The Principal Navigations, Voyages, Traffiques, - Richard Hakluyt
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Of the Serifo the king of Mecca.
The Serifo is descended of the prophet Mahomet by Fatma daughter of that
good prophet, and Alli husband to her, and sonne in lawe to Mahumet, who
had no issue male, saue this stocke of the Serifo, to the eldest sonne
whereof the realme commeth by succession. This realme hath of reuenues
royall, euery yeere halfe a million of golde, or litle more: and all such
as are of the prophets kinred, or descended of that blood (which are almost
innumerable) are called Emyri, that is to say, lordes. These all goe
clothed in greene, or at the least haue their turbant greene, to bee knowen
from the other. Neither is it permitted that any of those Christians which
dwell or traffique in their Countrey goe clothed in greene, neither may
they haue any thing of green about them: for they say it is not lawfull for
misbeleeuers to weare that colour, wherein that great friend the prophet of
God Mahomet was woont to be apparelled.
Of the citie of Mecca.
The Citie of Mecca in the Arabian tongue is called Macca, that is to say,
an habitation. This citie is inuironed about with exceeding high and barren
mountaines, and in the plaine betweene the sayde mountaines and the citie
are many pleasant gardens, where groweth great abundaunce of figges,
grapes, apples, and melons. There is also great abundance of good water and
fleshe, but not of bread. This citie hath no walles about it, and
containeth in circuite fiue miles. The houses are very handsome and
commodious, and are built like to the houses in Italie. The palace of the
Serifo is sumptuous and gorgeously adorned. The women of the place are
courteous, iocund, and louely, faire, with alluring eyes, being hote and
libidinous, and the most of them naughtie packes. The men of this place are
giuen to that abhominable, cursed, and opprobrious vice, whereof both men
and women make but small account by reason of the pond Zun Zun, wherein
hauing washed themselues, their opinion is, that although like the dog they
returne to their vomite, yet they are clensed from all sinne whatsoeuer, of
which sin we will hereafter more largely discourse. In the midst of the
city is the great Mosquita, with the house of Abraham standing in the very
middest thereof, which Mosquita was built in the time when their prophet
liued. It is foure square, and so great, that it containeth two miles in
circuit, that is to say, halfe a mile each side. Also it is made in maner
of a cloister, for that in the midst thereof separate from the rest, is the
abouesayd house of Abraham, also the galleries round about are in maner of
4. streetes, and the partitions which diuide the one street from the other
are pillars, whereof some are of marble, and others of lime and stone. This
famous and sumptuous Mosquita hath 99. gates, and 5. steeples, from whence
the Talismani call the people to the Mosquita. And the pilgrimes which are
not prouided of tents, resort hither, and for more deuotion the men and
women lie together aloft and beneath, one vpon another, so that their house
of praier becommeth worse sometimes then a den of thieues.
Of the house of Abraham.
The house of Abraham is also foure square, and made of speckled stone, 20.
paces high, and 40 in circuit. And vpon one side of this house within the
wall, there is a stone of a span long, and halfe a span broad, which stone
(as they say) before this house was builded, fell downe from heauen, at the
fall whereof was heard a voyce, that wheresoeuer this stone fell, there
should be built the house of God, wherein God will heare sinners. Moreouer,
they say that when this stone fell from heauen, it was not blacke as now,
but as white as the whitest snow, and by reason it hath bene so oft kissed
by sinners, it is therewith become blacke: for all the pilgrimes are bound
to kisse this stone, otherwise they cary their sinnes home with them again.
The entrance into this house is very small, made in maner of a window, and
as high from the ground as a man can reach, so that it is painful to enter.
This house hath without 31. pillars of brasse, set vpon cubike or square
stones being red and greene, the which pillars sustaine not ought els saue
a threed of copper, which reacheth from one to another, whereunto are
fastened many burning lampes. These pillars of brasse were caused to be
made by Sultan Soliman grandfather to Sultan Amurath now Emperor. After
this, hauing entred with the difficultie abouesayd, there stand at the
entrance two pillars of marble, to wit, on each side one. In the midst
there are three of Aloes-wood not very thicke, and couered with tiles of
India 1000. colours which serue to vnderproppe the Terratza. It is so
darke, that they can hardly see within for want of light, not without an
euill smell. Without the gate fiue pases is the abouesayd pond Zun Zun,
which is that blessed pond that the angell of the Lord shewed vnto Agar
whiles she went seeking water for her sonne Ismael to drinke.
Of the ceremonies of the pilgrimes.
In the beginning we haue sayd how the Mahumetans haue two feasts in the
yeere. The one they call Pascha di Ramazaco, that is to say, The feast of
fasting, and this feast of fasting is holden thirtie dayes after the feast,
wherein the Carouan trauelleth to Mecca. The other is called the feast of
the Ramme, wherin all they which are of abilitie are bound to sacrifice a
Ramme, and this they call Bine Bairam, that is to say, The great feast. And
as the Carouan departeth from Cairo, thirtie dayes after the little feast,
so likewise they come hither fiue or sixe dayes before the great feast, to
the ende the pilgrimes may haue time before the feast to finish their rites
and ceremonies, which are these. Departing from the Carouan, and being
guided by such as are experienced in the way, they goe vnto the citie
twentie or thirtie in a company as they thinke good, walking through a
streete which ascendeth by litle and litle till they come vnto a certaine
gate, whereupon is written on each side in marble stone, Babel Salema,
which in the Arabian tongue signifieth, the gate of health. And from this
place is descried the great Mosquita, which enuironeth the house of
Abraham, which being descried, they reuerently salute twise, saying, Salem
Alech Iara sul Alia, that is to say, Peace to thee, ambassadour of God.
This salutation being ended, proceeding on the way, they finde an arche
vpon their right hand, whereon they ascend fiue steps, vpon the which is a
great voyd place made of stone: after, descending other fiue steps, and
proceeding the space of a flight-shoot, they finde another arche like vnto
the first, and this way from the one arche to the other they go and come 7.
times, saying alwaies some of their prayers, which (they say) the afflicted
Agar sayd, whiles she sought and found not water for her sonne Ismael to
drinke. This ceremonie being ended, the pilgrimes enter into the Mosquita,
and drawing neere vnto the house of Abraham, they goe round about it other
seuen times, alwayes saying: This is the house of God, and of his seruant
Abraham: This done they goe to kisse the black stone abouesayd. After they
go vnto the pond Zun Zun, and in their apparell as they be, they wash
themselues from head to foote, saying, Tobah Allah, Tobah Allah, that is to
say, Pardon Lord, Pardon Lord, drinking also of that waier, which is both
mudie, filthie, and of an ill sauour, and in this wise washed and watered,
euery one returneth to his place of abode, and these ceremonies euery one
is bound to doe once at the least. But those which haue a mind to ouergoe
their fellowes, and to goe into paradise before the rest, doe the same once
a day while the Carouan remaineth there.
What the Carouan doeth after hauing rested at Mecca.
[Sidenote: The mountaine of pardons.] The Carouan hauing abode within the
citie of Mecca fiue dayes, the night before the euening of their feast, the
captaine with all his company setteth forward towards the mountaine of
pardons, which they call in the Arabian tongue, Iabel Arafata. This
mountaine is distant from Mecca 15. miles, and in the mid way thereto is a
place called Mina, that is to say, The hauen, and a litle from thence are
4. great pillars, of which hereafter we will speake. Now first touching the
mountaine of Pardons, which is rather to be called a litle hill, then a
mountain, for that it is low, litle, delightful and pleasant, containing in
circuit two miles, and enuironed round about with the goodliest plaine that
euer with mans eie could be seen, and the plaine likewise compassed with
exceeding high mountains, in such sort that this is one of the goodliest
situations in the world: and it seemeth verily, that nature hath therein
shewed all her cunning, in making this place vnder the mountaine of pardons
so broad and pleasant. Vpon the side towards Mecca there are many pipes of
water cleare, faire, and fresh, and aboue all most wholesome, falling down
into certaine vessels made of purpose, where the people refresh and wash
themselues, and water their cattel. And when Adam and Euah were cast out of
paradise by the angel of the Lord, the Mahumetans say, they came to
inhabite this litle mountaine of pardons. Also they say, that they had lost
one another, and were separated for the space of 40. yeeres, and in the end
met at this place with great ioy and gladnesse, and builded a litle house
vpon the top of this mountaine, the which at this day they call Beyt Adam,
that is to say, the house of Adam.
Of the three Carouans.
The same day that the Carouan of Cairo commeth to this place, hither come
2. Carouans also, one of Damasco, the other of Arabia, and in like maner
all the inhabitants for ten dayes iourney round about, so that at one time
there is to be seene aboue 200000. persons, and more then 300000. cattell.
Now all this company meeting together in this place the night before the
feast, the three hostes cast themselues into a triangle, setting the
mountaine in the midst of them: and all that night there is nothing to be
heard nor seene, but gunshot and fireworkes of sundry sortes, with such
singing, sounding, shouting, halowing, rumors, feasting, and triumphing, as
is wonderfull. After this, the day of the feast being come, they are all at
rest and silence, and that day they attend on no other thing, then to
sacrifice oblations and prayers vnto God, and in the euening all they which
haue horses mount thereon, and approch as nigh vnto the mountaine as they
can, and those which haue no horses make the best shift they can on foote,
giuing euer vnto the captaine of Cairo the chiefe place, the second to the
captaine of Damasco, and the third to the captaine of Arabia, and being all
approched as is abouesayd, there commeth a square squire, one of the
Santones, mounted on a camell well furnished, who at the other side of the
mountain ascendeth fiue steps into a pulpit made for that purpose, and all
being silent, turning his face towards the people he maketh a short sermon
of the tenour folowing.
The summe of the Santones sermon.
The summe of this double doctors sermon is thus much in briefe. He sheweth
them how many and how great benefits God hath giuen to the Mahumetan people
by the hand of his beloued friend and prophet Mahomet, hauing deliuered
them from the seruitude of sinne and from idolatry, in which before time
they were drowned, and how he gaue vnto them the house of Abraham wherein
they should be heard, and likewise the mountaine of pardons, by meanes
whereof they might obtaine grace and remission of their sinnes: adding,
that the mercifull God, who is a liberall giuer of all good things,
commaunded his secretarie Abraham to build him an house in Mecca, where his
successours might make their prayers vnto him and bee heard, at which time
all the mountains in the world came together thither with sufficiencie of
stones for building hereof, except that litle and low hill, which for
pouertie could not go to discharge this debt, for the which it became
sorrowful, weeping beyond all measure for the space of thirtie yeeres, at
the ende whereof the eternall God hauing pitie and compassion vpon this
poore Mountaine, saide vnto it: Weepe no more (my daughter) for thy bitter
plaints haue ascended vp into mine eares, therefore comfort thy selfe: for
I will cause all those that shall goe to visite the house of my friend
Abraham, that they shall not be absolued from their sinnes, vnlesse they
first come to doe thee reuerence, and to keepe in this place their holiest
feast. And this I haue commanded vnto my people by the mouth of my friend
and prophet Mahumet. This said, he exhorteth them vnto the loue of God, and
to prayer and almes. The sermon being done at the Sunne-setting they make
3. prayers, namely the first for the Serifo, the second for the Grand
Signior with his hoste, and the third for all the people: to which prayers
all with one voice cry saying; Amni Ia Alla, Amni Ia Alla, that is to say,
Be it so lord, be it so Lord. Thus hauing had the Santones blessing and
saluted the Mountaine of pardons, they returne the way they came vnto Mina,
whereof wee haue made mention. In returning at the end of the plaine are
the abouesaid 4. pillers, to wit, two on ech side of the way, through the
midst whereof they say it is needfull that euery one passe, saying, that
who so passeth without looseth all that merit which in his pilgrimage he
had gotten. Also from the mountaine of pardons vntill they be passed the
said pillers none dare looke backward, for feare least the sinnes which he
hath left in the mountains returne to him againe. Being past these pillers
eueryone lighteth downe, seeking in this sandy field 50. or 60. litle
stones, which being gathered and bound in an hankerchiffe they carry to the
abouesaid place of Mina, where they stay 5. dayes, because at that time
there is a faire free and franke of al custome. And in this place are other
3. pillers, not together, but set in diuers places, where (as their prophet
saith) were the three apparitions which the diuel made vnto Abraham, and to
Ismael his sonne; for amongst them they make no mention of Isaac, as if he
had neuer bene borne. So they say, that the blessed God hauing commanded
Abraham his faithfull seruant to sacrifice his first begotten Ismael, the
old Abraham went to do according to God's wil, and met with the infernall
enemie in the shape of a man, and being of him demanded whither he went, he
answered, that he went to sacrifice his sonne Ismael, as God had commanded
him. Against whom the diuel exclaiming said: Oh doting old man, sith God in
thine old age hath marueilously giuen thee this son (in whom all nations
shalbe blessed) wherefore giuing credite vnto vaine dreames, wilt thou kill
him whom so much thou hast desired, and so intirely loued. But Abraham
shaking him off proceeded on his way, whereupon the diuel seeing his words
could not preuaile with the father attempted the sonne, saying; Ismael,
haue regard vnto thyselfe betimes in this thing which is so dangerous.
Wherefore? answered the childe. Because (saith the diuel) thy doting father
seeketh to take away thy life. For what occasion, said Ismael? Because
(saith the enemie) he saith, that God hath commanded him. Which Ismael
hearing hee tooke vp stones and threw at him, saying, Auzu billahi minal
scia itanil ragini, which is to say, I defend me with God from the diuel
the offender, as who would say, wee ought to obey the commandement of God
and resist the diuel with al our force. But to returne to our purpose, the
pilgrimes during their abode there goe to visite these three pillers,
throwing away the little stones which before they gathered, whiles they
repeat the same words which they say, that Ismael said to the diuell, when
he withstoode him. From hence halfe a mile is a mountaine, whither Abraham
went to sacrifice his sonne, as is abouesaid. In this mountaine is a great
den whither the pilgrims resort to make their prayers, and there is a great
stone naturally separated in the midst; and they say, that Ismael, while
his father Abraham was busie about the sacrifice, tooke the knife in hand
to prooue how it would cut, and making triall diuided the stone in two
parts. The fiue dayes being expired, the captaine ariseth with all the
Carouan, and returneth againe to Mecca, where they remaine other fiue
dayes. And while these rest, we will treat of the city and port of Grida
vpon the Red Sea.
Of Grida.
[Grida a port neere Mecca.] Therefore wee say that from Mecca to Grida they
make two small dayes iourney: and because in those places it is ill
traueiling in the day-time by reason of the great heat of the Sunne,
therefore they depart in the euening from Mecca, and in the morning before
Sunne-rising they are arriued halfe way, where there certaine habitations
well furnished, and good Innes to lodge in, but especially women ynough
which voluntarily bestowe their almes vpon the poore pilgrims: likewise
departing the next euening, the morning after, they come vnto Grida. This
citie is founded vpon the Red Sea banke, enuironed with wals and towers to
the land-ward, but through continuance of time almost consumed and wasted:
on the side to seaward it stands vnwalled. Grida hath three gates, one on
eche side, and the thirde in the midst towarde the lande, which is called
the port of Mecca, neere vnto which are 6. or 7. Turks vpon the old towers
for guard thereof with foure faulcons vpon one of the corners of the city
to the land-ward. Also to sea-ward where the wall ioyneth with the water,
there is lately made a fort like vnto a bulwarke, where they haue planted
25 pieces of the best ordinance that might be had, which are very well kept
and guarded. More outward towards the sea vpon the farthest olde tower are
other fiue good pieces with 30 men to guard them. [Sidenote: The Portugals
greatly feared in the Red Sea.] On the other side of the city at the end of
the wall there is lately builded a bulwarke strong and well guarded by a
Saniaccho with 150 Turks wel prouided with ordinance and all other
necessaries and munition, and all these fortifyings are for none other
cause then for feare and suspition of the Portugals. And if the port were
good this were in vaine: but the port cannot be worse nor more dangerous;
being all full of rocks and sands, in such wise, that the ships cannot come
neere, but perforce ride at the least two miles off. [Sidenote: Forty or
fifty rich ships arriue yeerely at Grida.] At this port arriue euery yeere
forty or fifty great shippes laden with spices and other rich marchandize
which yeeld in custome 150000 ducats, the halfe whereof goeth vnto the
Grand Signior, and the other halfe to the Serifo. And because there is none
other thing worthy mention in Grida we wil returne to our Carouan which
hath almost rested enough.
Of their going to Medina.
The Carouan departeth for Medina returning the same way they came vnto
Bedrihonem abouesayd, where they leaue their ordinance and other cariages,
whereof they haue no need, with the pilgrims which haue seene Medina
aforetime, and desire not to see it againe, but stay in that place,
expecting the carouan, and resting vntill the carouan go from Bedrihonem to
Medina, where they alwayes finde goodly habitations, with abundance of
sweet waters, and dates enough, and being within foureteene miles of Medina
they come vnto a great plaine called by them Iabel el salema, that is to
say, the mountaine of health, from which they begin to descry the citie and
tombe of Mahomet, at which sight they light from their horses in token of
reuerence. And being ascended vp the sayd mountaine with shouting which
pierceth the skies they say, Sala tuua salema Alaccha Iarah sul Allah. Sala
tuua Salema Alaccha Ianabi Allah, Sala tuua Salema Allaccha Iahabit Allah:
which words in the Arabian tongue signifie: Prayer and health be vnto thee,
oh prophet of God: prayer and health be vpon thee, oh beloued of God. And
hauing pronounced this salutacion, they proceed on their iourney, so that
they lodge that night within three miles of Medina: and the next morning
the captaine of the pilgrimage ariseth, and proceeding towards the city,
and drawing neere, there commeth the gouernour vnder the Serifo,
accompanied with his people to receiue the Carouan, hauing pitched their
tents in the midst of a goodly field where they lodge.
Of Medina.
Medina is a little city of great antiquity, containing in circuit not aboue
two miles, hauing therein but one castle, which is olde and weake, guarded
by an Aga with fifty pieces of artillery, but not very good. The houses
thereof are faire and well situated, built of lime and stone, and in the
midst of the city stands a fouresquare Mosquita, not so great as that of
Mecca, but more goodly, rich, and sumptuous in building. Within the same in
a corner thereof is a tombe built vpon foure pillers with a vault, as if it
were vnder a pauement, which bindeth all the foure pillers together. The
tombe is so high, that it farre exceedeth in heighth the Mosquita, being
couered with lead, and the top all inamelled with golde, with an halfe
moone vpon the top: and within the pauement it is all very artificially
wrought with golde. Below there are round about very great staires of yron
ascending vp vntill the midst of the pillers, and in the very midst thereof
is buried the body of Mahomet, and not in a chest of yron cleauing to the
adamant, as many affirme that know not the trueth thereof. Moreouer, ouer
the body they haue built a tombe of speckled stone a brace and a halfe
high, [Marginal note: Or, a fathom.] and ouer the same another of Legmame
fouresquare in maner of a pyramis. After this, round about the sepulture
there hangeth a curtaine of silke, which letteth the sight of those without
that they cannot see the sepulture. Beyond this in the same Mosquita are
other two sepulchres couered with greene cloth, and in the one of them is
buried Fatma the daughter of Mahomet, and Alli is buried in the other, who
was the husband of the sayd Fatma. The attendants vpon these sepulchres are
fifty eunuches white and tawny, neither is it granted to any of them to
enter within the tombe, sauing to three white eunuches the oldest and best
of credit; vnto whom it is lawfull to enter but twise in the day, to light
the lamps, and to doe other seruices. All the other eunuchs attend without
to the seruice of the Mosquita, and the other two sepulchres of Fatma, and
Alli, where euery one may go and touch at his pleasure, and take of the
earth for deuotion, as many do.
Of things without the City.
Without the city and on euery side are most faire gardens, with many
fountaines of most sweet water, infinite pondes, abundance of fruit, with
much honest liuing, so that this place is very pleasant and delightfull.
This city hath three gates, one of which is an hospitall caused to be built
by Cassachi, called the Rosel who was wife to Sultan Solimam grandfather to
this emperour. The sayd Hospitall hath nought els woorthy mention, saue
that it is fairely built, and hath large reuenues belonging thereunto, and
nourisheth many poore people. A mile from the city are certaine houses
whereof they affirme one to be the same, where Mahumet in his lifetime
dwelt. This house hath on euery side very many faire date trees, amongst
which there are two which grow out of one stocke exceeding high, and these,
they say, their Prophet graffed with his owne hand: the fruit thereof is
alwayes sent to Constantinople, to be presented vnto the Grand Signior, and
is sayd to be that blessed fruit of the Prophet. Nere vnto the date trees
is a faire fountaine of cleere and sweet water, the which by a conduct pipe
is brought into the city of Medina. Also there is a little Mosquita,
wherein three places are counted holy, and greatly reuerenced: the first
they affirme, that their Prophet made his first prayer in, after he knew
God: the second is that whither he went when he would see the holy house of
Abraham, where when he sate down to that intent, they say the mountaines
opened from toppe to bottome to shew him the house, and after closed againe
as before: the third holy place is in the midst of the sayd Mosquita, where
is a tombe made of lime and stone fouresquare, and full of sand, wherein,
they say, was buried that blessed camel which Mahumet was alwayes woont to
ride vpon. On the other side of the city are other tombes of holy
Mahumetans, and euery one or them hath a tombe built vpon foure pillers,
amongst which three were the companions of Mahumet, to wit, Abubacar;
Ottoman, and Omar; all which are visited of the pilgrims as holy places.
The offering of the vestures vnto the sepulchres.
The Carouan being come to Medina two houres before day, and resting there
till the euening, the captaine then with his company and other pilgrims
setteth forward, with the greatest pompe possible: and taking with him the
vesture which is made in maner of a pyramis, with many other of golde and
silke, departeth, going thorow the midst of the city, vntill he come to the
Mosquita, where hauing praied, he presenteth vnto the tombe of his prophet
(where the eunuchs receiuing hands are ready) the vesture for the sayd
tombe: and certaine eunuchs entring in take away the old vesture, and lay
on the new, burning the olde one, and diuiding the golde thereof into
equall portions. After this are presented other vestures for the ornament
of the Mosquita. Also the people without deliuer vnto the eunuchs ech man
somewhat to touch the tombe therewith, which they keepe as a relique with
great deuotion. This ceremony being ended, the captaine resteth in Medina
two dayes, to the end the pilgrims may finish their deuotion and
ceremonies: and after they depart to Iambor. A good dayes iourney thence is
a steepe mountaine, ouer which is no passage, sauing by one narrow path
called Demir Capi, which was in times past called the yron gate. Of this
gate the Mahumetans say, that Ally the companion and sonne in law of
Mahumet, being here pursued by many Christians, and comming vnto this
mountaine, not seeing any way whereby to flee, drew out his sword, and
striking the said mountaine, diuided it in sunder, and passing thorow saued
his life on the other side. Moreouer, this Alli among the Persians is had
in greater reuerence than Mahumet, who affirme, that the sayd Alli hath
done greater things and more miraculous than Mahumet, and therefore they
esteeme him for God almighty his fellow. But to returne to our matter, the
captaine with the carouan within two dayes after returneth for Cairo, and
comming to Ezlem, findeth there a captaine with threescore horses come
thither to bring refreshments to the said captaine of the pilgrimage, as
also to sell vnto the pilgrims some victuals. From thence they set forward,
and comming to Birca within two leagues of Cairo, there is the master of
the house of the Bassha of Cairo with all his horsemen come thither to
receiue him with a sumptuous and costly banket made at the cost of the
Basha for the captaine and his retinue, who after he is well refreshed
departeth toward the castle of Cairo to salute the Basha, who receiuing him
with great ioy and gladnesse in token of good wil presenteth him with a
garment of cloth of golde very rich: and the captaine taking the Alcaron
out of the chest presenteth it to the Basha, who hauing kissed it,
commandeth to lay it vp againe. Some there are which affirme, that being
arriued at Cairo, they kill that goodly camell which caried the Alcaron,
and eate him; which is nothing so: for they are so superstitious to the
contrary, that to gaine all the world they would not kill him. But if by
casuality he should die, in this case happy and blessed they thinke
themselues, which can get a morsell to eat. And thus much concerning the
voyage of the captaine of the carouan of Cairo.