the ancient Egyptians, who denoted it by a peculiar symbol,-the globe with human legs.  Hence the “Makrokosmos” of the plagiaristic Greeks, the animal on a large scale, whose diminutive was the “Mikrokosmos"-man.  Tota natura, repeats Malpighi, existit in minimis.  Amongst the Romans, Tellus or Terra was a female deity, anthropomorphised according to their syncretic system, which furnished with strange gods their Pantheon, but forgot to append the scroll explaining the inner sense of

[p.423]the symbol.  And some modern philosophers, Kepler, Blackmore, and others, have not scrupled to own their belief in a doctrine which as long as “Life” is a mere word on man’s tongue, can neither be proved nor disproved.  The Mohammedans, as usual, exaggerate the dogma,-a Hadis related by Abu Hurayrah casts on the day of judgment the sun and the moon into hell fire.

Jabal Ohod owes its present reputation to a cave which sheltered the Apostle when pursued by his enemies[FN#12]; to certain springs of which he drank,[FN#13] and especially to its being the scene of a battle celebrated in Al-Islam.  On Saturday, the 11th Shawwal, in the third year of the Hijrah (26th January, A.D. 625), Mohammed with seven hundred men engaged three thousand Infidels under the command of Abu Sufiyan; ran great personal danger, and lost his uncle Hamzah, the “Lord of Martyrs.”  On the topmost pinnacle, also, is the Kubbat Harun, the dome erected over Aaron’s remains.  It is now, I was told, in a ruinous condition, and is placed upon the “pinnacle of seven hills[FN#14]” in a position somewhat like that of certain buildings on St. Angelo in the Bay of Naples.  Alluding to the toil of reaching it, the Madani quote a facetious rhyme inscribed upon the wall by one of their number who had wasted his breath:-

“Malun ibn Malun
Man tala’a Kubbat Harun!”

Anglice, “The man must be a ruffian who climbs up to Aaron’s dome.”  Devout Moslems visit Ohod every Thursday morning after the dawn devotions in the

[p.424]Harim; pray for the Martyrs; and, after going through the ceremonies, return to the Harim in time for mid-day worship.  On the 12th of Rajab, Zairs come out in large bodies from the city, encamp on the plain for three or four days, and pass the time in feasting, jollity, and devotion, as is usual at pilgrimages and at saints’ festivals in general.

After half an hour’s ride we came to the Mustarah or resting-place, so called because the Prophet sat here for a few minutes on his way to the battle of Ohod.  It is a newly-built square enclosure of dwarf whitewashed walls, within which devotees pray.  On the outside fronting Al-Madinah is a seat like a chair of rough stones.  Here I was placed by my Muzawwir, who recited an insignificant supplication to be repeated after him.  At its end with the Fatihah and accompaniments, we remounted our asses and resumed our way.  Travelling onwards, we came in sight of the second Harrah or ridge.  It lies