Читать книгу Islamic Monuments in Cairo - Caroline Williams - Страница 7
ОглавлениеTwo introductory chapters on historical background and architecture are followed by thirteen chapters describing 225 monuments, accompanied by detailed sketch maps showing their location. The tours in these chapters move from the south to the north, starting with the island of Roda and ending with Bulaq. Itineraries covering a large area or many monuments are divided into subsets or clusters. Outstanding monuments—those in roman/bold type—are marked with asterisks: three asterisks indicate a monument of prime importance, two mean that it definitely merits a visit, and one indicates that it is interesting.
The other monuments are all worth seeing if you have the time. A few now in ruins or of incidental interest—in italic type—have been included because their fragments indicate the historical richness and variety that once was.
For the visitor whose time is limited, an important and convenient sampling would include (allow an hour for each place, plus time for travel):
I. The Mosque of Ibn Tulun with the adjoining Gayer-Anderson Museum (Chapter 4) and the Madrasa of Sultan Hasan (Chapter 5).
II. Itinerary I, plus the Qalawun complex, which is near the Khan al-Khalili bazaar (Chapter 11).
III. Itinerary II, plus a walk from Sharia al-Azhar to Bab al-Futuh (Chapter 11). This itinerary provides a taste of ‘power architecture.’
IV. Other areas of concentrated and varied monuments center on:
a) Bab Zuwayla and north to al-Azhar (Chapter 10); and east along the Darb al-Ahmar (Chapter 6); and south (Chapter 7) to Sharia Saliba (Chapter 4).
b) The monuments around Maydan Muhammad ‘Ali (Chapter 5).
c) The fifteenth-century funerary complexes of Barquq, Barsbay, and Qaytbay in the Northern Cemetery. They are worth the effort (Chapter 13).
On October 12, 1992, a severe earthquake, its epicenter thirty kilometers south of Cairo, weakened the structures of many of the Islamic monuments, and a number of minarets lost their finials. The overall damage, coupled with the growing recognition of the value of Egypt’s Islamic patrimony and the global appeal of cultural tourism, bespoke the need to restore and safeguard this heritage. A massive intervention program was launched by the Egyptian Government in 1998, under the auspices of the Ministry of Culture, as the Historic Cairo Restoration Project (HCRP). Foreign and independent institutions, among them the American Research Center in Egypt (ARCE) and the Aga Khan Trust for Culture (AKTC), have been helping. By 2007, the restoration of 80 of the 149 HCRP-designated monuments had been completed, in an area extending north-south from the northern walls of al-Qahira to the Mosque of Ibn Tulun, and west-east from Sharia Port Said to Sharia Salah Salim. The work of the HCRP is supplemented by that of the Supreme Council of Antiquities (SCA), Coptic-Islamic section, which is also under the Ministry of Culture. It is therefore difficult to be up to date with or to predict the restoration agenda, that is, when mosques closed in 2007 will be reopened, or when those still open will be closed. The word ‘recent’ when used of restoration refers to that carried out at the end of the old and the beginning of the new millennium.
Most buildings now have some kind of basic identification, at least a wooden sign at the entrance in English and Arabic. Some major monuments—along Sharia al-Mu‘izz li-Din Allah (Chapter 11), or other important ones, such as Sultan Hasan, have good basic descriptions provided by the Rotary Club Giza Metropolitan. A marble plaque inscribed in Arabic at a building’s entrance indicates its recent restoration by the HCRP. The round disc with green and white numbers refers to the number given to the monument by the Comité de Conservation des Monuments de l’Art Arabe. A blue and white plaque that appears on some monuments gives the number of the waqf (foundation) deed. Sometimes the monument has a date in Arabic numerals engraved in its façade. This corresponds to the date it was restored by the Comité, active between 1882 and 1952. In addition, some monuments are also identified as part of the focus on Mamluk art by the European-funded program of exhibitions ‘Museum with No Frontiers.’ In this book, dates of monuments are given first according to the Western calendar, then the Islamic.
A few words of general advice
1. The accessibility of the different monuments varies. The best way to get to a destination is by taxi. Those monuments that stand alone, such as Sultan Hasan, Ibn Tulun, and Sayyida Zaynab, are generally known to taxi drivers, but smaller or inner-alley ones often are not. If you are hardy, speak some Arabic, and have a sense of direction, you can find most of them. If you cannot speak Arabic, you can still get around but may have to be more resourceful about finding certain places. Egyptians are friendly, hospitable, and helpful. They also love a smile and a joke. A car is a practical way to cover large distances quickly and comfortably, but it cannot be used all the time because streets are narrow and crowded, parking is increasingly scarce, and walking is half the fun. It is advisable always to have a map, as well as plenty of change in various denominations for entrance fees and tips.
2. Remember that many of these monuments are still used as places of worship. The major mosques tend to be open from 8 A.M. or 9 A.M. until 8 P.M., whereas some of the small neighborhood mosques are often closed between the dawn and the noon prayer. The times of prayer vary according to the position of the sun, but are generally dawn, midday (summer, 1 P.M.; winter, noon), midafternoon (summer, 4:30 P.M.; winter, 3:30 P.M.), dusk, and midevening. Friday in Islam is not a day of rest; the streets are crowded and full of life. It is a good day for touring, but all sightseeing is best done before the noon prayer, which is the most important one of the week. On Saturdays government offices are closed and traffic is thus lighter. On Sundays the bazaars are closed and the medieval city tends to be deserted. This is a good day to photograph monuments.
3. Remember also that the important monuments are located in that part of Cairo that is by nature most conservative and becoming more so. It is wise to be culturally sensitive. Women should wear a skirt or slacks, sleeves that are at least elbow-length, and will find a headscarf useful. Shorts, miniskirts, and tank tops are not considered proper or appropriate. Men should wear trousers and shirts with sleeves. An overwrap is sometimes provided for those not properly dressed. For both genders shoes that can be slipped on and off are best. Take off your shoes at the entrance to those mosques that are still in use, and do not try to enter areas of buildings when the custodian tells you not to. At mosques frequented by tourists, such as Sultan Hasan and Muhammad ‘Ali, canvas overshoes are sometimes provided. For other sites, visitors may wish to carry socks as protection against cold floors and the dust of centuries. Another point worth noting is that restrooms are not usually available (check index), but all mosques have toilets in the ablutions area. Western-style places in which to eat are also scarce, so it is best to plan accordingly or carry a snack.
4. Buildings designated as religious (mosques, madrasas, churches, funerary complexes) generally ask no admission charge (exceptions are Sultan Hasan, Rifa‘i). However, be prepared to tip. For secular buildings (houses, museums) the charge varies from LE10 to LE40, with extra for photography, and for video cameras.
5. Finally, be aware that these monuments are one aspect of a dual legacy. They are part of an urban context and life that continues to swirl around them. These monuments survive as products of historical layers. They are best approached in a leisurely fashion, with plenty of time for contemplation and the resting of feet. We have described those of major importance or interest, deviating here and there to say something about minor monuments that the resident may be curious about.
In the text the monuments are arranged geographically. The index, in addition to the alphabetical listing, also presents the material chronologically and typologically.
Note on the transliteration
For clarity and brevity, we have transliterated Arabic words and terms as simply as possible: emphatic letters and long vowels are not marked, and the bamza, or glottal stop, has been omitted in all but a few cases, where it is indicated by an apostrophe. The letter ‘ayn is indicated by a reverse apostrophe. While we have tried to be as true to the original Arabic lettering as possible, some inconsistencies derived from earlier transliteration systems, foreign renderings, or popular usage remain. In Egypt, the hard ‘g’ is often used in place of ‘j.’ For the monuments themselves, with a few exceptions, the Index to Mohammedan Monuments in Cairo, published by the Survey of Egypt in 1951, has provided a base. Arabic words and architectural terms most frequently used will be found in the glossary.
