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[1] 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.