Part 12

It is said that they are virtually regarded with contempt, and, though usually kindly treated in the harem, they are considered only as ornamental appendages of the home; hence they are rarely educated, and never in more than those accomplishments, such as music and dancing, which tend to add to their attractiveness.

The better classes of women are always seen veiled, and, with the peculiar covering over the nose, one can only judge of their appearance by their often very beautiful eyes. Oh, the infinite sadness to be found in the depths of many of them!

I was, however, told by a gentleman, long resident in Cairo, that there are indications of a gradual change as regards education, the wives of a few high officials having been educated on broader lines than mere accomplishments; hence it is to be hoped that the leaven will work in time. It may also be found later that the transference of the harem from an Oriental home to a Number 9 residence on a fashionable street will lessen the seclusion heretofore imposed.

The Nile is always a centre of interest, not only for those who explore it to the cataracts or Khartoum, but for natives and tourists who throng its banks to catch a glimpse of the queer sailing craft, and to watch the never-ending procession that passes over it,--men, women, vehicles, and animals filling every available space.

It is quite the fashion for parties of tourists to repair to the bridge at 5 A.M. in order to watch the marketmen, venders of all kinds, and the heavily laden donkeys and camels fulfilling their part in the labor of supplying the city markets.

Once across the bridge, the procession from the country is even more picturesque; and, viewed from a waiting "tram" in the late afternoon, when all are homeward bound, the scene is most incongruous. Sometimes four or five heavily veiled women in black robes are seen on one of the long two-wheeled carts, drawn by an emaciated horse with a native at his head as a propelling power; next, follow a flock of geese, two or three score of goats, a group of sheep, four or five camels looking down with a superior air on the donkeys, as well as pedestrians of many complexions and of varied dress--Arabs, Bedouins, Soudanese, and Egyptians,--their queerly shaped turbans and brilliant colors lending the finishing touch to the scene. Nowhere else in the Orient does such a view present itself, and its setting is the Nile!

The last glimpse of the Nile, the evening before my departure, will never be forgotten. The occasion was an invitation to indulge in afternoon tea at the Hôtel Semiramis, near the entrance to the bridge. We lingered on for the sunset, which first appeared as a flaming ball of fire, succeeded by myriad shades of rainbow hues, these fading into softer tints and later into those more delicate tones that prelude the twilight. Then silence seemed to brood over the wonderful river, and we departed.

If the street scenes, the bazars, and the Nile are an index to the native life of Cairo, a greater claim may be made for the mosques, in which the city abounds; for they represent political changes, social evolution, and artistic development, as history proves. To substantiate this claim of the mosques, a brief digression is necessary.

The origin of Cairo dates back to the Muslim invasion in 640; the original Arab settlement was called Fustât, the "Town of the Tent," which is substantially the old Cairo of to-day. Here was erected almost at once the first mosque, that of Amr, sometimes called Amru. In 751 a northeast suburb was added, called El Askar; this was to be the residence of the Governor, and here also was erected the Mosque of El Askar. Keeping still to the northeast, another city was added, in 860, by the first independent Muslim King of Egypt, Ibn Tûlûn, called El Katâi; the "wards" became divided into separate quarters for various nations and classes, and here was erected the remarkable Mosque of Ibn Tûlûn. A fourth city still farther northeast was added a little over a century later, called El Kâhira (the Cairo of to-day); this did not become the commercial capital of Egypt, but occupied the same relation to Fustât that El Askar and Katâi held. The Town of the Tent, resting on the bank of the Nile, still remained the metropolis, as it did after the fall of both El Askar and Katâi--the disaster to these latter cities giving additional prestige to El Kâhira.

The building of a mosque was regarded by the rulers not only as an expression of religious zeal, but as a contribution to the life of the State. Several mosques were erected during the two centuries of Arab rule, but Amr was the first and most important. It is situated near the site of the old Roman city of Misr, where Amr first pitched his tent, on the invasion of Egypt. The outside of the old mosque is not imposing, but, with the vast court forty thousand feet in area, surrounded by colonnades consisting of numberless columns with every variety of capitals (taken from Christian churches), it excites our admiration. Wooden beams, stretched from column to column, formerly supported one hundred and eighty thousand hanging lamps which illuminated the edifice every night, while throngs of learned men, professors, and persons of many conditions gathered there daily for lectures and discussion. The great convocation was on Friday, when a sermon and prayers were the order of the day, the immense court affording ample space for the multitude, while the large east end sanctuary gave room for persons of distinction to kneel. The mihrab, or niche, where worshippers turned toward Mecca, the pulpit, and the tribunal were also features of the edifice. We now see little of the original mosque, for it has been remodelled from time to time; but it still remains the best type of the congregational mosque (called Gami, meaning "assembly"), and to me it seemed, as I looked upon it, one of the most impressive monuments of a dead past that I had ever seen.

With the political change in 868, which introduced the Turkish period, Ibn Tûlûn became the ruler, and another era of mosque and palace and hospital building prevailed. The Mosque of Ibn Tûlûn is the only monument that survives; it is also a congregational type and has the same general style as Amr; it is the earliest instance of the use of the pointed arch throughout a building, this being two centuries earlier than its use in England. Five rows of arches form the arcade, or cloisters, on the Mecca end of the building, with two rows on the other three sides. The ornaments on the arches and around the windows are in stucco, and are worked by hand in the plaster, instead of being moulded as is the stucco work of the Alhambra. These consist of a bud, flower, and rosette pattern. Another century passed on, when, in 969, the victorious Gauhar forced the passage of the Nile and assumed possession in behalf of a Fatimid caliphate (named Fatimid, for a daughter of Mohammed). This event presaged a religious as well as a political change, for the Fatimids were apostates from the true faith and advocated the doctrines of Shi'a, one of the tenets being that the Koran had been created, and another that there had been Mohammeds or inspired men in every century. Shi'a now became the State religion, and for two centuries held sway over Egypt.

This period was famous for palace building, and the descriptions of the magnificence and luxurious furnishings read like a fairy tale. Mosque building was not neglected, and there are two notable examples of the congregational form, El Azhar and El Hâkim. El Azhar was founded by Gauhar on April 3, 970, and in 988 it was especially devoted to the uses of learning. It soon became one of the chief universities of the time, and in 1101 there were nine thousand students and two hundred and thirty-nine professors. The foreign students even now pay no fee and are allowed rations of food, there being an endowment for this purpose. It is, however, still used to a certain extent as a mosque; but it does not now preserve the regular plan of a mosque, having been remodelled and added to several times. It has six minarets and a spacious court covering three thousand six hundred square yards, with one hundred and forty columns and numerous side chambers which are devoted to lectures, libraries, and laboratories.

At the time of our visit this court was filled with individual groups of about thirty students, each around a professor; they were sitting cross-legged on the floor, and were chanting their lessons with a swaying motion of the body. A class of small children was of special interest, studying passages of the Koran from cards. The Mosque of El Hâkim was completed in 1013, and was so resplendent throughout that it was known as the "Brilliant." This mosque has suffered more indignities than even the old Amr, but the vast, empty court, with its partly ruined arches, still has a certain dignity. There were originally five minarets.

Leaving the Mosque of El Hâkim on the right, we have Bâb El-Futûh, the Gate of Capture, which is connected by the city wall with the companion Bâb En-Nasr, or Gate of Victory. These two gates guard the strong northeast extremity of the old city fortifications, and in 1799 formed a strong position for the troops of Napoleon. With Bâb Zuweyler, they are the most important of the sixty gates which once existed in the wall of Cairo. They have an inner and outer entrance and resemble a Roman gateway.

The Fatimid rulers outvied each other in embellishing Kâhira with artistic structures; this seems surprising because, on account of the charge of heresy, Kâhira was cut off from the Arabian centres of art and learning,--from Bagdad, Damascus, and Cordova,--and of course the artists and students, who formerly frequented the mosques, could not do so when they were in the hands of heretics. This condition of affairs, together with other causes, produced a crisis, as will be seen.

The advance of Amalric and the Crusaders, in 1168, not only resulted in the downfall of the Fatimids, but in the destruction of old Fustât, Shawar, the ruler, having issued a mandate for it to be burned in order to prevent the city from becoming a refuge for the Crusaders. The fire lasted fifty-five days, and the city in all its magnificence, having been the metropolis for five centuries, perished, a portion of the old Mosque of Amr alone remaining. Kâhira then took its place as the official centre of Egypt.

Saladin, the King of Jerusalem, now became ruler of Egypt, and he at once adopted strong measures to win the apostates back to the true faith. With a wisdom far in advance of his time, he planned to educate the followers of Shi'aism by the introduction of madrasah mosques and colleges. Heretofore we have had the Gami, or congregational mosque, with a severely plain exterior. The madrasah mosques of this period contained a smaller court, which was frequently capped with a cupola in the centre; the sides of the court, instead of being surrounded by arcades, were formed of four transepts, each spanned by a single lofty arch. The transept toward the east was deeper than the others, forming the niche for prayer; it was also furnished with the usual mihrab, pulpit, and tribunal. Fine façades, minarets, and domes took the place of the usual plain exterior; the dome was generally utilized as the covering of a tomb or was intended for future memorial use. The religious exercises (daily prayers, except on Friday, with sermons) were in the nature of a school training in the interest of the true Mohammedan faith.

The exterior of the madrasah college was not unlike the mosque described, but the interior included facilities for theological lectures, together with classrooms and libraries for general study; the students were received on the very terms described in connection with the university Mosque of El Azhar. These, in general, were the means employed by Saladin to win all back to the true faith; in time he was successful, and Kâhira no longer rested under the stigma of heresy.

The dignity of the Fatimid age was lowered by Saladin's quartering the officers of his army in the magnificent palaces, while he occupied the house of the Viziers. Shortly every monument of the brilliant Fatimid period had vanished, with the exception of four mosques and the three gates previously alluded to. Saladin, however, inaugurated a new era of building, and during his nominal reign of twenty-four years three mosques and sixteen colleges attest his zeal to the "cause." He also built the citadel, and the great wall which was to enclose not only Kâhira but the remains of the old cities. To him the present city of Cairo owes its form and extent.

The tomb Mosque of Kalaûn was built in 1279 by the ruler of that name, and is adjacent to the fine hospital, bearing the same name also; while not large, it contains exquisite examples of wood carving, marble mosaic, and plaster ornament worked in by hand. Seventy-seven years later, in 1356, we find that, in the Mosque of Sultan Hasan, the sculpture was in stone; hence, the material being unyielding, the designs are geometrical, instead of arabesque, as in the plaster. This is one of the most important mosques of any age, and is the most characteristic of the madrasah form. Seen from without, the walls appear even higher than the accredited one hundred and thirteen feet; they are built of fine cut stone, from the pyramids, and windows relieve the monotony of bare surface. There is a fine portal, set in an arched niche sixty-six feet high, which is decorated with geometrical designs and which has corner columns and capitals. The interior gives one an impression of immense size, on account of the great span of the four arches; the one at the east end is ninety feet high and seventy feet wide, and is unequalled. The mosaics and marbles, however, are less artistic than in the later mosques. The tomb chamber, entered from the east, has a finely decorated door of brass, and is encircled by a marble dado, twenty-five feet high, above which is a verse from the Koran carved in wood. In the centre of the room is the grave of the founder. The original dome fell in 1660, and was replaced by an inferior one; there were to have been four minarets, but these collapsed also. The court is well proportioned and contains an artistic fountain for ablution.

We saw the bronze lantern and many of the enamelled glass lamps in the Arabian Museum, which forms a depository for ancient works of art; the mosque has suffered greatly from devastation and abuse, but it still retains a prestige among its class that not even time can efface. It is said that Sultan Hasan was so delighted with the edifice that he ordered the architect's hands cut off, for fear he might duplicate his success,--an act committed presumably on the principle that "the end justifies the means."

The Circassian as well as the Turkish Mamelukes were great builders of mosques and colleges, particularly Sultan Barkûk (1382-1399) and Sultan Kâït Bey (1468-1496). Their edifices are marvels of artistic skill, and, by the time of Kâït Bey, perfection seemed almost to have been reached. This is particularly true of the tomb mosques, situated in the mausolea on the east side of the city, and known as the Tombs of the Khalifs. That of Barkûk is noticeable, on account of its two superb domes, its two minarets, and a carved pulpit, the latter erected by Kâït Bey. The Mosque of Kâït Bey is, however, the finest of the group; it has a lofty dome, adorned with bands of sculpture, minarets with galleries, and bronze doors. There are beautiful ivory carvings over the tomb, while the edifice is lighted by fifty colored glass windows. Near by, the smaller modern tomb mosque of the Khedive Tewfik (the father of the present Khedive), which is resplendent with a wealth of interior decorations, suffers in comparison.

The defeat of the Mamelukes, and the Ottoman occupation of Kâhira in 1517, caused no cessation of mosque building; but there was a departure from the Saracenic models, and also a still more marked return to the congregational form than had been witnessed in the days of the great builders just noted. This is evident in the last great mosque of the modern period, that of Mohammed Ali (the independent monarch), begun by that ruler, but not completed until 1857. It is situated in the citadel and has an immense court, surrounded by arcades; but, unlike the original type, it is covered with an immense dome, producing an impressive effect. The exterior has also four smaller domes (one on each side) and two very tall minarets, with shorter ones on each corner. The mosque is likewise called the Alabaster Mosque, as the columns are built of yellow alabaster and the walls encrusted with it; its location in the citadel gives it a commanding position, and, being modern, it has escaped the ravages of time.

Only a few representative mosques have here been outlined architecturally (several others were visited), but an attempt has been made to give these their political and social significance and setting. Of the artistic side of the picture, it is claimed, on high authority, that there have been manifested, in the construction of these mosques, great architectural skill, perfection of ornament in wood, plaster, and stone, and a careful adherence to Saracenic principles.

The most conspicuous point in Cairo is the citadel, erected by Saladin in 1166, and constituting a fitting monument of his reign. From its position and its fortification, it would seem almost invincible; but, unfortunately, the fortress is itself commanded by the higher Mokattam hills, as was shown in 1805, when Mohammed Ali, by means of a battery placed on a hill, compelled Karishid Pasha to surrender the stronghold. The mosque of Mohammed Ali, placed in the citadel, as already described, can be seen from every side, and the barracks are also a prominent feature; but the presence of British troops seems hardly to harmonize with the Oriental environment.

A fine view of the city may be seen from the ramparts, but it is surpassed by the view to be had from the Mokattam hills; on our way there, some of the party took donkeys from near the citadel, but others (like myself) walked, if the exercise of ploughing through the deep furrows of sand may so be termed. A slippery climb, and all of Cairo with its environs lay before us--and such a view! It was in the late afternoon of a perfect day; the scene was, in the main, Oriental, the European touches being less visible from a distance. First, a confused stretch of domes, minarets, and roofs; then a separate mosque stood out, and we recognized Sultan Hasan and Ibn Tûlûn. Farther on were seen the towers above the Bâb Zuweyler gate; then the Tombs of the Khalifs, blended together, and still farther there appeared the shadowy outlines of the old Mosque of Amr. At our feet stood the citadel, while the Alabaster Mosque and the line of arches marking the old aqueduct were clearly visible. The setting sun illumined the silver line of the Nile, touched the distant pyramids resting on the desert, and revealed the far-away step pyramid of Sakkara. Its glory seemed all to be gathered here, suffusing the whole panorama, and resting upon the scene like a silent benediction.

The island of Rodda divides the Nile, and was formerly connected by bridges of boats with both the island of Gizeh and Fustât, now old Cairo. It was formerly a place of commercial importance, and had extensive dockyards; according to tradition it is a place of Biblical associations, since a palace occupied by Pharaoh's daughter is pointed out, and also the place on the river where Moses was found in the bulrushes.

The old Nilometer, for measuring the depths of the Nile, which was erected in 716, is of interest. It consists of a square well, sixteen feet in diameter, having, in the centre, an octagonal column on which the ancient Arabic measures are inscribed. It was last remodelled in 1893. We visited old Cairo and the Coptic churches, six of which are situated in the precincts of the ancient castle of Babylon. The Copts are considered fine representatives of the old Egyptians, and they have succeeded in preserving their language and liturgy through twelve centuries of fierce oppression. The Fatimid period alone allowed them some measure of toleration; their religious forms are similar to those of the Greek church, but their discipline is more severe, their Lenten fast covering a period of fifty-five days, with abstinence from sunrise to sunset.