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.
The chief of the eunuchs is called Sheikh el Haram; he is also the chief
of the mosque, and the principal person in the town; being consequently
of much higher rank than the Aga, or chief of the eunuchs at Mekka. He
is himself a eunuch, sent from Constantinople, and usually belonging to
the court of the Grand Signor, who sends him hither by way of punishment
or exile, in the same manner as Pashas are sent to Djidda. The present
Sheikh el Haram had been formerly Kislar Agassi, or prefect of the women
of the Emperor Selym, which is one of the first charges in the court.
Whether it was the dignity of his former employ, of which the eastern
grandees usually retain the rank through life, even if they are
dispossessed of it, or his new dignity of Sheikh el Haram, that gave him
his importance, I am unable to say; but he took, on every occasion,
precedence of Tousoun Pasha, whose rank was that of Pasha of Djidda, and
of three tails; and the latter, whenever they met, kissed the Sheikhs
hands, which I have
[p.344] seen him do in the mosque. He has a court composed in a manner
similar to that of a Pasha, but much less numerous. His dress is given
with the most minute accuracy in DOhhsons work: it consists of a fine
pelisse, over a rich embroidered silk gown, made in the fashion of the
capital; a khandjar, or dagger, set with diamonds, stuck in his belt;
and a kaouk, or high bonnet, on his head. The present Sheikh kept about
a dozen horses: whenever he walked out, a number of servants, or
Ferráshyn of the mosque, armed with large sticks, walked before him.
The person of the Sheikh el Haram was respected by the Wahabys: when
Saoud took Medina, he permitted the Sheikh, with several other eunuchs,
to retire to Yembo, with his wives, and all his baggage and valuables;
but would not receive another into the town; and the eunuchs themselves
then appointed one of their number to preside over them, till after an
interval of eight years, when the present chief was sent from
Constantinople; but his influence over the affairs of the town is
reduced to a mere shadow of what it was.
A eunuch of the mosque would be highly affronted if he were so termed by
any person. Their usual title is Aga. Their chief takes the title of
Highness, or Sadetkom, like a Pasha, or the Sherif of Mekka.
Besides those eunuchs, the mosque reckons among its servants a number of
the inhabitants of the town; these are called Ferráshyn, a name implying
that their duty consists in keeping the mosque clean, and spreading the
carpets. Some of them attend at the mosque to light the lamps, and to
clean the floor, together with the eunuchs; with others it is a mere
sinecure, and some of the first people of the town belong to this body.
I am unacquainted how the office is obtained, but believe that it is
purchased from the Sheikh el Haram. The name of each Ferrásh is put down
in the lists which are yearly sent to Constantinople, and they all share
in the stipends which the town receives from that capital, and the whole
Turkish empire, in which there is always a considerable portion for the
Ferráshyn. It would appear that the office is hereditary; at least often
transmitted from father to son. The number is fixed at five hundred; but
to
[p.345] increase it, an expedient has, according to DOhhson, been
adopted, of dividing each number into half, and third, and eighth
shares; and any fractional part may be bestowed upon an individual, who
thus becomes an inferior member of the corps. Many of these Ferráshyn
are in partibus, the title having been given to great foreign hadjys,
dispersed over the whole empire, who think themselves honoured in
possessing it.
Many of these Ferráshyn are, at the same time ciceroni, or Mezowars, and
exercise also, the very lucrative profession of saying prayers for the
absent. Most hadjys of any consequence who pass here, form an
acquaintance with some of these men, their guides over the holy places.
On their return home, they often make it a pious rule to send annually
some money, one or two zecchins, to their ancient cicerone, who is thus
bound in honour to recite some prayers, in the name of the donor, before
the window of the Hedjra. These remittances, wrapped up in small sealed
papers, with the address upon them, are collected in every province or
principal town of Anatolia, or Turkey in Europe, from whence they are
principally sent, and brought to Medina by the Surra writer of
Constantinople, who accompanies the pilgrim caravan, and is at the head
of its financial department. Some of the principal Ferráshyns have
monopolized whole towns and provinces; the natives of those parts, who
pass through Medina, being introduced to them by their countrymen. The
correspondents of others are dispersed over the whole empire. The
profits which they derive from this profession, which resemble those
accruing to Roman Catholic priests for the reading of masses, are very
considerable: I have heard that some of the principal Ferráshyn have
from four to five hundred correspondents dispersed over Turkey, from
each of whom they receive yearly stipends, the smallest of which is one
Venetian zecchin.
The number of Ferráshyn, as well as of Mezowars, is very great. The
duties of their office can be so easily performed, that they are for the
greater part a very idle class. During the time of the Wahabys, however,
their perquisites ceased; and, as few pilgrims then arrived, they were
reduced to great extremities, from which they are now beginning slowly
to recover. They complain, that the long cessation of the yearly
stipends has accustomed so many original correspondents
[p.346] to withhold their gifts, that, although the caravan intercourse
is re-established, little inclination appears to renew them.
The Wahabys are forbidden by their law to visit the tomb of the Prophet,
or to stand before the Hedjra and pray for his intercession in heaven.
As Mohammed is considered by them a mere mortal, his tomb is thought
unworthy of any particular notice. It was as much a strict religious
principle, as a love of plunder, that induced Saoud to carry off the
treasures of the Hedjra, which were thought little adapted in decency
and humility to adorn a grave. The tomb itself he left untouched; and,
for once, gave way to the national feelings of the Arabians, and perhaps
to the compunctions of his own conscience, which could not entirely
divest itself of earlier impressions; he neither removed the brocade
from the tomb, nor the curtain which encloses it. Dreams, it is said,
terrified him, or withheld his sacrilegious hand; and he in like manner
respected that of Fatme: but, on the other hand, he ruined, without
exception, all the buildings of the public burial-ground, where many
great saints repose, and destroyed even the sculptured and ornamented
stones of those tombs, a simple block being thought by him quite
sufficient to cover the remains of the dead.
In prohibiting any visit to the tomb, the Wahabys never entertained the
idea of discontinuing the visit to the mosque. That edifice having been
built by the Prophet, at the remarkable epoch of his flight from Mekka,
which laid the first foundations of Islam, it is considered by them as
the most holy spot upon earth, next to the Beitullah of Mekka. Saoud had
indeed once given orders, that none of these Turkish pilgrims, who still
flocked from Yembo to this tomb, even after the interruption of the
regular pilgrim-caravans, should any more be permitted to enter Medina:
and this he did to prevent what he called their idolatrous praying; a
practice which it was impossible to abolish without excluding them at
once from the mosque; this prohibition Saoud did not think proper to
enforce: he therefore preferred keeping them from the city, under
pretence that their improper behaviour rendered such a proceeding
necessary. He himself, with all his adherents, often paid a devout visit
to the holy mosque; and in the treaty of peace which his son Abdallah,
concluded with
[p.347] Tousoun Pasha in 1815, it is expressly stipulated that the
Wahabys should be permitted to visit the Mesdjed-e-Neby, or the mosque
of the Prophet, (not his tomb,) without molestation.
Even with the orthodox Moslims, the visit to this tomb and mosque is
merely a meritorious action, which has nothing to do with the
obligations to perform the Hadj, incumbent upon the faithful; but which,
like the visit to the mosque at Jerusalem, and the tomb of Abraham at
Hebron, is thought to be an act highly acceptable to the Deity, and to
expiate many sins, while it entitles the visiter, at the same time, to
the pratronage of the Prophet and the Patriarch in heaven: and it is
said, that he who recites forty prayers in this mosque, will be
delivered from hell-fire and torments after death. As saints, however,
are often more venerated than the Deity himself, who it is well known
accepts of no other offerings than a pure conscience or sincere
repentance, and is therefore not so easily appeased; so the visit to
Medina is nearly as much esteemed as that to the house of God, the
Beitullah at Mekka; and the visiters crowd with more zeal and eagerness
to this shrine, than they do even to the Kaaba. Throughout the year,
swarms of pilgrims arrive from all parts of the Mohammedan world,
usually by the way of Yembo. The Moggrebyns especially seem the most
fervent in their visits: they are, however, brought here by another
object, for in this town is situated the tomb of the Imám Málek ibn
Anes, the founder of the orthodox sect of the Malekites, to which belong
the Moggrebyns.
The mosque at Mekka is visited daily by female hadjys, who have their
own station assigned to them. At Medina, on the contrary, it is thought
very indecorous in women to enter the mosque. Those who come here from
foreign parts, visit the tomb during the night, after the last prayers,
while the women resident in the town hardly ever venture to pass the
threshold: my old landlady, who had lived close to it for fifty years,
assured me that she had been only once in her life within its precincts,
and that females of a loose character only are daring enough to perform
their prayers there. In general, women are seldom seen in the mosques in
the East, although free access is not forbidden. A few are sometimes met
in the most holy temples, as that
[p.348] of the Azhar at Cairo, where they offer up their thanks to
Providence, for any favour which they may have taken a vow thus to
acknowledge. Even in their houses the women seldom pray, except devout
old ladies; and it is remarked as an extraordinary accomplishment in a
woman, if she knows her prayers well, and has got by heart some chapters
of the Koran. Women being considered in the East as inferior creatures,
to whom some learned commentators on the Koran deny even the entrance
into Paradise, their husbands care little about their strict observance
of religious rites, and many of them even dislike it, because it raises
them to a nearer level with themselves; and it is remarked, that the
woman makes a bad wife, who can once claim the respect to which she is
entitled by the regular reading of prayers.
There are no sacred pigeons in this mosque, as in that at Mekka; but the
quantity of woollen carpets spread in it, where the most dirty Arabs sit
down by the side of the best dressed hadjys, have rendered it the
favourite abode of millions of other animals less harmless than pigeons,
and a great plague to all visiters, who transfer them to their private
lodgings, which thus swarm with vermin.
This mosque being much smaller than that of Mekka, and a strict police
kept up in it by the eunuchs, it is less infested with beggars and idle
characters than the former. It should seem also, that the tomb of
Mohammed inspires the people of Medina with much greater awe, and
religious respect, than the Kaaba does those of Mekka; which sentiment
deters them from approaching it with idle thoughts, or as a mere
pastime: much more decorum is therefore observed within its precincts
than within those of the Beitullah.
As at Mekka, a number of Khatybs, Imáms, Mueddins, and other persons
belonging to the body of Olemas, are attached to the mosque. The olemas
here are said to be more learned than their brethren of Mekka; and those
of former days have produced many valuable writings. At present,
however, there is less appearance of learning here than at Mekka. During
my visits to the mosque I never saw a native Arab teaching knowledge of
any kind, and only a few Turkish hadjys explaining some religious books
in their own language, to a very few auditors, from whom they collected
trifling sums, to defray
[p.349] the expenses of their journey home. Tousoun Pasha, the only one
of his family who is not an avowed atheist, frequently attended those
lectures, and sat in the same circle with the other persons present. I
was told, that in the medrese called El Hamdye some public lectures are
delivered; but I had no opportunity of ascertaining the fact. I believe
that there is not in the whole Mohammedan empire a town so large as
Medina where lectures are not held in the mosques; that this was
formerly the case also in this town, is proved by the many pious
foundations established exclusively for this purpose, the emoluments of
which many olemas still enjoy without performing the duties.
The haram or mosque of Medina, like that at Mekka, possesses
considerable property and annuities in every part of the empire. Its
yearly income is divided among the eunuchs, the olemas, and the
Ferráshyn. The daily expenses of lighting and repairing the building are
made to account for the expenditure of the whole. As, excepting the
precious articles contained in the Hedjra, no money-treasure has ever
been kept in the mosque, a double advantage accrues to the inhabitants
of the town, numbers of whom gain a comfortable livelihood, while all
are exempted from the danger and the internal broils which would, no
doubt, occur, were it known that a large sum of money might be obtained
by seizing the mosque. The days are past, in the East, when a public
treasure can be deposited in a place sufficiently sacred to guard it
from the hands of plunderers. The smallest part of the income of all
public foundations is spent in the relief of the poor, or the pious
purpose to which it was destined: it serves merely to pamper a swarm of
idle hypocrites, who have no other motives for acquiring a smattering of
learning, than the hope of sharing in the illegal profits that accrue to
the guardians or agents of these institutions.
Like most of the public buildings in the East, the approach to the
mosque is choked on all sides by private habitations, so as to leave, in
some parts, only an open street between them and the walls of the
mosque; while in others the houses are built against the walls, and
conceal them. Either three or five minarets (I forget
[p.350] which) are erected on different sides of the building; and one
of them is said to stand on the spot where Bellal, the Abyssinian, the
Mueddin of Mohammed, and one of his great favourites, used to call the
faithful to prayers.
The following brief history of the mosque is taken from Samhoudy, the
historian of Medina:
The mosque of Medina was founded by Mohammed himself, and is therefore
called his mosque, or Mesdjed-e-Neby. When he reached the city, at that
time an open settlement of Arabs, called Yathreb, (subsequently Medina)
after his flight from Mekka, and was sure of being now among friends, he
erected a small chapel on the spot where his camel had first rested in
the town, having bought the ground from the Arabs; and he enclosed it
with mud walls, upon which he placed a roof of palm-leaves, supported by
the stems of palm-trees for pillars: this edifice he soon after
enlarged, having laid the foundations with stone. Instead of the Mahrab,
or niche, which is placed in mosques to show the direction in which the
faithful ought to turn in their prayers, Mohammed placed a large stone,
which was at first turned to the north, towards Jerusalem, and placed in
the direction of the Kaaba of Mekka, in the second year of the Hedjra,
when the ancient Kebly was changed.
Omar ibn el Khatab widened the mosque with mud walls and palm-branches,
and, instead of the stems of palms, he made pillars of mud. He first
carried a wall round the Hedjra, or the place where the body of Mohammed
had been deposited at his death, and which was at first enclosed only by
palm-branches. The square enclosed by the walls of the mosque was
increased to one hundred and forty pikes in length, and one hundred and
twenty in breadth, A.H. 17.
Othman built the walls of hewn stone: in A.H. 29, he renewed the
earthen pillars, strengthening the new ones with hoops of iron, and made
the roof of the precious Indian wood called Sadj. The square was
enlarged to one hundred and sixty pikes by one hundred and fifty; and
six gates were opened into it.
Wolyd, he to whom Damascus owes its beautiful mosque, called Djama el
Ammouy, further enlarged the Mesdjed-e-Neby in A.H. 91.
[p.351] Till then, the houses where the wives and daughter and female
relations of Mohammed had resided, stood close to the Hedjra, beyond the
precincts of the mosque, into which they had private gates.
Notwithstanding the great opposition he encountered, Wolyd compelled the
women to leave their houses, and to accept a fair price for them; he
then razed them, and extended the wall of the mosque on that side. The
Greek Emperor, with whom he happened to be at peace, sent him workmen
from Constantinople, who assisted in the new building; [Makrisi, in his
account of various sovereigns who performed the pilgrimage, says that
the Greek Emperor (whom he does not name) sent one hundred workmen to
Wolyd, and a present of a hundred thousand methkal of gold, together
with forty loads of small cut stones, for a mosaic pavement.] several of
whom, being Christians, behaved, as it is related, with great indecency;
one of them, in particular, when in the act of defiling the very tomb
of the Prophet, was killed by a stone which fell from the roof. New
stone pillars were now placed in the mosque, with gilt capitals. The
walls were cased with marble variously adorned, and parts of them
likewise gilt, and the whole building thus completely renewed.
About A.H. 160, the Khalife El Mohdy still further enlarged the
enclosure, and made it two hundred and forty pikes in length; and in
this state the mosque remained for several centuries.
Hakem bamr Illah, the mad King of Egypt, who sent one of his
emissaries to destroy the black stone of the Kaaba, also made an
unsuccessful attempt to take from the mosque of Medina Mohammeds tomb,
and transport it to Cairo. In A.H. 557, in the time of El Melek el Adel
Noureddyn, king of Egypt, two Christians in disguise were discovered at
Medina, who had made a subterraneous passage from a neighbouring house
into the Hedjra, and stolen from thence articles of great value. Being
put to the torture, they confessed having been sent by the King of Spain
for that purpose; and they paid for their temerity with their lives.
Sultan Noureddyn, after this, carried a trench round the Hedjra, and
filled it with lead, to prevent similar attempts.
In A.H. 654, a few months after the eruption of a volcano near the
[p.352] town, the mosque caught fire, and was burnt to the ground; but
the Korans deposited in the Hedjra were saved. This accident was
ascribed to the Persian sectaries of Beni Hosseyn, who were then the
guardians of the tomb. In the following year its restoration was
undertaken at the expense of the Khalife Mostasem Billah, Ibn el
Montaser Billah, and the lord of Yemen, El Mothaffer Shams eddyn Yousef,
and completed by El Dhaher Bybars, Sultan of Egypt, in A.H. 657. The
dome over the tomb was erected in 678. Several kings of Egypt
successively improved and enlarged the building, till A.H. 886, when it
was again destroyed by fire occasioned by lightning. The destruction was
complete; all the walls of the mosque, and part of those of the Hedjra,
the roof, and one hundred and twenty columns fell: all the books in the
mosque were destroyed; but the fire appears to have spared the interior
of the tomb in the Hedjra. Kayd Beg, then king of Egypt, to whom that
country and the Hedjaz owe a number of public works, completely rebuilt
the mosque, as it now stands, in A.H. 892. He sent three hundred workmen
from Cairo for that purpose. The interior of the Hedjra was cleared, and
three deep graves were found in the inside, full of rubbish; but the
author of this history, who himself entered it, saw no traces of tombs.
The original place of Mohammeds tomb was ascertained with great
difficulty. The walls of the Hedjra were then rebuilt, and the iron
railing placed round it which is now there. The dome was again raised
over it; the gates were distributed as they now are; a new mambar, or
pulpit, was sent as a present from Cairo, and the whole mosque assumed
its present form. Since the above period, a few immaterial improvements
have been made by the Othman Emperors of Constantinople.
[p.353]GARDENS and plantations, as I have already said, surround the
town of Medina, with its suburbs, on three sides, and to the eastward
and southward extend to the distance of six or eight miles. They consist
principally of date-groves and wheat and barley fields; the latter
usually enclosed with mud walls, and containing small habitations for
the cultivators. Their houses in the immediate neighbourhood of the town
are well built, often with a vestibule supported by columns, and a
vaulted sitting-room adjoining, and a tank cased with stone in front of
them. They are the summer residence of many families of the town, who
make it a custom to pass there a couple of months in the hottest season.
Few of the date-groves, unless those dispersed over the fields, are at
all enclosed; and most of them are irrigated only by the torrents and
winter rains. The gardens themselves are very low, the earth being taken
from the middle parts of them, and heaped up round the walls, so as to
leave the space destined for agriculture, like a pit, ten or twelve feet
below the surface of the plain: this is done to get at a better soil,
experience having shown that the upper stratum is much more impregnated
with salt, and less fit for cultivation, than the lower. No great
industry is any where applied; much ground continues waste; and even
where the fields are laid out, no economy whatever is shown in the
culture of them. Many spots are wholly barren; and the saline nature of
the soil prevents the seed from growing. The ground towards the village
of Koba, and beyond it, in a south and east direction, is said to
consist of good earth, without any saline mixture; and in value it is
consequently much higher than that near the town, which, after rains, I
have seen completely covered for several days with a saline crust,
partly deposited from the waters, and partly evaporated from the soil
itself, in the more elevated spots which the waters do not reach.