prices, as much as five hundred piasters being given during the pilgrimage for a good apartment with a window opening into the mosque. Footnote. This would be about fifty dollars whereas twenty-five is a fair sum for a single apartment. Like English lodging housekeepers, the Makkans make the season pay for the year. In Burkhart's time the colonato was worth from nine to twelve piasters. The value of the latter coin is now greatly decreased for twenty-eight go to the Spanish dollars all over Al-Hijaz. End of footnote. Windows have in consequence been opened in many parts of the walls on level with the street, and above that of the floor of the colonates. Hedges living in these apartments are allowed to perform the Friday prayers at home because having the Kaaba in view from the windows they are supposed to be in the mosque itself and to join in prayer those assembled within the temple. Upon a level with the ground floor the colonates and opening into them are small apartments formed in the walls having the appearance of dungeons. These have remained the property of the mosque while the house above them belong to private individuals. They are let out to watermen who deposit in the Zamzam jars or to less opulent hedges who wish to live in the mosque. Footnote. I entered one of these caves and never experienced such a sense of suffocation even in that favorite spot for brightness to asphyxiate themselves the baths of Nero. End of footnote. Some of the surrounding houses still belong to the mosque and were originally intended for public schools as their names of Madrithas implies. They are now let out to hedges. The exterior of the mosque is adorned with seven minarets irregularly distributed. One, Minaret Bab al-Umbra. Two, Minaret Bab al-Salam. Three, Minaret Bab al-Ali. Four, Minaret Bab al-Wadah. Five, Minaret Madrithat Kail Bey. Six, Minaret Bab al-Ziyadi. Seven, Minaret Madrithat Sultan Salaman. Footnote. The magnificent son of Salim I who built El Medina, the minaret bearing his name, the minaret set Mecca are far inferior to those of her rival and their bands of gaudy colors give them an appearance of todry vulgarity. End of footnote. They are quadrangle or round steeples in no way differing from other minarets. The entrance to them is from the different buildings around the mosque which they are joined. Footnote. Two minarets, namely those of the Bab al-Salam and the Bab al-Safa, are separated from the mosque by private dwelling houses, a plan neither common nor regular. End of footnote. A beautiful view of the busy crowd below is attained by ascending the most northern one. Footnote. A stranger must be careful how he appears at a minaret window unless he would have a bullet whizzing past his head. Arabs are especially jealous of being overlooked and have no fellow feeling for butaries of beautiful views. For this reason here, as in Egypt, a blind Muslim is preferred and many ridiculous stories are told about men who, for years, have counterfeited to live in idleness. End of footnote. Having described at length the establishment attached to the mosque of al-Madinah, I spare my readers detailed account of the crowd of idlers that hang about the Meccan temple. The Na'ib al-Haram, or vice-intendent, is one Sayyid Ali, said to be of Indian instruction. He is a superior to all the attendants. There are about eighty Yoniks whose chief Saurur Agha was a slave of Muhammad Ali Pasha. Their pay varies from one hundred to one thousand piastres per mensam. It is, however, inferior to the Madinah salaries. The imam, az-zins, khatib, zamzamiz, etc., etc., are under their respective shares who are al-Lama. Footnote. I have illustrated this chapter, which otherwise might be unintelligible to many, by a plan of a Kaaba, taken from Ali Bey al-Abbasi, which Burkhard pronounced to be perfectly correct. This author has not been duly appreciated. In the first place his disguise was against him, and secondly he was a spy of the French government. According to Mr. Banks, who had access to the original papers at Constantinople, Ali Bey was a Catalonian named Badia, and was suspected to have been of Jewish extraction. He claimed for Napoleon a reward for his services, returned to the east, and died. It is supposed of poisoning the Hawran near Damascus. In the edition which I have consulted, Paris 1814, the author labors to persuade the world by marking the days with their planetary signs, etc., etc., that he is a real re-ental, but he perpetually betrays himself. Some years ago accurate plans of the two hadams were made by order of the present sultan. There were doubtless to be found amongst the archives at Constantinople. Briefly, to relate the history of the Kaaba, the house of Allah is supposed to have been built and rebuilt ten times. One, the first origin of the idea is manifestly as a symbolical allusion to the angels standing before the Almighty and praising his name. When Allah it is said, informed a celestial throng that he was about to send a vice-regent on earth, they deprecated the design. Being reproved with these words, caught noeth what ye know not, and dreading the eternal anger, they compassed the arsh or thrown in adoration. Upon this Allah created the bayt al-ma'mur. Four jasper pillars with a ruby roof and the angels circumambulated it crying, praised to Allah and exalted be Allah, and there is no Allah but Allah, and Allah is omnipotent. The creator then ordered them to build a similar house for man on earth. This, according to Ali, took place forty, according to Abu Huraira two thousand years before the creation. Both authorities, however, are agreed that the firmaments were spread above and the seven earths beneath this bayt al-ma'mur. Two, there is a considerable contradiction concerning the second house. Kaab related that Allah sent down with Adam a khayma or a tabernacle of hollow ruby, which the angels raised on stone pillars. Footnote. It must be remembered that the Muslims, like many of the Jews, hold that paradise was not on earth but in the lowest firmament, which is, as it were, a reflection of earth, and the footnote. This was also called bayt al-ma'mur. Adam received an order to compass it about, after which he begged a reward for obedience and was promised a pardon to himself and to all his progeny who repent. Others declare that Adam expelled from paradise and lamenting that he no longer heard the prayers of the angels, was ordered by Allah to take the stones of the five hills, Lebanon, Sinai, Tursayt, or Olivet, Ararat, and Hira, which afforded the first stone. Gabriel, smiting his swing upon earth, opened a foundation to the seventh layer, and the position of the building is exactly below the heavenly bayt al-ma'mur, a Muslim corruption of the legends concerning the heavenly and the earthly Jerusalem. Our first father circumambulated it as he had seen the angels do, and was by them taught the formula of prayer and the number of circuits. According to others again this second house was not erected till after the angelic foundation was destroyed by time. Three, the history of the third house is also somewhat confused. When the bayt al-ma'mur, or as they say, the tabernacle was removed to heaven after Adam's death, a stone and mud building was placed in its stead by his son Sheis, or Seth. For this reason it is respected by the Sabaeans or the Christians of St. John, as well as by the Muslims. This carba according to some was destroyed by the deluge, which materially altered its sight. Others believe that it has raised to heaven. Others again declare that only the pillars supporting the heavenly tabernacle were allowed to remain. Most authorities agree in asserting that the black stone was stored up in a buqa base, whence the first created of mountains is called al-Amin, or the honest. Four, Abraham and his son were ordered to build the fourth house upon the old foundations. Its materials, according to some, were taken from the five hills, which supplied the second. Others give the names Ahud, Quds, Warqa, Sinai, Hira, and a sixth Abu Qubayz. It was of irregular shape. Thirty-two cubits from the eastern to the northern corner, thirty-two from the north to the west, thirty-one from west to south, twenty from south to east, and only nine cubits high. There was no roof. Two doors leveled with the ground were pierced in the eastern and western walls, and inside, on the right hand, near the present entrance, a hole for treasure was dug. Gabriel restored the black stone, which Abraham, by his direction, placed in its present corner, as a sign where circumambulation is to begin, and the patriarch then learned all the complicated rites of pilgrimage. When this house was completed, Abraham, by Allah's orders, ascended Jabal Sabir, and called the world to visit the sanctified spot, and all earth's sons heard him, even those in their father's loins or in their mother's womb, from that day on to the day of resurrection. Five. The Amalika descended from Imliq, the great son of Sam, the son of Noah, who first settled near Mecca, found at the fifth house. A Tabari and the Muslim historians generally made the erection of the Amalika to precede that of the Jerhum. These, according to others, repaired the house which Abraham built. Six. The sixth Kaaba was built about the beginning of the Christian era by the Bedouin of Jerhum, the children of Qahtan, fifth descendant from Noah. According to the Muslims, Ismail married a daughter of this tribe, Da'ala bint Muzaz bin Umar, and abandoning Hebrew, he began to speak Arabic, Tehrab. Hence, his descendants are called Arab-sized Arabs. After Ismail's death, which happened when he was a hundred and thirty years old, Thabit, the eldest of his twelve sons, became the lord of the house. He was succeeded by his maternal grandfather, Muzaz, and afterwards by his children. The Jerhum inhabited the higher parts of Mecca, especially Jabal Qaq'aan, so called from their clashing arms, whereas the Amalika dwelt in the lower grounds, which obtained the name of Ajihad from their generous horses. Seven. Qusay bin Kilab, governor of Mecca and fifth forefather of the prophet, built the seventh house, according to Abraham's plan. He roofed it over with palm leaves, stocked it with idols, and persuaded his tribe to settle near the Hadam. Eight. Qusay's house was burnt down by a woman's censor, which accidentally set fire to the kiswah or covering, and the walls were destroyed by a torrent. A merchant ship, belonging to a Greek trader called Bakum, being wrecked at Jidda, afforded material for the roof, and the crew were employed as masons. The Quraish tribe, who rebuilt the house, failing in funds of pure money, curtailed its proportions by nearly seven qubits and called the omitted portion Al-Hatim. Indiging the foundation, they came to a green stone, like a camel's hunch, which struck with a pickaxe, sent forth a blinding light, and prevented further excavation. The Quraish amongst other alterations raised the walls from nine to eighteen qubits, built a staircase under northern breath, closed the western door, and placed the eastern entrance above the ground to prevent men entering without their leave. When the eighth house was being built, Muhammad was in his twenty-fifth year. His surname of Al-Amin, the Honest, probably induced the tribes to take him, to make him their umpire for the decision of a dispute about the position of the Black Stone, and who should have the honor of raising it to its place. Fitno. Others derived the surname from this decision. End of Fitno. He decided for the corner chosen by Abraham, and distributed the privilege amongst the clans, the Banu Zahra and Banu Abd Manaf took the front wall and the door. The Banu Jama and the Banu Sahem was allotted the Black Wall. The Banu Magzum and the Quraishi relations stood at the southern wall, and at the stone corner were posted the Banu Abd-Dar, Banu Asad and Banu Adam. Nine. Abdullah bin Az-Zubayr, nephew of Aisha, rebuilt the Kaaba in AH64. It had been weakened by fire which burned the covering, besides splitting the Black Stone into three pieces and by the Manjaniq or the catapals of Hussain bin Numa'ir, general of Yazid, who obstinately besieged Mecca till he heard of his sovereign's death. Abdullah, hoping to fulfill a prophecy and seeing that the people of Mecca fled in alarm, pulled down the building by means of his thin, carved Abyssinian slaves. Fitno. As will afterwards be mentioned, almost every Mecca knows the prophecy of Muhammad, that the birthplace of his faith will be destroyed by an army from Abyssinia. Such things bring their own fulfillment. And a Fitno. When they came to Abraham's foundation, he saw that it included Al-Hijr, which part the Quraish had been unable to build. The building was made of cut stone and fine lime brought from Al-Yaman. Abdullah, taking in the Hatim, lengthened the building by seven cubits and added to its former height nine cubits, thus making a total of twenty-seven. He roofed over the whole, or part, reopened the western door to serve as an exit, and followed the advice of his aunt, who quoted the Prophet's words. He supported the interior with a single row of three columns instead of double row of six, placed there by the Quraish. Finally, he paved the Mataaf or the circuit, ten cubits round with the remaining slabs, and increased the Hatim by taking in the nearer houses. During the building, a curtain was stretched around the walls, and the pilgrims compassed them externally. When it finished, it was perfumed inside and outside, and invested with brocade. Then Abdullah and all the citizens went forth in a procession to the Tanaim, a reverend place near Mecca, returned to perform Umrah or the lasso pilgrimage, slew a hundred victims, and rejoiced with great festivities. The Caliph Abdul Malik bin Marwan besieged Abdullah bin Az-Zubayr, who, after a brave defense, was slain. In AH-74, Al-Hajjaj bin Yusuf, the general of Abdul Malik's troops, wrote to the Prince, informing him that Abdullah had made unauthorized additions to and changes in the Haram, the reply brought in order to rebuild the house. Al-Hajjaj again excluded the Hatim and retired the northern wall six qubits and a span, making it twenty-five qubits long by twenty-four broad. The other three sides were allowed to remain as built by the son of Zubayr. He gave the house a double roof, closed the western door, and raised the eastern four qubits and a span above the Mataf, or circuit, which he paved over. The Haram was enlarged and beautified by the Abbasids, especially by Al-Mahdi, Al-Mu'tamid, and Al-Muttazid. Some authors reckoned as an eleventh house the repairs made by Sultan Murad Khan. On the ninth of Tuesday, twentieth of Sha'ban, AH-1030, a violent torrent swept the Haram. It rose one qubit above the threshold of Al-Kaaba, carried away the lamp post and the Maqami Ibrahim, all the northern wall of the house, half of the eastern and one-third of the western side. It subsided on Wednesday night. The repairs were not finished until AH-1040. The greater part, however, of the building dates from the time of Al-Hajjaj, and Muslims, who never mentioned his name without a curse, knowingly circumambulate his work. The Ulama, indeed, have insisted upon its remaining untouched. Lest kings in wantonness should change its form. Harun al-Rashid desired to rebuild it, but was forbidden by the Imam Malik. The present proofs of the Kaaba sanctity, as induced by the learned, are plural enough, but curious. The Ulama have made much of the versilet, verily the first house built for mankind to worship in is that in Baqqa, or Meqqa, blessed in a salvation to the three worlds. The rain or manifest signs, the standing place of Abraham, whoso enter shall be Quran Chapter 3. The word thereain is interpreted to mean Meqqa, and the manifest signs the Kaaba, which contains such marvels as the footprints of an Abraham's platform and the spiritual safeguard of all who enter the sanctuary. Meqqa, our Meqqa, is the common word. Bqqa is a synonym, never used, but in books. The former means a concurse of people. But why derive it from the Hebrew and translate it a slaughter? Is this a likely name for a holy place? Dr. Colenso actually turns the Makaraba of Ptolemy into the Meqqa Rabah, plentiful slaughter. But if Meqqa Rabah be Meqqa, it is evident of corruption of Meqqa in Arabic, the Arab race. Again supposing the Meqqan Temple to be originally dedicated to the sun, why should the pure Arab Ba'al become hebarized hobal, and the deity being the only one in the 160 that formed the pantheon and a footnote. The other signs, historical, psychical, and physical, are briefly these. The preservation of the Hajar al-Aswad and the Meqam Ibrahim from many foes, and the miracles put forth as in the war of the elephant to defend the house. The violent and terrible deaths of the sacrilegious, and the fact that in the deluge the large fish did not eat the little fish in the harem. A wonderful desire and love impelled men from distant regions to visit the holy spot, and the first sight of the Kaaba causes awe and fear, horripillation, and tears. Furthermore, ravenous beasts will not destroy their prey in the sanctuary land, and the pigeons and other birds never purge upon the house except to be cured of sickness from fear of defiling the roof. The Kaaba, though small, can contain any number of devotees no one has ever heard, and invalids recover their health by rubbing themselves against the kiswah and the black stone, footnote. This is an audacious falsehood. The Kaaba is scarcely ever open without some accident happening, and a footnote. Finally, it is observed that every day a hundred thousand mercies descend upon the house, and especially that if rain come up from the northern corner there is plenty in Iraq, if from the south there is plenty in Yemen, if from the east there is plenty in India, if from the west there is plenty in Syria, and if from all four angles general plenty is pre-signified. End of appendix 2 Chapter 46 of Pilgrimage to Al-Madinah and Mecca This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Nicholas James Bridgewater. Chapter 46 of Personal Narrative of a Pilgrimage to Al-Madinah and Mecca by Richard Francis Burton. Appendix 3 This document is written upon slips of paper pasted together four feet five inches long by about six and a half inches broad and contains altogether 71 lines below the triangle. The divisions are in red ink. It rolls up and fits into a cylinder of tin to which are attached small silk cords to sling it over the shoulder when traveling or on pilgrimage. Specimen of a murshid's diploma in the Audrey order of the Mystic Craft at the Seouf. This is the tree whose root is firm and whose branches are spreading and whose shade is perpetual and the bearer is a good man. We beg of Allah to grant him purity of intention by the power of him upon whom revelation descended and inspiration. I have passed it on and I the poorest of men and the servant of the poor am Sayyid A. The names are here omitted for obvious reasons. Son of Sayyid B the Qodri the servant of the prayer rug of his grand sire of the Sheikh Abdul Qadir Jilani. Allah sanctify his honored tomb. Amen. There is no god but Allah, Sheikh Abdul Qadir, a thing to Allah. Faximily of the seal of great Abdul Qadir, this upon the document is a sign that the owner has become a master in the craft. Sayyid A son of Sayyid B of C. This is the living Sheikh's seal and is the only one applied to the apprentice's diploma. And of him in the name of Allah the merciful the compassionate, we beg aid. Praise be to Allah, opener of the locks of hearts with his name and withdrawal of the veils of hidden things with his beneficence and razor of the flags of increase to those who persevere in thanking him. I praise him because that he hath made us of the people of unity and I thank him being desirous of his benefits and I bless and salute our Lord Muhammad the best of his prophets and of his servants and I bless and salute his Muhammad's family and companions the excelling indignity for the increase of their dignity and its augmentation but afterwards thus sayeth the needy slave who confesseth his sins and his weakness and his faults and hopeeth for the pardon of his Lord the Almighty Sayyid A the Qadri son of Sayyid B the Qadri son of Sayyid Abu Bakr the Qadri son of Sayyid Isnail the Qadri son of Sayyid Abdul Wahab the Qadri son of Sayyid Nooruddin the Qadri son of Sayyid Darwesh the Qadri son of Sayyid Khossamuddin the Qadri son of Sayyid Nooruddin the Qadri son of Sayyid Waliddin the Qadri son of Sayyid Zainuddin the Qadri son of Sayyid Sharafuddin the Qadri son of Sayyid Shamsuddin the Qadri son of Sayyid Muhammad Al-Hattak the son of Sayyid Abdul-Aziz son of the Sayyid of Sayyid's Polar Star of Existence the White Pearl the Lord of the Reigns of Worldly Possession the Chief of Allah's Friends the incomparable Imam the Essence of Negativing Accidents the Polar Star of Polar Stars or Prince of Princes a particular degree in Tasawwuf the Greatest Assistance note Raus Assistance also means a person who in Tasawwuf has arrived at the highest point to which further of devotion leads Endnote the Uniter of the Lover and the Beloved note the Human Soul and its Supreme Source Endnote the Sayyid Prince the Sheikh Teacher Muhyiddin Abdul Qadr of Jilan Note for a short notice of this celebrated mystic See Derbilo Abdul Qadr Endnote Allah sanctify his honored sepulchre and Allah enlighten his place of rest Son of Abu Saleh Musa Jangidost Son of Sayyid Abdullah Al-Jaili Son of Sayyid Yahya Zahid Son of Sayyid Muhammad Son of Sayyid Dawood Son of Sayyid Musa Son of Sayyid Abdullah Son of Sayyid Musa Al-Juni Son of Sayyid Abdullah Al-Mahs Son of Sayyid Hassan Al-Musanna Note Hassan the Second from whom sprung the Sharifs of Al-Hijaz Endnote Son of the Imam Hassan Son of the Imam and the Amir of True Believers Ali the Son of Abu Talib May Allah be satisfied with him Son of Abdul Muqtalib Note father to Abdullah Father of Muhammad Endnote Son of Hashim Son of Abdul Manaf Son of Qosai Son of Kilab Son of Murrat Son of Ka'ab Son of Louis Son of Ghalib Son of Fihr Quraish Son of Malik Son of Nazr Son of Kanana Son of Khuzayma Son of Mudrika Son of Ilyas Son of Muzar Son of Nizar Son of Adnan Note dated by M. C. De Percival about 130 years B.C. Endnote Son of Ada Son of Udad Son of Mahmisa Son of Hamal Son of Nayyid Son of Quzar Son of Isma'il Son of Ibrahim Son of Karikh Son of Qasir Son of Arhwa Son of Falik Son of Shalik Son of Qaynan Son of Arfakhshad Son of Sam Son of Noah Son of Shais Son of Adam The father of mankind Thus between Adnan and Adam we have 18 generations Al-Wakiri and Al-Tobari give 40 between Adnan and Ishmael Which Ibn Khaldun confirmed by M. C. De Percival thinks is too small a number The text however expresses the popular estimate But it must be remembered that the Prophet used to say Beyond Adnan none but Allah knoweth And the genealogists lie With whom be peace and upon our Prophet The best of blessings and salutation And Adam was of dust And dust is of the earth And earth is of foam And foam is of the wave And the wave is of water Note Muslims cleaving to the Neptunian theory of earthly origin End note And water is of the rainy firmament And the rainy firmament is of power And power is of will And will is of the omniscience of the glorious God But afterwards that good man The approaching to his Lord The averse to all besides him The desirous of the abodes of futurity The hopper for mercy The darwaish Abdullah Your humble servant, gentle reader End note Son of the pilgrim Joseph the Afghan Henceforward Let him be known by the name of Darwaish King in the name of Allah Have come to us And visited us And begged of us instruction In the saying of unity I therefore taught him the saying Which I learned by ordinance from my sheikh And my instructor And my personal uncle The sayid The sheikh Abdul Qadr Note the formogeniology proved my master to be What is technically called Khalifa Jaddi Or hereditary in his dignity The following table shows That he is also Khulfai Adopted to succeed And gives the name and the descent of the holy man Who adopted him The Qadri Son of the Sayyed the sheikh Abu Bakr the Qadri Son of the Sayyed the sheikh Ismail the Qadri Son of the Sayyed the sheikh Abdul Wahab the Qadri Son of the Sayyed the sheikh Noor the Deen the Qadri Son of the Sayyed the sheikh Shahr Darwaish the Qadri Son of the Sayyed the sheikh Hussein the Deen the Qadri Son of the Sayyed the sheikh Noor the Deen the Qadri From his siren sheikh Walid the Deen the Qadri from his sire and sheikh zayn ad deen the qadri from his sire and sheikh sharaf il ad deen the qadri from his sire and sheikh muhammad al-hattaq the qadri from his sire and sheikh abdu l-aziz Allah sanctify his honored sepulcher and Allah enlighten his place of rest from his sire and sheikh sayyid the polar star of existence the white pearl the polar star of holy men the director of those that tread the path the sire the sheikh muhy ad deen abdu l-qahir of Jilan Allah sanctify his honored sepulcher and Allah enlighten his place of rest amen from his sheikh the sheikh abu sa'id al-mubarak al-makhzumi from the sheikh the sheikh abul hasan al-hanqari from his sheikh the sheikh abu faras al-tartusi from his sheikh the sheikh abdu l-wahid al-tameemi from his sheikh the sheikh abu l-qasim al-junayd of Baghdad from his sheikh the sheikh al-sirr al-sakati from his sheikh the sheikh al-mearuf al-karqi from his sheikh the sheikh da'oud al-ta'y from his sheikh the sheikh Habib al-ajami from his sheikh the sheikh al-hasan al-basra from his sheikh the prince of true believers Ali's son of Abu Talib, Allah be satisfied with him, and Allah honour his countenance, from the prophet of Allah upon whom may Allah have mercy, from Jibril, from the omnipotent, the glorious, and afterwards we taught him, that is, that good man Abdullah, the saying of unity, and ordered its recital one hundred sixty-five times after each fariza. Each obligatory prayer is called eight fariza. The sheikh therefore directs the saying of unity, that is, La ilaha illa Allah. To be repeated eight hundred and twenty-five times, per diem, and on all occasions according to his capability, and Allah have mercy upon our Lord Muhammad, and upon his family, and upon his companions, one and all, and praise be to Allah, Lord of the three worlds. It is finished. There is no God but Allah. Number note, that is, of repetitions after each obligatory prayer, end note one sixty-five. End of chapter forty-six. Recording by Nicholas James Bridgewater. Recorded in London, England. Appendix four, part one of Pilgrimage to Al Medina and Mecca. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer please visit LibriVox.org. Recording by Barty Begley. Appendix four, part one of Personal Narrative of a Pilgrimage to Al Medina and Mecca by Richard Francis Burton. Appendix four, the Navigation and Voyages of Ludovico Sverto Manus, Gentleman of Rome, AD 1503. The first of the Pilgrims to Mecca and Al Medina, who has left an authentic account of the holy cities, is Louis Sverto Manus, Ludovico Bartema, Gentleman of the city of Rome. Footnote, I have consulted the navigation and voyages of Louis Sverto Manus to the regions of Arabia, Egypt, Persia, Syria, Ethiopia and East India, both within and without the river of Ganges, etc. containing many notable and strange things, both historical and natural. Translated out of Latin into English by Richard Eden, in the Year of Our Lord 1576. Hackloot's voyages, volume four. The curious reader will also find the work in Purchase, Pilgrims and Pilgrimage, volume two, and Ramusio, Reculta della Navigazione e Viaggi, Toma Uno. The travels of Bartema were first published at Milan, AD 1511, and the first English translation appeared in Wills and Eden's Decades, four tomes AD 1555. End of footnote. If any man says this author, shall demand of me the cause of this my voyage, certainly I can show no better reason than is the ardent desire of knowledge, which hath moved many other to see the world and the miracles of God therein. In the Year of Our Lord 1503, he depart from Venice with prosperous winds, arrived at Alexandria and visited Babylon of Egypt, Burinto, Tripoli, Antioch and Damascus. He started from the latter place on the 8th of April 1503 in familiarity and friendship with a certain Captain Mamaluk, which term he applies to all such Christians as have forsaken their faith to serve the Mohammedans and Turks, and in the garb of a Mamaluki renegado. He estimates that Damascus caravan consists of 40,000 men and 35,000 camels, nearly six times its present number, footnote. The number of Pilgrims in this caravan is still grossly exaggerated. I cannot believe that it contains more than 7,000 of both sexes and all ages. End of footnote. On the way they were enforced to conflict with a great multitude of the Arabians, but the three score Mamaluk's composing their escort were more than a match for 50,000 Bedouin. On one occasion the caravan attacked by 24,000 Arabians slew 1,500 of the enemies, losing in the conflict only a man and a woman. Footnote. This may confirm Strabo's account of Aelios Gallos lost after a conflict with a host of Arabs, two Roman soldiers. Monseigneur Jomar, noticing the case, pleasantly remarks that the two individuals in question are to be pitted for their extreme ill look. End of footnote. This marvel, which is probably not without some exaggeration, he explains by the strength and valiance of the Mamalukes, by the practice still popular of using the camels in the state of a bulwark and placing the merchants in the middest of the army, that is in the middest of the camels, while the pilgrims fought manfully on every side. And finally, by the circumstance that the Arabs were unarmed and where only a thin loose fester and Arab side almost naked, their horses also being ill furnished and without saddles or other furniture. The Hijazi Badui of this day are a much more dangerous enemy. The matchlock and musket have made him so, and the only means of crippling him is to prevent the importation of firearms in lead and by slow degrees to disarm the population. After performing the ceremonies of pilgrimage to Al Medina and Mecca, he escaped to Zida or Jida, Jeddah, despite the trumpeter of the caravan giving warning to all the Mamalukes to make ready their horses to direct their journey towards Syria with proclamation of death to all that should refuse to do so, and embarked for Persia upon the Red Sea. He touched at certain ports of Al Yaman and got into trouble at Aden, where the Mohammedans took him and put shackles on his legs, which came by occasion of a certain idolater who cried after him saying, Oh Christian dog, born of dogs. Footnote. This venerable form of abuse still survives the lapse of time. One of the first salutations reaching the ears of the overlands at Alexandria is some little boys, Yana's Rani, Kalba Wani, etc. etc. Oh Nazarene, oh dog obscene, etc. etc. In Percy's relics, we read of the night calling his Muslim opponent Unchristen Hound, a retort courteous to the Christian Hound, previously applied to him by the pagan. End of footnote. The Lieutenant of the Sultan assembled his council, consulted them about putting the traveller to death as a spy of Portigales, and threw him ironed into a dungeon. On being carried shackled into the presence of the Sultan, Bartema said that he was a Roman, professed a mamalook in Babylon of Al-Qaer. But when told to utter the formula of the Muslim faith, he held his tongue, either that it please not God, or that for fear and scruple of conscience he durst not. For which offense he was again deprived of ye fruition of heaven. But, happily for Bartema, in those days the women of Arabia were greatly in love with white men. Before escaping from Mecca, he lay hid in the house of a Mohammedan, and could not express his gratitude for the good wife's care. Also, he says, this furthered my good entertainment, that there was in the house a fair young maid, the niece of the Mohammedan, who was greatly in love with me. At Aden he was equally fortunate. One of the Sultan's three wives, on the departure of her lord and master, bestowed her heart upon the traveller. She was very fair and comely, after their manner, and of colour inclining to black. She would spend the whole day in beholding Bartema, who wondered about simulating madness. For a full account of the mania fit, I must refer the curious reader to the original, Book 2, Chapter 5. The only mistake the traveller seems to have committed was that, by his ignorance of the rules of ablution, he made men agree that he was no saint but a madman. End of footnote. And, in the mean season, diverse times, sent him secretly much good meat by her maidens. He seems to have played his part to some purpose, under the colour of madness, converting a great fat sheep to Mohammedanism, killing an ass because he refused to be a proselyte, and finally he handled a Jew so ill that he had almost killed him. After sundry adventures and a trip to Sanaa, he started for Persia with the Indian fleet, in which, by means of fair promises, he had made friendship with a certain captain. He visited Zela and Berbera in the Somali country, and at last reached Hormuz, the third book in treatise of Persia, the fourth of India and of the cities and other notable things seen there. The eighth book contains the Voyage of India, in which he includes Pegu, Sumatra, Borneo and Java, where, abhorring the beastly manners of a cannibal population, he made but a short stay. Returning to Calicut, he used great subtility, escaped to the Portugallis, and was well received by the viceroy. After describing in his seventh book, the Voyage or Navigation of Ethiopia, Melinda, Mombasa, Mozambique, and Zafala, Sofala, he passed the Cape, called Kaput Bona Spei, and repaired to the goodly city of Luxburn, where he had the honour of kissing hands. The king confirmed, with his great seal, the letters patentes, whereby his lieutenant, the voice-roy of India, had given the pilgrim the order of knighthood, and thus says Bartema by way of conclusion, departing from Dense, with the king's passport and safe conduct, at the length after these my long and great travails and dangers, I came to my long desired native country, the city of Rome, by the grace of God, to whom be all honour and glory. This old traveller's pages abound with the information to be collected in a fresh field, by an unscrupulous and hard-headed observer. They are, of course, disfigured with a little romancing. His Jews at Cabor near Al Medina were five or six spans long. At Mecca, he saw two unicorns, the younger at the age of one year, and like a young colt, the horn of this is the length of four handfuls. Footnote. He proceeds, however, to say that the head is like a heart, the legs thin and slender, like a fawn or hide, the hoofs divided much like the feet of a goat. That they were sent from Ethiopia, the Somali country, and were showed to the people for a miracle. They might therefore possibly have been African antelopes, which a lusus naturae had deprived of their second horn. But the suspicion of fable remains. End of footnote. And so credulous is he about Anthropophage, that he relates of Muhammad, son to the Sultan of Sana'a, how he, by a certain natural tyranny and madness, delighted to eat men's flesh, and therefore secretly killeth many to eat them. Footnote. This is a tale not unfamiliar to the western world. Louis XI of France was supposed to drink the blood of babes pour rajeunir savain épuisé. The reasons in favor of such unnatural dire have been fully explained by the infamous Marquis de Sade. End of footnote. But all things well considered, Lodovico Bartema, for correctness of observation and readiness of wit, stands in the foremost rank of the old Oriental travellers. I proceed to quote and to illustrate with notes the few chapters devoted in the first volume of this little known work to Mecca and Al Medina. Chapter 11 of a mountain inhabited with Jews and of the city of Medina-Taninabi, where Muhammad was buried. In the space of eight days we came to a mountain which contained it in circuit ten or twelve miles. This is inhabited with the Jews to the number of five thousand or thereabout. They are very little stature as of the height of five or six spans. Of some much less. They have small voices like women and of black color, yet some blacker than other. They feed of none other meat than goats' fleshes. Footnote. This is to the present day a food confined to the badaween. End of footnote. They are circumcised and deny not themselves to be Jews. If by chance any Mohammedan come into their hands they flay him alive. At the foot of the mountain we found a certain hole out of which flowed abundance of water. By finding this opportunity we laded sixteen thousand camels, which thing greatly offended the Jews. They wandered in that mountain scattered like wild goats or prickets, yet thirsting not come down, partly for fear and partly for hatred against the Mohammedans. Beneath the mountain are seen seven or eight thorn trees, very fair, and in them we found a pair of turtle doves, which seemed to us in manner or miracle, having before made so long journeys and saw neither beast nor fowl. Then, proceeding two days journey, we came to a certain city name Medina Thalnabi. Four miles from the said city we found a well. Here the caravan, that is the whole herd of camels, rested, and remaining here one day we washed ourselves and changed our shirts the more freshly to enter into the city. It is well peopled and contains about three hundred houses. The walls are like bulwarks of earth and the houses both of stone and brick. The soil about the city is utterly barren, except that about two miles from the city are seen about fifty palm trees that bear dates. Footnote This alludes to the gardens of Cuba. The number of date trees is now greatly increased. See Chapter 19 End of Footnote There, by a certain garden, runneth a course of water falling into a lower plain, where also passengers are accustomed to water their camels. Footnote, the A in El Zarca, flowing from the direction of Cuba. Chapter 18 End of Footnote Footnote And here opportunity now serveth to confute the opinion of them which think that the arc or tomb of wicked Mohammed to hang in the air not born up with anything. As touching which thing I am utterly of another opinion and affirm this neither to be true nor to have any likeness of truth as I presently beheld these things and saw the place where Mohammed is buried in the said city of Medina Thalnabi. For we tarried there three days to come to the true knowledge of all these things. When we were desirous to enter into their temple, which they call Meschita, Footnote, Masjid, a Mosque, End of Footnote, and all other churches by the same name, we could not be suffered to enter without a companion little or great. They taking us by the hand brought us to the place where they say Mohammed is buried. Chapter 12 Of the Temple or Chapel and Sepulchre of Mohammed End of his Fellows His temple is vaulted and is a hundred paces in length, four score in breath. The entry into it is by two gates. From the sides it is covered with three vaults. It is born up with four hundred columns or pillars of white brick. There are seen hanging lamps about the number of three thousand from the other part of the temple in the first place of the Meschita is seen a tower of the circuit of five paces vaulted on every side and covered with a cloth or silk and is born up with a grate of copper curiously wrought and distant from it two paces and of them the go-thither is seen as it were through a lattice. Footnote, nothing can do more correct than this part of Bartima's description. Toward the left hand is the way to the tower and when you come tither you must enter by a narrower gate. On every side of those gates or doors are seen many books in manner of a library on the one side 20 and on the other side 25. These contain the filthy traditions and life of Mohammed and his fellows. Within the said gate is seen a sepulchre that is a digged place where they say Mohammed is buried and his fellows which are these Nabi, Bubakar, Othomar, Awmar and Fatima. Footnote, Nabi, the prophet, Abu Bakr, Osman, Omar and Fatima. It was never believed that Osman was buried in the prophet's mosque. This part of the description is utterly incorrect. The tombs are within the tower above mentioned and Bartima in his 13th chapter quoted below seems to be aware of the fact. End of footnote. But Mohammed was their chief captain and an Arabian born. Halley was son-in-law to Mohammed for he took to wife his daughter Fatima. Bubakar is he who they say was exalted to the dignity of a chief counselor and great governor although he came not to the high degree of an apostle or prophet as did Mohammed. Othomar and Awmar were chief captains of the army of Mohammed. Every of these have their proper books of facts and traditions and hereof proceeded the great dissension and discord of religion and manners among this kind of filthy men while some confirm one doctrine and some another by reason of their diverse sects of patrons, doctors and saints as they call them. By this means they are marvelously divided among themselves and like beasts kill themselves for such quarrels of diverse opinions and all faults. This also is the chief cause of war between the Sophie of Persia and the Great Turk being nevertheless both Mohammedans and live in mortal hatred one against the other for the maintenance of their sects, saints and apostles while every of them think that their own to be best. Chapter 13 of the sect of Mohammed. Now will we speak of the manners and sect of Mohammed. Understand therefore that in the highest part of the Tower of Forsed is an open round place. Now shall you understand what craft they use to deceive our caravans. The first evening that we came tither to see the sepulchre of Mohammed our captain sent for the chief priest of the temple to come to him and when he came declared unto him that the only cause of his coming tither was to visit the sepulchre and body of Nabi by which word signified the Prophet Mohammed and that he understood that the price to be admitted to the site of these mysteries should be four thousand seraphs of gold also that he had no parents neither brothers sisters kin folks children or wives neither that he came tither to buy merchandise as spices or Bata or Nardus or any manner of precious jewels but only for very zeal of religion and salutation of his soul and was therefore greatly desirous to see the body of the Prophet. To whom the priest of the temple they called them side with countenance like one that were distraught footnote the request was an unconscionable one and the chief priest knew that the body being enclosed within four walls could not be seen end of footnote made answer in this manner dares thou with those eyes with the witch thou hast committed so many horrible sins desire to see him by whose sight God had created heaven and earth to whom again our captain answered thus my lord you have said truly nevertheless I pray you that I may find so much favor with you that I may see the Prophet whom when I have seen I will immediately thrust out my eyes the side answered oh Prince I will open all things onto thee so it is that no man can deny but that our Prophet died here who if he would might have died at Mecca but to show in himself a token of humility and thereby to give us example to follow him was willing rather here than elsewhere to depart out of this world and was incontinent of angels born into heaven and there received as equal with them then our captain said to him where is Jesus Christus the son of Marie to whom the side answered at the feet of Muhammad footnote this is incorrect Hazrat Isa after his second coming will be buried in the Prophet's Hoosier but no Muslim ever believed that the founder of Christianity left his corpse in this world see chapter 16 end of footnote then said our captain again it's suffices it's suffices I will know no more after this our captain coming out of the temple and turning to us said see I pray you for what goodly stuff I would have paid 3000 seraphs of gold the same day at evening at almost three o'clock of the night 10 or 12 of the elders of the sect of Muhammad entered into our caravan which remained not past a stone cast from the gate of the city footnote most probably in the bar al manica where the Damascus caravan still pitches tents in the footnote these ran hither and thither crying like mad men with these words Muhammad the messenger and apostle of God shall rise again oh prophet oh god Muhammad shall rise again have mercy on us God our captain and we all raised with this cry took weapon with all expedition suspecting that the Arabians were come to rob our caravan we asked what was the cause of that exclamation and what they cried for they cried as do the Christians when suddenly any marvelous thing chances the elders answered saw you not the lightning which shone out of the sepulchre of the prophet Muhammad footnote this passage shows the antiquity of the still popular superstition which makes a light to proceed from the prophet's tomb in the footnote our captain answered that he saw nothing and we also being demanded answered in like manner then said one of the old men are you slaves that is to say bought men meaning thereby Mamluks then said our captain we are indeed Mamluks then again the old man said you my lords cannot see heavenly things as being neophyte that is newly come to the faith and not yet confirmed in our religion to this our captain answered again oh you mad and insensate beasts I had thought to have given you 3000 pieces of gold but now oh you dogs and progeny of dogs I will give you nothing it is therefore to be understood that none other shining came out of the sepulchre than a certain flame which the priests caused to come out of the open place of the tower footnote it is unnecessary to suppose any deception of the kind if only the illuminati could see this light the site would necessarily be confined to a very small number end of footnote spoken of here before whereby they would have deceived us and therefore our captain commanded that thereafter none of us should enter into the temple of this also we have most true experience and most certainly assure you that there is neither iron or steel or the magneese stone that should so make the tomb of Muhammad to hang in the air as some have falsely imagined neither is there any mountain nearer than four miles we remain here three days to refresh our company to this city victuals and all kind of corn is brought from arabia phalix and babelon or alcare and also from ethiope by the red sea which is from this city but four days journey footnote this account is correct kusair kaseir sways and jeda still supply al madina end of footnote chapter 14 the journey to mecca footnote it is impossible to distinguish from this description the route taken by the damascus caravan in ad 1503 of one thing only we may be certain namely that between al madina and mecca there are no seas of sand end of footnote after we were satisfied or rather we read with the filthiness and loathesomeness of the trumperies the seats trifles and hypocrisies of the religion of muhammad we determined to go forward on our journey and that by guiding of a pilot who might direct our course with the mariner's box or compass with also the card of the sea even as is used in sailing on the sea and thus bending our journey to the west we found a very fair well or fountain from the which flowed great abundance of water the inhabitants affirm that saint mark the evangelist was the author of this fountain by a miracle of god when that region was in manner burned with incredible dryness footnote the name of saint mark is utterly unknown in al hijaz probably the origin of the fountain described in the text was a theory that sprang from the brains of the christian mamluks end of footnote here we and our beasts were satisfied with drink i may not hear omit to speak of the sea of sand and of the dangers thereof this was found of us before we came to the mountain of the jews in this sea of sand we traveled the journey of three days and nights this is a great broad plain all covered with white sand in manner as small as flower if by evil fortune it's so chance that any travel that way southward if in the meantime the wind come to the north they are overwhelmed with sand that they scatter out of the way and can scarcely see the one the other 10 paces off and therefore the inhabitants traveling this way are enclosed in cages of wood born with camels and live in them footnote a fair description of the still favorite vehicles the shugduf taktrawan and the shibria it is almost needless to say that the youth of the mariners compass is unknown to the guides in al hijaz end of footnote so passing the journey guided by pilots with mariners compass and card even as on the sea as we have said in this journey also many perish for thirst and many for drinking too much when they find such good waters in these sands is found momia which is the flesh of such men as are drowned in these sands and they are dried by the heat of the sun so that those bodies are preserved from putrefaction by the dryness of the sand and therefore that dry flesh is esteemed medicinal footnote wonderful tales are still told about the same momia mummy i was assured by an arab physician that he had broken a fouls leg and bounded tightly with a cloth containing men's dried flesh which caused the bird to walk about with the sound shank on the second day in the footnote albeit there is another kind of more precious momia which is the dried and imbammed bodies of kings and princes which of long time have been preserved dry without corruption when the wind blows from the northeast then the sand rises and is driven against a certain mountain which is an arm of the mount sinai footnote this is probably jabal war can on the darb al sultani or sea road to mecca for the muslim tradition about its sinaitic origin c chapter 20 end of footnote there we found certain pillars artificially wrought which they call yan yuan on the left hand of the said mountain in the top or ridge thereof is a den and the entry into it is by an iron gate some fame that in that place muhammad lived in contemplation here we heard a certain horrible noise and cry for passing the said mountain we were in so great danger that we thought never to have escaped departing therefore from the fountain we continued our journey for the space of 10 days and twice in the way fought with 50 000 arabians and so at the lent came to the city of mecca where all things were troubled by reason of the wars between two brethren contending which of them should possess the kingdom of mecca end of appendix four part one appendix four of personal narrative of pilgrimage to el medina and mecca by richard france's burton this is a librivox recording all librivox recordings are in the public domain for more information or to volunteer please visit librivox.org appendix four of personal narrative of pilgrimage to el medina and mecca by richard france's burton the navigation and voyages of librivox burtomanos gentleman of rome ad 1503 part 2 chapter 15 of the foreman situation of the city of mecca and why the muhammadans resort thither now the time required to speak somewhat of the famous city of mecca or mecca what it is how it is situated and by whom it is governed the city is very fair and well inhabited and contain nothing round form six thousand houses as well-built as ours and some that cost three or four thousand pieces of gold it has no walls about two furloughs from the city is a mount footnote this is probably jabal warqan on the derba sultani or sea road to mecca for the muslim tradition about its cyanitic origin c chapter 20 and a footnote where the way is cut out which lead it to a plain beneath it is on every side fortified with mountains in the stead of walls or bulwarks and have four entries the governor is a sultan and one of the four brethren of the progeny of muhammad and is subject to the sultan of babelan of whom we have spoken before his other three brethren be at continual war with him the eighteenth day of may we entered into the city by the north side then by a declining way we came into a plane on the south side are two mountains the one very near the other distant only by a little valley which is the way that lead it to the gate of mecca on the east side is an open place between two mountains like into a valley footnote the sani at kuda a pass opening upon the mecca plain here are two towers are now erected and a footnote and is the way to the mountain where they sacrifice to the patriarchs abraham and isaac footnote an error the sacrifices performed at mona not on arafat the mountain here alluded to and a footnote this mountain is from the city about 10 or 12 miles and the height of three stones cast it is of stone and as hard as marble yet no marble footnote the material is a close gray granite and a footnote in the top of the mountain is a temple or mesquita made after their fashion and had three ways to enter into it footnote the form of the building has now been changed and a footnote at the foot of the mountain are two cisterns which consumes water without corruption of these the one is reserved to minister water to the camels of the caravan of babel and oral care and the other for them of damasco it is rain water and is derived far off footnote the mccanns have a tradition concerning it that it is derived from bagdad and a footnote but to return to speak of the city for us touching the manner of sacrifice which they use at the foot of the mountain we will speak hereafter entering therefore into the city we found there the caravan of Memphis or Babylon which prevented us eight days and came not the way that we came this caravan contain three score and four thousand camels and a hundred mem looks to guide them and here ought you to consider that by the opinion of all men this city is greatly cursed of God as apparently by the great baron as thereof for it is destitute of all manners of fruits and corn footnote Muslims who are disposed to be facetious on serious subjects often remark that it is a mystery why Allah should have built his house in a spot so barren and desolate and a footnote it is cursed with dryness for lack of water and therefore the water is there grown to such a price that you cannot for 12 pence buys much water as will satisfy your thirst for one day now therefore i will declare that what provision they have for victuals the most part is brought them from the city of Babylon otherwise named memphis carus or al qayr a city of the river of nihilus in egypt as we have said before and is brought by the red sea called mere irithrium from a certain port named ghidda a distant from mecca 40 miles footnote this is still correct suez supplies jidda with corn and other provisions and a footnote the rest of their provisions is brought from arabia phallix that is the happy or blessed arabia so named for the fruitfulness thereof in respect of the other two arabies called peteria and desert that is stone and desert they have also much corn from Ethiopia here we found marvelous number of strangers and peregrines or pilgrims of the which some came from syria some from persia and other from both the east indies that is to say both india within the river of ganges and also the other india without the same river and ever saw in any place greater abundance and frequentation of people for as much as i could perceive by tearing there the space of 20 days these people resort thither for diverse causes as some for merchandise some to observe their vow of pilgrimage and other to have pardon for their sins as touching the which we will speak more hereafter chapter 17 of the pardons or indulgences of mecca now let us return to speak of the pardons of the pilgrims for which so many strange nations resort thither in the midst of the city is a temple and fashion like unto the colossus of room the amphitheater i mean like unto a stage yet not of marbled or huge stones but of burnt bricks for this temple like unto an amphitheater have four score and ten or an hundred gates and is vaulted footnote a prodigious exaggeration berghard enumerates 20 the principal gates are 17 in number in the old building they were more numerous joseph pit says it had about 40 doors to enter into it not so much i think for necessity as figure for in some places they are close by one another and a footnote the entrance is by a descent of 12 stairs or degrees in every part footnote bartima eludes probably to the babidiada in the northern anciente and a footnote in the church porch are so lonely jewels and precious stones in the entry the gilded walls shine on every side of the incomparable splendor in the lower part of the temple that is under the vaulted places is seen a marvelous multitude of men for there are five or six thousand men that sell none other thing than sweet ointments and especially a certain odory ferris and most sweet powder wherewith dead bodies are embalmed footnote i saw nothing of the kind though consistently in the haram at mecca and a footnote and hence all manner of sweet savers are carried in manner into the countries of all the mohammedans it passed with all belief to think of the exceeding sweetness of these savers far surmounting the shops of the apothequeries the 23 day of may the pardons began to be granted in the temple and in what manner we will now declare the temple in the middest is open without any enclosing and in the middest also thereof is a turret of large nests of six passes in circuit footnote the caribbean oblong massive structure 18 paces in length 14 in breath and from 35 to 40 feet in height berghard volume one page 248 my measurements concerning which more hereafter gave 18 paces in breath and 22 in length and a footnote and involved or hanged with cloth or tapestry of silk footnote in ancient times possibly it was silk now it is of silk and cut and mixed and a footnote and passeth not the height of a man they enter into the turret by a gate of silver and is on every side beset with vessels full of balm on the day of pentacost lessons is granted to all men to see these things the inhabitants affirm that balm or balsam to be part of the treasure of the sultan that is the lord of makka at every vault of the turret is fastened around circle of iron like the ring of a door footnote these are the brazen rings which served to fasten the lower edge of the kiswa or of the covering and a footnote on the 22 day of may a great multitude of people began early in the morning before day seven times to walk about the turret kissing every corner thereof oftentimes feeling and handling them from this turret about 10 or 12 paces is on other turret like a chapel build it after a manor this has three or four entries in the middest thereof is a well of three score and ten cubits deep the water of this well is infected with salt pitter or salt nitter footnote a true description of the water of the well zem zem and a footnote egypt men are there unto appointed to draw water for all the people and when a multitude of people have seven times gone round about the first turret they come to this well and touching the mouth or the brim thereof they say be it in the honor of god pardon me and forgive me my sins when these words are said they that draw the water pour three buckets of water on the heads of every one of them and stand near about the well and wash them all wet from head to foot although they be appareled with silk then doting fools dream that they are clean from all their sins and their sins are forgiven them they say for the more that the first turret whereof we have spoken was the first house that ever abraham build it and therefore while they are yet all wet of the said washing they go to the mountain where as we have said before they are accustomed to sacrifice to abraham footnote there is great confusion in this part of bar the mass narrative on the ninth of the l'hijjah the pilgrim slave mount arafat on the 10th many hasten into makkah and enter the kaba they then return to the valley of munna where their tents are pitched and they sacrifice the victims on the 12th the tents are struck and the pilgrims were enter makkah and the footnote and remaining there two days they make the said sacrifice to abraham at the foot of the mountain chapter 18 the manner of sacrificing at mecca for as much as for the most part noble spirits are delighted with novelties of great and strange things therefore to satisfy their expectation i will describe their manner of sacrificing therefore when they intend to sacrifice some of them kill three sheep some four and ten so that the butchery sometimes so floweth with blood that in one sacrifice are slain about three thousand sheep they are slain at the rising of the sun and shortly after are distributed to the poor for god's sake for i saw there a great and confounded multitude of poor people as to the number of 20 000 these make many and long ditches in the fields where they keep fire with camels dong and roast or sieve with flesh that is given them and eat it even there i believe that these poor people came thither rather for hunger than for devotion which i think by this connection that great abundance of cucumbers are brought thither from arabia phoenix which they eat casting away the parishes without their houses or tabernacles where a multitude of the said poor people gather them even out of the mire and the sand and eat them and are so greedy of these parishes that they fight who may gather most footnote this well describes the wretched state of the poor taqouri and other africans but it attributes them an unworthy motive i once asked i learned at arab what induced the wretched to rush upon destruction as they do when the faith renders pilgrimage obligatory only upon those who can afford necessaries for the way by allah he replied there is fire within their hearts which can be quenched only at god's house and at his prophet's tomb and a footnote the day following footnote bartima el lucid the day of arafat ninth of the al-hijjah it proceeds not follows the day of sacrifice and a footnote their qadi which are in place with them as with us the preachers of god's word ascended into a high mountain to preach to the people that remain at beneath and preach to them in their language the space of an hour the sum of the sermon was that with tears they should be wail their sins and beat their breasts with sighs and lamentation and for the preacher himself with loud voice spake these words al-wabra ham beloved of god o aizak chosen of god and his friend pray to god for the people of nebi when these words were said suddenly we heard lamenting voices when the sermon was done a rumor was spreaded that a great army of arabians to the number of twenty thousand were coming with which news that they kept the caravans being greatly feared with all speed like madmen fled into the city of mecca and we again bearing a news of the arabians approach fled also into the cities but while we were in the midway between the mountain and mecca we came by despicable wall of the breath of four cubits the people passing this wall had covered the way with stones and causer of they say to be this when abraham was commanded to sacrifice his son he willed his son aizak to follow him to the place where he should execute the commandment of god as aizak went to follow his father there appeared to him in the way a devil in likeness of a fair and friendly person not far from the said wall and asked him friendly whether he went aizak answered that he went to his father who tarried for him to this the enemy of mankind answered that it was best for him to tarry and if that he went any further his father would sacrifice him but aizak nothing fearing this advertisement of the devil went forward that his father on him might execute the commandment of god and with this answer as they say the devil departed yet as aizak went forward the devil appeared to him again in the likeness of another friendly person and forbade him as before then aizak taking up a stone in that place hurled it at the devil and wounded him in the forehead in witness and remembrance whereof the people passing that way when they come near the wall are accustomed to cast stones against it and from thence go into the city footnote bartama elues to the shaitan el qibir or the great devil as the buttress of al-munna is called his account of satan's appearance is not strictly correct most muslims believe that abraham threw the stone at the regime the lapidated one but there are various traditions upon the subject and a footnote as we went this way the air was in manor darkened with a multitude of stocked doves they say that these doves are of the progeny of the dove that spake in the ear of muhammad in likeness of the holy ghost footnote a christian version of an obscure muslim legend about a white dove alighting on the prophet's shoulder and appearing to whisper in his ear whilst he was addressing a congregation but lure elues to it the apostles of this fierce religion like muhammad were asan wijan the latter word being probably a clerical error for pigeon when describing the kaba shall have occasion to allude to the blue rocks of mecca and a footnote these are seen everywhere as in the villages houses taverns and granaries of corn and rice and are so tame that one can scarcely drive them away to take them or kill them is esteemed a thing worthy death and therefore a certain pension is given to nourish them in the temple footnote no one would eat the pigeons of the kaba but in other places el medina for instance there are sometimes used as article of food and a footnote chapter 20 of diverse things which chance to me in mecca and of zida a part of mecca it may seem good here to make mention of certain things in which is seen sharpness of wit in the case of urgent necessity which have no law is safe the proverb for I was driven to the point how I might privelly escape from mecca therefore whereas my captain gave me charge to buy certain things as I was in the marketplace a certain ma'mluk knew me to be a christian and therefore in his own language spake on to me these words in temaname that is where art thou footnote in the vulgar dialect aunt minan and a footnote to whom I answered that I was a ma'muleton but he said thou sayest not truly I said again by the head of ma'mulet I am a ma'muleton then he said again come home to my house I followed him willingly when we were there he began to speak to me in the italian tongue and asked me again from whence I was affirming that he knew me and that I was no ma'muleton also that he had been sometime in Geneva and Venice and that his words might be better believed he rehearsed many things which testified that he said truth when I understood this I confessed freely that I was a romaine but professed to the faith of ma'mulet in the city of Babylon and there made one of the ma'mluks whereof he seemed greatly to rejoice and therefore used me honorably but because my desire was yet to go further I asked the ma'muleton whether that city of Mecca was so famous as all the world spoke of it and inquired of him where was the great abundance of pearls precious stones spices and other rich merchandise that the root went off to be in that city and all my talk was to the end to grove the mind of the ma'muleton that I might know the cause why such things were not brought thither as in time past but to avoid all suspicion I durst here make no mention of the dominion which the king of Portugal had in the most part of that ocean and of the gulfs of the Red Sea and Persia then he began with more attentive mind in order to declare unto me the cause what mart was not so greatly frequented as it had been before and lay the only fault thereof in the king of Portugal but when he made mention of the king I began of purpose to detract his fame lest ma'muleton might think that I rejoiced that the Christians came thither for merchandise when he perceived that I was of profession and enemy to the Christians he had met me yet in greater estimation and proceeded to tell many things more when I was well instructed in all things I speak into him friendly these words in the ma'muleton language I confess in ability to explain these words the printer has probably done more than the author to make him unintelligible at manik minan nabi in vulgar tongue and rather corrupt Arabic would mean I beg you to aid me for the sake of the prophet and a footnote he asked me where rain to help me I said how I may secretly depart hence confirming by great others that I would go to those kings that were most enemies to the Christians affirming furthermore that I knew certain secrets greatly to be esteemed which if they were known to the saved kings I doubted not but that in short time I should be sent for from Macca astonished at these words he said unto me I pray you what art or secret do you know answer that I will give place to no man in making a wall manner of guns and artillery then said he praised be Muhammad who sent the hither to do him and his saints good service and willed me to remain secretly in his house with his wife and required me earnestly to obtain leave of our captain that under his name he might lead from Macca 15 camels laden with spices without paying any custom for they ordinarily pay to the salt and 30 seraphs of gold footnote asrafi or docats and a footnote for transporting of such merchandise for the change of so many camels I put him in good hope of his request he greatly rejoiced although he would ask for a hundred affirming that might easily be obtained by the privileges of the Mamluks and therefore desired him that I might feel safe remain in his house and nothing doubting to obtain his request he greatly rejoiced and talking with me yet more freely gave me further instructions and counseled me to repair a certain king of the greater India in the kingdom and realm of Tusham footnote the Deccan and a footnote where for we will speak hereafter therefore the day before the caravan departed from Macca he willed me to lie hide in the most secret part of his house the day following early in the morning the trumpeter of the caravan gave warning to all the Mamluks to make ready their horses to direct their journey towards Syria with proclamation of death to all that should refuse to do so when I heard the sound of the trumpet and was advertised of the straight commandment I was marvelously troubled in mind and with heavy countenance desired the Mohammedan's wife not to beware of me and with earnest prayer committed myself to the mercy of God on the Tuesday following our caravan departed from Macca and I remained in the Mohammedan's house with his wife but he followed the caravan yet before he departed he gave commandment to his wife to bring me to the caravan which should depart from Zidda the port of Macca footnote Zidda and a footnote this port is distant from Macca forty miles whilst I lay thus hid in the Mohammedan's house I cannot express how friendly his wife used me this also furthered my good entertainment that there was in the house a fair young maid the niece of the Mohammedan who was greatly in love with me but at that time in the midst of the house troubles and fear the fire of Venus was almost extinct in me and therefore with dalliances of fair words and promises I still kept myself in her favor therefore the Friday following about noon tide I departed following the caravan of India and about midnight we came to a certain village of the Arabians and there remained the rest of that night and the next day till noon from hence we went forward on our journey towards Zidda and came further in the silence of the night the city had no walls yet fear houses somewhat after the building of Italy there is great abundance of all kind of merchandise by reason of resort in manner of all nations that are except Jews and Christians to whom it is not lawful to confeder as soon as I entered into the city I went into their temple or mesquita where I saw a great multitude of poor people as about the number of 25 000 attending a certain pilot who should bring them into their country here I suffered much trouble and affliction being enforced to hide myself among these poor folks feigning myself very sick to the end that none should be inquisitive what I was once I came or whether I would the lord of the city is the Sultan of Babylon brother of the Sultan of Mecca who is his subject the inhabitants are Mohammedans the soil is unfruitful and lack of fresh water the sea beateth against the town there is nevertheless the abundance of all things but brought thither from other places as from Babylon of Nileus Arabia Felix and diverse other places the heat is here so great that men are in manner dried up there with and therefore there is ever a great number of sick folks the city contained at about 500 houses after 15 days were passed I contacted a pilot who was ready to depart from dance into a parisia and agreed of the price to go with him there lay at anchor in the haven almost 100 brigantines and foisters footnote a foist or bust was a kind of feluca partially decked and a footnote with diverse boats and barks of sundry sorts both with oars and without oars therefore after three days giving wind to our sails we entered into the red sea otherwise named Mary Erytheria and a footnote end of appendix four part two