nor Giovanni Bosari, the physician of the Pasha, who was also here at this moment, it being his chief military depôt. The reception he met with from this Greek was such as all the Levantines, but particularly those of his own nation, know so well how to bestow, even on persons whom they hate or despise, that is, highly flattering and complimentary, full of the most friendly professions, and often-repeated assurances of welcome to the participation of every thing his house could afford him. At the evening divan, where the physician attended as an officer of the court, the Pasha was made acquainted with Ibrahim's arrival at Taif; and having known him in Egypt, previous to the undertaking of his Nubian expedition, he expressed a strong desire to see him. On learning that he had come from Mecca, which city he had entered as a pilgrim of the Moslem faith, his surprise was extreme, as he could not prevail on himself to believe that he had been regularly initiated into Mahommedanism. The birth of this surprise was naturally accompanied by an increase of curiosity, and he therefore despatched his physician immediately to bring him to the divan, premising, however, that he could only receive him as an Englishman and a Christian. On those conditions Ibrahim refused to go, returning by the messenger at the same time his most respectful compliments to his Highness, and assuring him of his readiness to attend his commands, but as a true and faithful mussulman only. One of the chief of the Ulema, and a Mollah, being present, they ventured to express their opinions that it was proper for him to be received in that character, if he was indeed a true believer, and they were firmly persuaded that no other could ever enter Mecca. The Pasha yielding, therefore, to superior theological knowledge, revoked the conditions of his visit, and Ibrahim was admitted as one of the faithful, to give the "Salaam Alaikum," and receive the "Alaikum Salaam" in return. He remained with them until a late hour, examined on the one hand by the Pasha on the political affairs of Europe, and on the other by the Mollah on the precepts and doctrines of the Koran, with all the injunctions of the book, and traditions relative to the washings, prayers, and customs necessary to be observed by a

believer. The Pasha, acquainted with the unexpected changes that had taken place in France, and the general peace subsequently arranged between all the European powers, expressed considerable alarm for the safety of Egypt, feeling persuaded, he said, that the English had always an intention of taking possession of it, as a link of value in the chain by which they would thus connect themselves with their Indian possessions; and that since the Russians were already making warlike movements, and assembling their troops on the Russian frontier, nothing could be a fairer plea for the British nation to carry its project into execution, than that of checking the conquests, and opposing the ambitious designs of so overgrown a power, and one so likely to become a dangerous rival, as that of Russia. It was in consequence of these apprehensions, that he looked with anxiety for the termination of the Arabian war, and was desirous of obtaining such advantages over the Wahabees as would enable him to return to the personal government of his own country, not for the sake of preparing for its defence, which he must have known to be in vain against an European army, under an able general, but for the purpose, most probably, of so securing his wealth as to be certain of possessing it in case of his being obliged to abandon his province to its conquerors.

In the course of this conversation, the Pasha so often expressed his doubts of Ibrahim's having passed the ordeal necessary to be borne by all who embrace the Moslem faith, that the latter found it really necessary to preserve the appearance of having done so, by an offer made in the presence of the Mollah to give ocular demonstration to any persons whom he might think proper to appoint for an examination of the doubted fact. The seeming frankness with which this offer was made, and the readiness with which he replied to all the questions of this member of the Ulema, on the subject of doctrinal and practical religion, gave full conviction, and drew from him so complete an assurance of it, that he waved availing himself of the offered examination as perfectly unnecessary; so that the Pasha, though still unconvinced, was compelled to yield to the higher autho

rity of his venerable superior, who united in his person the sacred characters of Judge and Priest.

The result of this interview was so extremely favourable to Ibrahim, that it was followed by the joint invitations of both those distinguished personages to favour them with frequent visits, and on the part of the Pasha by a present of a complete Turkish dress, with a sum of money, which at that moment were both of them very seasonable supplies. During his stay, therefore, at Taif, which was very short, he continued to visit both the Pasha and the Mollah very frequently, was favoured often with long and private conferences from them both, and invariably received every mark of distinction and respect.

Ibrahim had often told us of the difficulties he had to surmount in order to record the new and interesting information which every step of his route presented him. In Nubia, though when he sought to write he always retired, he found it impossible to do so without being observed. At Mecca, the same difficulties presented themselves, as he could never be alone; and at Taif, his visits and occupations as effectually prevented it. It was thus with me in some measure; we were so closely and so agreeably occupied too, from sun-rise until midnight, that it seemed a sacrifice of time and pleasure to devote a moment to writing, worthy as the anecdotes we heard were of being preserved.

Jedda, Monday, December 5.

In continuation of his narrative, Ibrahim related to us his leaving Taif, and returning from thence to Mecca, after a stay of a few days only, and without possessing sufficient leisure to make any examination in person, or even to obtain much information from report relative to the town and surrounding country. His journey being merely a retracing of the steps he had already trodden, offered to his observation nothing new; and as the ceremonies he was obliged to perform both at Mecca, Arafat, and Munya, were such as is necessary to be gone through by all who visit the holy city on pilgrimage, I have endeavoured

to give their connected and continued order in the following sketch.

The city of Mecca being surrounded by several fixed stations, in all the roads which lead to it from Jedda, Taif, Medina, and Derrayah, embracing nearly the four quarters of the compass, every pilgrim or traveller is compelled to halt there, and if not already thus arrayed, to throw aside his usual dress, and clothe himself in the Haram, as already described. On entering the city, his first duty is that of visiting the Great Mosque, kissing the black stone of the Kaaba, and walking round the building seven times; after which he performs his devotions in the Temple itself, From thence he has to walk, or rather trot, since it is a pace between walking and running, over a space of nearly half a mile, between the mosque and another fixed station, which is called Maraoot, and this also must be repeated seven times, after which he is at liberty to resume his ordinary dress, provided the period fixed by his vow is expired: for on putting on the Haram, a vow is necessary to be made, fixing the limits of the time it is intended to be worn, and before the expiration of that period, no man can put it off without committing a heinous sin,

Pilgrims arrive from different parts, by land and sea, at such various periods, that, while many are there for several weeks before the Hadj commences, and even pass their Ramadan there, others arrive only the day preceding it. It is on the eighth day of the moon Zeel-Hadj, which is the third moon after that of Ramadan, that all who intend to perform or repeat their pilgrimage, are obliged to leave Mecca, in the dress of the Haram, generally quitting the city at night, when, after five hours' travelling in a S. E. direction, they arrive at Mount Arafat on the morning of the ninth. Here they repose during the former part of the day, and at el Assr, or about three o'clock afternoon, assemble round the small hillock which bears that name, from the summit of which the Kadi of Mecca reads to the auditors from the Koran, while these are stationed on different parts of the hill, according to their separate sects of Hanafi, Shafi, Hanbeli, &c. Those occupying the places near the summit, turn their faces towards those who are near the base, and while the Kadi

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reads, they wave their handkerchief to each other, and exclaim, "O Lord God, there is none who divides with thee the government of the universe; and the world and all that it contains are subject to thy sole and unshared dominion."

At Muggrib, or sun-set, they all repair to a Mosque about an hour's distance westward of the hill, in imitation of the practice of Mahommed, who, they say, was accustomed to go from the Mount of Arafat to this spot to pray. Here they perform their evening devotions and sleep. On the morning of the tenth day of the moon which follows, they repeat in this Mosque their dawn and sun-rise prayers, and pick up from the ground on which it stands, seven small stones, about the size of a bean, which they wash and place in a corner of their handkerchief for security, journeying with them to the valley of Munya, about two hours' distance, in a south-westerly direction. Arrived at the valley, there is a small town or village of the same name, near to which are set up three square pillars built of stone, being about eight feet in height, and thirty or forty yards distant from each other, of very contemptible masonry and mean appearance, but highly venerated; and against the one of these nearest to Mecca, the seven small pebbles brought from the Mosque are thrown.

When this important duty is performed, the pilgrims return again to the valley of Munya, in which they say it was that Abraham offered up his son Isaac, and that his hand was stayed by the angel of heaven, who provided him a ram for the sacrifice, in commemoration of which event they purchase a lamb or a sheep, brought there in flocks by the Bedouins, and offer it up as a sacrifice, by slaying it on the spot, where they suffer it to remain, though it is soon afterwards taken from thence by the original proprietor, who finds the skin useful to him as a garment, and sells the flesh either at Mecca or elsewhere. The sacrifice completed, a portion of the hair is shorn, the Haram is thrown off, and the devotee is at liberty to resume his ordinary dress, which is done by the majority, and the remainder of the day is given to repose, the usual prayers being observed.

On the eleventh day of the moon, after morning devotions