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 Bab-es'-Salam, 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 Bab-es'-Salam, 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
[p.339] south side, he takes his stand; with arms half raised he
addresses his invocations to Mohammed, in the words "Salam aleyka ya
Mohammed, Salam ya Rasoul illah," &c. recapitulating about twenty of the
different surnames or honorable titles of Mohammed, and prefixing to
each of them "Salam aleyk." He next invokes his intercession in heaven,
and distinctly mentions the names of all those of his relations and
friends whom he is desirous to include in his prayers: it is for this
reason, that an inhabitant of Medina never receives a letter from
abroad, without being entreated, at the end of it, to mention the
writer's name at the tomb of the Prophet. If the pilgrim is delegated on
the pilgrimage for another, he is bound here to mention the name of his
principal. In this prayer an expression is used, as at all the places
visited for their sanctity about the town, but which appeared to me
little calculated to inspire the visiter with humane or charitable
feelings; among other favours supplicated in prayer to the Deity, the
following request is made: "Destroy our enemies, and may the torments of
hell-fire be their lot."
After these prayers are said, the visiter is desired to remain a few
minutes with his bead pressed close against the window, in silent
adoration; he then steps back, and performs a prayer of four
prostrations, under the neighbouring colonnade, opposite the railing;
after which he approaches the second window, on this same side, said to
face the tomb of Abou Beker, and goes through prayers similar to those
said at the former window, (called Shobak-en'-Neby,) which are recited
in honour of Abou Beker. Stepping back a second time to the colonnade,
he again performs a short prayer, and then advances to the third window
on this side of the railing, which is opposite that part of the curtain
behind which the tomb of Omar is said to lie: similar prayers are said
here. When this ceremony is finished, the visiter walks round the S.E.
corner of the Hedjra, and presents himself before the tomb of Setna
Fatme, where, after four prostrations, a prayer is addressed to Fatme-
e'-Zohera, or the bright blooming Fatme, as she is called.
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