![Description: Ninth Edition. | Thousand Oaks : SAGE Publications, [2018] | Revised edition of the author’s
Investigating the social world, [2015] | Includes bibliographical references and indexes.
Identifiers: LCCN 2017060167 | ISBN 9781506361192 (pbk. : alk. paper)
Subjects: LCSH: Social problems—Research. | Social sciences—Research.
Classification: LCC HN29 .S34 2018 | DDC 361.1072—dc23 LC record available at https://lccn.loc.gov/2017060167
This book is printed on acid-free paper.
Publisher: Jeff Lasser
Assistant Content Development Editor: Sarah Dillard
Editorial Assistant: Adeline Wilson
Marketing Manager: Kara Kindstrom
Production Editor: Veronica Stapleton Hooper
Copy Editor: Amy Marks
Typesetter: C&M Digitals (P) Ltd.
Proofreader: Dennis W. Webb
Indexer: Sheila Bodell
Cover Designer: Candice Harman
6](https://image.slidesharecdn.com/96475-250403033540-abdae495/85/Investigating-the-Social-World-The-Process-and-Practice-of-Research-9th-Edition-Russell-K-Schutt-11-320.jpg)
![hours we joined it and went on our way. That evening we were
attacked by Bedawi, and we had fighting pretty nearly the
whole way. We lost twelve men, camels, and other beasts of
burden; the Bedawi looted the baggage and ate the camels.
"One morning El Medinah was in sight. We were jaded and
hungry; and we gloried in the gardens and orchards about the
town. I was met at El Medinah by Shaykh Hamid, who received
me into his family as one of the faithful, and where I led a
quiet, peaceful, and pleasant life, during leisure hours; but of
course, the pilgrimage being my object, I had a host of shrines
to visit, ceremonies to perform, and prayers to recite, besides
the usual prayers five times a day; for it must be remembered
that El Medinah contains the tomb of Mahommad." (For
description see Burton's 'Mecca and El Medinah,' 3 vols.)
"The Damascus Caravan was to start on the 27th Zu'l Ka'adah
(1st September). I had intended to stay at El Medinah till the
last moment, and to accompany the Kafilat el Tayyárah, or the
'Flying Caravan,' which usually leaves on the 2nd Zu'l Hijjah, two
days after that of Damascus.
"Suddenly arose the rumour that there would be no Tayyárah,[2]
and that all pilgrims must proceed with the Damascus Caravan
or await the Rakb.[3] The SherĂf Zayd, Sa'ad, the robbers' only
friend, paid Sa'ad an unsuccessful visit. Sa'ad demanded back
his shaykhship, in return for a safe conduct through his country;
'otherwise,' said he, 'I will cut the throat of every hen that
ventures into the passes.'
"The SherĂf Zayd returned to El Medinah on the 25th Zu'l
Ka'adah. (30th August). Early on the morning of the next day,
Shaykh Hamid returned hurriedly from the bazar, exclaiming,
'You must make ready at once, Effendi! There will be no
Tayyárah. All Hajis start to-morrow. Allah will make it easy to
you! Have you your water-skins in order? You are to travel down
the Darb el Sharki, where you will not see water for three days!'](https://image.slidesharecdn.com/96475-250403033540-abdae495/85/Investigating-the-Social-World-The-Process-and-Practice-of-Research-9th-Edition-Russell-K-Schutt-26-320.jpg)
![Ten Days'
Ride to
Mecca.
"Poor Hamid looked horror-struck as he concluded this fearful
announcement, which filled me with joy. Burckhardt had visited
and described the Darb el Sultani, the 'High' or 'Royal Road'
along the coast; but no European had as yet travelled down by
HarĂşn el RashĂd's and the Lady Zubaydah's celebrated route
through the Nejd Desert. And here was my chance!
"Whenever he was ineffably disgusted, I consoled him with
singing the celebrated song of MaysĂşnah, the beautiful Bedawin
wife of the Caliph MuawĂyah." (Richard was immensely fond of
this little song, and the Bedawin screams with joy when he
hears it.)
"'Oh, take these purple robes away,
Give back my cloak of camel's hair,
And bear me from this tow'ring pile
To where the black tents flap i' the air.
The camel's colt with falt'ring tread,
The dog that bays at all but me,
Delight me more than ambling mules,
Than every art of minstrelsy;
And any cousin, poor but free,
Might take me, fatted ass, from thee.'[4]
"The old man was delighted, clapped my shoulder, and
exclaimed, 'Verily, O Father of Moustachios, I will show thee the
black Tents of my Tribe this year.'
"So, after staying at Medinah about six weeks, I set
out with the Damascus Caravan down the Darb el
Sharki, under the care of a very venerable Bedawin,
who nicknamed me 'Abú Shuwárib,' meaning, 'Father of
Moustachios,' mine being very large. I found myself standing
opposite the Egyptian gate of El Medinah, surrounded by my
friends—those friends of a day, who cross the phantasmagoria
of one's life. There were affectionate embraces and parting
mementoes. The camels were mounted; I and the boy
Mohammed in the litter or shugduf, and Shaykh Nur in his cot.](https://image.slidesharecdn.com/96475-250403033540-abdae495/85/Investigating-the-Social-World-The-Process-and-Practice-of-Research-9th-Edition-Russell-K-Schutt-27-320.jpg)
![Moslem Holy
Week.
cries of 'Mecca! Mecca! Oh, the Sanctuary, the Sanctuary!' All
burst into loud praises, and many wept. We reached it next
morning, after ten days and nights from El Medinah. I became
the guest of the boy Mohammed, in the house of his mother.
"First I did the circumambulation at the Haram. Early
next morning I was admitted to the house of our
Lord; and we went to the holy well Zemzem, the
holy water of Mecca,[5] and then the Ka'abah, in which is
inserted the famous black stone, where they say a prayer for
the Unity of Allah. Then I performed the seven circuits round
the Ka'abah, called the Tawaf. I then managed to have a way
pushed for me through the immense crowd to kiss it. While
kissing it, and rubbing hands and forehead upon it, I narrowly
observed it, and came away persuaded that it is an aerolite. It is
curious that almost all agree upon one point, namely, that the
stone is volcanic. Ali Bey calls it mineralogically a 'block of
volcanic basalt, whose circumference is sprinkled with little
crystals, pointed and straw-like, with rhombs of tile-red felspath
upon a dark ground like velvet or charcoal, except one of its
protuberances, which is reddish.' It is also described as 'a lava
containing several small extraneous particles of a whitish and of
a yellowish substance.'
"All this time the pilgrims had scorched feet and burning heads,
as they were always uncovered. I was much impressed with the
strength and steadfastness of the Mohammedan religion. It was
so touching to see them; one of them was clinging to the
curtain, and sobbing as though his heart would break.[6] At
night I and Shaykh Nur and the boy Mohammed issued forth
with the lantern and praying-carpet.
"The moon, now approaching the full, tipped the brow of AbĂş
Kubáya, and lit up the spectacle with a more solemn light. In
the midst stood the huge bier-like erection—](https://image.slidesharecdn.com/96475-250403033540-abdae495/85/Investigating-the-Social-World-The-Process-and-Practice-of-Research-9th-Edition-Russell-K-Schutt-29-320.jpg)
![His Safe
Return.
On Board an
English Ship.
room where I could enjoy privacy for about six hours a day, and
jot my notes down, was a perfect little oven.[7]
"I slowly wended my way with a Caravan to Jeddah, with
donkeys and Mohammed; I must say that the sight of the sea
and the British flag was a pleasant tonic. I went to the British
Consulate, but the Dragomans were not very civil to the
unfortunate Afghan.
"So I was left kicking my heels at the Great Man's
Gate for a long time, and heard somebody say, 'Let
the dirty nigger wait.' Long inured to patience,
however, I did wait, and when the Consul consented to see me,
I presented him with a bit of paper, as if it were a money order.
On it was written, 'Don't recognize me; I am Dick Burton, but I
am not safe yet. Give me some money' (naming the sum),
'which will be returned from London, and don't take any notice
of me.' He, however, frequently afterwards, when it was dark,
sent for me, and, once safe in his private rooms, showed me
abundance of hospitality. Necessity compelled me living with
Shayk Nur in a room (to myself), swept, sprinkled with water,
and spread with mats.
"When I went out in gay attire, I was generally
mistaken for the Pasha of El Medinah. After about
ten days' suspense, an English ship was sent by the
Bombay Steam Navigation Company to convey pilgrims from El
Hejaz to India, so one day the Afghan disappeared—was
supposed to have departed with other dirty pilgrims, but in
reality, had got on board the Dwárká,[8] an English ship, with a
first-class passage; he had emerged from his cabin, after
washing all his colouring off, in the garb of an English
gentleman; experienced the greatest kindness from the
Commander and Officers, which he much needed, being worn
out with fatigue and the fatal fiery heat, and felt the great relief
to his mind and body from being able to take his first complete
rest in safety on board an English ship; but was so changed that](https://image.slidesharecdn.com/96475-250403033540-abdae495/85/Investigating-the-Social-World-The-Process-and-Practice-of-Research-9th-Edition-Russell-K-Schutt-33-320.jpg)
![the Turkish pilgrims, who crowded the deck, never recognized
their late companion pilgrim."
He ends his personal narrative of his sojourn in El Hejaz thus:—
"I have been exposed to perils, and I have escaped from them;
I have traversed the sea, and have not succumbed under the
severest fatigues; but they with fatal fiery heat have worn me
out, and my heart is moved with emotions of gratitude that I
have been permitted to effect the objects I had in view."
An Irish missionary wrote of my husband after he was dead:—
"At Damascus Burton began a new chapter, but he was not
permitted to start with a clean page. Two incidents in his
previous record foreshadowed him, and hampered him in his
efforts to make the best of his new Consulate. He had offended
the religious susceptibilities of both Mohammedans and
Christians, and he found himself confronted with bitter,
unreasoning prejudice.
"It is a question of how far Burton's Oriental disguise concealed
the Englishman in his pilgrimage to Mecca. I never conversed
with a Mohammedan who had accompanied Burton on that
journey, but I have seen Arabs who saw Palgrave on his way to
Nejd, and his attempts to pose as a native were a constant
source of amusement to all with whom he came in contact.
Burton's Oriental cast of face helped him when putting on the
outward appearance of a Bedawin, but at no period of his life
could he have passed for an Arab one second after he began to
speak.[9] On the pilgrimage to Mecca, Burton would be known
as a devout British Mohammedan, just as easily as we recognize
an Arab convert on a missionary platform, notwithstanding the
efforts of the schoolmaster and the tailor to transform him into
an Englishman. And as a perverted Englishman, Burton would
be as welcome in the Hajj as a converted Arab would be in
Exeter Hall."](https://image.slidesharecdn.com/96475-250403033540-abdae495/85/Investigating-the-Social-World-The-Process-and-Practice-of-Research-9th-Edition-Russell-K-Schutt-34-320.jpg)
![For other details concerning the Poem and the Poet, the curious
reader is referred to the end of the volume (i.e. the Appendix).
THE KASĂŽDAH (COUPLETS) OF HAJI ABDU EL-YEZDI.
A Lay of the Higher Law.
The hour is nigh; the waning Queen walks forth to rule the later
night;
Crown'd with the sparkle of a Star, and throned on orb of ashen
light:
The Wolf-tail[10] sweeps the paling East to leave a deeper
gloom behind,
And Dawn uprears her shining head, sighing with semblance of
a wind:
The highlands catch yon Orient gleam, while purpling still the
lowlands lie;
And pearly mists, the morning-pride, soar incense-like to greet
the sky.
The horses neigh, the camels groan, the torches gleam, the
cressets flare;
The town of canvas falls, and man with din and dint invadeth
air:
The Golden Gates swing right and left; up springs the Sun with
flamy brow;
The dew-cloud melts in gush of light; brown Earth is bathed in
morning-glow.
Slowly they wind athwart the wild, and while young Day his
anthem swells,](https://image.slidesharecdn.com/96475-250403033540-abdae495/85/Investigating-the-Social-World-The-Process-and-Practice-of-Research-9th-Edition-Russell-K-Schutt-43-320.jpg)
![Sad falls upon my yearning ear the tinkling of the Camel-bells:
O'er fiery waste and frozen wold, o'er horrid hill and gloomy
glen,
The home of grisly beast and Ghoul,[11] the haunts of wilder,
grislier men;—
With the brief gladness of the Palms, that tower and sway o'er
seething plain,
Fraught with the thoughts of rustling shade, and welling spring,
and rushing rain;
With the short solace of the ridge, by gentle zephyrs played
upon,
Whose breezy head and bosky side front seas of cooly celadon;
—
'Tis theirs to pass with joy and hope, whose souls shall ever
thrill and fill
Dreams of the Birthplace and the Tomb,—visions of Allah's Holy
Hill.[12]
But we? Another shift of scene, another pang to rack the heart;
Why meet we on the bridge of Time to 'change one greeting
and to part?
We meet to part; yet asks my sprite, Part we to meet? Ah! is it
so?
Man's fancy-made Omniscience knows, who made Omniscience
nought can know.
Why must we meet, why must we part, why must we bear this
yoke of MUST,
Without our leave or askt or given, by tyrant Fate on victim
thrust?](https://image.slidesharecdn.com/96475-250403033540-abdae495/85/Investigating-the-Social-World-The-Process-and-Practice-of-Research-9th-Edition-Russell-K-Schutt-44-320.jpg)
![oppress our eyes.
"This gloomy night, these grisly waves, these winds and
whirlpools loud and dread:
What reck they of our wretched plight who Safety's shore so
lightly tread?"
Thus quoth the Bard of Love and Wine,[13] whose dream of
Heaven ne'er could rise
Beyond the brimming Kausar-cup and Houris with the white-
black eyes;
Ah me! my race of threescore years is short, but long enough to
pall
My sense with joyless joys as these, with Love and Houris, Wine
and all.
Another boasts he would divorce old barren Reason from his
bed,
And wed the Vine-maid in her stead;—fools who believe a word
he said![14]
And "'Dust thou art to dust returning,' ne'er was spoke of
human soul"
The Soofi cries, 'tis well for him that hath such gift to ask its
goal.
"And this is all, for this we're born to weep a little and to die!"
So sings the shallow bard whose life still labours at the letter
"I."
"Ear never heard, Eye never saw the bliss of those who enter in
My heavenly Kingdom," Isâ said, who wailed our sorrows and
our sin:](https://image.slidesharecdn.com/96475-250403033540-abdae495/85/Investigating-the-Social-World-The-Process-and-Practice-of-Research-9th-Edition-Russell-K-Schutt-46-320.jpg)
![Too much of words or yet too few! What to thy Godhead easier
than
One little glimpse of Paradise to ope the eyes and ears of man?
"I am the Truth! I am the Truth!" we hear the God-drunk
gnostic cry
"The microcrosm abides in ME; Eternal Allah's nought but I!"
Mansûr[15] was wise, but wiser they who smote him with the
hurled stones;
And, though his blood a witness bore, no wisdom-might could
mend his bones.
"Eat, drink, and sport; the rest of life's not worth a fillip," quoth
the King;
Methinks the saying saith too much: the swine would say the
self-same thing?
Two-footed beasts that browse through life, by Death to serve
as soil design'd,
Bow prone to Earth whereof they be, and there the proper
pleasures find:
But you of finer, nobler stuff, ye, whom to Higher leads the
High,
What binds your hearts in common bond with creatures of the
stall and sty?
"In certain hope of Life-to-come I journey through this shifting
scene"
The Zâhid[16] snarls and saunters down his Vale of Tears with
confi'dent mien.
Wiser than Amrân's Son[17] art thou, who ken'st so well the
world-to-be,](https://image.slidesharecdn.com/96475-250403033540-abdae495/85/Investigating-the-Social-World-The-Process-and-Practice-of-Research-9th-Edition-Russell-K-Schutt-47-320.jpg)
![Failed of its feathers, fell to earth, and perisht of a sheer
despair;
How, dower'd with heritage of brain, whose might has split the
solar ray,
His rest is grossest coarsest earth, a crown of gold on brow of
clay;
This House whose frame be flesh and bone, mortar'd with blood
and faced with skin,
The home of sickness, dolours, age; unclean without, impure
within;
Sans ray to cheer its inner gloom, the chambers haunted by the
Ghost,
Darkness his name, a cold dumb Shade stronger than all the
heav'nly host.
This tube, an enigmatic pipe, whose end was laid before begun,
That lengthens, broadens, shrinks and breaks;—puzzle,
machine, automaton;
The first of Pots the Potter made by Chrysorrhoas' blue-green
wave;[18]
Methinks I see him smile to see what guerdon to the world he
gave!
How Life is dim, unreal, vain, like scenes that round the
drunkard reel;
How "Being" meaneth not to be; to see and hear, smell, taste
and feel.
A drop in Ocean's boundless tide, unfathom'd waste of agony;
Where millions live their horrid lives by making other millions
die.](https://image.slidesharecdn.com/96475-250403033540-abdae495/85/Investigating-the-Social-World-The-Process-and-Practice-of-Research-9th-Edition-Russell-K-Schutt-50-320.jpg)
Investigating the Social World The Process and Practice of Research 9th Edition Russell K. Schutt
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- 5. Investigating the Social World The Process and Practice of Research 9th Edition Russell K. Schutt Digital Instant Download Author(s): Russell K. Schutt ISBN(s): 9781506361192, 1506361196 Edition: 9 File Details: PDF, 20.23 MB Year: 2019 Language: english
- 7. Investigating the Social World Ninth Edition 2
- 8. To Julia Ellen Schutt 3
- 9. Investigating the Social World The Process and Practice of Research Ninth Edition Russell K. Schutt University of Massachusetts Boston 4
- 10. FOR INFORMATION: SAGE Publications, Inc. 2455 Teller Road Thousand Oaks, California 91320 E-mail: order@sagepub.com SAGE Publications Ltd. 1 Oliver’s Yard 55 City Road London EC1Y 1SP United Kingdom SAGE Publications India Pvt. Ltd. B 1/I 1 Mohan Cooperative Industrial Area Mathura Road, New Delhi 110 044 India SAGE Publications Asia-Pacific Pte. Ltd. 3 Church Street #10–04 Samsung Hub Singapore 049483 Copyright © 2019 by SAGE Publications, Inc. All rights reserved. No part of this book may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the publisher. All trademarks depicted within this book, including trademarks appearing as part of a screenshot, figure, or other image are included solely for the purpose of illustration and are the property of their respective holders. The use of the trademarks in no way indicates any relationship with, or endorsement by, the holders of said trademark. Printed in the United States of America Library of Congress Cataloging-in-Publication Data Names: Schutt, Russell K., author. Title: Investigating the social world : the process and practice of research / Russell K. Schutt, University of Massachusetts Boston. 5
- 11. Description: Ninth Edition. | Thousand Oaks : SAGE Publications, [2018] | Revised edition of the author’s Investigating the social world, [2015] | Includes bibliographical references and indexes. Identifiers: LCCN 2017060167 | ISBN 9781506361192 (pbk. : alk. paper) Subjects: LCSH: Social problems—Research. | Social sciences—Research. Classification: LCC HN29 .S34 2018 | DDC 361.1072—dc23 LC record available at https://lccn.loc.gov/2017060167 This book is printed on acid-free paper. Publisher: Jeff Lasser Assistant Content Development Editor: Sarah Dillard Editorial Assistant: Adeline Wilson Marketing Manager: Kara Kindstrom Production Editor: Veronica Stapleton Hooper Copy Editor: Amy Marks Typesetter: C&M Digitals (P) Ltd. Proofreader: Dennis W. Webb Indexer: Sheila Bodell Cover Designer: Candice Harman 6
- 12. Brief Contents 1. About the Author 2. Preface 3. Acknowledgments 4. Section I. Foundations for Social Research 1. 1. Science, Society, and Social Research 2. 2. The Process and Problems of Social Research 3. 3. Research Ethics and Research Proposals 5. Section II. Fundamentals of Social Research 1. 4. Conceptualization and Measurement 2. 5. Sampling and Generalizability 3. 6. Research Design and Causation 6. Section III. Basic Social Research Designs 1. 7. Experiments 2. 8. Survey Research 3. 9. Quantitative Data Analysis 4. 10. Qualitative Methods 5. 11. Qualitative Data Analysis 7. Section IV. Complex Social Research Designs 1. 12. Mixed Methods 2. 13. Evaluation and Policy Research 3. 14. Research Using Secondary Data and “Big” Data 4. 15. Research Using Historical and Comparative Data and Content Analysis 5. 16. Summarizing and Reporting Research 8. Appendix A: Questions to Ask About a Research Article 9. Appendix B: How to Read a Research Article 10. Appendix C: Table of Random Numbers 11. Glossary 12. Bibliography 13. Index 7
- 13. Detailed Contents About the Author Preface Acknowledgments Section I. Foundations for Social Research 1. Science, Society, and Social Research Research That Matters, Questions That Count Learning About the Social World Avoiding Errors in Reasoning About the Social World Observing Generalizing Reasoning Reevaluating Science and Social Science The Scientific Approach Research in the News: Social Media and Political Polarization Pseudoscience or Science Motives for Social Research Types of Social Research Descriptive Research Exploratory Research Explanatory Research Evaluation Research Careers and Research Strengths and Limitations of Social Research Alternative Research Orientations Quantitative and/or Qualitative Methods Philosophical Perspectives Basic Science or Applied Research The Role of Values Conclusions â– Key Terms â– Highlights â– Discussion Questions â– Practice Exercises â– Ethics Questions â– Web Exercises â– Video Interview Questions â– SPSS Exercises â– Developing a Research Proposal 8
- 14. 2. The Process and Problems of Social Research Research That Matters, Questions That Count Social Research Questions Identifying Social Research Questions Refining Social Research Questions Evaluating Social Research Questions Feasibility Social Importance Scientific Relevance Social Theories Scientific Paradigms Social Research Foundations Searching the Literature Reviewing Research Single-Article Reviews: Formal and Informal Deterrents to Domestic Violence Integrated Literature Reviews: When Does Arrest Matter? Systematic Literature Reviews: Second Responder Programs and Repeat Family Abuse Incidents Searching the Web Social Research Strategies Research in the News: Control and Fear: What Mass Killings and Domestic Violence Have in Common Explanatory Research Deductive Research Domestic Violence and the Research Circle Inductive Research Exploratory Research Battered Women’s Help Seeking Descriptive Research Careers and Research Social Research Organizations Social Research Standards Measurement Validity Generalizability Causal Validity Authenticity Conclusions ■Key Terms ■Highlights ■Discussion Questions ■Practice Exercises 9
- 15. â– Ethics Questions â– Web Exercises â– Video Interview Questions â– SPSS Exercises â– Developing a Research Proposal 3. Research Ethics and Research Proposals Research That Matters, Questions That Count Historical Background Ethical Principles Achievement of Valid Results Honesty and Openness Protection of Research Participants Avoid Harming Research Participants Obtain Informed Consent Avoid Deception in Research, Except in Limited Circumstances Maintain Privacy and Confidentiality Consider Uses of Research So That Benefits Outweigh Risks The Institutional Review Board Research in the News: Some Social Scientists Are Tired of Asking for Permission Careers and Research Social Research Proposals Case Study: Evaluating a Public Health Program Conclusions â– Key Terms â– Highlights â– Discussion Questions â– Practice Exercises â– Ethics Questions â– Web Exercises â– Video Interview Questions â– SPSS Exercises â– Developing a Research Proposal Section II. Fundamentals of Social Research 4. Conceptualization and Measurement Research That Matters, Questions That Count Concepts Conceptualization in Practice Substance Abuse Youth Gangs Poverty 10
- 16. From Concepts to Indicators Research in the News: Are Teenagers Replacing Drugs With Smartphones? Abstract and Concrete Concepts Operationalizing the Concept of Race Operationalizing Social Network Position From Observations to Concepts Measurement Constructing Questions Making Observations Collecting Unobtrusive Measures Using Available Data Coding Content Taking Pictures Combining Measurement Operations Careers and Research Levels of Measurement Nominal Level of Measurement Ordinal Level of Measurement Interval Level of Measurement Ratio Level of Measurement The Special Case of Dichotomies Comparison of Levels of Measurement Evaluating Measures Measurement Validity Face Validity Content Validity Criterion Validity Construct Validity Measurement Reliability Multiple Times: Test–Retest and Alternate Forms Multiple Indicators: Interitem and Split-Half Multiple Observers: Interobserver and Intercoder Ways to Improve Reliability and Validity Conclusions ■Key Terms ■Highlights ■Discussion Questions ■Practice Exercises ■Ethics Questions ■Web Exercises ■Video Interview Questions 11
- 17. â– SPSS Exercises â– Developing a Research Proposal 5. Sampling and Generalizability Research That Matters, Questions That Count Sample Planning The Purpose of Sampling Define Sample Components and the Population Evaluate Generalizability Assess the Diversity of the Population Research in the News: What Are Best Practices for Sampling Vulnerable Populations? Consider a Census Sampling Methods Probability Sampling Methods Simple Random Sampling Systematic Random Sampling Stratified Random Sampling Multistage Cluster Sampling Probability Sampling Methods Compared Nonprobability Sampling Methods Availability (Convenience) Sampling Careers and Research Quota Sampling Purposive Sampling Snowball Sampling Lessons About Sample Quality Generalizability in Qualitative Research Sampling Distributions Estimating Sampling Error Sample Size Considerations Conclusions â– Key Terms â– Highlights â– Discussion Questions â– Practice Exercises â– Ethics Questions â– Web Exercises â– Video Interview Questions â– SPSS Exercises â– Developing a Research Proposal 6. Research Design and Causation Research That Matters, Questions That Count 12
- 18. Research Design Alternatives Units of Analysis Individual and Group The Ecological Fallacy and Reductionism Research in the News: Police and Black Drivers Cross-Sectional and Longitudinal Designs Cross-Sectional Designs Longitudinal Designs Quantitative or Qualitative Causal Explanations Quantitative (Nomothetic) Causal Explanations Qualitative (Idiographic) Causal Explanations Careers and Research Criteria and Cautions for Nomothetic Causal Explanations Association Time Order Experimental Designs Nonexperimental Designs Nonspuriousness Randomization Statistical Control Mechanism Context Comparing Research Designs Conclusions â– Key Terms â– Highlights â– Discussion Questions â– Practice Exercises â– Ethics Questions â– Web Exercises â– Video Interview Questions â– SPSS Exercises â– Developing a Research Proposal Section III. Basic Social Research Design 7. Experiments Research That Matters, Questions That Count History of Experimentation Careers and Research True Experiments Experimental and Comparison Groups Pretest and Posttest Measures Randomization 13
- 19. Limitations of True Experimental Designs Summary: Causality in True Experiments Quasi-Experiments Nonequivalent Control Group Designs Research in the News: Airbnb Hosts and the Disabled Aggregate Matching Individual Matching Ex Post Facto Control Group Designs Before-and-After Designs Summary: Causality in Quasi-Experiments Validity in Experiments Causal (Internal) Validity Sources of Internal Invalidity Reduced by a Comparison Group Sources of Internal Invalidity Reduced by Randomization Sources of Internal Invalidity That Require Attention While the Experiment Is in Progress Generalizability Sample Generalizability Factorial Surveys External Validity Interaction of Testing and Treatment Ethical Issues in Experimental Research Deception Selective Distribution of Benefits Conclusions â– Key Terms â– Highlights â– Discussion Questions â– Practice Exercises â– Ethics Questions â– Web Exercises â– Video Interview Questions â– SPSS Exercises â– Developing a Research Proposal 8. Survey Research Research That Matters, Questions That Count Survey Research in the Social Sciences Attractions of Survey Research Versatility Efficiency Generalizability 14
- 20. The Omnibus Survey Errors in Survey Research Writing Survey Questions Avoid Confusing Phrasing Minimize the Risk of Bias Maximize the Utility of Response Categories Avoid Making Either Disagreement or Agreement Disagreeable Minimize Fence-Sitting and Floating Combining Questions in Indexes Designing Questionnaires Build on Existing Instruments Refine and Test Questions Add Interpretive Questions Careers and Research Maintain Consistent Focus Research in the News: Social Interaction Critical for Mental and Physical Health Order the Questions Make the Questionnaire Attractive Consider Translation Organizing Surveys Mailed, Self-Administered Surveys Group-Administered Surveys Telephone Surveys Reaching Sample Units Maximizing Response to Phone Surveys In-Person Interviews Balancing Rapport and Control Maximizing Response to Interviews Web Surveys Mixed-Mode Surveys A Comparison of Survey Designs Ethical Issues in Survey Research Conclusions â– Key Terms â– Highlights â– Discussion Questions â– Practice Exercises â– Ethics Questions â– Web Exercises â– Video Interview Questions â– SPSS Exercises 15
- 21. Exploring the Variety of Random Documents with Different Content
- 22. His Start from Alexandria to Cairo. and he is as much respected without arms, as though he were armed to the teeth. "I only wanted," he said, "a little knowledge of medicine, which I had, moderate skill in magic, a studious reputation, and enough to keep me from starving." He provided himself with a few necessaries for the journey. When he had to leave Alexandria he wrote— "Not without a feeling of regret, I left my little room among the white myrtle blossoms and the rosy oleander flowers with the almond scent. I kissed with humble ostentation my good host's hand, in the presence of his servants. I bade adieu to my patients, who now amounted to about fifty, shaking hands with all meekly, and with religious equality of attention; and mounted in a 'trap' which looked like a cross between a wheelbarrow and a dog-cart, drawn by a kicking, jibbing, and biting mule, I set out for the steamer, the Little Asthmatic. "The journey from Alexandria to Cairo lasted three days and nights. We saw nothing but muddy water, dusty banks, sand, mist, milky sky, glaring sun, breezes like the blasts of a furnace, and the only variation was that the steamer grounded four or five times a day, and I passed my time telling my beads with a huge rosary. I was a deck passenger. The sun burnt us all day, and the night dews were raw and thick. Our diet was bread and garlic, moistened with muddy water from the canal. At Cairo I went to a caravanserai. Here I became a Pathán. I was born in India of Afghan parents, who had settled there, and I was educated at Rangoon, and sent out, as is often the custom, to wander. I knew all the languages that I required to pass me, Persian, Hindostani, and Arabic. It is customary at the shop, on the camel, in the Mosque, to ask, 'What is thy name? Whence comest thou?' and you must be prepared. I had to do the fast of the Ramazan, which is far stricter than the Catholics' Lent, and in Cairo I studied the Moslem faith in every detail. I had great difficulty in getting a passport without betraying myself, but the
- 23. chief of the Afghan college at the Azhar Mosque contrived it for me. I hired a couple of camels, and put my Meccan boy and baggage on one, and I took the other. I had an eighty-four mile ride in midsummer, on a bad wooden saddle, on a bad dromedary, across the Suez Desert. "Above, through a sky terrible in its stainless beauty, and the splendours of a pitiless blinding glare, the simoom caresses you like a lion with flaming breath. Around lie drifted sand-heaps, upon which each puff of wind leaves its trace in solid waves, frayed rocks, the very skeletons of mountains, and hard unbroken plains, over which he who rides is spurred by the idea that the bursting of a waterskin, or the pricking of a camel's hoof, would be a certain death of torture; a haggard land infested with wild beasts and wilder men; a region whose very fountains murmur the warning words, 'Drink and away!' "In the desert, even more than upon the ocean, there is present Death, and this sense of danger, never absent, invests the scene of travel with a peculiar interest. "Let the traveller who suspects exaggeration leave the Suez road, and gallop northwards over the sands for an hour or two; in the drear silence, the solitude, and the fantastic desolation of the place, he will feel what the desert may be. And then the oases, and little lines of fertility—how soft and how beautiful!— even though the Wady-el-Ward ('the Vale of Flowers') be the name of some stern flat in which a handful of wild shrubs blossom, while struggling through a cold season's ephemeral existence. "In such circumstances the mind is influenced through the body. Though your mouth glows, and your skin is parched, yet you feel no languor,—the effect of humid heat; your lungs are lightened, your sight brightens, your memory recovers its tone, and your spirits become exuberant. Your fancy and imagination are powerfully aroused, and the wildness and sublimity of the scenes around you, stir up all the energies of your soul, whether
- 24. for exertion, danger, or strife. Your morale improves; you become frank and cordial, hospitable and single-minded; the hypocritical politeness and the slavery of Civilization are left behind you in the City. Your senses are quickened; they require no stimulants but air and exercise; in the desert spirituous liquors excite only disgust. "There is a keen enjoyment in mere animal existence. The sharp appetite disposes of the most indigestible food; the sand is softer than a bed of down, and the purity of the air suddenly puts to flight a dire cohort of diseases. "Here Nature returns to Man, however unworthily he has treated her, and, believe me, when once your tastes have conformed to the tranquillity of such travel, you will suffer real pain in returning to the turmoil of civilization. You will anticipate the bustle and the confusion of artificial life, its luxuries and its false pleasures, with repugnance. Depressed in spirits, you will for a time after your return feel incapable of mental or bodily exertion. The air of Cities will suffocate you, and the careworn and cadaverous countenances of citizens will haunt you like a vision of judgment. "I was nearly undone by Mohammed, my Meccan boy, finding my sextant amongst my clothes, and it was only by Umar Effendi having read a letter of mine to Haji Wali that very morning on Theology, that he was able to certify that I was thoroughly orthodox. "When I started my intention had been to cross the all but unknown Arabian Peninsula, and to map it out, either from El Medinah to Maskat, or from Mecca to Makallah on the Indian Ocean. I wanted to open a market for horses between Arabia and Central India, to go through the Rubá-el-Khali ('the Empty Abode'), the great wilderness on our maps, to learn the hydrography of the Hejaz, and the ethnographical details of this race of Arabs. I should have been very much at sea without my sextant. I managed to secrete a pocket compass.
- 25. Twelve Days in an Open Sambúk. "The journey would have been of fifteen or sixteen hundred miles, and have occupied at least ten months longer than my leave. The quarrelling of the tribes prevented my carrying it out. I had arranged with the Beni Harb, the Bedawin tribe, to join them after the Pilgrimage like a true Bedawin, but it meant all this above-mentioned work; I found it useless to be killed in a petty tribe-quarrel, perhaps, about a mare, and once I joined them it would have been a point of honour to aid in all their quarrels and raids. "At Suez we embarked on a Sambúk, an open boat of about fifty tons. She had no means of reefing, no compass, no log, no sounding-line, no chart. Ninety- seven pilgrims (fifteen women and children) came on deck. They were all barefoot, bare-headed, dirty, ferocious, and armed. The distance was doubled by detours; it would have been six hundred miles in a straight line. Even the hardened Arabs and Africans suffered most severely. After twelve days of purgatory, I sprang ashore at Yambú; and travelling a fortnight in this pilgrim-boat gave me the fullest possible knowledge of the inner life of El Islam. However, the heat of the sun, the heavy night dews, and the constant washing of the waves over me, had so affected one of my feet that I could hardly put it to the ground. "Yambú is the port of El Medinah, as Jeddah is that of Mecca. The people are a good type, healthy, proud, and manly, and they have considerable trade. Here I arranged for camels, and our Caravan hired an escort of irregular cavalry—very necessary, for, as the tribes were out, we had to fight every day. They did not want to start till the tribes had finished fighting; but I was resolved, and we went. Here I brought a shugduf, or litter, and seven days' provisions for the journey, and here also I became an Arab, to avoid paying the capitation tax, the Jizyát. "We eventually arrived at El Hamra, the 'Red Village,' but in a short while the Caravan arrived from Mecca, and in about four
- 26. hours we joined it and went on our way. That evening we were attacked by Bedawi, and we had fighting pretty nearly the whole way. We lost twelve men, camels, and other beasts of burden; the Bedawi looted the baggage and ate the camels. "One morning El Medinah was in sight. We were jaded and hungry; and we gloried in the gardens and orchards about the town. I was met at El Medinah by Shaykh Hamid, who received me into his family as one of the faithful, and where I led a quiet, peaceful, and pleasant life, during leisure hours; but of course, the pilgrimage being my object, I had a host of shrines to visit, ceremonies to perform, and prayers to recite, besides the usual prayers five times a day; for it must be remembered that El Medinah contains the tomb of Mahommad." (For description see Burton's 'Mecca and El Medinah,' 3 vols.) "The Damascus Caravan was to start on the 27th Zu'l Ka'adah (1st September). I had intended to stay at El Medinah till the last moment, and to accompany the Kafilat el Tayyárah, or the 'Flying Caravan,' which usually leaves on the 2nd Zu'l Hijjah, two days after that of Damascus. "Suddenly arose the rumour that there would be no Tayyárah,[2] and that all pilgrims must proceed with the Damascus Caravan or await the Rakb.[3] The SherĂf Zayd, Sa'ad, the robbers' only friend, paid Sa'ad an unsuccessful visit. Sa'ad demanded back his shaykhship, in return for a safe conduct through his country; 'otherwise,' said he, 'I will cut the throat of every hen that ventures into the passes.' "The SherĂf Zayd returned to El Medinah on the 25th Zu'l Ka'adah. (30th August). Early on the morning of the next day, Shaykh Hamid returned hurriedly from the bazar, exclaiming, 'You must make ready at once, Effendi! There will be no Tayyárah. All Hajis start to-morrow. Allah will make it easy to you! Have you your water-skins in order? You are to travel down the Darb el Sharki, where you will not see water for three days!'
- 27. Ten Days' Ride to Mecca. "Poor Hamid looked horror-struck as he concluded this fearful announcement, which filled me with joy. Burckhardt had visited and described the Darb el Sultani, the 'High' or 'Royal Road' along the coast; but no European had as yet travelled down by HarĂşn el RashĂd's and the Lady Zubaydah's celebrated route through the Nejd Desert. And here was my chance! "Whenever he was ineffably disgusted, I consoled him with singing the celebrated song of MaysĂşnah, the beautiful Bedawin wife of the Caliph MuawĂyah." (Richard was immensely fond of this little song, and the Bedawin screams with joy when he hears it.) "'Oh, take these purple robes away, Give back my cloak of camel's hair, And bear me from this tow'ring pile To where the black tents flap i' the air. The camel's colt with falt'ring tread, The dog that bays at all but me, Delight me more than ambling mules, Than every art of minstrelsy; And any cousin, poor but free, Might take me, fatted ass, from thee.'[4] "The old man was delighted, clapped my shoulder, and exclaimed, 'Verily, O Father of Moustachios, I will show thee the black Tents of my Tribe this year.' "So, after staying at Medinah about six weeks, I set out with the Damascus Caravan down the Darb el Sharki, under the care of a very venerable Bedawin, who nicknamed me 'AbĂş Shuwárib,' meaning, 'Father of Moustachios,' mine being very large. I found myself standing opposite the Egyptian gate of El Medinah, surrounded by my friends—those friends of a day, who cross the phantasmagoria of one's life. There were affectionate embraces and parting mementoes. The camels were mounted; I and the boy Mohammed in the litter or shugduf, and Shaykh Nur in his cot.
- 28. The train of camels with the Caravan wended its way slowly in a direction from north to north-east, gradually changing to eastward. After an hour's travel, the Caravan halted to turn and take farewell of the Holy City. "We dismounted to gaze at the venerable minarets and the green dome which covers the tomb of the Prophet. The heat was dreadful, the climate dangerous, and the beasts died in numbers. Fresh carcases strewed our way, and were covered with foul vultures. The Caravan was most picturesque. We travelled principally at night, but the camels had to perform the work of goats, and step from block to block of basalt like mountaineers, which being unnatural to them, they kept up a continual piteous moan. The simoom and pillars of sand continually threw them over. "Water is the great trouble of a Caravan journey, and the only remedy is to be patient and not to talk. The first two hours gives you the mastery, but if you drink you cannot stop. Forty- seven miles before we reached Mecca, at El ZarĂbah, we had to perform the ceremony of El Ihram, meaning 'to assume the pilgrim garb.' A barber shaved us, trimmed our moustachios; we bathed and perfumed, and then we put on two new cotton cloths, each six feet long by three and a half broad. It is white, with narrow red stripes and fringe, and worn something as you wear it in the baths. Our heads and feet, right shoulder and arm, are exposed. "We had another fight before we got to Mecca, and a splendid camel in front of me was shot through the heart. Our SherĂf Zayd was an Arab Chieftain of the purest blood, and very brave. He took two or three hundred men, and charged them. However, they shot many of our dromedaries, and camels, and boxes and baggage strewed the place; and when we were gone the Bedawi would come back, loot the baggage, and eat the camels. On Saturday, the 10th of September, at one in the morning, there was great excitement in the Caravan, and loud
- 29. Moslem Holy Week. cries of 'Mecca! Mecca! Oh, the Sanctuary, the Sanctuary!' All burst into loud praises, and many wept. We reached it next morning, after ten days and nights from El Medinah. I became the guest of the boy Mohammed, in the house of his mother. "First I did the circumambulation at the Haram. Early next morning I was admitted to the house of our Lord; and we went to the holy well Zemzem, the holy water of Mecca,[5] and then the Ka'abah, in which is inserted the famous black stone, where they say a prayer for the Unity of Allah. Then I performed the seven circuits round the Ka'abah, called the Tawaf. I then managed to have a way pushed for me through the immense crowd to kiss it. While kissing it, and rubbing hands and forehead upon it, I narrowly observed it, and came away persuaded that it is an aerolite. It is curious that almost all agree upon one point, namely, that the stone is volcanic. Ali Bey calls it mineralogically a 'block of volcanic basalt, whose circumference is sprinkled with little crystals, pointed and straw-like, with rhombs of tile-red felspath upon a dark ground like velvet or charcoal, except one of its protuberances, which is reddish.' It is also described as 'a lava containing several small extraneous particles of a whitish and of a yellowish substance.' "All this time the pilgrims had scorched feet and burning heads, as they were always uncovered. I was much impressed with the strength and steadfastness of the Mohammedan religion. It was so touching to see them; one of them was clinging to the curtain, and sobbing as though his heart would break.[6] At night I and Shaykh Nur and the boy Mohammed issued forth with the lantern and praying-carpet. "The moon, now approaching the full, tipped the brow of Abú Kubáya, and lit up the spectacle with a more solemn light. In the midst stood the huge bier-like erection—
- 30. 'Black as the wings Which some spirit of ill o'er a sepulchre flings!' except where the moonbeams streaked it like jets of silver falling upon the darkest marble. It formed the point of rest for the eye; the little pagoda-like buildings and domes around it, with all their gilding and framework, faded to the sight. One object, unique in appearance, stood in view—the temple of the one Allah, the God of Abraham, of Ishmael, and of their posterity. Sublime it was, and expressing by all the eloquence of fancy the grandeur of the one idea which vitalized El Islam, and the strength and steadfastness of its votaries. "One thing I remarked, and think worthy of notice, is that ever since Noah's dove, every religion seems to consider the pigeon a sacred bird; for example, every Mosque swarms with pigeons; St. Mark's, at Venice, and the same exists in most Italian market-places; the Hindoo pandits and the old Assyrian Empire also have them; whilst Catholics make it the emblem of the Holy Ghost. "The day before I went to Arafat, I spent the night in the Mosque, where I saw many strange sights. One was a negro possessed by the devil. There, too, he prayed by the grave of Ishmael. After this we set out for Arafat, where is the tomb of Adam. (I have seen two since—one at Jerusalem, and one in the mountains behind Damascus.) "It was a very weary journey, and, with the sun raining fire on our heads and feet, we suffered tortures. The camels threw themselves on the ground, and I myself saw five men fall out and die. On the Mount there were numerous consecrated shrines to see, and we had to listen to an immensely long sermon. On the great festival day we stoned the Devil, each man with seven stones washed in seven waters, and we said, while throwing each stone, 'In the name of Allah—and Allah is Almighty—I do this in hatred of the Devil, and to his shame.' There is then an immense slaughter of victims (five or six
- 31. The All- important Crisis. thousand), which slaughter, with the intense heat, swarms of flies, and the whole space reeking with blood, produces the most noisome vapours, and probably is the birthplace of that cholera and small-pox which generally devastate the World after the Haj. Now we were allowed to doff the pilgrim's garb. "We all went to barbers' booths, where we were shaved, had our beards trimmed and our nails cut, saying prayers the while; and, though we had no clothes, we might put our clothes over our heads, and wear our slippers, which were a little protection from the heat. We might then twirl our moustachios, stroke our beards, and return to Mecca. At the last moment I was sent for. I thought, 'Now something is going to happen to me; now I am suspected.' "A crowd had gathered round the Ka'abah, and I had no wish to stand bare-headed and bare-footed in the midday September sun. At the cry of 'Open a path for the Haji who would enter the House!' the gazers made way. Two stout Meccans, who stood below the door, raised me in their arms, whilst a third drew me from above into the building. At the entrance I was accosted by several officials, dark-looking Meccans, of whom the blackest and plainest was a youth of the Benu Shaybah family, the true blood of the El Hejaz. He held in his hand the huge silver-gilt padlock of the Ka'abah, and presently, taking his seat upon a kind of wooden press in the left corner of the hall, he officially inquired my name, nation, and other particulars. The replies were satisfactory, and the boy Mohammed was authoritatively ordered to conduct me round the building, and to recite the prayers. I will not deny that, looking at the windowless walls, the officials at the door, and a crowd of excited fanatics below— 'And the place death, considering who I was,' my feelings were of the trapped-rat description, acknowledged by the immortal nephew of his uncle Perez. A blunder, a hasty action, a misjudged word, a prayer or bow, not strictly the right
- 32. shibboleth, and my bones would have whitened the desert sand. This did not, however, prevent my carefully observing the scene during our long prayer, and making a rough plan with a pencil upon my white ihram. MECCA AND THE KA'ABAH, OR THE HOLY GRAIL OF THE MOSLEMS. "I returned home after this quite exhausted, performed an elaborate toilet, washing with henna and warm water, to mitigate the pain the sun had caused on my arms, shoulders, and breast, head and feet, and put on my gayest clothes in honour of the festival. When the moon rose, there was a second stoning, or lapidation, to be performed, and then we strolled round the coffee-houses. There was also a little pilgrimage to undertake, which is in honour of Hagar seeking water for her son Ishmael. "I now began to long to leave Mecca; I had done everything, seen everything; the heat was simply unendurable, and the little
- 33. His Safe Return. On Board an English Ship. room where I could enjoy privacy for about six hours a day, and jot my notes down, was a perfect little oven.[7] "I slowly wended my way with a Caravan to Jeddah, with donkeys and Mohammed; I must say that the sight of the sea and the British flag was a pleasant tonic. I went to the British Consulate, but the Dragomans were not very civil to the unfortunate Afghan. "So I was left kicking my heels at the Great Man's Gate for a long time, and heard somebody say, 'Let the dirty nigger wait.' Long inured to patience, however, I did wait, and when the Consul consented to see me, I presented him with a bit of paper, as if it were a money order. On it was written, 'Don't recognize me; I am Dick Burton, but I am not safe yet. Give me some money' (naming the sum), 'which will be returned from London, and don't take any notice of me.' He, however, frequently afterwards, when it was dark, sent for me, and, once safe in his private rooms, showed me abundance of hospitality. Necessity compelled me living with Shayk Nur in a room (to myself), swept, sprinkled with water, and spread with mats. "When I went out in gay attire, I was generally mistaken for the Pasha of El Medinah. After about ten days' suspense, an English ship was sent by the Bombay Steam Navigation Company to convey pilgrims from El Hejaz to India, so one day the Afghan disappeared—was supposed to have departed with other dirty pilgrims, but in reality, had got on board the Dwárká,[8] an English ship, with a first-class passage; he had emerged from his cabin, after washing all his colouring off, in the garb of an English gentleman; experienced the greatest kindness from the Commander and Officers, which he much needed, being worn out with fatigue and the fatal fiery heat, and felt the great relief to his mind and body from being able to take his first complete rest in safety on board an English ship; but was so changed that
- 34. the Turkish pilgrims, who crowded the deck, never recognized their late companion pilgrim." He ends his personal narrative of his sojourn in El Hejaz thus:— "I have been exposed to perils, and I have escaped from them; I have traversed the sea, and have not succumbed under the severest fatigues; but they with fatal fiery heat have worn me out, and my heart is moved with emotions of gratitude that I have been permitted to effect the objects I had in view." An Irish missionary wrote of my husband after he was dead:— "At Damascus Burton began a new chapter, but he was not permitted to start with a clean page. Two incidents in his previous record foreshadowed him, and hampered him in his efforts to make the best of his new Consulate. He had offended the religious susceptibilities of both Mohammedans and Christians, and he found himself confronted with bitter, unreasoning prejudice. "It is a question of how far Burton's Oriental disguise concealed the Englishman in his pilgrimage to Mecca. I never conversed with a Mohammedan who had accompanied Burton on that journey, but I have seen Arabs who saw Palgrave on his way to Nejd, and his attempts to pose as a native were a constant source of amusement to all with whom he came in contact. Burton's Oriental cast of face helped him when putting on the outward appearance of a Bedawin, but at no period of his life could he have passed for an Arab one second after he began to speak.[9] On the pilgrimage to Mecca, Burton would be known as a devout British Mohammedan, just as easily as we recognize an Arab convert on a missionary platform, notwithstanding the efforts of the schoolmaster and the tailor to transform him into an Englishman. And as a perverted Englishman, Burton would be as welcome in the Hajj as a converted Arab would be in Exeter Hall."
- 35. This is a ridiculous paragraph, and spoils an otherwise splendid article. The writer speaks fairly good Syrian Christian Arabic with an Irish accent, but he is not conversant with the Arabic of scholars and high-class Mohammedans, and he does not know a word of Persian, Hindostani, Afghani, Turkish, or any of the other ten Oriental languages, in which my husband passed his pilgrimages. I think native testimony is best. I can remember, at a reception at Lady Salisbury's, the Persian Ambassador and his suite following Richard about the whole evening, and when I joked them about it, they said, "It is such an extraordinary thing to us, to see any foreigner, especially an Englishman, speaking our language like ourselves. He might have never been out of Teheran; he even knows all the slang of the market-place as well as we do." When he arrived in Damascus, his record was perfectly clean with the Mohammedans, and the only bitter, unreasoning prejudice was in the breast of Christian missionaries, and Christian Foreign Office employés, whose friends wanted the post. Burton and Palgrave were quite two different men, as silver and nickel. I know exactly the sort of Arabic Palgrave spoke. In the days that Richard went to Mecca, no converted Englishman would have been received as now. As to his Arabic, Abd el Kadir told me—and, mind, he was the highest cultivated and the most religious Moslem in Damascus; the only Sufi, I believe—that there were only two men in Damascus whose Arabic was worth listening to; one was my husband, and the other was Shaykh Mijwal El Mezrab, Lady Ellenborough's Bedawin husband. We may remember that at Jeddah his life was saved by being mistaken for the Pasha of El Medinah, and when he went to the departure of the Haj at Damascus, as he rode down the lines in frock-coat and fez, he was accosted by more than one as the Pasha of the Haj; and when the mistake was explained, and he told them who he was, they only laughed and said, "Why don't you come along with us again to Mecca, as you did before?" He was looked upon by all as a friend to the Moslem. He never profaned the sanctuaries of Mecca and Medina, and so far from being unpopular with the Moslems, he received almost yearly
- 36. an invitation to go back with the Haj, and no opposition would have been made to him had he made another pilgrimage to the jealously guarded Haramayn or the holy Cities of the Moslems. Even I am always admitted to the Mosques with the women for his sake. There was no tinsel and gingerbread about anything Richard did; it was always true and real.
- 37. Interesting Letters. In further support of the above I quote two letters, one from Sporting Truth. "I had the pleasure of a slight acquaintance with the late Sir Richard Burton, familiarly known among his friends as 'Ruffian Dick.' Not that there was anything offensive meant by that epithet. Indeed, in his case, it had a playfully complimentary significance. There were, in the old days, as many readers of Sporting Truth will recollect, two familiar pugilists who went by the nicknames respectively of the 'Old' and 'Young Ruffian.' The term referred purely to their style of fighting, and was not intended to convey the idea that they were any less decent or civilized members of society than their neighbours. For much the same reason was Sir Richard Burton dubbed 'Ruffian Dick' by his pals. He was, without doubt, a terrible fighter, and fought in single combat more enemies than perhaps any man of his time. A man of peculiar temper, too, and strong individuality, with a wholesome contempt for Mrs. Grundy and all her ways. But his great distinguishing feature was his courage. No braver man than 'Ruffian Dick' ever lived. His daring was of that romantic order which revels in danger for danger's sake. No crisis, however appalling, could shake his splendid nerve. He was as cool when his life hung on a hair's breadth, as when he sat smoking in his own snuggery. "I know of nothing in the annals of adventure to surpass his memorable journey to Mecca with the Mohammedan pilgrims. None but a follower of the true Prophet had ever penetrated the shrine where the coffin of Mohammed swings between earth and heaven. No eyes but those of the faithful were permitted to gaze upon that holy of holies. Certain and speedy death awaited any infidel who should profane with his footsteps those sacred precincts, or seek to pry into those hidden mysteries. There were secret passwords among the pilgrims, by which they could detect at once any one who was not of the true faith; and detection meant instant death at the hands of the enraged
- 38. fanatics. Yet all these difficulties and dangers—apparently insurmountable—did not deter Ruffian Dick from undertaking the perilous enterprise. He went through a long course of preparation, studied all the minute ways of the Arabs—he already spoke their language like a native—professed the Mohammedan religion, acquired the secret passwords, and then boldly joined the great annual procession of pilgrims to the shrine of the Prophet. "How perfect his disguise was, the following anecdote will show. On his return from the pilgrimage to Mecca, his leave had expired, and he had to return to India at once without time to rig himself out with a fresh outfit. One evening a party of officers were lounging outside Shepherd's Hotel, at Cairo. As they sat talking and smoking, there passed repeatedly in front of them an Arab in his loose flowing robes, with head proudly erect, and the peculiar swinging stride of those sons of the desert. As he strode backwards and forwards he drew nearer and nearer to the little knot of officers, till at last, as he swept by, the flying folds of his burnous brushed against one of the officers. 'Damn that nigger's impudence!' said the officer; 'if he does that again I'll kick him.' To his surprise the dignified Arab suddenly halted, wheeled round, and exclaimed, 'Well, damn it, Hawkins, that's a nice way to welcome a fellow after two years' absence.' 'By G—d, it's Ruffian Dick,' cried Hawkins. And Ruffian Dick it was, but utterly transformed out of all resemblance to a European. His complexion was burned by the sun to a deep umber tint, and his cast of features was more Oriental than English, so that in the robes of an Arab he might well pass for one of that nomad race." Here is the second, from Allen's Indian Mail. "The Late Sir Richard Burton. "To the Editor of the Times of India.
- 39. "Sir, "Unlike your correspondent, Mr. Levick (of Suez), questioning Sir Richard's visit to Medinah in 1853, I merely want to say that in Sir Richard the scientific world has lost a bright star. In linguistic attainments there was not his equal in the world. He could not only speak the languages, but act so well that his most intimate friends were often deceived. I was often witness to this feat of his while at Kurrachee in 1847, as I happened to be employed under Dr. Stocks, botanist, in Sind, as his botanical draughtsman. Sir Richard (then a lieutenant) and the doctor occupied the same bungalow. I had necessarily to work in the hall, and consequently had the opportunity of seeing and admiring his ways. He was on special duty, which in his case meant to perfect himself for some political duty, by mastering the languages of the country. When I knew him he was master of half a dozen languages, which he wrote and spoke so fluently that a stranger who did not see him and heard him speaking would fancy he heard a native. His domestic servants were—a Portuguese, with whom he spoke Portuguese and Goanese, an African, a Persian, and a Sindi or Belochee. These spoke their mother tongue to Sir Richard as he was engaged in his studies with moonshees, who relieved each other every two hours, from ten to four daily. The moonshees would read an hour and converse the next, and it was a treat to hear Sir Richard talk; one would scarcely be able to distinguish the Englishman from a Persian, Arabian, or a Scindian. "His habits at home were perfectly Persian or Arabic. His hair was dressed à la Persian—long and shaved from the forehead to the top of the head; his eyes, by some means or other he employed, resembled Persian or Arabian; he used the Turkish bath and wore a cowl; and when he went out for a ride he used a wig and goggles. His complexion was also thorough Persian, so that Nature evidently intended him for the work he afterwards so successfully performed, namely, visiting the shrine
- 40. of the Prophet Mohammed—a work very few would have undertaken unless he was a complete master of himself. "I was a witness to his first essay in disguising himself as a poor Persian, and taking in his friend Moonshee Ali Akbar (the father of Mirza Hossein, solicitor of this City). The moonshee was seated one evening in an open space in front of his bungalow in the town of Kurrachee, with a lot of his friends enjoying the evening breeze, and chatting away as Persians are wont to do. Sir Richard, disguised as a Persian traveller, approached them, and after the usual compliments, inquired for the rest-house, and, as a matter of course, gave a long rigmarole account of his travels and of people the moonshee knew, and thus excited his curiosity and got him into conversation; and when he thought he acted his part to perfection, bid him the time and left him, but did not go far when he called out to the moonshee in English if he did not know him. The moonshee was completely taken aback; he did not know where the voice (his friend Burton's) came from, till he was addressed again, and a recognition took place, to the great astonishment of the moonshee and his friends. Such a jovial companion Sir Richard was, that his bungalow was the resort of the learned men of the place, amongst whom I noticed Major (afterwards General) Walter Scott, Lieutenant (and now General) Alfred De Lisle, Lieutenant Edward Dansey of Mooltan notoriety, Dr. Stocks, and many others, but who, with the exception of General De Lisle, are all gone to their home above, where Sir Richard has now followed. May their souls rest in peace! "Some time or other Lady Burton may write a memoir of Sir Richard's life, and a slight incident as the one I have related may be of use to her, and if you think as I do, and consider it worth inserting in a corner of your paper, I shall be very much obliged to you if you will do so. "Yours, etc., "Walter Abraham.
- 41. The Kasîdah. "October 31, 1891." On the return journey from Mecca, when Richard could secure any privacy, he composed the most exquisite gem of Oriental poetry, that I have ever heard or imagined, nor do I believe it has its equal, either from the pen of Hafiz, Saadi, Shakespeare, Milton, Swinburne, or any other. It is quite unique; it is called the Kasîdah, or the "Lay of the Higher Law," by Haji Abdu el-Yezdi. It will ride over the heads of most, it will displease many, but it will appeal to all large hearts and large brains for its depth, height, breadth, for its heart, nobility, its pathos, its melancholy, its despair. It is the very perfection of romance, it seems the cry of a Soul wandering through space, looking for what it does not find. I have read it many times during my married life, and never without bitter tears, and when I read it now, it affects me still more; he used to take it away from me, it impressed me so. I give you the poem here in full. It reminds me more than any other thing of the Rubáiyát of Omar Khayyâm, the astronomer-poet of Khorasán, known as the tent- maker, written in the eleventh century, which poem was made known by Mr. Edward Fitzgerald in about 1861, to Richard Burton, to Swinburne, and Dante Rossetti. Richard at once claimed him as a brother Sufi, and said that all his allusions are purely typical, and particularly in the second verse— II. "Before the phantom of False morning died, Methought a Voice within the Tavern cried, 'When all the temple is prepared within, Why nods the drowsy Worshipper outside?'" Yet the "Kasîdah" was written in 1853—the Rubáiyát he did not know till eight years later. I shall reproduce the "Kasîdah" in its entirety, with its fifteen pages of copious annotations, in the Uniform Library of Sir Richard's works which I am editing. I give the annotations in the Appendix.
- 42. It is a poem of extraordinary power on the nature and destiny of Man, anti-Christian and Pantheistic. So much wealth of Oriental learning has rarely been compressed into so small a compass. "Let his page Which charms the chosen spirits of the age, Fold itself for a serener clime Of years to come, and find its recompense In that just expectation." ——Shelley. "Let them laugh at me for speaking of things which they do not understand; and I must pity them while they laugh at me."——St. Augustine. To The Reader. The Translator has ventured to entitle a "Lay of the Higher Law" the following Composition, which aims at being in advance of its time; and he has not feared the danger of collision with such unpleasant forms as the "Higher Culture." The principles which justify the name are as follows:— The Author asserts that Happiness and Misery are equally divided and distributed in the world. He makes Self-cultivation, with due regard to others, the sole and sufficient object of human life. He suggests that the affections, the sympathies and the "divine gift of Pity" are man's highest enjoyments. He advocates suspension of judgment, with a proper suspicion of "Facts, the idlest of superstitions." Finally, although destructive to appearance, he is essentially reconstructive.
- 43. For other details concerning the Poem and the Poet, the curious reader is referred to the end of the volume (i.e. the Appendix). THE KASĂŽDAH (COUPLETS) OF HAJI ABDU EL-YEZDI. A Lay of the Higher Law. The hour is nigh; the waning Queen walks forth to rule the later night; Crown'd with the sparkle of a Star, and throned on orb of ashen light: The Wolf-tail[10] sweeps the paling East to leave a deeper gloom behind, And Dawn uprears her shining head, sighing with semblance of a wind: The highlands catch yon Orient gleam, while purpling still the lowlands lie; And pearly mists, the morning-pride, soar incense-like to greet the sky. The horses neigh, the camels groan, the torches gleam, the cressets flare; The town of canvas falls, and man with din and dint invadeth air: The Golden Gates swing right and left; up springs the Sun with flamy brow; The dew-cloud melts in gush of light; brown Earth is bathed in morning-glow. Slowly they wind athwart the wild, and while young Day his anthem swells,
- 44. Sad falls upon my yearning ear the tinkling of the Camel-bells: O'er fiery waste and frozen wold, o'er horrid hill and gloomy glen, The home of grisly beast and Ghoul,[11] the haunts of wilder, grislier men;— With the brief gladness of the Palms, that tower and sway o'er seething plain, Fraught with the thoughts of rustling shade, and welling spring, and rushing rain; With the short solace of the ridge, by gentle zephyrs played upon, Whose breezy head and bosky side front seas of cooly celadon; — 'Tis theirs to pass with joy and hope, whose souls shall ever thrill and fill Dreams of the Birthplace and the Tomb,—visions of Allah's Holy Hill.[12] But we? Another shift of scene, another pang to rack the heart; Why meet we on the bridge of Time to 'change one greeting and to part? We meet to part; yet asks my sprite, Part we to meet? Ah! is it so? Man's fancy-made Omniscience knows, who made Omniscience nought can know. Why must we meet, why must we part, why must we bear this yoke of MUST, Without our leave or askt or given, by tyrant Fate on victim thrust?
- 45. That Eve so gay, so bright, so glad, this Morn so dim, and sad, and grey; Strange that life's Registrar should write this day a day, that day a day! Mine eyes, my brain, my heart, are sad,—sad is the very core of me; All wearies, changes, passes, ends; alas! the Birthday's injury! Friends of my youth, a last adieu! haply some day we meet again; Yet ne'er the self-same men shall meet; the years shall make us other men: The light of morn has grown to noon, has paled with eve, and now farewell! Go, vanish from my Life as dies the tinkling of the Camel's bell. * * * * * In these drear wastes of sea-born land, these wilds where none may dwell but He, What visionary Pasts revive, what process of the Years we see: Gazing beyond the thin blue line that rims the far horizon-ring, Our sadden'd sight why haunt these ghosts, whence do these spectral shadows spring? What endless questions vex the thought, of Whence and Whither, When and How? What fond and foolish strife to read the Scripture writ on human brow; As stand we percht on point of Time, betwixt the two Eternities, Whose awful secrets gathering round with black profound
- 46. oppress our eyes. "This gloomy night, these grisly waves, these winds and whirlpools loud and dread: What reck they of our wretched plight who Safety's shore so lightly tread?" Thus quoth the Bard of Love and Wine,[13] whose dream of Heaven ne'er could rise Beyond the brimming Kausar-cup and Houris with the white- black eyes; Ah me! my race of threescore years is short, but long enough to pall My sense with joyless joys as these, with Love and Houris, Wine and all. Another boasts he would divorce old barren Reason from his bed, And wed the Vine-maid in her stead;—fools who believe a word he said![14] And "'Dust thou art to dust returning,' ne'er was spoke of human soul" The Soofi cries, 'tis well for him that hath such gift to ask its goal. "And this is all, for this we're born to weep a little and to die!" So sings the shallow bard whose life still labours at the letter "I." "Ear never heard, Eye never saw the bliss of those who enter in My heavenly Kingdom," Isâ said, who wailed our sorrows and our sin:
- 47. Too much of words or yet too few! What to thy Godhead easier than One little glimpse of Paradise to ope the eyes and ears of man? "I am the Truth! I am the Truth!" we hear the God-drunk gnostic cry "The microcrosm abides in ME; Eternal Allah's nought but I!" Mansûr[15] was wise, but wiser they who smote him with the hurled stones; And, though his blood a witness bore, no wisdom-might could mend his bones. "Eat, drink, and sport; the rest of life's not worth a fillip," quoth the King; Methinks the saying saith too much: the swine would say the self-same thing? Two-footed beasts that browse through life, by Death to serve as soil design'd, Bow prone to Earth whereof they be, and there the proper pleasures find: But you of finer, nobler stuff, ye, whom to Higher leads the High, What binds your hearts in common bond with creatures of the stall and sty? "In certain hope of Life-to-come I journey through this shifting scene" The Zâhid[16] snarls and saunters down his Vale of Tears with confi'dent mien. Wiser than Amrân's Son[17] art thou, who ken'st so well the world-to-be,
- 48. The Future when the Past is not, the Present merest dreamery; What know'st thou, man, of Life? and yet, for ever 'twixt the womb, the grave, Thou pratest of the Coming Life, of Heav'n and Hell thou fain must rave. The world is old and thou art young; the world is large and thou art small; Cease, atom of a moment's span, to hold thyself an All-in-All! * * * * * Fie, fie! you visionary things, ye motes that dance in sunny glow, Who base and build Eternities on briefest moment here below; Who pass through Life like cagèd birds, the captives of a despot will; Still wond'ring How and When and Why, and Whence and Whither, wond'ring still; Still wond'ring how the Marvel came because two coupling mammals chose To slake the thirst of fleshly love, and thus the "Immortal Being" rose; Wond'ring the Babe with staring eyes, perforce compell'd from night to day, Gript in the giant grasp of Life like gale-borne dust or wind- wrung spray; Who comes imbecile to the world 'mid double danger, groans, and tears; The toy, the sport, the waif and stray of passions, error, wrath and fears;
- 49. Who knows not Whence he came nor Why, who kens not Whither bound and When, Yet such is Allah's choicest gift, the blessing dreamt by foolish men; Who step by step perforce returns to countless youth, wan, white and cold, Lisping again his broken words till all the tale be fully told: Wond'ring the Babe with quenched orbs, an oldster bow'd by burthening years, How 'scaped the skiff an hundred storms; how 'scaped the thread a thousand shears; How coming to the Feast unbid, he found the gorgeous table spread With the fair-seeming Sodom-fruit, with stones that bear the shape of bread: How Life was nought but ray of sun that clove the darkness thick and blind, The ravings of the reckless storm, the shrieking of the ravening wind; How lovely visions 'guiled his sleep, aye fading with the break of morn, Till every sweet became a sour, till every rose became a thorn; Till dust and ashes met his eyes wherever turned their saddened gaze; The wrecks of joys and hopes and loves, the rubbish of his wasted days; How every high heroic Thought that longed to breathe empyrean air,
- 50. Failed of its feathers, fell to earth, and perisht of a sheer despair; How, dower'd with heritage of brain, whose might has split the solar ray, His rest is grossest coarsest earth, a crown of gold on brow of clay; This House whose frame be flesh and bone, mortar'd with blood and faced with skin, The home of sickness, dolours, age; unclean without, impure within; Sans ray to cheer its inner gloom, the chambers haunted by the Ghost, Darkness his name, a cold dumb Shade stronger than all the heav'nly host. This tube, an enigmatic pipe, whose end was laid before begun, That lengthens, broadens, shrinks and breaks;—puzzle, machine, automaton; The first of Pots the Potter made by Chrysorrhoas' blue-green wave;[18] Methinks I see him smile to see what guerdon to the world he gave! How Life is dim, unreal, vain, like scenes that round the drunkard reel; How "Being" meaneth not to be; to see and hear, smell, taste and feel. A drop in Ocean's boundless tide, unfathom'd waste of agony; Where millions live their horrid lives by making other millions die.
- 51. How with a heart that would through love, to Universal Love aspire, Man woos infernal chance to smite, as Min'arets draw the Thunder-fire. How Earth on Earth builds tow'er and wall, to crumble at a touch of Time; How Earth on Earth from Shinar-plain the heights of Heaven fain would climb. How short this Life, how long withal; how false its weal, how true its woes, This fever-fit with paroxysms to mark its opening and its close. Ah! gay the day with shine of sun, and bright the breeze, and blithe the throng Met on the River-bank to play, when I was young, when I was young: Such general joy could never fade; and yet the chilling whisper came One face had paled, one form had failed; had fled the bank, had swum the stream; Still revellers danced, and sang, and trod the hither bank of Time's deep tide, Still one by one they left and fared to the far misty thither side; And now the last hath slipt away yon drear Death-desert to explore, And now one Pilgrim worn and lorn still lingers on the lonely shore. Yes, Life in youth-tide standeth still; in Manhood streameth soft and slow;
- 52. See, as it nears th abysmal goal how fleet the waters flash and flow! And Deaths are twain; the Deaths we see drop like the leaves in windy Fall; But ours, our own, are ruined worlds, a globe collapst, last end of all. We live our lives with rogues and fools, dead and alive, alive and dead, We die 'twixt one who feels the pulse and one who frets and clouds the head: And,—oh, the Pity!—hardly conned the lesson comes its fatal term; Fate bids us bundle up our books, and bear them bod'ily to the worm: Hardly we learn to wield the blade before the wrist grows stiff and old; Hardly we learn to ply the pen ere Thought and Fancy faint with cold: Hardly we find the path of love, to sink the Self, forget the "I," When sad suspicion grips the heart, when Man, the Man, begins to die: Hardly we scale the wisdom-heights, and sight the Pisgah-scene around, And breathe the breath of heav'enly air, and hear the Spheres' harmonious sound; When swift the Camel-rider spans the howling waste, by Kismet sped, And of his Magic Wand a wave hurries the quick to join the
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