PERIODICAL PUBLIC FESTIVALS, ETC.—_continued_.
It might seem unnecessary to continue a detailed account of the
periodical public festivals and other anniversaries celebrated in Egypt,
were it not that many of the customs witnessed on these occasions are
every year falling into disuse, and have never, hitherto, been fully and
correctly described. Hoping that this apology will be accepted, I
proceed.
During a period of fifteen nights and fourteen days in the month of
“Rabeea et-Tánee” (the fourth month), the mosque of the Hasaneyn is the
scene of a festival called “Moolid El-Hasaneyn,” celebrated in honour of
the birth of El-Hoseyn, whose head, as I have before mentioned, is said
to be there buried. This Moolid is the most famous of all those
celebrated in Cairo, excepting that of the Prophet. The grand day of the
Moolid El-Hasaneyn is always a Tuesday; and the night which is properly
called that of the Moolid is the one immediately ensuing, which is
termed that of Wednesday: this is generally about five or six weeks
after the Moolid en-Nebee; and concludes the festival. This present year
(I am writing at the time of the festival which I here describe, in the
year of the Flight 1250, A.D. 1834), the eve of the 21st of the month
having been fixed upon as the night of the Moolid, the festival began on
the eve of the 7th. On the two evenings preceding the eve of the 7th,
the mosque was lighted with a few more lamps than is usual; and this is
customary in other years; but these two nights are not distinguished
like those which follow.
On each of the fifteen great nights before mentioned, the mosque is
illuminated with a great number of lamps, and many wax candles; some of
which latter are five or six feet high, and very thick. This
illumination is made, on the first night, by the názir (or warden) of
the mosque, from the funds of the mosque: on the second night, by the
governor of the metropolis (at present Habeeb Efendee): on the following
nights by the sheykhs of certain orders of darweeshes; by some of the
higher officers of the mosque; and by wealthy individuals. On each of
these nights, those shops at which eatables, sherbet, etc., are sold, as
well as the coffee-shops, in the neighbourhood of the mosque, and even
many of those in other quarters, remain open until near morning; and the
streets in the vicinity of the mosque are thronged with persons lounging
about, or listening to musicians, singers, and reciters of romances. The
mosque is also generally crowded. Here we find, in one part of the great
portico, a company of persons sitting on the floor in two rows, facing
each other, and reading, altogether, certain chapters of the Kur-án.
This is called a “makra.” Sometimes there are several groups thus
employed. In another place we find a similar group reading, from a book
called “Deláïl el-Kheyrát,” invocations of blessing on the Prophet.
Again, in other places, we find a group of persons reciting particular
forms of prayer; and another, or others, performing a zikr, or zikrs.
Winding about among these groups, (whose devotional exercises are
performed for the sake of El-Hoseyn), or sitting upon the matting, are
those other visitors whom piety, or curiosity, or the love of amusement,
brings to this venerated sanctuary. There is generally an assembly of
darweeshes or others in the saloon of the tomb (which is covered by the
great dome, and is hence called the “kubbeh”) reciting forms of prayer,
etc.; and the visitors usually enter the saloon to perform the
ceremonies of reciting the Fát’hah, and compassing the shrine; but the
most frequented part is the great portico, where the zikrs, and most of
the other ceremonies, are performed.
Every night during this festival, we see Ishárahs, or processions of
darweeshes, of one or more sects, passing through the streets to the
mosque of the Hasaneyn, preceded by two or more men with drums, and
generally with hautboys, and sometimes with cymbals also; accompanied by
bearers of mesh’als; and usually having one or more lanterns. They
collect their party on their way, at their respective houses. Whenever
they pass by the tomb of a saint, their music ceases for a short time,
and they recite the Fát’hah, or a form of blessing on the Prophet,
similar to that preparatory to the zikr, which I have translated in my
account of the Moolid of the Prophet. They do this without stopping.
Arriving at the mosque, they enter; some of them with candles; visit the
shrine; and go away; with the exception of their sheykh and a few
others, who sometimes remain in the kubbeh, and join in reciting
prayers, etc.
One of the nights which offer most attractions is that of the Friday
(that is, preceding the Friday) next before the night of the Moolid. It
is the night of the sheykh El-Góharee, a person of wealth, who
illuminates the mosque on this occasion with an unusual profusion of
lights. On this night I went to the mosque about two hours after sunset,
before any of the ceremonies had commenced. The nearer I approached the
building, the more crowded did I find the streets. In one place were
musicians: before a large coffee-shop were two Greek dancing-boys, or
“gink,” elegant but effeminate in appearance, with flowing hair,
performing to the accompaniment of mandolines played by two of their
countrymen; and a crowd of admiring Turks, with a few Egyptians
surrounding them. They performed there also the evening before; and, I
was told, became so impudent from the patronage they received, as to
make an open seizure of a basket of grapes in the street.
On entering the mosque, I found it far more crowded than usual; more so
than on the preceding nights; but the lights were scarcely more numerous
than those sometimes seen in an English church; and the chandeliers and
lamps of the most common kind. A loud and confused din resounded through
the great portico; and there was nothing as yet to be seen or heard, and
indeed little afterwards, that seemed suited to a religious festival. A
great number of Turks, and some persons of my own acquaintance, were
among the visitors. I first sat down to rest with one of my friends, a
bookseller, and several of his fellow-darweeshes, who were about to
perform a zikr, at which he was to preside. I was treated by them with
coffee; for which I had to pay by giving the munshids a piaster. Soon
after they had begun their zikr, which was similar to the first which I
have described in the account of the Moolid of the Prophet, I got up to
visit the shrine, and to saunter about. Having paid my visit, I returned
from the saloon of the tomb, in which was a large assembly of darweeshes
reciting prayers, sitting in the form of a square, as large as the
saloon would admit, with the exception of that part which contained the
shrine. On re-entering the great portico, I perceived a great
disturbance; numbers of persons were pressing to one point, at a little
distance from me, and I heard a man crying out, “Nasránee! Káfir!”
(“Christian! Infidel!”). Concluding that one of the visitors had been
discovered to be a Christian, I expected a great uproar; but on asking
one of the bystanders what had occurred, I was told that these words
were only used as terms of insult by one Muslim to another who had given
him some offence. An officer of the mosque came running from the kubbeh,
with a staff in his hand, and soon restored order; but whether he
expelled both, or either, of the persons who occasioned the disturbance,
I could not discover; and I thought it prudent, in my case, to ask no
further questions. By the entrance of the kubbeh was a party reading, in
a very loud voice, and in concert, the Deláïl, before mentioned. After
standing for a few minutes to hear them, though the confusion of their
voices rendered it impossible for me to distinguish many words that they
uttered, I returned to the zikr which I had first attended.
Shortly after, I heard the loud sounds of the tambourines of a party of
’Eesáweeyeh darweeshes, whose performances constituted one of the chief
attractions of the night, from the other end of the great portico. I
immediately rose, and went thither. My friend the bookseller, quitting
his zikr, came after me, and imprudently called out to me, “Efendee!
take care of your purse!” In a minute, I felt my trousers pulled,
several times; and afterwards I found a large hole in them, apparently
cut with some sharp instrument, by a person in search of my pocket: for,
when the mosque is crowded as it was on this occasion, it generally
happens that some thieves enter even this most sacred building.[543] I
had almost despaired of getting near to the ’Eesáweeyeh, when my
servant, whom I had taken thither to carry my shoes, called out to the
persons around me, “Do you know whom you are pushing?” and instantly I
found a way made for me. It was then about three hours after sunset.
Before I describe the performances of the ’Eesáweeyeh, I should mention
that they are a class of darweeshes of whom all, or almost all, are
Maghrab′ees, or Arabs of Northern Africa, to the west of Egypt. They
derive their appellation from the name of their first sheykh, Seedee
Mohammad Ibn-’Eesa,[544] a Maghrab′ee. Their performances are very
extraordinary; and one is particularly remarkable. I was very anxious
that they should perform, this night, what I here allude to; and I was
not disappointed; though I was told that they had not done it in Cairo
for several years before.
I found about twenty of these darweeshes, variously dressed, sitting
upon the floor, close together, in the form of a ring, next to the
front-wall of the building. Each of them, excepting two, was beating a
large “tár” (or tambourine), rather more than a foot in width, and
differing from the common tár in being without the tinkling pieces of
metal which are attached to the hoop of the latter. One of the two
persons mentioned as exceptions was beating a small tár of the common
kind; and the other, a “báz,” or little kettle-drum. Before this ring of
darweeshes, a space rather larger than that which they occupied was left
by the crowd for other darweeshes of the same order; and soon after the
former had begun to beat their tambourines, the latter, who were six in
number, commenced a strange kind of dance; sometimes exclaiming “Alláh!”
and sometimes, “Alláh Mowlána!” (“God is our Lord!”). There was no
regularity in their dancing; but each seemed to be performing the antics
of a madman; now, moving his body up and down; the next moment, turning
round; then, using odd gesticulations with his arms; next jumping; and
sometimes, screaming: in short, if a stranger, observing them, were not
told that they were performing a religious exercise, supposed to be the
involuntary effect of enthusiastic excitement, he would certainly think
that these dancing darweeshes were merely striving to excel one another
in playing the buffoon; and the manner in which they were clad would
conduce to impress him with this idea. One of them wore a kaftán without
sleeves, and without a girdle; and had nothing on his head, which had
not been shaved for about a week: another had a white cotton skull-cap,
but was naked from the head to the waist; wearing nothing on his body
but a pair of loose drawers. These two darweeshes were the principal
performers. The former of them, a dark, spare, middle-aged man, after
having danced in his odd manner for a few minutes, and gradually become
more wild and extravagant in his actions, rushed towards the ring formed
by his brethren who were beating the társ. In the middle of this ring
was placed a small chafing-dish of tinned copper, full of red-hot
charcoal. From this the darweesh just mentioned seized a piece of live
charcoal, which he put into his mouth: then he did the same with
another, another, and another, until his mouth was full; when he
deliberately chewed these live coals, opening his mouth very wide every
moment, to show its contents, which, after about three minutes, he
swallowed; and all this he did without evincing the slightest symptom of
pain; appearing, during the operation and after it, even more lively
than before. The other darweesh, before alluded to as half-naked,
displayed a remarkably fine and vigorous form; and seemed to be in the
prime of his age. After having danced not much longer than the former,
his actions became so violent that one of his brethren held him; but he
released himself from his grasp, and, rushing towards the chafing-dish,
took out one of the largest live coals, and put it into his mouth. He
kept his mouth wide open for about two minutes; and during this period,
each time that he inhaled, the large coal appeared of almost a white
heat; and when he exhaled, numerous sparks were blown out of his mouth.
After this, he chewed and swallowed the coal; and then resumed his
dancing. When their performance had lasted about half an hour, the
darweeshes paused to rest.
Before this pause, another party of the same sect had begun to perform,
near the centre of the great portico. Of these I now became a spectator.
They had arranged themselves in the same order as the former party. The
ring composed by those who beat the tambourines consisted of about the
same number as in the other company; but the dancers here were about
twelve: sometimes less. One of them, a tall man, dressed in a dark
woollen gown, and with a bare shaven head, took from the chafing-dish,
which was handed to the dancers as though it had been a dish of cakes or
sweetmeats, a large piece of brilliantly hot coal; placed it between his
teeth, and kept it so for a short time; then drew it upon his tongue;
and, keeping his mouth wide open for, I think, more than two minutes,
violently inhaled and exhaled, showing the inside of his mouth like a
furnace, and breathing out sparks, as the former darweesh had done; but
with less appearance of excitement. Having chewed and swallowed the
coal, he joined the ring of the tambourine-players; and sat almost close
to my feet. I narrowly watched his countenance; but could not see the
least indication of his suffering any pain. After I had witnessed these
extraordinary performances for about an hour, both parties of darweeshes
stopped to rest; and as there was nothing more to see worthy of notice,
I then quitted the mosque.[545]
Sometimes, on this occasion, the ’Eesáweeyeh eat glass as well as fire.
One of them, the hágg Mohammad Es-Seláwee, a man of gigantic stature,
who was lamp-lighter in the mosque of the Hasaneyn, and who died a few
years ago, was one of the most famous of the eaters of fire and glass,
and celebrated for other performances. Often, when he appeared to become
highly excited, he used to spring up to the long bars, or rafters, of
wood, which extend across the arches above the columns of the mosque,
and which are sixteen feet or more from the pavement; and would run
along them, from one to another: then, with his finger, wetted in his
mouth, he would strike his arm, and cause blood to flow; and by the same
means stanch the blood.
The zikrs, during this festival, are continued all night. Many persons
pass the night in the mosque, sleeping on the matting; and it often
happens that thefts are committed there. On my return to my house after
witnessing the performances of the ’Eesáweeyeh, I found no fewer than
eight lice on my clothing.
On the following night there was nothing that I observed at all
entertaining, unless it were this, that my officious friend the
book-seller, who again presided at a zikr, wishing to pass me off for a
pious Muslim (or perhaps for the sake of doing a good work), without
having obtained my previous permission, openly proposed to four fikees
to perform a recitation of the Kur-án (I mean, of the whole book, a
“khatmeh”), on my part, for the sake of seyyidna[546]-l-Hoseyn. As this
is commonly done, on the occasions of this festival, by persons of the
higher and middle orders, it would have excited suspicion if I had
objected. It was therefore performed, in the afternoon and evening next
following; each fikee reciting a portion of the book; and then another
relieving him: it occupied about nine hours. After it was finished, I
was mentioned, by my assumed Oriental name, as the author of this pious
work. The performers received a wax candle, some bread, and a piaster
each.
On Monday the mats were removed, excepting a few, upon which groups of
fikees, employed to recite the Kur-án, seated themselves. Vast numbers
of persons resorted to the mosque this day, both men and women; chiefly
those who were desirous of obtaining a blessing by the visit, and
disliked the still greater crowding and confusion of the following day,
or day of the Moolid. In the ensuing evening, the streets in the
neighbourhood of the mosque were densely crowded; and, a little after
sunset, it was very difficult in some parts to pass. Numerous lamps were
hung in these streets; and many shops were open.
This was also the night of the Moolid of the famous Sultán “Es-Sáleh,”
of the house of Eiyoob, who is commonly believed to have been a welee,
and is said to have worn a dilk, and to have earned his subsistence by
making baskets, etc., of palm-leaves (“khoos”), without drawing any
money from the public treasury for his own private use. His tomb, which
adjoins his mosque, is in the Nahháseen (or market of the sellers of
copper wares), a part of the main street of the city, not far from the
mosque of the Hasaneyn. This market was illuminated with many lamps.
Most of the shops were open; and in each of these was a group of three
or four or more persons sitting with the master. The mosque and tomb of
Es-Sáleh are much neglected, and falling to decay, notwithstanding the
high veneration which the people of Cairo entertain for this prince. On
my approaching the door of the tomb, I was surrounded by hemalees and
sakkas, soliciting me to pay them to distribute the contents of an
ibreek or a kirbeh for the sake of Es-Sáleh. I entered the building with
my shoes on (seeing that others did the same); but took them off at the
threshold of the saloon of the tomb. This is a square hall, surmounted
by a dome. In the centre is an oblong monument, over the grave,
surrounded by a wooden railing. At the head of this railed enclosure (or
maksoorah) are four large wax candles; and at the foot, three; all of
which are encased in plaster, and resemble round-topped stone pillars.
They are coloured with broad, horizontal, red stripes, like the
alternate courses of stone in the exterior walls of most mosques in
Cairo. There probably were, originally, the same number at the foot as
there are at the head of the maksoorah; for there is a space which seems
to have been occupied by one at the foot. These candles, it is said,
were sent as a present, by a Pope, or by a Frank King, to Es-Sáleh, who,
being a welee, discovered, without inspecting them, that they were
filled with gunpowder, and ordered them to be thus encased in plaster:
or, according to another account, they were sent as a present for the
tomb, some years after the death of Es-Sáleh; and he appeared to the
guardian of his tomb in a dream, and informed him of the gunpowder-plot.
The saloon of the tomb I found scantily lighted; and having a very
ancient and neglected appearance. The pavement was uncovered. On my
entering, two servants of the mosque took me to the foot of the
maksoorah, and one of them dictated to me the Fát’hah, and the form of
prayer which I have mentioned in my account of the ceremonies of the day
of ’A’shoora; and the other responding “A’meen!” (“Amen!”): the former
then desired me to recite the Fát’hah, with them, a second time, and
gave me five of the little balls of bread from the tomb of the seyyid
El-Bedawee. They received, for this, half a piaster. Another servant
opened the door of the maksoorah for me to enter: an honour which
required that I should give him also a trifling present.
From the tomb of Es-Sáleh I proceeded to the mosque of the Hasaneyn,
through streets crowded to excess (though this was not the great night),
and generally well lighted. There was but little difference between the
scenes which the streets and the mosque of the Hasaneyn presented: among
the crowds in the mosque I saw numbers of children; and some of them
were playing, running after each other, and shouting. There were
numerous groups of fikees reciting the Kur-án; and one small ring of
darweeshes, in the centre of the great portico, performing a zikr. I
forced my way with difficulty into the kubbeh, and performed the circuit
round the shrine. Here was a very numerous party reciting the Kur-án.
After quitting the mosque, I spent about an hour and a half in a street,
listening to a Shá’er.
On the following day, the last and chief day of the festival, the mosque
of the Hasaneyn and its neighbourhood were much more thronged than on
the days previous; and in every sook, and before every wekáleh, and even
before the doors of most private houses of the middle and higher classes
of Muslims throughout the city, lamps were hung, to be lighted in the
ensuing night, the night of the Moolid. The number of beggars in the
streets this day, imploring alms for the sake of “seyyidna-l-Hoseyn,”
was surprising: sitting for about an hour in the afternoon at a shop in
the main street, I was quite wearied with saying, “God help thee!” “God
sustain thee!” etc. Almost all the inhabitants of the metropolis seemed
to be in the streets; and almost all the Turks residing here appeared to
be congregated in the neighbourhood of the Hasaneyn. This was the grand
day for visiting the shrine of El-Hoseyn: it is believed that the
Prophet is present there all this day and the ensuing night, witnessing
his followers’ pious visits to his grandson. Yet most of the great
people prefer going on the preceding day, or on any of the days of the
festival but the last, on account of the excessive crowding on this day:
I, however, went on this occasion for the very reason that deterred
them. I entered the kubbeh a little before sunset; and was surprised to
find a way made for me to advance easily to the shrine. A servant of the
mosque placed me before the door of the maksoorah; dictated to me the
same recitals as on the day of ’A′shoora; and gave me a handful of the
bread of the seyyid El-Bedawee; consisting of fourteen of the little
balls into which it is formed. But no sooner was this done than I was
squeezed till I was almost breathless by applicants for presents. The
man who had dictated the prayer to me asked me for his present (a
piaster); another said, “I have recited the chapter of Yá-Seen for thee,
O A′gha:” a third, “O Efendee, I am a servant of the maksoorah:” most of
the others were common beggars. I saw now that the Turks had good reason
to prefer another day. The more importunate of those to whom nothing was
due followed me through the crowd in the mosque, and into the street:
for I had given away all that I had in my pocket, and more than was
customary. I was invited to seat myself on the mastab′ah of a shop
opposite the mosque, to deliver myself from their jostling. In the
mosque I saw nothing to remark but crowding and confusion, and swarms of
beggars; men, women, and children. In the evening the mosque was still
crowded to excess; and no ceremonies were performed there but visiting
the shrine, recitations of the Kur-án, and two or three zikrs. The
streets were then more crowded than ever, till long after midnight; and
the illuminations gave them a very gay appearance. The Góhargeeyeh (or
jewellers’ bázár) was illuminated with a great profusion of chandeliers,
and curtained over. The mád’nehs of the larger mosques were also
illuminated. Many shops were open besides those at which eatables,
coffee, and sherbet were sold; and in some of them were seated fikees
(two or more together) reciting khatmehs (or the whole of the Kur-án).
There were Shá’ers, Mohaddits, Musicians, and Singers, in various
places, as on the former nights.
In about the middle of “Regeb”[547] (the seventh month) is celebrated
the Moolid of the “seyyideh Zeyneb,” the daughter of the Imám ’Alee, and
grand-daughter of the Prophet; always on the eve of a Wednesday. The
festival generally commences two weeks before: the principal day is the
last, or Tuesday. The scene of the festivities is the neighbourhood of
the mosque in which the seyyideh is commonly believed to be buried; a
gaudily ornamented, but not very handsome building, in the south-western
quarter of the metropolis.[548] The supposed tomb, over which is an
oblong monument, covered with embroidered silk, and surrounded by a
bronze screen, with a wooden canopy, similar to those of El-Hoseyn, is
in a small but lofty apartment of the mosque, crowned by a dome. Into
this apartment, on the occasion of the Moolid, visitors are admitted to
pray and perform their circuits round the monument. I have just been to
visit it, on the last or great day of the festival. In a street near the
mosque I saw several Reciters of Aboo-Zeyd, Háwees, Kureydátees, and
Dancers, and a few swings and whirligigs. In the mosque, the prayer
usual on such occasions, after the Fát’hah, was dictated to me; and I
received two of the little balls of the bread of the seyyid El-Bedawee.
The door of the sacred enclosure was open; but I had been told that only
women were allowed to enter, it being regarded in the same light as a
hareem: so I contented myself with making the circuit; which, owing to
the crowding of the visitors, and there being but a very narrow space
between three sides of the bronze enclosure and the walls of the
apartment, was rather difficult to accomplish. A respectable-looking
woman, in a state which rendered it rather dangerous for her to be
present in such a crowded place, cried out to me to make room for her
with a coarseness of language common to Arab females. Many persons there
begged me to employ them to recite a chapter of the Kur-án for the
seyyideh, urging the proposal with the prayer of “God give thee thy
desire!” for the visitors to the tombs or cenotaphs of saints generally
have some special petition to offer. There was a group of blind paupers
sitting on the floor, and soliciting alms. The mats were removed
throughout the mosque, and only idle loungers were to be seen there. On
going out, I was importuned by a number of hemalees and sakkas to give
them money to distribute water for the sake of “the daughter of Imám.”
It is customary to give a few faddahs to one or more servants of the
maksoorah; and to a fikee, to recite a chapter; and also to the beggars
in the mosque; and to one of the hemalees or sakkas. The chief
ceremonies performed in the mosque in the evenings were zikrs. Each
evening of the festival, darweeshes of one or more orders repaired
thither.
The night or eve of the twenty-seventh of Regeb is the anniversary of
the “Leylet el-Mearág,” or the night of the Prophet’s miraculous
ascension to heaven; in commemoration of which a festival is celebrated
in a part of the northern suburb of Cairo, outside the gate called Báb
El-’Adawee. For three days before, the Sheykh El-Bekree entertains
numerous persons in a house belonging to him in this quarter; and zikrs
are performed there in his house. In addition to the amusement afforded
in the streets by Háwees, Reciters of Aboo-Zeyd, etc., as on similar
festivals, the public witness on this occasion that extraordinary
performance called the “Dóseh,” which I have described in my account of
the Moolid en-Nebee. This is performed in a short, but rather wide
street of the suburb above mentioned, in front of the mosque of a saint
called Et-Tashtooshee, on the twenty-sixth day of the month, which is
the last and chief day of the festival. I have just been one of its
spectators. The day being Friday, the Sheykh of the Saadeeyeh (the only
person who is believed to be able to perform this reputed miracle) had
to fulfil his usual duty of praying and preaching in the mosque of the
Hasaneyn, at noon. From that mosque he rode in procession to the scene
of the Dóseh, preceded by a long train of his darweeshes, with their
banners, and some with the little drums which they often use. I was at
this spot a little after midday, and took my place on a mastab′ah which
extends along the foot of the front of the mosque of Et-Tashtooshee.
While sitting here, and amusing myself with observing the crowds
attracted by the same curiosity that brought me hither, a reputed saint,
who, a few days ago, begged of me a few piasters to feed some fakeers on
this occasion, passed by, and, seeing me, came and sat down by my side.
To pass away the time during which we had to wait before the Dóseh, he
related to me a tale connected with the cause of the festivities of this
day. A certain Sultán,[549] he said, had openly ridiculed the story of
the Mearág; asserting it to be impossible that the Prophet could have
got out of his bed by night, have been carried from Mekkeh to Jerusalem
by the beast Burák, have ascended thence with the angel to the Seventh
Heaven, and returned to Jerusalem and Mekkeh, and found his bed still
warm. He was playing at chess one day with his Wezeer, when the saint
Et-Tashtooshee came in to him, and asked to be allowed to play with him;
making this condition, that the Sultán, if overcome, should do what the
saint should order. The proposal was accepted. The Sultán lost the game;
and was ordered by the saint to plunge in a tank of water. He did so;
and found himself in a magnificent palace, and converted into a woman of
great beauty, with long hair, and every female attraction. He, or now
_she_, was married to the son of a king; gave birth to three children
successively, and then returned to the tank, and, emerging from it,
informed the Wezeer of what had happened to him. The saint reminding
him, now, of his incredulity on the subject of the Mearág, he declared
his belief in the miracle, and became an orthodox Muslim. Hence, the
festival of the Mearág is always celebrated in the neighbourhood of the
mosque in which Et-Tashtooshee is buried; and his Moolid is celebrated
at the same time.
Not long after the above tale was finished, an hour and a quarter after
mid-day, the procession of the Sheykh es-Saadeeyeh arrived. The foremost
persons, chiefly his own darweeshes, apparently considerably more than a
hundred (but I found it impossible to count them), were laid down in the
street, as close as possible together, in the same manner as at the
Moolid en-Nebee. They incessantly repeated the word “Alláh!” A number of
darweeshes, most with their shoes off, ran over them; several beating
their little drums; some carrying the black flags of the order of the
Rifá’ees (the parent order of the Saadees); and two carrying a
“sháleesh” (a pole about twenty feet in length, like a large flag-staff,
the chief banner of the Saadeeyeh, with a large conical ornament of
brass on the top): then came the sheykh, on the same grey horse that he
rode at the Moolid en-Nebee: he was dressed in a light-blue pelisse,
lined with ermine, and wore a black, or almost black, mukleh; which is a
large, formal turban, peculiar to persons of religious and learned
professions. He rode over the prostrate men, mumbling all the while. Two
persons led his horse; and they, also, trod upon the prostrate men;
sometimes on the legs, and on the heads. Once the horse pranced and
curveted, and nearly trod upon several heads: he passed over the men
with a high and hard pace. The sheykh entered the house of the Sheykh
El-Bekree, before mentioned, adjoining the mosque. None of the men who
were ridden over appeared to be hurt, and many got up laughing: but one
appeared to be “melboos,” or overcome by excitement; and, though he did
not put his hand to his back, as if injured by the tread of the horse,
seemed near fainting; and tears rolled down his face. It is possible,
however, that this man was hurt by the horse, and that he endeavoured to
conceal the cause.
After the Dóseh, my friend the saint insisted on my coming to his house,
which was near by, with three fikees. He conducted us to a small upper
room, furnished with an old carpet and cushions. Here the three fikees
sat down with me, and recited the Fát’hah together, in a very loud
voice. Then one of them chanted about half of the second chapter of the
Kur-án, very musically: another finished it. Our host afterwards brought
a stool, and placed upon it a tray with three large dishes of “’eysh
bilahm.” This is minced meat, fried with butter, and seasoned with some
taheeneh (or sesame from which oil has been pressed), vinegar, and
chopped onions; then put upon cakes of leavened dough, and baked. To
this meal I sat down, with the three fikees, our host waiting upon us. A
fourth fikee came in, and joined us at dinner. After we had eaten, the
fikees recited the Fát’hah for the host, and then for myself, and went
away. I soon after followed their example.
On the Leylet el-Mearág, between two and three hours after sunset, the
Sheykh El-Bekree returns in procession, preceded by numerous persons
bearing mesh’als, and by a number of darweeshes, to his house in the
Ezbekeeyeh. During this night, the mád’nehs of the larger mosques are
illuminated.
On the first or second Wednesday in “Shaabán” (the eighth month),
generally on the former day, unless that be the first or second day of
the month, the celebration of the Moolid of the “Imám Esh-Sháfe’ee”
commences. It ends on the eve of the Thursday in the next week. The
great cemetery called the Karáfeh, in the desert tract on the south of
the metropolis, where the Imám is buried, and the southern part of the
town, are the scenes of the festivities. As this Imám was the founder of
the sect to which most of the people of Cairo belong, his Moolid
attracts many visitors. The festivities are similar to those of other
great Moolids. On the Saturday before the last or chief day, the
ceremony of the Dóseh is performed. On the last day, Wednesday, the
visitors are most numerous; and during the ensuing night, zikrs, etc.,
are performed in the sepulchral mosque of the Imám. Above the dome of
this mosque, upon its point, is fixed a metal boat, in which there used
to be placed, on the occasion of the Moolid, an ardebb (or about five
bushels) of wheat, and a camel-load of water for the birds. The boat is
said to turn sometimes when there is no wind to move it, and, according
to the position which it takes, to foretoken various events, good and
evil; such as plenty or scarcity, the death of some great man, etc.
Several other Moolids follow that of the Imám; but those already
described are the most famous; and the ceremonies of all are nearly the
same.
The “Night of the Middle of Shaabán,” or “Leylet en-Nusf min Shaabán,”
which is the night of the fifteenth (that is _preceding_ the fifteenth
day) of that month, is held in great reverence by the Muslims, as the
period when the fate of every living man is confirmed for the ensuing
year. The Sidr (or lote-tree) of Paradise, which is more commonly called
Shegeret el-Muntah′a (or the Tree of the Extremity), probably for
several reasons, but chiefly (as is generally supposed) because it is
said to be at the extremity,[550] or on the most elevated spot, in
Paradise, is believed to have as many leaves as there are living human
beings in the world; and the leaves are said to be inscribed with the
names of all those beings; each leaf bearing the name of one person, and
those of his father and mother. The tree, we are taught, is shaken on
the night above mentioned, a little after sunset; and when a person is
destined to die in the ensuing year, his leaf, upon which his name is
written, falls on this occasion: if he be to die very soon, his leaf is
almost wholly withered, a very small portion only remaining green: if he
be to die later in the year, a larger portion remains green: according
to the time he has yet to live, so is the proportion of the part of the
leaf yet green. This, therefore, is a very awful night to the serious
and considerate Muslims; who, accordingly, observe it with solemnity and
earnest prayer. A particular form of prayer is used on the occasion,
immediately after the ordinary evening-prayers which are said soon after
sunset. Those who are able recite it without being prompted to do so;
and generally in a mosque: others assemble in the mosques for this
purpose, and hire a fikee to assist them; and many fikees, therefore,
resort to the mosques to perform this office. Each fikee officiates for
a group of persons. He first recites the “Soorat Yá-Seen” (or 36th
chapter of the Kur-án); and then, raising his hands before his face, as
in the ordinary supplications, and the other worshippers doing the same,
he recites the “do’a” (or prayer); repeating one, two, three, or more
words, which the others then repeat after him. The prayer is as
follows.—“O God! O Thou Gracious! and who art not an object of grace! O
Thou Lord of Dignity and Honour, and of Beneficence and Favour! There is
no deity but Thou, the Support of those who seek to Thee for refuge, and
the Helper of those who have recourse to Thee for help, and the Trust of
those who fear! O God, if Thou have recorded me in Thy abode, upon the
‘Original of the Book,’[551] miserable, or unfortunate, or scanted in my
sustenance, cancel, O God, of Thy goodness, my misery, and misfortune,
and scanty allowance of sustenance, and confirm me in thy abode, upon
the Original of the Book, as happy, and provided for, and directed to
good: for Thou hast said (and Thy saying is true) in Thy Book revealed
by the tongue of Thy commissioned Prophet, ‘God will cancel what He
pleaseth, and confirm; and with Him is the Original of the Book.’[552] O
my God! by the very great revelation [which is made] on the night of the
middle of the month of Shaabán the honoured, ‘in which every determined
decree is dispensed’[553] and confirmed, remove from me whatever
affliction I know, and what I know not, and what Thou best knowest; for
Thou art the most Mighty, the most Bountiful. And favour, O God, our
lord Mohammed, the Illiterate[554] Prophet, and his Family and
Companions, and preserve them.”—After having repeated this prayer, the
worshippers offer up any private supplication.
The night on which “Ramadán” (the month of abstinence, the ninth month
of the year) is expected to commence is called “Leylet er-Roo-yeh,” or
the Night of the Observation [of the new moon]. In the afternoon, or
earlier, during the preceding day, several persons are sent a few miles
into the desert, where the air is particularly clear, in order to obtain
a sight of the new moon: for the fast commences on the next day after
the new moon has been seen, or, if the moon cannot be seen in
consequence of a cloudy sky, at the expiration of thirty days from the
commencement of the preceding month. The evidence of one Muslim, that he
has seen the new moon, is sufficient for the proclaiming of the fast. In
the evening of the day above mentioned, the Mohtes′ib, the sheykhs of
several trades (millers, bakers, slaughter-men, sellers of meat,
oil-men, and fruiterers), with several other members of each of these
trades, parties of musicians, and a number of fakeers, headed and
interrupted by companies of soldiers, go in procession from the Citadel
to the Court of the Kádee, and there await the return of one of the
persons who have been sent to make the observation, or the testimony of
any other Muslim who has seen the new moon. The streets through which
they pass are lined with spectators. There used to be, in this
procession, several led horses, handsomely caparisoned; but of late,
military display, of a poor order, has, for the most part, taken the
place of civil and religious pomp. The procession of the night of the
Roo-yeh is now chiefly composed of Nizám infantry. Each company of
soldiers is preceded and followed by bearers of mesh’als, to light them
on their return; and followed by the sheykh, and a few other members, of
some trade, with several fakeers, shouting, as they pass along, “O!
Blessing! Blessing! Bless ye the Prophet! On him be peace!” After every
two or three companies, there is generally an interval of many minutes.
The Mohtes′ib and his attendants close the procession. When information
that the moon has been seen has arrived at the Kádee’s court, the
soldiers and others assembled there divide themselves into several
companies, one of which returns to the Citadel; the others perambulate
different quarters of the town, shouting, “O followers of the best of
the Creation![555] Fasting! Fasting!”—When the moon has not been seen on
this night, the people are informed by the cry of “To-morrow is of the
month of Shaabán! No fasting! No fasting!”—The people generally pass a
great part of this night (when the fast has been proclaimed as
commencing on the morrow) in eating and drinking and smoking; and seem
as merry as they usually do when released from the misery of the day’s
fast. The mosques, as on the following nights, are illuminated within;
and lamps are hung at their entrances, and upon the galleries of the
mád’nehs.
In Ramadán, instead of seeing, as at other times, many of the passengers
in the streets with the pipe in the hand, we now see them empty-handed,
until near sunset, or carrying a stick or cane, or a string of beads;
but some of the Christians now are not afraid, as they used to be, of
smoking in their shops in the sight of the fasting Muslims. The streets,
in the morning, have a dull appearance, many of the shops being shut;
but in the afternoon, they are as much crowded as usual, and all the
shops are open. The Muslims during the day-time, while fasting, are,
generally speaking, very morose: in the night, after breakfast, they are
unusually affable and cheerful. It is the general fashion of the
principal Turks in Cairo, and a custom of many others, to repair to the
mosque of the Hasaneyn in the afternoon during Ramadán, to pray and
lounge; and on these occasions a number of Turkish tradesmen (called
Tohafgeeyeh) expose for sale, in the court of the meydaäh (or tank for
ablution), a variety of articles of taste and luxury suited to the wants
of their countrymen. It is common, in this month, to see tradesmen in
their shops reciting the Kur-án or prayers, or distributing bread to the
poor. Towards evening, and for some time after sunset, the beggars are
more than usually importunate and clamorous; and at these times the
coffee-shops are much frequented by persons of the lower orders; many of
whom prefer to break their fast with a cup of coffee and a pipe. There
are few among the poor who do not keep the fast; but many persons of the
higher and middle classes break it in secret.
In general, during Ramadán, in the houses of persons of the higher and
middle classes, the stool of the supper-tray is placed, in the apartment
in which the master of the house receives his visitors, a few minutes
before sunset. A japanned tray is put upon it; and on this are placed
several dishes, or large saucers, containing different kinds of dry
fruits (which are called “nukl”); such as hazel-nuts (generally
toasted), raisins, shelled walnuts, dried dates, dried figs, shelled
almonds, sugared nuts, etc., and kahk, or sweet cakes. With these are
also placed several kullehs (or glass cups) of sherbet of sugar and
water; usually one or two cups more than there are persons in the house
to partake of the beverage, in case of visitors coming unexpectedly; and
often a little fresh cheese and a cake of bread are added. The pipes are
also made ready; and it is usual to provide, in houses where numerous
visitors are likely to call, several common reed pipes. Immediately
after the call to evening prayer, which is chanted four minutes after
sunset, the master and such of his family or friends as happen to be
with him drink each a glass of sherbet: they then usually say the
evening-prayers; and, this done, eat a few nuts, etc., and smoke their
pipes. After this slight refreshment, they sit down to a plentiful meal
of meat and other food, which they term their breakfast (“fatoor”).
Having finished this meal, they say the night-prayers, and certain
additional prayers of Ramadán, called “et-taráweeh;” or smoke again
before they pray. The taráweeh prayers consist of twenty rek’ahs; and
are repeated between the ’eshë prayers and the witr. Very few persons
say these prayers, excepting in the mosque, where they have an Imám to
take the lead; and they do little more than conform with his motions.
The smaller mosques are closed, in Ramadán, soon after the taráweeh
prayers: the larger remain open until the period of the last meal (which
is called the “sahoor”), or until the “imsák,” which is the period when
the fast must be recommenced. They are illuminated within and at their
entrances, as long as they remain open; and the mád’nehs are illuminated
during the whole of the night. The time during which the Muslim is
allowed to eat (commencing, as already stated, at sunset) varies from 11
hours 55 minutes to 7 hours 46 minutes (in the latitude of Cairo),
according as the night is long or short: the imsák being always twenty
minutes before the period of the prayer of daybreak. Consequently, the
time during which he keeps fast every day is from 12 hours 5 minutes to
16 hours 14 minutes.
The Muslims, during Ramadán, generally take their breakfast at home;
after which, they sometimes spend an hour or two in the house of a
friend. Many of them, but chiefly those of the lower orders, in the
evening, visit a coffee-shop, either merely for the sake of society, or
to listen to one of the reciters of romances, or musicians, who
entertain the company at many of the coffee-shops every night of this
month. Numerous passengers are seen in the streets during the greater
part of the night; and most of the shops at which sherbet and eatables
are sold remain open. Night is thus turned into day; and particularly by
the wealthy, most of whom sleep during a great part of the day. It is a
custom of some of the ’Ulama of Cairo to have a zikr performed in their
houses every night during this month; and some other persons, also,
occasionally invite their friends, and entertain them with a zikr or a
khatmeh.
Every night during Ramadán, criers, called “Musahhirs,” go about, first
to recite a complimentary cry before the house of each Muslim who is
able to reward them, and at a later hour to announce the period of the
“sahoor,” or last meal.[556] There is one of these criers to each
“khutt,” or small district, of Cairo. He begins his rounds about two
hours, or a little more, after sunset (that is, shortly after the
night-prayers have been said); holding, with his left hand, a small
drum, called “báz,” or “tablat el-musahhir,”[557] and, in his right
hand, a small stick or strap, with which he beats it; and is accompanied
by a boy carrying two “kandeels” (or small glass lamps) in a frame made
of palm-sticks. They stop before the house of every Muslim, excepting
the poor; and on each occasion of their doing this, the musahhir beats
his little drum to the following measure, three times:—
[Stanza]
after which he chants—“He prospereth who saith ‘There is no deity but
God’”—then he beats his drum in the same manner as before, and
adds,—“‘Mohammad, the Guide is the Apostle of God.’”—Then again beating
his drum he generally continues,—“The most happy of nights to thee, O
such a one!” (naming the master of the house). Having previously
inquired the names of the inmates of each house, he greets each person,
excepting women, in the same manner; mentioning every brother, son, and
young unmarried daughter of the master: saying, in the last case,—“The
most happy of nights to the chief lady among brides,[558] such a one.”
After each greeting he beats his drum; and after having greeted the man
(or men), adds,—“May God accept from him [or them] his [or their]
prayers and fasting and good works.”—He concludes by saying,—“God
preserve you, O ye generous, every year!”—At the houses of the great (as
also sometimes in other cases), after commencing as above (“He
prospereth who saith ‘There is no deity but God: Mohammad, the Guide, is
the Apostle of God’”), he generally repeats a long chant in unmeasured
rhyme; in which he first conjures God to pardon his sins, and blesses
the Prophet, and then proceeds to relate the story of the “mearág” (or
the Prophet’s miraculous ascension to heaven), and other similar stories
of miracles; beating his drum after every few words, or, rather, after
every rhyme.—A house of mourning the musahhir passes by. He generally
receives, at the house of a person of the middle orders, two, three, or
four piasters on the “’eed” which follows Ramadán: some persons give him
a trifle every night.
If my reader be at all impressed by what has been above related, of the
office of the musahhir, as illustrating the character of the Muslims, he
will be more struck by what here follows.—At many houses of the middle
classes in Cairo, the women often put a small coin (of five faddahs, or
from that sum to a piaster, or more) into a piece of paper, and throw it
out of a window to the musahhir; having first set fire to the paper,
that he may see where it falls: he then, sometimes by their desire, and
sometimes of his own accord, recites the Fát’hah, and relates to them a
short tale, in unmeasured rhyme, for their amusement; as, for instance,
the story of two “darrahs”—the quarrels of two women who are wives of
the same man. Some of the tales which he relates on these occasions are
of a grossly indecent nature; and yet they are listened to by females in
houses of good repute. How incongruous are such sequels! What
inconsistency of character do they evince!
During this month, those calls from the mád’nehs which are termed “the
Oola” and “the Ebed” are discontinued; and, in their stead, two other
calls are chanted. The period of the first of these, which is termed the
“Abrár” (from the first word of note occurring in it), is between an
hour and a half and half an hour before midnight, according as the night
is long or short. It consists of the following verses of the
Kur-án.[559] “But the just shall drink of a cup [of wine] mixed with
[the water of] Káfoor; a fountain from which the servants of God shall
drink: they shall convey the same by channels [whithersoever they
please]. [These] did fulfil their vow, and dread the day, the evil
whereof will disperse itself far abroad; and give food unto the poor and
the orphan and the bondsman for his sake, [saying,] We feed you for
God’s sake only: we desire no recompense from you, nor any thanks.”—The
second call is termed the “Selám” (or salutation); and is a series of
invocations of blessings on the Prophet, similar to those recited before
the Friday-prayers; but not always the same. This is generally chanted
about half an hour after midnight. The morning adán from the mád’nehs is
chanted much earlier than usual, as a warning to the Muslims to take
their last meal, the “sahoor;” in winter, in the longest night, about
two hours and a half, and in the short nights, about one hour and a
half, before the imsák. Another adán is also made from the dikkehs in
the great mosques about twenty minutes before the imsák, as a final
warning to any who may have neglected to eat; and at the period of the
imsák, in these mosques, the meekátee (who makes known the hours of
prayer, etc.), or some other person, calls out “Irfa’oo!” that is,
“Remove ye” [your food, etc.]—About an hour and a half before the imsák,
the musahhir goes his rounds to rouse or remind the people to eat at
those houses where he has been ordered to call; knocking and calling
until he is answered; and the porter of each quarter does the same at
each house in his quarter.—Some persons eat but little for their fatoor,
and make the sahoor the principal meal: others do the reverse; or make
both meals alike. Most persons sleep about half the night.
Some few pious persons spend the last ten days and nights of Ramadán in
the mosque of the Hasaneyn or that of the Seyyideh Zeyneb. One of these
nights, generally supposed to be the 27th of the month[560] (that is,
the night preceding the 27th day), is called “Leylet el-Kadr” (the Night
of Power, or of the Divine decree). On this night, the Kur-án is said to
have been sent down to Mohammad. It is affirmed to be “better than a
thousand months;”[561] and the angels are believed to descend, and to be
occupied in conveying blessings to the faithful from the commencement of
it until daybreak. Moreover, the gates of heaven being then opened,
prayer is held to be certain of success. Salt water, it is said,
suddenly becomes sweet on this night; and hence, some devout persons,
not knowing which of the last ten nights of Ramadán is the Leylet
el-Kadr, observe all those nights with great solemnity, and keep before
them a vessel of salt water, which they occasionally taste, to try if it
become sweet, so that they may be certain of the night. I find, however,
that a tradition of the Prophet fixes it to be one of the odd nights;
the 21st, 23rd, 25th, 27th, or 29th.
On the first three days of “Showwál” (the tenth month, the next after
Ramadán) is celebrated the minor of the two grand festivals which are
ordained, by the religion of the Muslims, to be observed with general
rejoicing. It is commonly called “el-’Eed es-Sugheiyir;” but more
properly “el-’Eed es-Sagheer.”[562] The expiration of the fast of
Ramadán is the occasion of this festival. Soon after sunrise on the
first day, the people having all dressed in new or in their best
clothes, the men assemble in the mosques, and perform the prayers of two
rek’ahs, a sunneh ordinance of the ’eed; after which, the Khateeb
delivers an exhortation. Friends, meeting in the mosque, or in the
street, or in each other’s houses, congratulate and embrace and kiss
each other. They generally visit each other for this purpose. Some, even
of the lower classes, dress themselves entirely in a new suit of
clothes; and almost every one wears something new, if it be only a pair
of shoes. The servant is presented with one or more new articles of
clothing by the master, and receives a few piasters from each of his
master’s friends, if they visit the house; or even goes to those
friends, to congratulate them, and receives his present: if he have
served a former master, he also visits him, and is in like manner
rewarded for his trouble; and sometimes he brings a present of a dish of
“kahk” (or sweet cakes), and obtains, in return, money of twice the
value, or more. On the days of this ’eed, most of the people of Cairo
eat “feseekh” (or salted fish) and “kahks,” “fateerehs” (or thin, folded
pancakes), and “shureyks” (a kind of bun). Some families also prepare a
dish called “mumezzezeh,” consisting of stewed meat, with onions, and a
quantity of treacle, vinegar, and coarse flour; and the master usually
procures dried fruits (“nukl”), such as nuts, raisins, etc., for his
family. Most of the shops in the metropolis are closed, excepting those
at which eatables and sherbet are sold; but the streets present a gay
appearance, from the crowds of passengers in their holiday-clothes.
On one or more days of this festival, some or all of the members of most
families, but chiefly the women, visit the tombs of their relatives.
This they also do on the occasion of the other grand festival, of which
an account will be given hereafter. The visitors, or their servants,
carry palm-branches, and sometimes sweet basil (“reehán”), to lay upon
the tomb which they go to visit. The palm-branch is broken into several
pieces, and these, or the leaves only, are placed on the tomb. Numerous
groups of women are seen on these occasions, bearing palm-branches, on
their way to the cemeteries in the neighbourhood of the metropolis. They
are also provided, according to their circumstances, with kahks,
shureyks, fateerehs, bread, dates, or some other kind of food, to
distribute to the poor who resort to the burial-grounds on these days.
Sometimes tents are pitched for them: the tent surrounds the tomb which
is the object of the visit.[563] The visitors recite the Fát’hah; or, if
they can afford it, employ a person to recite first the Soorat Yá-Seen,
or a larger portion of the Kur-án. Often a khatmeh (or recital of the
whole of the Kur-án) is performed at the tomb, or in the house, by
several fikees. The men generally return immediately after these rites
have been performed, and the fragments or leaves of the palm-branch laid
on the tomb: the women usually go to the tomb early in the morning, and
do not return until the afternoon: some of them (but these are not
generally esteemed women of correct conduct), if they have a tent, pass
the night in it, and remain until the end of the festival, or until the
afternoon of the following Friday: so also do the women of a family
possessed of a private, enclosed burial-ground, with a house within it;
for there are many such enclosures, and not a few with houses for the
accommodation of the females, in the midst of the public cemeteries of
Cairo. Intrigues are said to be not uncommon with the females who spend
the night in tents among the tombs. The great cemetery of Báb en-Nasr,
in the desert tract immediately on the north of the metropolis, presents
a remarkable scene on the two ’eeds. In a part next the city-gate from
which the burial-ground takes its name, many swings and whirligigs are
erected, and several large tents; in some of which, dancers, reciters of
Aboo-Zeyd, and other performers, amuse a dense crowd of spectators; and
throughout the burial ground are seen numerous tents for the reception
of the visitors of the tombs.
About two or three days after the ’eed above described, the “Kisweh,” or
covering of the Kaabeh, which is sent annually with the great caravan of
pilgrims, is conveyed in procession from the Citadel of the metropolis,
where it is manufactured at the Sultán’s expense, to the mosque of the
Hasaneyn, to be sewed together, and lined, preparatively to the
approaching pilgrimage. It is of a coarse, black brocade, covered with
inscriptions[564] of passages from the Kur-án, etc., which are
interwoven with silk of the same colour; and having a broad band across
each side, ornamented with similar inscriptions worked in gold.[565] The
following account of the procession of the Kisweh I write on my return
from witnessing it, on the 6th of Showwál 1249 (or 15th of February,
1834).
I took my seat, soon after sunrise, in the shop of the Básha’s
booksellers, in the main street of the city, nearly opposite the
entrance to the bázár called Khán El-Khaleelee. This and almost every
shop in the street were crowded with persons attracted by the desire of
witnessing the procession, old and young; for the Egyptians of every
class and rank and age take great pleasure in viewing public spectacles;
but the streets were not so much thronged as they usually are on the
occasions of the processions of the Mahmal. About two hours after
sun-rise, the four portions which form each one side of the “Kisweh”
were borne past the spot where I had taken my post; each of the four
pieces placed on an ass, with the ropes by which they were to be
attached. The asses were not ornamented in any way, nor neatly
caparisoned; and their conductors were common felláhs, in the usual blue
shirt. There was then an interval of about three-quarters of an hour;
and nothing to relieve the dulness of this long pause but the passing of
a few darweeshes, and two buffoons, who stopped occasionally before a
shop where they saw any well-dressed persons sitting, and, for the sake
of obtaining a present of about five faddahs (or a little more than a
farthing), engaged in a sham quarrel, abused each other in loud and
gross words, and violently slapped each other on the face.
After this interval came about twenty ill-dressed men, bearing on their
shoulders a long frame of wood, upon which was extended one quarter of
the “Hezám” (that is, the belt or band above mentioned). The Hezám is in
four pieces, which, when sewed together to the Kisweh, form one
continuous band, so as to surround the Kaabeh entirely, at about
two-thirds of its height. It is of the same kind of black brocade as the
Kisweh itself. The inscriptions in gold are well worked in large and
beautiful characters, and surrounded by a border of gold; and at each
end, where the upper and lower borders unite, the Hezám is ornamented in
a tasteful manner, with green and red silk, sewed on, and embroidered
with gold. One or other of the bearers frequently went aside to ask for
a present from some respectably dressed spectator. There was an interval
of about a quarter of an hour after the first quarter of the Hezám
passed by: the other three portions were then borne along, one
immediately after another, in the same manner. Then there was another
interval, of about half an hour; after which there came several tall
camels, slightly stained with the red dye of the henna, and having high,
ornamented saddles, such as I have described in my account of the return
of the Mahmal: upon each of these were one or two boys or girls; and
upon some were cats. These were followed by a company of Baltageeyeh (or
Pioneers), a very good military band (the instruments of various kinds,
but mostly trumpets, and all European), and the Básha’s guard, a
regiment of infantry, of picked young men, in uniforms of a dark blueish
brown, with new red shoes, and with stockings.
The “Burko’” (or Veil),[566] which is the curtain that is hung before
the door of the Kaabeh, was next borne along, stretched upon a high,
flattish frame of wood, fixed on the back of a fine camel. It was of
black brocade, embroidered in the same manner as the Hezám, with
inscriptions from the Kur-án in letters of gold, but more richly and
more highly ornamented, and was lined with green silk. The face of the
Burko’ was extended on the right side of the frame; and the green silk
lining on the left. It was followed by numerous companies of darweeshes,
with their banners; among which were several sháleeshes (such as I have
described in my account of the Dóseh at the festival of the Mearág),
which are the banners of the principal orders of darweeshes. Many of
them bore flags, inscribed with the profession of the faith (“There is
no deity but God: Mohammad is God’s Apostle”), or with words from the
Kur-án, and the names of God, the Prophet, and the founders of their
orders. Several Kádiree darweeshes bore nets, of various colours, each
extended upon a framework of hoops upon a pole: these were fishermen.
Some of the darweeshes were employed in repeating, as in a common zikr,
the name and attributes of God. Two men, armed with swords and shields,
engaged each other in a mock combat. One other, mounted on a horse, was
fantastically dressed in sheepskins, and wore a high skin cap, and a
grotesque false beard, composed of short pieces of cord or twist,
apparently of wool, with mustaches formed of two long brown feathers: he
occasionally pretended to write “fetwas” (or judicial decisions), upon
scraps of paper given to him by spectators, with a piece of stick, which
he feigned to charge with a substitute for ink by applying it to his
horse as though it were intended for a goad. But the most remarkable
group in this part of the procession consisted of several darweeshes of
the sect of the Rifá’ees, called Owlád-’Ilwán, each of whom bore in his
hand an iron spike, about a foot in length, with a ball of the same
metal at the thick end, having a number of small and short chains
attached to it. Several of these darweeshes, in appearance, thrust the
spike with violence into their eyes, and withdrew it, without showing
any mark of injury: it seemed to enter to the depth of about an inch.
This trick was very well performed. Five faddahs, or even a pipeful of
tobacco, seemed to be considered a sufficient recompense to the
religious juggler for this display of his pretended miraculous power.
The spectators near me seemed to entertain no suspicion of any fraud in
this singular performance; and I was reproached by one who sat by me, a
man of very superior information, for expressing my opinion that it was
a very clever piece of deception. Most of the darweeshes in the
procession were Rifá’ees: their sheykh, on horseback, followed them.
Next came the “Mahmal,” which I have described in my account of its
return to Cairo. It is added to the procession of the kisweh for the
sake of increasing the show: the grand procession of the Mahmal previous
to the departure of the great caravan of pilgrims takes place between
two and three weeks after. Another black covering, of an oblong form,
embroidered in like manner with gold, to be placed over the Makám
Ibráheem, in the temple of Mekkeh, was borne after the Mahmal. Behind
this rode a Turkish military officer, holding, upon an embroidered
kerchief, a small case, or bag, of green silk, embroidered with gold,
the receptacle of the key of the Kaabeh. Then followed the last person
in the procession: this was the half-naked sheykh described in my
account of the return of the Mahmal, who constantly follows this sacred
object, and accompanies the caravan to and from Mekkeh, mounted on a
camel, and incessantly rolling his head.[567]
In the latter part of Showwál, not always on the same day of the month,
but generally on or about the twenty-third, the principal officers and
escort of the great caravan of pilgrims pass, from the Citadel, through
the metropolis, in grand procession, followed by the Mahmal. The
procession is called that of the Mahmal. The various persons who take
part in it, most of whom proceed with the caravan to Mekkeh, collect in
the Kara Meydán and the Rumeyleh (two large open tracts) below the
Citadel, and there take their places in the prescribed order. As this
procession is conducted with less pomp in almost every successive year,
I shall describe it as I first witnessed it, during my former visit to
Egypt. The streets through which it passed were lined with spectators;
some, seated on the mastab′ahs of the shops (which were all closed), and
others, standing on the ground below. I obtained a good place at a shop
in the main street, through which it passed towards the gate called Báb
en-Nasr.
First, a cannon was drawn along, about three hours after sun-rise: it
was a small field-piece, to be used for the purpose of firing signals
for the departure of the caravan after each halt. Then followed two
companies of irregular Turkish cavalry (Delees and Tufekjees), about
five hundred men, most shabbily clad, and having altogether the
appearance of banditti. Next, after an interval of about half an hour,
came several men mounted on camels, and each beating a pair of the large
copper kettle-drums called nakkárahs,[568] attached to the fore part of
the saddle. Other camels, with large stuffed saddles, of the same kind
as those described in my account of the return of the Mahmal, without
riders, followed those above mentioned. These camels were all slightly
tinged of a dingy orange red with henna. Some of them had a number of
fresh, green palm-branches fixed upright upon the saddles, like enormous
plumes; others were decorated with small flags, in the same manner as
those above alluded to: several had a large bell hung on each side;
some, again, bore water-skins; and one was laden with the “khazneh,” a
square case, covered with red cloth, containing the treasure for
defraying those expenses of the pilgrimage which fall upon the
government. The baggage of the Emeer el-Hágg (or Chief of the Pilgrims)
then followed, borne by camels. With his furniture and provisions, etc.,
was conveyed the new “Kisweh.” After this, there was another interval.
The next persons in the procession were several darweeshes, moving their
heads from side to side, and repeating the name of God. With these were
numerous camel-drivers, sakkas, sweepers, and others; some of them
crying “’Arafát![569] O God!” and “God! God! [May the journey be] with
safety!” Then, again, followed several camels; some, with palm-branches,
and others, with large bells, as before described. Next, the takht‘rawán
(or litter) of the Emeer el-Hágg, covered with red cloth, was borne
along by two camels; the foremost of which had a saddle decorated with a
number of small flags. Some Arabs, and the “Deleel el-Hágg” (or Guide of
the Caravan), followed it; and next came several camels, and groups of
darweeshes and others, as before. Then followed about fifty members of
the Básha’s household, well dressed and mounted; a number of other
officers, with silver-headed sticks, and guns; the chief of the Delees,
with his officers; and another body of members of the household, mounted
like the first, but persons of an inferior order. These were followed by
several other officers of the court, on foot, dressed in kaftáns of
cloth of gold. Next came two swordsmen, naked to the waist, and each
having a small, round shield: they frequently stopped, and engaged each
other in sport; and occasionally received remuneration from some of the
spectators. These preceded a company of darweeshes, camel-drivers, and
others; and the shouts before mentioned were repeated.
After a short interval, the sounds of drums and fifes were heard; and a
considerable body of the Nizám, or regular troops, marched by. Next
followed the “Wálee” (or chief magistrate of police), with several of
his officers; then, the attendants of the “Emeer el-Hágg,” the “Emeer”
himself, three kátibs (or clerks), a troop of Maghrab′ee horsemen, and
three “Muballighs” of the Mountain, in white ’abáyehs (or woollen
cloaks), interwoven with gold. The office of the last is to repeat
certain words of the Khateeb (or preacher) on Mount ’Arafát. Then again
there intervened numerous groups of camel-drivers, sweepers, sakkas, and
others; many of them shouting as those before. In the midst of these
rode the “Imáms” of the four orthodox sects; one to each sect. Several
companies of darweeshes, of different orders, followed next, with the
tall banners and flags of the kind mentioned in my account of the
procession of the Kisweh; the Kádireeyeh having also, in addition to
their poles with various-coloured nets, long palm-sticks, as
fishing-rods. Kettledrums, hautboys, and other instruments, at the head
of each of these companies, produced a harsh music. They were followed
by members of various trades; each body headed by their sheykh.
Next came several camels; and then, the “Mahmal.” Many of the people in
the streets pressed violently towards it, to touch it with their hands,
which, having done so, they kissed; and many of the women who witnessed
the spectacle from the latticed windows of the houses let down their
shawls or head-veils, in order to touch with them the sacred object.
Immediately behind the Mahmal was the same person whom I have described
as following it on its return to Cairo, and in the procession of the
Kisweh: the half-naked sheykh, seated on a camel, and rolling his head.
In former years, the Mahmal used to be conveyed, on this occasion, with
much more pomp, particularly in the times of the Memlooks, who attended
it clad in their richest dresses, displaying their most splendid arms
and armour, and, in every way, vieing with each other in magnificence.
It used generally to be preceded by a group of Saadeeyeh darweeshes,
devouring live serpents.
The Mahmal, the baggage of the Emeer, etc., generally remain two or
three or more days in the plain of the Hasweh, on the north of the
metropolis; then proceed to the Birket el-Hágg (or Lake of the
Pilgrims), about eleven miles from the city, and remain there two days.
This latter halting-place is the general rendezvous of the pilgrims. The
caravan usually departs thence on the twenty-seventh of Showwál. The
journey to Mekkeh occupies thirty-seven days. The route lies over rocky
and sandy deserts, with very few verdant spots. To diminish the
hardships of the journey, the caravan travels slowly, and mostly by
night; starting about two hours before sunset, and halting the next
morning a little after sunrise. The litters most generally used by the
pilgrims I have described in the account of the return of the
caravan.—Most of the Turkish pilgrims, and many others, prefer going by
way of El-Kuseyr or Es-Suweys[570] and the Red Sea; and set out from
Cairo generally between two and three months before the great caravan.
On the tenth of “Zu-l-Heggeh” (the last month of the year) commences the
Great Festival, el-Kebeer;[571] which, like the former ’eed, lasts three
days, or four, and is observed with nearly the same customs. Every
person puts on his best clothes or a new suit; but it is more common to
put on new clothes on the minor ’eed. Prayers are performed in the
mosques on the first day, soon after sunrise, as on the other festival;
and the same customs of visiting and congratulation, and giving presents
(though generally of smaller sums) to servants and others, are observed
by most persons. The sacrifice that is performed on the first day, which
is the day of the pilgrim’s sacrifice, has been mentioned in the third
chapter of this work. It is a duty observed by most persons who can
easily afford to do it. For several previous days, numerous flocks of
sheep, and many buffaloes, are driven into the metropolis, to be sold
for sacrifice. Another custom observed on this festival, that of
visiting the tombs, I have also before had occasion to describe, in the
account of the ceremonies of the former ’eed. In most respects, what is
called the Minor Festival is generally observed with more rejoicing than
that which is termed the Great Festival. On this latter ’eed, most
persons who have the means to do so prepare a dish called “fetteh,”
composed of boiled mutton, or other meat (the meat of the victim), cut
into small pieces, placed upon broken bread, upon which is poured the
broth of the meat, and some vinegar flavoured with a little garlic fried
in a small quantity of melted butter, and then sprinkled over with a
little pepper.
-----
Footnote 543:
Thefts are also sometimes committed in this mosque on other occasions,
as a friend of mine lately experienced.—“I went there,” said he, “to
pray; and, as I was stooping over the brink of the ‘meydaäh,’ to
perform the ablution, having placed my shoes beside me, and was
saying, ‘I purpose to perform the divine ordinance of the “wudoó,”’
somebody behind me said to himself, ‘I purpose to take away this nice
pair of shoes.’ On looking round, I found an old worn-out pair of
shoes put in the place of my own, which were new.”
Footnote 544:
’Eesa is the Arabic name of Jesus, and not uncommon among Muslims, as
they acknowledge and highly venerate the Messiah.
Footnote 545:
The performances of Richardson, described in Evelyn’s Memoirs (pp.
375-6, 8vo edition), appear to have surpassed those of the darweeshes
here mentioned.
Footnote 546:
“Seyyidna” signifies “our lord.”
Footnote 547:
About this time, the Turkish pilgrims, on their way to Mekkeh, begin
to arrive in Egypt.
Footnote 548:
This mosque was commenced shortly before the invasion of Egypt by the
French, and completed soon after they had quitted the country.
Footnote 549:
This tale applies to the Khaleefeh El-Hákim. I have heard it related
with some trifling differences.
Footnote 550:
In the Commentary of the Geláleyn, “Sidrat el-Muntah′a,” or the
Lote-tree of the Extremity (Kur-án, chap. liii., verse 14), is
interpreted as signifying “The Lote-tree beyond which neither angels
nor others can pass.”
Footnote 551:
The Preserved Tablet, on which are said to be written the original of
the Kur-án, and all God’s decrees, is here commonly understood; but I
am informed that the “Original” (or, literally, the “Mother”) “of the
Book” is God’s knowledge or prescience.
Footnote 552:
Kur-án, chap. xiii., verse 39.
Footnote 553:
Kur-án, chap. xliv., verse 3.—By some persons these words are supposed
to apply to the Night of el-Kadr, which will hereafter be mentioned.
Footnote 554:
Mohammad gloried in his illiteracy, as a proof of his being inspired:
it had the same effect upon his followers as the words of our Saviour
had upon the Jews, who remarked, “How knoweth this man letters, having
never learned?”—John vii. 15.
Footnote 555:
“The best of the Creation” is an appellation of the Prophet.
Footnote 556:
It is from this latter office that the crier is called “Musahhir.”
Footnote 557:
Described in the chapter on music.
Footnote 558:
Young ladies in Egypt are often called “brides.”
Footnote 559:
The fifth and four following verses of the Soorat el-Insán, or 76th
chapter.
Footnote 560:
Not the night supposed by Sale, which is that between the 23rd and
24th days. See one of his notes on the 97th chapter of the Kur-án.
Footnote 561:
Kur-án, ibid.
Footnote 562:
It is also called “’Eed el-Fitr” (or the Festival of the Breaking of
the Fast); and, by the Turks, “Ramazán Beyrám.”
Footnote 563:
The salutation of peace should be pronounced on entering the
burial-ground and on arriving at the tomb, in the manner described in
Chap. x., in my account of visits to the tombs and cenotaphs of
saints. In the former case it is general; and in the latter,
particular.
Footnote 564:
This was denied by several of my Muslim friends, before whom I
casually mentioned it; but, by producing a piece of the Kisweh, I
proved the truth of my assertion. I state this to show that a writer
may often be charged with committing an error on authority which any
person would consider perfectly convincing.
Footnote 565:
The Kaabeh is a building in the centre of the Temple of Mekkeh, most
highly respected by the Muslims. It is nearly in the form of a cube.
Its height is somewhat more than thirty feet; and each side is about
the same, or a little more, in width. It is not exactly rectangular,
nor exactly equilateral. The black covering, after having remained
upon it nearly a year, is taken off on the 25th of Zu-l-Kaadeh, cut
up, and sold to the pilgrims; and the building is left without a
covering for the period of fifteen days: on the 10th of Zu-l-Heggeh,
the first day of the Great Festival, the new Kisweh is put on. The
interior is also hung with a covering, which is renewed each time that
a new Sultán ascends the Turkish throne. It is necessary to renew the
_outer_ covering every year, in consequence of its exposure to the
rain, etc. As the use of stuffs entirely composed of silk is
prohibited, the Kisweh of the Kaabeh is lined with cotton to render it
allowable.
Footnote 566:
This is often called, by the vulgar, “the veil of sitna Fát’meh;”
because it is said that Fátimeh Shegeret ed-Durr, the wife of the
Sultán Es-Sáleh, was the first person who sent a veil of this kind to
cover the door of the Kaabeh.
Footnote 567:
I went to the mosque of the Hasaneyn a few days after, to examine the
Kisweh and the other objects above described, that I might be able to
make my account of them more accurate and complete. I was permitted to
handle them all at my leisure; and gave a small present for this
privilege, and for a superfluous piece of the Kisweh, for which I
asked, a span in length, and nearly the same in breadth.
Footnote 568:
These are described in the chapter on music.
Footnote 569:
“’Arafát” is the name of the mountain which is one of the principal
objects of pilgrimage.
Footnote 570:
Thus is properly pronounced the name of the town which we commonly
call _Suez_.
Footnote 571:
It is also called “’Eed el-Kurbán” (or the Festival of the Sacrifice),
and by the Turks, “Kurbán Beyrám.”
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