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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 pilgrimage, and who from this place addressed their subjects in person. The Turkish gentleman of Constantinople, however, unused to camel-riding, could not keep his seat so well as the hardy Bedouin prophet, and the camel becoming unruly, he was soon obliged to alight from it. He read his sermon from a book in Arabic, which he held in his hands. At intervals of every four or five minutes he paused and stretched forth his arms to implore blessings from above, while the assembled multitudes around and before him waved the skirts of their ihrams over their heads and rent the air with shouts of Lebeyk, Allah, huma lebeyk!—‘Here we are at Thy bidding, oh God!’ During the waving of the ihrams the sides of the mountain, thickly crowded as it was by the people in their white garments, had the appearance of a cataract of water; while the green umbrellas, with which several thousand pilgrims sitting on their camels below were provided, bore some resemblance to a verdant plain.”

      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 was attacked with fever soon after his arrival at Medina, and remained there three months. The ceremonies prescribed for the pilgrims who visit the city are brief and unimportant; but the description of the tomb of Mohammed is of sufficient interest to quote. “The mausoleum,” he says, “stands at the southeastern corner of the principal mosque, and is protected from the too near approach of visitors by an iron railing, painted green, about two-thirds the height of the pillars of the colonnade which runs around the interior of the mosque. The railing is of good workmanship, in imitation of filigree, and is interwoven with open-worked inscriptions of yellow bronze, supposed by the vulgar to be of gold, and of so close a texture that no view can be obtained of the interior except by several small windows, about six inches square, which are placed in the four sides of the railing, about five feet above the ground. On the south side, where are the two principal windows, before which the devout stand when praying, the railing is plated with silver, and the common inscription—‘There is no god but God, the Evident Truth!’—is wrought in silver letters around the windows. The tomb itself, as well as those of Abu Bekr and Omar, which stand close to it, is concealed from the public gaze by a curtain of rich silk brocade of various colors, interwoven with silver flowers and arabesques, with inscriptions in characters of gold running across the midst of it, like that of the covering of the Kaaba. Behind this curtain, which, according to the historian of the city, was formerly changed every six years, and is now renewed by the Porte whenever the old one is decayed, or when a new Sultan ascends the throne, none but the chief eunuchs, the attendants of the mosque, are permitted to enter. This holy sanctuary once served, as the temple of Delphi did among the Greeks, as the public treasury of the nation. Here the money, jewels, and other precious articles of the people of Hedjaz were kept in chests, or suspended on silken ropes. Among these was a copy of the Koran in Cufic characters; a brilliant star set in diamonds and pearls, which was suspended directly over the Prophet’s tomb; with all sorts of vessels filled with jewels, earrings, bracelets, necklaces, and other ornaments sent as presents from all parts of the empire. Most of these articles were carried away by the Wahabees when they sacked and plundered the sacred cities.”

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