The Mukâms are of very various degrees of importance; sometimes, as at Neby Jibrîn, there is only a plot of bare ground, with a few stones walling it in; or again, as at the Mosque of Abu Harîreh (a Companion of the Prophet), near Yebnah, the building has architectural pretensions, with inscriptions and ornamental stone-work. The typical Mukâm is, however, a little building of modern masonry, some ten feet square, with a round dome, carefully whitewashed, and a Mihrab or prayer-niche on the south wall. The walls round the door, and the lintel-stone are generally adorned with daubs of orange-coloured henna, and a pitcher for water is placed beside the threshold to refresh the pilgrim. There is generally a small cenotaph within, directed with the head to the west, the body beneath being supposed to lie on its right side facing Mecca. A few old mats sometimes cover the floor, and a plough, or other object of value, is often found stored inside the Mukâm, where it is quite safe from the most daring thief, as none would venture to incur the displeasure of the saint in whose shrine the property has thus been deposited on trust. This Mukâm represents the real religion of the peasant. It is sacred as the place where some saint is supposed once to have “stood” (the name signifying “standing-place”), or else it is consecrated by some other connection with his history. It is the central point from which the influence of the saint is supposed to radiate, extending in the case of a powerful Sheikh to a distance of perhaps twenty miles all round. If propitious, the Sheikh bestows good luck, health, and general blessings on his worshippers; if enraged, he will inflict palpable blows, distraction of mind, or even death. If a man seems at all queer in his manner, his fellow-villagers will say, “Oh, the Sheikh has struck him!” and it is said that a peasant will rather confess a murder, taking his chance of escape, than forswear himself on the shrine of a reputed Sheikh, with the supposed certainty of being killed by spiritual agencies. The _cultus_ of the Mukâm is simple. There is always a guardian of the building; sometimes it is the civil Sheikh, or elder of the village, sometimes it is a Derwîsh, who lives near, but there is always some one to fill the water-pitcher, and to take care of the place. The greatest respect is shown to the chapel, where the invisible presence of the saint is supposed always to abide. The peasant removes his shoes before entering, and takes care not to tread on the threshold; he uses the formula, “Your leave, O blessed one,” as he approaches, and he avoids any action which might give offence to the _numen_ of the place. When sickness prevails in a village, votive offerings are brought to the Mukâm, and I have often seen a little earthenware lamp brought down by some poor wife or mother, whose husband or child was sick, to be burnt before the shrine.