Em Hotep! » Cairo

A Day at Work in Egypt

Shemsu Sesen — Fri, 28 Aug 2009 04:33:15 +0000

This photo essay presents everyday people doing everyday jobs at some of the most fascinating places on Earth.

Tending Temple at Dendera

Lunch Break on the Sphinx’s Paw

On the Old Gurna Beat

Stone Worker at Saqqara

Two Donkeys and a Pile of Reeds

Siesta on the Nile

Tomb Lecture

Off Duty – Cairo Subway

Alabaster Worker at Old Gurna Village

Truing an Ashlar - Valley of the Kings

In the Office

And This is Ramesses…

Temple Keeper – Temple of Satet

The Unknown Soldier Memorial

Shemsu Sesen — Wed, 29 Jul 2009 19:10:17 +0000

Originally commissioned by President Anwar Sadat to memorialize the soldiers who died in the October 1973 War, the President himself would die within sight of the memorial, which would become his final resting place.

This modern-day pyramid symbolizes the eternal spirit of the Egyptian people and their long, complex history.

The Unknown Soldier Memorial is a monument built to honor the Egyptian soldiers who fell in the October War of 1973, also called the Yom Kippur War. The monument takes the form of a stylized pyramid with a symbolic tomb located in the center of the base.

The Unknown Soldier Memorial (Photo by Keith Payne)

The memorial was designed by Cairo artist Sami Rafi, who earned a PhD in set design in Vienna, served as manager of the set department for the Cairo Opera House, and later as a professor for the Faculty of Fine Arts. He won a design competition held by President Anwar Sadat when he commissioned the monument in 1974. The memorial was inaugurated in 1975.

The inscriptions list 71 common Egyptian names, the Egyptian Everyman (Photo by Keith Payne)

The memorial is made of carved concrete, and stands 120 feet high. It is 47 feet wide at its base, and the symbolic tomb is actually a solid block of black basalt. The sides of the pyramid are carved with 71 common Egyptian names, meant to represent the everyday man who served and died in the war.

Sadat's Tomb (in white) and the symbolic tomb (black basalt) (Photo by Keith Payne)

The idea for the monument was inspired by a war memorial Rafi had seen in Baghdad which depicted Mesopotamia—the Land Between the Rivers—spread out under a series of linked arches representing the different eras of Iraq’s history. Rafi wanted to similarly draw on Egypt’s national heritage, and the pyramid was the obvious choice. Not only is the pyramid synonymous with Egypt, but it is the eternal symbol of reverence for the deceased and his ascension to the afterlife.

A modern pyramid (Photo by Keith Payne)

In 1981 President Sadat was assassinated while delivering a speech across from the very memorial that he had commissioned, and it seemed only appropriate that he should be entombed at the site.

A mural at the complex memorializing the war (Photo by Keith Payne)

Dance of the Ancient and the Modern: The Streets of Cairo

Shemsu Sesen — Mon, 13 Jul 2009 01:12:16 +0000

The number one natural resource in Egypt is history. Unlike its oil-rich neighbors, the Egyptian economy relies on the foreign money of tourists who fly into Cairo from all points of the compass to see colossal monuments, puzzle over cyclopean architecture, and experience walking where the ancients once lived out their days. This has resulted in an organic fusion of the very ancient with the ultra modern.

No place on earth exemplifies this merger like Cairo. This photo essay takes a look at some instances where the ancient meets the modern.

There is no lack of information in print and online about the city of Cairo. Most anything you read will tell you that it is the capital of Egypt, the largest city in Africa, and is the center of Islamic culture. The official population is around 12 million people, although the actual figure is probably closer to 18 million.

There are infinite was to present the city and its people in words and images—culturally, historically, religiously—and the street scenes vary from modern urban canyons, to medieval bazaars with Roman cobblestones, to dusty residential causeways. From a high vantage point Cairo is a city that stretches off in all directions, disappearing into the horizon with no apparent end.

A view of Cairo from the Citadel of Salah al-Din (Photo by Keith Payne)

It can be difficult from mere photographs to get an appreciation for how the ancient and the modern flow together in such seamless intrepidity. The “City of a Thousand Minarets” is a city where the subway burrows under ancient avenues, minibuses jostle with horse-drawn carts, and robed pedestrians cross busy streets more on faith than observation. Rarely does one see the timeless and sacred coalesce with everyday life so naturally.

The sacred nestled amongst the secular (Photo by Keith Payne)

One of the older parts of the Cairo skyline is the Sultan Hassan Mosque. Ground broke for the mosque in 1356 at the behest of Sultan Hassan bin Al-Nasir Muhammad. The mosque is also a madrassa (religious school) for the four schools of Sunni Islam.

Mosque of Sultan Hassan (Photo by Keith Payne)

Constructed in the Bahri Mamluk style, it is one of the largest mosques in the world, covering over two acres. The minarets and domes of the Sultan Hassan Mosque appear to have foreshadowed the skyscrapers of modern Cairo, which the design seems to accent rather than condescend.

Mosque of Sultan Hassan from the Citadel road (Photo by Keith Payne)

The mosque has a somewhat dark history, having been built using money levied from the property of victims of the Black Death. In 1360, one of the minarets collapsed killing more than 300 people, and shortly afterwards, in 1361, the Sultan himself was assassinated. Despite its troublesome beginning, the mosque was completed in 1363.

Guard tower at the Abdeen Palace (Photo by Keith Payne)

Although not truly ancient, the Abdeen Palace is the end of a thread that winds back into antiquity. Construction began in 1863 on land purchased from the widow of an Ottoman Turk prince named Abdeen Bey, who once had a small estate on the site. The Abdeen Palace was inaugurated in 1874 when Khedive Ismail Pasha, grandson of Muhammad Ali Pasha, moved the royal court from the Citadel of Salah al-Din (See my feature article, Castle in the Sky: The Citadel of Salah al-Din).

The Abdeen Palace (Photo by Keith Payne)

The Abdeen Palace remains the seat of Government in modern Egypt, but it’s not just the capitol, it’s also one of the most important cultural sites in Cairo. The Palace contains a vast collection of paintings, priceless objets d’art, period weapons, and antiques that stands on a par with the greatest museums of Europe.

The Cairo Tower (Photo by Keith Payne)

The architecture of Cairo, whether viewed up close or from afar, is only one part of the city’s beauty, and any city is only as lovely as its people. Down at the street level you begin to get a feel for the idiosyncrasies and human vibe which make the city unique. And as with the city itself, you find that with the people little has changed, even as everything changes.

Zipping along a Cairo residential street (Photo by Keith Payne)

Navigating traffic can be interesting, to say the least. A trip across Cairo typically involves being in a herd of bumper to bumper compact cars travelling like a school of fish at breakneck speeds. The most important part on any Egyptian car is the horn, and traffic lanes are a quaint notion abandoned during the time of the Pharaohs. Factor in the occasional horse-drawn wagon or donkey cart and you learn why the brakes are nearly as important as the horn.

Horse-drawn cart in Cairo traffic (Photo by Keith Payne)

Donkey cart in an alleyway (Photo by Keith Payne)

Some Cairene forms of transportation are only nominally more modern than horse and donkey power. Having just delivered a tram-load of apples, the contraption pictured below speeds off with a basket of chickens.

The apple and chicken express departs (Photo by Keith Payne)

One advantage of live vs. automated transportation is upkeep. Properly fed and cared for, your average donkey rarely needs an oil check or new tires. When hosed off they are self drying, and never require a dust cover.

Cars and donkey (Photo by Keith Payne)

As the dust covers above might suggest, cars provide for one of the less-desirable interactions between the ancient and the modern. Two million cars grinding their tires onto the hot and sandy streets of a city that gets about an inch of rainfall per year makes for a very dusty place.

Some dust covers are more stylish than the stripes and solids pictured above. The construction site below is enclosed within huge richly-patterned Persian rugs. Whether the intent is to keep the dust inside or the sand out is anyone’s guess. Either way, the heat and grit is enough to make one long for an ice cold Coke…

Construction scene with tasteful Persian dust covers (Photo by Keith Payne)

Of course, some things can’t be kept under rugs or dust covers. Take the pyramid below, for example. How would you like to be the guy who has to Swiffer that floor?

This modern monument offers another juxtaposition of ancient and modern motifs. Built to commemorate those who fell anonymously in battle, The Tomb of the Unknown Soldier appropriately takes the form of a stylized pyramid. It is built on the site where President Anwar Sadat was assassinated, and is also where he is entombed.

The Tomb of the Unknown Soldier (Photo by Keith Payne)

Another marriage of the ancient with the modern is Cairo’s world famous suq, Khan el-Khalili. This labyrinthine bazaar was established in 1382 by Emir Jarkas el-Khalil and was largely reconstructed in the 16th century by Sultan Qansuh el-Ghuri.

Some parts of Khan el-Khalili look much as they did centuries ago, while other more developed parts are covered and tiled, and look more like an indoor mall than an outdoor market. The picture below is a glance down one of the hundreds of alleyways of this celebrated marketplace.

Open for business in Khan el Khalili (Photo by Keith Payne)

The vendor below specializes in hookahs, known locally as hubbly bubblies. This water pipe originated in India but is very popular now throughout the Middle East. Although unfairly associated with the “bong” of Western college culture, the hubbly bubblies can be seen in cafés all over Cairo, and are used to smoke tobacco, often flavored with fruit essences. The man in white was a potential customer, unfortunately, the hookah huckster didn’t have change for a goat.

Hookah huckster at Khan el Khalili (Photo by Keith Payne)

Keeping a watchful eye in the suq (Photo by Keith Payne)

Security in Khan el-Khalili is a bit tighter than in your average American shopping mall, as the above picture shows, but the guards themselves are no less prone to boredom. As intimidating as the sight of guards with machine guns may be, I never once felt unsafe anywhere.

Cairo is a very friendly city, and the shopkeepers of Khan el-Khalili are the friendliest. If you are unsatisfied with a price they won’t hesitate to barter, even to the point of following you out into the street. And down the street. And into the café. And to the door of your taxicab…

A modern Sphinx (Photo by Keith Payne)

Cairo threads the ancient and the modern together while remaining true to the beauty and function of both. It is a city that straddles the First, Second, and Third Worlds, but where graciousness and dignity are ever-present. It is hoped that this admittedly limited jaunt around town has given you an idea of how Cairo looks behind the images most often seen on TV or the Internet.

The Mosque of ibn Tulun

Shemsu Sesen — Thu, 25 Jun 2009 18:04:34 +0000

Built more than 1,100 years ago, the Mosque of ibn Tulun still looks largely the way it did when first constructed, although the entire city that was built around it was destroyed just 26 years later.

The mosque tells the story of a court servant, the son of a Turkish slave, who came to rule all of Egypt and part of Syria. He would rise to declare independence for his kingdom–as well as himself–from those who once owned him. This article will explore the history of Ahmad ibn Tulun and the mosque that bears his name.

Ahmad ibn Tulun

Ahmad ibn Tulun was born in Baghdad in AD 835, the son of a Turkish slave owned by the Abbasid Caliph al-Mamun. Turkish slaves often served as soldiers and court officials under the Abbasids, and the elder Tulun (“ibn Tulun” means “son of Tulun”) was an accomplished officer, rising to the position of chief of the Caliph’s personal guard. Tulun provided his son Ahmad with an excellent education, which included studying theology at Tarsus and military training at Samarra. This military and religious background, combined with a youth spent observing the machinations of court politics, would prove to be a valuable skill set for ibn Tulun.

Ahmad followed in his father’s footsteps and pursued a military career, fighting the Byzantines in the service of Caliph al-Muttawakkil. In 855 ibn Tulun’s father died and his mother married Bayik Bey, another high ranking Turkish official in the Abbasid court. Ibn Tulun busied himself in the war with the Byzantines until 868, when Caliph al-Mutazz made Bayik Bey the prefect of Egypt, who chose to send his stepson to govern the country in his stead.

At this time the capital of Egypt was the city of Fustat, which lies in the area of what is now called Old Cairo. Ibn Tulun, however, envisioned something more along the lines of Baghdad or Samarra, and so he began construction of his own capital city, al-Qatta’i. This new capital would be laid out in the Persian style, with a palace and a connected mosque large enough to service all his soldiers. For the location of his city ibn Tulun chose a strategic high ground called Jabal Yashkur, which means “Hill of Thanksgiving.” Ibn Tulun’s decision to create his own capital city exhibited an independent streak which would continue to grow as he consolidated his political power.

First, he took advantage of his connections with the Abbasid court to have the locally unpopular minister of finance removed, and by 872 he had assumed control of the council of financial affairs. Once in a position to do so, he boosted his own image in Egypt by lowering taxes and spending more on infrastructure. Meanwhile, after the murder of Bayik Bey in 870, control of Egypt passed to Ibn Tulun’s father-in-law, who not only kept him in place as governor but also granted him control over Alexandria.

Using a rebellion in Palestine as an excuse, ibn Tulun began to grow his army with a combination of slaves and Greek, African, and Turkish conscripts. With more than 100,000 soldiers behind him, in 874 he began to withhold tribute to the Abbasid court and began to rule Egypt more or less independent of the Caliphate. In 877 he repelled an attempt by the Abbasids to rein him in, and went on to annex parts of Syria which the Abbasids could no longer defend from the Byzantines. He would continue to not only make occasional war with the Abbasids, but to meddle in court politics as well. At one point he offered asylum to Caliph al-Mutaamid while having his brother, al-Muwaffaq, legally declared an usurper.

Ibn Tulun died in 883 of dysentery. He was succeeded by his son, Kuhmarraweh, but the Tulunid Dynasty would come to an end in 905 when the Abbasids regained control of Egypt. The Abbasids razed ibn Tulun’s capital of al-Qatta’i, leaving nothing standing but the mosque.

The Mosque of ibn Tulun

The Mosque of ibn Tulun was built in AD 876-79 at the center of al-Qatta’i. Jabal Yaskur, the hill on which the mosque was built, is traditionally where Moses had his showdown with the Pharaoh’s magicians (Exodus 7:8-9:11), and local legend also says that it is where Noah’s Ark came to rest. A Christian and Jewish cemetery had previously occupied the space where the mosque was built.

Entering the courtyard from the riwaq (Photo by Keith Payne)

The mosque is the largest in Cairo, and is the third largest in the world. It is the oldest mosque in Egypt that still retains much of its original design. The Mosque of ibn Tulun differs from other mosques in several regards, not the least of which is that it is built of brick covered with carved stucco rather than stone and marble. One reason given for this is the fact that the architect was a Christian, who decided to use brick in order to spare churches from being plundered for building materials. Another explanation is that ibn Tulun wanted the mosque to mirror the Great Mosque of Samarra, which is constructed in the same way, and because brick is more fire resistant.

View of the riwaq from the courtyard (sahn) showing the beautifully carved stucco (Photo by Keith Payne)

Map of the Mosque of ibn Tulun

The mosque is built around a central courtyard, called a sahn, which is bordered on all four sides by covered arcaded halls called riwaqs. Due to the brick construction, the arches are supported by square piers rather than round columns, although the piers are cornered with faux columns. There are 13 arches on each side of the sahn, and two rows of piers in each riwaq, except on the side of the Qibla Wall (the side which faces Mecca), which has five rows.

On three sides of the mosque there are open-air hall-like spaces called ziyadas. The ziyadas separate the riwaqs from the outer walls in order to create a sort of buffer zone between the sacred space of the mosque and the everyday world. The minaret is located in the northern ziyada. There is no ziyada on the Qibla Wall side because that is where the palace once stood. The unusual crenellations which top the inner and outer walls are said to represent people with linked upraised hands.

View of the eastern ziyada looking north (Photo by Keith Payne)

View of the domed ablution fountain from the riwaq (Photo by Keith Payne)

At the center of the courtyard is the domed ablution fountain where the faithful wash themselves before prayer. The original ablution fountain was in the ziyada area, with an ornamental fountain originally being in the location of the current ablution fountain. The ornamental fountain was destroyed by fire in 986, with the domed ablution fountain being a part of the renovations done under Sultan Lajin in the 13th century.

Ablution fountain and minaret from the sahn (Photo by Keith Payne)

After the return of the Abbasids in 905, and with the rise of Cairo proper as the capital of Egypt, the Mosque of ibn Tulun lost its former prestige and centuries of neglect took their toll. The mosque suffered major damage in the 12th century when it was used at various times to house pilgrims. In 1296, the Mamluk Sultan Lajin, who had hidden in the mosque in the aftermath of the assassination of Sultan al-Ashraf Khalil ibn Qalawun, made good on his promise to restore the property to its original grandeur.

One of Sultan Lajin’s major restorations was the mosque’s minaret which, with its spiraling external staircase, is another feature that sets the Mosque of ibn Tulun apart from other Egyptian mosques. Although common to ibn Tulun’s homeland, particularly Samarra, the minaret’s composition is like no other in Egypt.

The spiraling minaret of the Mosque of ibn Tulun (Photo by Keith Payne)

Ibn Tulun’s mosque is the only legacy remaining of this son of a slave who came to rule an independent Egypt at a time when the Abbasid Caliphate seemed on the verge of collapse. The mosque has undergone further renovations, with the most recent being in 1999 when the courtyard was paved. Additionally, the domed sahn has been refaced with black marble since these photographs were taken. But for the most part the mosque retains its original form as well as an ability to evoke an awareness of the sacred to visitors of all faiths.

Coptic Cairo: A Complex Design of Many Parts

Shemsu Sesen — Mon, 22 Jun 2009 11:30:32 +0000

Coptic Cairo occupies the oldest part of the oldest part of a very old city, and is of historical import to no less than four empires, three world religions, the two most important men in the Bible, and one of the oldest languages still spoken. It is the heart of Old Cairo and the birthplace of the city itself.

The architecture of Coptic Cairo tells the story of the passing of the ancient world and the drama of how the East and the West established a delicate coexistence, sometimes violent, sometimes peaceful, all within the space of a few city blocks.

This article looks at the history of the Coptic Quarter with special attention given to the Churches of Saints Sergius and Mary, and the Synagogue of Ben Ezra.

Coptic Cairo

Coptic Cairo (courtesy of Wikimedia Commons)

Coptic Cairo is a section of Old Cairo with a rich Christian history dating back at least to the 4th century, and possibly as far back as the time of Jesus. There is a tradition that the Holy Family spent time in the area after fleeing to Egypt to avoid the Slaughter of the Innocents ordered by King Herod (Gospel of Matthew, 2:13-23). Even older Biblical claims regarding the area involve the Prophet Jeremiah and Moses himself, which are detailed below. While the literal truth of these claims may be open for debate, what is known is that this small neighborhood—where Judaism, Christianity, and Islam once flourished in mutual peace and respect—is the cornerstone around which the city of Cairo was built.

The earliest mention of a settlement in the area of Coptic Cairo dates to 730 BC, when the Kushite ruler Piye, having just sacked Memphis, is said to have passed through a town there called Kheraha while on his way to Heliopolis. There is also a stele that says that Piye made sacrifice to Atum at Kheraha, which suggests that the area was of religious significance even then.

The area was further developed by the invading Persians in 525 BC when, according to Josephus, Babylonian soldiers in service to Cambyses II built a fortress there. The fortress was named Fort Babylon, presumably after the capitol city of the soldiers bivouacked there. Another theory is that “Babylon” may actually refer to the ancient Egyptian phrase Pr-Hapi-n-lwnw, which means “Nile House of Heliopolis,” in honor of Hapi, the god of the Nile. Yet a third source, Diodorus of Sicily, claims that the area was once a prison colony populated by captives of King Sesostris from his exploits in Babylon, who named the camp after their home. But this latter possibility is unlikely, as modern historians think Sesostris, a legendary Egyptian king who supposedly invaded southern Russia and Europe, may be just that—a legend invented to soothe the wounded pride of the Egyptians after their humbling encounters with the Assyrian and Persian Empires.

But whether Fort Babylon was named for the Persian invaders, the god Hapi, or prisoners of King Sesostris, the fort came under Roman control when Egypt became the province of Ægyptus. At one point Legio XIII Gemina, the 13th Legion made famous by the HBO series Rome, was stationed at Babylon. Under Emperor Trajan the fort was relocated closer to the Nile, which has since moved away from Babylon’s ruins, lying some 430 yards to the northwest. Coptic Cairo is arranged around the ruins of Trajan’s reconstructed Fort Babylon, with some structures incorporating the ruins themselves.

Babylon Fortress - Ruins of a Roman tower (Photo by Keith Payne)

After the Emperor Constantine declared tolerance for Christianity with the Edict of Milan (AD 313), and particularly after being installed as the imperial religion of Rome by Emperor Theodosius I (AD 380), Christianity struck fertile ground in the vicinity of Fort Babylon. Several churches sprung up in association with the legends regarding the Holy Family’s stay in the area. The earliest of these were the Churches of St. Sergius and St. Mary, but later churches of historical import, such as the Churches of St. George and St. Barbara, would follow.

The Church of St. George (Photo by Keith Payne)

The area of Fort Babylon/Coptic Cairo is historically important for a number of reasons. First, the ruins of the Roman fortress are the oldest ruins in the city of Cairo. Recall that the Pyramids and Sphinx are actually associated with Memphis. The city that would become Al Qahira really began with, and extended from, what is now called the Coptic Quarter. Second, the emergence of Coptic Christianity, which developed along a different trajectory than other versions of the faith, and its actual growth rather than suppression when the Muslims supplanted the Romans, is historically significant. The churches of Saints Sergius and Mary would come to rival those of Alexandria in importance. And third, the Synagogue of Ben Ezra, one of the grandest synagogues of the Middle Ages, and the site of one of the greatest discoveries with regard to Jewish history, is located in this tiny neighborhood.

The Church of St. Sergius

The Church of St. Sergius (Arabic: Abu Serga) is also known as the Church of Saints Sergius and Bacchus, after two Roman soldiers who were martyred in Syria for their Christian faith in the year AD 296. It is the oldest church in Egypt, and the original sanctuary was located in a cave where the Holy Family is said to have dwelt after fleeing King Herod. The church dates from the late 4th – early 5th centuries, and was rebuilt after a great fire swept through the area circa AD 750. The underground sanctuary now serves as the crypt for the church, which was rebuilt over the site. Subject to frequent flooding, the original sanctuary is often closed to the public.

Flooded entryway to the crypt at St. Sergius' Church (Photo by Keith Payne)

The entrance to St. Sergius is unassuming and easily overlooked, but a few short steps below street level and through the rough door transport one back to the earliest centuries of Christianity. The church is laid out basilica-style with three naves, each ending with its own sanctuary in the eastern section. The central sanctuary is protected by an elaborate wooden iconostasis (a wall or screen that displays holy icons and separates the sanctuary from the nave) with ebony and ivory inlays of florets and crosses. The iconostasis and icons mounted upon it date from the 12th century.

Iconostasis and sanctuary at the Church of St. Sergius (Photo by Keith Payne)

The large blue tapestry which hangs behind the iconostasis and above the sanctuary depicts the Ascension of Christ, while the red tapestry in front depicts the Resurrection. The thirteen icons along the top of the screen are of the Virgin Mary surrounded by the Twelve Apostles. The woodwork is arabesque in design and is common to the churches in Coptic Cairo. Although the church has undergone countless renovations, the original design and, as much as possible, the original materials have been preserved.

Detail of a wooden panel at the Church of St. Sergius (Photo by Keith Payne)

Many patriarchs of the Coptic Church were elected at St. Sergius, starting in AD 681 with the seating of Patriarch Isaac, and ending in AD 1047 when Patriarch Christodulus insisted on being consecrated at nearby St. Mary’s Church. This decision led to a rift between the two churches, but ultimately resulted in St. Mary’s becoming the Seat of the Coptic Orthodox Pope of Alexandria.

The Church of St. Mary

The Church of St. Mary is more commonly known as the Hanging Church (Arabic: al-Muallaqah) because it is built literally on top of the southern gatehouse of Fort Babylon, with its nave suspended over the entryway of the fort. While there may have been a Church of St. Mary in the general location while the fortress was still operational, possibly as early as the 3rd century, the earliest mention of the current church is in the biography of Patriarch Joseph (seated AD 831-49), and was probably built during the time of Patriarch Isaac during the late 7th century. However, a fresco depicting the veneration of pagan deities hints that the church may have once been a Roman temple. This fresco was recently destroyed during renovations (see the Further Reading section below for details).

St. Mary's - The Hanging Church (Photo by Keith Payne)

The church has been renovated during various periods, with the most comprehensive being at the behest of Patriarch Abraham (seated AD 975-78). The walls and arches reflect the arabesque style in construction and décor, with geometric patterns and tessellations. As with other churches in the Coptic Quarter, the original look and materials were preserved where feasible.

Arabesque-stye geometric patterns on the walls and arches (Photo by Keith Payne)

St. Mary’s is laid out in a basilica fashion similar to that of St. Sergius, with the three naves ending in their own sanctuaries along the eastern side. The central nave is dominated by an impressive raised marble pulpit supported by fifteen slender columns. The pulpit itself dates from the 11th century, although some of the marble used in its construction may date from as early as the 5th century. The pillars are primarily white, although one (toward the back) is made of black marble, representing Judas, and another is grey, representing Doubting Thomas.

Pillars and underside of the pulpit at St. Mary's Hanging Church (Photo by Keith Payne)

The central, and primary, sanctuary is dedicated to the Virgin Mary, with the other two being dedicated to Saints George and John the Baptist. The iconostasis guarding St. Mary’s sanctuary, like that of St. Sergius, is a large wooden screen of ebony and ivory with inlays of crosses and florets. The beamed ceiling is intended to resemble the shape and construction of Noah’s Ark, and is lit by beautiful stained glass. The seven hallowed icons topping the screen are, from left to right, St. Peter, the Archangel Gabriel, the Virgin Mary, Christ enthroned, John the Baptist, the Archangel Michael, and St. Paul. There are more than 100 other icons throughout the church.

Central Iconostasis with Pulpit to left (Photo by Keith Payne)

Central iconostasis and sanctuary dedicated to the Virgin Mary (Photo by Keith Payne)

Coptic Mass is still held at St. Mary’s Church on Fridays and Sundays, and service on Palm Sundays is delivered from the marble pulpit. The Mass is delivered in liturgical Coptic, which is descended from the Ancient Egyptian language.

Ben Ezra Synagogue

Ben Ezra Synagogue is sometimes called Ben Ezer Synagogue (or Temple) or el-Genizah Synagogue. The synagogue began life as a Coptic Church named el-Shamieen, which was built in 6th century, although some sources claim the church actually wasn’t built until the 9th century. The church was sold in AD 882 to raise taxes levied by the Muslim ruler Ibn Tulun, and was bought by Rabbi Abraham Ben Ezra for 20,000 dinars. The original structure collapsed, but was rebuilt in exacting detail.

Alleyway between the Hanging Church and Ben Ezra Synagogue (Photo by Keith Payne)

The synagogue and the church that preceded it are steeped in legend. According to tradition, it is built where Moses was found on the banks of the Nile by the daughter of a pharaoh (possibly Ramses II) after having been set afloat in a reed basket by his mother (Exodus 2:1-10). There is a well behind the synagogue which is supposedly over the spot where the young Law-Giver was discovered. It is said that the Virgin Mary bathed the young Jesus in the well when the Holy Family resided in the area, connecting the spring to the most important figures of the Old and New Testaments. It is further rumored that the Prophet Jeremiah built a temple which once stood where the synagogue now stands, and that he is buried under its foundation. Perhaps less of a legend but no less legendary, the renowned rabbi and philosopher Moses Maimonides worshipped and taught at Ben Ezra after moving to Cairo in AD 1168.

The synagogue is constructed in the basilica-style common to the area. A large memorial of white marble accented with gold leaf and topped with tablets of the Ten Commandments greets the visitor. Behind the memorial is a hexagonal bimah, made of white alabaster, from which the Torah was read when services were held. Facing the bimah is the ornate ark, called the hekhal, where the Torah scrolls are kept.

Marble memorial with stele of the Ten Commandmants (Photo by Keith Payne)

Stele with the hekhal in the background (Photo by Keith Payne)

The ark is made of ebony with ivory inlays of the Star of David and arabesque geometric patterns, in much the same manner as the iconostases of St. Sergius’ and St. Mary’s Churches. The cabinetry of the ark recalls the pillars and dome of the Temple of Solomon, with brilliant gold and lapis details. The Ten Commandments rendered in mother-of-pearl adorns the top of the hekhal.

Steps up to the hekhal, the ark where the Torah is kept (Photo by Keith Payne)

Detail of the top of the hekhal (Photo by Keith Payne)

The wooden panels of ebony and ivory so popular in the Coptic Quarter are used throughout the synagogue and reflect the Ottoman influence on the city. The walls, arches, and ceilings are detailed in the scrolling Turkish style, with arabesque flourishes, and accented by glowing casements of stained glass. The entire building is a perfect union of Jewish, Christian, and Islamic virtuosity without a hint of conflict or incongruity.

Detail of woodwork at the Synagogue of Ben Ezra (Photo by Keith Payne)

Ceiling with Ottoman-Arabesque-Turkish details (Photo by Keith Payne)

The Synagogue of Ben Ezra draws one of its other names, the el-Ginizah Synagogue, from an important cultural and historical discovery made in 1892. During a major renovation to the synagogue and its grounds, a secret stash of medieval writings was found in a storeroom. When Torah scrolls and other liturgical texts are damaged or become too worn for use, they cannot be destroyed or otherwise disposed of because to do so would be blasphemous. Instead they are ceremonially entombed in a hiding place called a ginezah. But sacred writings were not the only texts placed in a ginezah—anything with the name of God written upon or within it had to be entombed.

The extensive Ben Ezra Ginezah contained nearly 200,000 texts spanning a thousand years, from AD 870 to the late 19th century. They detail everything from the day-to-day business and routines of a medieval synagogue to descriptions of the different Jewish sects and their activities in the area. The writings also shed light on the interactions between Jews , Christians, and Muslims during that period, and reflect a surprising level of tolerance and interrelation. Of particular interest are writings from the 16th century that describe the circumstances of Jewish refugees who fled to Egypt to escape Christian persecution in Spain.

The Ten Commandments in mother-of-pearl with stained glass above (Photo by Keith Payne)

Coptic Cairo’s cultural and religious history provides a microcosmic view of Humankind’s endeavor to understand itself within the context of higher ideals. From the most ancient of times, the powers have changed, empires have come and gone, and gods, saints, and potentates have risen, reigned, and retired. But the constant which has remained in this tiny neighborhood is an enduring aspiration to manifest that which is the most noble within us. Violence and destruction have been no strangers to ancient Kheraha, but healing and rebirth have inevitably followed.

Em hotep.

Castle in the Sky: The Citadel of Salah al-Din

Shemsu Sesen — Mon, 08 Jun 2009 19:48:17 +0000

For seven centuries the Citadel was the seat of Islamic supremacy in Egypt. Like the pharaohs of old, the sultans built magnificent symbols of power and piety, pushed the boundaries of architecture and engineering, and wrote their history in stone and gold. If the pyramids are the most obvious symbols of ancient royalty, the Citadel of Salah al-Din is clearly the emblem of the Muslim dynasties.

This article will take you around the Citadel, behind its walls, and into the heart of its most sacred space.

The Citadel of Salah al-Din is perched on a high cape overlooking Cairo, a summit which was once part of the Muqattam Hills. The hills are a rich source of limestone, and quarrying during ancient times separated the peak from the rest of the hills as a stand-alone formation. Taking advantage of the soaring view of the city and the constant steady breeze which blew in from the hills, in AD 810 Governor Hatim Ibn Hartama built a pavilion on the site, aptly named the Dome of the Wind.

Overlooking Cairo from the Citadel (Photo by Keith Payne)

The hazy expanse of Cairo from the Citadel (Photo by Keith Payne)

Saladin the Great (courtesy of Wikimedia Commons)

For nearly four centuries the location served as little more than a scenic overlook where one could escape the heat of the city. But on his arrival in 1168, the great military commander Saladin recognized the location’s strategic potential. Determined to make use of the location both as a command from which to rule the newly-conquered nation, as well as a safe garrison from which to repel invaders, Saladin envisioned a walled fortress that would bottleneck the points of entry into a few easily defended points.

Saladin also intended to use the Citadel as the basis for uniting the townships of Fustat and Cairo into a single city. Fustat had been the capital of Egypt for centuries, but the growing city of Cairo had come dwarf Fustat, which by Saladin’s time was little more than a suburb of the larger town. In the years 1183-84 the original structure of the fort was completed, and although the attempt to combine Fustat and Cairo did not go as well as planned, the Citadel itself would serve as the seat of Egyptian government for 700 years.

The Western Wall of the Citadel (Photo by Keith Payne)

Citadel wall with the dome of the Mosque of Muhammad el-Nasir visible (Photo by Keith Payne)

Amongst the earliest improvements were the towers guarding the entrance to the Northern Enclosure, where the soldiers’ barracks were located. The towers were also the first line of defense against attackers coming through the pass from the Muqattum Hills. Called Burg al-Ramla (the Sand Tower) and Burg al-Haddad (the Blacksmith’s Tower), the towers were expanded and fortified by Saladin’s nephew, al-Kamil, who thickened the walls and increased the size of the towers by threefold. Further changes made to Burg al-Haddad included the addition of saqatat, small balconies with pour-holes in the floors that allowed defenders to dump cauldrons of boiling oil on invaders. During the French Occupation (1798-1801), the arrow slits were expanded into square holes to accommodate cannons.

Burg al-Ramla and Burg al-Haddad Towers (Photo by Keith Payne)

As you approach the Primary Entrance of the Citadel you are greeted by another later addition, the Lion’s Tower, which is also called the Corner Tower due to its location at the intersection of the north and west walls of the Southern Enclosure. Built between 1260 and 1277 by the Sultan Baybars, the tower has also been called the Tower of al-Zahir Baybars in his honor. Of course, it can also be said that it is called the Lion’s Tower in his honor, as the lion was Baybars’ standard. Although some of the Lion’s Tower’s opening have also been expanded for cannons, some of the original arrow slits remain as well.

Primary Entrance and the Lion's Tower (Photo by Keith Payne)

The Lion of Sultan Baybars at the entrance (Photo by Keith Payne)

Muhammad Ali Pasha (courtesy of Wikimedia Commons)

Many innovations and improvements would be made over the years, particularly during the Mamluk period, when the water system was expanded to accomodate the increasing population within the Citadel walls. The walls themselves were thickened and reinforced several times, and the spiritual lives of the soldiers were bolstered with the building of the Mosque of Muhammad el-Nasir. But it was during the Ottoman period that perhaps the most iconic addition was made to the Citadel—the Mosque of Muhammad Ali.

The Mosque of Muhammad Ali was constructed from 1830 to 1842 by Muhammad Ali Pasha, who tore down the older Mamluk constructions located there and built his mosque using much of the leftover materials. The mosque has also been called the Alabaster Mosque because Muhammad Ali covered the walls and facades with that material, but much of the alabaster was later stripped and used in the construction of the palaces of Abbas I.

Entrance to The Citadel with the Mosque of Muhammad Ali (Photo by Keith Payne)

The Mosque of Muhammad Ali (Photo by Keith Payne)

Although a popular symbol of Islamic culture in Cairo, stylistically the Mosque of Muhammad Ali is unlike any other structure in the city. His design departed from the Mamluk style of architecture, which was still in vogue in Egypt at that time, favoring instead the tastes of the Ottomans. However, his mosque also reflects the Istanbul style of architecture, particularly the Blue Mosque of Sultan Ahmad, and differs enough from the Ottomans to suggest some independence. For instance, Ottoman law prohibited a mosque to have more than one minaret—Muhammad Ali’s has two.

Mosque of Muhammad Ali Spires and Domes (Photo by Keith Payne)

The mosque’s dominant feature is a large central dome which is nearly seventy feet in diameter and more than 170 feet high. The central dome is surrounded by four smaller half-domes, with an additional smaller dome over each of the four corners. A final half-dome covers the mihrab, which is a niche in the Qibla Wall—the wall which faces Mecca. In addition to lesser corner spires, two slender minarets soar 264 feet above the floor of the mosque, casting its trademark silhouette.

One of the Twin Minarets of the Mosque of Muhammad Ali (Photo by Keith Payne)

Being inside the Mosque of Muhammad Ali is like being under the shell of a gemmed egg that is perched atop a genie’s jewelry box. The floors are covered by lavish red rugs, the alabaster and marble fixtures are gilded with gold and accented with ebony, and every color of the spectrum reflects and radiates from the domed ceiling. Great celestial sweeps of hanging globe lanterns and high panels of stained glass illuminate every square inch of the interior. Looking upward inspires a slight sensation of vertigo.

Prayer Room inside the Mosque of Muhammad Ali (Photo by Keith Payne)

Under the Central Dome of the Prayer Room (Photo by Keith Payne)

The central and half-domes were rebuilt for structural reasons during the years 1931 to 1939, but their original style and appearance were meticulously recreated. The six “medallions” which adorn the dome and half domes contain the names of Allah, Muhammad, and the names Abu-Bakr, Umer, Ali, and Usman—the first four Khalifas of Islam.

One of the Half-Domes (Photo by Keith Payne)

Another of the Half-Domes (Photo by Keith Payne)

The prayer hall is about 441 square feet, and the walls are faced in alabaster to a height of about 26 feet. There are three entrances, one in the north, east, and west walls. The door in the west wall opens into the sahn, or courtyard.

Western Door to the sahn (Photo by Keith Payne)

The view through the western door is dominated by the ablution fountain, where the faithful wash themselves before entering the mosque to worship. The marble ablution fountain at the Mosque of Muhammad Ali is considered to be the most ornate in the world.

View of the ablution fountain through the western door (Photo by Keith Payne)

The sahn is bounded by an arcade with lead-covered domes atop each vault. The supporting columns are of marble. These covered arcaded halls are called riwaqs. The courtyard measures about 174 feet by 177 feet and is floored with marble.

The sahn with the ablution fountain and riwaq in background (Photo by Keith Payne)

Southeast corner of the riwaq (Photo by Keith Payne)

At the center of the western façade stands the clock tower. Made of iron and copper, the clock tower was a gift to Muhammad Ali Pasha from King Louis Philippe of France in 1845 in exchange for one of the two obelisks which stood at the entrance of the Temple of Luxor. The clock has never worked.

The Clock Tower -- 100% accurate twice per day (Photo by Keith Payne)

The Citadel ceased to be the capitol in 1874, when Khedive Ismail moved the seat of government to the Abdeen Palace. Points of interest within the Citadel which were not covered in this article include the Al-Gahara Palace, the National Military Museum, and the Police Museum.