Travels in Arabia Part 11

The exterior of the mosque is adorned with seven minarets, irregularly distributed:--1. Minaret of Bab el Omra; 2. of Bab el Salam; 3. of Bab Aly; 4. of Bab el Wodaa; 5. of Medrese Kail Beg; 6. of Bab el Zyade; 7.

of Medreset Sultan Soleyman. They are quadrangular or round steeples, in no way differing from other minarets. The entrance to them is from the different buildings round the mosque, which they adjoin. A beautiful view of the busy crowd below is obtained by ascending the most northern one.

It will have been seen by the foregoing description, that the mosque of Mekka differs little in its construction from many other buildings of the same nature in Asia. The mosque of Zakaria at Aleppo, the great mosque called El Amouy at Damascus, and the greater number of the larger mosques at Cairo, are constructed exactly

[p.156] upon the same plan, with an arched colonnade round an open square. None is more like it than the mosque of Touloun, at Cairo, built in A.H. 263; and that of Ammer, situated between Cairo and Old Cairo, upon the spot where Fostat once stood: it was built by Ammer Ibn el Aas, in the first years of the conquest of Egypt; it has an arched fountain in the midst, where at Mekka stands the Kaaba; but is only one-third as large as the mosque of Mekka. The history of Beitullah (or G.o.d's house) has exercised the industry of many learned Arabians: it is only in latter times that the mosque has been enlarged; many trees once stood in the square, and it is to be regretted that others have not succeeded them.

The service of the mosque occupies a vast number of people. The Khatybs, Imams, Muftis, those attached to Zemzem, the Mueddins who call to prayers, numbers of olemas, who deliver lectures, lamp-lighters, and a crowd of menial servants, are all employed about the Beitullah. They receive regular pay from the mosque, besides what they share of the presents made to it by hadjys, for the purpose of distribution; those not made for such purpose, are reserved for the repairs of the building.

The revenue of the mosque is considerable, although it has been deprived of the best branches of its income.

There are few towns or districts of the Turkish empire in which it does not possess property in land or houses; but the annual amount of this property is often withheld by provincial governors, or at least it is reduced, by the hands through which it pa.s.ses, to a small proportion of its real value. El Is-haaky, in his History of Egypt, states, that in the time of Sultan Achmed, the son of Sultan Mohammed, (who died in A.H.

1027,) Egypt sent yearly to Mekka two hundred and ninety-five purses, destined princ.i.p.ally for the mosque, and forty-eight thousand and eighty erdebs of corn. Bayazyd Ibn Sultan Mohammed Khan (in 912) fixed the income of Mekka and Medina, to be sent from Constantinople, at fourteen thousand ducats per annum, in addition to what his predecessors had already ordered; and Sultan Solyman Ibn Selym I. increased the annual income of Mekka, sent from Constantinople, which his father Selym had fixed at seven thousand erdebs of corn, to ten thousand erdebs, and five thousand for the inhabitants of

[p.157] Medina. [See Kotobeddyn.] He likewise fixed the surra from Constantinople, or, as it is called, the Greek surra, at thirty-one thousand ducats per annum. [See a.s.samy. These surras (or purses) were first inst.i.tuted by Mohammed Ibn Sultan Yalderem, in A.H. 816.] Almost all the revenues derived from Egypt were sequestrated by the Mamelouk Beys; and Mohammed Aly has now seized what remained. Some revenue is yet drawn from Yemen, called Wakf el Hamam, and a little is brought in annually by the Hadj caravans. At present, therefore, the mosque of Mekka may be called poor in comparison with its former state. [The princes of India have frequently given proofs of great munificence towards the mosque at Mekka. In A.H. 798, large presents in money and valuable articles were sent by the sovereigns of Bengal and Cambay; those of Bengal, especially, are often mentioned as benefactors by Asamy.] Excepting a few golden lamps in the Kaaba, it possesses no treasures whatever, notwithstanding the stories prevalent to the contrary; and I learnt from the Kadhy himself, that the Sultan, in order to keep up the establishment, sends at present four hundred purses annually, as a present to the Kaaba; which sum is partly expended in the service of the mosque, and partly divided among the servants belonging to it.

The income of the mosque must not be confounded with that of a number of Mekkawys, including many of the servants, which they derive from other pious foundations in the Turkish empire, known by the name of Surra, and of which a great part still remains untouched. The donations of the hadjys, however, are so ample as to afford abundant subsistence to the great numbers of idle persons employed about the mosque; and as long as the pilgrimage exists, there is no reason to apprehend their wanting either the necessaries or the luxuries of life.

The first officer of the mosque is the Nayb el Haram, or Hares el Haram, the guardian who keeps the keys of the Kaaba. In his hands are deposited the sums bestowed as presents to the building, and which he distributes in conjunction with the Kadhy: under his directions,

[p.158] also, the repairs of the building are carried on. [The honour of keeping the keys of the Kaaba, and the profits arising from it, were often subjects of contention among the ancient Arabian tribes.] I have been a.s.sured, but do not know how truly, that the Nayb el Haram's yearly accounts, which are countersigned by the Sherif and Kadhy, and sent to Constantinople, amount to three hundred purses, merely for the expenses of the necessary repairs, lighting, carpets, &c., and the maintenance of the eunuchs belonging to the temple. This officer happens at present to be one of the heads of the three only families descended from the ancient Koreysh who remain resident at Mekka. Next to him, the second officer of the mosque in rank is the Aga of the eunuchs, or, as he is called; Agat el Towashye. The eunuchs perform the duty of police officers in the temple; [The employment of slaves or eunuchs in this mosque is of very ancient date. Mawya Ibn Aly Sofyan, a short time after Mohammed, first ordered slaves for the Kaaba.--Vid. Fasy.] they prevent disorders, and daily wash and sweep, with large brooms, the pavement round the Kaaba. In time of rain, I have seen the water stand on the pavement to the height of a foot; on such occasions many of the hadjys a.s.sist the eunuchs in removing it through several holes made in the pavement, which, it is said, lead to large vaults beneath the Kaaba, though the historians of Mekka and of the temple make no mention of them. The eunuchs are dressed in the Constantinopolitan kaouk, with wide robes, bound by a sash, and carry a long stick in their hands. The engraving of their dress given by d'Ohsson is strikingly correct; as are, in general, all the representations of costume in that work, which I had an opportunity of comparing with the original. [This excellent work is the only perfect source of information respecting the laws and const.i.tution of the Turkish empire; but it must not be forgotten that the practices prevalent in the provinces are, unfortunately, often in direct contravention of the spirit and letter of the code of law, as explained by the author.] The number of eunuchs now exceeds forty, and they are supplied by Pashas and other grandees, who send them, when young, as presents to the mosque: one hundred dollars are sent with each as an outfit. Mohammed Aly presented ten young eunuchs to the mosque. At present there

[p.159] are ten grown-up persons, and twenty boys; the latter live together in a house, till they are sufficiently instructed to be given in charge to their elder brethren, with whom they remain a few years, and then set up their own establishments. Extraordinary as it may appear, the grown-up eunuchs are all married to black slaves, and maintain several male and female slaves in their houses as servants.

They affect great importance; and in case of quarrels or riots, lay freely about them with their sticks. Many of the lower cla.s.ses of Mekka kiss their hands on approaching them. Their chief, or Aga, whom they elect among themselves, is a great personage, and is ent.i.tled to sit in the presence of the Pasha and the Sherif. The eunuchs have a large income from the revenues of the mosque, and from private donations of the hadjys; they also receive regular stipends from Constantinople, and derive profit from trade; for, like almost all the people of Mekka, and even the first clergy, they are more or less engaged in traffic; and their ardour in the pursuit of commercial gain is much greater than that which they evince in the execution of their official duties, being equalled only by the eagerness with which they court the friends.h.i.+p of wealthy hadjys.

Most of the eunuchs, or Towashye, are negroes; a few were copper- coloured Indians. One of the former is sometimes sent to the Soudan countries, to collect presents for the Kaaba. The fate of a eunuch of this description is mentioned by Bruce. Some years since a Towashye obtained permission to return to Soudan, on presenting another person to the mosque in his stead. He then repaired to Borgo, west of Darfour, and is now the powerful governor of a province.

Whenever negro hadjys come to Mekka, they never fail to pay a.s.siduous court to the Towashyes. A Towashye, after having been once attached to the service of the Kaaba, which confers on him the appellation of Towashye el Neby (the Prophet's eunuch), can never enter into any other service.

In the time of Ramadhan, (the last days of which month, in 1814, I pa.s.sed at Mekka,) the mosque is particularly brilliant. The hadjys, at that period, (which happened to be in the hottest time of the year,) generally performed the three first daily prayers at home, but a.s.sembled

[p.160] in large crowds in the mosque, for their evening devotions.

Every one then carried in his handkerchief a few dates, a little bread and cheese, or some grapes, which he placed before him, waiting for the moment of the call to evening prayers, to be allowed to break the fast.

During this period of suspense, they would politely offer to their neighbours a part of their meal, and receive as much in return. Some hadjys, to gain the reputation of peculiar charitableness, were going from man to man, and placing before each a few morsels of viands, followed by beggars, who, in their turn, received these morsels from those hadjys before whom they had been placed. As soon as the Imam on the top of Zemzem began his cry of "Allahou Akbar," (G.o.d is most great!) every one hastened to drink of the jar of Zemzem water placed before him, and to eat something, previous to joining in the prayer; after which they all returned home to supper, and again revisited the mosque, for the celebration of the last evening orisons. At this time, the whole square and colonnades were illuminated by thousands of lamps; and, in addition to these, most of the hadjys had each his own lantern standing on the ground before him. The brilliancy of this spectacle, and the cool breeze pervading the square, caused mult.i.tudes to linger here till midnight. This square, the only wide and open place in the whole town, admits through all its gates the cooling breeze; but this the Mekkawys ascribe to the waving wings of those angels who guard the mosque. I witnessed the enthusiasm of a Darfour pilgrim, who arrived at Mekka on the last night of Ramadhan. After a long journey across barren and solitary deserts, on his entering the illuminated temple, he was so much struck with its appearance, and overawed by the black Kaaba, that he fell prostrate close by the place where I was sitting, and remained long in that posture of adoration. He then rose, burst into a flood of tears, and in the height of his emotion, instead of reciting the usual prayers of the visitor, only exclaimed, "O G.o.d, now take my soul, for this is Paradise!"

The termination of the Hadj gives a very different appearance to the temple. Disease and mortality, which succeed to the fatigues endured on the journey, or are caused by the light covering of the

[p.161] ihram, the unhealthy lodgings at Mekka, the bad fare, and sometimes absolute want, fill the mosque with dead bodies, carried thither to receive the Imam's prayer, or with sick persons, many of whom, when their dissolution approaches, are brought to the colonnades, that they may either be cured by a sight of the Kaaba, or at least have the satisfaction of expiring within the sacred enclosure. Poor hadjys, worn out with disease and hunger, are seen dragging their emaciated bodies along the columns; and when no longer able to stretch forth their hand to ask the pa.s.senger for charity, they place a bowl to receive alms near the mat on which they lay themselves. When they feel their last moments approaching, they cover themselves with their tattered garments; and often a whole day pa.s.ses before it is discovered that they are dead.

For a month subsequent to the conclusion of the Hadj, I found, almost every morning, corpses of pilgrims lying in the mosque; myself and a Greek hadjy, whom accident had brought to the spot, once closed the eyes of a poor Mogrebyn pilgrim, who had crawled into the neighbourhood of the Kaaba, to breathe his last, as the Moslems say, "in the arms of the prophet and of the guardian angels." He intimated by signs his wish that we should sprinkle Zemzem water over him; and while we were doing so, he expired: half an hour afterwards he was buried. There are several persons in the service of the mosque employed to wash carefully the spot on which those who expire in the mosque have lain, and to bury all the poor and friendless strangers who die at Mekka.

[p.162] SOME HISTORICAL NOTICES CONCERNING THE KAABA,

AND THE TEMPLE OF MEKKA;

EXTRACTED FROM THE WORKS OF EL AZRAKY, EL FASY, KOTOBEDDYN, AND ASAMY, WRITERS MORE PARTICULARLY MENTIONED IN THE INTRODUCTION.

MOHAMMEDAN mythology affirms that the Kaaba was constructed in heaven, two thousand years before the creation of this world, and that it was there adored by the angels, whom the Almighty commanded to perform the Towaf, or walk round it. Adam, who was the first true believer, erected the Kaaba upon earth, on its present site, which is directly below the spot that it occupied in heaven. He collected the stones for the building from the five holy mountains: Lebanon, Tor Syna (Mount Sinai), El Djoudy (the name given by Muselmans to the mountain on which the ark of Noah rested after the deluge), Hirra, or Djebel Nour, and Tor Zeyt (the mountain to which, as I believe, an allusion is made in the ninety- fifth chapter of the Koran). Ten thousand angels were appointed to guard the structure from accidents: but they seem, from the history of the holy building, to have been often remiss in their duty. The sons of Adam repaired the Kaaba; and after the deluge, Ibrahim (Abraham), when he had abandoned the idolatry of his forefathers, was ordered by the Almighty to reconstruct it. His son Ismayl, who from his infancy resided with his mother Hadjer (Hagar) near the site of Mekka, a.s.sisted his father, who had come from Syria to obey the commands of Allah: on digging, they found the foundations which

[p.163] had been laid by Adam. Being in want of a stone to fix into the corner of the building as a mark from whence the Towaf, or holy walk round it, was to commence, Ismayl went in search of one. On his way towards Djebel Kobeys, he met the angel Gabriel, holding in his hand the famous black stone. It was then of a refulgent bright colour, but became black, says El Azraky, in consequence of its having suffered repeatedly by fire, before and after the introduction of Islam. Others say its colour was changed by the sins of those who touched it. At the day of judgment, it will bear witness in favour of all those who have touched it with sincere hearts, and will be endowed with sight and speech.

After the well of Zemzem was miraculously created, and before Ibrahim began to build the Kaaba, the Arab tribe of Beni Djorham, a branch of the Amalekites, settled here, with the permission of Ismayl and his mother, with whom they lived. Ismayl considered the well as his property; but having intermarried with the Djorham tribe, they usurped, after his death, the possession both of the well and the Kaaba. During their abode in this valley, they rebuilt or thoroughly repaired the Kaaba; but the well was choked up by the violence of torrents, and remained so for nearly one thousand years. The tribe of Khozaa afterwards kept possession of the Kaaba for three hundred years; and their successors, of the tribe of Kossay Ibn Kelab, again rebuilt it; for being constantly exposed to the devastations of torrents, it was often in need of repair. It had hitherto been open at the top: they roofed it; and from this period its history becomes less involved in fable and uncertainty.

An Arab of Kossay, named Ammer Ibn Lahay, first introduced idolatry among his countrymen; he brought the idol, called Hobal, from Hyt, in Mesopotamia, [See El Azraky.] and set it up at the Kaaba. Idolatry then spread rapidly; and it seems that almost every Arab tribe chose its own G.o.d or tutelar divinity; and that, considering the Kaaba as a Pantheon common to them all, they frequented it in pilgrimage. The date-tree, called Ozza, says Azraky, was wors.h.i.+pped by the tribe of

[p.164] Khozaa; and the Beni Thekyf adored the rock called El Lat; a large tree, called Zat Arowat, was revered by the Koreysh; the holy places, Muna, Szafa, Meroua, had their respective saints or demi-G.o.ds; and the historians give a long list of other deities. The number of idols increased so much, that one was to be found in every house and tent of this valley; and the Kaaba was adorned with three hundred and sixty of them, corresponding probably to the days of the year.

The tribe of Kossay were the first who built houses round the Kaaba; in these they lived during the day, but in the evening they always returned to their tents, pitched upon the neighbouring mountains. The successors of the Beni Kossay at Mekka, or Bekka, (the name then applied to the town,) were the Beni Koreysh. About their time the Kaaba was destroyed by fire; they rebuilt it of wood, of a smaller size than it had been in the time of the Kossay, but indicating by the wall Hedjer (already described) its former limits. The roof was supported within by six pillars; and the statue of Hobal, the Arabian Jupiter, was placed over a well, then existing within the Kaaba. This happened during the youth of Mohammed. All the idols were replaced in the new building; and El Azraky adduces the ocular testimony of several respectable witnesses, to prove a remarkable fact, (hitherto, I believe, unnoticed,) that the figure of the Virgin Mary, with the young Aysa (Jesus) in her lap, was likewise sculptured as a deity upon one of the six pillars nearest to the gate.

The grandfather of Mohammed, Abd el Motalleb Ibn Hesham, had restored the well of Zemzem by an excavation some time before the burning of the Kaaba.

When the victorious Mohammed entered the town of his fathers, he destroyed the images in the temple, and abolished the idolatrous wors.h.i.+p of his countrymen; and his Mueddin, the negro Belal, called the Moslems to prayers from the top of the Kaaba.

The Koreysh had built a small town round the Kaaba, which they venerated so much that no person was permitted to raise the roof of his house higher than that of the sacred structure. The pilgrimage to this holy shrine, which the pagan Arabs had inst.i.tuted, was confirmed by Islam.

[p.165] Omar Ibn Khatab first built a mosque round the Kaaba. In the year of the Hedjra 17, having purchased from the Koreysh the small houses which enclosed it, and carried a wall round the area, Othman Ibn Affan, in A.H. 27, enlarged the square; and in A.H. 63, when the heretic and rebel Yezyd was besieged at Mekka by Abdallah Ibn Zebeyr, the nephew of Aysha, the Kaaba was destroyed by fire, some say accidentally, while others affirm it to have been done by the slinging machines directed against it by Yezyd from the top of Djebel Kobeys, where he had taken post. After his expulsion, Ibn Zebeyr enlarged the enclosure of the wall by purchasing some more houses of the Mekkawys, and by including their site, after having levelled them, within the wall. He also rebuilt the Kaaba upon an enlarged scale, raising it from eighteen pikes (its height under the Koreysh) to twenty-seven pikes, or nearly equal to what it was in the time of the Beni Kossay. He opened two doors into it, level with the surface of the area, and constructed a double roof, supported by three instead of six pillars, the former number. This new building was twenty-five pikes in length, twenty in breadth on one side, and twenty- one on the other. In the interior, the dry well, called Byr Ahsef, still remained, wherein the treasures were deposited, particularly the golden vessels that had been presented to the Kaaba. It was at this period that the structure took the name of Kaaba, which is said to be derived from kaab, a die or cube, the form which the building now a.s.sumed. Its former t.i.tle was the House of G.o.d, (Beitullah) or the Old House, a name still often applied to it.

Twenty years after the last-mentioned date, El Hadjadj Ibn Yousef el Thakafy, then governor of Mekka, disliking the enlarged size of the Kaaba, reduced it to the proportions it had in the time of the Koreysh, cutting off six pikes from its length; he also restored the wall called Hedjer, which Ibn Zebeyr had included within the building. The size then given to the edifice is the same as that of the present structure, it having been scrupulously adhered to in all the repairs or re-erections which subsequently took place.

Towards the end of the first century of the Hedjra, Wolyd Ibn Abd el Melek was the first who reared columns in the mosque. He

[p.166] caused their capitals to be covered with thin plates of gold, and incurred a great expense for decorations: it is related that all the golden ornaments which he gave to the building were sent from Toledo in Spain, and carried upon mules through Africa and Arabia.

Abou Djafar el Mansour, one of the Aba.s.sides, in A.H. 139, enlarged the north and south sides of the mosque, and made it twice as large as it had been before, so that it now occupied a s.p.a.ce of forty-seven pikes and a half in length. He also paved the ground adjoining the well of Zemzem with marble.

The Khalife El Mohdy added to the size of the mosque at two different periods; the last time, in A.H. 163, he bought the ground required for these additions from the Mekkawys, paying to them twenty-five dinars for every square pike. It was this Khalife who brought the columns from Egypt, as I have already observed. The improvements which he had begun, were completed by his son El Hady. The roof of the colonnade was then built of sadj, a precious Indian wood. The columns brought from Egypt by El Mohdy, were landed at one day's journey north of Djidda; but some obstacles arising, they were not all transported to Mekka, some of them having been abandoned on the sands near the sh.o.r.e. I mention this for the sake of future travellers, who, on discovering them, might perhaps consider them as the vestiges of some powerful Greek or Egyptian colony.

The historians of Mekka remark, and not without astonishment, that the munificent Khalife Haroun er Rasheid, although he repeatedly visited the Kaaba, added nothing to the mosque, except a new pulpit, or mambar.

A.H. 226. During the Khalifat of Motasem b'illah, the well of Zemzem was covered above: it had before been enclosed all round, but not roofed.

A.H. 241. The s.p.a.ce between the Hedjer and the Kaaba was laid out with fine marbles. At that time there was a gate leading into the s.p.a.ce enclosed within the Hedjer.

The Khalife El Motaded, in A.H. 281, put the whole mosque into a complete state of repair: he rebuilt its walls; made new gates, a.s.signing to them new names; and enlarged the building on the west

[p.167] side, by adding to it the s.p.a.ce formerly occupied by the celebrated Dar el Nedowa; an ancient building of Mekka, well known in the history of the Pagan Arabs, which had always been the common council-house of the chiefs of Mekka. It is said to have stood near the spot where the Makam el Hanefy is now placed.

In A.H. 314, or, according to others, 301, Mekka and its temple experienced great disasters. The army of the heretic sect of the Carmates, headed by their chief, Abou Dhaher, invaded the Hedjaz, and seized upon Mekka: fifty thousand of its inhabitants were slain during the sack of the city, and the temple and the Kaaba were stripped of all their valuable ornaments. After remaining twenty-one days, the enemy departed, carrying with them the great jewel of Mekka, the black stone of the Kaaba. During the fire which injured the Kaaba, in the time of Ibn Zebeyr, the violent heat had split the stone into three pieces, which were afterwards joined together again, and replaced in the former situation, surrounded with a rim of silver; this rim was renewed and strengthened by Haroun er Rasheid.

The Carmates carried the stone to Hedjer, [Asamy says that the stone was carried to El Ha.s.sa, near the Persian Gulf, a town which had been recently built by Abou Dhaher. I find, in the Travels of Ibn Batouta, a town in the province of El Ha.s.sa, called Hedjer.] a fertile spot in the Desert, on the route of the Syrian caravan, north of Medina, which they had chosen as one of their abodes. They hoped that all the moslems would come to visit the stone, and that they should thus succeed to the riches which the pilgrims from every part of the world had brought to Mekka.

Under this impression, Abou Dhaher refused an offer of fifty thousand dinars as a ransom for the stone; but after his death, the Carmates, in A.H. 339, voluntarily sent it back, having been convinced by experience that their expectations of wealth, from the possession of it, were ill founded, and that very few moslems came to Hedjer for the purpose of kissing it. At this time it was in two pieces, having been split by a blow from a Carmate during the plunder of Mekka.

Seventy years after its restoration to its ancient seat, the stone

[p.168] suffered another indignity: Hakem b'amr Illah, the mad king of Egypt, who had some intentions of claiming divine honours for himself, sent in A.H. 413, an Egyptian with the pilgrim caravan to Mekka, to destroy the stone. With an iron club concealed beneath his clothes, the man approached it, and exclaimed, "How long shall this stone be adored and kissed? There is neither Mohammed nor Aly to prevent me from doing this, and to-day I shall destroy this building!" He then struck it three times with his club. A party of hors.e.m.e.n, belonging to the caravan in which he had travelled from Egypt, were ready at the gates of the mosque to a.s.sist the lithoclast, as soon as he should have executed his task; but they were not able to protect him from the fury of the populace. He was slain by the dagger of a native of Yemen; the hors.e.m.e.n were pursued; and the whole Egyptian caravan was plundered on the occasion.

Upon inspection, it was found that three small pieces, of the size of a man's nail, had been knocked off by the blows; these were pulverised, and their dust kneaded into a cement, with which the fractures were filled up. Since that time, the stone has sustained no further misfortune, except in the year 1674, when it was found, one morning, besmeared with dirt, together with the door of the Kaaba; so that every one who kissed it, retired with a sullied face. The author of this sacrilegious joke was sought in vain; suspicion fell upon some Persians, but the fact could not be proved against them. [See Asamy for these details.]

The sanct.i.ty of the stone appears to have been greatly questioned by one of the very pillars of Islam. El Azraky gives the testimony of several witnesses, who heard Omar Ibn Khatab exclaim, while standing before it:-- "I know thou art a mere stone, that can neither hurt nor help me; nor should I kiss thee, had I not seen Mohammed do the same."

In A.H. 354, the Khalife El Mokteder built the vestibule near the gate of the mosque, called Bab Ibrahim, which projects beyond the straight line of the columns, and united in it two ancient gates, called