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From the 1860s until well into the twentieth century, the pilgrimage to Mecca emerged as a recurrent source of embarrassment for the Government of India.1 On the international stage, Indian pilgrims were characterized as the primary conduit for the globalization of epidemic diseases, most notably cholera, threatening not only the colonized in Asia but the colonizers at home in Europe. At the numerous international sanitary conferences held to address this threat, indigent pilgrims traveling from or through India were blamed as the most likely bearers of these deadly pathogens. Of particular concern was the significant number of pilgrims able tomuster barely enoughmoney to purchase a steamship ticket for their outgoing journey from Bombay to Jeddah. By the completion of the Hajj they would run out of cash, become stranded in Jeddah, and fall into a state of destitution. As one observer lamented, “It is a common sight after Haj to see people lying about the beach under the shade of the rocks, without money, without clothes, and without food or water, dying of disease and starvation.”2 As a result of the pathogenic danger posed by this subset of pilgrims, states across Europe and the Islamic world were called upon to ensure that “beggars trusting to the charity of their richer brethren” were discouraged from undertaking “so long and expensive a business as the Haj.”3

“The Infidel Piloting the True Believer”: Thomas Cook and the Business of the Colonial Hajj