PERIODICAL PUBLIC FESTIVALS, ETC.
Many of the most remarkable customs of the modern Egyptians are
witnessed at their periodical public festivals celebrated in Cairo; the
more important of which I shall here describe. Most of these festivals
and other anniversaries take place at particular periods of the lunar,
Mohammadan year.
The first ten days of “Moharram” (the first month of the Mohammadan
year) are considered as eminently blessed; and are celebrated with
rejoicing: but the tenth day is especially honoured. They are vulgarly
called the “’ashr;” the derivation of which term will be explained
hereafter. The custom of selling, during this period of ten days, what
is called “mey’ah mubárakah,” to be used, during the ensuing year, as a
charm against the evil eye, whenever occasion may require, I have
already mentioned in the second of the two chapters devoted to the
superstitions of the modern Egyptians.—I have also mentioned that it is
considered, by the Egyptians, unlucky to make a marriage-contract in
Moharram.
It is a common custom of the Muslims of Egypt to give what they can
afford in alms during the month of Moharram; especially in the first ten
days, and more especially on the tenth day;[518] and many pretend,
though few of them really do so, to give, at this season, the “zekah,”
or alms required by their law, of which I have spoken in a former
chapter: they give what, and to whom, they will. During the ten days
above mentioned, and particularly on the tenth, many of the women of
Cairo, and even those in respectable circumstances, if they have a young
child, carry it through the streets, generally on the shoulder, or
employ another female to carry it, for the purpose of soliciting alms
from any well-dressed person whom they may chance to meet: sometimes the
mother or bearer of the child, and sometimes the child itself, asks for
the alms; saying, “My master, the alms of the ’ashr.” The word “’ashr”
is vulgarly understood as meaning the “ten days;” but I think it
signifies the “ten nights;” though I am informed that it is a corruption
of “’oshr,” a term improperly used for “ruba el-’oshr” (the quarter of
the tenth, or the fortieth part), which is the proportion that the
Muslim is required, by law, to give in alms of the money which he
possesses, and of some other articles of property. The sum generally
given to a child in the case above described is a piece of five
faddahs;[519] and this, and as many others as can be procured in the
same manner, are sometimes spent in sweetmeats, etc., but more usually
sewed to the child’s cap, and worn thus until the next Moharram; when,
if the child be not too old, the same custom is repeated for its sake;
the pieces of money thus obtained being considered as charms.
The women of Egypt, and particularly of Cairo, entertain some curious
superstitions respecting the first ten days of Moharram. They believe
that “ginn” (or genii) visit some people by night during this period;
and say that, on this occasion, a ginnee appears sometimes in the form
of a sakka (or water-carrier), and sometimes in that of a mule. In the
former case the mysterious visitor is called “sakka el-’ashr” (or “the
water-carrier of the ’ashr”); in the latter, “baghlet el-’ashr” (“the
mule of the ’ashr”). When the ginnee, they say, comes in the form of a
sakka, he knocks at the chamber-door of a person sleeping, who asks,
“Who is there?” The ginnee answers, “I, the sakka; where shall I empty
[the skin]?” The person within, as sakkas do not come at night, knows
who his visitor is, and says, “Empty into the water-jar;” and, going out
afterwards, finds the jar full of gold.—The ginnee in the form of a mule
is described in a more remarkable manner. He bears a pair of saddle-bags
filled with gold; a dead man’s head is placed upon his back, and round
his neck is hung a string of little round bells, which he shakes at the
door of the chamber of the person whom he comes to enrich. This person
comes out, takes off the dead man’s head, empties the saddle-bags of
their valuable contents, then fills them with straw or bran or anything
else, replaces them, and says to the mule, “Go, O blessed!”—Such are the
modes in which the good genii pay their zekah. During the first ten days
of Moharram, many an ignorant woman ejaculates this petition: “O my
Lord, send me the water-carrier of the ’ashr!” or, “Send me the mule of
the ’ashr!” The men, in general, laugh at these superstitions.
Some of the people of Cairo say that a party of genii, in the forms and
garbs of ordinary mortals, used to hold a midnight “sook” (or market)
during the first ten days of Moharram, in a street called Es-Saleebeh,
in the southern part of the metropolis, before an ancient sarcophagus,
which was called “el-Hód el-Marsood” (or “the Enchanted Trough”). This
sarcophagus was in a recess under a flight of steps leading up to the
door of a mosque adjacent to the old palace called Kal’at el-Kebsh: it
was removed by the French during their occupation of Egypt, and is now
in the British Museum. Since its removal, the sook of the genii, it is
said, has been discontinued. Very few persons, I am told, were aware of
this custom of the genii. Whoever happened to pass through the street
where they were assembled and bought anything of them, whether dates or
other fruit, cakes, bread, etc., immediately after found his purchase
converted into gold.
The tenth day of Moharram is called “Yóm ’A′shoora.” It is held sacred
on many accounts: because it is believed to be the day on which the
first meeting of Adam and Eve took place after they were cast out of
Paradise; and that on which Noah went out from the ark; also, because
several other great events are said to have happened on this day; and
because the ancient Arabs, before the time of the Prophet, observed it
by fasting. But what, in the opinion of most modern Muslims, and
especially the Persians, confers the greatest sanctity on the day of
’A′shoora, is the fact of its being that on which El-Hoseyn, the
Prophet’s grandson, was slain, a martyr, at the battle of the plain of
Karbal′a. Many Muslims fast on this day, and some also on the day
preceding.
As I am now writing on the day of ’A′shoora, I shall mention the customs
peculiar to it which I have witnessed on the present occasion.—I had to
provide myself with a number of five-faddah pieces before I went out
this day for the alms of the ’ashr, already mentioned. In the streets of
the town I saw many young children, from about three to six or seven
years of age, chiefly girls, walking about alone, or two or three
together, or carried by women, and begging these alms.—In the course of
the morning, a small group of blind fakeers, one of whom bore a
half-furled red flag, with the names of El-Hoseyn and other worthies
worked upon it in white, stopped in the street before my door, and
chanted a petition for an alms. One of them began, “O thou who hast alms
to bestow on the blessed day of ’A′shoora!”—the others then continued,
in chorus, “A couple of grains of wheat! A couple of grains of rice! O
Hasan! O Hoseyn!” The same words were repeated by them several times. As
soon as they had received a small piece of money, they passed on, and
then performed the same chant before other houses, but only where
appearances led them to expect a reward. Numerous groups of fakeers go
about the town in different quarters during this day, soliciting alms in
the same manner.
On my paying a visit to a friend a little before noon, a dish, which it
is the custom of the people of Cairo to prepare on the day of ’A′shoora,
was set before me. It is called “hoboob,” and is prepared with wheat
steeped in water for two or three days, then freed from the husks,
boiled, and sweetened over the fire with honey or treacle; or it is
composed of rice instead of wheat: generally, nuts, almonds, raisins,
etc., are added to it. In most houses this dish is prepared, or
sweetmeats of various kinds are procured or made, in accordance with one
of the traditions of the Prophet; which is—“Whoso giveth plenty to his
household on the day of ’A’shoora, God will bestow plenty upon him
throughout the remainder of the year.”
After the call to noon-prayers, I went to the mosque of the Hasaneyn,
which, being the reputed burial-place of the head of the martyr
El-Hoseyn, is the scene of the most remarkable of the ceremonies that,
in Cairo, distinguish the day of ’A′shoora. The avenues to this mosque,
near the Kádee’s court, were thronged with passengers; and in them I saw
several groups of dancing-girls (Gházeeyehs); some dancing, and others,
sitting in a ring in the public thoroughfare, eating their dinner, and
(with the exclamation of “bi-smi-llah!”) inviting each well-dressed man
who passed by to eat with them. One of them struggled hard with me to
prevent my passing without giving them a present. The sight of these
unveiled girls, some of them very handsome, and with their dress
alluringly disposed to display to advantage their fine forms, was but
ill calculated to prepare men who passed by them for witnessing
religious ceremonies; but so it is, that, on the occasions of all the
great religious festivals in Cairo, and at many other towns in Egypt,
these female warrers against modesty (not always seductive, I must
confess) are sure to be seen. On my way to the mosque, I had occasion to
rid myself of some of the small coins which I had provided, to give them
to children. My next occasion for disbursing was on arriving before the
mosque, when several water-carriers, of the class who supply passengers
in the streets, surrounded me; I gave two of them twenty faddahs, for
which each of them was to distribute the contents of the earthen vessel
which he bore on his back to poor passengers, for the sake of “our lord
El-Hoseyn.”
On entering the mosque, I was much surprised at the scene which
presented itself in the great hall, or portico. This, which is the
principal part of the mosque, was crowded with visitors, mostly women of
the middle and lower orders, with many children; and there was a
confusion of noises like what may be heard in a large schoolroom where
several hundred boys are engaged in play: there were children bawling
and crying, men and women calling to each other, and, amid all this
bustle, mothers and children were importuning every man of respectable
appearance for the alms of the ’ashr. Seldom have I witnessed a scene
more unlike that which the interior of a mosque generally presents; and
in this instance I was the more surprised, as the Gámë’ el-Hasaneyn is
the most sacred of all the mosques in Cairo. The mats which are usually
spread upon the pavement had been removed; some pieces of old matting
were put in their stead, leaving many parts of the floor uncovered; and
these, and every part, were covered with dust and dirt brought in by the
feet of many shoeless persons: for on this occasion, as it is impossible
to perform the ordinary prayers in the mosque, people enter without
having performed the usual ablution, and without repairing first to the
tank to do this; though every person takes off his, or her, shoes, as at
other times, on entering the mosque, many leaving them, as I did mine,
with a door-keeper. Several parts of the floor were wetted (by children
too young to be conscious of the sanctity of the place); and though I
avoided these parts, I had not been many minutes in the mosque before my
feet were almost black with the dirt upon which I had trodden, and with
that from other persons’ feet which had trodden upon mine. The heat,
too, was very oppressive; like that of a vapour-bath, but more heavy;
though there is a very large square aperture in the roof, with a
malkaf[520] of equal width over it, to introduce the northern breezes.
The pulpit-stairs and the gallery of the muballigheen were crowded with
women; and in the assemblage below the women were far more numerous than
the men. Why this should be the case I know not, unless it be because
the women are more superstitious, and have a greater respect for the day
of ’A’shoora, and a greater desire to honour El-Hoseyn by visiting his
shrine on this day.
It is commonly said by the people of Cairo, that no man goes to the
mosque of the Hasaneyn on the day of ’A’shoora but for the sake of the
women; that is, to be jostled among them; and this jostling he may
indeed enjoy to the utmost of his desire, as I experienced in pressing
forward to witness the principal ceremonies which contribute with the
sanctity of the day to attract such swarms of people. By the back-wall,
to the right of the pulpit, were seated, in two rows, face to face,
about fifty darweeshes, of various orders. They had not yet begun their
performances, or “zikrs,” in concert; but one old darweesh, standing
between the two rows, was performing a zikr alone, repeating the name of
God (Alláh), and bowing his head each time that he uttered the word,
alternately to the right and left. In pushing forward to see them, I
found myself in a situation rather odd in a country where it is deemed
improper for a man even to touch a woman who is not his wife or slave or
a near relation. I was so compressed in the midst of four women, that,
for some minutes, I could not move in any direction, and pressed so hard
against one young woman, face to face, that, but for her veil, our
cheeks had been almost in contact: from her panting, it seemed that the
situation was not quite easy to her; though a smile, expressed at the
same time by her large black eyes, showed that it was amusing: she could
not, however, bear it long, for she soon cried out, “My eye![521] do not
squeeze me so violently.” Another woman called out to me, “O Efendee! by
thy head! push on to the front, and make way for me to follow thee.”
With considerable difficulty I attained the desired place, but in
getting thither I had almost lost my sword and the hanging sleeves of my
jacket: some person’s dress had caught the guard of the sword, and had
nearly drawn the blade from the scabbard before I could get hold of the
hilt. Like all around me, I was in a profuse perspiration.
The darweeshes I found to be of different nations, as well as of
different orders. Some of them wore the ordinary turban and dress of
Egypt; others wore the Turkish ká-ook, or padded cap; and others, again,
wore high caps, or tartoors, mostly of the sugar-loaf shape. One of them
had a white cap of the form last mentioned, upon which were worked, in
black letters, invocations to the first four Khaleefehs, to El-Hasan and
El-Hoseyn, and to other eminent saints, founders of different orders of
darweeshes.[522] Most of the darweeshes were Egyptians; but there were
among them many Turks and Persians. I had not waited many minutes before
they began their exercises. Several of them first drove back the
surrounding crowd with sticks; but as no stick was raised at me, I did
not retire so far as I ought to have done; and before I was aware of
what the darweeshes were about to do, forty of them, with extended arms
and joined hands, had formed a large ring, in which I found myself
enclosed. For a moment I felt half inclined to remain where I was, and
join in the zikr; bow, and repeat the name of God; but another moment’s
reflection on the absurdity of the performance, and the risk of my being
discovered to be no darweesh, decided me otherwise; so, parting the
hands of two of the darweeshes, I passed outside the ring. The
darweeshes who formed the large ring (which enclosed four of the marble
columns of the portico) now commenced their zikr, exclaiming over and
over again, “Alláh!” and, at each exclamation, bowing the head and body,
and taking a step to the right; so that the whole ring moved rapidly
round. As soon as they commenced this exercise, another darweesh, a
Turk, of the order of Mowlawees, in the middle of the circle, began to
whirl; using both his feet to effect the motion, and extending his arms:
the motion increased in velocity until his dress spread out like an
umbrella. He continued whirling thus for about ten minutes, after which
he bowed to his superior, who stood within the great ring; and then,
without showing any signs of fatigue or giddiness, joined the darweeshes
in the great ring; who had now begun to ejaculate the name of God with
greater vehemence, and to jump to the right, instead of stepping. After
the whirling, six other darweeshes, within the great ring, formed
another ring, but a very small one; each placing his arms upon the
shoulders of those next him; and thus disposed, they performed a
revolution similar to that of the larger ring, excepting in being much
more rapid; repeating, also, the same exclamation of “Alláh!” but with a
rapidity proportionably greater. This motion they maintained for about
the same length of time that the whirling of the single darweesh before
had occupied; after which the whole party sat down to rest.—They rose
again after the lapse of about a quarter of an hour; and performed the
same exercise a second time.—I saw nothing more in the great portico
that was worthy of remark, excepting two fakeers (who, a bystander told
me, were “megázeeb,” or idiots), dancing, and repeating the name of God,
and each beating a tambourine.
I was desirous of visiting the shrine of El-Hoseyn on this anniversary
of his death, and of seeing if any particular ceremonies were performed
there on this occasion. With difficulty I pushed through the crowd in
the great portico to the door of the saloon of the tomb; but there I
found comparatively few persons collected. On my entering, one of the
servants of the mosque conducted me to an unoccupied corner of the
bronze screen which surrounds the monument over the place where the
martyr’s head is said to be buried, that I might there recite the
Fát’hah: this duty performed, he dictated to me the following prayer;
pausing after every two or three words, for me to repeat them, which I
affected to do; and another person, who stood on my left, saying
“A’meen” (or Amen), at the close of each pause. “O God, accept my visit,
and perform my want, and cause me to attain my wish; for I come with
desire and intent, and urge Thee by the seyyideh Zeyneb, and the Imám
Esh-Sháfe’ee, and the Sultán Aboo-So’ood.”[523] After this followed
similar words in Turkish; which were added in the supposition that I was
a Turk, and perhaps did not understand the former words in Arabic. This
short supplication has been often dictated to me at the tombs of saints
in Cairo on festival days. On the occasion above described, before I
proceeded to make the usual circuit round the screen which encloses the
monument, I gave to the person who dictated the prayer a small piece of
money, and he, in return, presented me with four little balls of bread,
each about the size of a hazelnut. This was consecrated bread, made of
very fine flour at the tomb of the seyyid Ahmad El-Bedawee; and brought
hither, as it is to several saints’ tombs in Cairo on occasions of
general visiting, to be given to the more respectable of the visitors.
It is called “’Eysh es-seyyid El-Bedawee.” Many persons in Egypt keep a
little piece of it (that is, one of the little balls into which it is
formed) constantly in the pocket, as a charm; others eat it, as a
valuable remedy against any disorder, or as a preventive of disease.
Generally, towards the end of “Safar” (the second month), the caravan of
Egyptian pilgrims, returning from Mekkeh, arrives at Cairo: hence, this
month is vulgarly called “Nezlet el-Hágg” (the Alighting of the
Pilgrims). Many pilgrims, coming by the Red Sea, arrive before the
caravan. A caravan of merchant-pilgrims arrives later than the main body
of pilgrims.
An officer, called “Sháweesh el-Hágg,” arrives about four or five days
before the caravan, having pushed on, with two Arabs, mounted on fleet
dromedaries, to announce the approach of the Hágg,[524] and the expected
day of their arrival at the metropolis; and to bring letters from
pilgrims to their friends. He and his two companions exclaim, as they
pass along, to the passengers in the way, “Blessing on the Prophet!” or,
“Bless the Prophet!” and every Muslim who hears the exclamation
responds, “O God, favour him!”—They proceed directly to the Citadel, to
convey the news to the Básha or his representative. The Sháweesh divides
his letters into packets, with the exception of those which are to great
or wealthy people, and sells them, at so many dollars a packet, to a
number of persons who deliver them, and receive presents from those to
whom they are addressed; but sometimes lose by their bargains. The
Sháweesh himself delivers those to the great and rich; and obtains from
them handsome presents of money, or a shawl, etc.
Some persons go out two or three days’ journey, to meet their friends
returning from pilgrimage; taking with them fresh provisions, fruits,
etc., and clothes, for the wearied pilgrims. The poorer classes seldom
go further than the Birket el-Hágg (or Lake of the Pilgrims), about
eleven miles from the metropolis, and the place where the caravan passes
the last night but one before its entry into the metropolis; or such
persons merely go to the last halting-place. These usually take with
them some little luxury in the way of food, and an ass, as an agreeable
substitute to the pilgrim for his jaded and uneasy camel;[525] together
with some clean, if not new, clothes; and many go out with musicians to
pay honour to their friends. It is very affecting to see, at the
approach of the caravan, the numerous parties who go out with drums and
pipes to welcome and escort to the city their friends arrived from the
holy places, and how many, who went forth in hope, return with
lamentation instead of music and rejoicing; for the arduous journey
through the desert is fatal to a great number of those pilgrims who
cannot afford themselves necessary conveniences. Many of the women who
go forth to meet their husbands or sons receive the melancholy tidings
of their having fallen victims to privation and fatigue. The piercing
shrieks with which they rend the air as they retrace their steps to the
city are often heard predominant over the noise of the drum, and the
shrill notes of the hautboy, which proclaim the joy of others.—The
pilgrims, on their return, are often accosted, by passengers, with the
petition, “Pray for pardon for me;” and utter this short ejaculation,
“God pardon thee!” or, “O God! pardon him!” This custom owes its origin
to a saying of the Prophet—“God pardoneth the pilgrim, and him for whom
the pilgrim implores pardon.”
I write the following account of the Nezlet el-Hágg just after
witnessing it, in the year of the Flight 1250 (A.D. 1834).—The caravan
arrived at its last halting-place, the Hasweh, a pebbly tract of the
desert, near the northern suburb of Cairo, last night, on the eve of the
4th of Rabeea el-Owwal. A few pilgrims left the caravan after sunset,
and entered the metropolis. The caravan entered this morning, the fourth
of the month. I was outside the walls soon after sunrise, before it drew
near; but I met two or three impatient pilgrims, riding upon asses, and
preceded by musicians or by flag-bearers, and followed by women singing;
and I also met several groups of women who had already been out to make
inquiries respecting relations whom they expected, and were returning
with shrieks and sobs. Their lamentation seemed more natural, and more
deeply felt, than that which is made at funerals. This year, in addition
to a great many deaths, there were to be lamented a thousand men who had
been seized for the army: so that, perhaps, there was rather more
wailing than is usual. About two hours and a half after sunrise, the
caravan began to draw near to the gates of the metropolis, parted in
three lines: one line towards the gate called Báb en-Nasr; another
directly towards the Báb el-Futooh; and the third, branching off from
the second, to the Báb el-’Adawee. The caravan this year was more
numerous than usual (though many pilgrims went by sea); and, in
consequence of the seizure of so many men for the army, it comprised an
uncommon proportion of women. Each of the three lines into which it
divided to enter the metropolis, as above mentioned, consisted, for the
most part, of an uninterrupted train of camels, proceeding one by one;
but sometimes there were two abreast; and in a few places the train was
broken for a short space. Many of the pilgrims had quitted their camels
to take the more easy conveyance of asses; and rode beside their camels;
many of them attended by musicians, and some by flag-bearers.
The most common kind of camel-litter used by the pilgrims is called a
“musattah,” or “heml musattah.” It resembles a small, square tent; and
is chiefly composed of two long chests, each of which has a high back:
these are placed on the camel in the same manner as a pair of panniers,
one on each side; and the high backs, which are placed outwards,
together with a small pole resting on the camel’s pack-saddle, support
the covering which forms what may be called the tent. This conveyance
accommodates two persons. It is generally open at the front; and may
also be opened at the back. Though it appears comfortable, the motion is
uneasy; especially when it is placed upon a camel that has been
accustomed to carry heavy burdens, and consequently has a swinging walk:
but camels of easy pace are generally chosen for bearing the musattah
and other kinds of litters. There is one kind of litter called a
“shibreeyeh,” composed of a small, square platform, with an arched
covering. This accommodates but one person; and is placed on the back of
the camel: two sahhárahs (or square chests), one on each side of the
camel, generally form a secure foundation for the shibreeyeh. The most
comfortable kind of litter is that called a “takht’rawán,” which is most
commonly borne by two camels; one before, and the other behind: the head
of the latter is painfully bent down under the vehicle. This litter is
sometimes borne by four mules; in which case its motion is more easy.
Two light persons may travel in it. In general, it has a small
projecting meshrebeeyeh of wooden lattice-work at the front and back, in
which one or more of the porous earthen water-bottles so much used in
Egypt may be placed.
I went on to the place where the caravan had passed the last night.
During my ride from the suburb to this spot, which occupied a little
more than half an hour (proceeding at a slow pace), about half the
caravan passed me; and in half an hour more almost the whole had left
the place of encampment.[526] I was much interested at seeing the
meetings of wives, brothers, sisters, and children, with the pilgrims:
but I was disgusted with one pilgrim: he was dressed in ragged clothes,
and sitting on a little bit of old carpet, when his wife, or perhaps his
sister, came out to him, perspiring under the weight of a large bundle
of clothes, and fervently kissed him, right and left: he did not rise to
meet her; and only made a few cold inquiries.—The Emeer el-Hágg (or
chief of the caravan), with his officers, soldiers, etc., were encamped
apart from the rest of the caravan. By his tent a tall spear was stuck
in the ground; and by its side also stood the “Mahmal,” or “Mahmil”[527]
(of which I shall presently give a sketch and description); with its
travelling cover, of canvas, ornamented with a few inscriptions.
Many of the pilgrims bring with them, as presents, from “the holy
territory,” water of the sacred well of “Zemzem” (in china bottles, or
tin or copper flasks), pieces of the “kisweh” (or covering) of the
Kaabeh (which is renewed at the season of the pilgrimage), dust from the
Prophet’s tomb (made into hard cakes), “libán” (or frankincense), “leef”
(or fibres of the palm-tree, used in washing, as we employ a sponge),
combs of aloes-wood, “sebhahs” (or rosaries) of the same or other
materials, “miswáks” (or sticks for cleaning the teeth, which are
generally dipped in Zemzem-water, to render them more acceptable),
“kohl” (or black powder for the eyes), shawls, etc., of the manufacture
of the Hegáz,[528] and various things from India.
It is a common custom to ornament the entrance of a pilgrim’s house a
day, or two or three days, before his arrival; painting the door, and
colouring the alternate courses of stone on each side and above it with
a deep dull red, and white; or, if it be of brick, ornamenting it in a
similar manner, with broad horizontal stripes of red and white: often
also trees, camels, etc., are painted in a very rude manner, in green,
black, red, and other colours. The pilgrim sometimes writes to order
this to be done. On the evening after his arrival, he entertains his
friends with a feast, which is called “the feast of the Nezleh.”
Numerous guests come to welcome him, and to say, “Pray for pardon for
me.” He generally remains at home a week after his return; and on the
seventh day gives to his friends another entertainment, which is called
“the feast of the Subooa.” This continues during the day and ensuing
night; and a khatmeh, or a zikr, is usually performed in the evening.
On the morning after that on which the main body of the pilgrims of the
great caravan enter the metropolis, another spectacle is witnessed: this
is the return of the Mahmal, which is borne in procession from the
Hasweh, through the metropolis, to the Citadel. This procession is not
always arranged exactly in the same order: I shall describe it as I have
this day witnessed it, on the morning after the return of the pilgrims
of which I have just given an account.
[Illustration: THE MAHMAL.]
First, I must describe the Mahmal itself. It is a square skeleton-frame
of wood, with a pyramidal top; and has a covering of black brocade,
richly worked with inscriptions and ornamental embroidery in gold, in
some parts upon a ground of green or red silk, and bordered with a
fringe of silk, with tassels surmounted by silver balls. Its covering is
not always made after the same pattern with regard to the decorations;
but in every cover that I have seen, I have remarked, on the upper part
of the front, a view of the Temple of Mekkeh, worked in gold; and, over
it, the Sultán’s cypher. It contains nothing; but has two mus-hafs (or
copies of the Kur-án), one on a scroll, and the other in the usual form
of a little book, and each enclosed in a case of gilt silver, attached,
externally, at the top. The sketch which I insert will explain this
description. The five balls with crescents, which ornament the Mahmal,
are of gilt silver. The Mahmal is borne by a fine tall camel, which is
generally indulged with exemption from every kind of labour during the
remainder of its life.
It is related that the Sultán Ez-Záhir Beybars, King of Egypt, was the
first who sent a Mahmal with the caravan of pilgrims to Mekkeh, in the
year of the Flight 670 (A.D. 1272), or 675; but this custom, it is
generally said, had its origin a few years before his accession to the
throne. Sheger-ed-Durr (commonly called Shegeret-ed-Durr), a beautiful
Turkish female slave, who became the favourite wife of the Sultán
Es-Sáleh Negm-ed-Deen, and on the death of his son (with whom terminated
the dynasty of the house of Eiyoob) caused herself to be acknowledged as
Queen of Egypt, performed the pilgrimage in a magnificent “hódag” (or
covered litter), borne by a camel; and for several successive years her
empty hódag was sent with the caravan merely for the sake of state.
Hence, succeeding princes of Egypt sent, with each year’s caravan of
pilgrims, a kind of hódag (which received the name of “Mahmal,” or
“Mahmil”), as an emblem of royalty; and the kings of other countries
followed their example.[529] The Wahhábees prohibited the Mahmal as an
object of vain pomp: it afforded them one reason for intercepting the
caravan.
The procession of the return of the Mahmal, in the year above mentioned,
entered the city, by the Báb en-Nasr, about an hour after sunrise. It
was headed by a large body of Nizám (or regular) infantry. Next came the
Mahmal, which was followed, as usual, by a singular character: this was
a long-haired, brawny, swarthy fellow, called “Sheykh-el-Gemel” (or
Sheykh of the Camel), almost entirely naked, having only a pair of old
trousers: he was mounted on a camel, and was incessantly rolling his
head. For many successive years this sheykh has followed the Mahmal, and
accompanied the caravan to and from Mekkeh; and all assert, that he
rolls his head during the whole of the journey. He is supplied by the
government with two camels and his travelling provisions. A few years
ago there used also to follow the Mahmal, to and from Mekkeh, an old
woman, with her head uncovered, and only wearing a shirt. She was called
“Umm-el-Kutat” (or the Mother of the Cats), having always five or six
cats sitting about her on her camel.—Next to the sheykh of the camel, in
the procession which I have begun to describe, followed a group of
Turkish horsemen; and then about twenty camels, with stuffed and
ornamented saddles, covered with cloth, mostly red and green. Each
saddle was decorated with a number of small flags, slanting forward from
the fore part, and a small plume of ostrich-feathers upon the top of a
stick fixed upright upon the same part; and some had a large bell hung
on each side; the ornaments on the covering were chiefly formed of the
small shells called cowries. I think I perceived that these camels were
slightly tinged with the red dye of the henna; as they are on other
similar occasions. They were followed by a very numerous body of Bedawee
horsemen; and with these the procession was closed.
Having been misinformed as to the time of the entry of the Mahmal, on my
arriving at the principal street of the city I found myself in the midst
of the procession; but the Mahmal had passed. Mounting a donkey that I
had hired, I endeavoured to overtake it; but it was very difficult to
make any progress: so, without further loss of time, I took advantage of
some bye-streets, and again joined the procession: I found, however,
that I had made very little advancement. I therefore dismounted; and,
after walking and running, and dodging between the legs of the Bedawees’
horses, for about half an hour, at length caught a glimpse of the
Mahmal, and, by a great effort, and much squeezing, overtook it soon
after, about a quarter of an hour before it entered the great open place
called the Rumeyleh, before the Citadel. After touching it three times,
and kissing my hand, I caught hold of the fringe, and walked by its
side. The guardian of the sacred object, who walked behind it, looked
very hard at me, and induced me to utter a pious ejaculation, which
perhaps prevented his displacing me; or possibly my dress influenced
him; for he only allowed other persons to approach and touch it one by
one; and then drove them back. I continued to walk by its side, holding
the fringe, nearly to the entrance of the Rumeyleh. On my telling a
Muslim friend, to-day, that I had done this, he expressed great
astonishment; and said that he had never heard of any one having done so
before; and that the Prophet had certainly taken a love for me, or I
could not have been allowed: he added, that I had derived an inestimable
blessing; and that it would be prudent in me not to tell any others of
my Muslim friends of this fact, as it would make them envy me so great a
privilege, and perhaps displease them. I cannot learn why the Mahmal is
esteemed so sacred. Many persons showed an enthusiastic eagerness to
touch it; and I heard a soldier exclaim, as it passed him, “O my Lord!
Thou hast denied my performing the pilgrimage!” The streets through
which it passed were densely crowded: the shops were closed; and the
mastab′ahs occupied by spectators. It arrived at the Rumeyleh about an
hour and a half after it had entered the metropolis: it crossed this
large place to the entrance of the long open space called Kara Meydán:
next proceeded along the latter place, while about twelve of the guns of
the Citadel fired a salute: then returned to the Rumeyleh, and proceeded
through it to the northern gate of the Citadel, called Báb el-Wezeer.
A curious custom is allowed to be practised on the occasions of the
processions of the Mahmal and Kisweh; which latter, and a more pompous
procession of the Mahmal, on its departure for Mekkeh, will be hereafter
described. Numbers of boys go about the streets of the metropolis in
companies; each boy armed with a short piece of the thick end of a
palm-stick, called a “makra’′ah,” in which are made two or three splits,
extending from the larger end to about half the length; and any
Christian or Jew whom they meet they accost with the demand of “Hát
el-’ádeh,” or “Give the customary present:” if he refuse the gift of
five or ten faddahs, they fall to beating him with their makra’′ahs.
Last year a Frank was beaten by some boys, in accordance with this
custom, and sought refuge in a large wekáleh; but some of the boys
entered after him, and repeated the beating. He complained to the Básha,
who caused a severe bastinading to be administered to the sheykh of the
wekáleh, for not having protected him.
In the beginning of the month of “Rabeea el-Owwal” (the third month)
preparations are commenced for celebrating the festival of the Birth of
the Prophet, which is called “Moolid en-Nebee.” The principal scene of
this festival is the south-west quarter of the large open space called
Birket el-Ezbekeeyeh, almost the whole of which, during the season of
the inundation, becomes a lake: this is the case for several years
together at the time of the festival of the Prophet, which is then
celebrated on the margin of the lake; but at present, the dry bed of the
lake is the chief scene of the festival. In the quarter above mentioned,
several large tents (called “seewáns”) are pitched; mostly for
darweeshes, who, every night, while the festival lasts, assemble in
them, to perform zikrs. Among these is erected a mast (sáree), firmly
secured by ropes, and with a dozen or more lamps hung to it. Around it,
numerous darweeshes, generally about fifty or sixty, form a ring, and
repeat zikrs. Near the same spot is erected what is termed a “káïm;”
which consists of four masts erected in a line, a few yards apart, with
numerous ropes stretched from one to the other and to the ground: upon
these ropes are hung many lamps; sometimes in the form of flowers,
lions, etc.; sometimes of words, such as the names of God and Mohammad,
the profession of the faith, etc.; and sometimes arranged in a merely
fanciful, ornamental manner. The preparations for the festival are
generally completed on the second day of the month; and on the following
day the rejoicings and ceremonies begin: these continue, day and night,
until the twelfth night of the month; that is, according to the
Mohammadan mode of reckoning, the night preceding the twelfth day of the
month; which night is that of the Moolid, properly speaking.[530] During
this period of nine days and nights, numbers of the inhabitants of the
metropolis flock to the Ezbekeeyeh.—I write these notes during the
Moolid; and shall describe the festival of this year (the year of the
Flight 1250, A.D. 1834); mentioning some particulars in which it differs
from those of former years.
During the day-time, the people assembled at the principal scene of the
festival are amused by Shá’ers (or reciters of the romance of
Aboo-Zeyd), conjurers, buffoons, etc. The Ghawázee have lately been
compelled to vow repentance, and to relinquish their profession of
dancing, etc.: consequently, there are now none of them at the festival.
These girls used to be among the most attractive of all the performers.
In some parts of the neighbouring streets, a few swings and whirligigs
are erected, and numerous stalls for the sale of sweetmeats, etc.
Sometimes, rope-dancers, who are gipsies, perform at this festival; but
there are none this year. At night, the streets above mentioned are
lighted with many lamps, which are mostly hung in lanterns of wood:[531]
numbers of shops and stalls, stocked with eatables, chiefly sweetmeats,
are open during almost the whole of the night; and so also are the
coffee-shops; at some of which, as well as in other places, Shá’ers or
Mohaddits amuse whoever chooses to stop and listen to their recitations.
Every night, an hour or more after midnight, processions of darweeshes
pass through this quarter: instead of bearing flags, as they do in the
day, they carry long staves, with a number of lamps attached to them at
the upper part, and called “menwars.” The procession of a company of
darweeshes, whether by day, with flags, or by night, with menwars, is
called the procession of the “ishárah” of the sect; that is, of the
“banner;” or rather, the term “ishárah” is applied to the procession
itself. These darweeshes are mostly persons of the lower orders, and
have no distinguishing dress: the greater number wear an ordinary
turban, and some of them merely a tarboosh, or a padded or felt cap; and
most of them wear the common blue linen or cotton, or brown woollen,
shirt—the dress which they wear on other occasions, at their daily work,
or at their shops.
On the last two nights, the festival is more numerously attended than on
the preceding nights; and the attractions are greater. I shall describe
what I have just witnessed on the former of these nights.
This being the eleventh night of the lunar month, the moon was high, and
enlivened the scenes of festivity. I passed on to a street called Sook
El-Bekree, on the south of the Birket el-Ezbekeeyeh, to witness what I
was informed would be the best of the zikrs that were to be performed.
The streets through which I passed were crowded; and persons were here
allowed, on this occasion, to go about without lanterns. As is usually
the case at night, there were scarcely any women among the passengers.
At the scene of the zikr in the Sook El-Bekree, which was more crowded
than any other place, was suspended a very large “negefeh” (a
chandelier, or rather a number of chandeliers, chiefly of glass, one
below another, placed in such a manner that they all appeared but one),
containing about two or three hundred kandeels (or small glass
lamps[532]). Around this were many lanterns of wood, each having several
kandeels hanging through the bottom. These lights were not hung merely
in honour of the Prophet: they were near a “záwiyeh” (or small mosque)
in which is buried the sheykh Darweesh[533] El-’Ashmáwee; and this night
was his Moolid. A zikr is performed here every Friday-night (or what
_we_ call Thursday-night); but not with so much display as on the
present occasion. I observed many Christian black turbans here; and
having seen scarcely any elsewhere this night, and heard the frequent
cry of “A grain of salt in the eye of him who doth not bless the
Prophet!” ejaculated by the sellers of sweetmeats, etc., which seemed to
show that Christians and Jews were at least in danger of being insulted,
at a time when the zeal of the Muslims was unusually excited, I asked
the reason why so many Copts should be congregated at the scene of this
zikr: I was answered, that a Copt, who had become a Muslim, voluntarily
paid all the expenses of this Moolid of the sheykh Darweesh. This sheykh
was very much revered: he was disordered in mind, or imitated the acts
of a madman; often taking bread and other eatables, and stamping upon
them, or throwing them into dirt; and doing many other things directly
forbidden by his religion; yet was he esteemed an eminent saint; for
such acts, as I have remarked on a former occasion, are considered the
results of the soul’s being occupied in devotion. He died about eight
years ago.
The “zikkeers” (or the performers of the zikr), who were about thirty in
number, sat cross-legged, upon matting extended close to the houses on
one side of the street, in the form of an oblong ring. Within this ring,
along the middle of the matting, were placed three very large
wax-candles, each about four feet high, and stuck in a low candlestick.
Most of the zikkeers were Ahmed′ee darweeshes, persons of the lower
orders, and meanly dressed: many of them wore green turbans. At one end
of the ring were four “munshids” (or singers of poetry), and with them
was a player on the kind of flute called “náy.” I procured a small seat
of palm-sticks from a coffee-shop close by, and, by means of a little
pushing, and the assistance of my servant, obtained a place with the
munshids, and sat there to hear a complete act, or “meglis,” of the
zikr; which I shall describe as completely as I can, to convey a notion
of the kind of zikr most common and most approved in Cairo. It commenced
at about three o’clock (or three hours after sunset); and continued two
hours.
The performers began by reciting the Fát’hah, altogether; their sheykh
(or chief) first exclaiming, “El-Fát’hah!” They then chanted the
following words:—“O God, favour our lord Mohammad among the former
generations; and favour our lord Mohammad among the latter generations;
and favour our lord Mohammad in every time and period; and favour our
lord Mohammad among the most exalted princes,[534] unto the day of
judgment: and favour all the prophets and apostles among the inhabitants
of the heavens and of the earth: and may God (whose name be blessed and
exalted!) be well pleased with our lords and our masters, those persons
of illustrious estimation, Aboo-Bekr and ’Omar and ’Osmán and ’Alee, and
with all the other favourites of God. God is our sufficiency; and
excellent is the Guardian! And there is no strength nor power but in
God, the High, the Great! O God! O our Lord! O Thou liberal of pardon! O
Thou most bountiful of the most bountiful! O God! Amen!” They were then
silent for three or four minutes; and again recited the Fát’hah, but
silently. This form of prefacing the zikr is commonly used by almost all
orders of darweeshes in Egypt.
After this preface, the performers began the zikr. Sitting in the manner
above described, they chanted, in slow measure, “Lá iláha illa-lláh”
(“There is no deity but God”), to the following air:—
[Stanza]
[Stanza]
[Stanza]
Lá i - lá - - ha il - - lal- - láh.
Lá i - lá - ha i -l - la - l -lá -h.
Lá i - lá - ha il - la-l láh.
bowing the head and body twice in each repetition of “Lá iláha
illa-lláh.” Thus they continued about a quarter of an hour; and then,
for about the same space of time, they repeated the same words to the
same air, but in a quicker measure, and with correspondingly quicker
motions. In the meantime, the munshids frequently sang, to the same, or
a variation of the same, air, portions of a kaseedeh, or of a
muweshshah; an ode of a similar nature to the Song of Solomon, generally
alluding to the Prophet as the object of love and praise.
I shall here give a translation of one of these muweshshahs, which are
very numerous, as a specimen of their style, from a book containing a
number of these poems, which I have purchased during the present Moolid,
from a darweesh who presides at many zikrs. He pointed out the following
poem as one of those most common at zikrs, and as one which was sung at
the zikr which I have begun to describe. I translate it verse for verse,
and imitate the measure and system of rhyme of the original, with this
difference only, that the first, third, and fifth lines of each stanza
rhyme with each other in the original, but not in my translation.
“With love my heart is troubled;
And mine eye-lid hind’reth sleep:
My vitals are dissever’d;
While with streaming tears I weep.
My union seems far distant:
Will my love e’er meet mine eye?
Alas! Did not estrangement
Draw my tears, I would not sigh.
“By dreary nights I’m wasted:
Absence makes my hope expire:
My tears, like pearls, are dropping;
And my heart is wrapt in fire.
Whose is like my condition?
Scarcely know I remedy.
Alas! Did not estrangement
Draw my tears, I would not sigh.
“O turtle-dove! acquaint me
Wherefore thus dost thou lament?
Art thou so stung by absence?
Of thy wings depriv’d, and pent?
He saith, ‘Our griefs are equal:
Worn away with love, I lie.’
Alas! Did not estrangement
Draw my tears, I would not sigh.
“O First, and sole Eternal!
Show Thy favour yet to me.
Thy slave, Ahmad El-Bekree,[535]
Hath no Lord excepting Thee.
By Tá-Há,[536] the Great Prophet!
Do thou not his wish deny.
Alas! Did not estrangement
Draw my tears, I would not sigh.”
I must translate a few more lines, to show more strongly the similarity
of these songs to that of Solomon; and lest it should be thought that I
have varied the expressions, I shall not attempt to render them into
verse. In the same collection of poems sung at zikrs is one which begins
with these lines:—
“O gazelle from among the gazelles of El-Yemen!
I am thy slave without cost:
O thou small of age, and fresh of skin!
O thou who art scarce past the time of drinking milk!”
In the first of these verses we have a comparison exactly agreeing with
that in the concluding verse of Solomon’s Song; for the word which, in
our Bible, is translated a “roe,” is used in Arabic as synonymous with
“ghazál” (or a gazelle); and the mountains of El-Yemen are “the
mountains of spices.”—This poem ends with the following lines:—
“The phantom of thy form visited me in my slumber:
I said, ‘O phantom of slumber! who sent thee?’
He said, ‘He sent me whom thou knowest;
He whose love occupies thee.’
The beloved of my heart visited me in the darkness of night:
I stood, to show him honour, until he sat down.
I said, ‘O thou my petition, and all my desire!
Hast thou come at midnight, and not feared the watchmen?’
He said to me, ‘I feared; but, however, love
Had taken from me my soul and my breath.’”
Compare the above with the second and five following verses of the fifth
chapter of Solomon’s Song.—Finding that songs of this description are
extremely numerous, and almost the only poems sung at zikrs; that they
are composed for this purpose, and intended only to have a spiritual
sense (though certainly not understood in such a sense by the generality
of the vulgar);[537] I cannot entertain any doubt as to the design of
Solomon’s Song. The specimens which I have just given of the religious
love-songs of the Muslims have not been selected in preference to others
as most agreeing with that of Solomon; but as being in frequent use; and
the former of the two as having been sung at the zikr which I have begun
to describe. I must now resume the description of that zikr.
At frequent intervals (as is customary in other zikrs), one of the
munshids sang out the word “Meded;” accenting each syllable. “Meded”
signifies, when thus used, spiritual or supernatural aid, and implies an
invocation for such aid.
The zikkeers, after having performed as above described, next repeated
the same words to a different air, for about the same length of time;
first very slowly, then quickly. The air was as follows:—
[Stanza]
[Stanza]
[Stanza]
Lá i - - - lá - - - ha il - - -la-l-
lá - h. Lá i - lá - - ha il - la-l-
lá - - -h. Lá i - lá - ha il - la-l - láh.
Then they repeated these words again, to the following air, in the same
manner:—
[Stanza]
[Stanza]
Lá i - - lá - - ha il - - la - l-
láh. Lá i - lá - ha il - la-l - láh.
They next rose, and, standing in the same order in which they had been
sitting, repeated the same words to another air. During this stage of
their performance, they were joined by a tall, well-dressed, black
slave, whose appearance induced me to inquire who he was: I was informed
that he was a eunuch, belonging to the Básha. The zikkeers, still
standing, next repeated the same words in a very deep and hoarse tone;
laying the principal emphasis upon the word “Lá” and the first syllable
of the last word (“Allah”); and uttering, apparently, with a
considerable effort: the sound much resembled that which is produced by
beating the rim of a tambourine. Each zikkeer turned his head
alternately to the right and left at each repetition of “Lá iláha
illa-lláh.” The eunuch above mentioned, during this part of the zikr,
became what is termed “melboos,” or possessed. Throwing his arms about,
and looking up, with a very wild expression of countenance, he
exclaimed, in a very high tone, and with great vehemence and rapidity,
“Allah! Allah! Allah! Allah! Allah! lá lá lá lá lá lá lá lá lá lá lá lá
láh! Yá ’ammee![538] Yá ’ammee! Yá ’ammee ’Ashmáwee! Yá ’Ashmáwee! Yá
’Ashmáwee! Yá ’Ashmáwee!” His voice gradually became faint; and when he
had uttered these words, though he was held by a darweesh who was next
him, he fell on the ground, foaming at the mouth, his eyes closed, his
limbs convulsed, and his fingers clenched over his thumbs. It was an
epileptic fit: no one could see it and believe it to be the effect of
feigned emotions: it was undoubtedly the result of a high state of
religious excitement. Nobody seemed surprised at it; for occurrences of
this kind at zikrs are not uncommon. All the performers now appeared
much excited; repeating their ejaculations with greater rapidity,
violently turning their heads, and sinking the whole body at the same
time: some of them jumping. The eunuch became melboos again, several
times; and I generally remarked that his fits happened after one of the
munshids had sung a line or two, and exerted himself more than usually
to excite his hearers: the singing was, indeed, to my taste, very
pleasing. Towards the close of the zikr, a private soldier, who had
joined throughout the whole performance, also seemed, several times, to
be melboos; growling in a horrible manner, and violently shaking his
head from side to side. The contrast presented by the vehement and
distressing exertions of the performers at the close of the zikr, and
their calm gravity and solemnity of manner at the commencement, was
particularly striking. Money was collected during the performance for
the munshids.[539] The zikkeers receive no pay.
An ishárah passed during the meglis of the zikr above described. This
zikr continues all night, until the morning-call to prayer: the
performers only resting between each meglis; generally taking coffee,
and some of them smoking.
It was midnight before I turned from this place to the Birket
El-Ezbekeeyeh. Here, the moonlight and the lamps together produced a
singular effect: several of the lamps of the káïm, of the sáree, and of
the tents, had, however, become extinguished; and many persons were
lying asleep upon the bare ground, taking their night’s rest. The zikr
of the darweeshes round the sáree had terminated: I shall therefore
describe this hereafter from my observation of it on the next night.
After having witnessed several zikrs in the tents, I returned to my
house to sleep.
On the following day (that immediately preceding what is properly called
the night of the Moolid), I went again to the Ezbekeeyeh, about an hour
before noon; but there were not many persons collected there at that
time; nor was there much to amuse them: I saw only two or three
conjurers and buffoons and shá’ers; each of whom had collected a small
ring of spectators and hearers. The concourse, however, gradually
increased; for a very remarkable spectacle was to be witnessed: a sight
which every year, on this day, attracts a multitude of wondering
beholders. This is called the “Dóseh,” or Treading. I shall now describe
it.
The sheykh of the Saadeeyeh darweeshes (the seyyid Mohammad
El-Menzeláwee), who is khateeb (or preacher) of the mosque of the
Hasaneyn, after having, as they say, passed a part of the last night in
solitude, repeating certain prayers and secret invocations, and passages
from the Kur-án, repaired this day (being Friday) to the mosque above
mentioned, to perform his accustomed duty. The noon-prayers and
preaching being concluded, he rode thence to the house of the Sheykh
El-Bekree, who presides over all the orders of darweeshes in Egypt. This
house is on the southern side of the Birket El-Ezbekeeyeh, next to that
which stands at the south-western angle. On his way from the mosque, he
was joined by numerous parties of Saadee darweeshes from different
districts of the metropolis; the members from each district having a
pair of flags. The sheykh is an old, grey-bearded man, of an intelligent
and amiable countenance, and fair complexion. He wore, this day, a white
benish, and a white ká-ook (or padded cap, covered with cloth), having a
turban composed of muslin of a very deep olive-colour, scarcely to be
distinguished from black, with a strip of white muslin bound obliquely
across the front. The horse upon which he rode was one of moderate
height and weight; my reason for mentioning this will presently be seen.
The sheykh entered the Birket El-Ezbekeeyeh preceded by a very numerous
procession of the darweeshes of whom he is the chief. In the way through
this place, the procession stopped at a short distance before the house
of the Sheykh El-Bekree. Here, a considerable number of the darweeshes
and others (I am sure that there were more than sixty, but I could not
count their number[540]) laid themselves down upon the ground, side by
side, as close as possible to each other, having their backs upwards,
their legs extended, and their arms placed together beneath their
foreheads. They incessantly muttered the word Allah! About twelve or
more darweeshes, most without their shoes, then ran over the backs of
their prostrate companions; some beating “bázes,” or little drums, of a
hemispherical form, held in the left hand; and exclaiming Allah! and
then the sheykh approached. His horse hesitated, for several minutes, to
tread upon the back of the first of the prostrate men; but being pulled,
and urged on behind, he at length stepped upon him; and then, without
apparent fear, ambled, with a high pace, over them all, led by two
persons, who ran over the prostrate men; one sometimes treading on the
feet; and the other on the heads. The spectators immediately raised a
long cry of “Alláh lá lá lá lá láh!” Not one of the men thus trampled
upon by the horse seemed to be hurt; but each, the moment that the
animal had passed over him, jumped up, and followed the sheykh. Each of
them received two treads from the horse; one from one of his forelegs,
and a second from a hind-leg. It is said that these persons, as well as
the sheykh, make use of certain words (that is, repeat prayers and
invocations) on the day preceding this performance, to enable them to
endure, without injury, the tread of the horse; and that some not thus
prepared, having ventured to lie down to be ridden over, have, on more
than one occasion, been either killed or severely injured. The
performance is considered as a miracle effected through supernatural
power which has been granted to every successive sheykh of the
Saadeeyeh.[541] Some persons assert that the horse is unshod for the
occasion, but I thought I could perceive that this was not the case.
They say, also, that the animal is trained for the purpose; but if so,
this would only account for the least surprising of the circumstances; I
mean, for the fact of the horse being made to tread on human beings; an
act from which, it is well known, that animal is very averse. The
present sheykh of the Saadeeyeh refused, for several years, to perform
the Dóseh. By much entreaty, he was prevailed upon to empower another
person to do it. This person, a blind man, did it successfully; but soon
after died; and the sheykh of the Saadeeyeh then yielded to the request
of his darweeshes; and has since always performed the Dóseh himself.
After the sheykh had accomplished this extraordinary performance,
without the slightest appearance of any untoward accident, he rode into
the garden, and entered the house of the Sheykh El-Bekree, accompanied
by only a few darweeshes. On my presenting myself at the door, a servant
admitted me; and I joined the assembly within. The sheykh, having
dismounted, seated himself on a seggádeh spread upon the pavement
against the endwall of a takhtabósh (or wide recess) of the court of the
house. He sat with bended back, and downcast countenance, and tears in
his eyes; muttering almost incessantly. I stood almost close to him.
Eight other persons sat with him. The darweeshes who had entered with
him, who were about twenty in number, stood in the form of a semicircle
before him, upon some matting placed for them; and around them were
about fifty or sixty other persons. Six darweeshes, advancing towards
him, about two yards, from the semicircle, commenced a zikr; each of
them exclaiming at the same time, “Alláhu heí!” (“God is living!”) and,
at each exclamation, beating, with a kind of small and short leather
strap, a “báz,” which he held, by a boss at the bottom, in his left
hand. This they did for only a few minutes. A black slave then became
melboos; and rushed into the midst of the darweeshes, throwing his arms
about, and exclaiming, “Alláh lá lá lá lá láh!” A person held him, and
he soon seemed to recover. The darweeshes, altogether, standing as first
described, in the form of a semicircle, then performed a second zikr;
each alternate zikkeer exclaiming, “Alláhu heí!” (“God is living!”) and
the others “Yá heí” (“O thou living!”) and all of them bowing at each
exclamation, alternately to the right and left. This they continued for
about ten minutes. Then, for about the same space of time, in the same
manner, and with the same motions, they exclaimed, “Dáïm!”
(“Everlasting!”) and, “Yá Dáïm!” (“O Everlasting!”). I felt an
irresistible impulse to try if I could do the same without being noticed
as an intruder, and accordingly joined the semicircle, and united in the
performance, in which I succeeded well enough not to attract
observation; but I worked myself into a most uncomfortable heat.—After
the zikr just described, a person began to chant a portion of the
Kur-án; but the zikr was soon resumed, and continued for about a quarter
of an hour. Most of the darweeshes there present then kissed the hand of
the sheykh, and he retired to an upper apartment.
It used to be a custom of some of the Saadeeyeh, on this occasion, after
the Dóseh, to perform their celebrated feat of eating live serpents,
before a select assembly, in the house of the Sheykh El-Bekree; but
their present sheykh has lately put a stop to this practice in the
metropolis, justly declaring it to be disgusting, and contrary to the
religion, which includes serpents among the creatures that are unfit to
be eaten. Serpents and scorpions were not unfrequently eaten by Saadees
during my former visit to this country. The former were deprived of
their poisonous teeth, or rendered harmless by having their upper and
lower lips bored, and tied together on each side with a silk string, to
prevent their biting; and sometimes those which were merely carried in
processions had two silver rings put in place of the silk strings.
Whenever a Saadee ate the flesh of a live serpent, he was, or affected
to be, excited to do so by a kind of frenzy. He pressed very hard with
the end of his thumb upon the reptile’s back, as he grasped it, at a
point about two inches from the head, and all that he ate of it was the
head and a part between it and the point where his thumb pressed, of
which he made three or four mouthfuls, the rest he threw away.—Serpents,
however, are not always handled with impunity even by Saadees. A few
years ago, a darweesh of this sect, who was called “el-Feel” (or the
Elephant), from his bulky and muscular form, and great strength, and who
was the most famous serpent-eater of his time, and almost of any age,
having a desire to rear a serpent of a very venomous kind which his boy
had brought him among others that he had collected in the desert, put
this reptile into a basket, and kept it for several days without food,
to weaken it; he then put his hand into the basket to take it out, for
the purpose of extracting its teeth; but it immediately bit his thumb:
he called out for help. There were, however, none but women in the
house, and they feared to come to him, so that many minutes elapsed
before he could obtain assistance. His whole arm was then found to be
swollen and black, and he died after a few hours.
No other ceremonies worthy of notice were performed on the day of the
Dóseh. The absence of the Ghawázee rendered the festival less merry than
it used to be.
In the ensuing night, that which is properly called the night of the
Moolid, I went again to the principal scene of the festival. Here I
witnessed a zikr performed by a ring of about sixty darweeshes round the
sáree. The moon was sufficient, without the lamps, to light up the
scene. The darweeshes who formed the ring round the sáree were of
various orders; but the zikr which they performed was of a kind usual
only among the order of the Beiyoomeeyeh. In one act of this zikr the
performers exclaimed, “Yá Alláh!” (“O God!”), and, at each exclamation,
first bowed their heads, crossing their hands at the same time before
their breasts; then raised their heads, and clapped their hands together
before their faces. The interior of the ring was crowded with persons
sitting on the ground. The zikkeers continued as above described about
half an hour. Next, they formed companies of five or six or more
together; but still in the form of a large ring. The persons in these
several companies held together, each (with the exception of the
foremost in the group) placing his left arm behind the back of the one
on his left side, and the hand upon the left shoulder of the latter: all
facing the spectators outside the ring. They exclaimed “Alláh!” in an
excessively deep and hoarse voice;[542] and at each exclamation took a
step, one time forwards, and the next time backwards; but each advancing
a little to his left at every forward step; so that the whole ring
revolved; though very slowly. Each of the zikkeers held out his right
hand to salute the spectators outside the ring; most of whom, if near
enough, grasped, and sometimes kissed, each extended hand as it came
before them.—Whenever a zikr is performed round the sáree, those in the
tents cease. I witnessed one other zikr this night, a repetition of that
of the preceding night in the Sook El-Bekree. There was nothing else to
attract spectators or hearers, excepting the reciters of romances.—The
festival terminated at the morning-call to prayer; and all the zikrs,
except that in the Sook El-Bekree, ceased about three hours after
midnight. In the course of the following day, the káïm, sáree, tents,
etc., were removed.
-----
Footnote 518:
This custom seems to have been copied from the Jews, who are
accustomed to abound in almsgiving and other good works during the ten
days commencing with their New Year’s Day and ending with the Day of
Atonement, more than in all the rest of the year.—See Dr. M’Caul’s
“Old Paths,” pp. 125, 129.
Footnote 519:
At present, equivalent to a farthing and one-fifth.
Footnote 520:
The “malkaf” has been described in the Introduction to this work, page
14.
Footnote 521:
This is a common expression of affection, meaning, “Thou who art as
dear to me as my eye.”
Footnote 522:
The words were, “Yá Aboo-Bekr, Yá ’Omar, Yá ’Osmán, Yá ’Alee, Yá
Hasan, Yá Hoseyn, Yá seyyid Ahmad Rifá’ah, Yá seyyid ’Abd-el-Kadir,
El-Geelánee, Yá seyyid Ahmad El-Bedawee, Yá seyyid Ibráheem
Ed-Dasookee.”
Footnote 523:
Aboo-So’ood was a very famous saint; and, being esteemed the most holy
person of his day, received the appellation of “Sultán,” which has
been conferred upon several other very eminent welees, and, when thus
applied, signifies “King of Saints.” The tomb of Aboo-So’ood is among
the mounds of rubbish on the south of Cairo.
Footnote 524:
The term “hágg” is applied both collectively and individually (to the
whole caravan, or body of pilgrims, and to a single pilgrim).
Footnote 525:
Many persons who have not applied themselves to the study of natural
history are ignorant of the remarkable fact that the camel has in
itself a provision against hunger, besides its well-known supply
against thirst. When deprived of its usual food for several successive
days, it feeds upon the fat of its own hump, which, under these
circumstances, gradually disappears before the limbs are perceptibly
reduced. This explanation of the use of an excrescence, which would
otherwise seem a mere inconvenient incumbrance, shows how wonderfully
the camel is adapted to the peculiar circumstances in which Providence
has placed it, and perhaps may be applied with equal propriety to the
hump of the bull and cow, and some other animals, in hot and arid
climates.
Footnote 526:
Had I remained stationary, somewhat more than two hours would have
elapsed before the whole caravan had passed me.
Footnote 527:
This seems to be the correct appellation, but it is commonly called
“Mahmal;” and I shall follow, on future occasions, the usual
pronunciation.
Footnote 528:
Or, as pronounced in Arabia, Hejáz.
Footnote 529:
Almost all travellers have given erroneous accounts of the Mahmal:
some asserting that its covering is that which is destined to be
placed over the tomb of the Prophet: others, that it contains the
covering which is to be suspended round the Kaabeh. Burckhardt, with
his general accuracy, describes it as a mere emblem of royalty.
Footnote 530:
The twelfth day of Rabeea el-Owwal is also the anniversary of the
_death_ of Mohammad. It is remarkable that his birth and death are
both related to have happened on the same day of the same month, and
on the same day of the week, namely, Monday.
Footnote 531:
Like that represented in Chap. VI.
Footnote 532:
Represented in Chap. V., near the end.
Footnote 533:
This was his name, not a title.
Footnote 534:
The angels in heaven.
Footnote 535:
The author of the poem. The singer sometimes puts his own name in the
place of this.
Footnote 536:
“Tá-Há” (as I have mentioned on a former occasion) is a name of the
Arabian Prophet.
Footnote 537:
As a proof of this, I may mention, that, since the above was written,
I have found the last six of the lines here translated, with some
slight alterations, inserted as a common love-song in a portion of
“The Thousand and One Nights,” printed at Calcutta (vol. i., page
425).
Footnote 538:
“Yá ’ammee!” signifies “O my uncle!”
Footnote 539:
Few of the spectators, or hearers, gave more than ten faddahs; and
those of the poorer classes gave nothing, and indeed were not
solicited.
Footnote 540:
I believe there were double this number; for I think I may safely say
that I saw as many as double on a subsequent occasion, at the festival
of the Mearág, which will hereafter be described.
Footnote 541:
It is said that the second sheykh of the Saadeeyeh (the immediate
successor of the founder of the order) rode over heaps of glass
bottles, without breaking any of them!
Footnote 542:
Performers of zikrs of this kind have been called, by various
travellers, “barking, or howling, dervishes.”
----------------------------