[30]. Some travellers have strangely misinterpreted the name of this building, calling it the “mosque of flowers.”
These persons, being mostly in indigent circumstances, are supported by the funds of the mosque; each receiving a certain quantity of bread and soup at noon, and in the evening. Many blind paupers are also supported here, and we were much affected by seeing some bent with age, slowly walking through the avenues of columns, knowing from habit every turn and every passage, and looking like the patriarchs of the assembled multitude. The riwáks are separated from the court, and from each other, by partitions of wood, which unite the columns or pillars. Those on the side in which is the principal entrance are very small, there being only one row of columns on this side; but those on the right and left are spacious halls containing several rows of columns. There are also some above the ground-floor. Each riwák is for the natives of a particular country, or of a particular province in Egypt; the Egyptian students being of course more numerous than those of any other nation.
In going the round of these apartments, after passing successively among natives of different divisions of Egypt, we find ourselves in the company of people of Mekkeh and El-Medeeneh; then in the midst of Syrians; in another minute among Muslims of central Africa; next amidst Maghár’beh (or natives of northern Africa, west of Egypt); then, with European and Asiatic Turks; and quitting these, we are introduced to Persians, and Muslims of India: we may almost fancy ourselves transported through their respective countries. No sight in Cairo interested me more than the interior of the Azhar; and the many and great obstacles which present themselves when a Christian, and more especially a Christian lady, desires to obtain admission into this celebrated mosque, make me proud of having enjoyed the privilege of walking leisurely through its extensive porticoes, and observing its heterogeneous students engaged in listening to the lectures of their professors.
To the left of the great court is a smaller one, containing the great tank at which the ablution preparatory to prayer is performed by all those who have not done it before entering the mosque. The great portico is closed by partitions of wood between a row of square pillars, or piers, behind the front row of columns. The partition of the central archway has a wide door; and some of the other partitions have smaller doors. The great portico is very spacious; containing eight rows of small marble columns, arranged parallel with the front. That part beyond the fifth row of columns was added by the builder of one of the grand gates, about 70 years ago. The walls are whitewashed: the niche and pulpit are very plain; and simplicity is the prevailing character of the whole of the interior of the great portico. The pavement is covered with mats; and a few small carpets are seen here and there.
A person of rank or wealth is generally accompanied by a servant bearing a seggádeh (or small prayer-carpet, about the size of a hearth-rug), upon which he prays. During the noon-prayers of the congregation on Friday, the worshippers are very numerous; and, arranged in parallel rows, they sit upon the matting.
Different scenes at other times are presented in the great portico of the Azhar. We saw many lecturers addressing their circles of attentive listeners, or reading to them commentaries on the Kur-án. In most cases these lecturers were leaning against a pillar, and I understand that in general each has his respective column, where his pupils regularly attend him, sitting in the form of a circle on the matted floor. Some persons take their meals in the Azhar, and many houseless paupers pass the night there, for this mosque is left open at all hours. Such customs are not altogether in accordance with the sanctity of the place; but peculiarly illustrative of the simplicity of Eastern manners.
We next visited the fine mosque of Mohammad Bey, founded in the year of the Flight 1187 (A. D. 1773–4), adjacent to the Azhar. This is remarkable as a very noble structure, of the old style, erected at a late period.
The great mosque of that impious impostor the Khaleefeh El-Hakim (who professed to be a prophet, and afterwards to be God incarnate) derives an interest from the name it bears, and from its antiquity. It is situated immediately within that part of the northern wall of the city which connects the Báb en-Nasr and Báb el-Futooh. This mosque was completed in the reign of El-Hákim, in the year of the Flight 403 (A. D. 1012–13); but was founded by his predecessor. It is now in a state of ruin, and no longer used as a place of worship. It occupies a space about 400 feet square, and consists of arcades surrounding a square court.