When, however, the moon is high in the
heavens, and the summer stars rain light upon God's world, there is
something not of earth in the view.
A glimpse at the
[p.89]strip of pale blue sky above scarcely reveals three ells of
breadth: in many places the interval is less: here the copings meet,
and there the outriggings of the houses seem to interlace. Now they are
parted by a pencil of snowy sheen, then by a flood of silvery
splendour; while under the projecting cornices and the huge hanging
balcony-windows of fantastic wood-work, supported by gigantic brackets
and corbels, and under deep verandahs, and gateways, vast enough for
Behemoth to pass through, and in blind wynds and long cul-de-sacs, lie
patches of thick darkness, made visible by the dimmest of oil lamps.
The arch is a favourite feature: in one place you see it a mere
skeleton-rib opening into some huge deserted hall; in another the ogre
is full of fretted stone and wood carved like lace-work. Not a line is
straight, the tall dead walls of the Mosques slope over their massy
buttresses, and the thin minarets seem about to fall across your path.
The cornices project crookedly from the houses, while the great gables
stand merely by force of cohesion. And that the Line of Beauty may not
be wanting, the graceful bending form of the palm, on whose topmost
feathers, quivering in the cool night breeze, the moonbeam glistens,
springs from a gloomy mound, or from the darkness of a mass of houses
almost level with the ground. Briefly, the whole view is so strange, so
fantastic, so ghostly, that it seems preposterous to imagine that in
such places human beings like ourselves can be born, and live through
life, and carry out the command "increase and multiply," and die.
[FN#1] Of course all quarrelling, abuse, and evil words are strictly
forbidden to the Moslem during Ramazan. If one believer insult another,
the latter should repeat "I am fasting" three times before venturing
himself to reply. Such is the wise law. But human nature in Egypt, as
elsewhere, is always ready to sacrifice the spirit to the letter,
rigidly to obey the physical part of an ordinance, and to cast away the
moral, as if it were the husk and not the kernel.
[FN#2] Allah opens (the door of daily bread) is a polite way of
informing a man that you and he are not likely to do business; in other
words, that you are not in want of his money.
[FN#3] The Sufrah is a piece of leather well tanned, and generally of a
yellow colour, bordered with black. It is circular, has a few small
pouches for knives or spoons, and, by means of a thong run through
rings in the periphery, can be readily converted into a bag for
carrying provisions on a journey. Figuratively it is used for the meal
itself. "Sufrah hazir" means that dinner is upon the table.
[FN#4] The Salam at this hour of the morning is confined to the
devotions of Ramazan. The curious reader may consult Lane's Modern
Egyptians, chap. 25, for a long and accurate interpretation of these
words.
[FN#5] The summons to prayer.
[FN#6] In the Mohammedan church every act of devotion must be preceded
by what is called its Niyat, or purpose. This intention must be either
mentally conceived, or, as the more general rule is, audibly expressed.
For instance, the worshipper will begin with "I purpose to pray the
four-bows of mid-day prayer to Allah the Almighty," and then he will
proceed to the act of worship. Moslems of the Shafe'i faith must
perform the Niyat of fasting every night for the ensuing day; the
Malikis, on the other hand, "purpose" abstinence but once for the
thirty days of Ramazan. Lane tells a pleasant tale of a thief in the
Mosque saying, "I purpose (before prayer) to carry off this nice pair
of new shoes!"
[FN#7] Many go to sleep immediately after the Imsak, or about a quarter
of an hour before the dawn prayer, and do not perform their morning
devotions till they awake. But this is not, strictly speaking, correct.
[FN#8] When the late Pasha of Egypt (H.H. Abbas Hilmi) came to power,
he built a large pile of palace close outside the walls of Cairo, on
the direction of Suez, and induced his courtiers to follow his example.
This was done readily enough, for Asiatics, like Europeans, enjoy the
fine air of the desert after the rank atmosphere of towns and cities.
If the successor of His Highness does not follow the usual Oriental
method of wiping away all vestiges of the predecessor, except his
grave, there will be, at no distant period, a second Cairo on the site
of the Abbasiyah.
[FN#9] One of our wants is a history of the bell and its succedanai.
Strict Moslems have an aversion to all modifications of this
instrument, striking clocks, gongs, &c., because they were considered
by the Prophet peculiar to the devotions of Christians. He, therefore,
instituted the Azan, or call to prayer, and his followers still clap
their hands when we should ring for a servant. The symbolical meaning
of the bell, as shown in the sistrum of Isis, seems to be the movement
and mixture of the elements, which is denoted by clattering noise.
"Hence," observes a learned antiquary, "the ringing of bells and
clattering of plates of metal were used in all lustrations, sacrifices,
&c." We find them amongst the Jews, worn by the high priest; the Greeks
attached them to images of Priapus, and the Buddhists of Thibet still
use them in their worship, as do the Catholics of Rome when elevating
the Host.
[FN#10] Al-Ghada is the early dinner: Al-Asha, the supper, eaten
shortly after sunset.
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