Читать книгу Jews and Moors in Spain - Joseph Krauskopf - Страница 11

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CORDOVA AT DAY-BREAK.—THE MOHAMMEDAN SABBATH.—THE YOUTH OF CORDOVA DISPORTS ITSELF UPON THE WATER.—SONG.—CHALLENGE BETWEEN OARSMAN.—THE MUEZZIN'S CALL.—THE GREAT MOSQUE.—A SERMON.—CHASDAI IBN SHAPRUT, THE JEWISH MINISTER TO THE CALIPH.—DUNASH IBN LABRAT.—ON THE WAY TO ABDALLAH IBN XAMRI, THE MOORISH POET.

Again our light-winged boat glides upon the broad and silvery bosom of the majestic Guadalquiver, along parks filled with flowering shrubs, along glittering palaces and song-resounding woods, along palmy islets, and sweet scented and crimson-tinted hills.

It is an early spring morning, nearly 1,000 years back in the world's history. Our boat makes a sudden turn, and Cordova, all glistening in the morning dew, raises her head as if from a bath in the crystal stream. Aurora, goddess of the dawn, blushes in the sky, and with her rosy fingers she sports playfully with the golden tresses of Andalusia's fairest daughter. It is morn,

"When the magic of daylight awakes

A new wonder each moment, as slowly it breaks;

Hills, cupolas, fountains, called forth everyone

Out of darkness, as if but just born of the sun."

It is with difficulty that our agile oarsman, the raven-locked and graceful featured Jewish youth, whose services as guide we have again secured, makes his way among the countless pleasure boats that ply to and fro. We marvel at this, for distinctly we remember how the broad stream was furrowed during our first visit by boats of traffic only. "It is Friday, the Mohammedan Sabbath," our guide informs us, and we no longer wonder. The boats, some gilded, some festooned, some decked with the richest tapestry, are peopled with gay and happy pleasure seekers. The whole youth of Cordova seems to disport itself upon the water. The air re-echoes their merry laughters and their music:

"From psaltery, pipe and lutes of heavenly thrill,

Or there own youthful voices, heavenlier still."

The winged chorister of the woods and parks take up the refrain, and warble their sweetest, as if in contest with voices human for supremacy in song. But what is most strange and most charming is the continual challenge between the oarsmen for repartee songs, which are either extemporized at the moment, or quotations from their numerous poets. A boat crosses our path, stays our course, and its oarsman to test our guide's readiness to sing Cordova's praise, thus begins in the sweet tones of the poetic Arabic tongue:

"Do not talk of the court of Bagdad and its glittering magnificence.

Do not praise Persia and China, and their manifold advantages,

For there is no spot on earth like Cordova,

Nor in the whole world beauties like its beauties."

To which our guide instantly replies, with a sweet and pure tenor voice:

"O, my beloved Cordova!

Where shall I behold thine equal.

Thou art like an enchanted spot,

Thy fields are luxuriant gardens,

Thy earth of various colors

Resembles a flock of rose colored amber."

The challenging oarsman had met his peer. He is pleased with the reply and clears the path. Now our oarsman impedes the path of a boat, and taking for his theme, "The Ladies," challenges its oarsman thus:

"Bright is the gold and fair the pearl,

But brighter, fairer, thou, sweet girl.

Jacinths and emeralds of the mine,

Radiant as sun and moon may shine,

But what are all their charms to thine?"

To which the challenged replies:

"The Maker's stores have beauties rare,

But none that can with thee compare,

O pearl, that God's own hand hath made;

Earth, sky and sea,

Compare with thee,

See all their splendors sink in shade."

We have reached the landing place. Again we tread in the streets of Cordova, that had surprised and delighted us so much during our first visit. We have not advanced far, when suddenly there breaks on our ear a voice, loud and mighty, as never heard before. We look in the direction whence the voice comes, and on the graceful balcony around the "minaret"—the "muezzin," who calleth, with a solemn power in his living voice, which neither flag, trumpet, bell nor fire could simulate or rival, the Faithful thus to prayer:

"Come to prayer! Come to prayer! Come to the Temple of Salvation! Great God! Great God! There is no God except God!"

At the sound of the muezzin's call, the throngs that crowd the streets hasten their steps, while some few stop, and turning towards the Kiblah—(point of the heaven in the direction of Mecca, which is indicated by the position of the minarets,) either prostrate themselves upon the ground, or, folding their arms across their bosom, bow their turbaned head to the ground, and raise their heart and voice to Allah. Five times, every day, our guide informs us, the muezzin calls the faithful to prayer. Those who are thus worshiping publicly upon the streets, are for some reasons prevented from attending the mosque, and the Koran allows them to pray in any clean place, and the streets of Cordova are clean indeed. Prayer is great with the Moors, our guide continues. Mohammed has laid great stress upon its efficacy and importance. "It is the pillar of religion and the key to paradise," said he. "Angels come among you both by night and day, when they ascend to heaven God asks them how they left his creatures. We found them, say they, at their prayers, and we left them at their prayers." Even the postures to be observed in prayer he had prescribed. Females in prayer are not to stretch forth their arms, but to hold them on their bosoms. They are not to make as deep inflexions as the men. They are to pray in a low and gentle tone of voice. They are not permitted to accompany the men to the mosque, lest the mind of the worshipers should be drawn from their devotions. Neither are they allowed to worship together with the men. They have their gallery in the mosque fenced in with latticework. No one is permitted to go to prayer decked with costly ornaments or clothed in sumptuous apparel.

While listening to our guide, our feet unconsciously followed the hastening throngs, and before we were aware of it we stood before the "mezquita," the great mosque, the famous edifice which, with its buildings and courts, covers more space than any place of worship in existence, the rival of the Caaba at Mecca, and of the Alaksa of Jerusalem. Like all Moorish architecture, its exterior is very plain. Our guide gives us its dimensions; it is 642 feet long and 440 wide. The height of the Alminar tower is 250 feet.

This is Friday, the "Yawn al Yoma" the great day of assembly for worship, the Mohammedan Sabbath, sacred because on that day man was created, because that day had already been consecrated by the early Arabians to "Astarte," Venus, the most beautiful of the planets and the brightest of the stars; and, also because from that day, Friday (July 16, 622,) the day of the Hegira, begins the Mohammedan calendar. Our guide assures us that there are special services on Friday, that on this day the Mufti expounds some chapters from the Koran, and the "Imaum" (preacher,) delivers a "Khotbeh" (sermon).

We enter through one of the nineteen lofty and massive bronze gates, and the beauties we now behold baffle description.

The "Kiblah" is reached by nineteen aisles, marked by columns of jasper, beryl, verd-antique, porphyry, finely carved, supporting in two directions double horseshoe arches, one above the other. These are crossed by thirty-eight aisles, also composed of columns of different marbles, making thus literally a forest of columns. The ceiling is filled with ovals inscribed with appropriate inscriptions from the Koran, to call the mind of the faithful to contemplation and devotion. From it are suspended 280 chandeliers, which light the vast space with upwards of 10,000 lights.

The "Al Mihrab" at the "Kiblah" end of the mosque is an octagonal niche, the ceiling of which is formed like a shell out of a single block of white marble. Within it is the Shrine of Shrines, containing one of the original copies of the Koran, the one which lay upon the lap of Othman, the third Caliph, our guide tells us, when he was assassinated; it is stained with his life blood. It lies upon a lecturn of aloe wood, put together with golden nails. The doors of the shrine are pure gold, the floor solid silver, inlaid with gold and lapis lazuli. In front of it is the pulpit made of costly woods, inlaid with ivory and enriched with jewels; the nails joining its parts are also of gold and silver. It is the gilt of the Caliph, and the cost exceeds $1,000,000. The Caliph himself drew the plan of the entire edifice, and assisted daily with his own hands in its erection.

Within the mosque there is a court 220 feet long, containing promenades which invite to devout meditations, and reservoirs and fountains for their ablution, for, as our guide informs us, ablution is enjoined by the Koran, with great precision as preparative to prayer; purity of body being considered emblematical of purity of soul.

There is not a seat in the entire edifice; the worshipers are either prostrated upon the floor, which is artistically paved with marble mosaics, or they stand profoundly bent in reverence.[4]

As the Mufti, his careful ablutions being completed, approaches the "Al Mihrab," to take from its sacred Shrine the copy of the Koran, all prostrate themselves on the ground. He opens the book, and with a loud voice he reads the first "sura," chapter:

"Bismillah"—in the name of the most merciful God. Praise be to God, the Lord of all creatures, the Most Merciful, the King of the Day of Judgment. Thee do we worship, and of Thee do we beg assistance. Direct us in the right way, in the way of those to whom Thou hast been gracious; not of those against whom thou art incensed, not of those who go astray.

To which the whole congregation responds:

"God, there is no God but He, the Living, the Ever Living; He sleepeth not, neither doth He slumber. To Him belongeth the Heavens and the earth, and all that they contain. He knoweth the Past and the Future, but no one can comprehend anything of this knowledge but that which He revealeth. His sway extendeth over the Heavens and the Earth, and to sustain them both is no burden to Him. He is the high, the mighty. There is no God besides Him, and "Mohammed Resul Allah" Mohammed is the prophet of God."[5] The Mufti now expounds a chapter from the Koran, and at the end of each of its lessons the whole congregation responds, "Amin!" "So be it."

The "Imaum" ascends the pulpit to preach his sermon. He bases his theme upon the chapter just expounded. He speaks of faith and practice, of faith in God, in his angels, in his Koran, in his prophets, in the resurrection and final judgement, in predestination. "Angels," he says, keep continual watch upon each mortal, one on the right hand, the other on the left, taking note of every word or action. At the close of each day they fly up to heaven to write up their report. Every good action is recorded ten times by the good angel on the right, and if the mortal commit a sin the same benevolent spirit says to the angel on the left: "Forbear for seven hours to record it; peradventure he may repent and pray and obtain forgiveness."

He enjoins a reverence for the Al Koran, and a scrupulous obedience to its precepts. In it are written all the decrees of God, and all events past, present or to come. It had existed from all eternity and was treasured up in the seventh heaven, and its contents were finally revealed to Mohammed by the Angel Gabriel.

He speaks of Adam, Noah, Abraham, Moses, Jesus, as prophets subordinate to Mohammed, whose life and preceipts are worthy of following.

He speaks of predestination, and says that every event is predetermined by God, that the destiny of every individual and the hour of his death are irrevocably fixed, and can neither be varied nor evaded, by any effort of human sagacity or foresight.

He reconciles fate and free-will by saying: "The outline is given us we color the picture of life as we will."

He speakes of Charity, and says that every one must dispense, in one way or the other, a tenth of his revenue in the relief of the indigent or distressed. He speakes of the great virtue of fasting and says: "Prayer leads us half way to God, fastening conveys us to His threshold and alms conducts us into His presence." He enjoins the doing of good and the shunning of evil, and above all an observance of the golden rule.

"If these precepts ye obey," he concludes, "the pleasures of Paradise will be your reward. There you will be clothed in raiments sparkling with jewels. You will wear crowns of gold enriched with pearls and diamonds, and dwell in sumptuous palaces or silken pavilions, reclining in voluptuous couches. Hundreds of attendants, bearing dishes and goblets of gold, will serve you with every variety of exquisite viands and beverage, whenever and in whatever quantity you shall want them. There the air, fragrant with the sweetest perfume, resounds with the melodious voices of the Daughters of Paradise. There, besides your wives you had on earth, who will rejoin you in all their pristine charms, black-eyed Hooreeyahs (Houris) having complexions like rubies and pearls, resplendent beings, free from every human defect or frailty, perpetually retaining their youth and beauty, will constantly attend you, and cheerfully obey your wishes."

"But woe unto you if ye harken not to the words of Allah and Mohammed his prophet! When ye shall pass the bridge, Al Sirat, which is finer than a hair and sharper than a sword, it will break beneath the burden of your sins, and precipitate you into the shadow and smoke and fire of hell."

With a prayer for the welfare of the Caliph and the entire government, the "khotbeh" is ended and the congregation dismissed.

We know that the Moors and Jews are Oriental people, and, therefore, not indigenous to the Occidental soil they now inhabit. Whence came they? Why came they? We are eager for a correct answer to these questions, and knowing none of Cordova's learned men, we think of our distinguished co-religionist. Abu Jussuf Chasdai ben Isaac Ibn Shaprut, the Jewish Physician, Philologist, Minister of Foreign Affairs, of Commerce and Finance to the learned Abder Rahman, and Nasi, or secular chief, of all European Jews. We take the heart to visit him, and with the aid of our guide, we soon are admitted into the house. There we learn that Chasdai Ibn Shaprut had just been summoned to a secret consultation with the Caliph concerning an important embassy that had come from Otto I, Emperor of Germany. We are asked to await his return in his library. There, we are introduced to Moses ben Chanoch, the distinguished Talmudist, to his pupil, Joseph ben Abitur, the translator of the Mishnah into Arabic for the Caliph's library, to Menachem ben Saruk, the grammarian and compiler of the first Hebrew lexicon, and to Dunash ben Labrat, the distinguished poet, who were pursuing their respective studies in the magnificent library of Chasdai, the Jewish favorite Minister to the Caliph.

We state our wish, and Dunash ben Labrat thus replies:

"We know not when our distinguished Nasi will return. If, indeed, it be agreeable to you, I will ask you to accompany me to my friend Abdallah Ibn Xamri, the famous Moorish poet and erudite historian, with whom I have arranged a game of chess for this afternoon's siesta. He will, I know, give you such information concerning the history of the Arab-Moors as you may desire. When this shall have been done, we shall make our way back again, Chasdai will have returned, and he will gladly give you an account of the Entrance of the Jews into Spain."

We cheerfully accept his kind proposal. We are on our way now, and in the following chapter we shall faithfully report all that we shall see and hear.