Part 32

According to the historian of Medina, the curtain covers a square building of black stones, supported by two pillars, in the interior of which are the tombs of Mohammed, and his two earliest friends and immediate successors, Abou Beker and Omar. As far as I could learn here, these tombs are also covered with precious stuffs, and in the shape of catafalques, like that of Ibrahim in the great mosque of Mekka. They are said to be placed in the following order: [not included] The largest being that of Mohammed, and the one above it Abou Beker’s. The historian says, that these tombs are deep holes; and that the coffin which contains the dust of Mohammed, is cased with silver, and has on the top a marble slab, inscribed, “Bismillahi Allahuma Sally aley.” (“In the name of God, bestow thy mercy upon him.”) They did not always stand in their present position: Samhoudy places them at different times thus: [not included]

The stories once prevalent in Europe, of the prophet’s tomb being suspended in the air, are unknown in the Hedjaz; nor have I ever heard them in other parts of the East, though the most exaggerated accounts of the wonders and the riches of this tomb are propagated by those who have visited Medina, and wish to add to their own importance by relating fabulous stories of what they pretend to have

[p.334] seen. Round these tombs the treasures of the Hedjaz were formerly kept, either suspended on silken ropes, drawn across the interior of the building, or placed in chests on the ground. Among these, may be particularly mentioned a copy of the Koran, in Cufic characters, kept there as a precious relic, from having belonged to Othman ibn Affan. It is said still to exist in Medina; but we may doubt whether it escaped the conflagration which destroyed the mosque. I have related, in my history of the Wahabys, that during the siege of Medina considerable portions of the treasures, more particularly all the golden vessels, were seized by the chiefs of the town, ostensibly for the purpose of being distributed among the poor, but that they were, finally, divided among themselves. When Saoud took the town, he entered the Hedjra himself, and penetrated behind the curtain, where he seized upon every thing valuable he found; of this he sold a part to the Sherif of Mekka, and the rest he carried with him to Derayeh. Among the precious articles which he took, the most valuable is said to have been a brilliant star set in diamonds and pearls, which was suspended directly over the Prophet’s tomb. It is often spoken of by the Arabs, who call it Kokab ed’durry. Here were deposited all sorts of vessels, set with jewels, ear-rings, bracelets, necklaces, and other ornaments, sent as presents from all parts of the empire, but brought principally by great hadjys who passed through Medina. There is no doubt that the whole formed a. collection of considerable value, but far from being inestimable, as the people are inclined to fancy. Sherif Ghaleb estimated that part of it which he bought, at one hundred thousand dollars. The chiefs of the town are said to have carried. off about one hundred weight of golden vessels, at most worth forty or fifty thousand dollars; and what Saoud took with him is said to have consisted chiefly in pearls and corals, and was certainly not worth more than Ghaleb’s purchase. The total value, therefore, might have amounted to about three hundred thousand dollars. Money never appears to have been deposited here; for whatever presents were made to the mosque in cash, were immediately distributed among its attendants. There is good reason for supposing, however, that the donations of the faithful, which accumulated here for ages, amounted to a much greater sun than what

[p.335] is stated above; but it would be strange if the governors of Medina, who were often independent, or the guardians of the tomb themselves, should not have made occasional draughts upon this treasure, in the same manner as the olemas of Mekka, about three hundred years since, stole the golden lamps of the Kaaba, and carried them out of the temple, hid under their wide sleeves, according to Kotobeddyn the historian.

Tousoun Pasha, on his arrival at Medina, made search for the golden vessels, which had been re-sold by the chiefs of the town to some other of the inhabitants, and not yet melted. He found several of them, which he bought from the owners for about ten thousand dollars, and replaced them in their original situation.

The floor between the curtain and the railing, and of all this part of the mosque, is laid with various coloured marbles in mosaic: here glass lamps are suspended all round the curtains, which are lighted every evening, and remain burning all night. The whole of this enclosure, or Hedjra, is covered with a fine lofty dome, rising far above the domes which form the roof of the colonnades, and visible at a great distance from the town; and the visiters coming to Medina, as soon as they catch the sight of it, repeat certain prayers. The covering is of lead surmounted with a globe of considerable size, and a crescent, both glittering with gold. [The globe was gilt, and the crescent sent from Constantinople, by the Sultan Soleyman ibn Selym. (See Asamy.) The cupola, and the whole of the temple as it now stands, was built by Kait Beg, Sultan of Egypt, from A.H. 881 to 892.]

It is reported that they are of massy gold; which can scarcely be believed, if we consider the little inclination that even the richest and most powerful of the Sultans have shown, to ornament with splendour either the mosque of Mekka or Medina. The Wahabys, allured by the appearance of the globe, and acting upon their invariable practice of destroying all domes or cupolas erected over the tombs of mortals, among whom Mohammed was to be reckoned, attempted to destroy the dome, and throw down the globe and crescent; but their solid construction, and the lead covering, rendered this a difficult undertaking two of the workmen slipped from the smooth roof, and were precipitated

[p.336] below, after which the work of destruction was abandoned; a circumstance which is now cited as a visible miracle worked by the Prophet in favour of his monument.

Near the curtain of the Hedjra, but separated from it, though within the precincts of the railing, which here, to admit it, deviates a little from its square shape, is the tomb of Setna Fatme, the daughter of Mohammed, and wife of Aly: it consists of a catafalque forming a cube, covered with a rich embroidered black brocade, and without any other ornament. But some difference of opinion exists, whether her remains actually rest here or in the burial-ground called Bakya, beyond the town. Till this dispute, however, be settled, the pilgrims are conducted to both places, and made to pay double fees. On the E. wall of the mosque, nearly opposite to this tomb, a small window is shown, at the place where the archangel Gabriel is said to have repeatedly descended from heaven, with messages to Mohammed. It is called Mahbat Djybrail.

Mohammedan tradition says, that when the last trumpet shall sound, Aysa (Jesus Christ) is to descend from heaven to earth, and to announce to its inhabitants the great day of judgment: after which he is to die, and will be buried in this Hedjra, by the side of Mohammed: that, when the dead shall rise from their graves, they will both rise together, ascend to heaven, and Aysa, on that day, will be ordered by the Almighty to separate the faithful from the infidels. In conformity with this tradition, the spot is pointed at through the curtain of the Hedjra, where the tomb of Aysa will be placed.

Outside the railing on the north, close by the tomb of Fatme, is a square bench in the mosque, elevated above the ground about four feet, and fifteen paces square, called El Meyda, or the table. Here the eunuch guardians of the mosque sit; and the councils of the primates of the town, or their principal assemblies, are often held here.

A wooden partition about eight feet high, and richly painted with arabesques, runs from the western side of the railing across the mosque, parallel with the south wall, and about twenty-five feet distant from it, and terminating near the gate called Báb-es-Salám, thus extending from the Hedjra nearly across the whole breadth of the mosque. It

[p.337] has several small doors, and is made to separate the holy place called El Rodha from the common passage of the visiters, who, on entering through Báb-es’-Salám, pass forward towards the Hedjra, along the columns standing between this partition and the south wall. Next to the Hedjra, that part of the southern colonnade north of the partition is considered the most holy place in the mosque, and called Rodha, i. e. a garden, or the Garden of the Faithful; a name bestowed upon it by Mohammed, who said: “Between my tomb and my pulpit is a garden of the gardens of Paradise.” The pulpit of the mosque stands close to this partition, about midway between the Hedjra and the west wall of the mosque, and the name Rodha strictly belongs to that space only which is between the pulpit and the Hedjra, though the whole southern colonnade of the temple to the north of the partition is often comprised under that appellation. It is on account of this name of Rodha, or garden, that the columns within its limits are painted to the height of five or six feet with flowers and arabesques, to assist the imagination, which otherwise might not readily discover any resemblance between this place and the Garden of Eden. Two mahrabs, or niches, towards which the people turn when praying, as they indicate the exact bearing of the Kaaba, [The Mahrab was turned S. 11 W. (variation not computed), which is therefore taken here as the exact bearing of Mekka.] are placed on both sides of the pulpit, and are, together with it, of exquisite workmanship, being the finest mosaic. One niche was sent from Egypt as a present to the mosque, by Kait Beg, and the other from Constantinople by Sultan Soleyman ibn Selym. The floor of the Rodha is covered with a number of handsome carpets, sent hither from Constantinople; and, as at Mekka, they are the only articles of real value that I saw in the mosque, and may be worth, altogether, about a thousand pounds. The upper part of the colonnades is covered with mats.

The congregation assembles upon the carpets of the Rodha, this being the favourite spot for prayers. No ceremony is observed in the seats; every one may place himself where he likes: it is however understood, that the first row nearest to the partition, and those especially

[p.338] in the immediate neighbourhood of the Imam, are destined for people of rank, and no one who does not belong to that class intrudes himself there. The entrance to the Rodha, near Báb-es’-Salám, has a splendid appearance: the gaudy colours displayed on every side, the glazed columns, fine carpets, rich pavement, the gilt inscriptions on the wall to the south, and the glittering railing of the Hedjra in the back-ground, dazzle the sight at first; but, after a short pause, it becomes evident that this is a display of tinsel decoration, and not of real riches. When we recollect that this spot is one of the holiest of the Mohammedan world, and celebrated for its splendour, magnificence, and costly ornaments, and that it is decorated with the united pious donations of all the devotees of that religion, we are still more forcibly struck with its paltry appearance. It will bear no comparison with the shrine of the most insignificant saint in any Catholic church in Europe, and may serve as a convincing proof, that in pious gifts the Mohammedan have at no period equalled the Catholic devotees; without noticing many other circumstances, which help to strengthen the belief, that, whatever may be their superstition and fanaticism, Mohammedans are never inclined to make as many pecuniary sacrifices for their religious establishments, as Catholic, and even Protestant Christians do for theirs.

The ceremonies on visiting the mosque are the following:--At first the pilgrim, before he enters the town, is to purify himself by a total ablution, and, if possible, to perfume his body with sweet odours. When he arrives in sight of the dome, he is to utter some pious ejaculations. When he intends to visit the temple, the cicerone, or, as he is here called, Mezowar, leads him into the gate called Báb-es’-Salám, passing his right foot first over the threshold, which is the general custom in all mosques, and particularly insisted upon here. While reciting some prayers, he steps forward into the Rodha, where he performs a short prayer, with four prostrations, as a salutation to the mosque, during which he is enjoined to recite the two short chapters (109th and 112th) of the Koran. He then passes through one of the small doors of the partition of the Rodha, and walks slowly towards the railing of the Hedjra, before the western window of which, on its

[p.339] south side, he takes his stand; with arms half raised he addresses his invocations to Mohammed, in the words “Salam aleyka ya Mohammed, Salam ya Rasoul illah,” &c. recapitulating about twenty of the different surnames or honorable titles of Mohammed, and prefixing to each of them “Salam aleyk.” He next invokes his intercession in heaven, and distinctly mentions the names of all those of his relations and friends whom he is desirous to include in his prayers: it is for this reason, that an inhabitant of Medina never receives a letter from abroad, without being entreated, at the end of it, to mention the writer’s name at the tomb of the Prophet. If the pilgrim is delegated on the pilgrimage for another, he is bound here to mention the name of his principal. In this prayer an expression is used, as at all the places visited for their sanctity about the town, but which appeared to me little calculated to inspire the visiter with humane or charitable feelings; among other favours supplicated in prayer to the Deity, the following request is made: “Destroy our enemies, and may the torments of hell-fire be their lot.”

After these prayers are said, the visiter is desired to remain a few minutes with his bead pressed close against the window, in silent adoration; he then steps back, and performs a prayer of four prostrations, under the neighbouring colonnade, opposite the railing; after which he approaches the second window, on this same side, said to face the tomb of Abou Beker, and goes through prayers similar to those said at the former window, (called Shobák-en’-Neby,) which are recited in honour of Abou Beker. Stepping back a second time to the colonnade, he again performs a short prayer, and then advances to the third window on this side of the railing, which is opposite that part of the curtain behind which the tomb of Omar is said to lie: similar prayers are said here. When this ceremony is finished, the visiter walks round the S.E. corner of the Hedjra, and presents himself before the tomb of Setna Fatme, where, after four prostrations, a prayer is addressed to Fatme- e’-Zohera, or the bright blooming Fatme, as she is called. He then returns to the Rodha, where a prayer is said as a salutation to the Deity on leaving the mosque, which completes this ceremony, the performance of which occupies at most twenty minutes.

[p.340]On every spot where prayers are to be said, people sit with hand- kerchiefs spread out to receive the gifts of the visiters, which appear to be considered less as alms, than as a sort of toll; at least, a well- dressed visiter would find it difficult to make his way without paying these taxes. Before the window of Setna Fatme sits a party of women, (Fatme being herself a female saint,) who likewise receive gifts in their handkerchiefs. In the Rodha stand the eunuchs, or the guardians of the temple, waiting till the visiter has finished his last prayer of salutation, to wish him joy on having successfully completed the zyara or visit, and to receive their fees; and the great gate of Báb-es’-Salám is constantly crowded with poor, who closely beset the visiter, on his leaving the mosque: the porter also expects his compliment, as a matter of right. The whole visit cost me about fifteen piastres, and I gave ten piastres to my cicerone; but I might, perhaps, have got through for half that sum.

The ceremonies may be repeated as often as the visiter wishes: but few perform them all, except on arriving at Medina, and when on the point of departing. It is a general practice, however, to go every day, at least once, to the window opposite Mohammed’s tomb, and recite there a short prayer: many persons do it whenever they enter the mosque. It is also a rule never to sit down in the mosque, for any of the usual daily prayers, without having previously addressed an invocation to the Prophet, with uplifted hands, and the face turned towards his tomb. A similar practice is prevalent in many other mosques in the East, which contain the tomb of a saint. The Moslim divines affirm, that prayers recited in the mosque of Medina are peculiarly acceptable to the Deity; and invite the faithful to perform this pilgrimage, by telling them that one prayer said in sight of the Hedjra is as efficacious as a thousand said in any other mosque except that of Mekka.

I have already stated, that the north and east sides, and part of the west side, of the mosque are by no means so well built as the south side, where are the Hedjra and Rodha. The columns in those parts are more slender, and less carefully painted; the pavement is coarse, and no kind of ornament is seen on the white plastered walls,

[p.341] except on the east side, where the coarsely painted representations of the mosque of St. Sophia, of Sultan Ahmed, of Bayazed Waly, and of Scutari, celebrated temples in the capital, attract some notice: they are painted in water-colours, upon the white wall, without the smallest attention to perspective. The whole north side was at present under repair; and the old pavement had been removed, to be replaced by a better one.

The open court enclosed between the colonnades is unpaved, and covered with sand and gravel. In the midst of it stands a small building, with a vaulted roof, where the lamps of the mosque are kept. Near it is a small enclosure of low wooden railing, which contains some palm-trees, held sacred by the Moslims, because they are said to have been planted by Fatme, and another tree, of which the stem only now remains, and which I believe to have been a nebek, or lotus-tree. By it is a well, called Bir-en-Neby, the water of which is brackish, and for this reason, probably, enjoys no reputation for holiness. Samhoudy says that it is called Es-Sháme.

In the evening lamps are lighted round the colonnades; but principally on the south side, where they are in greater numbers than on the others; they are suspended from iron bars, extending from column to column. The eunuchs and the servants of the mosque are employed in lighting them; for a small donation to the latter, the visiters to the tomb are permitted to assist, and many foreign hadjys are anxious to perform that office, which is thought meritorious, and for which they are particularly praised by the eunuchs: but they are never allowed to light the lamps in the interior of the Hedjra. On the sides of the Mambar, or the pulpit, and of both the Mahrabs, large wax candles are placed, as thick as a man’s body, and twelve feet high, which are lighted in the evening by means of a ladder placed near them. They are sent from Constantinople. The lady of Mohammed Aly, who was now at Medina, had brought several of these candles as a present to the mosque, which had been transported with great difficulty from Yembo to this place.

The mosque has four gates: 1. Báb-es-Salám, formerly called Báb Merouán, (according to Samhoudy), on the south-west corner, is the

[p.342] principal one, by which the pilgrim is obliged to enter the mosque at his first visit. It is a beautiful arched gateway, much superior to any of those of the great mosque at Mekka, though inferior in size to several of them, and handsomer than any gate of a mosque I had before seen in the East. Its sides are inlaid with marble and glazed tiles of various colours; and a number of inscriptions in relief, in large gilt characters, above and on the sides of the arch, give it a very dazzling appearance. Just before this gate is a small fountain, filled by the water of the canal, where people usually perform their ablutions, if they do not choose to do it in the mosque itself, where jars are kept for the purpose.

2. Báb Errhame, formerly called Báb Atake, in the west wall, by which the dead are carried into the mosque, when prayers are to be read over them.

3. Báb Ed’ Djeber, called often likewise Báb Djybrail; and

4. Báb el. Nesa, on the east wall, the first close to the tomb of Setna Fatme, the other a little farther on.

A few steps lead from the neighbouring streets up to the gates, the area of the mosque being on a somewhat higher level, contrary to what is seen at Mekka. About three hours after sun-set the gates are regularly shut, by means of folding-doors coated with iron, and not opened till about an hour before dawn; but those who wish to pray all night in the mosque, can easily obtain permission from the eunuch in guard, who sleeps near the Hedjra. During Ramadhan, the mosque is kept open the whole night.

On the north-west and north sides are several small doors opening into the mosque, belonging to public schools or medreses originally annexed to it, but which have now forfeited their ancient distinction. On this side the schoolmasters sit with the boys in a circle round them, and teach them the rudiments of reading.

The police of the mosque, the office of washing the Hedjra and the whole of the building, of lighting the lamps, &c. &c. is entrusted to the care of forty or fifty eunuchs, who have an establishment similar to that of the eunuchs of the Beitullah at Mekka; but they are persons of greater consequence here; they are more richly dressed, though in the

[p.343] same costume; usually wear fine Cashmere shawls, and gowns of the best Indian silk stuffs, and assume airs of great importance. When they pass through the Bazar, every body hastens to kiss their hands; and they exercise considerable influence in the internal affairs of the town. They have large stipends, which are sent annually from Constantinople by the Syrian Hadj caravan; they share also in all donations made to the mosque, and they expect presents from every rich hadjy, besides what they take as fees from the visiters of the Hedjra. They live together in one of the best quarters of Medina, to the eastward of the mosque, and their houses are said to be furnished in a more costly manner than any others in the town. The adults are all married to black or Abyssinian slaves.

The black eunuchs, unlike those of Europe, become emaciated; their features are extremely coarse, nothing but the bones being distinguishable; their hands are those of a skeleton, and their whole appearance is extremely disgusting. By the help of thick clothing they hide their leanness; but their bony features are so prominent, that they can be distinguished at first sight. Their voice, however, undergoes little, if any change, and is far from being reduced to that fine feminine tone so much admired in the Italian Singers.