tains the words, "Verily, the first house founded for mankind to worship in is that at Mecca, a blessing and a direction to all believers." Seven other short chapters of the Koran are also woven into this tapestry, namely, the Chapter of the Cave, Miriam, Al Amran, Repentance, T.H., Y.S., and Tabarak.

The final duty of righteous Moslems and the most important ceremony of the Moslem religion is the pilgrimage to Mecca. The pilgrimage (Hajj) to Mecca is not only one of the pillars of the religion of Islam, but it has proved one of the strongest bonds of union and has always exercised a tremendous influence as a missionary agency. Even to-day the pilgrims who return from Mecca to their native villages in Java, India and West Africa are fanatical ambassadors of the greatness and glory of Islam. From an ethical standpoint, the Mecca pilgrimage, with its superstitious and childish ritual, is a blot upon Mohammedan monotheism. But as a great magnet to draw the Moslem world together with an annual and ever-widening esprit de corps, the Mecca pilgrimage is without a rival. . . . For the details of the pilgrimage one must read Burckhardt, Burton, or other of the score of travelers who have risked their lives in visiting the forbidden cities of Islam. The record of their heroism has been compiled in one short volume by Augustus Ralli under the title "Christians at Mecca " (Heinemann, London, 1909). The earliest European pilgrim was Ludovico Bartema who reached Mecca in 1503. The most accurate in his description of the ceremonies of the Hajj is Burckhardt (1814-5), the most fascinating, Burton (1853), and it remained for a Hollander, Christiaan Snouck Hurgronje, to give us a history of Mecca, a photographic atlas of the city, and a philosophical dissertation on the pilgrimage.1 "It is

1" Het Mekkaansche Feest," Leiden, 1880 and Mekka 2 vols. in German. The latter book is accompanied by a photographic atlas.

possible," says Ralli, "to divide Christian pilgrims to Mecca into three groups. First come those from Bartema to Pitts, inclusive, whom I have already compared to a cloud of light skirmishers. They are followed by the votaries of science— Badia, Seetzen, Burckhardt, Hurgronje. In a parallel column advance those impelled by love of adventure or curiosity von Maltzan, Bicknell, Keane, Courtellemont. Burton belongs to both the latter groups; Wallin to the first, but he fell on evil days; and it is hard to classify Roches.

"It would tax the ingenuity of most of us to find such another heterogeneous collection of men devoted to one theme. It is a far cry from the humble Pitts to the princely Badia, from the scientific Burckhardt to the poetical Courtellemont, from the impersonal Hurgronje to the autobiographical Roches, from the obscure Wild to the world-famous Burton. Such contrasts might be pursued in the written records that remain; between Burckhardt's orderly accumulation of facts and Keane's rollicking narrative. But suffice it that the members of this select company, differing in time and country, aim and temperament, are united by the single bond of a strange adventure." This strange adventure led them all to observe the pagan rites of the great monotheistic faith of Islam, of which the ceremonies in brief are as follows: After donning the garb of a pilgrim and performing the legal ablutions, the Hajji visits the sacred mosque and kisses the Black Stone. He then runs around the Ka'aba seven times - thrice very rapidly and four times very slowly — in imitation of the motions of the planets. Next he offers a prayer: "O Allah, Lord of the Ancient House, free my neck from hell-fire, and preserve me from every evil deed; make me contented with the daily food Thou givest me, and bless me in all Thou hast granted." At "the place of Abraham ” he also prays; he drinks water from the sacred well of Zem Zem and again kisses the Black Stone. Then the pilgrim runs

between the hills of Safa and Marwa. He visits Mina and Arafat, a few miles from Mecca, and at the latter place listens to a sermon. On his return he stops at Mina and stones three pillars of masonry known as the "Great Devil,” the "middle pillar" and the "first one" with seven small pebbles. Finally, there is the sacrifice of a sheep or other animal as the climax of the pilgrim's task. Snouck Hurgronje and Dozy have given us the theory of the origin of these strange ceremonies in their monographs. The whole pilgrimage is, in the words of Kuenen, a fragment of incomprehensible heathenism taken up undigested into Islam.” And as regards the veneration for the Black Stone, there is a tradition that the Caliph Omar remarked: "By God, I know that thou art only a stone and canst grant no benefit or do no harm. And had I not known that the Prophet kissed thee I would not have done it." (Nisai, Vol. II, p. 38.)

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There are two books that may be considered authoritative on the ceremonies of the pilgrimage: Wellhausen's “Reste Arabischen Heidentums," pp. 68–249, and Burton's “Pilgrimage to Al Medina and Mecca."

Burton's description of the ritual is complete:

"We then advanced towards the eastern angle of the Ka'abah, in which is inserted the Black Stone; and, standing about ten yards from it, repeated with upraised hands, There is no god but Allah alone, Whose Covenant is Truth, and Whose Servant is Victorious. There is no god but Allah, without Sharer; His is the Kingdom, to Him be Praise, and He over all Things is potent.' After which we approached as close as we could to the stone. A crowd of pilgrims preventing our touching it that time, we raised our hands to our ears, in the first position of prayer, and then lowering them, exclaimed, 'O Allah (I do this), in Thy Belief, and in verification of Thy Book, and in Pursuance of

Thy Prophet's Example- -may Allah bless Him and preserve! O Allah, I extend my Hand to Thee, and great is my Desire to Thee! O accept Thou my Supplication and diminish my Obstacles, and pity my Humiliation, and graciously grant me Thy pardon!' After which, as we were still unable to reach the stone, we raised our hands to our ears, the palms facing the stone, as if touching it, recited the various religious formulæ, the Takbir, the Tahlil, and the Hamdilah, blessed the Prophet, and kissed the finger-tips of the right hand. The Prophet used to weep when he touched the Black Stone, and said that it was the place for the pouring forth of tears. According to most authors, the second Caliph also used to kiss it. For this reason most Moslems, except the Shafa'i school, must touch the stone with both hands and apply their lips to it, or touch it with the fingers, which should be kissed, or rub the palms upon it, and afterwards draw them down the face. Under circumstances of difficulty, it is sufficient to stand before the stone, but the Prophet's Sunnat, or practice, was to touch it. Lucian mentions adorations of the sun by kissing the hand.

"Then commenced the ceremony of Tawaf, or circumambulation, our route being the Mataf- the low oval of polished granite immediately surrounding the Ka'abah. I repeated, after my Mutawwif, or cicerone, 'In the Name of Allah, and Allah is omnipotent! I purpose to circuit seven circuits unto Almighty Allah, glorified and exalted!' This is technically called the Niyat (intention) of Tawaf. Then we began the prayer, O Allah (I do this), in Thy belief, and in Verification of Thy Book, and in Faithfulness to Thy Covenant, and in Perseverance of the Example of the Apostle Mohammed -may Allah bless Him and preserve!' till we reached the place Al-Multazem, between the corner of the Black Stone and the Ka'abah door. Here we ejaculated, 'O Allah, Thou hast Rights, so pardon my transgressing them.' Opposite

the door we repeated, 'O Allah, verily the House is Thy House, and the Sanctuary Thy Sanctuary, and the Safeguard Thy Safeguard, and this is the Place of him who flies to Thee from (hell) Fire! At the little building called Makam Ibrahim, who took Refuge with and fled to Thee from the Fire! O deny my Flesh and Blood, my Skin and Bones to the (eternal) Flames!' As we paced slowly round the north or Irak corner of the Ka'abah we exclaimed, 'O Allah, verily I take Refuge with Thee from Polytheism, and Disobedience, and Hypocrisy, and evil Conversation, and evil Thoughts concerning Family, and Property and Progeny!' When fronting the Mizab, or spout, we repeated the words, 'O Allah, verily I beg of Thee Faith which shall not decline, and a Certainty which shall not perish, and the good Aid of Thy Prophet Mohammed-may Allah bless Him and preserve! O Allah, shadow me in Thy Shadow, on that Day when there is no Shade but Thy Shadow, and cause me to drink from the Cup of Thine Apostle Mohammedmay Allah bless Him and preserve! that pleasant Draught after which is no Thirst to all Eternity, O Lord of Honor and Glory!' Turning the west corner, or the Rukn alShami, we exclaimed, ‘O Allah, make it an acceptable Pilgrimage, and a Forgiveness of Sins, and a laudable Endeavor, and a pleasant Action (in Thy sight), and a store which perisheth not, O Thou Glorious! O Thou Pardoner!' This was repeated thrice, till we arrived at the Yamani, or south corner, where the crowd being less importunate, we touched the wall with the right hand, after the example of the Prophet, and kissed the finger-tips. Finally, between the south angle and that of the Black Stone, where our circuit would be completed, we said, 'O Allah, verily I take refuge with Thee from Infidelity, and I take Refuge from the Tortures of the Tomb, and from the Troubles of Life and Death. And I fly to Thee from Ignominy in this World and