"There are few scattered hamlets, and no straggling abodes of mankind; danger and apprehension have forced the remnant of its inhabitants to herd together in towns for mutual security, and to leave the deserted country to the bandit and the beast of prey. The wandering passenger pursues his listless route surrounded by privations and difficulties, by fatigue and apprehension, few beaten tracks to guide his course, and few hospitable mansions to shelter his weariness. By night he rests beside his camel in the karavan-serai; and by day he hurries along with no comforts save those which he carries with him, and no companions but his thoughts. But these are sufficient, and they spring up with every breath and at every turning his very loneliness is sublimity; his only prospect, beauty; he reclines upon earth, whose every clod is a sepulchre of greatness, and he is canopied by a sky

"So cloudless, pure, and beautiful,

That God alone is to be seen in heaven."vol. i. p. 143-145.

Mr. Emerson has indulged in a very curious theory about the influence of climate on the situation of woman in civil society.

"I have invariably observed (he says), that the farther we progress towards the south in any country, the situation of females becomes more deplorable and unhappy. In northern latitudes alone, woman is the better half of creation: as we draw towards more genial climes, she gradually merges into equality, inferiority, a deprivation of her rights and dignity, and at last, in the vicinity of the Line, a total denial of a reasoning principle, or an immortal essence which might enjoy in another world those privileges of which she is tyrannically debarred in

this."

Now, we do not mean to accuse the author of the slightest plagiarism, although we are confident that he could afford to labour under an imputation for this; but from the varied classical knowledge which he has displayed, we were tempted to suppose that he had met the same theory laid down before, without remembering from whom he took it. Cicero, in his oration against Verres, says "Quem enim Romanorum pudet uxorem inducere in convivium? aut cujus materfamilias non primum tenet locum atque in celebritate versatur? Quod fit aliter in Græcia." Quintus Curtius says, that the civilization of men depends on their climate; and Aristotle tells us, that the natives of his own country, inhabiting a territory midway between the Northern Europeans and the Southern Asiatics, possessed the courage of the one without their stupidity; and the genius of the other without their boorish imbecility. However ingenious, therefore, may be this amusing theory, we cannot regard it as new; but we give Mr. Emerson full credit for his light and graceful exposition of it, and for the manner in which he has contrived to turn it to the advantage of his own country.

There are several ballads translated from the Greek, scattered over the work, which seem more literal and national than the version from Fauriel, published by Mr. Sheridan.

We re

gret exceedingly that our limits do not permit us to extract any of the interesting stories,

which diversify the sketches of Ægean scenery. The description of the Greek servant is told in the best style of Anastasius; but we were more pleased by the manner in which the author has worked up the picturesque account of the Vampires, or Vroukelakos of Sanotrin. Our fair readers will also feel much interest in perusing the history of Hugo Crevelier, the celebrated pirate of the Levant, whose character furnished the groundwork of Lord Byron's Corsair.

The most valuable part of the Letters from the Ægean is unquestionably the illustration of the numerous passages of Scripture, given by Mr. Emerson. To ordinary readers, much pleasure is lost in perusing the holy volume of our faith, from an ignorance of Oriental customs. From this cause, the splendid sublimity of Isaiah; the strong, passionate sketches of Ezekiel; and the intense pathos of the royal Psalmist, are frequently misunderstood or unappreciated. The following custom of Patmos affords a satisfactory explanation of a very obscure allusion in the Old Testament.

"We purchased from them a few partridges, and a vase of Aphrogala (zopo yana) or clotted cream, and the captain having presented a donation of nuts for the Monastery, we returned on board. I should mention here, that the only partridges in the Greek islands are those with red legs, which are likewise found on the continent of Asia, and in the Southern countries of Europe. In some of the Cyclades, when the inhabitants are too poor to be enabled to expend much money on gunpowder, they have a practice of chasing them on foot till the birds are so wearied as to be easily taken with the hand; does not this illustrate 1 Samuel, xxvi. 20, which speaks of Saul pursuing David 'as when one doth hunt a partridge on the mountains?"-ii. 21—22.

The subjoined description of a Mediterranean squall deserves to be quoted for its beauty; and it likewise confirms the opinion which we have just advanced on the usefulness of these volumes:

"The following morning rose pure and beautiful; again all sail was set, and we hoped ere noon to reach the open sea to the south of Syra, where Stephanopoulo expected to encounter the squadron of the commodore. As we were seated at breakfast, a sailor put his head within the door, and saying briefly that it looked squally to windward,' hurried again upon deck. We all followed, and on coming up, saw a little black cloud on the verge of the horizon towards the south, which was every instant spreading over the sky and drawing nearer to us. The captain altered his course instantly, preparing to scud before it; and in the meantime ordered all hands aloft to take in sail. But scarcely an instant had elapsed ere the squall was upon us, and all grew black around the wind came rushing and crisping over the water, and in a moment the ship was running almost gunwale down, whilst the rain was dashing in torrents on the decks. As quick as thought the foresail was torn from the yards, and as the gust rushed through the rigging, the sheets and ropes were snapping and cracking with a fearful noise. The crew, however, accustomed to such sudden visitants, were not

slow in reefing the necessary sails, trimming the rigging, and bringing back the vessel to her proper course; and in about a quarter of an hour, or even less, the hurricane had all past by; the sun burst again through the clouds that swept in its impetuous train; the wind sunk to its former gentleness, and all was once more at peace, with the exception of the agitated sea, which continued for the remainder of the day rough and billowy.

"It is the dread of such sudden bourasques as the present, that compels almost every vessel in the Levant to shorten sail at the close of day, since in cloudy weather it would be next to impossible during the night to discern the approach of the tempest in time to prepare for its reception; and to a ship with all her canvas spread, its effects might prove terrific. This instance and others I have witnessed, are thoroughly explanatory of the passage in Kings, where the servant of Elijah descries from the top of Carmel the little cloud ascending from the sea And it came to pass at the seventh time, that he said, behold there ariseth a little cloud out of the sea like a man's hand.' in the meanwhile the heavens grew black with clouds and wind, and there was a great rain. (1 Kings, ch. 18, vv. 44, 45.) In the Mediterranean such scenes are frequent, but fortunately, though so dreadfully impetuous, the hurricane is so local in its fury, that its impetuosity will scarcely be perceived at the distance of a very few miles."-ii. p. 149-152.

And

One more extract, and we have done. It contains a very poetical explanation of the title, "Porte," applied to the Sultan of Turkey:

"I do not remember to have any where seen an allusion to the coincidence between this title of the Grand Seignior, or rather the Turkish Government, and the constant application of the term Gate, throughout the Sacred writings. The Baba Hoomaïun, the Sublime Porte, is one of the gates of the Seraglio, and from it, the Ottoman Emperor derives his singular appellation.

"In the same manner, the word 'gate' in its various applications throughout the Scriptures, signifies power, as in the instance when God promises Abraham that his posterity should possess the gates of their enemies, (Gen. xxii. v. 17.) And, the gates of Hell (shall not prevail against the Church,) Matt. xvi. v. 18; the gates of Death (Psalm ix. v. 13); the gates of the grave (Isaiah, xxxviii. v. 10); the gates of righteousness (Psalm cxviii. v. 19); and various other passages convey the same import.

"Again, gate signifies in another sense, justice and judicature, or the place of assembly where judgment is pronounced; for example the gate of Bethlehem, where judgment was given between Boaz and Naomi's relation, in the matter of Ruth's marriage. (Ruth, iv. v. 1.) And in Lamentation, v. v. 14, it is mentioned thus: 'the elders have ceased from the gate, that is, from frequenting the councilchamber.

"Another, amongst many significations, is a multitude or a family; thus when Boaz tells Ruth (chap. iii. v. 11.) that all the gate of his

house know she is virtuous; it means literally, the persons of his household.

"Influenced by that unchanging tone of habit and feeling which characterizes the Orientals, it is easy to account for the assumption of this poetical and patriarchal epithet by the Sultan; and the passages I have quoted, assigning to it power, justice, and multitude, render it expressive, as well as tastefuland magnificent." -vol. i. p. 14-15. n.

We have exceeded the limits which we originally proposed; but our readers will probably be not dissatisfied with our extracts. These volumes are the first devoted principally to the scenery and manners of the Greek islands: other travellers have chiefly confined themselves to the continent. We recommend to the attention of our readers the historical sketch of the celebrated Dukes of the Archipelago, which we believe to be a novelty in our literature. It is written in a picturesque and energetic style, and promises well for the history of Modern Greece, on which we understand that Mr. Emerson is at present engaged. The work is furnished with a highly finished map, adapted to the author's route,-an appendage which we would gladly see added to all books of travels.

From the London Weekly Review. CEREMONY OF THE MOHAMMEDAN PILGRIMAGE:

OF

ASSEMBLING THE PILGRIMS NEAR MEKKA. From the Original MSS. of the Late J. L. Burckhardt.

THE Syrian and Egyptian caravans always arrive at fixed periods; generally a day or two before the departure of the Hadj for Arafat. Both caravans usually pass by Beder, on the only. The Syrian caravan coming from Mesame day, or with an interval of one day dina, and the Egyptian from Yembo el Nakhel, prosecute their route from Beder to Mekka, at a short distance from each other. On the 5th of the month of Zul Hadj, A. H. 1229, or the 21st of November, 1814, the approach of the Syrian caravan was announced by one of its Mekowem, who came galloping into the town, to win the prize which is always awarded to the Sabbak, or him who brings the first tidings of the safe arrival of that caravan. The load acclamations of the mob followed him to the governor's house, where his horse expired the moment be dismounted. The news was the more important, as nothing had been heard of this Hadj, and rumours had even been circulated of the Bedouins having plundered it on the road to the north of Medina. Two hours after, many other persons belonging to it arrived; and in the night the whole body came up and encamped, with the Pasha of Damascus at their head, in the plain of Sheikh Mahmoud.

Early the next morning, the Egyptian caravan also arrived. The heavy baggage and the camels were sent to the usual place of encampment of the Egyptian Hadj, in the Moabede; but the Mahmal, or holy camel, remained at Sheikh Mahmoud, that it might pass from

thence in procession next day through the town. Mohammed Aly Pasha arrived unexpectedly this morning from Tayf, to be present at the Hadj, and to inspect the cavalry which had come with the Egyptian caravan, a reinforcement that strongly excited his hopes of success against the Wahabys. He was dressed in a very handsome ihram, having two large entirely white cashmirene shawls wrapped round his loins and shoulders: his head was bare; but an officer held over it an umbrella to protect him from the sun, while riding through the streets. On the same morning all the hadjys resident at Mekka took the ihram at their own lodgings, with the usual ceremonies, preparatory to their setting out for Arafat: and at mid-day they assembled in the mosque, where a short sermon was preached on the occasion. The hadjys who had come with the caravan had already taken the ihram at Asfan, two stations in advance of Mekka; but a great number of them, especially the servants and camel-drivers, did not throw off their ordinary dresses, and even appeared in them at Arafat, without causing either surprise or indignation. There is no religious police or inquisition here; and every body is left to the dictates of his conscience, either to observe or neglect the precepts of the canonical law.

Great bustle prevailed this evening in the town. Every body was preparing for his journey to Arafat; Syrian hadjys came to engage lodgings, to inquire about the state of the markets, and to pay their first visits to the Kaaba. A number of pedlars and petty shopkeepers left the town to establish themselves at Arafat, and to be ready there for the accommodation of the pilgrims. A number of camel-drivers from Syria and Egypt led their unloaded camels through the streets, offering to let them out to the hadjys going to Arafat. The rate of hire this year was very moderate, on account of the great number of beasts of burden: I engaged two of these camels, for the journey of four days to Arafat and back again for three dollars.

On the 8th of Zul Hadj, early in the morning, the Syrian Hadj passed in procession through the town, accompanied by all its soldiers, and carrying the Mahmal in front. All its baggage was left at Sheikh Mahmoud, excepting the tents that were to be pitched at Arafat. Most of the hadjys were mounted in the Shebrye, a sort of palankeen placed upon the camel. The great people, and the Pasha of Damascus himself, rode in takhtrouans, a kind of closed litter or box carried by two camels, one before and the other behind, and forming a very commodious conveyance, except that it is necessary always to have a ladder, by means of which one may mount or descend. The camels' heads were decorated with feathers, tassels, and bells; but their heads, bent down towards the ground, showed how much they were fatigued by their journey. While these passed, the streets were lined by people of all classes, who greeted the caravan with loud acclamations and praise. The martial music of the Pasha of Damascus, a dozen of fine caparisoned horses led in front of his litter, and the rich takhtrouans in which his women rode, particularly attracted attention. Museum.-VOL. XIV.

Soon after the Syrians had passed, the Egyptian procession followed, consisting of its Mahmal or sacred camel, (for each of the caravans carries one,) and the Shebryes of the public officers, who always accompany the Hadj; but not a single private pilgrim was to be seen in its suite. The good appearance of the soldiers who were with them, the splendour of the Mahmal, and of the equipage of the Emir el Hadj, who was a commander of the Turkish horsemen called Delhis, drew from the Mekkawys many signs of approbation, such as had been given to those who immediately preceded them. Both caravans continued their route to Arafat without stopping.

Before mid-day, all the hadjys who had resided for some time at Mekka, likewise mounted their camels, and crowded the streets as they pressed forward to follow the hadj. They were joined by the far greater part of the population of Mekka, who make it a rule to go every year to Arafat; and by a similar portion of the population of Djidda, who had been assembled here for some time. During five or six days, the gates of Djidda, thus deserted by so many people, remained shut.

I left my lodgings on foot, after mid-day, with a companion and a slave-boy mounted on two camels, which I had hired from a Syrian driver, a native of Homs. It is thought meritorious to make the six hours' journey to Arafat on foot, particularly if the pilgrim goes barefooted. Many hadjys did so; and I preferred this mode, because I had led a very sedentary life for some months. We were several hours before we could reach the outskirts of the town beyond the Moabede, so great was the crowd of camels; and many accidents happened. Of the half-naked hadjys, all dressed in the white ihram, some sat reading the Koran upon their camels; some ejaculated loud prayers; whilst others cursed their drivers, and quarrelled with those near them, who were choking up the passage. Beyond the town the road widens and we passed on through the valleys, at a very slow march, for two hours, to Wady Muna, in the narrow entrance of which, great confusion again occurred. The law enjoins that the hadjys shall recite five prayers at Muna, Mohammed having always done so; that is to say, that they shall arrive there at noon, in time for the mid-day prayer, and remaining until the next morning, shall perform the prayers of the Aszer, of Mogreb, and of Ashe, and that of the dawn on the ensuing day. The inconvenience, however, arising from a delay on the route has led to the neglect of this precept for some time past; and the Hadj now passes Muna, on its way to Arafat, without halting.

In advance of Muna, we had the mosque of Mozdelife to our right, whither many pilgrims went to recite the Salat el Aszer and Salat el Mogreb; but the caravan continued its march. Beyond Mozdelife, we again entered the mountains by the pass called El Mazoumeyn, on the eastern side of which we issued towards the plain of Arafat. Here the pilgrims passed between the two pillars called Alameyn, and, on approaching the vicinity of Djebel Arafat, dispersed over the plain in search of their place of encampment. I reached the camp about No. 83.-2 M

three hours after sunset; but the last stragglers did not arrive till midnight. Numberless fires were seen lighted on an extent of ground of three or four miles in length; and high and brilliant clusters of lamps marked the different places of encampment of Mohammed Aly, Soleyman Pasha, and the Emir el Hadj of the Egyptian caravan. Hadjys were seen in every direction wandering among the tents in search of their companions, whom they had lost in the confusion on the road; and it was several hours before the noise and clamour had subsided. Few persons slept during that night; the devotees sat up praying, and their loud chants were particularly distinguished on the side of the Syrian encampment; the merry Mekkawys formed themselves into parties, singing the jovial songs called djok, accompanied by clapping of hands; and the coffee-houses scattered over the plain were crowded the whole night with customers.

The night was dark and cold, and a few drops of rain fell. I had formed a resting-place for myself by means of a large carpet tied to the back part of a Mekkawy's tent; and having walked about for the greater part of the night, I had just disposed myself to sleep, when two guns, fired by the Syrian and Egyptian Hadj, announced the approaching dawn of the day of pilgrimage, and summmoned the faithful to prepare for their morning prayers.

At sunrise on the 9th of Zul Hadj, every pilgrim issued from his tent, to walk over the plains, and take a view of the busy crowds assembled there. Long streets of tents, fitted up as bazars, furnished all kinds of provisions. The Syrian and Egyptian cavalry were exercised by their chiefs early in the morning, while thousands of camels were seen feeding upon the dry shrubs of the plain all round the camp. I walked to Mount Arafat, to enjoy from its summit a more distinct view of the whole. This granite hill, which is also called Djebel er' Rahme, or the Mountain of Mercy, rises on the north-east side of the plain, close to the mountains which encompass it, but separated from them by a rocky valley; it is about a mile or a mile and a half in circuit; its sides are sloping, and its summit is nearly two hundred feet above the level of the plain. On the eastern side broad stone steps lead up to the top, and a broad unpaved path, on the western, over rude masses of granite, with which its declivity is covered. After mounting about forty steps, we find a spot a little on the left, called Modaa Seydna Adam, or the place of prayer of our Lord Adam, where, it is related, that the father of mankind used to stand while praying; for here it was, according to Mohammedan tradition, that the angel Gabriel first instructed Adam how to adore his Creator. A marble slab, bearing an inscription in modern characters, is fixed in the side of the mountain. On reaching about the sixtieth step, we come to a small paved platform to our right, on a level spot of the hill, where the preacher stands who admonishes the pilgrims on the afternoon of this day, as I shall hereafter mention. Thus high, the steps are so broad and easy that a horse or camel may ascend, but higher up they become more steep and uneven. On the summit the place is shown where Mohammed used to take

his station during the Hadj; a small chapel formerly stood over it; but this was destroyed by the Wahabys; here the pilgrims usually pray two rikats, in salutation of Arafat. The steps and the summit are covered with handkerchiefs to receive their pious gifts, and each family of the Mekkawys or Bedouins of the tribe of Koreysh, in whose territory Arafat lies, has its particular spot assigned to it for this purpose. The summit commands a very extensive and singular prospect. I brought my compass to take a circle of bearings; but the crowd was so great, that I could not use it. Towards the western extremity of the plain are seen Bir Bazan and the Aalameyn; somewhat nearer, southwards, the mosque called Djama Nimre, or Djama Seydna Ibrahim; and on the southeast, a small house where the Sherif used to lodge during the pilgrimage. From thence an elevated rocky ground in the plain extends towards Arafat. On the eastern side of the mountain, and close to its foot, are the ruins of a small mosque, built on rocky ground, called Djama el Szakhrat, where Mohammed was accustomed to pray, and where the pilgrims make four prostrations in memory of the prophet. Several large reservoirs lined with stone are dispersed over the plain; two or three are close to the foot of Arafat, and there are some near the house of the Sherifs: they are filled from the same fine aqueduct which supplies Mekka, and the head of which is about one hour and a half distant, in the eastern mountains. The canal is left open here for the convenience of pilgrims, and is conducted round the three sides of the mountains, passing by Modaa Seydna Adam.

From the summit of Arafat, I counted about three thousand tents dispersed over the plain, of which two-thirds belonged to the two Hadj caravans, and to the suite and soldiers of Mohammed Aly; the rest to the Arabs of the Sherif, the Bedouin hadjys, and the people of Mekka and Djidda. These assembled multitudes were for the greater number, like myself, without tents. The two caravans were encamped without much order, each party of pilgrims or soldiers having pitched its tents in large circles or dowars, in the midst of which many of their camels were reposing. The plain contained, dispersed in different parts, from twenty to twenty-five thousand camels, twelve thousand of which belonged to the Syrian Hadj, and from five to six thousand to the Egyptian; besides about three thousand, purchased, by Mohammed Aly from the Bedouins in the Syrian Deserts, and brought to Mekka with the Hadj, to convey the pilgrims to this place, previously to being used for the transport of army-provisions to Tayf.

The Syrian Hadj was encamped on the south and south-west side of the mountain; the Egyptian on the south-east. Around the house of the Sherif, Yahya himself was encamped with his Bedouin troops, and in its neighbourhood were all the Hedjaz people. Here it was that the two Yemen caravans used formerly to take their stations. Mohammed Aly, and Soleyman Pasha of Damascus, as well as several of their officers, had very handsome tents; but the most magnificent of them all was that of the wife of Mohammed Aly, the mother of

Tousoun Pasha, and Ibrahim Pasha, who had lately arrived from Cairo for the Hadj, with a truly royal equipage, five hundred camels being necessary to transport her baggage from Djidda to Mekka. Her tent was in fact an encampment consisting of a dozen tents of different sizes, inhabited by her women; the whole enclosed by a wall of linen cloth, eight hundred paces in circuit, the single entrance to which was guarded by eunuchs in splendid dresses. Around this enclosure were pitched the tents of the men who formed her numerous suite. The beautiful embroidery on the exterior of this linen palace, with the various colours displayed in every part of it, constituted an object which reminded me of some descriptions in the Arabian tales of the Thousand and one Nights. Among the rich equipages of the other hadjys, or of the Mekka people, none were so conspicuous as that belonging to the family of Djeylany, the merchant, whose tents pitched in a semicircle, rivalled in beauty those of the two Pashas, and far exceeded those of Sherif Yahya. In other parts of the East, a merchant would as soon think of buying a rope for his own neck, as of displaying his wealth in the presence of a Pasha; but Djeylany has not yet laid aside the customs which the Mekkawys learned under their old government, particularly that of Sherif Ghaleb, who seldom exercised extortion upon single individuals; and they now rely on the promises of Mohammed Aly, that he will respect their property.

During the whole morning, there were repeated discharges of the artillery which both Pashas had brought with them. A few pilgrims had taken up their quarters on Djebel Arafat itself, where some small cavern, or impending block of granite, afforded them shelter from the sun. It is a belief generally entertained in the East, and strengthened by many boasting hadjys on their return home, that all the pilgrims on this day, encamp upon Mount Arafat; and that the mountain possesses the miraculous property of expansion, so as to admit an indefinite number of the faithful upon its summit. The law ordains that the wakfe, or position of the Hadj, should be on Djebel Arafat; but it wisely provides against any impossibility, by declaring that the plain in the immediate neighbourhood of the mountain may be regarded as comprised under the term /" mountain," or Djebel Arafat.

I estimated the number of persons assembled here at about seventy thousand. The camp was from three to four miles long, and between one and two in breadth. There is, perhaps, no spot on earth where, in so small a place, such a diversity of languages are heard; I reckoned about forty, and have no doubt that there were many more. It appeared to me as if I were here placed in a holy temple of travellers only; and never did I at any time feel a more ardent wish to be able to penetrate once into the inmost recesses of the countries of many of those persons whom I now saw before me, fondly imagining that I might have no more difficulty in reaching their homes, than what they had experienced in their journey to this spot.

When the attention is engrossed by such a multitude of new objects, time passes rapidly

away. I had only descended from Mount Arafat, and had walked for some time about the camp, here and there entering into conversation with pilgrims; inquiring at the Syrian camp after some of my friends; and among the Syrian Bedouins, for news from their deserts, when mid-day had already passed. The prayers of this period of the day ought to be performed either within, or in the immediate neighbourhood of, the mosque of Nimre, whither the two Pashas had repaired for that purpose. The far greater number of hadjys, however, dispense with this observance, and many of them with the mid-day prayers altogether; for no one concerns himself whether his neighbour is punctual or not in the performing of the prescribed rites. After mid-day, the pilgrims are to wash and purify the body, by means of the entire ablution prescribed by the law, and called Ghossel, for which purpose chiefly, the numerous tents in the plain have been constructed; but the weather was cloudy, and rather cold, which induced nine-tenths of the pilgrims, shivering as they were already under the thin covering of the ihram, to omit the rite also, and to content themselves with the ordinary ablution. The time of Aszer (or about three o'clock, P. M.) approached, when that ceremony of the Hadj takes place, for which the whole assembly had come hither. The pilgrims now pressed forward towards the mountain of Arafat, and covered its sides from top to bottom. At the precise time of Aszer, the preacher took his stand upon the platform on the mountain, and began to address the multitude. This sermon, which lasts till sunset, constitutes the holy ceremony of the Hadj called Khotbet el Wakfe: and no pilgrim, although he may have visited all the holy places of Mekka, is entitled to the name of hadjy, unless he has been present on this occasion. As Aszer approached, therefore, all the tents were struck, every thing was packed up, the caravans began to load, and the pilgrims belonging to them mounted their camels, and crowded round the mountain, to be within sight of the preacher, which is sufficient, as the greater part of the multitude is necessarily too distant to hear him. The two Pashas, with their whole cavalry drawn up in two squadrons behind them, took their post in the rear of the deep lines of camels of the hadjys, to which those of the people of the Hedjaz were also joined; and here they waited in solemn and respectful silence the conclusion of the sermon. Further removed from the preacher, was the Sherif Yahya, with his small body of soldiers, distinguished by several green standards carried before him. The two Mahmals, or holy camels, which carry on their back the high structure that 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, or Khatyb, who is usually the Kadhy of Mekka, was mounted upon a finely caparisoned camel, which had been led up the steps; it being traditionally said that Mohammed was always seated when he here addressed