Burckhardt’s Journey to Mecca and Medina. Burckhardt, to whom we are indebted for the first careful and complete description of the holy cities of Arabia, was a native of Lausanne, in Switzerland. After having been educated in Germany, he went to London with the intention of entering the English military service, but was persuaded by Sir Joseph Banks to apply to the African Association for an appointment to explore the Sahara, and the then unknown negro kingdoms of Central Africa. His offer was accepted, and after some preparation he went to Aleppo, in Syria, where he remained for a year or two, engaged in studying Arabic and familiarizing himself with Oriental habits of life. His first journeys in Syria and Palestine, which were only meant as preparations for the African exploration, led to the most important results. He was the first to visit the country of Hauran—the Bashan of Scripture—lying southeast of Damascus. After this he passed through Moab, east of the Dead Sea, and under the pretence of making a pilgrimage to the tomb of Aaron on Mount Hor, discovered the rock-hewn palaces and temples of Petra, which had been for many centuries lost to the world. By this time his Moslem character had been so completely acquired that he felt himself free from suspicion. Accordingly he decided to remain and take part in the pilgrimage to Mecca and Medina, which was to take place that year, in November. His funds, however, were nearly exhausted, and the Jedda merchants refused to honor an old letter of credit upon Cairo, which he still carried with him. In this emergency he wrote to the Armenian physician of Mohammed Ali, who was at that time with the Pasha at the city of Tayf (or Tayef), about seventy miles southeast of Mecca. Mohammed Ali happening to hear of this application, immediately sent a messenger with two dromedaries, to summon Burckhardt to visit him. It seems most probable Burckhardt set out without the least hesitation, taking care to exhibit no suspicion of the Pasha’s object, and no desire to see the holy city. But the guide himself proposed that they should pass through Mecca in order to save travel; the journey was hurried, however, and only a rapid observation was possible. Pushing eastward, they reached, on the third night, the Mountain of Kora, which divides the territory of Mecca from that of Tayf. Burckhardt was astonished at the change in the scenery, produced by the greater elevation of the interior of Arabia above the sea. His description is a striking contrast to that of the scenery about Mecca. “This,” he says, “is the most beautiful spot in the Hedjaz, and more picturesque and delightful than anything I had seen since my departure from Lebanon, in Syria. The top of Djebel Kora is flat, but large masses of granite lie scattered over it, the surface of which, like that of the granite rocks near the second cataract of the Nile, is blackened by the sun. Several small rivulets descend from this peak and irrigate the plain, which is covered with verdant fields and large shady trees beside the granite rocks. To those who have only known the dreary and scorching sands of the lower country of the Hedjaz, this scene is as surprising as the keen air which blows here is refreshing. Many of the fruit-trees of Europe are Burckhardt had an interview with Mohammed Ali on the evening of his arrival in Tayf. His suspicions were confirmed: the Kadi (Judge) of Mecca and two well-informed teachers of the Moslem faith were present, and although the Pasha professed to accept Burckhard’s protestations of his Moslem character, it was very evident to the latter that he was cunningly tested by the teachers. Nevertheless, when the interview was over, they pronounced him to be not only a genuine Moslem, but one of unusual learning and piety. The Pasha was forced to submit to this decision, but he was evidently not entirely convinced, for he gave orders that Burckhardt should be the guest of his physician, in order that his speech and actions might be more closely observed. Burckhardt took a thoroughly Oriental way to release himself from this surveillance. He gave the physician so much trouble that the latter was very glad, at the end of ten days, to procure from the Pasha permission for At the valley of Mohram, nearly a day’s journey from Mecca, Burckhardt changed his garb for the ihram, or costume worn by the pilgrims during their devotional services. It consists of two pieces of either linen, cotton, or woollen cloth; one is wrapped around the loins, while the other is thrown over the shoulder in such a manner as to leave the right arm entirely bare. On reaching Mecca he obeyed the Moslem injunction of first visiting the great mosque and performing all the requisite ceremonies before transacting any worldly business. When this had been accomplished he made a trip to Jedda for the purpose of procuring supplies, which were necessary for the later pilgrimage to Medina, and then established himself comfortably in an unfrequented part of Mecca, to await the arrival of the caravan of pilgrims from Damascus. Burckhardt describes the great mosque of Mecca, which is called the Beit Allah, or “House of God,” as “a large quadrangular building, in the centre of which stands the Kaaba, an oblong, massive structure eighteen paces in length, fourteen in breadth, and from thirty-five to forty feet in height. It is constructed of gray Mecca stone, in large blocks of different sizes, joined together in a very rough manner, and with bad cement. At the northeast corner of the Kaaba, near the door, is the famous Black Stone, which forms part of the sharp angle of the building at four or five feet above the ground. It is an Toward the end of November the caravans from Syria and Egypt arrived, and at the same time Mohammed Ali, so that the hadj, or pilgrimage, assumed a character of unusual pomp and parade. The Pasha’s ihram consisted of two of the finest Cashmere shawls; the horses and camels belonging to himself and his large retinue, with those of the Pasha of Damascus and other Moslem princes, were decorated with the most brilliant trappings. On arriving, the pilgrims did not halt in Mecca, but continued their march to the Sacred Mountain of Arafat, to the eastward of the city. A camp, several miles in extent, was formed upon the plain, at the foot of the mountain, and here Burckhardt joined the immense crowd, in order to take his share in the ceremonies of the following day. In the morning he climbed to the top of Arafat, Burckhardt also gives an interesting description of the sermon preached on Mount Arafat, the hearing of which is an indispensable part of the pilgrimage: unless a person is at least present during its delivery, he is not entitled to the name of hadji, or pilgrim. The great encampment broke up at three o’clock in the afternoon, and Mount Arafat was soon covered from top to bottom. “The two Pashas, with their whole cavalry drawn up in two squadrons behind them, took their posts in the rear of the deep line of camels of the pilgrims, to which those of the people of Hedjaz were also joined; and here they waited in solemn and respectful silence the conclusion of the sermon. Farther removed from the preacher was the Scherif of Mecca, with his small body of soldiers, distinguished by several green standards carried before him. The two mahmals, or holy camels, which carry on their backs the high structure which serves as the banner of their respective caravans, made way with difficulty through the ranks of camels that encircled the southern and eastern sides of the hill, opposite to the preacher, and took their station, surrounded by their guards, directly under the platform in front of him. The preacher, who is usually the Kadi of Mecca, was mounted upon a finely caparisoned camel, which had been led up the steps: it was traditionally said that Mohammed was always seated when he addressed his followers, a practice in which he was imitated by all the Caliphs who came to the Burckhardt performed all the remaining ceremonies required of a pilgrim; but these have been more recently described and with greater minuteness by Captain Burton. He remained in Mecca for another month, unsuspected and unmolested, and completed his observations of a place which the Arabs believed they had safely sealed against all Christian travellers. Leaving Mecca with a small caravan of pilgrims, on January 15, 1815, he reached Medina after a journey of thirteen days, during which he narrowly escaped being slain by the Bedouins. Burckhardt reached Yambo (the port of Medina), at the end of April, and, after running great danger from the plague, succeeded in obtaining passage to the Peninsula of Sinai, whence he slowly made his way back to Cairo. Here he waited for two years, vainly hoping for the departure of a caravan for Central Africa, and meanwhile assisting Belzoni in his explorations at Thebes. In October, 1817, he died, and the people who knew him only as Shekh Abdallah, laid his body in the Moslem burying-ground, on the eastern side of Cairo. |