Inspired by Ibn Battuta observations from Cairo in the 14th century, in this episode we walk through Cairo at the time of the Mamluks (13th-16th CE) and reach across the ages to touch upon dazzling facets of the city, as well as the sultanate - with a guest whose heart is always in Cairo.

Doris Behrens-Abouseif is Professor Emerita at SOAS, University of London. Her many publications encompass a wide range of subjects within socio-cultural and art historical contexts, with a focus on Egypt and Syria covering architecture, urbanism, material culture and the decorative arts. She has written a widely-admired book on the golden era of the city, Cairo of the Mamluks: a history of the architecture and its culture.

What we cover in this episode

• Cairo of the Mamluks: cityscape, socio-cultural, political, and religious landscape
• Mamluks’ contribution to Cairo’s evolution into a metropolis
• Why the Mamluks supported a multi-rite policy, respecting all branches of Islam
• Why the Mamluks so generously supported the Sufis and Sufi foundations
• Why the Mamluks were fond of amusement and ceremonies.

Conversation key insights

‘Mamluk rulers were ambitious builders, with the urban vision to expand the city’s boundaries. A collective building activity - to have as many buildings, mosques, minarets, baths, charities, as possible - was representative of the Mamluks’ identity and patronage.’

‘With a non-hereditary succession system, the Mamluks focus’ was on building and construction of monuments, as a strategy to leave their mark on history: to not be forgotten and to be commemorated after their death’. 

‘The stability of Egypt, at the time of Mamluks, being safe from the external threats, encouraged many migrants to come to Cairo from the territories in the East and beyond, to reside, study, and make commerce in Cairo’.

‘There was a distinct caste in Mamluks’ society, between Man of the Pen (learned locals to hold positions like judges and scholars) and Man of the Sword (Mamluks in military positions), who were identifiable by their dress codes’.

‘Ethnicity and religious identity played a key role in the medieval setting, rather than national identity’.

‘Sufism worked as a melting-pot across the Muslim world, whereby people from different origins could find a common platform’. 

‘Parade and processions were an integral part of the communication between sultans and its people at the era of Mamluks’.

Terms

• Maristan [Bimarestan]: hospital
• khanaqah: Sufi hospice

A passage from the book

It is said that in Cairo there are twelve thousand water-carriers who transport water on camels, and thirty thousand hirers of mules and donkeys, and that on its Nile there are thirty-six thousand vessels belonging to the Sultan and his subjects, which sail upstream to Upper Egypt and downstream to Alexandria and Dumyat, laden with goods and commodities of all kinds. On the bank of the Nile opposite Cairo is the place known as al-Rawda ['the Garden'], which is a pleasure park and promenade, containing many beautiful gardens. The people of Cairo are fond of pleasure and amusement. I once witnessed a fete there which was held for al-Malik al-Nasir's recovery from a fracture which he had suffered in his hand. All the merchants decorated their bazaars and had rich stuff, ornaments, and silken fabrics hung up in their shops for several days [The Travels of Ibn Battuta, translated by Hamilton Gibbs, Hakluyt Society]

Recommended reading

Dress and Dress Code in Medieval Cairo: A Mamluk Obsession, Doris Behrens-Abouseif, Brill, 2023

We acknowledge the Aboriginal peoples as the enduring Custodians of the land from where this podcast is produced.