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