SUPERSTITIONS—_continued_.
One of the most remarkable traits in modern Egyptian superstition is the
belief in written charms. The composition of most of these amulets is
founded upon magic; and occasionally employs the pen of almost every
village schoolmaster in Egypt. A person of this profession, however,
seldom pursues the study of magic further than to acquire the formulæ of
a few charms, most commonly consisting, for the greater part, of certain
passages of the Kur-án, and names of God, together with those of angels,
genii, prophets, or eminent saints, intermixed with combinations of
numerals, and with diagrams, all of which are supposed to have great
secret virtues.
The most esteemed of all “hegábs” (or charms) is a “mus-haf” (or copy of
the Kur-án). It used to be the general custom of the Turks of the middle
and higher orders, and of many other Muslims, to wear a small mus-haf in
an embroidered leather or velvet case hung upon the right side by a silk
string which passed over the left shoulder: but this custom is not now
very common. During my former visit to this country, a respectable Turk,
in the military dress, was seldom seen without a case of this
description upon his side, though it often contained no hegáb. The
mus-haf and other hegábs are still worn by many women; generally
enclosed in cases of gold, or of gilt or plain silver. To the former,
and to many other charms, most extensive efficacy is attributed; they
are esteemed preservatives against disease, enchantment, the evil eye,
and a variety of other evils. The charm next in point of estimation to
the mus-haf is a book or scroll containing certain chapters of the
Kur-án; as the 6th, 18th, 36th, 44th, 55th, 67th and 78th; or some
others; generally seven.—Another charm, which is believed to protect the
wearer (who usually places it within his cap) from the devil and all
evil genii, and many other objects of fear, is a piece of paper
inscribed with the following passages from the Kur-án.[372] “And the
_preservation_ of both [heaven and earth] is no burden unto Him. He is
the High, the Great” (chap. ii. ver. 256). “But God is the best
_protector_; and He is the most merciful of those who show mercy” (chap.
xii., ver. 64). “They _watch_ him by the command of God” (chap. xiii.,
ver. 12). “And we _guard_ them from every devil driven away with stones”
(chap. xv., ver. 17). “And a _guard_ against every rebellious devil”
(chap. xxxvii., ver. 7). “And a _guard_. This is the decree of the
Mighty, the Wise” (chap. lxi., ver. 11). “And God encompasseth them
behind. Verily it is a glorious Kur-án, [written] on a _preserved_
tablet” (chap. lxxxv., ver. 20, 21, 22).—The ninety-nine names, or
epithets, of God, comprising all the divine attributes, if frequently
repeated, and written on a paper, and worn on the person, are supposed
to make the wearer a particular object for the exercise of all the
beneficent attributes.—In like manner it is believed that the
ninety-nine names, or titles, etc., of the Prophet, written upon
anything, compose a charm which (according to his own assertion, as
recorded by his cousin and son-in-law the Imám ’Alee) will, if placed in
a house, and frequently read from beginning to end, keep away every
misfortune, pestilence and all diseases, infirmity, the envious eye,
enchantment, burning, ruin, anxiety, grief, and trouble. After repeating
each of these names, the Muslim adds, “God favour and preserve
him!”[373]—Similar virtues are ascribed to a charm composed of the names
of the “As-háb el-Kahf” (or Companions of the Cave, also called the
Seven Sleepers), together with the name of their dog.[374] These names
are sometimes engraved in the bottom of a drinking-cup, and more
commonly on the round tray of tinned copper which, placed on a stool,
forms the table for dinner, supper, etc.—Another charm, supposed to have
similar efficacy, is composed of the names of those paltry articles of
property which the Prophet left at his decease. These relics[375] were
two “sebhahs” (or rosaries), his “mus-haf” (in unarranged fragments),
his “muk-hul′ah” (or the vessel in which he kept the black powder with
which he painted the edges of his eyelids), two “seggádehs” (or prayer
carpets), a hand-mill, a staff, a tooth-stick, a suit of clothes,[376]
the ewer which he used in ablution, a pair of sandals, a “burdeh” (or a
kind of woollen covering),[377] three mats, a coat of mail, a long
woollen coat, his white mule “ed-duldul,” and his she-camel
“el-’adba.”—Certain verses of the Kur-án are also written upon slips of
paper, and worn upon the person as safeguards against various evils, and
to procure restoration to health, love and friendship, food, etc. These
and other charms, enclosed in cases of gold, silver, tin, leather, or
silk, etc., are worn by many of the modern Egyptians, men, women, and
children.
It is very common to see children in this country with a charm against
the _evil eye_,[378] enclosed in a case, generally of a triangular form,
attached to the top of the cap; and horses often have similar
appendages. The Egyptians take many precautions against the evil eye;
and anxiously endeavour to avert its imagined consequences. When a
person expresses what is considered improper or envious admiration of
anything, he is generally reproved by the individual whom he has thus
alarmed, who says to him, “Bless the Prophet!” and if the envier obeys,
saying, “O God, favour him!” no ill effects are apprehended. It is
considered very improper for a person to express his admiration of
another, or of any object which is not his own property, by saying, “God
preserve us!”[379] “How pretty!” or, “Very pretty!” The most approved
expression in such cases is “Má sháa-lláh!” (or “What God willeth
[cometh to pass]!]”); which implies both admiration and submission to,
or approval of, the will of God. A person who has exclaimed “How
pretty!” or used similar words, is often desired to say, rather, “Má
sháa-lláh!” as well as to bless the Prophet. In the second chapter of
this work a remarkable illustration has been given of the fear which
mothers in Egypt entertain of the effect of the evil eye upon their
children. It is the custom in this country, when a person takes the
child of another into his arms, to say, “In the name of God, the
Compassionate, the Merciful!” and, “O God, favour our lord Mohammad!”
and then to add, “Má sháa-lláh!” It is also a common custom of the
people of Egypt, when admiring a child, to say, “I seek refuge with the
Lord of the Day-break for thee!” alluding to the Chapter of the
Day-break (the 113th chapter of the Kur-án); in the end of which,
protection is implored against the mischief of the envious. The parents,
when they see a person stare at, or seem to envy their young offspring,
sometimes cut off a piece of the skirts of his clothes, burn it with a
little salt (to which some add coriander-seed, alum, etc.), and fumigate
with the smoke, and sprinkle with the ashes, the child or children.
This, it is said, should be done a little before sunset, when the sun
becomes red.
Alum is very generally used, in the following manner, by the people of
Egypt, to counteract the effects of the evil eye. A piece of about the
size of a walnut is placed upon burning coals, and left until it has
ceased to bubble. This should be done a short time before sunset; and
the person who performs the operation should repeat three times, while
the alum is burning, the first chapter of the Kur-án, and the last three
chapters of the same; all of which are very short. On taking the alum
off the fire, it will be found (we are told) to have assumed the form of
the person whose envy or malice has given occasion for this process: it
is then to be pounded, put into some food, and given to a black dog to
be eaten. I have once seen this done, by a man who suspected his wife of
having looked upon him with an evil eye; and in this case, the alum did
assume a form much resembling that of a woman, in what the man declared
was a peculiar posture in which his wife was accustomed to sit. But the
shape which the alum takes depends almost entirely on the disposition of
the coals; and can hardly be such that the imagination may not see in it
some resemblance to a human being.—Another supposed mode of obviating
the effects of the envious eye is, to prick a paper with a needle,
saying, at the same time, “This is the eye of such a one, the envier;”
and then to burn the paper.—Alum is esteemed a very efficacious charm
against the evil eye: sometimes, a small, flat piece of it, ornamented
with tassels, is hung to the top of a child’s cap. A tassel of little
shells and beads is also used in the same manner, and for the same
purpose. The small shells called cowries are especially considered
preservatives against the evil eye; and hence, as well as for the sake
of ornament, they are often attached to the trappings of camels, horses
and other animals, and sometimes to the caps of children. Such
appendages are evidently meant to attract the eye to themselves, and so
to prevent observation and envy of the object which they are designed to
protect.
To counteract the effects of the evil eye, many persons in Egypt, but
mostly women, make use of what is called “mey’ah mubárakah” (or blessed
storax), which is a mixture of various ingredients that will be
mentioned below, prepared and sold only during the first ten days of the
month of Moharram. During this period we often see, in the streets of
Cairo, men carrying about this mixture of mey’ah, etc., for sale, and
generally crying some such words as the following:—“Mey’ah mubárakah! A
new year and blessed ’A’shoora![380] The most blessed of years [may this
be] to the believers! Yá mey’ah mubárakah!” The man who sells it bears
upon his head a round tray, covered with different coloured sheets of
paper—red, yellow, etc., upon which is placed the valuable mixture. In
the middle is a large heap of “tifl” (or refuse) of a dark reddish
material for dyeing, mixed with a little “mey’ah” (or storax), coriander
seed, and seed of the fennel-flower: round this large heap are smaller
heaps: one consisting of salt dyed blue with indigo; another, of salt
dyed red; a third, of salt dyed yellow; a fourth, of “sheeh” (a kind of
wormwood); a fifth, of dust of “libán” (or frankincense). These are all
the ingredients of the “mey’ah mubárakah.” The seller is generally
called into the house of the purchaser. Having placed his tray before
him, and received a plate, or a piece of paper, in which to put the
quantity to be purchased, he takes a little from one heap, then from
another, then from a third, and so on, until he has taken some from each
heap; after which, again and again, he takes an additional quantity from
each kind. While he does this, he chants a long spell, generally
commencing thus:—“In the name of God! and by God! There is no conqueror
that conquereth God, the Lord of the East and the West: we are all His
servants: we must acknowledge His unity: His unity is an illustrious
attribute.” After some words on the virtues of salt, he proceeds to
say:—“I charm thee from the eye of girl, sharper than a spike; and from
the eye of woman, sharper than a pruning-knife; and from the eye of boy,
more painful than a whip; and from the eye of man, sharper than a
chopping-knife;” and so on. Then he relates how Solomon deprived the
evil eye of its influence; and afterwards enumerates every article of
property that the house is likely to contain, and that the person who
purchases his wonderful mixture may be conjectured to possess; all of
which he charms against the influence of the eye. Many of the
expressions which he employs in this spell are very ridiculous, words
being introduced merely for the sake of rhyme. The mey’ah mubárakah, a
handful of which may be purchased for five faddahs,[381] is treasured up
by the purchaser during the ensuing year; and whenever it is feared that
a child or other person is affected by the evil eye, a little of it is
thrown upon some burning coals in a chafing-dish; and the smoke which
results is generally made to ascend upon the supposed sufferer.
It is a custom among the higher and middle classes in Cairo, on the
occasion of a marriage, to hang chandeliers in the street before the
bridegroom’s house; and it often happens that a crowd is collected to
see a very large and handsome chandelier suspended: in this case it is a
common practice to divert the attention of the spectators by throwing
down and breaking a large jar, or by some other artifice, lest an
envious eye should cause the chandelier to fall. Accidents which confirm
the Egyptians in their superstitions respecting the evil eye often
occur: for instance, a friend of mine has just related to me that, a
short time ago, he saw a camel carrying two very large jars of oil; a
woman stopped before it, and exclaimed, “God preserve us! What large
jars!” The conductor of the camel did not tell her to bless the Prophet;
and the camel, a few minutes after, fell, and broke both the jars and
one of its own legs.
While writing these notes on modern Egyptian superstitions, I have been
amused by a complaint of one of my Masree[382] friends, which will serve
to illustrate what I have just stated. “The Básha,” he said, “having, a
few days ago, given up his monopoly of the meat, the butchers now
slaughter for their own shops; and it is quite shocking to see fine
sheep hung up in the streets, quite whole, tail[383] and all, before the
public eye, so that every beggar who passes by envies them; and one
might, therefore, as well eat poison as such meat.” My cook has made the
same complaint to me; and, rather than purchase from one of the shops
near at hand, takes the trouble of going to one in a distant quarter,
kept by a man who conceals his meat from the view of the passengers in
the street.
Many of the tradesmen of the metropolis, and of other towns of Egypt,
place over their shops (generally upon the hanging shutter which is
turned up in front) a paper inscribed with the name of God, or that of
the Prophet, or both, or the profession of the faith (“There is no deity
but God: Mohammad is God’s Apostle”), the words, “In the name of God,
the Compassionate, the Merciful,” or some maxim of the Prophet, or a
verse of the Kur-án (as, “Verily we have granted thee a manifest
victory” [ch. xlviii., ver. 1], and “Assistance from God, and a speedy
victory: and do thou bear good tidings to the believers” [ch. lxi., ver.
13]), or an invocation to the Deity, such as, “O Thou Opener [of the
doors of prosperity, or subsistence]! O Thou Wise! O Thou Supplier of
our wants! O Thou Bountiful!” This invocation is often pronounced by the
tradesman when he first opens his shop in the morning, and by the
pedestrian vendor of small commodities, bread, vegetables, etc., when he
sets out on his daily rounds. It is a custom also among the lower orders
to put the first piece of money that they receive in the day to the lips
and forehead before putting it in the pocket.
Besides the inscriptions over shops, we often see in Cairo the
invocation, “O God!” sculptured over the door of a private house, and
the words “The Excellent Creator is the Everlasting,” or, “He is the
Excellent Creator, the Everlasting,” painted in large characters upon
the door, both as a charm, and to remind the master of the house,
whenever he enters it, of his own mortality.[384] These words are often
inscribed upon the door of a house when its former master, and many or
all of its former inhabitants, have been removed by death.
The most approved mode of charming away sickness or disease is to write
certain passages of the Kur-án[385] on the inner surface of an
earthenware cup or bowl; then to pour in some water, and stir it until
the writing is quite washed off; when the water, with the sacred words
thus infused in it, is to be drunk by the patient. These words are as
follow: “And He will _heal_ the breasts of the people who believe”
(chap. ix., ver. 14). “O men, now hath an admonition come unto you from
your Lord, and a _remedy_ for what is in your breasts” (chap. x., ver.
58). “Wherein is a _remedy_ for men” (chap. xvi., ver. 71). “We send
down, of the Kur-án, that which is a _remedy_ and mercy to the
believers” (chap. xvii., ver. 84). “And when I am sick He _healeth_ me”
(chap. xxii., ver. 80). “Say, It is, to those who believe, a guide and a
_remedy_” (chap. xli., ver. 44). Four of these verses, notwithstanding
they are thus used, refer, not to diseases of the _body_, but of the
_mind_; and another (the third) alludes to the virtues of _honey_! On my
applying to my sheykh (or tutor) to point out to me in what chapters
these verses were to be found, he begged me not to translate them into
my own language, because the translation of the Kur-án, unaccompanied by
the original text, is prohibited: not that he seemed ashamed of the
practice of employing these words as a charm, and did not wish my
countrymen to be informed of the custom: for he expressed his full
belief in their efficacy, even in the case of an infidel patient,
provided he had proper confidence in their virtue. “Seeing,” he
observed, “that the Prophet (God favour and preserve him!) has said, ‘If
thou confide in God, with true confidence, He will sustain thee as He
sustaineth the birds.’” I silenced his scruples on the subject of
translating these verses by telling him that we had an English
translation of the whole of the Kur-án. Sometimes, for the cure of
diseases, and to counteract poisons, etc., a draught of water from a
metal cup, having certain passages of the Kur-án and talismanic
characters and figures engraved in the interior, is administered to the
patient. I have a cup of this description, lately given to me[386] here
(in Cairo), much admired by my Muslim acquaintances. On the exterior is
an inscription enumerating its virtues: it is said to possess charms
that will counteract all poisons, etc., and the evil eye, and cure “all
sicknesses and diseases, excepting the sickness of death.” I have seen
here another cup which appeared to have been exactly similar to that
above mentioned, but its inscriptions were partly effaced. The secret
virtues of the Kur-án are believed to be very numerous. One day, on my
refusing to eat of a dish that I feared would do me harm, I was desired
to repeat the Soorat Kureysh (106th chapter of the Kur-án) to the end of
the words “supplieth them with food against hunger,” and to repeat these
last words three times. This, I was assured, would be a certain
preventive of any harm that I might have feared.
There are various things which are regarded in the same light as written
charms; such as dust from the tomb of the Prophet, water from the sacred
well of Zemzem, in the Temple of Mekkeh, and pieces of the black brocade
covering of the Kaabeh.[387] The water of Zemzem is much valued for the
purpose of sprinkling upon grave-clothes.—An Arab, to whom I had given
some medicine which had been beneficial to him, in the Sa’eed, during my
former visit to this country, heard me inquire for some Zemzem-water (as
several boats full of pilgrims on their return from Mekkeh were coming
down the Nile), and perhaps thought, from my making this inquiry, that I
was a pious Muslim: accordingly, to show his gratitude to me, he gave me
what I was seeking to obtain. Having gone to the house of a friend, he
returned to my boat, bringing a small bundle, which he opened before me.
“Here,” said he, “are some things which I know you will value highly.
Here are two tin flasks of the water of Zemzem: one of them you shall
have: you may keep it to sprinkle your grave-clothing with it. This is a
‘miswák’ (a tooth-stick) dipped in the water of Zemzem: accept it from
me: clean your teeth with it, and they will never ache, nor decay. And
here,” he added (showing me three small, oblong and flat cakes, of a
kind of greyish earth, each about an inch in length, and stamped with
Arabic characters, “In the name of God! Dust of our land [mixed] with
the saliva of some of us”), “these are composed of earth from over the
grave of the Prophet (God favour and preserve him!): I purchased them
myself in the noble tomb, on my return from the pilgrimage: one of them
I give to you: you will find it a cure for every disease: the second I
shall keep for myself; and the third we will eat together.”—Upon this,
he broke in halves one of the three cakes; and we each ate our share. I
agreed with him (though I had read the inscription) that it was
delicious; and I gladly accepted his presents. I was afterwards enabled
to make several additions to my Mekkeh curiosities; comprising a piece
of the covering of the Kaabeh, brought from Mekkeh by the sheykh
Ibráheem (Burckhardt), and given to me by his legatee ’Osmán. A cake
composed of dust from the Prophet’s tomb is sometimes sewed up in a
leather case, and worn as an amulet. It is also formed into lumps of the
shape and size of a small pear; and hung to the railing or screen which
surrounds the monument over the grave of a saint, or to the monument
itself, or to the windows or door of the apartment which contains it.
So numerous are the charms which the Egyptians employ to insure good
fortune, or to prevent or remove evils of every kind, and so various are
the superstitious practices to which they have recourse with these
views, that a large volume would scarcely suffice to describe them in
detail. These modes of endeavouring to obtain good and to avoid or
dispel evil, when they are not founded upon religion or magic or
astrology, are termed matters of “’ilm er-rukkeh,” or the science of the
distaff (that is, of the women); which designation is given to imply
their absurdity, and because women are the persons who most confide in
them. This term is considered, by some, as a vulgar corruption of “’ilm
er-rukyeh,” or “the science of enchantment:” by others, it is supposed
to be substituted for the latter term by way of a pun. Some practices of
the nature just described have already been incidentally mentioned: I
shall only give a few other specimens.
It is a very common custom in Cairo to hang an aloe-plant over the door
of a house; particularly over that of a new house, or over a door newly
built: and this is regarded as a charm to insure long and flourishing
lives to the inmates, and long continuance to the house itself.[388] The
women also believe that the Prophet visits the house where this plant is
suspended. The aloe, thus hung, without earth or water, will live for
several years, and even blossom. Hence it is called “sabr,” which
signifies “patience.”
When any evil is apprehended from a person, it is customary to break a
piece of pottery behind his back. This is also done with the view of
preventing further intercourse with such a person.
As ophthalmia is very prevalent in Egypt, the ignorant people of this
country resort to many ridiculous practices of a superstitious nature
for its cure. Some, for this purpose, take a piece of dried mud from the
Bank of the Nile at or near Boolák, the principal port of Cairo, and,
crossing the river, deposit it on the opposite bank, at Imbábeh. This is
considered sufficient to insure a cure.—Others, with the same view, hang
to the head-dress, over the forehead, or over the diseased eye, a
Venetian sequin; but it must be one of a particular description, in
which the figures on each side correspond, head to head, and feet to
feet.[389] Yet, if a person having a Venetian sequin, or a dollar, in
his pocket, enter the room of one who is suffering from ophthalmia or
fever, his presence is thought to aggravate the complaint. It is also a
general belief, here, that, if an individual in a state of religious
uncleanness enter a room in which is a person afflicted with ophthalmia,
the patient’s disease will consequently be aggravated, and that a speck
will appear in one or each of his eyes. A man with whom I am acquainted
has, at the time I write this, just come out of a room in which he had
confined himself, while suffering from ophthalmia, for about three
months, from this fear; never allowing any person to enter; his servant
always placing his food outside his door. He has, however, come out with
a speck in one of his eyes.
Another practice, which is often adopted in similar cases, but mostly by
women, and frequently with the view of preventing barrenness, is very
singular and disgusting. The large open place called the Rumeyleh, on
the west of the Citadel of Cairo, is a common scene of the execution of
criminals; and the decapitation of persons convicted of capital offences
in the metropolis was formerly almost always performed there, rather
than in any other part of the town. On the south of this place is a
building called “Maghsil es-Sultán,” or the Sultán’s washing-place for
the dead; where is a table of stone, upon which the body of every person
who is decapitated is washed, previously to its burial, and there is a
trough to receive the water, which is never poured out, but remains
tainted with the blood, and fetid. Many a woman goes thither, and, for
the cure of ophthalmia, or to obtain offspring, or to expedite delivery
in the case of a protracted pregnancy, without speaking (for silence is
deemed absolutely necessary), passes under the stone table above
mentioned, with the left foot foremost, and then over it; and does this
seven times; after which, she washes her face with the polluted water
that is in the trough, and gives five or ten faddahs to an old man and
his wife, who keep the place; then goes away, still without speaking.
Men, in the case of ophthalmia, often do the same. The Maghsil is said
to have been built by the famous Beybars, before he became Sultán; in
consequence of his observing that the remains of persons decapitated in
Cairo were often kicked about, and buried without being previously
washed.
Some women step over the body of a decapitated man seven times, without
speaking, to become pregnant; and some, with the same desire, dip in the
blood a piece of cotton wool, of which they afterwards make use in a
manner I must decline mentioning.
A ridiculous ceremony is practised for the cure of a pimple on the edge
of the eye-lid, or what we commonly call a “stye,” and which is termed
in Egypt “shahháteh;” a word which literally signifies “a female
beggar.” The person affected with it goes to any seven women of the name
of Fát’meh, in seven different houses, and begs from each of them a
morsel of bread: these seven morsels constitute the remedy.—Sometimes,
in a similar case, and for the same purpose, a person goes out before
sunrise, and, without speaking, walks round several tombs, from right to
left, which is the reverse of the regular course made in visiting
tombs.—Another supposed mode of cure in a case of the same kind is, to
bind a bit of cotton on the end of a stick; then to dip it in one of the
troughs out of which the dogs drink in the streets of Cairo, and to wipe
the eye with it. The patient is thus careful to preserve his hand from
the polluted water, when he is about to apply this to another part of
his person.
As an imaginary cure for ague, some of the women of Egypt (I mean those
of the Muslim faith) hang to their necks the finger of a Christian or
Jew, cut off a corpse, and dried. This and other practices mentioned
before are striking proofs of the degrading effects of superstition, and
of its powerful influence over the mind: for, in general, the Muslims
are scrupulously careful to conform with that precept of their religion
which requires them to abstain from everything polluting or unclean.
When a child is unable to walk, after having attained the age when it is
usual to begin to do so, it is a common custom for the mother to bind
its feet together with a palm-leaf tied in three knots, and to place it
at the door of a mosque during the period when the congregation are
engaged in performing the Friday-prayers: when the prayers are ended,
she asks the first, second, and third persons who come out of the mosque
to untie each a knot of the palm-leaf; and then carries the child home,
confident that this ceremony will soon have the effect of enabling the
little one to walk.
There are several pretended antidotes for poison, and remedies for
certain diseases, to which the Egyptians often have recourse, and which
may perhaps have some efficacy: but superstition attributes to them
incredible virtues. The bezoar-stone is used as an antidote for poison,
by rubbing it in a cup with a little water: the cup is then filled with
water, which the patient drinks. In the same manner, and for the same
purpose, a cup made of the horn of the rhinoceros is used: a piece of
the same material (the horn) is rubbed in it.—As a cure for the
jaundice, many persons in Cairo drink the water of a well in this city,
called “beer el-yarakán,” or “the well of the jaundice.” It is the
property of an old woman, who reaps considerable advantage from it: for
it has two mouths, under one of which is a dry receptacle for anything
that may be thrown down: and the old woman desires the persons who come
to use the medicinal water to drop through this mouth whatever she
happens to be in need of, as sugar, coffee, etc.
The Muslims have recourse to many superstitious practices to determine
them when they are in doubt as to any action which they contemplate,
whether they shall do it or not. Some apply, for an answer, to a table
called a “záïrgeh.” There is a table of this kind ascribed to Idrees, or
Enoch. It is divided into a hundred little squares, in each of which is
written some Arabic letter. The person who consults it repeats, three
times, the opening chapter of the Kur-án, and the 59th verse of the
Soorat el-An’ám (or 6th chapter)—“With him are the keys of the secret
things: none knoweth them but He: and He knoweth whatever is on the land
and [what is] in the sea: and there falleth not a leaf, but He knoweth
it, nor a grain in the dark parts of the earth, nor a moist thing nor a
dry thing, but [it is noted] in a distinct writing.”—Having done this,
without looking directly at the table, he places his finger upon it: he
then looks to see upon what letter his finger is placed, writes that
letter, the fifth following it, the fifth following this, and so on,
until he comes again to the first which he wrote; and these letters
together compose the answer. The construction of the table may be shown
by translating it, thus—
┌───┬───┬───┬───┬───┬───┬───┬───┬───┬───┐
│ d │ w │ w │ a │ w │ o │ h │ a │ b │ h │
├───┼───┼───┼───┼───┼───┼───┼───┼───┼───┤
│ i │ o │ i │ s │ o │ t │ d │ t │ t │ w │
├───┼───┼───┼───┼───┼───┼───┼───┼───┼───┤
│ w │ o │ a │ a │ a │ i │ e │ n │ i │ i │
├───┼───┼───┼───┼───┼───┼───┼───┼───┼───┤
│ t │ s │ d │ n │ t │ h │ i │ a │ a │ e │
├───┼───┼───┼───┼───┼───┼───┼───┼───┼───┤
│ o │ t │ t │ n │ t │ u │ w │ t │ d │ h │
├───┼───┼───┼───┼───┼───┼───┼───┼───┼───┤
│ t │ i │ a │ e │ s │ f │ l │ i │ n │ u │
├───┼───┼───┼───┼───┼───┼───┼───┼───┼───┤
│ e │ l │ n │ j │ c │ a │ d │ t │ o │ c │
├───┼───┼───┼───┼───┼───┼───┼───┼───┼───┤
│ r │ o │ h │ y │ e │ o │ w │ y │ p │ e │
├───┼───┼───┼───┼───┼───┼───┼───┼───┼───┤
│ f │ r │ w │ e │ d │ i │ o │ i │ a │ e │
├───┼───┼───┼───┼───┼───┼───┼───┼───┼───┤
│ l │ n │ s │ c │ t │ l │ g │ h │ e │ h │
└───┴───┴───┴───┴───┴───┴───┴───┴───┴───┘
For an example, suppose the finger to be placed on the letter _e_ in the
sixth line: we take, from the table, the letters _e n j o y p e a c e a
b s t a i n a n d_ which compose this sentence: “Abstain, and enjoy
peace;” the sentence always commencing with the first of the letters
taken from the uppermost line. It will be seen that the table gives only
five answers; and that, if we proceed as above directed, we must obtain
one of these answers, with whatever letter of the table we commence. It
will also be observed that the framer of the table, knowing that men
very frequently wish to do what is wrong, and seldom to do what is
right, and that it is generally safer for them to abstain when in doubt,
has given but one affirmative answer, and four negative.[391]
Some persons have recourse to the Kur-án for an answer to their doubts.
This they call making an “istikhárah,” or application for the favour of
heaven, or for direction in the right course. Repeating, three times,
the opening chapter, the 112th chapter, and the verse above quoted, they
let the book fall open, or open it at random, and, from the seventh line
of the right hand page, draw their answer. The words often will not
convey a direct answer; but are taken as affirmative or negative
according as their general tenor is good or bad, promising a blessing,
or denouncing a threat, etc. Instead of reading the seventh line of this
page, some count the number of the letters “khá” and “sheen” which occur
in the whole page; and if the “khás” predominate, the inference is
favourable: “khá” represents “kheyr,” or “good:” “sheen,” “sharr,” or
“evil.”
There is another mode of istikhárah; which is, to take hold of any two
points of a “sebhah” (or rosary), after reciting the Fát’hah three
times, and then to count the beads between these two points, saying, in
passing the first bead through the fingers, “[I extol] the perfection of
God;” in passing the second, “Praise be to God;” in passing the third,
“There is no deity but God;” and repeating these expressions in the same
order, to the last bead: if the first expression fall to the last bead,
the answer is affirmative and favourable: if the second, indifferent: if
the last, negative. This is practised by many persons.
Some, again, in similar cases, on lying down to sleep at night, beg of
God to direct them by a dream; by causing them to see something white or
green, or water, if the action which they contemplate be approved, or if
they are to expect approaching good fortune; and if not, by causing them
to see something black or red, or fire: they then recite the Fát’hah ten
times, and continue to repeat these words—“O God, favour our lord
Mohammad!”—until they fall asleep.
The Egyptians place great faith in dreams, which often direct them in
some of the most important actions of life. They have two large and
celebrated works on the interpretation of dreams, by Ibn-Sháheen and
Ibn-Seereen, the latter of whom was the pupil of the former. These books
are consulted, even by many of the learned, with implicit confidence.
When one person says to another, “I have seen a dream,” the latter
usually replies, “Good” (_i.e._ may it be of good omen), or, “Good,
please God.” When a person has had an evil dream, it is customary for
him to say, “O God, favour our lord Mohammad!” and to spit over his left
shoulder three times, to prevent an evil result.
In Egypt, as in most other countries, superstitions are entertained
respecting days of the week; some being considered fortunate, and others
unfortunate.—The Egyptians regard _Sunday_ as an _unfortunate_ day, on
account of the night which follows it.—This night, which (according to
the system already mentioned) is called the night of _Monday_, the
learned Muslims, and many of the inferior classes, consider
_unfortunate_, because it was that of the death of their Prophet; but
some regard it as _fortunate_, particularly for the consummation of
marriage, though not so auspicious for this affair as the eve of Friday.
The day following it is also considered, by some, as _fortunate_; and by
others, as _unfortunate_.—_Tuesday_ is generally thought _unfortunate_,
and called “the day of blood,” as it is said that several eminent
martyrs were put to death on this day: and hence, also, it is commonly
esteemed a proper day for being bled.—_Wednesday_ is regarded as
_indifferent_.—_Thursday_ is called “el-mubárak” (or, the blessed), and
is considered _fortunate_, particularly deriving a blessing from the
following night and day.—The eve, or night, of _Friday_ is _very
fortunate_, especially for the consummation of marriage. Friday is
blessed above all other days as being the Sabbath of the Muslims: it is
called “el-fadeeleh” (or, the excellent).—_Saturday_ is the _most
unfortunate_ of days. It is considered very wrong to commence a journey,
and, by most people in Egypt, to shave, or cut the nails, on this day.—A
friend of mine here was doubting whether he should bring an action
against two persons on so unfortunate a day as Saturday: he decided, at
last, that it was the best day of the week for him to do this, as the
ill fortune must fall upon one of the two parties only, and doubtless
upon his adversaries, because they were two to one.—There are some days
of the _year_ which are esteemed very fortunate, as those of the two
grand festivals, etc.: and some which are regarded as unfortunate; as,
for instance, the last Wednesday in the month of Safar: when many
persons make a point of not going out of their houses, from the belief
that numerous afflictions fall upon mankind on that day.[392]—Some
persons draw lucky or unlucky omens from the first object they see on
going out of the house in the morning: according as that object is
pleasant or the reverse, they say, “Our morning is good” or “— bad.” A
one-eyed person is regarded as of evil omen; and especially one who is
blind of the _left_ eye.
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Footnote 372:
Called “áyát-el-hefz” (the verses of protection, or preservation).
Footnote 373:
Just before I quitted my house in Cairo to return to England, a
friend, who had been my sheykh (or tutor), wrote on a slip of paper,
“There is no deity but God: Mohammad is God’s apostle:” then tore it
in halves, gave me the latter half (on which was written “Mohammad is
God’s apostle”), and concealed the other in a crack in the roof of a
little cupboard in my usual sitting-room. This was to insure my coming
back to Cairo: for it is believed that the profession of the faith
cannot remain incomplete: so that by my keeping the latter half always
upon my person, it would bring me back to the former half.
Footnote 374:
These, it is said, were Christian youths of Ephesus, who took refuge
from the persecution of the emperor Decius in a cave, and slept there,
guarded by their dog, for the space of 300 [solar] or 309 [lunar]
years. (See the Kur-án, chap. xviii.)
Footnote 375:
Called “mukhallafát en-nebee.”
Footnote 376:
A shirt which is said to have been worn by the Prophet is preserved in
the mosque of El-Ghóree, in Cairo. It is wrapped in a Kashmeer shawl;
and not shown to any but persons of very high rank.
Footnote 377:
The “burdeh,” which is worn by some of the peasants in Egypt, is an
oblong piece of thick woollen stuff, resembling the “herám,” excepting
in colour, being generally brown or greyish. It appears to have been,
in earlier times, always striped; but some modern burdehs are plain,
and others have stripes so narrow and near together, that at a little
distance the stuff appears to be of one colour. The Prophet’s is
described as about seven feet and a half in length, and four and a
half in width. It was used by him, as burdehs are at present, both to
envelop the body by day, and as a night-covering.—I may be excused for
remarking here (as it seems to be unknown to some Arabic scholars)
that the terms “akhdar” and “ahmar,” which are applied by different
historians to the Prophet’s burdeh, are used to signify respectively
_grey_ and _brown_, as well as _green_ and _red_.
Footnote 378:
This superstition explains many customs which would otherwise seem
unaccountable.
Footnote 379:
The ejaculation which I thus translate is “Yá selám,” or “Yá selámu
sellim.” “Es-Selám” is one of the names of the Deity.
Footnote 380:
This is the name of the tenth day of Moharram.
Footnote 381:
Now equivalent to a farthing and one-fifth.
Footnote 382:
This is, Caireen.
Footnote 383:
The fat of the tail is esteemed a dainty.
Footnote 384:
See the engraving of a door with this inscription inserted in the
introduction, p. 6.
Footnote 385:
Called “áyát esh-shifë” (the verses of restoration).
Footnote 386:
By Robert Hay, Esq., who purchased it from a peasant at Thebes.
Footnote 387:
Every year, on the first day of the Great Festival, which immediately
follows the pilgrimage, a new covering is hung upon the Kaabeh. The
old one is cut up; and the greater part of it is sold to the pilgrims.
Footnote 388:
It has been said, by a traveller, that this is only done at pilgrims’
houses: but such is not the case, at least in Egypt.
Footnote 389:
A sequin of this description is termed “benduk′ee musháhrah.”
Footnote 391:
The more approved záïrgehs are extremely complicated, and the process
of consulting them involves intricate astrological calculations.
Footnote 392:
This superstition, however, was condemned by the Prophet.
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