the two the space of wall is called Al-Multazem (in Burckhardt, by a clerical error, “Al-Metzem,” vol. i. p. 173). It derives its name, the “attached-to,” because here the circumambulator should apply his bosom, and beg pardon for his sins. Al-Multazem, according to M. de Perceval, following d’Ohsson, was formerly “le lieu des engagements,” whence, according to him, its name[.] “Le Moltezem,” says M. Galland (Rits et Ceremonies du Pelerinage de la Mecque), “qui est entre la pierre noire et la porte, est l’endroit ou Mahomet se reconcilia avec ses dix compagnons, qui disaient qu’il n’etait pas veritablement Prophete.” [FN#17] From the Bab al-Ziyadah, or gate in the northern colonnade, you descend by two flights of steps, in all about twenty-five. This depression manifestly arises from the level of the town having been raised, like Rome, by successive layers of ruins; the most populous and substantial quarters (as the Shamiyah to the north) would, we might expect, be the highest, and this is actually the case. But I am unable to account satisfactorily for the second hollow within the temple, and immediately around the house of Allah, where the door, according to all historians, formerly on a level with the pavement, and now about seven feet above it, shows the exact amount of depression, which cannot be accounted for simply by calcation. Some chroniclers assert, that when the Kuraysh rebuilt the house they raised the door to prevent devotees entering without their permission. But seven feet would scarcely oppose an entrance, and how will this account for the floor of the building being also raised to that height above the pavement? It is curious to observe the similarity between this inner hollow of the Meccan fane and the artificial depression of the Hindu pagoda where it is intended to be flooded. The Hindus would also revere the form of the Meccan fane, exactly resembling their square temples, at whose corners are placed Brahma, Vishnu, Shiwa and Ganesha, who adore the great Universal Generator in the centre. The second door anciently stood on the side of the temple opposite the present entrance; inside, its place can still be traced. Ali Bey suspects its having existed in the modern building, and declares that the exterior surface of the wall shows the tracery of a blocked-up door, similar to that still open. Some historians declare that it was closed by the Kuraysh when they rebuilt the house in Mohammed’s day, and that subsequent erections have had only one. The general opinion is, that Al-Hajjaj finally closed up the western entrance. Doctors also differ as to its size; the popular measurement is three cubits broad and a little more than five in length. [FN#18] Pilgrims and ignorant devotees collect the drippings of wax, the ashes of the aloe-wood, and the dust from the “Atabah,” or threshold of the Ka’abah, either to rub upon their foreheads or to preserve as relics. These superstitious practices are sternly rebuked by the Olema.