faure/macassar, western cape- kramat of sheikh yussuf

 

A Kramat is a shrine or mausoleum that has been built over the burial place of a Muslim who's particular piety and practice of the teachings of Islam is recognised by the community. I have been engaged in documenting these sites around Cape Town over several visits at different times over the last few years. They range widely from graves marked by an edge of stones to more elaborate tombs sheltered by buildings of various styles. They are cultural markers that speak of a culture was shaped by life at the Cape and that infuses Cape Town at large.

 

In my searches used the guide put out by the Cape Masaar Society as a basic guide to locate some recognised sites. Even so some were not that easy to find.

 

In the context of the Muslims at the Cape, historically the kramats represented places of focus for the faithful and were/are often places of local pilgrimage. When the Dutch and the VOC (United East India Company aka Vereenigde Oostindische Compagnie) set up a refuelling station and a settlement at the Cape, Muslims from their territories in the East Indies and Batavia were with them from the start as soldiers, slaves and 'Vryswarten'; (freemen). As the settlement established itself as a colony the Cape became a useful place to banish political opponents from the heart of their eastern empire. Some exiles were of royal lineage and there were also scholars amongst them. One of the most well known of these exiles was Sheik Yusuf who was cordially received by Govenor van der Stel as befitted his rank (he and his entourage where eventually housed on an estate away from the main settlement so that he was less likely to have an influence over the local population), others were imprisoned for a time both in Cape Town and on Robben island. It is said that the first Koran in the Cape was first written out from memory by Sheik Yusuf after his arrival. There were several Islamic scholars in his retinue and these men encouraged something of an Islamic revival amoung the isolated community. Their influence over the enslaved “Malay” population who were already nominally Muslim was considerable and through the ministrations of other teachers to the underclasses the influence of Islam became quite marked. As political opponents to the governing powers the teachers became focus points for escaped slaves in the outlying areas.

 

Under the VOC it was forbidden to practice any other faith other than Christianity in public which meant that there was no provision for mosques or madrasas. The faith was maintained informally until the end of the C18th when plans were made for the first mosque and promises of land to be granted for a specific burial ground in the Bo Kaap were given in negotiations for support against an imminent British invasion. These promises were honoured by the British after their victory.

 

There is talk of a prophecy of a protective circle of Islam that would surround Cape Town. I cannot find the specifics of this prophecy but the 27 kramats of the “Auliyah” or friends of Allah, as these honoured individuals are known, do form a loose circle of saints. Some of the Auliyah are credited with miraculous powers in legends that speak of their life and works. Within the folk tradition some are believed to be able to intercede on behalf of supplicants (even though this more part of a mystical philosophy (keramat) and is not strictly accepted in mainstream contemporary Islamic teaching) and even today some visitors may offer special prayers at their grave sites in much the same way as Christians might direct prayer at the shrine of a particular saint.

  

photographer's note-

 

sheikh yussuf was the brother of the king of Goa (Gowa) with it's capital of Makassar. yussuf fought in battles against the Dutch and was eventually captured. he was transferred to the cape of good hope in 1693. he died in 1699. he had 2 wives, 2 concubines, 12 children and 14 male and female slaves.

 

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Die Kramat van Sjeg Yusuf, Faure

 

Die Kramat1 van Sjeg Yusuf (Abadin Tadia Tjoessoep)2 op 'n klein heuwel naby die mond van die Eersterivier in Makassar, Faure, is 'n terrein waarheen Kaapse Moslems oor die laaste drie eeue pelgrimstogte onderneem. Yusuf is op 23 April 1699 oorlede en op die heuwel begrawe. Volgens predikant en skrywer, Francois Valentyn (1666-1727), wat sy graf in 1705 besoek het, was dit "een cierlyke Mohammedaansch tombe, wat van zeer hoog opgezette steenen, verheerlykt was".3 Dit is nie heeltemal duidelik of hy van 'n hoog opgeboude graf of 'n struktuur daaroor praat nie.

 

Dié tombe moes mettertyd veranderings en verbouings het en volgens Biskop Patrick Griffith (1798-1862) wat dit meer as 'n eeu later op 25 Januarie 1839 besoek het, het dit heel anders daar uitgesien...

 

and proceeded to a Mr Cloete's where we took horses and road (sic) to a Malay Mosque [i.e. the kramat] situated on the summit of a hill, to which we ascended by a rude Stone Stair Case, rather Circular and partly cut out of Limestone rock, by an hundred steps. We left our horses below tied to the door of a Caravansery where the Pilgrims who come every year from Cape Town and all around, lodge while they go thro' their devotions. Both Lodging House and Mosque are at present deserted and we cd. only see the Exterior of both. The Mosque has a small Mineret (sic) in the centre and contains the Tomb of some Prince and Priest of the Sect. The Building is square and low with a portico: the windows are screened within and all that could be seen through some chinks in the walls was some drapery. A curious sight, however, exists outside: graves covered with white Clothes, five or six of which graves are enclosed together with a low wall round them; two or three more are apart; each has a round black stone at the head round which a Malay handkerchief is tied, with another black stone at foot, represents the feet, so that with the white sheet over the body, one wd. imagine at first view that it was a corpse was directly before him, the representation of it is so like reality. These White cloths (of calico) are renewed every year and we found some sixty or more rotten ones under each of the last white Coverings."1

 

Die terrein is in 1862 deur die imam van die Jamia-moskee in Chiappinistraat, Abdol Wahab, aangekoop,5 maar die gebou het tot vroeg in die 20ste eeu bewaar gebly, hoewel dit by verskeie geleenthede klein veranderings en herstelwerk moes ondergaan het.

 

Die Oostenrykse wetenskaplike, diplomaat en ontdekkingsreisiger, Karl Ritter von Scherzer (1821-1903) het die Kaap in Oktober 1857 aan boord die Novara, op 'n omseilingstog van die wêreld, aangedoen. Hy het die volgende waardevolle beskrywing, deurdrenk met sy eie voor- en afkeure, nagelaat:

 

"The following morning we drove to a hill, ahout a mile and a half distant from Zandvliet, known as Macassar Downs, on which is the spot of interment, (Krammat or Brammat), of a Malay prophet.

 

This individual, so honoured in death, was, if we are to believe the Malays, a direct descendant of Mahomet, named Sheikh Joseph, who, expelled from Batavia by the Dutch Government for political reasons, settled in the colony about a century and a half ago, and died and was buried in the neighbourhood of Zandvliet. An especial deputation came over from Malacca to Cape Colony to fetch away the corpse of the defunct prophet, for conveyance to the land of his birth; but at the disinterment it happened that the little finger of the prophet, in spite of the most persevering research, could nowhere be found. This circumstance appeared to those simple believers sufficient reason for erecting a monument over the spot in which the finger of a Malay prophet lay hid from view. Even to this day the Malays from time to time perform a pilgrimage to the Colony and celebrate their religious ceremonies at the Mausoleum. Four followers of the prophet are buried with him, two of them Mahometan priests, who are regarded with much veneration by the Malays.

 

An extensive flight of stone steps leads to the tomb, the exterior of which is very insignificant, and, but for a small pointed turret, hardly differs from an ordinary dwelling-house. On entering, a low-roofed vault is visible, a sort of front outhouse, which rather disfigures the facade, and much more resembles a cellar than the portal of a Mausoleum. Above the arch of this vault an Arabic inscription has been engraved with a stylus but this is so painted over in brick colour that it has already become almost illegible. Judging by the few words that have been deciphered, it seems to consist of the first propositions of the Koran.

 

The inner room, provided on two sides with modern glazed windows at irregular intervals, is about the size of an ordinary room of 12 feet long, 9 wide, and 7 high (3.66m long, 2.74 wide, and 2.13 high). In the middle rises the monument, to which access is had by some more brick steps. Immense quantities of unwashed white linen cloth are heaped upon it, which seem occasionally sprinkled with a brown odoriferous liquid (dupa). As at the head of Sheikh Joseph, so at his feet several figures, resembling those in enamel used to ornament tarts, are drawn upon the linen cloth with the overflowings of the unguent. These have undoubtedly been formed accidentally, and it appears wrong and unfair to attribute to them any more recondite significance. The monument rests upon four wooden pillars, with pyramidal pinnacles or ornaments, and is richly decorated with fine white muslin, which gives to the whole very much the appearance of an old-fashioned English "fourposter," with its costly drapery and curtains. While the curtains are spread out all around, several small green and white bannerets stand at the upper and lower end of the sarcophagus. The whole interior is, as it were, impregnated with the incense which devout Malay pilgrims from time to time burn here, especially after the forty days' fast (Ramadan), or leave behind upon the steps of the tomb in flasks or in paper-boxes. On such occasions, they always bring wax-candles and linen cloth as an offering, with the latter of which they deck the tomb afresh, so that a perfect mountain of white linen rises above the stone floor. During their devotions they unceasingly kiss this white mass of stuff, and as they are continually chewing tobacco, this filthy habit produces disgustingly loathsome stains.

 

On the same hill which boasts the tomb of Sheikh Joseph, there are also, in ground that is common property, nine other graves of eminent Malays, enclosed with carefully-selected stones, and likewise covered over with large broad strips of bleached linen cloth, protected by stones from any injury by weather or violence. At the head and foot of each individual interred, is a single stone of larger size. Formerly the black inhabitants of the neighbourhood made use of this store of linen cloth to make shirts for themselves, without further thought upon the propriety of the matter. Latterly, however, a shrewd Malay priest spread a report that one of these ebony linen stealers had lost all the fingers off one hand, since which the graves of those departed worthies remain inviolate and unprofaned.

 

At the foot of the hill are some small half-fallen-in buildings, near a large hall, painted white, red, and yellow, consisting of a small apartment and a kitchen, the whole in a most dirty, neglected, and desolate condition. At this point the Moslems must have accomplished certain prayers, before they can climb the hill and proceed to visit the tomb. Over the door of this singular house of prayer some words are likewise engraved in the Arabic character, which, however, are now entirely illegible.

 

On quitting the Malay Krammat, we next undertook a tolerably difficult walk to the Downs or sand-dunes, which at this point extend along the entire coast line, on which the wax-berry shrub, as already mentioned, grows wild in vast quantities, and visibly prevents the further encroachments of the moving sand. The Eerst Rivier (First River) may be regarded as the limit of demarcation between the sand-dunes and the soil adapted for vegetation."6

 

'n Britse joernalis en historikus, Ian Duncan Colvin (1877-1938), beskryf sy besoek aan die Kramat vyftig jaar later in die begin van die 20ste eeu:

 

"It was in springtime that we made the pilgrimage, in October, the springtime of the south... We passed through cow-scented pasture and the cornlands of Zandvliet, and so towards the sea, guided by the white star of the tomb.

 

It stands upon a sandstone rock which the Eerste River bends round on its way to the sea, and you can hear the breakers roaring, though unseen behind the sand-dunes. A little wooden bridge crosses the river beside the drift... On the farther side the little hill rises steeply, and under it nestles a row of very ancient and dilapidated cottages. One of them is used as a stable by the pilgrims and another as a mosque, and upon its porch you will see a little notice in English that 'women are not allowed inside the church', a warning signed with all the weight and authority of the late Haji Abdul Kalil... Inside, this little chapel is touchingly primitive and simple, with blue sky showing through the thatched roof, and a martin's nest plastered on the ceiling of the little alcove. Between these cottages and the stream is a field of sweet marjoram, no doubt grown for the service of the shrine, and the way up the hill is made easy by a flight of steps build perhaps centuries ago, and ruinous with age. With their white balustrades, and overgrown as they are with grass and wild-flowers, they are very beautiful, and in pilgrimage-time we may suppose them bright with Malays ascending and descending. We mounted them to the top, where they open on a little courtyard roughly paved and encinctured by a low white wall. On the farther side, opposite the top of the stairs, is the tomb itself, a little white building with an archway leading into a porch. Beyond is a door, of the sort common in Cape farm-houses, divided into two across the middle. Of course, we did not dare to open it and peep inside; but I am told by a Mahomedan friend that the inner tomb is of white stucco with four pillars of a pleasant design. It is upholstered in bright-coloured plush, and copies of the Koran lie open upon it. The inside of the room is papered in the best Malay fashion, and over the window is a veil of tinselled green gauze. From the roof several ostrich eggs hang on strings, and altogether it is the gayest and brightest little shrine. The ostrich eggs hanging on their strings made me think of a much more splendid tomb which Akbar, the first greatest of the Moguls, build for his friend Selim Chisti, a humble ascetic, in the centre of the mosque at Fatehpur Sikri.7 If any of my readers have made a pilgrimage to that wonderful deserted city, they will remember the tomb build of fretted marble, white and delicate as lace, in the centre of the great silent mosque of red sandstone – surely the finest testimonial to disinterested and spiritual friendship that exists in the world. And, if they look inside, they will recollect that around the inner shrine of mother o’pearl hang ostrich eggs just as they hang in Sheik Joseph’s tomb on the Cape Flats. But this digression is only to show that the Malay of Cape Town knows what is proper to the ornamentation of kramats. The shrine is tended with pious care, kept clean and white by the good Malays – a people of whom it may be said truly that they hold cleanliness as a virtue next to godliness."8

 

Hierdie beskrywing kom ooreen met dié van Scherzer en 'n foto in die Elliot-versameling in die Kaapse argief. Die minaret wat deur Biskop Griffith genoem en deur Scherzer geïllustreer is, en moontlik van hout gemaak was, het intussen verdwyn.

 

In 1925 het die Indiese filantroop, Hadji Sulaiman Sjah Mohamed Ali, opdrag vir 'n nuwe tombe gegee en is die huidige vierkantige en gekoepelde Moghul- of Delhi-inspireerde struktuur opgerig. Die argitek was F.K. KENDALL wat van 1896 tot 1918 in vennootskap met Herbert BAKER praktiseer het.

 

Die kramat vorm deel van die sogenaamde beskermende "Heilige Sirkel van Islam" wat strek van die kramatte teen die hange van Seinheuwel bo die klipgroef waar die eerste openbare Moslemgebede aan die Kaap gehou is, deur die kramatte op die rug van die heuwel en die kramat van Sjeg Noorul Mubeen by Oudekraal, en om die berg na die kramatte van Constantia, Faure, Robbeneiland, terug na Seinheuwel.

 

Sjeg Yusuf van Makassar (1626-1699)

 

Sjeg Yusuf (Abadin Tadia Tjoesoep) is in 1626 te Gowa by Makassar (Mangkasara), op die suidwestelike punt van die Sulawesi-eiland (voorheen Celebes) langs die Straat van Makassar, gebore. Toe die Portugese dit vroeg in die sestiende eeu bereik het, was dit 'n besige handelshawe waar Arabiese, Indiese, Javaanse, Maleise Siamese en Chinese skepe aangedoen en hulle produkte geruil en verkoop het. Met die koms van die Nederlanders, wat die speseryhandel wou monopoliseer en Britse deelname daaraan wou stuit, is die tradisie van vrye handel aan die begin van die 17de eeu omvergewerp. Nadat hulle die fort van Makassar ingeneem het, is dit herbou en as Fort Rotterdam herdoop. Van hier het hulle die vestings van die Sultan van Gowa geteiken.

 

Toe hy agtien jaar oud was, het Yusuf op 'n pelgrims- en studietog na Mekka vertrek waar hy verskeie jare deurgebring het. Met sy terugkeer het hy die Nederlanders in Makassar vermy en hom in Bantam in Wes-Java aan die hof van Sultan Ageng (Abulfatah Agung, 1631-1695) as onderwyser en geestelike rigter gevestig. Hy het die sultan se seuns onderrig en met een van sy dogters getrou. Hy was deeglik in die Shari'ah (Moslem kode en godsdienstige wet) onderlê en diep betrokke by die mistieke aspekte van sy geloof met die gevolg dat sy reputasie as 'n vrome persoon en heilige kenner en geleerde vinnig versprei het.

 

Hoewel die Nederlanders die handel op Java beheer het, het Bantam 'n sterk mate van onafhanklikheid behou. Yusuf was 'n vurige teenstander van die VOC en het en ook 'n rebellie teen die Europeërs gelei toe 'n ouer vredesooreenkoms tussen hulle in 1656 gebreek is. 'n Nuwe ooreenkoms is in 1659 bereik, maar 'n interne tweestryd in die Sultanaat het in die VOC se kraam gepas. Die sultan se seun, later as Sultan Hadji bekend, het met die hulle saamgespan teen sy vader en jonger broer wat voorkeur aan die Britse en Deense handelaars gegee het. Die breuk het in 1680 gekom toe Ageng oorlog teen Batavia (Jakarta) verklaar het. Hadji het 'n opstand teen sy vader gelei wat Ageng tot sy woning beperk het. Hoewel sy volgelinge teruggeveg het, het die Nederlanders Hadji te hulp gesnel en is Ageng na die hooglande verdryf waar hy in Maart 1683 oorgegee het. Hierna is hy na Batavia geneem waar hy oorlede is.

 

Yusuf het die verset voortgesit en is eers teen die einde van 1683 gevange geneem waarna hy ook na Batavia geneem is. Sy invloed in die Moslemgemeenskap van die VOC se hoofkwartier in die Ooste, waar hy as heilige vereer is, asook die aandrang op sy vrystelling deur die vorste van Gowa (Makassar) – wat toe bondgenote van die VOC was – het daartoe gelei dat Yusuf en sy gevolg eers na Ceylon (Sri Lanka) en daarna na die Kaap verban is. Sjeg Yusuf en sy "aanhang", soos in die notules van die Politieke Raad aangedui is, het op 31 Maart 1694 aan boord die Voetboog in Tafelbaai aangekom. Hier is hulle gul deur goewerneur Simon van der Stel ontvang, maar in die Kasteel gehou totdat daar in Junie besluit is om hulle na die mond van die Eersterivier, wat oor die plaas Zandvliet van ds P. Kalden uitgekyk het, te stuur.9

 

Hier in die duine, wat later as Makassar en Makassarstrand bekend sou word, het Yusuf en sy gevolg hulle gevestig. Volgens oorlewering was dit die eerste sentrum van Islam en Islamitiese onderrig in Suid-Afrika en het die terrein 'n sakrosante ereplek gebly na Yusuf se afsterwe op 23 April 1699 en sy begrafnis op die heuwel. Hoewel sommige skrywers nie oortuig is dat ook Yusuf se oorskot na die Ooste terug is nie, argumenteer André van Rensburg dat dit wel gebeur het.

 

"Hoewel 'n aanvanklike versoek van 31 Desember 1701 dat Yusuf se oorskot opgegrawe en na Indonesië gestuur word, geweier is, is in 'n verslag van 26 Februarie 1703 deur die Here XVII gelas dat die sjeg se naasbestaandes en sy oorskot na Indonesië weggebring moes word.

 

Op 26 Februarie 1704 het die amptelike geskrewe instruksies van die VOC in die Kaap aangekom. Die weduwee van Yusuf, hul jong kinders en ander lede van sy gevolg moes toegelaat word om na Indonesië terug te keer.

 

Daar is ook bepaal dat die oorskot van Yusuf onopsigtelik opgegrawe moes word sodat die naasbestaandes dit kon saamneem. Voorsorg moes egter getref word dat ander Oosterse bannelinge nie ontsnap deur voor te gee dat hulle naasbestaandes van sjeg Yusuf is nie."10

 

Die gevolg van Sjeg Yusuf het op 5 Oktober 1704 aan boord van De Spiegel uit Tafelbaai met sy oorskot vertrek en op 10 Desember in Batavia anker gegooi. Hierna is sy hulle na Makassar waar sy oorskot op 6 April 1705 op Lakiung in Ujung Pandang herbegrawe is. Bo-oor Yusuf se nuwe graf is 'n kramat of ko'bang deur die Chinese bouer Dju Kian Kiu opgerig. Ook hierdie Kramat word druk deur pelgrims besoek.

 

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Kramat is die algemeen Kaapse term vir die tombe van 'n [Moslem] heilige of Wali van Allah; in Urdu verwys karamat of keramat na die wonderwerking van 'n heilige, soms word dit ook as sinoniem vir heilige gebruik.

Die meer algemeen gebruikte spelling word hier in plaas van die erkende Afrikaanse "Joesoef" gebruik.

Raidt, E.H. 1971. François Valentyn Beshryvinge van de Kaap der Goede Hoop met de zaaken daar toe behoorende. Kaapstad: Van Riebeeck Vereniging, Vol. 1, p. 198.

Brain, J.S. (ed.). 1988. The Cape diary of bishop Patrick Raymond Griffith for the years 1837-1839. Cape Town: Southern African Catholic Bishops' Conference, pp. 189-90.

Aktekantoor, Kaapstad, Akte 6/3/1862, no. 121.

Scherzer, K. 1861. Narrative of the circumnavigation of the globe by the Austrian frigate Novara, (commodore b. Von Wullerstorf-Urbair,): undertaken by order of the imperial government, in the years l857,1858, & 1859. London: Saunders, Otley & Co, pp. 244-248.

Seremoniële hoofstad [Fatehpur = stad van oorwinning] van 1569 tot 1574 deur die Mughale Keiser Akbar (1542-1605) by Sikri, die hermitage van sy spirituele gids, Sjeg Salim Chisti, opgerig. Die tombe wat deur Colvin beskryf word, is deur Shah Jahan (1592-1666) herbou.

Colvin, I.D. 1909. Romance of Empire, South Africa. London: TC & EL Jack, pp. 16168.

Böeseken, A.J. 1961. Resolusies van die Politieke Raad III 1681-1707. Kaapstad: Argiefkomitee, p. 283 (14.06.1694).

Van Rensburg, A. & Van Bart, M. 2004. Waar rus Sjeg Yusuf: van die Kaap tot in Makassar. Kultuurkroniek, Bylae by Die Burger, 10 Julie, pp. 12-13

Van Rensburg, A. & Van Bart, M. 2004. Waar rus Sjeg Yusuf: van die Kaap tot in Makassar. Kultuurkroniek, Bylae by Die Burger, 10 Julie, p.13.

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Schalk W le Roux, Gordonsbaai, Februarie 2013

 

See also Van Bart, M. & Van Rensburg A.

 

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Wording on Minaret:

 

IN MEMORY OF

SHEIKH YUSUF

MARTYR & HERO

OF BANTAM

1629 - 1699

THIS MINARET

WAS ERECTED BY

HAJEE SULLAIMAN

SHAHMAHOMED

IN THE REIGN OF

KING GEORGE V

MAY 1925

 

_____________________

 

THIS MEMORIAL WAS UNVEILED

19TH DECEMBER 1925 BY

SIR FREDERIC DE WAAL

KCMG:LLD:FIRST ADMINISTRATOR

OF THE CAPE PROVINCE

IN THE YEAR WHEN THIS

DISTRICT WAS VISITED BY

HIS ROYAL HIGNESS

THE PRINCE OF WALES

4TH MAY 1925

 

_____________________

 

THE "DARGAN" OF ASHBAT

[COMPANIONS] OF SAINT SHEIKH YUSSUF

[GALERAN TUANSE] OF MACASSAR.

_____

 

HERE LIE THE REMAINS OF FOUR OF FORTY-NINE

FAITHFUL FOLLOWERS WHO AFTER SERVING

IN THE BANTAM WAR OF 1682-83, ARRIVED WITH

SHEIKH YUSSUF AT THE CAPE FROM CEYLON,

IN THE SHIP "VOETBOOG" IN THE YEAR 1694.

_____

 

THIS COMMEMORATION TABLET WAS ERECTED

DURING THE GREAT WAR ON 8 JANUARY 1918.

BY HAJEE SULLAIMAN SHAHMAHOMED.

SENIOR TRUSTEE.

 

Wording on plaque:

 

PRESIDENT SOEHARTO

OF THE REPUBLIC OF INDONESIA

VISITED THIS SHRINE ON 21 NOVEMBER 1997

TO PAY RESPECT TO THE LATE SHEIKH YUSSUF OF

MACASSAR UPON WHOM THE TITLE OF NATIONAL

HERO WAS CONFERRED BY THE INDONESIAN GOVERNMENT

ON 7 AUGUST 1995

 

Writings about this Kramat of Sheikh Yusuf

 

Davids, Achmat. 1980. The Mosques of Bo-Kaap - A social history of Islam at the Cape. Athlone, Cape: The South African Institute of Arabic and Islamic Research. pp 37-40.

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De Bosdari, C. 1971. Cape Dutch Houses and Farms. Cape Town: AA Balkema. pp 73.

_______________________________________________

De Kock, WJ. 1976. Suid-Afrikaanse biografiese woordeboek : Deel 1. Kaapstad: RGN/Tafelberg. pp 429-430.

_______________________________________________

Du Plessis, Izak David. 1944. The Cape Malays. Cape Town: Maskew Miller. pp 4-7.

_______________________________________________

Jaffer, M. 2001. Guide to the Kramats of the Western Cape. Cape Town: Cape Mazaar (Kramat) Society. pp 17-19.

_______________________________________________

Jaffer, Mansoor. 1996. Guide to the Kramats of the Western Cape. Cape Town: Cape Mazaar Kramat Society. pp 17.

_______________________________________________

Le Roux, SW. 1992. Vormgewende invloede op die ontwikkeling van moskee-argitektuur binne die Heilige Sirkel aan die Kaap tot 1950 . Pretoria: PhD-verhandeling: Universiteit van Pretoria. pp 201-202.

_______________________________________________

Oxley, John. 1992. Places of Worship in South Africa. Halfway House: Southern Book Publishers. pp 63-64.

_______________________________________________

Potgieter, DJ (Editor-in-chief). 1975. Standard Encyclopaedia of South Africa [SESA] Volume 11 Tur-Zwe. Cape Town: Nasou. pp 567.

_______________________________________________

Potgieter, DJ (Editor-in-chief). 1972. Standard Encyclopaedia of South Africa [SESA] Volume 6 Hun-Lit. Cape Town: Nasou. pp 454-455.

_______________________________________________

Rhoda, E. 2010. Hajee Sullaiman Shahmahomed and the shrine of Shayk Yusuf of Macassar at Faure. : Unpublished manuscript.

_______________________________________________

Van Selms, A. Joesoef, Sjeik: in De Kock, WJ. 1976. Suid-Afrikaanse biografiese woordeboek : Deel 1: pp 429-430

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Shaykh Yusuf was born at Macassar in 1626. He was also known as Abadin Tadia Tjoessoep. He was of noble birth, a maternal nephew of King Biset of Goa. He studied in Arabia under the tutelage of several pious teachers.

 

When Shaykh Yusuf arrives at the Cape, on the Voetboeg, he was royally welcomed by Governor Simon van de Stel. His Indonesian background necessitated that he and his 49 followers be settled well away from Cape Town. They were housed on the farm Zandvliet, near the mouth of the Eeste River, in the general area now called Macassar. He received an allowance of 12rix dollars from the Cape authorities for support of himself and his party. At Zandvliet Shaykh Yusuf’s settlement soon became a sanctuary for fugitive slaves. It was here that the first cohesive Muslim community in S.A. was established. The first settlement of Muslims in South Africa was a vibrant one, despite its isolation. It was from here that the message of Islam was disseminated to the slave community living in Cape Town. When Shaykh Yusuf died on 23 May 1699, he was buried on the hill overlooking Macassar at Faure. A shrine was constructed over his grave. Over the years this shrine has been rebuilt and renewed. Today it remains a place of pilgrimage.

With the rain falling harder, it was a bit of a route march to Holborn and my next church, the stunning St Sepulchre, which was also open.

 

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St Sepulchre-without-Newgate, also known as the Church of the Holy Sepulchre (Holborn), is an Anglican church in the City of London. It is located on Holborn Viaduct, almost opposite the Old Bailey. In medieval times it stood just outside ("without") the now-demolished old city wall, near the Newgate. It has been a living of St John's College, Oxford, since 1622.

 

The original Saxon church on the site was dedicated to St Edmund the King and Martyr. During the Crusades in the 12th century the church was renamed St Edmund and the Holy Sepulchre, in reference to the Church of the Holy Sepulchre in Jerusalem. The name eventually became contracted to St Sepulchre.

 

The church is today the largest parish church in the City. It was completely rebuilt in the 15th century but was gutted by the Great Fire of London in 1666,[1] which left only the outer walls, the tower and the porch standing[2] -. Modified in the 18th century, the church underwent extensive restoration in 1878. It narrowly avoided destruction in the Second World War, although the 18th-century watch-house in its churchyard (erected to deter grave-robbers) was completely destroyed and had to be rebuilt.

 

The interior of the church is a wide, roomy space with a coffered ceiling[3] installed in 1834. The Vicars' old residence has recently been renovated into a modern living quarter.

 

During the reign of Mary I in 1555, St Sepulchre's vicar, John Rogers, was burned as a heretic.

 

St Sepulchre is named in the nursery rhyme Oranges and Lemons as the "bells of Old Bailey". Traditionally, the great bell would be rung to mark the execution of a prisoner at the nearby gallows at Newgate. The clerk of St Sepulchre's was also responsible for ringing a handbell outside the condemned man's cell in Newgate Prison to inform him of his impending execution. This handbell, known as the Execution Bell, now resides in a glass case to the south of the nave.

 

The church has been the official musicians' church for many years and is associated with many famous musicians. Its north aisle (formerly a chapel dedicated to Stephen Harding) is dedicated as the Musicians' Chapel, with four windows commemorating John Ireland, the singer Dame Nellie Melba, Walter Carroll and the conductor Sir Henry Wood respectively.[4] Wood, who "at the age of fourteen, learned to play the organ" at this church [1] and later became its organist, also has his ashes buried in this church.

 

The south aisle of the church holds the regimental chapel of the Royal Fusiliers (City of London Regiment), and its gardens are a memorial garden to that regiment.[5] The west end of the north aisle has various memorials connected with the City of London Rifles (the 6th Battalion London Regiment). The church was designated a Grade I listed building on 4 January 1950.

 

en.wikipedia.org/wiki/St_Sepulchre-without-Newgate

 

The Early History of St. Sepulchre's—Its Destruction in 1666—The Exterior and Interior—The Early Popularity of the Church—Interments here—Roger Ascham, the Author of the "Schoolmaster"—Captain John Smith, and his Romantic Adventures—Saved by an Indian Girl— St. Sepulchre's Churchyard—Accommodation for a Murderess—The Martyr Rogers—An Odd Circumstance—Good Company for the Dead—A Leap from the Tower—A Warning Bell and a Last Admonition—Nosegays for the Condemned—The Route to the Gallows-tree— The Deeds of the Charitable—The "Saracen's Head"—Description by Dickens—Giltspur Street—Giltspur Street Compter—A Disreputable Condition—Pie Corner—Hosier Lane—A Spurious Relic—The Conduit on Snow Hill—A Ladies' Charity School—Turnagain Lane—Poor Betty!—A Schoolmistress Censured—Skinner Street—Unpropitious Fortune—William Godwin—An Original Married Life.

 

Many interesting associations—Principally, however, connected with the annals of crime and the execution of the laws of England—belong to the Church of St. Sepulchre, or St. 'Pulchre. This sacred edifice—anciently known as St. Sepulchre's in the Bailey, or by Chamberlain Gate (now Newgate)—stands at the eastern end of the slight acclivity of Snow Hill, and between Smithfield and the Old Bailey. The genuine materials for its early history are scanty enough. It was probably founded about the commencement of the twelfth century, but of the exact date and circumstances of its origin there is no record whatever. Its name is derived from the Holy Sepulchre of our Saviour at Jerusalem, to the memory of which it was first dedicated.

 

The earliest authentic notice of the church, according to Maitland, is of the year 1178, at which date it was given by Roger, Bishop of Sarum, to the Prior and Canons of St. Bartholomew. These held the right of advowson until the dissolution of monasteries by Henry VIII., and from that time until 1610 it remained in the hands of the Crown. James I., however, then granted "the rectory and its appurtenances, with the advowson of the vicarage," to Francis Phillips and others. The next stage in its history is that the rectory was purchased by the parishioners, to be held in fee-farm of the Crown, and the advowson was obtained by the President and Fellows of St. John the Baptist College, at Oxford.

 

The church was rebuilt about the middle of the fifteenth century, when one of the Popham family, who had been Chancellor of Normandy and Treasurer of the King's Household, with distinguished liberality erected a handsome chapel on the south side of the choir, and the very beautiful porch still remaining at the south-west corner of the building. "His image," Stow says, "fair graven in stone, was fixed over the said porch."

 

The dreadful fire of 1666 almost destroyed St. Sepulchre's, but the parishioners set energetically to work, and it was "rebuilt and beautified both within and without." The general reparation was under the direction of Sir Christopher Wren, and nothing but the walls of the old building, and these not entirely, were suffered to remain. The work was done rapidly, and the whole was completed within four years.

 

"The tower," says Mr. Godwin, "retained its original aspect, and the body of the church, after its restoration, presented a series of windows between buttresses, with pointed heads filled with tracery, crowned by a string-course and battlements. In this form it remained till the year 1790, when it appears the whole fabric was found to be in a state of great decay, and it was resolved to repair it throughout. Accordingly the walls of the church were cased with Portland stone, and all the windows were taken out and replaced by others with plain semi-circular heads, as now seen—certainly agreeing but badly with the tower and porch of the building, but according with the then prevailing spirit of economy. The battlements, too, were taken down, and a plain stone parapet was substituted, so that at this time (with the exception of the roof, which was wagon-headed, and presented on the outside an unsightly swell, visible above the parapet) the church assumed its present appearance." The ungainly roof was removed, and an entirely new one erected, about 1836.

 

At each corner of the tower—"one of the most ancient," says the author of "Londinium Redivivum," "in the outline of the circuit of London" —there are spires, and on the spires there are weathercocks. These have been made use of by Howell to point a moral: "Unreasonable people," says he, "are as hard to reconcile as the vanes of St. Sepulchre's tower, which never look all four upon one point of the heavens." Nothing can be said with certainty as to the date of the tower, but it is not without the bounds of probability that it formed part of the original building. The belfry is reached by a small winding staircase in the south-west angle, and a similar staircase in an opposite angle leads to the summit. The spires at the corners, and some of the tower windows, have very recently undergone several alterations, which have added much to the picturesqueness and beauty of the church.

 

The chief entrance to St. Sepulchre's is by a porch of singular beauty, projecting from the south side of the tower, at the western end of the church. The groining of the ceiling of this porch, it has been pointed out, takes an almost unique form; the ribs are carved in bold relief, and the bosses at the intersections represent angels' heads, shields, roses, &c., in great variety.

 

Coming now to the interior of the church, we find it divided into three aisles, by two ranges of Tuscan columns. The aisles are of unequal widths, that in the centre being the widest, that to the south the narrowest. Semi-circular arches connect the columns on either side, springing directly from their capitals, without the interposition of an entablature, and support a large dental cornice, extending round the church. The ceiling of the middle aisle is divided into seven compartments, by horizontal bands, the middle compartment being formed into a small dome.

 

The aisles have groined ceilings, ornamented at the angles with doves, &c., and beneath every division of the groining are small windows, to admit light to the galleries. Over each of the aisles there is a gallery, very clumsily introduced, which dates from the time when the church was built by Wren, and extends the whole length, excepting at the chancel. The front of the gallery, which is of oak, is described by Mr. Godwin as carved into scrolls, branches, &c., in the centre panel, on either side, with the initials "C. R.," enriched with carvings of laurel, which have, however, he says, "but little merit."

 

At the east end of the church there are three semicircular-headed windows. Beneath the centre one is a large Corinthian altar-piece of oak, displaying columns, entablatures, &c., elaborately carved and gilded.

 

The length of the church, exclusive of the ambulatory, is said to be 126 feet, the breadth 68 feet, and the height of the tower 140 feet.

 

A singularly ugly sounding-board, extending over the preacher, used to stand at the back of the pulpit, at the east end of the church. It was in the shape of a large parabolic reflector, about twelve feet in diameter, and was composed of ribs of mahogany.

 

At the west end of the church there is a large organ, said to be the oldest and one of the finest in London. It was built in 1677, and has been greatly enlarged. Its reed-stops (hautboy, clarinet, &c.) are supposed to be unrivalled. In Newcourt's time the church was taken notice of as "remarkable for possessing an exceedingly fine organ, and the playing is thought so beautiful, that large congregations are attracted, though some of the parishioners object to the mode of performing divine service."

 

On the north side of the church, Mr. Godwin mentions, is a large apartment known as "St. Stephen's Chapel." This building evidently formed a somewhat important part of the old church, and was probably appropriated to the votaries of the saint whose name it bears.

 

Between the exterior and the interior of the church there is little harmony. "For example," says Mr. Godwin, "the columns which form the south aisle face, in some instances, the centre of the large windows which occur in the external wall of the church, and in others the centre of the piers, indifferently." This discordance may likely enough have arisen from the fact that when the church was rebuilt, or rather restored, after the Great Fire, the works were done without much attention from Sir Christopher Wren.

 

St. Sepulchre's appears to have enjoyed considerable popularity from the earliest period of its history, if one is to judge from the various sums left by well-disposed persons for the support of certain fraternities founded in the church—namely, those of St. Katherine, St. Michael, St. Anne, and Our Lady—and by others, for the maintenance of chantry priests to celebrate masses at stated intervals for the good of their souls. One of the fraternities just named—that of St. Katherine— originated, according to Stow, in the devotion of some poor persons in the parish, and was in honour of the conception of the Virgin Mary. They met in the church on the day of the Conception, and there had the mass of the day, and offered to the same, and provided a certain chaplain daily to celebrate divine service, and to set up wax lights before the image belonging to the fraternity, on all festival days.

 

The most famous of all who have been interred in St. Sepulchre's is Roger Ascham, the author of the "Schoolmaster," and the instructor of Queen Elizabeth in Greek and Latin. This learned old worthy was born in 1515, near Northallerton, in Yorkshire. He was educated at Cambridge University, and in time rose to be the university orator, being notably zealous in promoting what was then a novelty in England—the study of the Greek language. To divert himself after the fatigue of severe study, he used to devote himself to archery. This drew down upon him the censure of the all-work-and-no-play school; and in defence of himself, Ascham, in 1545, published "Toxophilus," a treatise on his favourite sport. This book is even yet well worthy of perusal, for its enthusiasm, and for its curious descriptions of the personal appearance and manners of the principal persons whom the author had seen and conversed with. Henry VIII. rewarded him with a pension of £10 per annum, a considerable sum in those days. In 1548, Ascham, on the death of William Grindall, who had been his pupil, was appointed instructor in the learned languages to Lady Elizabeth, afterwards the good Queen Bess. At the end of two years he had some dispute with, or took a disgust at, Lady Elizabeth's attendants, resigned his situation, and returned to his college. Soon after this he was employed as secretary to the English ambassador at the court of Charles V. of Germany, and remained abroad till the death of Edward VI. During his absence he had been appointed Latin secretary to King Edward. Strangely enough, though Queen Mary and her ministers were Papists, and Ascham a Protestant, he was retained in his office of Latin secretary, his pension was increased to £20, and he was allowed to retain his fellowship and his situation as university orator. In 1554 he married a lady of good family, by whom he had a considerable fortune, and of whom, in writing to a friend, he gives, as might perhaps be expected, an excellent character. On the accession of Queen Elizabeth, in 1558, she not only required his services as Latin secretary, but as her instructor in Greek, and he resided at Court during the remainder of his life. He died in consequence of his endeavours to complete a Latin poem which he intended to present to the queen on the New Year's Day of 1569. He breathed his last two days before 1568 ran out, and was interred, according to his own directions, in the most private manner, in St. Sepulchre's Church, his funeral sermon being preached by Dr. Andrew Nowell, Dean of St. Paul's. He was universally lamented; and even the queen herself not only showed great concern, but was pleased to say that she would rather have lost ten thousand pounds than her tutor Ascham, which, from that somewhat closehanded sovereign, was truly an expression of high regard.

 

Ascham, like most men, had his little weaknesses. He had too great a propensity to dice and cock-fighting. Bishop Nicholson would try to convince us that this is an unfounded calumny, but, as it is mentioned by Camden, and other contemporary writers, it seems impossible to deny it. He died, from all accounts, in indifferent circumstances. "Whether," says Dr. Johnson, referring to this, "Ascham was poor by his own fault, or the fault of others, cannot now be decided; but it is certain that many have been rich with less merit. His philological learning would have gained him honour in any country; and among us it may justly call for that reverence which all nations owe to those who first rouse them from ignorance, and kindle among them the light of literature." His most valuable work, "The Schoolmaster," was published by his widow. The nature of this celebrated performance may be gathered from the title: "The Schoolmaster; or a plain and perfite way of teaching children to understand, write, and speak the Latin tongue. … And commodious also for all such as have forgot the Latin tongue, and would by themselves, without a schoolmaster, in short time, and with small pains, recover a sufficient habilitie to understand, write, and speak Latin: by Roger Ascham, ann. 1570. At London, printed by John Daye, dwelling over Aldersgate," a printer, by the way, already mentioned by us a few chapters back (see page 208), as having printed several noted works of the sixteenth century.

 

Dr. Johnson remarks that the instruction recommended in "The Schoolmaster" is perhaps the best ever given for the study of languages.

 

Here also lies buried Captain John Smith, a conspicuous soldier of fortune, whose romantic adventures and daring exploits have rarely been surpassed. He died on the 21st of June, 1631. This valiant captain was born at Willoughby, in the county of Lincoln, and helped by his doings to enliven the reigns of Elizabeth and James I. He had a share in the wars of Hungary in 1602, and in three single combats overcame three Turks, and cut off their heads. For this, and other equally brave deeds, Sigismund, Duke of Transylvania, gave him his picture set in gold, with a pension of three hundred ducats; and allowed him to bear three Turks' heads proper as his shield of arms. He afterwards went to America, where he had the misfortune to fall into the hands of the Indians. He escaped from them, however, at last, and resumed his brilliant career by hazarding his life in naval engagements with pirates and Spanish men-of-war. The most important act of his life was the share he had in civilising the natives of New England, and reducing that province to obedience to Great Britain. In connection with his tomb in St. Sepulchre's, he is mentioned by Stow, in his "Survey," as "some time Governor of Virginia and Admiral of New England."

 

Certainly the most interesting events of his chequered career were his capture by the Indians, and the saving of his life by the Indian girl Pocahontas, a story of adventure that charms as often as it is told. Bancroft, the historian of the United States, relates how, during the early settlement of Virginia, Smith left the infant colony on an exploring expedition, and not only ascended the river Chickahominy, but struck into the interior. His companions disobeyed his instructions, and being surprised by the Indians, were put to death. Smith preserved his own life by calmness and self-possession. Displaying a pocket-compass, he amused the savages by an explanation of its power, and increased their admiration of his superior genius by imparting to them some vague conceptions of the form of the earth, and the nature of the planetary system. To the Indians, who retained him as their prisoner, his captivity was a more strange event than anything of which the traditions of their tribes preserved the memory. He was allowed to send a letter to the fort at Jamestown, and the savage wonder was increased, for he seemed by some magic to endow the paper with the gift of intelligence. It was evident that their captive was a being of a high order, and then the question arose, Was his nature beneficent, or was he to be dreaded as a dangerous enemy? Their minds were bewildered, and the decision of his fate was referred to the chief Powhatan, and before Powhatan Smith was brought. "The fears of the feeble aborigines," says Bancroft, "were about to prevail, and his immediate death, already repeatedly threatened and repeatedly delayed, would have been inevitable, but for the timely intercession of Pocahontas, a girl twelve years old, the daughter of Powhatan, whose confiding fondness Smith had easily won, and who firmly clung to his neck, as his head was bowed down to receive the stroke of the tomahawks. His fearlessness, and her entreaties, persuaded the council to spare the agreeable stranger, who could make hatchets for her father, and rattles and strings of beads for herself, the favourite child. The barbarians, whose decision had long been held in suspense by the mysterious awe which Smith had inspired, now resolved to receive him as a friend, and to make him a partner of their councils. They tempted him to join their bands, and lend assistance in an attack upon the white men at Jamestown; and when his decision of character succeeded in changing the current of their thoughts, they dismissed him with mutual promises of friendship and benevolence. Thus the captivity of Smith did itself become a benefit to the colony; for he had not only observed with care the country between the James and the Potomac, and had gained some knowledge of the language and manners of the natives, but he now established a peaceful intercourse between the English and the tribes of Powhatan."

 

On the monument erected to Smith in St. Sepulchre's Church, the following quaint lines were formerly inscribed:—

 

"Here lies one conquered that hath conquered kings,

Subdued large territories, and done things

Which to the world impossible would seem,

But that the truth is held in more esteem.

Shall I report his former service done,

In honour of his God, and Christendom?

How that he did divide, from pagans three,

Their heads and lives, types of his chivalry?—

For which great service, in that climate done,

Brave Sigismundus, King of Hungarion,

Did give him, as a coat of arms, to wear

These conquered heads, got by his sword and spear.

Or shall I tell of his adventures since

Done in Virginia, that large continent?

How that he subdued kings unto his yoke,

And made those heathens flee, as wind doth smoke;

And made their land, being so large a station,

An habitation for our Christian nation,

Where God is glorified, their wants supplied;

Which else for necessaries, must have died.

But what avails his conquests, now he lies

Interred in earth, a prey to worms and flies?

Oh! may his soul in sweet Elysium sleep,

Until the Keeper, that all souls doth keep,

Return to judgment; and that after thence

With angels he may have his recompense."

 

Sir Robert Peake, the engraver, also found a last resting-place here. He is known as the master of William Faithorne—the famous English engraver of the seventeenth century—and governor of Basing House for the king during the Civil War under Charles I. He died in 1667. Here also was interred the body of Dr. Bell, grandfather of the originator of a well-known system of education.

 

"The churchyard of St. Sepulchre's," we learn from Maitland, "at one time extended so far into the street on the south side of the church, as to render the passage-way dangerously narrow. In 1760 the churchyard was, in consequence, levelled, and thrown open to the public. But this led to much inconvenience, and it was re-enclosed in 1802."

 

Sarah Malcolm, the murderess, was buried in the churchyard of St. Sepulchre's in 1733. This coldhearted and keen-eyed monster in human form has had her story told by us already. The parishioners seem, on this occasion, to have had no such scruples as had been exhibited by their predecessors a hundred and fifty years previous at the burial of Awfield, a traitor. We shall see presently that in those more remote days they were desirous of having at least respectable company for their deceased relatives and friends in the churchyard.

 

"For a long period," says Mr. Godwin (1838), "the church was surrounded by low mean buildings, by which its general appearance was hidden; but these having been cleared away, and the neighbourhood made considerably more open, St. Sepulchre's now forms a somewhat pleasing object, notwithstanding that the tower and a part of the porch are so entirely dissimilar in style to the remainder of the building." And since Godwin's writing the surroundings of the church have been so improved that perhaps few buildings in the metropolis stand more prominently before the public eye.

 

In the glorious roll of martyrs who have suffered at the stake for their religious principles, a vicar of St. Sepulchre's, the Reverend John Rogers, occupies a conspicuous place. He was the first who was burned in the reign of the Bloody Mary. This eminent person had at one time been chaplain to the English merchants at Antwerp, and while residing in that city had aided Tindal and Coverdale in their great work of translating the Bible. He married a German lady of good position, by whom he had a large family, and was enabled, by means of her relations, to reside in peace and safety in Germany. It appeared to be his duty, however, to return to England, and there publicly profess and advocate his religious convictions, even at the risk of death. He crossed the sea; he took his place in the pulpit at St. Paul's Cross; he preached a fearless and animated sermon, reminding his astonished audience of the pure and wholesome doctrine which had been promulgated from that pulpit in the days of the good King Edward, and solemnly warning them against the pestilent idolatry and superstition of these new times. It was his last sermon. He was apprehended, tried, condemned, and burned at Smithfield. We described, when speaking of Smithfield, the manner in which he met his fate.

 

Connected with the martyrdom of Rogers an odd circumstance is quoted in the "Churches of London." It is stated that when the bishops had resolved to put to death Joan Bocher, a friend came to Rogers and earnestly entreated his influence that the poor woman's life might be spared, and other means taken to prevent the spread of her heterodox doctrines. Rogers, however, contended that she should be executed; and his friend then begged him to choose some other kind of death, which should be more agreeable to the gentleness and mercy prescribed in the gospel. "No," replied Rogers, "burning alive is not a cruel death, but easy enough." His friend hearing these words, expressive of so little regard for the sufferings of a fellow-creature, answered him with great vehemence, at the same time striking Rogers' hand, "Well, it may perhaps so happen that you yourself shall have your hands full of this mild burning." There is no record of Rogers among the papers belonging to St. Sepulchre's, but this may easily be accounted for by the fact that at the Great Fire of 1666 nearly all the registers and archives were destroyed.

 

A noteworthy incident in the history of St. Sepulchre's was connected with the execution, in 1585, of Awfield, for "sparcinge abrood certen lewed, sedicious, and traytorous bookes." "When he was executed," says Fleetwood, the Recorder, in a letter to Lord Burleigh, July 7th of that year, "his body was brought unto St. Pulcher's to be buryed, but the parishioners would not suffer a traytor's corpse to be laid in the earth where their parents, wives, children, kindred, masters, and old neighbours did rest; and so his carcass was returned to the burial-ground near Tyburn, and there I leave it."

 

Another event in the history of the church is a tale of suicide. On the 10th of April, 1600, a man named William Dorrington threw himself from the roof of the tower, leaving there a prayer for forgiveness.

 

We come now to speak of the connection of St. Sepulchre's with the neighbouring prison of Newgate. Being the nearest church to the prison, that connection naturally was intimate. Its clock served to give the time to the hangman when there was an execution in the Old Bailey, and many a poor wretch's last moments must it have regulated.

 

On the right-hand side of the altar a board with a list of charitable donations and gifts used to contain the following item:—"1605. Mr. Robert Dowe gave, for ringing the greatest bell in this church on the day the condemned prisoners are executed, and for other services, for ever, concerning such condemned prisoners, for which services the sexton is paid £16s. 8d.—£50.

 

It was formerly the practice for the clerk or bellman of St. Sepulchre's to go under Newgate, on the night preceding the execution of a criminal, ring his bell, and repeat the following wholesome advice:—

 

"All you that in the condemned hold do lie,

Prepare you, for to-morrow you shall die;

Watch all, and pray, the hour is drawing near

That you before the Almighty must appear;

Examine well yourselves, in time repent,

That you may not to eternal flames be sent.

And when St. Sepulchre's bell to-morrow tolls,

The Lord above have mercy on your souls.

Past twelve o'clock!"

 

This practice is explained by a passage in Munday's edition of Stow, in which it is told that a Mr. John Dowe, citizen and merchant taylor of London, gave £50 to the parish church of St. Sepulchre's, under the following conditions:—After the several sessions of London, on the night before the execution of such as were condemned to death, the clerk of the church was to go in the night-time, and also early in the morning, to the window of the prison in which they were lying. He was there to ring "certain tolls with a hand-bell" appointed for the purpose, and was afterwards, in a most Christian manner, to put them in mind of their present condition and approaching end, and to exhort them to be prepared, as they ought to be, to die. When they were in the cart, and brought before the walls of the church, the clerk was to stand there ready with the same bell, and, after certain tolls, rehearse a prayer, desiring all the people there present to pray for the unfortunate criminals. The beadle, also, of Merchant Taylors' Hall was allowed an "honest stipend" to see that this ceremony was regularly performed.

 

The affecting admonition—"affectingly good," Pennant calls it—addressed to the prisoners in Newgate, on the night before execution, ran as follows:—

 

"You prisoners that are within,

Who, for wickedness and sin,

 

after many mercies shown you, are now appointed to die to-morrow in the forenoon; give ear and understand that, to-morrow morning, the greatest bell of St. Sepulchre's shall toll for you, in form and manner of a passing-bell, as used to be tolled for those that are at the point of death; to the end that all godly people, hearing that bell, and knowing it is for your going to your deaths, may be stirred up heartily to pray to God to bestow his grace and mercy upon you, whilst you live. I beseech you, for Jesus Christ's sake, to keep this night in watching and prayer, to the salvation of your own souls while there is yet time and place for mercy; as knowing to-morrow you must appear before the judgment-seat of your Creator, there to give an account of all things done in this life, and to suffer eternal torments for your sins committed against Him, unless, upon your hearty and unfeigned repentance, you find mercy through the merits, death, and passion of your only Mediator and Advocate, Jesus Christ, who now sits at the right hand of God, to make intercession for as many of you as penitently return to Him."

 

And the following was the admonition to condemned criminals, as they were passing by St. Sepulchre's Church wall to execution:—" All good people, pray heartily unto God for these poor sinners, who are now going to their death, for whom this great bell doth toll.

 

"You that are condemned to die, repent with lamentable tears; ask mercy of the Lord, for the salvation of your own souls, through the [merits, death, and passion of Jesus Christ, who now sits at the right hand of God, to make intercession for as many of you as penitently return unto Him.

 

"Lord have mercy upon you;

Christ have mercy upon you.

Lord have mercy upon you;

Christ have mercy upon you."

 

The charitable Mr. Dowe, who took such interest in the last moments of the occupants of the condemned cell, was buried in the church of St. Botolph, Aldgate.

 

Another curious custom observed at St. Sepulchre's was the presentation of a nosegay to every criminal on his way to execution at Tyburn. No doubt the practice had its origin in some kindly feeling for the poor unfortunates who were so soon to bid farewell to all the beauties of earth. One of the last who received a nosegay from the steps of St. Sepulchre's was "Sixteen-string Jack," alias John Rann, who was hanged, in 1774, for robbing the Rev. Dr. Bell of his watch and eighteen pence in money, in Gunnersbury Lane, on the road to Brentford. Sixteen-string Jack wore the flowers in his button-hole as he rode dolefully to the gallows. This was witnessed by John Thomas Smith, who thus describes the scene in his admirable anecdotebook, "Nollekens and his Times:"—" I remember well, when I was in my eighth year, Mr. Nollekens calling at my father's house, in Great Portland Street, and taking us to Oxford Street, to see the notorious Jack Rann, commonly called Sixteenstring Jack, go to Tyburn to be hanged. … The criminal was dressed in a pea-green coat, with an immense nosegay in the button-hole, which had been presented to him at St. Sepulchre's steps; and his nankeen small-clothes, we were told, were tied at each knee with sixteen strings. After he had passed, and Mr. Nollekens was leading me home by the hand, I recollect his stooping down to me and observing, in a low tone of voice, 'Tom, now, my little man, if my father-in-law, Mr. Justice Welch, had been high constable, we could have walked by the side of the cart all the way to Tyburn.'"

 

When criminals were conveyed from Newgate to Tyburn, the cart passed up Giltspur Street, and through Smithfield, to Cow Lane. Skinner Street had not then been built, and the Crooked Lane which turned down by St. Sepulchre's, as well as Ozier Lane, did not afford sufficient width to admit of the cavalcade passing by either of them, with convenience, to Holborn Hill, or "the Heavy Hill," as it used to be called. The procession seems at no time to have had much of the solemn element about it. "The heroes of the day were often," says a popular writer, "on good terms with the mob, and jokes were exchanged between the men who were going to be hanged and the men who deserved to be."

 

"On St. Paul's Day," says Mr. Timbs (1868), "service is performed in St. Sepulchre's, in accordance with the will of Mr. Paul Jervis, who, in 1717, devised certain land in trust that a sermon should be preached in the church upon every Paul's Day upon the excellence of the liturgy o the Church of England; the preacher to receive 40s. for such sermon. Various sums are also bequeathed to the curate, the clerk, the treasurer, and masters of the parochial schools. To the poor of the parish he bequeathed 20s. a-piece to ten of the poorest householders within that part of the parish of St. Sepulchre commonly called Smithfield quarter, £4 to the treasurer of St. Bartholomew's Hospital, and 6s. 8d. yearly to the clerk, who shall attend to receive the same. The residue of the yearly rents and profits is to be distributed unto and amongst such poor people of the parish of St. Sepulchre's, London, who shall attend the service and sermon. At the close of the service the vestry-clerk reads aloud an extract from the will, and then proceeds to the distribution of the money. In the evening the vicar, churchwardens, and common councilmen of the precinct dine together."

 

In 1749, a Mr. Drinkwater made a praiseworthy bequest. He left the parish of St. Sepulchre £500 to be lent in sums of £25 to industrious young tradesmen. No interest was to be charged, and the money was to be lent for four years.

 

Next to St. Sepulchre's, on Snow Hill, used to stand the famous old inn of the "Saracen's Head." It was only swept away within the last few years by the ruthless army of City improvers: a view of it in course of demolition was given on page 439. It was one of the oldest of the London inns which bore the "Saracen's Head" for a sign. One of Dick Tarlton's jests makes mention of the "Saracen's Head" without Newgate, and Stow, describing this neighbourhood, speaks particularly of "a fair large inn for receipt of travellers" that "hath to sign the 'Saracen's Head.'" The courtyard had, to the last, many of the characteristics of an old English inn; there were galleries all round leading to the bedrooms, and a spacious gateway through which the dusty mail-coaches used to rumble, the tired passengers creeping forth "thanking their stars in having escaped the highwaymen and the holes and sloughs of the road." Into that courtyard how many have come on their first arrival in London with hearts beating high with hope, some of whom have risen to be aldermen and sit in state as lord mayor, whilst others have gone the way of the idle apprentice and come to a sad end at Tyburn! It was at this inn that Nicholas Nickleby and his uncle waited upon the Yorkshire schoolmaster Squeers, of Dotheboys Hall. Mr. Dickens describes the tavern as it existed in the last days of mail-coaching, when it was a most important place for arrivals and departures in London:—

 

"Next to the jail, and by consequence near to Smithfield also, and the Compter and the bustle and noise of the City, and just on that particular part of Snow Hill where omnibus horses going eastwards seriously think of falling down on purpose, and where horses in hackney cabriolets going westwards not unfrequently fall by accident, is the coach-yard of the 'Saracen's Head' inn, its portals guarded by two Saracen's heads and shoulders, which it was once the pride and glory of the choice spirits of this metropolis to pull down at night, but which have for some time remained in undisturbed tranquillity, possibly because this species of humour is now confined to St. James's parish, where doorknockers are preferred as being more portable, and bell-wires esteemed as convenient tooth-picks. Whether this be the reason or not, there they are, frowning upon you from each side of the gateway; and the inn itself, garnished with another Saracen's head, frowns upon you from the top of the yard; while from the door of the hind-boot of all the red coaches that are standing therein, there glares a small Saracen's head with a twin expression to the large Saracen's head below, so that the general appearance of the pile is of the Saracenic order."

 

To explain the use of the Saracen's head as an inn sign various reasons have been given. "When our countrymen," says Selden, "came home from fighting with the Saracens and were beaten by them, they pictured them with huge, big, terrible faces (as you still see the 'Saracen's Head' is), when in truth they were like other men. But this they did to save their own credit." Or the sign may have been adopted by those who had visited the Holy Land either as pilgrims or to fight the Saracens. Others, again, hold that it was first set up in compliment to the mother of Thomas à Becket, who was the daughter of a Saracen. However this may be, it is certain that the use of the sign in former days was very general.

 

Running past the east end of St. Sepulchre's, from Newgate into West Smithfield, is Giltspur Street, anciently called Knightriders Street. This interesting thoroughfare derives its name from the knights with their gilt spurs having been accustomed to ride this way to the jousts and tournaments which in days of old were held in Smithfield.

 

In this street was Giltspur Street Compter, a debtors' prison and house of correction appertaining to the sheriffs of London and Middlesex. It stood over against St. Sepulchre's Church, and was removed hither from the east side of Wood Street, Cheapside, in 1791. At the time of its removal it was used as a place of imprisonment for debtors, but the yearly increasing demands upon the contracted space caused that department to be given up, and City debtors were sent to Whitecross Street. The architect was Dance, to whom we are also indebted for the grim pile of Newgate. The Compter was a dirty and appropriately convictlooking edifice. It was pulled down in 1855. Mr. Hepworth Dixon gave an interesting account of this City House of Correction, not long before its demolition, in his "London Prisons" (1850). "Entering," he says, "at the door facing St. Sepulchre's, the visitor suddenly finds himself in a low dark passage, leading into the offices of the gaol, and branching off into other passages, darker, closer, more replete with noxious smells, than even those of Newgate. This is the fitting prelude to what follows. The prison, it must be noticed, is divided into two principal divisions, the House of Correction and the Compter. The front in Giltspur Street, and the side nearest to Newgate Street, is called the Compter. In its wards are placed detenues of various kinds—remands, committals from the police-courts, and generally persons waiting for trial, and consequently still unconvicted. The other department, the House of Correction, occupies the back portion of the premises, abutting on Christ's Hospital. Curious it is to consider how thin a wall divides these widely-separate worlds! And sorrowful it is to think what a difference of destiny awaits the children—destiny inexorable, though often unearned in either case—who, on the one side of it or the other, receive an eleemosynary education! The collegian and the criminal! Who shall say how much mere accident— circumstances over which the child has little power —determines to a life of usefulness or mischief? From the yards of Giltspur Street prison almost the only objects visible, outside of the gaol itself, are the towers of Christ's Hospital; the only sounds audible, the shouts of the scholars at their play. The balls of the hospital boys often fall within the yards of the prison. Whether these sights and sounds ever cause the criminal to pause and reflect upon the courses of his life, we will not say, but the stranger visiting the place will be very apt to think for him. …

 

"In the department of the prison called the House of Correction, minor offenders within the City of London are imprisoned. No transports are sent hither, nor is any person whose sentence is above three years in length." This able writer then goes on to tell of the many crying evils connected with the institution—the want of air, the over-crowded state of the rooms, the absence of proper cellular accommodation, and the vicious intercourse carried on amongst the prisoners. The entire gaol, when he wrote, only contained thirty-six separate sleeping-rooms. Now by the highest prison calculation—and this, be it noted, proceeds on the assumption that three persons can sleep in small, miserable, unventilated cells, which are built for only one, and are too confined for that, being only about one-half the size of the model cell for one at Pentonville—it was only capable of accommodating 203 prisoners, yet by the returns issued at Michaelmas, 1850, it contained 246!

 

A large section of the prison used to be devoted to female delinquents, but lately it was almost entirely given up to male offenders.

 

"The House of Correction, and the Compter portion of the establishment," says Mr. Dixon, "are kept quite distinct, but it would be difficult to award the palm of empire in their respective facilities for demoralisation. We think the Compter rather the worse of the two. You are shown into a room, about the size of an apartment in an ordinary dwelling-house, which will be found crowded with from thirty to forty persons, young and old, and in their ordinary costume; the low thief in his filth and rags, and the member of the swell-mob with his bright buttons, flash finery, and false jewels. Here you notice the boy who has just been guilty of his first offence, and committed for trial, learning with a greedy mind a thousand criminal arts, and listening with the precocious instinct of guilty passions to stories and conversations the most depraved and disgusting. You regard him with a mixture of pity and loathing, for he knows that the eyes of his peers are upon him, and he stares at you with a familiar impudence, and exhibits a devil-may-care countenance, such as is only to be met with in the juvenile offender. Here, too, may be seen the young clerk, taken up on suspicion—perhaps innocent—who avoids you with a shy look of pain and uneasiness: what a hell must this prison be to him! How frightful it is to think of a person really untainted with crime, compelled to herd for ten or twenty days with these abandoned wretches!

 

"On the other, the House of Correction side of the gaol, similar rooms will be found, full of prisoners communicating with each other, laughing and shouting without hindrance. All this is so little in accordance with existing notions of prison discipline, that one is continually fancying these disgraceful scenes cannot be in the capital of England, and in the year of grace 1850. Very few of the prisoners attend school or receive any instruction; neither is any kind of employment afforded them, except oakum-picking, and the still more disgusting labour of the treadmill. When at work, an officer is in attendance to prevent disorderly conduct; but his presence is of no avail as a protection to the less depraved. Conversation still goes on; and every facility is afforded for making acquaintances, and for mutual contamination."

 

After having long been branded by intelligent inspectors as a disgrace to the metropolis, Giltspur Street Compter was condemned, closed in 1854, and subsequently taken down.

 

Nearly opposite what used to be the site of the Compter, and adjoining Cock Lane, is the spot called Pie Corner, near which terminated the Great Fire of 1666. The fire commenced at Pudding Lane, it will be remembered, so it was singularly appropriate that it should terminate at Pie Corner. Under the date of 4th September, 1666, Pepys, in his "Diary," records that "W. Hewer this day went to see how his mother did, and comes home late, telling us how he hath been forced to remove her to Islington, her house in Pye Corner being burned; so that the fire is got so far that way." The figure of a fat naked boy stands over a public house at the corner of the lane; it used to have the following warning inscription attached:— "This boy is in memory put up of the late fire of London, occasioned by the sin of gluttony, 1666." According to Stow, Pie Corner derived its name from the sign of a well-frequented hostelry, which anciently stood on the spot. Strype makes honourable mention of Pie Corner, as "noted chiefly for cooks' shops and pigs dressed there during Bartholomew Fair." Our old writers have many references—and not all, by the way, in the best taste—to its cookstalls and dressed pork. Shadwell, for instance, in the Woman Captain (1680) speaks of "meat dressed at Pie Corner by greasy scullions;" and Ben Jonson writes in the Alchemist (1612)—

 

"I shall put you in mind, sir, at Pie Corner,

Taking your meal of steam in from cooks' stalls."

 

And in "The Great Boobee" ("Roxburgh Ballads"):

 

"Next day I through Pie Corner passed;

The roast meat on the stall

Invited me to take a taste;

My money was but small."

 

But Pie Corner seems to have been noted for more than eatables. A ballad from Tom D'Urfey's "Pills to Purge Melancholy," describing Bartholomew Fair, eleven years before the Fire of London, says:—

 

"At Pie-Corner end, mark well my good friend,

'Tis a very fine dirty place;

Where there's more arrows and bows. …

Than was handled at Chivy Chase."

 

We have already given a view of Pie Corner in our chapter on Smithfield, page 361.

 

Hosier Lane, running from Cow Lane to Smithfield, and almost parallel to Cock Lane, is described by "R. B.," in Strype, as a place not over-well built or inhabited. The houses were all old timber erections. Some of these—those standing at the south corner of the lane—were in the beginning of this century depicted by Mr. J. T. Smith, in his "Ancient Topography of London." He describes them as probably of the reign of James I. The rooms were small, with low, unornamented ceilings; the timber, oak, profusely used; the gables were plain, and the walls lath and plaster. They were taken down in 1809.

 

In the corner house, in Mr. Smith's time, there was a barber whose name was Catchpole; at least, so it was written over the door. He was rather an odd fellow, and possessed, according to his own account, a famous relic of antiquity. He would gravely show his customers a short-bladed instrument, as the identical dagger with which Walworth killed Wat Tyler.

 

Hosier Lane, like Pie Corner, used to be a great resort during the time of Bartholomew Fair, "all the houses," it is said in Strype, "generally being made public for tippling."

 

We return now from our excursion to the north of St. Sepulchre's, and continue our rambles to the west, and before speaking of what is, let us refer to what has been.

 

Turnagain Lane is not far from this. "Near unto this Seacoal Lane," remarks Stow, "in the turning towards Holborn Conduit, is Turnagain Lane, or rather, as in a record of the 5th of Edward III., Windagain Lane, for that it goeth down west to Fleet Dyke, from whence men must turn again the same way they came, but there it stopped." There used to be a proverb, "He must take him a house in Turnagain Lane."

 

A conduit formerly stood on Snow Hill, a little below the church. It is described as a building with four equal sides, ornamented with four columns and pediment, surmounted by a pyramid, on which stood a lamb—a rebus on the name of Lamb, from whose conduit in Red Lion Street the water came. There had been a conduit there, however, before Lamb's day, which was towards the close of the sixteenth century.

 

At No. 37, King Street, Snow Hill, there used to be a ladies' charity school, which was established in 1702, and remained in the parish 145 years. Dr. Johnson and Mrs. Thrale were subscribers to this school, and Johnson drew from it his story of Betty Broom, in "The Idler." The world of domestic service, in Betty's days, seems to have been pretty much as now. Betty was a poor girl, bred in the country at a charity-school, maintained by the contributions of wealthy neighbours. The patronesses visited the school from time to time, to see how the pupils got on, and everything went well, till "at last, the chief of the subscribers having passed a winter in London, came down full of an opinion new and strange to the whole country. She held it little less than criminal to teach poor girls to read and write. They who are born to poverty, she said, are born to ignorance, and will work the harder the less they know. She told her friends that London was in confusion by the insolence of servants; that scarcely a girl could be got for all-work, since education had made such numbers of fine ladies, that nobody would now accept a lower title than that of a waiting-maid, or something that might qualify her to wear laced shoes and long ruffles, and to sit at work in the parlour window. But she was resolved, for her part, to spoil no more girls. Those who were to live by their hands should neither read nor write out of her pocket. The world was bad enough already, and she would have no part in making it worse.

 

"She was for a long time warmly opposed; but she persevered in her notions, and withdrew her subscription. Few listen, without a desire of conviction, to those who advise them to spare their money. Her example and her arguments gained ground daily; and in less than a year the whole parish was convinced that the nation would be ruined if the children of the poor were taught to read and write." So the school was dissolved, and Betty with the rest was turned adrift into the wide and cold world; and her adventures there any one may read in "The Idler" for himself.

 

There is an entry in the school minutes of 1763, to the effect that the ladies of the committee censured the schoolmistress for listening to the story of the Cock Lane ghost, and "desired her to keep her belief in the article to herself."

 

Skinner Street—now one of the names of the past—which ran by the south side of St. Sepulchre's, and formed the connecting link between Newgate Street and Holborn, received its name from Alderman Skinner, through whose exertions, about 1802, it was principally built. The following account of Skinner Street is from the picturesque pen of Mr. William Harvey ("Aleph"), whose long familiarity with the places he describes renders doubly valuable his many contributions to the history of London scenes and people:—"As a building speculation," he says, writing in 1863, "it was a failure. When the buildings were ready for occupation, tall and substantial as they really were, the high rents frightened intending shopkeepers. Tenants were not to be had; and in order to get over the money difficulty, a lottery, sanctioned by Parliament, was commenced. Lotteries were then common tricks of finance, and nobody wondered at the new venture; but even the most desperate fortune-hunters were slow to invest their capital, and the tickets hung sadly on hand. The day for the drawing was postponed several times, and when it came, there was little or no excitement on the subject, and whoever rejoiced in becoming a house-owner on such easy terms, the original projectors and builders were understood to have suffered considerably. The winners found the property in a very unfinished condition. Few of the dwellings were habitable, and as funds were often wanting, a majority of the houses remained empty, and the shops unopened. After two or three years things began to improve; the vast many-storeyed house which then covered the site of Commercial Place was converted into a warehousing depôt; a capital house opposite the 'Saracen's Head' was taken by a hosier of the name of Theobald, who, opening his shop with the determination of selling the best hosiery, and nothing else, was able to convince the citizens that his hose was first-rate, and, desiring only a living profit, succeeded, after thirty years of unwearied industry, in accumulating a large fortune. Theobald was possessed of literary tastes, and at the sale of Sir Walter Scott's manuscripts was a liberal purchaser. He also collected a library of exceedingly choice books, and when aristocratic customers purchased stockings of him, was soon able to interest them in matters of far higher interest…

 

"The most remarkable shop—but it was on the left-hand side, at a corner house—was that established for the sale of children's books. It boasted an immense extent of window-front, extending from the entrance into Snow Hill, and towards Fleet Market. Many a time have I lingered with loving eyes over those fascinating story-books, so rich in gaily-coloured prints; such careful editions of the marvellous old histories, 'Puss in Boots,' 'Cock Robin,' 'Cinderella,' and the like. Fortunately the front was kept low, so as exactly to suit the capacity of a childish admirer. . . . . But Skinner Street did not prosper much, and never could compete with even the dullest portions of Holborn. I have spoken of some reputable shops; but you know the proverb, 'One swallow will not make a summer,' and it was a declining neighbourhood almost before it could be called new. In 1810 the commercial depôt, which had been erected at a cost of £25,000, and was the chief prize in the lottery, was destroyed by fire, never to be rebuilt—a heavy blow and discouragement to Skinner Street, from which it never rallied. Perhaps the periodical hanging-days exercised an unfavourable influence, collecting, as they frequently did, all the thieves and vagabonds of London. I never sympathised with Pepys or Charles Fox in their passion for public executions, and made it a point to avoid those ghastly sights; but early of a Monday morning, when I had just reached the end of Giltspur Street, a miserable wretch had just been turned off from the platform of the debtors' door, and I was made the unwilling witness of his last struggles. That scene haunted me for months, and I often used to ask myself, 'Who that could help it would live in Skinner Street?' The next unpropitious event in these parts was the unexpected closing of the child's library. What could it mean? Such a well-to-do establishment shut up? Yes, the whole army of shutters looked blankly on the inquirer, and forbade even a single glance at 'Sinbad' or 'Robinson Crusoe.' It would soon be re-opened, we naturally thought; but the shutters never came down again. The whole house was deserted; not even a messenger in bankruptcy, or an ancient Charley, was found to regard the playful double knocks of the neighbouring juveniles. Gradually the glass of all the windows got broken in, a heavy cloud of black dust, solidifying into inches thick, gathered on sills and doors and brickwork, till the whole frontage grew as gloomy as Giant Despair's Castle. Not long after, the adjoining houses shared the same fate, and they remained from year to year without the slightest sign of life—absolute scarecrows, darkening with their uncomfortable shadows the busy streets. Within half a mile, in Stamford Street, Blackfriars, there are (1863) seven houses in a similar predicament— window-glass demolished, doors cracked from top to bottom, spiders' webs hanging from every projecting sill or parapet. What can it mean? The loss in the article of rents alone must be over £1,000 annually. If the real owners are at feud with imaginary owners, surely the property might be rendered valuable, and the proceeds invested. Even the lawyers can derive no profit from such hopeless abandonment. I am told the whole mischief arose out of a Chancery suit. Can it be the famous 'Jarndyce v. Jarndyce' case? And have all the heirs starved each other out? If so, what hinders our lady the Queen from taking possession? Any change would be an improvement, for these dead houses make the streets they cumber as dispiriting and comfortless as graveyards. Busy fancy will sometimes people them, and fill the dreary rooms with strange guests. Do the victims of guilt congregate in these dark dens? Do wretches 'unfriended by the world or the world's law,' seek refuge in these deserted nooks, mourning in the silence of despair over their former lives, and anticipating the future in unappeasable agony? Such things have been—the silence and desolation of these doomed dwellings make them the more suitable for such tenants."

 

A street is nothing without a mystery, so a mystery let these old tumble-down houses remain, whilst we go on to tell that, in front of No. 58, the sailor Cashman was hung in 1817, as we have already mentioned, for plundering a gunsmith's shop there. William Godwin, the author of "Caleb Williams," kept a bookseller's shop for several years in Skinner Street, at No. 41, and published school-books in the name of Edward Baldwin. On the wall there was a stone carving of Æsop reciting one of his fables to children.

 

The most noteworthy event of the life of Godwin was his marriage with the celebrated Mary Wollstonecraft, authoress of a "Vindication of the Rights of Women," whose congenial mind, in politics and morals, he ardently admired. Godwin's account of the way in which they got on together is worth reading:—"Ours," he writes, "was not an idle happiness, a paradise of selfish and transitory pleasures. It is, perhaps, scarcely necessary to mention, that influenced by ideas I had long entertained, I engaged an apartment about twenty doors from our house, in the Polygon, Somers Town, which I designed for the purpose of my study and literary occupations. Trifles, however, will be interesting to some readers, when they relate to the last period of the life of such a person as Mary. I will add, therefore, that we were both of us of opinion, that it was possible for two persons to be too uniformly in each other's society. Influenced by that opinion, it was my practice to repair to the apartment I have mentioned as soon as I rose, and frequently not to make my appearance in the Polygon till the hour of dinner. We agreed in condemning the notion, prevalent in many situations in life, that a man and his wife cannot visit in mixed society but in company with each other, and we rather sought occasions of deviating from than of complying with this rule. By this means, though, for the most part, we spent the latter half of each day in one another's society, yet we were in no danger of satiety. We seemed to combine, in a considerable degree, the novelty and lively sensation of a visit with the more delicious and heartfelt pleasure of a domestic life."

 

This philosophic union, to Godwin's inexpressible affliction, did not last more than eighteen months, at the end of which time Mrs. Godwin died, leaving an only daughter, who in the course of time became the second wife of the poet Shelley, and was the author of the wild and extraordinary tale of "Frankenstein."

 

www.british-history.ac.uk/report.aspx?compid=45116

Flying to Switzerland.

godly legs.

The godly will flourish like palm trees

and grow strong like the cedars of Lebanon.

For they are transplanted to the Lord’s own house.

They flourish in the courts of our God. Ps. 92:12-13

www.lightforeachday.com

 

COEC resource centre.

This Fridays trip was a short one to Winchester Cathedral. The original cathedral was founded in 642AD an todays cathedral was built by the Normans in 1079. Winchester in Hampshire was once the capital city of Anglo Saxon England. Winchester cathedral is one of the largest cathedrals in Europe.

It is well worth reading the Wiki page if you are interested in English history.

 

en.wikipedia.org/wiki/Winchester_Cathedral

na510

Sion

Thiruvilayaadal is a tamil word. Thiru means godly or Divine. Vilayaadal means play or drama. Basically it means divine play/drama or test of divinity/devotion by the divine lord in a playful manner.

 

Valli or Goddess Valli is the Sweetheart of Lord Muruga in the Hindu Culture / Mythology. The dancer here, she is basically playing Lord Muruga in the classic story of Lord Muruga tricking Valli into consummating with him.

 

I will try to post as many pictures and post the story behind the Image. In view of this image the story so far is something like this...

 

Valli is a tribal girl who is extremely devoted to Lord Muruga. She is so committed to devotion that she decides that she will not submit to any mortal man but ultimately marry the Gog Muruga himself. Like several other Hindu Mythology stories, Lord Muruga is appeased by this and decides to marry Valli too but then he must test her will to find out how strong and how committed and dedicated she is in her intentions.

 

Valli is sent by her parents to patrol their crop fields and watch over it, protect it from being destroyed by birds and beasts. Lord Muruga disguises himself as an Old Hunter with a displeasing appearance. He visits valli in the field.

 

The pose here depicts Lord Muruga as an old man with a walking stick seeking and walking towards Valli, pretentiously.

 

Canon EOS 400D with the Sigma 24 - 70 MM F/2.8. Aperture Priority, F/4 at 1/60th of a Second, ISO400.

Driving back from the Highlands, I noticed this church on the small road opposite a loch. I turned back and parked in the lot to photograph it but realized it was so dark that after 5 shots up to 5 minutes each, i wasn't getting enough detail on the shot to make it work. Then a car came from the south and their lights illuminated the church and a few of the graves. I quite like this shot.

The reveal of my mesh head I said I'd never get unless I could make it more like me than my current system - welp, we did it bois! Thanks for y'alls help!

"Ja tunnustetusti suuri on jumalisuuden salaisuus:

Hän, joka on ilmestynyt lihassa,

vanhurskautunut Hengessä,

näyttäytynyt enkeleille,

saarnattu pakanain keskuudessa,

uskottu maailmassa,

otettu ylös kirkkauteen."

 

"Och erkänt stor är gudaktighetens hemlighet:

»Han som blev uppenbarad i köttet,

rättfärdigad i anden,

sedd av änglar,

predikad bland hedningarna,

trodd i världen,

upptagen i härligheten.»"

 

"Without controversy, the mystery of godliness is great:

God was revealed in the flesh,

Justified in the spirit,

Seen by angels,

Preached among the nations,

Believed on in the world,

And received up in glory."

 

1. Tim. 3:16

I Timothy 4:8 NKJV " For bodily exercise profits a little, but Godliness is profitable for all things, having promise of the life that now is and of that which is to come."----------------------------------- The world emphasizes beauty, ability, and success. The world says fame, fortune, and power define greatness. Unless God is the backbone supporting our thoughts, we can be easily lured into taking on the philosophy of the world rather than the standards in the word of God. Constantly striving for influence, power, and money while ignoring the only example of greatness we have in Jesus! [ Matthew 20:28] " Just as the son of man did not come to be served, but to serve, and to give His life as a ransom for many."------ A true leader places his or her needs last, as Jesus demonstrated in His life and death. If we embrace a life of Godliness we have some examples to live by.. (1) Never considering ourselves above others : { Romans 12:3} ( if we are proud, we cannot exercise our faith and gifts to benefit others. And if we consider ourselves worthless, we withhold what God intended to deliver to others through us.) (2) we should not be prideful : { James 4:10} ( when we submit ourselves to the Lord, He works through us to achieve His will. His glory allows us to accomplish things that are not possible through our own wisdom and strength.) (3) Help the weak by caring, Rather than criticizing : { I Thessalonians 5:14} ( The Lord ministers to us in different ways, depending on what we need at the time. When we help others, we need to ask the Lord to make us instruments of His love, mercy, and grace.) (4) Be ready to give all to promote salvation of the lost : { Mark 8:35} ( Jesus want's us to choose to follow Him rather than live a life of sin and self-satisfaction. We can gain nothing on earth that will ever compare to what we gain with Christ.)-- Every believer should have a servant's heart, and be willing to serve whenever the opportunity presents itself.. " For you, brethren, have been called to liberty; only do not use liberty as an opportunity for the flesh, but through love serve one another." [ Galatians 5:13]-------- God blesses us so that we might bless others. That is what the Christian life is all about.

Little angel holding Easter daffodils - a vintage greeting card illustration, circa 1910. Since we are only about two weeks away from Easter, I've decided to share some recent restorations on an Easter theme. This image was scanned from my personal collection and the color restored (digitally remastered). I also retouched it to remove scratches, cracks, smudges and age spots. This is typically about a 3 hour process. See the complete series below.

Cannon Beach, Oregon

Canon AE-1 / 35mm B&W Ilford Film

Winter 2018

godly legs.

On the road to Sion.

Arcos de la Frontera

 

Cleanliness is next to Godliness, and last night I cleaned my house like never before!

I couldn't even sit on my bed the way I am sitting here, there were piles of everything everywhere. I am so happy now!

 

missminie.blog.com/

godly legs.

Godly deposit

"In those days: Judas, the leader of Israel took up a collection, man by man, to the amount of two thousand drachmas of silver and sent it to Jerusalem to provide for a sin offering. In doing this he acted very well and honourably, taking account of the resurrection. For if he were not expecting that those who had fallen would rise again, it would have been superfluous and foolish to pray for the dead. But if he was looking to the splendid reward that is laid up for those who fall asleep in godliness, it was a holy and pious thought. Therefore he made atonement for the dead, that they might be delivered from their sin."

– 2 Maccabees 12:43-46.

 

The 2nd of November is the commemoration of All the Faithful Departed, aka, All Souls. Indeed, throughout the month of November, it is the pious practice to pray for the dead and to offer suffrages for them.

 

This fresco is from the Jesuit church of Il Gesù in Rome.

 

Maison de Notre-Dame du Silence, Sion.

Godly

Sion

In a street of Singapore, I was quite surprised by this out of the ordinary scene in a such street.

 

This photo was selected in the national geographic daily dozen of August, week 4 : ngm.nationalgeographic.com/your-shot/daily-dozen

 

Nikkon D700 ; Nikkor 17-35 mm ; 1/100 ; f7.1 ; 200ISO

Same grass as in My silent God but dried now.

godly legs.

easter weekend prayers, homage, samesyn and camping. at the kramat of shaykh yusuf of makassar and the adjacent mosque/masjid nurul latief, macassar, western cape.

 

kramat of shaykh yusuf of makassar, macassar, western cape

 

faure/macassar, western cape- kramat of sheikh yussuf

 

A Kramat is a shrine or mausoleum that has been built over the burial place of a Muslim who's particular piety and practice of the teachings of Islam is recognised by the community. I have been engaged in documenting these sites around Cape Town over several visits at different times over the last few years. They range widely from graves marked by an edge of stones to more elaborate tombs sheltered by buildings of various styles. They are cultural markers that speak of a culture was shaped by life at the Cape and that infuses Cape Town at large.

 

In my searches used the guide put out by the Cape Masaar Society as a basic guide to locate some recognised sites. Even so some were not that easy to find.

 

In the context of the Muslims at the Cape, historically the kramats represented places of focus for the faithful and were/are often places of local pilgrimage. When the Dutch and the VOC (United East India Company aka Vereenigde Oostindische Compagnie) set up a refuelling station and a settlement at the Cape, Muslims from their territories in the East Indies and Batavia were with them from the start as soldiers, slaves and 'Vryswarten'; (freemen). As the settlement established itself as a colony the Cape became a useful place to banish political opponents from the heart of their eastern empire. Some exiles were of royal lineage and there were also scholars amongst them. One of the most well known of these exiles was Sheik Yusuf who was cordially received by Govenor van der Stel as befitted his rank (he and his entourage where eventually housed on an estate away from the main settlement so that he was less likely to have an influence over the local population), others were imprisoned for a time both in Cape Town and on Robben island. It is said that the first Koran in the Cape was first written out from memory by Sheik Yusuf after his arrival. There were several Islamic scholars in his retinue and these men encouraged something of an Islamic revival amoung the isolated community. Their influence over the enslaved “Malay” population who were already nominally Muslim was considerable and through the ministrations of other teachers to the underclasses the influence of Islam became quite marked. As political opponents to the governing powers the teachers became focus points for escaped slaves in the outlying areas.

 

Under the VOC it was forbidden to practice any other faith other than Christianity in public which meant that there was no provision for mosques or madrasas. The faith was maintained informally until the end of the C18th when plans were made for the first mosque and promises of land to be granted for a specific burial ground in the Bo Kaap were given in negotiations for support against an imminent British invasion. These promises were honoured by the British after their victory.

 

There is talk of a prophecy of a protective circle of Islam that would surround Cape Town. I cannot find the specifics of this prophecy but the 27 kramats of the “Auliyah” or friends of Allah, as these honoured individuals are known, do form a loose circle of saints. Some of the Auliyah are credited with miraculous powers in legends that speak of their life and works. Within the folk tradition some are believed to be able to intercede on behalf of supplicants (even though this more part of a mystical philosophy (keramat) and is not strictly accepted in mainstream contemporary Islamic teaching) and even today some visitors may offer special prayers at their grave sites in much the same way as Christians might direct prayer at the shrine of a particular saint.

  

photographer's note-

 

sheikh yussuf was the brother of the king of Goa (Gowa) with it's capital of Makassar. yussuf fought in battles against the Dutch and was eventually captured. he was transferred to the cape of good hope in 1693. he died in 1699. he had 2 wives, 2 concubines, 12 children and 14 male and female slaves.

 

*********************************************

 

Die Kramat van Sjeg Yusuf, Faure

 

Die Kramat1 van Sjeg Yusuf (Abadin Tadia Tjoessoep)2 op 'n klein heuwel naby die mond van die Eersterivier in Makassar, Faure, is 'n terrein waarheen Kaapse Moslems oor die laaste drie eeue pelgrimstogte onderneem. Yusuf is op 23 April 1699 oorlede en op die heuwel begrawe. Volgens predikant en skrywer, Francois Valentyn (1666-1727), wat sy graf in 1705 besoek het, was dit "een cierlyke Mohammedaansch tombe, wat van zeer hoog opgezette steenen, verheerlykt was".3 Dit is nie heeltemal duidelik of hy van 'n hoog opgeboude graf of 'n struktuur daaroor praat nie.

 

Dié tombe moes mettertyd veranderings en verbouings het en volgens Biskop Patrick Griffith (1798-1862) wat dit meer as 'n eeu later op 25 Januarie 1839 besoek het, het dit heel anders daar uitgesien...

 

and proceeded to a Mr Cloete's where we took horses and road (sic) to a Malay Mosque [i.e. the kramat] situated on the summit of a hill, to which we ascended by a rude Stone Stair Case, rather Circular and partly cut out of Limestone rock, by an hundred steps. We left our horses below tied to the door of a Caravansery where the Pilgrims who come every year from Cape Town and all around, lodge while they go thro' their devotions. Both Lodging House and Mosque are at present deserted and we cd. only see the Exterior of both. The Mosque has a small Mineret (sic) in the centre and contains the Tomb of some Prince and Priest of the Sect. The Building is square and low with a portico: the windows are screened within and all that could be seen through some chinks in the walls was some drapery. A curious sight, however, exists outside: graves covered with white Clothes, five or six of which graves are enclosed together with a low wall round them; two or three more are apart; each has a round black stone at the head round which a Malay handkerchief is tied, with another black stone at foot, represents the feet, so that with the white sheet over the body, one wd. imagine at first view that it was a corpse was directly before him, the representation of it is so like reality. These White cloths (of calico) are renewed every year and we found some sixty or more rotten ones under each of the last white Coverings."1

 

Die terrein is in 1862 deur die imam van die Jamia-moskee in Chiappinistraat, Abdol Wahab, aangekoop,5 maar die gebou het tot vroeg in die 20ste eeu bewaar gebly, hoewel dit by verskeie geleenthede klein veranderings en herstelwerk moes ondergaan het.

 

Die Oostenrykse wetenskaplike, diplomaat en ontdekkingsreisiger, Karl Ritter von Scherzer (1821-1903) het die Kaap in Oktober 1857 aan boord die Novara, op 'n omseilingstog van die wêreld, aangedoen. Hy het die volgende waardevolle beskrywing, deurdrenk met sy eie voor- en afkeure, nagelaat:

 

"The following morning we drove to a hill, ahout a mile and a half distant from Zandvliet, known as Macassar Downs, on which is the spot of interment, (Krammat or Brammat), of a Malay prophet.

 

This individual, so honoured in death, was, if we are to believe the Malays, a direct descendant of Mahomet, named Sheikh Joseph, who, expelled from Batavia by the Dutch Government for political reasons, settled in the colony about a century and a half ago, and died and was buried in the neighbourhood of Zandvliet. An especial deputation came over from Malacca to Cape Colony to fetch away the corpse of the defunct prophet, for conveyance to the land of his birth; but at the disinterment it happened that the little finger of the prophet, in spite of the most persevering research, could nowhere be found. This circumstance appeared to those simple believers sufficient reason for erecting a monument over the spot in which the finger of a Malay prophet lay hid from view. Even to this day the Malays from time to time perform a pilgrimage to the Colony and celebrate their religious ceremonies at the Mausoleum. Four followers of the prophet are buried with him, two of them Mahometan priests, who are regarded with much veneration by the Malays.

 

An extensive flight of stone steps leads to the tomb, the exterior of which is very insignificant, and, but for a small pointed turret, hardly differs from an ordinary dwelling-house. On entering, a low-roofed vault is visible, a sort of front outhouse, which rather disfigures the facade, and much more resembles a cellar than the portal of a Mausoleum. Above the arch of this vault an Arabic inscription has been engraved with a stylus but this is so painted over in brick colour that it has already become almost illegible. Judging by the few words that have been deciphered, it seems to consist of the first propositions of the Koran.

 

The inner room, provided on two sides with modern glazed windows at irregular intervals, is about the size of an ordinary room of 12 feet long, 9 wide, and 7 high (3.66m long, 2.74 wide, and 2.13 high). In the middle rises the monument, to which access is had by some more brick steps. Immense quantities of unwashed white linen cloth are heaped upon it, which seem occasionally sprinkled with a brown odoriferous liquid (dupa). As at the head of Sheikh Joseph, so at his feet several figures, resembling those in enamel used to ornament tarts, are drawn upon the linen cloth with the overflowings of the unguent. These have undoubtedly been formed accidentally, and it appears wrong and unfair to attribute to them any more recondite significance. The monument rests upon four wooden pillars, with pyramidal pinnacles or ornaments, and is richly decorated with fine white muslin, which gives to the whole very much the appearance of an old-fashioned English "fourposter," with its costly drapery and curtains. While the curtains are spread out all around, several small green and white bannerets stand at the upper and lower end of the sarcophagus. The whole interior is, as it were, impregnated with the incense which devout Malay pilgrims from time to time burn here, especially after the forty days' fast (Ramadan), or leave behind upon the steps of the tomb in flasks or in paper-boxes. On such occasions, they always bring wax-candles and linen cloth as an offering, with the latter of which they deck the tomb afresh, so that a perfect mountain of white linen rises above the stone floor. During their devotions they unceasingly kiss this white mass of stuff, and as they are continually chewing tobacco, this filthy habit produces disgustingly loathsome stains.

 

On the same hill which boasts the tomb of Sheikh Joseph, there are also, in ground that is common property, nine other graves of eminent Malays, enclosed with carefully-selected stones, and likewise covered over with large broad strips of bleached linen cloth, protected by stones from any injury by weather or violence. At the head and foot of each individual interred, is a single stone of larger size. Formerly the black inhabitants of the neighbourhood made use of this store of linen cloth to make shirts for themselves, without further thought upon the propriety of the matter. Latterly, however, a shrewd Malay priest spread a report that one of these ebony linen stealers had lost all the fingers off one hand, since which the graves of those departed worthies remain inviolate and unprofaned.

 

At the foot of the hill are some small half-fallen-in buildings, near a large hall, painted white, red, and yellow, consisting of a small apartment and a kitchen, the whole in a most dirty, neglected, and desolate condition. At this point the Moslems must have accomplished certain prayers, before they can climb the hill and proceed to visit the tomb. Over the door of this singular house of prayer some words are likewise engraved in the Arabic character, which, however, are now entirely illegible.

 

On quitting the Malay Krammat, we next undertook a tolerably difficult walk to the Downs or sand-dunes, which at this point extend along the entire coast line, on which the wax-berry shrub, as already mentioned, grows wild in vast quantities, and visibly prevents the further encroachments of the moving sand. The Eerst Rivier (First River) may be regarded as the limit of demarcation between the sand-dunes and the soil adapted for vegetation."6

 

'n Britse joernalis en historikus, Ian Duncan Colvin (1877-1938), beskryf sy besoek aan die Kramat vyftig jaar later in die begin van die 20ste eeu:

 

"It was in springtime that we made the pilgrimage, in October, the springtime of the south... We passed through cow-scented pasture and the cornlands of Zandvliet, and so towards the sea, guided by the white star of the tomb.

 

It stands upon a sandstone rock which the Eerste River bends round on its way to the sea, and you can hear the breakers roaring, though unseen behind the sand-dunes. A little wooden bridge crosses the river beside the drift... On the farther side the little hill rises steeply, and under it nestles a row of very ancient and dilapidated cottages. One of them is used as a stable by the pilgrims and another as a mosque, and upon its porch you will see a little notice in English that 'women are not allowed inside the church', a warning signed with all the weight and authority of the late Haji Abdul Kalil... Inside, this little chapel is touchingly primitive and simple, with blue sky showing through the thatched roof, and a martin's nest plastered on the ceiling of the little alcove. Between these cottages and the stream is a field of sweet marjoram, no doubt grown for the service of the shrine, and the way up the hill is made easy by a flight of steps build perhaps centuries ago, and ruinous with age. With their white balustrades, and overgrown as they are with grass and wild-flowers, they are very beautiful, and in pilgrimage-time we may suppose them bright with Malays ascending and descending. We mounted them to the top, where they open on a little courtyard roughly paved and encinctured by a low white wall. On the farther side, opposite the top of the stairs, is the tomb itself, a little white building with an archway leading into a porch. Beyond is a door, of the sort common in Cape farm-houses, divided into two across the middle. Of course, we did not dare to open it and peep inside; but I am told by a Mahomedan friend that the inner tomb is of white stucco with four pillars of a pleasant design. It is upholstered in bright-coloured plush, and copies of the Koran lie open upon it. The inside of the room is papered in the best Malay fashion, and over the window is a veil of tinselled green gauze. From the roof several ostrich eggs hang on strings, and altogether it is the gayest and brightest little shrine. The ostrich eggs hanging on their strings made me think of a much more splendid tomb which Akbar, the first greatest of the Moguls, build for his friend Selim Chisti, a humble ascetic, in the centre of the mosque at Fatehpur Sikri.7 If any of my readers have made a pilgrimage to that wonderful deserted city, they will remember the tomb build of fretted marble, white and delicate as lace, in the centre of the great silent mosque of red sandstone – surely the finest testimonial to disinterested and spiritual friendship that exists in the world. And, if they look inside, they will recollect that around the inner shrine of mother o’pearl hang ostrich eggs just as they hang in Sheik Joseph’s tomb on the Cape Flats. But this digression is only to show that the Malay of Cape Town knows what is proper to the ornamentation of kramats. The shrine is tended with pious care, kept clean and white by the good Malays – a people of whom it may be said truly that they hold cleanliness as a virtue next to godliness."8

 

Hierdie beskrywing kom ooreen met dié van Scherzer en 'n foto in die Elliot-versameling in die Kaapse argief. Die minaret wat deur Biskop Griffith genoem en deur Scherzer geïllustreer is, en moontlik van hout gemaak was, het intussen verdwyn.

 

In 1925 het die Indiese filantroop, Hadji Sulaiman Sjah Mohamed Ali, opdrag vir 'n nuwe tombe gegee en is die huidige vierkantige en gekoepelde Moghul- of Delhi-inspireerde struktuur opgerig. Die argitek was F.K. KENDALL wat van 1896 tot 1918 in vennootskap met Herbert BAKER praktiseer het.

 

Die kramat vorm deel van die sogenaamde beskermende "Heilige Sirkel van Islam" wat strek van die kramatte teen die hange van Seinheuwel bo die klipgroef waar die eerste openbare Moslemgebede aan die Kaap gehou is, deur die kramatte op die rug van die heuwel en die kramat van Sjeg Noorul Mubeen by Oudekraal, en om die berg na die kramatte van Constantia, Faure, Robbeneiland, terug na Seinheuwel.

 

Sjeg Yusuf van Makassar (1626-1699)

 

Sjeg Yusuf (Abadin Tadia Tjoesoep) is in 1626 te Gowa by Makassar (Mangkasara), op die suidwestelike punt van die Sulawesi-eiland (voorheen Celebes) langs die Straat van Makassar, gebore. Toe die Portugese dit vroeg in die sestiende eeu bereik het, was dit 'n besige handelshawe waar Arabiese, Indiese, Javaanse, Maleise Siamese en Chinese skepe aangedoen en hulle produkte geruil en verkoop het. Met die koms van die Nederlanders, wat die speseryhandel wou monopoliseer en Britse deelname daaraan wou stuit, is die tradisie van vrye handel aan die begin van die 17de eeu omvergewerp. Nadat hulle die fort van Makassar ingeneem het, is dit herbou en as Fort Rotterdam herdoop. Van hier het hulle die vestings van die Sultan van Gowa geteiken.

 

Toe hy agtien jaar oud was, het Yusuf op 'n pelgrims- en studietog na Mekka vertrek waar hy verskeie jare deurgebring het. Met sy terugkeer het hy die Nederlanders in Makassar vermy en hom in Bantam in Wes-Java aan die hof van Sultan Ageng (Abulfatah Agung, 1631-1695) as onderwyser en geestelike rigter gevestig. Hy het die sultan se seuns onderrig en met een van sy dogters getrou. Hy was deeglik in die Shari'ah (Moslem kode en godsdienstige wet) onderlê en diep betrokke by die mistieke aspekte van sy geloof met die gevolg dat sy reputasie as 'n vrome persoon en heilige kenner en geleerde vinnig versprei het.

 

Hoewel die Nederlanders die handel op Java beheer het, het Bantam 'n sterk mate van onafhanklikheid behou. Yusuf was 'n vurige teenstander van die VOC en het en ook 'n rebellie teen die Europeërs gelei toe 'n ouer vredesooreenkoms tussen hulle in 1656 gebreek is. 'n Nuwe ooreenkoms is in 1659 bereik, maar 'n interne tweestryd in die Sultanaat het in die VOC se kraam gepas. Die sultan se seun, later as Sultan Hadji bekend, het met die hulle saamgespan teen sy vader en jonger broer wat voorkeur aan die Britse en Deense handelaars gegee het. Die breuk het in 1680 gekom toe Ageng oorlog teen Batavia (Jakarta) verklaar het. Hadji het 'n opstand teen sy vader gelei wat Ageng tot sy woning beperk het. Hoewel sy volgelinge teruggeveg het, het die Nederlanders Hadji te hulp gesnel en is Ageng na die hooglande verdryf waar hy in Maart 1683 oorgegee het. Hierna is hy na Batavia geneem waar hy oorlede is.

 

Yusuf het die verset voortgesit en is eers teen die einde van 1683 gevange geneem waarna hy ook na Batavia geneem is. Sy invloed in die Moslemgemeenskap van die VOC se hoofkwartier in die Ooste, waar hy as heilige vereer is, asook die aandrang op sy vrystelling deur die vorste van Gowa (Makassar) – wat toe bondgenote van die VOC was – het daartoe gelei dat Yusuf en sy gevolg eers na Ceylon (Sri Lanka) en daarna na die Kaap verban is. Sjeg Yusuf en sy "aanhang", soos in die notules van die Politieke Raad aangedui is, het op 31 Maart 1694 aan boord die Voetboog in Tafelbaai aangekom. Hier is hulle gul deur goewerneur Simon van der Stel ontvang, maar in die Kasteel gehou totdat daar in Junie besluit is om hulle na die mond van die Eersterivier, wat oor die plaas Zandvliet van ds P. Kalden uitgekyk het, te stuur.9

 

Hier in die duine, wat later as Makassar en Makassarstrand bekend sou word, het Yusuf en sy gevolg hulle gevestig. Volgens oorlewering was dit die eerste sentrum van Islam en Islamitiese onderrig in Suid-Afrika en het die terrein 'n sakrosante ereplek gebly na Yusuf se afsterwe op 23 April 1699 en sy begrafnis op die heuwel. Hoewel sommige skrywers nie oortuig is dat ook Yusuf se oorskot na die Ooste terug is nie, argumenteer André van Rensburg dat dit wel gebeur het.

 

"Hoewel 'n aanvanklike versoek van 31 Desember 1701 dat Yusuf se oorskot opgegrawe en na Indonesië gestuur word, geweier is, is in 'n verslag van 26 Februarie 1703 deur die Here XVII gelas dat die sjeg se naasbestaandes en sy oorskot na Indonesië weggebring moes word.

 

Op 26 Februarie 1704 het die amptelike geskrewe instruksies van die VOC in die Kaap aangekom. Die weduwee van Yusuf, hul jong kinders en ander lede van sy gevolg moes toegelaat word om na Indonesië terug te keer.

 

Daar is ook bepaal dat die oorskot van Yusuf onopsigtelik opgegrawe moes word sodat die naasbestaandes dit kon saamneem. Voorsorg moes egter getref word dat ander Oosterse bannelinge nie ontsnap deur voor te gee dat hulle naasbestaandes van sjeg Yusuf is nie."10

 

Die gevolg van Sjeg Yusuf het op 5 Oktober 1704 aan boord van De Spiegel uit Tafelbaai met sy oorskot vertrek en op 10 Desember in Batavia anker gegooi. Hierna is sy hulle na Makassar waar sy oorskot op 6 April 1705 op Lakiung in Ujung Pandang herbegrawe is. Bo-oor Yusuf se nuwe graf is 'n kramat of ko'bang deur die Chinese bouer Dju Kian Kiu opgerig. Ook hierdie Kramat word druk deur pelgrims besoek.

 

________________________________

 

Kramat is die algemeen Kaapse term vir die tombe van 'n [Moslem] heilige of Wali van Allah; in Urdu verwys karamat of keramat na die wonderwerking van 'n heilige, soms word dit ook as sinoniem vir heilige gebruik.

Die meer algemeen gebruikte spelling word hier in plaas van die erkende Afrikaanse "Joesoef" gebruik.

Raidt, E.H. 1971. François Valentyn Beshryvinge van de Kaap der Goede Hoop met de zaaken daar toe behoorende. Kaapstad: Van Riebeeck Vereniging, Vol. 1, p. 198.

Brain, J.S. (ed.). 1988. The Cape diary of bishop Patrick Raymond Griffith for the years 1837-1839. Cape Town: Southern African Catholic Bishops' Conference, pp. 189-90.

Aktekantoor, Kaapstad, Akte 6/3/1862, no. 121.

Scherzer, K. 1861. Narrative of the circumnavigation of the globe by the Austrian frigate Novara, (commodore b. Von Wullerstorf-Urbair,): undertaken by order of the imperial government, in the years l857,1858, & 1859. London: Saunders, Otley & Co, pp. 244-248.

Seremoniële hoofstad [Fatehpur = stad van oorwinning] van 1569 tot 1574 deur die Mughale Keiser Akbar (1542-1605) by Sikri, die hermitage van sy spirituele gids, Sjeg Salim Chisti, opgerig. Die tombe wat deur Colvin beskryf word, is deur Shah Jahan (1592-1666) herbou.

Colvin, I.D. 1909. Romance of Empire, South Africa. London: TC & EL Jack, pp. 16168.

Böeseken, A.J. 1961. Resolusies van die Politieke Raad III 1681-1707. Kaapstad: Argiefkomitee, p. 283 (14.06.1694).

Van Rensburg, A. & Van Bart, M. 2004. Waar rus Sjeg Yusuf: van die Kaap tot in Makassar. Kultuurkroniek, Bylae by Die Burger, 10 Julie, pp. 12-13

Van Rensburg, A. & Van Bart, M. 2004. Waar rus Sjeg Yusuf: van die Kaap tot in Makassar. Kultuurkroniek, Bylae by Die Burger, 10 Julie, p.13.

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Schalk W le Roux, Gordonsbaai, Februarie 2013

 

See also Van Bart, M. & Van Rensburg A.

 

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Wording on Minaret:

 

IN MEMORY OF

SHEIKH YUSUF

MARTYR & HERO

OF BANTAM

1629 - 1699

THIS MINARET

WAS ERECTED BY

HAJEE SULLAIMAN

SHAHMAHOMED

IN THE REIGN OF

KING GEORGE V

MAY 1925

 

_____________________

 

THIS MEMORIAL WAS UNVEILED

19TH DECEMBER 1925 BY

SIR FREDERIC DE WAAL

KCMG:LLD:FIRST ADMINISTRATOR

OF THE CAPE PROVINCE

IN THE YEAR WHEN THIS

DISTRICT WAS VISITED BY

HIS ROYAL HIGNESS

THE PRINCE OF WALES

4TH MAY 1925

 

_____________________

 

THE "DARGAN" OF ASHBAT

[COMPANIONS] OF SAINT SHEIKH YUSSUF

[GALERAN TUANSE] OF MACASSAR.

_____

 

HERE LIE THE REMAINS OF FOUR OF FORTY-NINE

FAITHFUL FOLLOWERS WHO AFTER SERVING

IN THE BANTAM WAR OF 1682-83, ARRIVED WITH

SHEIKH YUSSUF AT THE CAPE FROM CEYLON,

IN THE SHIP "VOETBOOG" IN THE YEAR 1694.

_____

 

THIS COMMEMORATION TABLET WAS ERECTED

DURING THE GREAT WAR ON 8 JANUARY 1918.

BY HAJEE SULLAIMAN SHAHMAHOMED.

SENIOR TRUSTEE.

 

Wording on plaque:

 

PRESIDENT SOEHARTO

OF THE REPUBLIC OF INDONESIA

VISITED THIS SHRINE ON 21 NOVEMBER 1997

TO PAY RESPECT TO THE LATE SHEIKH YUSSUF OF

MACASSAR UPON WHOM THE TITLE OF NATIONAL

HERO WAS CONFERRED BY THE INDONESIAN GOVERNMENT

ON 7 AUGUST 1995

 

Writings about this Kramat of Sheikh Yusuf

 

Davids, Achmat. 1980. The Mosques of Bo-Kaap - A social history of Islam at the Cape. Athlone, Cape: The South African Institute of Arabic and Islamic Research. pp 37-40.

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De Bosdari, C. 1971. Cape Dutch Houses and Farms. Cape Town: AA Balkema. pp 73.

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De Kock, WJ. 1976. Suid-Afrikaanse biografiese woordeboek : Deel 1. Kaapstad: RGN/Tafelberg. pp 429-430.

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Du Plessis, Izak David. 1944. The Cape Malays. Cape Town: Maskew Miller. pp 4-7.

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Jaffer, M. 2001. Guide to the Kramats of the Western Cape. Cape Town: Cape Mazaar (Kramat) Society. pp 17-19.

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Jaffer, Mansoor. 1996. Guide to the Kramats of the Western Cape. Cape Town: Cape Mazaar Kramat Society. pp 17.

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Le Roux, SW. 1992. Vormgewende invloede op die ontwikkeling van moskee-argitektuur binne die Heilige Sirkel aan die Kaap tot 1950 . Pretoria: PhD-verhandeling: Universiteit van Pretoria. pp 201-202.

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Oxley, John. 1992. Places of Worship in South Africa. Halfway House: Southern Book Publishers. pp 63-64.

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Potgieter, DJ (Editor-in-chief). 1975. Standard Encyclopaedia of South Africa [SESA] Volume 11 Tur-Zwe. Cape Town: Nasou. pp 567.

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Potgieter, DJ (Editor-in-chief). 1972. Standard Encyclopaedia of South Africa [SESA] Volume 6 Hun-Lit. Cape Town: Nasou. pp 454-455.

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Rhoda, E. 2010. Hajee Sullaiman Shahmahomed and the shrine of Shayk Yusuf of Macassar at Faure. : Unpublished manuscript.

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Van Selms, A. Joesoef, Sjeik: in De Kock, WJ. 1976. Suid-Afrikaanse biografiese woordeboek : Deel 1: pp 429-430

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Shaykh Yusuf was born at Macassar in 1626. He was also known as Abadin Tadia Tjoessoep. He was of noble birth, a maternal nephew of King Biset of Goa. He studied in Arabia under the tutelage of several pious teachers.

 

When Shaykh Yusuf arrives at the Cape, on the Voetboeg, he was royally welcomed by Governor Simon van de Stel. His Indonesian background necessitated that he and his 49 followers be settled well away from Cape Town. They were housed on the farm Zandvliet, near the mouth of the Eeste River, in the general area now called Macassar. He received an allowance of 12rix dollars from the Cape authorities for support of himself and his party. At Zandvliet Shaykh Yusuf’s settlement soon became a sanctuary for fugitive slaves. It was here that the first cohesive Muslim community in S.A. was established. The first settlement of Muslims in South Africa was a vibrant one, despite its isolation. It was from here that the message of Islam was disseminated to the slave community living in Cape Town. When Shaykh Yusuf died on 23 May 1699, he was buried on the hill overlooking Macassar at Faure. A shrine was constructed over his grave. Over the years this shrine has been rebuilt and renewed. Today it remains a place of pilgrimage.

 

Romsey Abbey in Romsey Hampshire. Original Abbey on this site dates back to 907AD and rebuilt by the Normans in 1130AD.

en.wikipedia.org/wiki/Romsey_Abbey

I have no idea why there's a naked statue in front of a church, downtown Rio, Brazil

Excursion to Lac Leman.

light flashed across the chapel illuminating what was a mundane day.

Sion

Excursion to Lac Leman.

COEC resource centre.

The godly 250 GTO.

If Kim Kardashian was a car she would be this, perfect at every angle.

Plus, the best sounding car. Ever.

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Like my new Facebook page!

www.facebook.com/pages/Charlie-Davis-aka-chazzz15/1789487...

Gold, Lapis Lazuli, Glass.

 

Tanis, 3rd Intermediate Period, 21st Dynasty, 1047 – 1001 BC.

 

This golden mask lay over the head, chest, and part of the shoulders of the mummy of Psusennes, as a layer of protection. The royal headdress with ureaus and the divine false beard he wears indicates his royal and godly status. The use of gold, considered the flesh of the gods, reaffirming his davinity in the afterlife.

 

He was the son of Pinedjem I and Henuttawy, Rameses XI's daughter by Tentamun. He married his sister Mutnedjmet. His children were Amenemopet, AnkhefenMut, Isitemkheb.

Godly

But Ruin did have to get back to his mother, and that misunderstanding, that space where some ‘intent’ might be suggested. He needed to somehow exonerate her, to say that it wasn’t her fault, or rather to prove to himself that it wasn’t. He recognized this as being virtually impossible, given his history, their ‘story’, and the reverberations through six decades, but he was going to try anyway. Her history, back story even, can’t really be delved into. There is not enough evidence there, just those initial tales of abandonment, her father, early grieving, her mother, and abuse, her uncle. Ruin could hardly remember his own story, never mind attempting to reconstruct that of the mater, but the pattern was obvious, and the repeat motifs presented themselves unashamedly. Ruin was used to looking for patterns, probably generated by a lifetime making visual art. There were also patterns in the mater’s behaviors, mirrored in his own. These he could see and understand. These were the drivers he wanted to expose. He wanted to explain these to Rack. Rack had been, for over three decades, a type of ‘sounding board’ for him, utterly non-judgmental, hyper vigilant even, with an uncanny ability to proffer solace. He had the idea that this was also mirrored back. They were, somehow, equally scabrous, wanton, lewd, call it what you will, and could laugh uproariously at each other’s coping mechanisms. This was probably central to their ‘screaming walks’ through the canyons of Manhattan in those early days of their beloved plague. Rack was very much the ‘screamer’ then, and Ruin was in awe of her ability to let one rip on a crowded avenue or cross-street, whilst quietly hoping he might be mistaken for her carer. He so loved that embarrassment. He also suspected that she loved watching him attempt to deal with it.

 

Those walks should become legend.

 

Yes, it all happened in a crowded room, a dark one to boot. There were two not quite double beds. Ruin didn’t know what size they were, they weren’t standard anything. He guessed they were more single size; two double beds would not have fit in that room. But this was years before he was aware of those designated sizes, queen, king, whatever. They were old metal frames, with exposed springs, on which the horsehair mattresses scrappily floated. His two younger brothers shared one, he had the other. It was their room, the boy’s room. His parents slept in the small box-room, so his sisters could share the other bedroom, furnished with two single beds. The youngest of the brothers, Johnny, was about 4 years old at the time. He was a troubled child, if his self-rocking was anything to go by. This self-soothing swaying back and forth relentlessly would infuriate his ten-year-old brother, Tony, until Johnny managed to soothe himself to sleep each night. Tony would then become comatose, at last, having endured that rocking until exhaustion intervened. Johnny also slept with his invisible friend ‘Ibi’, so their bed was somewhat overcrowded.

 

Ruin, the oldest, had a bed to himself, a sign of seniority, an acknowledgement of his waxing 'teenhood', until that interloper arrived.

 

Here, let me (that personal pronoun again) interject, by way of adding a warning. It’s simple really, and I am directing it towards all parents, of all persuasions and ilks, gender preferences, and identities. It’s blindingly elementary, an iteration I know. Please, never put a mature male in bed with an immature child, no matter how much you trust this male, no matter how close the family relationship might be. But I guess if I was being both fair and honest, I would have to extend this to include all maturated individuals regardless of gender or self-identification. My, perhaps unfair, focus on the male abuser here is because this was the case, both as far as my mother and myself were concerned, those wayward uncles. But then this isn’t about me, so I apologise for any presumptions made.

 

Ruin did not want to share his bed.

 

Rack: Ruin, It’s hard to respond. A part of me just wants to remove that sadness from your life. It’s heavy. I hope you’re doing OK. Sending love.

 

Yes, Ruin was doing okay. He knew it wasn’t Rack’s job to take the sadness away. How could it be? Anyway, he was doing exactly that himself, and it was about time, in every possible meaning of that phrase. It was about time itself, indeed, nothing more, nothing less. So not counting on any, a godly and honest state if ever there was one, he would get on with it until he no longer could. There’s a definition of fulfilment there, that recognition of oneself as that veritable elephant surfing on the fabled edge of that infinite black hole, and writing this out made him happy, elated even. For what it’s worth, it records itself anyway, endlessly, and anything the universal you or I might choose to add is simply non-essential extra, that ‘Froth on a Daydream’ which Boris Vian liked to write about. It is written for the self, a gift. He was looking at Vian again for a reason, or at least was planning to, it having once been important to him. A new copy sat on his emptying shelves, quietly reverberating. Hum diddley hum. This hum was once beautifully described as ‘the music of the spheres’.

 

There is there, there.

 

Anyway, back to those words of advice, my abridged handbook for would-be parents.

 

Do not circumvent the grooming, do not make it unnecessary by placing a potential predator and a victim in a dark, and silent, bed together. Whilst I am not going to dissect what happened on that mattress, I am going to look at why a child might have erroneously projected that grooming onto his mother for almost 60 years. There’s the crux, Rack, that mistake, that almost lifelong, retarding, projection that might have turned a 68-year-old child into a storyteller.

 

It was almost impossible for that son to describe that mother, to find the words, I mean. But he was going to try. There was no malice there, and she wasn’t stupid. Being stupid and ignorant are not the same thing. But then the whole story is also tinged with her innocence, something which can often be confused with ignorance, but here they were intertwined, and she had no way to pick them apart. These traits were very much part of her Gordian Knot, that imponderable she had inadvertently played forward.

 

To go further he knew he was going to have to do it alone. He was going to have to, temporarily hopefully, let Rack go as well. He knew that it was going too far, and could even be triggering, to use a woke expression, for her. It was almost going too far for himself, even. It felt like an essential step, so he would take it. This would constitute a huge, and frightening, departure, a rupturing, after 25 years of corresponding. He was going to go back alone. She knew where he was, he knew where she was, that would have to be enough for now.

 

There is always that cracked open window here, letting some air in, and stench out.

 

That will be enough in this interim, he guffawed quietly to himself, recklessly Rackless, perhaps, but enough for now.

  

godly legs.

Contrasty light on Nikko's landscape.

 

This image is a high resolution panoramic stitch capured with a Nikon V2 and 32mm f1.2.