We drive out the gate or Bab e’ Nasr beyond the desolate Moslem cemetery, to go to the tombs of the Circassian Memlook Sultans. We pass round and amid hills of rubbish, dirt, and broken pottery, the dumpings of the city for centuries, and travel a road so sandy that the horses can scarcely drag the heavy carriage through it. The public horses of Cairo are sorry beasts and only need a slight excuse for stopping at any time. There is nothing agreeable about the great Moslem cemetery; it is a field of sand-heaps, thickly dotted with little oven-shaped stucco tombs. They may be pleasanter below ground; for the vault into which the body is put, without a coffin, is high enough to permit its occupant to sit up, which he is obliged to do, whether he is able to sit up or not, the first night of his stay there, in order to answer the questions of two angels who come to examine him on his religious practices and views.
The Tombs of the Sultans, which are in the desert, are in fact vast structures,—tombs and mosques united—and are built of parti-colored stone. They are remarkable for the beautiful and varied forms of their minarets and for their aërial domes; the latter are covered with the most wonderful arabesque carving and tracing. They stand deserted, with the sand drifting about them, and falling to rapid decay. In the interiors are still traces of exquisite carving and color, but much of the ornamentation, being of stucco on rude wooden frames, only adds to the appearance of decay. The decay of finery is never respectable.
It is not correct, however, to speak of these mosque-tombs as deserted. Into all of them have crept families of the poor or of the vicious. And the business of the occupants, who call themselves guardians, is to extract backsheesh from the visitor. Spinning, knitting, baking, and all the simple household occupations go on in the courts and in the gaunt rooms; one tomb is used as a grist-mill. The women and girls dwelling there go unveiled; they were tattooed slightly upon the chin and the forehead, as most Egyptian women are; some of the younger were pretty, with regular features and handsome dark eyes. Near the mosques are lanes of wretched homes, occupied by as wretched people. The whole mortal neighborhood swarms (life out of death) with children; they are as thick as jars at a pottery factory; they are as numerous as the flies that live on the rims of their eyes and noses; they are as naked, most of them, as when they were born. The distended condition of their stomachs testify that they have plenty to eat, and they tumble about in the dirt, in the full enjoyment of this delicious climate. People can afford to be poor when nature is their friend.
CHAPTER VII.—MOSLEM WORSHIP.—THE CALL TO PRAYER
I SHOULD like to go once to an interesting city where there are no sights. That city could be enjoyed; and conscience—which never leaves any human being in peace until it has nagged him into a perfect condition morally, and keeps punching him about frivolous little details of duty, especially at the waking morning hour—would not come to insert her thumb among the rosy fingers of the dawn.
Perhaps I do not make myself clear about conscience. Conscience is a kind of gastric juice that gnaws upon the very coatings of a person’s moral nature, if it has no indigestible sin to feed on. Of course I know that neither conscience nor gastric juice has a thumb. And, to get out of these figures, all I wish to say is, that in Cairo, when the traveler is aware of the glow of the morning stealing into his room, as if the day were really opened gently (not ripped and torn open as it is in our own cold north) by a rosy-fingered maiden, and an atmosphere of sweet leisure prevails, then Conscience suggests remorselessly: “To-day you must go to the Pyramids,” or, “You must take your pleasure in a drive in the Shoobra road,” or “You must explore dirty Old Cairo and its Coptic churches,” or “You must visit the mosques, and see the Howling Derweeshes.”
But for this Conscience, I think nothing would be so sweet as the coming of an eastern morning. I fancy that the cool wind stirring in the palms is from the pure desert. It may be that these birds, so melodiously singing in the garden, are the small green birds who eat the fruits and drink the waters of Paradise, and in whose crops the souls of martyrs abide until Judgment. As I lie quite still, I hear the call of a muezzin from a minaret not far off, the voice now full and clear and now faint, as he walks around the tower to send his entreaty over the dark roofs of the city. I am not disturbed by this early call to the unconverted, for this is not my religion. With the clamor of morning church bells in Italy it is different; for to one born in New England, Conscience is in the bells.
Sometimes at midnight I am dimly conscious of the first call to prayer, which begins solemnly:
“Prayer is better than sleep.”
But the night calls are not obligatory, and I do not fully wake. The calls during the night are long chants, that of the daytime is much shorter. Mr. Lane renders it thus:
“God is most Great” (four times repeated). “I testify that there is no deity but God” (twice). “I testify that Mohammed is God’s Apostle” (twice). “Come to prayer” (twice). “Come to security” (twice). “God is most Great” (twice). “There is no deity but God.”
The muezzin whom I hear when the first faint light appears in the east, has a most sonorous and sweet tenor voice, and his chant is exceedingly melodious. In the perfect hush of that hour his voice fills all the air, and might well be mistaken for a sweet entreaty out of heaven. This call is a long one, and is in fact a confession and proclamation as well as a call to prayer. It begins as follows:
“[I extol] the perfection of God, the Existing forever and ever” (three times): “the perfection of God, the Desired, the Existing, the Single, the Supreme: the perfection of God, the One, the Sole: the perfection of Him who taketh to Himself, in his great dominion, neither female companion nor male partner, nor any like unto Him, nor any that is disobedient, nor any deputy, nor any equal, nor any offspring. His perfection [be extolled]: and exalted be His name. He is a Deity who knew what hath been before it was, and called into existence what hath been; and He is now existing, as He was [at the first]. His perfection [be extolled]: and exalted be His name.”
And it ends: “O God, bless and save and still beatify the beatified Prophet, our lord Mohammed. And may God, whose name be blessed and exalted, be well pleased with thee, O our lord El-Hassan, and with thee, O our lord El-Hoseyn, and with thee, O Aboo-Farrâg, O Sheykh of the Arabs, and with all the favorites [’.he welees’. of God. Amen.”
The mosques of Cairo are more numerous than the churches in Rome; there are about four hundred, many of them in ruins, but nearly all in daily use. The old ones are the more interesting architecturally, but all have a certain attraction. They are always open, they are cool quiet retreats out of the glare of the sun and the noise of the street; they are democratic and as hospitable to the beggar in rags as to the pasha in silk; they offer water for the dusty feet of the pilgrim and a clean mat on which to kneel; and in their hushed walls, with no images to distract the mind and no ritual to rely on, the devout worshipper may feel the presence of the Unseen. At all hours you will see men praying there or reading the Koran, unconscious of any observers. Women I have seen in there occasionally, but rarely, at prayer; still it is not uncommon to see a group of poor women resting in a quiet corner, perhaps sewing or talking in low voices. The outward steps and open courts are refuges for the poor, the friendless, the lazy, and the tired. Especially the old and decaying mosques, do the poor frequent. There about the fountains, the children play, and under the stately colonnades the men sleep and the women knit and sew. These houses of God are for the weary as well as for the pious or the repentant.
The mosques are all much alike. We enter by a few or by a flight of steps from the street into a large paved court, open to the sky, and surrounded by colonnades. There is a fountain in the center, a round or octagonal structure of carved stone, usually with a fanciful wooden roof; from faucets in the exterior, water runs into a surrounding stone basin about which the worshippers crouch to perform the ablutions before prayer. At one side of the court is the entrance to the mosque, covered by a curtain. Pushing this aside you are in a spacious room lighted from above, perhaps with a dome,