OF MOSQUES AND MATS
Volume 5 Number
and 17th century trade between Europe and the Near East took many
merchants and diplomats to Constantinople. There is in consequence
a literature rich in textiles observations.
Young Philippe du Fresne-Canaye was with French Ambassador Noailles
during the first six months of 1573. He regularly noted textile
types: "Alexandrin rugs" at an audience with the prime
minister; "napkins painted in Cairene or Persian style";
and, "embroideries of Broussa" while being received by
the Grand Seigneur himself. In the wake of a visit to the Suliman
mosque, he remarked on "very fine mats of Alexandria and often
rugs of Cairo". (1) The Fresne-Canaye original is lost; what
survives is a copy written in Italian. Either an Italian or a French
original is plausible. The author, however, was French and the writing
is Gallic. The most accessible version today is a French translation
of the Italian manuscript. Both languages are explicit in their
Alexandria and Cairo references, and their diction specifies mats,
tapestries, and rugs. (2)
Another source also pinpoints the presence in Constantinople of
Egyptian and Persian textiles at the end of the 16th century: the
will of Sieur Germigny, French ambassador to the Porte, 1579 -1583,
(d. 1586) included the entry, "cairene and persian rugs".
(3) It is unexceptionable that Ottoman Cairo would at this time
have been a source of floor and other coverings for Constantinople.
A rug manufactory was in operation in Cairo as late as 1656.
The Fresne-Canaye account echos that of the Italian merchant Joseph
Barbaro of a century before (c. 1470), which contained a similar
listing of textiles from Persia, Cairo, and Brussa. By "Persia"
Barbaro meant Turkmen Tabriz, soon to become Safavid Tabriz. The
l570's referent of the French diplomats for "Persia" --
capital still in North Persia -- is enigmatic but intriguing, as
a region-specific design could well be indicated.
A century later (1672--73) the French Embassy included Antoine Gallaud,
who regularly noted the presence of woven materials ("tapistries
of embroidered satin", "tapistry design of imitation gold").
He also described a mosque complex:
carpeted on all sides with handsome rugs, but principally in the
surrounding galleries and in the apartment of the Grand Seigneur
... where they are of excellent beauty and price which is not mediocre."
This observation places rugs in and around, but not necessarily
Holland had a 17th century trade presence in the Near East, and
its merchants also recorded the details of Eastern life, manners,
and furnishings. Cornelis De Bruyne of Amsterdam made two trips.
The first, 1692-93, was to Constantinople, and involved the usual
sightseeing, with mosque visits which included the St. Sophia and
Suliman complexes. He was a meticulous observer; his account has
an interesting generalization in re mosque floor covering:
pavement of Mosques is covered with mats or pieces of fabric which
have been sewn together and are spread out on the floor; for the
most part these strips are a little separated from one another and
the space in between serves as a passage for everyone going from
one spot to another; and these mats are intended for those who are
making their devotions and who, according to the customs of the
Mahomadans, may sit, kneel or prostrate themselves on them."
Here is a plausible notion involving mats and fabrics laid out so
as to separate foot traffic from devotional space. It is not clear
that De Bruyne observed mosque prayer; the passageway notion may
be his inference. He undoubtedly saw the different covers and their
spacing. The "sewn together" comment is an intriguing,
but enigmatic, detail. Many travel accounts place mats in Ottoman
mosques, and De Bruyne's mention is one of the later ones. In fact,
one would expect that by this time the St. Sophia floor covering
would have been rugs.
There is another religious application of mats, far older. The Safer
Nameh recounts travel in Persia and the Levant in the years
1035 --1042. While the text is available in English, there is a
convenient French translation by Chas. Schefer, bound with the original
Persian. Three excerpts show the presence of prayer mats in the
area at this time:
"The principal mosque is handsome and it offers an altogether
individual charm. The floor of it is entirely covered with mats
[nattes/hasir] of varied designs [dessins varies/monaggash]"
the town of Tiberiade) "They make at Thabarieh [sic] mats
which are used as prayer rugs. They sell them at a price of five
at the sepulcher of Abraham and Isaac) "The walls and the
ground of this funerial room are covered with rugs [tapis/farsh]
of high price, and of mats of Maghreb more precious than brocade
[brocart/diba]. I have seen there a mat which was serving
as a prayer rug and which had been sent, they told me, by the
emir el Djouiouch, slave of the sultan of Egypt. It had been bought
at Misr (Old Cairo), for a price of thirty Maghreb dinars. A rug
of the same size in the brocade of Greece [Rhum/Anatolia] would
not cost so much: nowhere have I seen a mat as beautiful."
The bracketed inserts show the key French/Persian word pairs; the
term "mats" is used consistently throughout. Competent
review of the underlying Persian (7) indicates that Schefer has
produced a faithful text. Some things thus seem established: (1)
regular use of reed prayer mats, (2) manufacture as a local economic
specialty, and (3) decorated prayer mats. This last aspect is vaguely
rendered. The best interpretation of the text is that a given mat
has on it some variety of pattern. What to make of this in
re the possible use of the mihrab image is not clear. One
import, however, is that in the history of the prayer rug, the decorated
mat used for prayer is definitely an early reality.
The Tiberiade mats -- but not their prayer application -- is echoed
elsewhere, by the geographer, Idrisi, c. 1154. The Safer Nameh
is not cited as one of his sources, and it is thus possible the
reference is confirming; one mention certainly is:
Tiberiade) "They make mats of a type called sammie [sic], of
a beauty which is difficult to surpass."
(of the shrine of the tomb of Aly, in Iraq six miles from the Euphrates)
"It is completely covered with voiles or precious stuffs,
and the ground is covered with Samanie [sic] mats." (8)
that the Tiberiade mats either were exported or were well enough
known so as to have become the generic term for mats of similar
characteristics. These two old manuscripts, along with the many,
many mosque floor covering descriptions of the early modern period,
suggest that mats have a significant pedigree both in general and
C.M., editor, Le Voyage du Levant du Fresne-Canaye, Paris,
1897, p. 56, 69, 105, 106. Research Report translation.
ibid., for the Italian, p. 233, 234, 236, 237, 239, 257,
- ibid., p.
d'Antoine Gallaud, ed. Chas. Schefer, Paris, 1881, Vol. I,
p. 75, 79. Research Report translation.
van Cornelis De Bruyne, Delft, 1698, p. 41. Translation, Joanna
du Voyage, C.M. Schefer, trans. and ed., Paris, 1881, p. 44,
p. 54, p. 100/1. Research Report translation.
of John T. Wertime.
de voyages et de memories, "Geographie D'Edrisi",
trans. P. Amedee Jaubert, La Societe de Geographie, Paris, 1836,
p. 347, p. 566.