In our hearts we believe the proof of the Divine Spirit using any religion is that it does not deteriorate. The chief objection to Welsh Calvinism, which, like Muhammadanism, is based on the theory of Predestination, is that it grows worse. It was once simply and sincerely religious: it is now mainly political spite. Has Muhammadanism deteriorated beyond recognition--say, in the eyes of the student of the Kurán, or does it still hold tight by “the cord of God”? Do the Sunnís hold themselves aloof from the Shi’ahs, or do they dwell together, within the Holy Temple, in brotherly love and concord? Their daily salutation of “Salám,” is it sunk to a mere empty form, or is it still the expression, as it once undoubtedly was, of a hearty wish to bring about the Prophet’s single aim? And of all the nationalities congregated yearly in the city of concourse--the Arabians, the Persians, the Afghans, the Egyptians, the Muhammadans of India and China--which among them all is the most worthy to be commended for its enlightenment and progress? All these questions, and many more on the social and religious life of the East, will be answered in the course of the second and third parts of this volume. And in the meanwhile, I cannot do better than gather into focus the preliminary notes of my literary partner, beginning with the customs incidental to the pilgrimage; for the main thing now is to leave nothing unsaid which would enable the reader to enter into the spirit and the form of the sacred journey. And henceforward, though I shall always express myself in my own words, the personal pronoun, whenever used, will apply, throughout this work, to my collaborator, Hadji Khan, with the exception of the contents of the Appendix. II.--CONDITIONS OF PILGRIMAGE.