PERIODICAL PUBLIC FESTIVALS, ETC.—_continued_.
It is remarkable that the Muslims of Egypt observe certain customs of a
religious or superstitious nature at particular periods of the religious
almanac of the Copts; and even, according to the same system, calculate
the times of certain changes of the weather. Thus they calculate the
period of the “Khamáseen,” when hot southerly winds are of frequent
occurrence, to commence on the day immediately following the Coptic
festival of Easter Sunday, and to terminate on the Day of Pentecost (or
Whitsunday); an interval of forty-nine days.[572]
The Wednesday next before this period is called “Arba’′a Eiyoob,” or
Job’s Wednesday. Many persons, on this day, wash themselves with cold
water, and rub themselves with the creeping plant called “raaráa
Eiyoob,” or “ghubeyra” (inula Arabica, and inula undulata), on account
of a tradition which relates that Job did so to obtain restoration to
health. This and other customs about to be mentioned were peculiar to
the Copts; but are now observed by many Muslims in the towns, and by
more in the villages. The other customs just alluded to are that of
eating eggs, dyed externally red or yellow or blue, or some other
colour, on the next day (Thursday); and, on the Friday (Good Friday), a
dish of khaltah, composed of kishk,[573] with fool nábit,[574] lentils,
rice, onions, etc. On the Saturday, also, it is a common custom of men
and women to adorn their eyes with kohl. This day is called “Sebt
en-Noor” (Saturday of the Light); because a light, said to be
miraculous, appears during the festival then celebrated in the Holy
Sepulchre in Jerusalem.
A custom termed “Shemm en-Neseem” (or the Smelling of the Zephyr) is
observed on the first day of the Khamáseen. Early in the morning of this
day, many persons, especially women, break an onion, and smell it; and
in the course of the forenoon, many of the citizens of Cairo ride or
walk a little way into the country, or go in boats, generally
northwards, to take the air, or, as they term it, _smell_ the air,
which, on that day, they believe to have a wonderfully beneficial
effect. The greater number dine in the country, or on the river. This
year (1834), they were treated with a violent hot wind, accompanied by
clouds of dust, instead of the neseem: but considerable numbers,
notwithstanding, went out to “smell” it.—The ’ulama have their “shemm
en-neseem” at a fixed period of the solar year; the first three days of
the spring-quarter, corresponding with the Persian “Now-róz,” called by
the Arabs “Nórooz.”
The night of the 17th of June, which corresponds with the 11th of the
Coptic month of Ba-ooneh, is called “Leylet en-Nuktah” (or the Night of
the Drop); as it is believed that a miraculous drop then falls into the
Nile, and causes it to rise. Astrologers calculate the precise moment
when the “drop” is to fall; which is always in the course of the night
above mentioned. Many of the inhabitants of Cairo and its neighbourhood,
and of other parts of Egypt, spend this night on the banks of the Nile;
some, in houses of their friends; others, in the open air. Many also,
and especially the women, observe a singular custom on the Leylet
en-Nuktah; placing, upon the terrace of the house, after sunset, as many
lumps of dough as there are inmates in the house, a lump for each
person, who puts his, or her, mark upon it: at day-break, on the
following morning, they look at each of these lumps; and if they find it
cracked, they infer that the life of the person for whom it was placed
will be long, or not terminate that year; but if they find it not
cracked, they infer the reverse. Some say that this is also done to
discover whether the Nile will rise high in the ensuing season. Another
absurd custom is observed on the fourth following night, “Leylet
es-Saratán,” when the sun enters the sign of Cancer: it is the writing a
charm to exterminate, or drive away, bugs. This charm consists of the
following words from the Kur-án,[575] written in separate letters—“‘Hast
thou not considered those who left their habitations, and they were
thousands, for fear of death? and God said unto them die:’ die: die.”
The last word of the text is thus written three times. The above charm,
it is said, should be written on three pieces of paper, which are to be
hung upon the walls of the room which is to be cleared of the bugs; one
upon each wall, excepting that at the end where is the entrance, or that
in which is the entrance.
The Nile, as I have mentioned in the Introduction to this work, begins
to rise about, or soon after, the period of the summer solstice. From,
or about, the 27th of the Coptic month Ba-ooneh (3rd of July) its rise
is daily proclaimed in the streets of the metropolis. There are several
criers to perform this office; each for a particular district of the
town. The Crier of the Nile (“Munádee en-Neel”) generally goes about his
district early in the morning; but sometimes later; accompanied by a
boy. On the day immediately preceding that on which he commences his
daily announcement of the rise of the Nile, he proclaims,—“God hath been
propitious to the lands! The day of good news! To-morrow, the
announcement, with good fortune!”—The daily announcement is as follows:—
_Munádee._ “Mohammad is the Prophet of guidance!” _Boy._ “The Mahmals
journey to him!”[576] _M._ “The guide: peace be on him!” _B._ “He will
prosper who blesseth him!” [The Munádee and boy then continue, or
sometimes they omit the preceding form, and begin thus.] _M._ “O Thou
whose government is excellent!” _B._ “My Lord! I have none beside Thee!”
[After this, they proceed, in many cases, thus.] _M._ “The treasuries of
the Bountiful are full!” _B._ “And at the gate there is no scarcity!”
_M._ “I extol the perfection of Him who spread out the earth!” _B._ “And
hath given running rivers!” _M._ “Through whom the fields become green!”
_B._ “After death He causeth them to live!” _M._ “God hath given
abundance, and increased [the river] and watered the high lands!” _B._
“And the mountains and the sands and the fields!” _M._ “O Alternator of
the day and night!” _B._ “My Lord! There is none beside Thee!” _M._ “O
Guide of the wandering! O God!” _B._ “Guide me to the path of
prosperity!” [They then continue, or, sometimes omitting all that here
precedes, commence as follows.] _M._ “O Amiable! O Living! O
Self-subsisting!” _B._ “O Great in power! O Almighty!” _M._ “O Aider!
regard me with favour!” _B._ “O Bountiful! withdraw not Thy protection!”
_M._ “God preserve to me my master [or my master the “emeer”] such a one
[naming the master of the house], and the good people of his house! O
Bountiful! O God!” _B._ “Ay! please God!” _M._ “God give them a happy
morning, from Himself; and increase their prosperity, from Himself!”
_B._ “Ay! please God!” _M._ “God preserve to me my master [etc.] such a
one [naming again the master of the house]; and increase to him the
favours of God! O Bountiful! O God!” _B._ “Ay! please God!” [Then
brothers, sons, and unmarried daughters, if there be any, however young,
are mentioned in the same manner, as follows.] _M._ “God preserve to me
my master [etc.] such a one, for a long period! O Bountiful! O God!”
_B._ “Ay! please God!” _M._ “God preserve to me my mistress, the chief
lady among brides, such a one, for a long period! O Bountiful! O God!”
_B._ “Ay! please God!” _M._ “May He abundantly bless them with His
perfect abundance; and pour abundantly the Nile over the country! O
Bountiful! O God!” _B._ “Ay! please God!” _M._ “Five [or six, etc.,
digits] to-day: and the Lord is bountiful!” _B._ “Bless ye
Mohammad!”—These last words are added in the fear lest the rising of the
river should be affected by a malicious wish, or evil eye, which is
supposed to be rendered ineffectual if the malicious person bless the
Prophet.[577]
Sometimes, the people of a house before which the Munádee makes his cry
give him daily a piece of bread: this is a common custom among the
middle orders: but most persons give him nothing until the day before
the opening of the Canal of Cairo. Very little reliance is to be placed
upon the announcement which he makes of the height which the river has
attained; for he is generally uninformed or misinformed by the persons
whose duty it is to acquaint him upon this subject: but the people
mostly listen with interest to his proclamation. He and his boy repeat
this cry every day, until the day next before that on which the dam that
closes the mouth of the Canal of Cairo is cut.
On this day (that is, the former of those just mentioned), the Munádee
goes about his district, accompanied by a number of little boys, each of
whom bears a small coloured flag, called “ráyeh;” and announces the
“Wefa en-Neel” (the Completion, or Abundance, of the Nile); for thus is
termed the state of the river when it has risen sufficiently high for
the government to proclaim that it has attained the sixteenth cubit of
the Nilometer. In this, however, the people are always deceived: for
there is an old law, that the land-tax cannot be exacted unless the Nile
rises to the height of sixteen cubits of the Nilometer; and the
government thinks it proper to make the people believe, as early as
possible, that it has attained this height. The period when the Wefa
en-Neel is proclaimed is when the river has actually risen about twenty
or twenty-one feet in the neighbourhood of the metropolis; which is
generally between the 6th and 16th of August (or the 1st and 11th of the
Coptic month of Misra):[578] this is when there yet remain, of the
measure of a moderately good rise, in the neighbourhood of the
metropolis, four or three feet. On the day above mentioned (the next
before that on which the canal is to be opened), the Munádee and the
boys who accompany him with the little “ráyát” (or flags) make the
following announcement:—
_Munádee._ “The river hath given abundance, and completed [its
measure]!” _Boys._ “God hath given abundance!”[579] _M._ “And Dár
en-Nahás[580] is filled!” _B._ “God, etc.” _M._ “And the canals flow!”
_B._ “God, etc.” _M._ “And the vessels are afloat!” _B._ “God, etc.”
_M._ “And the hoarder [of grain] has failed!” _B._ “God, etc.” _M._ “By
permission of the Mighty, the Requiter!” _B._ “God, etc.” _M._ “And
there remains nothing—” _B._ “God, etc.” _M._ “To the perfect
completion!” _B._ “God, etc.” _M._ “This is an annual custom.” _B._
“God, etc.” _M._ “And may you live to every year!” _B._ “God, etc.” _M._
“And if the hoarder wish for a scarcity.” _B._ “God, etc.” _M._ “May God
visit him, before death, with blindness and affliction!” _B._ “God,
etc.” _M._ “This generous person[581] loveth the generous.” _B._ “God,
etc.” _M._ “And an admirable palace is built for him.”[582] _B._ “God,
etc.” _M._ “And its columns are incomparable jewels.” _B._ “God, etc.”
_M._ “Instead of palm-sticks and timber:” _B._ “God, etc.” _M._ “And it
has a thousand windows that open:” _B._ “God, etc.” _M._ “And before
every window is Selsebeel.”[583] _B._ “God, etc.” _M._ “Paradise is the
abode of the generous.” _B._ “God, etc.” _M._ “And Hell is the abode of
the avaricious.” _B._ “God, etc.” _M._ “May God not cause me to stop
before the door of an avaricious woman, nor of an avaricious man:” _B._
“God, etc.” _M._ “Nor of one who measures the water in the jar:” _B._
“God, etc.” _M._ “Nor who counts the bread while it is yet dough:” _B._
“God, etc.” _M._ “And if a cake be wanting, orders a fast:” _B._ “God,
etc.” _M._ “Nor who shuts up the cats at supper-time:” _B._ “God, etc.”
_M._ “Nor who drives away the dogs upon the walls.” _B._ “God, etc.”
_M._ “The world is brightened.” _B._ “God, etc.” _M._ “And the damsels
have adorned themselves.” _B._ “God, etc.” _M._ “And the old women
tumble about.” _B._ “God, etc.” _M._ “And the married man hath added to
his wife eight others.” _B._ “ God, etc.” _M._ “And the bachelor hath
married eighteen.”—This cry is continued until somebody in the house
gives a present to the Munádee; the amount of which is generally from
ten faddahs to a piaster; but many persons give two piasters; and
grandees, a kheyreeyeh, or nine piasters.
During this day, preparations are made for cutting the dam of the canal.
This operation attracts a great crowd of spectators, partly from the
political importance attached to it; but, being always prematurely
performed, it is now without much reason made an occasion of public
festivity.
The dam is constructed before, or soon after, the commencement of the
Nile’s increase. The “Khaleeg,” or Canal, at the distance of about four
hundred feet within its entrance, is crossed by an old stone bridge of
one arch. About sixty feet in front of this bridge is the dam; which is
of earth; very broad at the bottom, and diminishing in breadth towards
the top, which is flat, and about three yards broad. The top of the dam
rises to the height of about twenty-two or twenty-three feet above the
level of the Nile when at the lowest; but not so high above the bed of
the canal: for this is several feet above the low-water mark of the
river; and consequently dry for some months, when the river is low. The
banks of the canal are a few feet higher than the top of the dam. Nearly
the same distance in front of the dam that the latter is distant from
the bridge, is raised a round pillar of earth, diminishing towards the
top, in the form of a truncated cone, and not quite so high as the dam.
This is called the “’arooseh” (or bride), for a reason which will
presently be stated. Upon its flat top, and upon that of the dam, a
little maize or millet is generally sown. The ’arooseh is always washed
down by the rising tide before the river has attained to its summit, and
generally more than a week or fortnight before the dam is cut.
It is believed that the custom of forming this ’arooseh originated from
an ancient superstitious usage, which is mentioned by Arab authors, and,
among them, by El-Makreezee. This historian relates, that, in the year
of the conquest of Egypt by the Arabs, ’Amr Ibn-El-’A′s, the Arab
general, was told, that the Egyptians were accustomed, at the period
when the Nile began to rise, to deck a young virgin in gay apparel, and
throw her into the river as a sacrifice, to obtain a plentiful
inundation. This barbarous custom, it is said, he abolished; and the
Nile, in consequence, did not rise in the least degree during the space
of nearly three months after the usual period of the commencement of its
increase. The people were greatly alarmed; thinking that a famine would
certainly ensue: ’Amr, therefore, wrote to the Khaleefeh, to inform him
of what he had done, and of the calamity with which Egypt was, in
consequence, threatened. ’Omar returned a brief answer, expressing his
approbation of ’Amr’s conduct, and desiring him, upon the receipt of the
letter, to throw a note, which it enclosed, into the Nile. The purport
of this note was as follows:—“From ’Abd-Allah ’Omar, Prince of the
Faithful, to the Nile of Egypt. If thou flow of thine own accord, flow
not: but if it be God, the One, the Mighty, who causeth thee to flow, we
implore God, the One, the Mighty, to make thee flow.”—’Amr did as he was
commanded; and the Nile, we are told, rose sixteen cubits in the
following night.—This tale is, indeed, hard to be believed, even
divested of the miracle.
On the north side of the Canal, overlooking the dam, and almost close to
the bridge, was a small building of stone, from which the grandees of
Cairo used to witness the operation of cutting the dam. This building
has become a ruin; and upon its remains is erected a large tent for the
reception of those officers who have to witness and superintend the
cutting. Some other tents are also erected for other visitors; and the
government supplies a great number of fire-works, chiefly rockets, to
honour the festival, and to amuse the populace during the night
preceding the day when the dam is cut, and during the operation itself,
which is performed early in the morning. Many small tents, for the sale
of sweet-meats, fruits, and other eatables, and coffee, etc., are
likewise pitched along the bank of the isle of Er-Ródah, opposite the
entrance of the Canal. The day of the cutting of the dam of the Canal is
called “Yóm Gebr el-Báhr,” which is said to signify “the Day of the
Breaking of the River;” though the word “gebr,” which is thus
interpreted “breaking,” has really the reverse signification. The term
“Yóm Wefa el-Báhr,” or “Wefa en-Neel,” before explained, is also, and
more properly, applied to this day. The festival of the Canal is also
called “Mósim el-Khaleeg.”
In the afternoon of the day preceding that on which the dam is cut,
numerous boats, hired by private parties, for pleasure, repair to the
neighbourhood of the entrance of the Canal. Among these is a very large
boat, called the “’Akabeh.”[584] It is painted for the occasion, in a
gaudy, but rude, manner; and has two or more small cannons on board, and
numerous lamps attached to the ropes, forming various devices, such as a
large star, etc.: it has also, over the cabin, a large kind of close
awning, composed of pieces of silk, and other stuffs; and is adorned
with two pennants. It is vulgarly believed that this boat represents a
magnificent vessel, in which the Egyptians used, before the conquest of
their country by the Arabs, to convey the virgin, whom, it is said, they
threw into the Nile. It sails from Boolák about three hours after noon;
taking passengers for hire, men and women; the latter being usually
placed, if they prefer it, in the large awning above mentioned. It is
made fast to the bank of the isle of Er-Ródah, immediately opposite the
entrance of the Canal. Most of the other boats also remain near it
during the night, along the bank of the island; but some, all the
evening and night, are constantly sailing up or rowing down the river.
In many boats, the crews amuse themselves and their passengers by
singing, often accompanied by the darabukkeh and zummárah; and some
private parties hire professional musicians to add to their diversion on
the river. The festival is highly enjoyed by the crowds who attend it;
though there is little that a stranger would think could minister to
their amusement: they seem to require nothing more to enliven them than
crowds and bustle, with a pipe and a cup of coffee. In former years, the
festival was always attended by dancing girls (who are now forbidden to
perform), and by singers, instrumental musicians, and reciters of
romances. In the evening, before it is dark, the exhibition of
fire-works commences; and this is continued, together with the firing of
guns from the ’akabeh and two or more gun-boats, every quarter of an
hour during the night. About twelve guns are fired on each of these
occasions: the whole number fired at the night’s festival of the present
year was about six hundred. The fire-works which are displayed during
the night consist of little else than rockets and a few blue lights: the
best are kept till morning; and exhibited in broad day-light, during the
cutting of the dam. At night, the river and its banks present a
remarkably picturesque scene. Numerous boats are constantly passing up
and down; and the lamps upon the rigging of the ’akabeh, and in other
boats, as well as on the shore, where there are also many mesh’als stuck
in the ground (several upon the dam and its vicinity, and many more upon
the bank of the island), have a striking effect, which is occasionally
rendered more lively by the firing of the guns, and the ascent of a
number of rockets. The most crowded part of the scene of the festival at
night is the bank of the island; where almost every person is too happy
to sleep, even if the noise of the guns, etc., did not prevent him.
Before sunrise, a great number of workmen begin to cut the dam. This
labour devolves, in alternate years, upon the Muslim grave-diggers and
on the Jews; both of whom are paid by the government: but when it falls
to the Jews, and on a Saturday, they are under the necessity of paying a
handsome sum of money to escape the sin of profaning their sabbath by
doing what the government requires of them. With a kind of hoe, the dam
is cut thinner and thinner, from the back (the earth being removed in
baskets, and thrown upon the bank), until, at the top, it remains about
a foot thick: this is accomplished by about an hour after sunrise.
Shortly before this time, when dense crowds have assembled in the
neighbourhood of the dam, on each bank of the Canal, the Governor of the
metropolis arrives, and alights at the large tent before mentioned, by
the dam: some other great officers are also present; and the Kádee
attends, and writes a document to attest the fact of the river’s having
risen to the height sufficient for the opening of the Canal, and of this
operation having been performed; which important document is despatched
with speed to Constantinople. Meanwhile, the firing of guns, and the
display of the fire-works, continue; and towards the close of the
operation, the best of the fire-works are exhibited; when, in the
glaring sunshine, they can hardly be seen. When the dam has been cut
away to the degree above mentioned, and all the great officers whose
presence is required have arrived, the Governor of the metropolis throws
a purse of small gold coins to the labourers. A boat, on board of which
is an officer of the late Wálee, is then propelled against the narrow
ridge of earth, and, breaking the slight barrier, passes through it, and
descends with the cataract thus formed. The person here mentioned is an
old man, named Hammoodeh, who was “sarrág báshee” of the Wálee: it was
his office to walk immediately before his master when the latter took
his ordinary rides, preceded by a long train of officers, through the
streets and environs of the metropolis. Just as his boat approaches the
dam, the Governor of Cairo throws into it a purse of gold, as a present
for him. The remains of the dam are quickly washed away, by the influx
of the water into the bed of the Canal; and numerous other boats enter;
pass along the Canal throughout the whole length of the city, and, some
of them, several miles farther; and return.
Formerly, the Sheykh el-Beled, or the Básha, with other great officers,
presided at this fête, which was celebrated with much pomp; and money
was thrown into the Canal, and caught by the populace; some of whom
plunged into the water with nets; but several lives were generally lost
in the scramble. This present year (1834), three persons were drowned on
the day of the opening of the Canal; one in the Canal itself, and two in
the lake of the Ezbekeeyeh. A few minutes after I had entered my house,
on my return from witnessing the cutting of the dam, and the festivities
of the preceding night (which I passed partly on the river, and partly
on the isle of Er-Ródah), a woman, having part of her dress, and her
face, which was uncovered, besmeared with mud, passed by my door,
screaming for the loss of her son, who was one of the three persons
drowned on this occasion. The water entered the Ezbekeeyeh by a new
Canal, on the day preceding that on which the dam was cut. Crowds
collected round it on this day, and will for many following days (I am
writing a few days after the opening of the Canal), to enjoy the view of
the large expanse of water, which, though very turbid, is refreshing to
the sight in so dry and dusty a place as Cairo, and at this hot season
of the year. Several tents are pitched by it, at which visitors are
supplied with coffee; and one for the sale of brandy, wine, etc.; and
numerous stools and benches of palm-sticks are set there. The favourite
time of resort to this place is the evening; and many persons remain
there for several hours after sunset: some, all night. There are
generally two or three story-tellers there. At all hours of the day, and
sometimes even at midnight, persons are seen bathing in the lake;
chiefly men and boys, but also some young girls, and even women; the
latter of whom expose their persons before the passengers and idlers on
the banks in a manner surprising in a place where women in general so
carefully conceal even their faces; though most of these bathers are
usually covered from the waist downwards. It often happens that persons
are drowned here.
On the day after the cutting of the dam, the Munádee continues to repeat
his first cry; but uses a different form of expression in stating the
height of the river; saying, for instance, “four from sixteen;” meaning,
that the river has increased four “keeráts” (or digits) from sixteen
cubits. This cry he continues until the day of the Nórooz, or a little
earlier.
On the “Nórooz,” or Coptic new-year’s-day (10th or 11th of September),
or two or three days before, he comes to each house in his district,
with his boy dressed in his best clothes, and a drummer and a
hautboy-player; repeats the same cry as on the Wefa; and again receives
a present. Afterwards he continues his former cry.
On the day of the “Saleeb” (or the Discovery of the Cross), which is the
17th of the Coptic month of Toot, or 26th or 27th of September, at which
period the river has risen to its greatest height, or nearly so, he
comes again to each house in his district, and repeats the following
cry:—“In uncertainty,[585] thou wilt not rest: nor in comparing[586]
wilt thou rest. O my reproacher,[587] rest! There is nothing that
endureth! There remaineth nothing [uncovered by the water] but the
shemmám[588] and lemmám[589] and the sown fields and the anemone and
safflower and flax: and may my master, such a one [naming the master of
the house], live, and see that the river has increased; and give, to the
bringer of good news, according to a just judgment. Aboo-Raddád[590] is
entitled to a fee from the government; a fee of a shereefee[591] for
every digit of the river’s increase; and _we_ are entitled to a fee from
the people of generosity; we come to take it with good behaviour. The
fortunate Nile of Egypt hath taken leave of us in prosperity: in its
increase, it hath irrigated all the country.”—The Munádee, on this
occasion, presents a few limes, and other fruit, to the rich, or persons
of middle rank, and some lumps of dry mud of the Nile, which is eaten by
the women, in many families. He generally receives a present of two or
three or more piasters. His occupation then ceases until the next year.
-----
Footnote 572:
I believe that this period has been called by all European writers who
have mentioned it, excepting myself, “El-Khamseen,” or by the same
term differently expressed, signifying _the Fifty_; i.e. _the Fifty
days_; but it is always termed by the Arabs “el-Khamáseen,” which
signifies _the Fifties_, being a vulgar _plural_ of Khamseen. In like
manner, the Arabs call the corresponding period of the Jewish calendar
by a term exactly agreeing with “el-Khamáseen;” namely
“el-Khamseenát;” only its _last day_ being termed “el-Khamseen.” See
De Sacy’s “Chrestomathie Arabe,” 2nde éd., tome i., p. 98 of the
Arabic text, and pp. 292 and 320 of his translation and notes. This
eminent scholar, however, appears to have had no authority but that of
Europeans for the name of the above-mentioned period of the Coptic
calendar; for he has followed the travellers, and written it
“Khamsin.”
Footnote 573:
“Kishk” (as the word is commonly pronounced, but properly “keshik”) is
prepared from wheat, first moistened, then dried, trodden in a vessel
to separate the husks, and coarsely ground with a hand-mill: the meal
is mixed with milk, and about six hours afterwards is spooned out upon
a little straw or bran, and then left for two or three days to dry.
When required for use, it is either soaked or pounded, and put into a
sieve, over a vessel; and then boiling water is poured on it. What
remains in the sieve is thrown away; what passes through is generally
poured into a saucepan of boiled meat or fowl, over the fire. Some
leaves of white beet, fried in butter, are usually added to each plate
of it.
Footnote 574:
Beans soaked in water until they begin to sprout, and then boiled.
Footnote 575:
Chap. ii., ver. 244.
Footnote 576:
That is, to his tomb.
Footnote 577:
He would be guilty of a sin if he did not do this when desired.
Footnote 578:
This present year (1834), the river having risen with unusual
rapidity, the dam was cut on the 5th of August. Fears were entertained
lest it should overflow the dam before it was cut: which would have
been regarded as an evil omen.
Footnote 579:
The words thus translated, the boys pronounce “O′fa-lléh,” for
“Owfa-lláh.”
Footnote 580:
This is an old building between the aqueduct and Masr el-’Ateekah,
where the Sultáns and Governors of Egypt used to alight, and inspect
the state of the river, previously to the cutting of the dam of the
canal.
Footnote 581:
The person before whose house the announcement is made.
Footnote 582:
In Paradise.
Footnote 583:
A Fountain of Paradise.
Footnote 584:
“’Akab” is the _general_ name of the largest kind of the boats which
navigate the Nile; and “’akabeh” (plural “’akabát”), the name of a
single boat of this kind.
Footnote 585:
Doubting whether the Nile will rise sufficiently high.
Footnote 586:
That is, in comparing the height of the river at a particular period
in the present year with its height at the same period in preceding
years.
Footnote 587:
O thou who hast said to me, “Why dost thou not bring better news?”
Footnote 588:
Cucumis dudaim.
Footnote 589:
Mentha Kahirina.
Footnote 590:
The Sheykh of the Mikyás, or Nilometer.
Footnote 591:
A gold coin, now become scarce. Its value, I am informed, is about a
third of a pound sterling, or rather less.
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