Many of the most remarkable customs of the modern Egyptians are witnessed at their periodical public festivals celebrated in Cairo; the more important of which I shall here describe. Most of these festivals and other anniversaries take place at particular periods of the lunar, Mohammadan year.

The first ten days of “Moharram” (the first month of the Mohammadan year) are considered as eminently blessed; and are celebrated with rejoicing: but the tenth day is especially honoured. They are vulgarly called the “’ashr;” the derivation of which term will be explained hereafter. The custom of selling, during this period of ten days, what is called “mey’ah mubárakah,” to be used, during the ensuing year, as a charm against the evil eye, whenever occasion may require, I have already mentioned in the second of the two chapters devoted to the superstitions of the modern Egyptians.—I have also mentioned that it is considered, by the Egyptians, unlucky to make a marriage-contract in Moharram.

It is a common custom of the Muslims of Egypt to give what they can afford in alms during the month of Moharram; especially in the first ten days, and more especially on the tenth day;^[518] and many pretend, though few of them really do so, to give, at this season, the “zekah,” or alms required by theirby their law, of which I have spoken in a former chapter: they give what, and to whom, they will. During the ten days above mentioned, and particularly on the tenth, many of the women of Cairo, and even those in respectable circumstances, if they have a young child, carry it through the streets, generally on the shoulder, or employ another female to carry it, for the purpose of soliciting alms from any well-dressed person whom they may chance to meet: sometimes the mother or bearer of the child, and sometimes the child itself, asks for the alms; saying, “My master, the alms of the ’ashr.” The word “’ashr” is vulgarly understood as meaning the “ten days;” but I think it signifies the “ten nights;” though I am informed that it is a corruption of “’oshr,” a term improperly used for “ruba el-’oshr” (the quarter of the tenth, or the fortieth part), which is the proportion that the Muslim is required, by law, to give in alms of the money which he possesses, and of some other articles of property. The sum generally given to a child in the case above described is a piece of five faddahs;^[519] and this, and as many others as can be procured in the same manner, are sometimes spent in sweetmeats, etc., but more usually sewed to the child’s cap, and worn thus until the next Moharram; when, if the child be not too old, the same custom is repeated for its sake; the pieces of money thus obtained being considered as charms.

The women of Egypt, and particularly of Cairo, entertain some curious superstitions respecting the first ten days of Moharram. They believe that “ginn” (or genii) visit some people by night during this period; and say that, on this occasion, a ginnee appears sometimes in the form of a sakka (or water-carrier), and sometimes in that of a mule. In the former case the mysterious visitor is called “sakka el-’ashr” (or “the water-carrier of the ’ashr”); in the latter, “baghlet el-’ashr” (“the mule of the ’ashr”). When the ginnee, they say, comes in the form of a sakka, he knocks at the chamber-door of a person sleeping, who asks, “Who is there?” The ginnee answers, “I, the sakka; where shall I empty [the skin]?” The person within, as sakkas do not come at night, knows who his visitor is, and says, “Empty into the water-jar;” and, going out afterwards, finds the jar full of gold.—The ginnee in the form of a mule is described in a more remarkable manner. He bears a pair of saddle-bags filled with gold; a dead man’s head is placed upon his back, and round his neck is hung a string of little round bells, which he shakes at the door of the chamber of the person whom he comes to enrich. This person comes out, takes off the dead man’s head, empties the saddle-bags of their valuable contents, then fills them with straw or bran or anything else, replaces them, and says to the mule, “Go, O blessed!”—Such are the modes in which the good genii pay their zekah. During the first ten days of Moharram, many an ignorant woman ejaculates this petition: “O my Lord, send me the water-carrier of the ’ashr!” or, “Send me the mule of the ’ashr!” The men, in general, laugh at these superstitions.

Some of the people of Cairo say that a party of genii, in the forms and garbs of ordinary mortals, used to hold a midnight “sook” (or market) during the first ten days of Moharram, in a street called Es-Saleebeh, in the southern part of the metropolis, before an ancient sarcophagus, which was called “el-Hód el-Marsood” (or “the Enchanted Trough”). This sarcophagus was in a recess under a flight of steps leading up to the door of a mosque adjacent to the old palace called Kal’at el-Kebsh: it was removed by the French during their occupation of Egypt, and is now in the British Museum. Since its removal, the sook of the genii, it is said, has been discontinued. Very few persons, I am told, were aware of this custom of the genii. Whoever happened to pass through the street where they were assembled and bought anything of them, whether dates or other fruit, cakes, bread, etc., immediately after found his purchase converted into gold.

The tenth day of Moharram is called “Yóm ’A′shoora.” It is held sacred on many accounts: because it is believed to be the day on which the first meeting of Adam and Eve took place after they were cast out of Paradise; and that on which Noah went out from the ark; also, because several other great events are said to have happened on this day; and because the ancient Arabs, before the time of the Prophet, observed it by fasting. But what, in the opinion of most modern Muslims, and especially the Persians, confers the greatest sanctity on the day of ’A′shoora, is the fact of its being that on which El-Hoseyn, the Prophet’s grandson, was slain, a martyr, at the battle of the plain of Karbal′a. Many Muslims fast on this day, and some also on the day preceding.

As I am now writing on the day of ’A′shoora, I shall mention the customs peculiar to it which I have witnessed on the present occasion.—I had to provide myself with a number of five-faddah pieces before I went out this day for the alms of the ’ashr, already mentioned. In the streets of the town I saw many young children, from about three to six or seven years of age, chiefly girls, walking about alone, or two or three together, or carried by women, and begging these alms.—In the course of the morning, a small group of blind fakeers, one of whom bore a half-furled red flag, with the names of El-Hoseyn and other worthies worked upon it in white, stopped in the street before my door, and chanted a petition for an alms. One of them began, “O thou who hast alms to bestow on the blessed day of ’A′shoora!”—the others then continued, in chorus, “A couple of grains of wheat! A couple of grains of rice! O Hasan! O Hoseyn!” The same words were repeated by them several times. As soon as they had received a small piece of money, they passed on, and then performed the same chant before other houses, but only where appearances led them to expect a reward. Numerous groups of fakeers go about the town in different quarters during this day, soliciting alms in the same manner.

On my paying a visit to a friend a little before noon, a dish, which it is the custom of the people of Cairo to prepare on the day of ’A′shoora, was set before me. It is called “hoboob,” and is prepared with wheat steeped in water for two or three days, then freed from the husks, boiled, and sweetened over the fire with honey or treacle; or it is composed of rice instead of wheat: generally, nuts, almonds, raisins, etc., are added to it. In most houses this dish is prepared, or sweetmeats of various kinds are procured or made, in accordance with one of the traditions of the Prophet; which is—“Whoso giveth plenty to his household on the day of ’A’shoora, God will bestow plenty upon him throughout the remainder of the year.”

After the call to noon-prayers, I went to the mosque of the Hasaneyn, which, being the reputed burial-place of the head of the martyr El-Hoseyn, is the scene of the most remarkable of the ceremonies that, in Cairo, distinguish the day of ’A′shoora. The avenues to this mosque, near the Kádee’s court, were thronged with passengers; and in them I saw several groups of dancing-girls (Gházeeyehs); some dancing, and others, sitting in a ring in the public thoroughfare, eating their dinner, and (with the exclamation of “bi-smi-llah!”) inviting each well-dressed man who passed by to eat with them. One of them struggled hard with me to prevent my passing without giving them a present. The sight of these unveiled girls, some of them very handsome, and with their dress alluringly disposed to display to advantage their fine forms, was but ill calculated to prepare men who passed by them for witnessing religious ceremonies; but so it is, that, on the occasions of all the great religious festivals in Cairo, and at many other towns in Egypt, these female warrers against modesty (not always seductive, I must confess) are sure to be seen. On my way to the mosque, I had occasion to rid myself of some of the small coins which I had provided, to give them to children. My next occasion for disbursing was on arriving before the mosque, when several water-carriers, of the class who supply passengers in the streets, surrounded me; I gave two of them twenty faddahs, for which each of them was to distribute the contents of the earthen vessel which he bore on his back to poor passengers, for the sake of “our lord El-Hoseyn.”

On entering the mosque, I was much surprised at the scene which presented itself in the great hall, or portico. This, which is the principal part of the mosque, was crowded with visitors, mostly women of the middle and lower orders, with many children; and there was a confusion of noises like what may be heard in a large schoolroom where several hundred boys are engaged in play: there were children bawling and crying, men and women calling to each other, and, amid all this bustle, mothers and children were importuning every man of respectable appearance for the alms of the ’ashr. Seldom have I witnessed a scene more unlike that which the interior of a mosque generally presents; and in this instance I was the more surprised, as the Gámë’ el-Hasaneyn is the most sacred of all the mosques in Cairo. The mats which are usually spread upon the pavement had been removed; some pieces of old matting were put in their stead, leaving many parts of the floor uncovered; and these, and every part, were covered with dust and dirt brought in by the feet of many shoeless persons: for on this occasion, as it is impossible to perform the ordinary prayers in the mosque, people enter without having performed the usual ablution, and without repairing first to the tank to do this; though every person takes off his, or her, shoes, as at other times, on entering the mosque, many leaving them, as I did mine, with a door-keeper. Several parts of the floor were wetted (by children too young to be conscious of the sanctity of the place); and though I avoided these parts, I had not been many minutes in the mosque before my feet were almost black with the dirt upon which I had trodden, and with that from other persons’ feet which had trodden upon mine. The heat, too, was very oppressive; like that of a vapour-bath, but more heavy; though there is a very large square aperture in the roof, with a malkaf^[520] of equal width over it, to introduce the northern breezes. The pulpit-stairs and the gallery of the muballigheen were crowded with women; and in the assemblage below the women were far more numerous than the men. Why this should be the case I know not, unless it be because the women are more superstitious, and have a greater respect for the day of ’A’shoora, and a greater desire to honour El-Hoseyn by visiting his shrine on this day.

It is commonly said by the people of Cairo, that no man goes to the mosque of the Hasaneyn on the day of ’A’shoora but for the sake of the women; that is, to be jostled among them; and this jostling he may indeed enjoy to the utmost of his desire, as I experienced in pressing forward to witness the principal ceremonies which contribute with the sanctity of the day to attract such swarms of people. By the back-wall, to the right of the pulpit, were seated, in two rows, face to face, about fifty darweeshes, of various orders. They had not yet begun their performances, or “zikrs,” in concert; but one old darweesh, standing between the two rows, was performing a zikr alone, repeating the name of God (Alláh), and bowing his head each time that he uttered the word, alternately to the right and left. In pushing forward to see them, I found myself in a situation rather odd in a country where it is deemed improper for a man even to touch a woman who is not his wife or slave or a near relation. I was so compressed in the midst of four women, that, for some minutes, I could not move in any direction, and pressed so hard against one young woman, face to face, that, but for her veil, our cheeks had been almost in contact: from her panting, it seemed that the situation was not quite easy to her; though a smile, expressed at the same time by her large black eyes, showed that it was amusing: she could not, however, bear it long, for she soon cried out, “My eye!^[521] do not squeeze me so violently.” Another woman called out to me, “O Efendee! by thy head! push on to the front, and make way for me to follow thee.” With considerable difficulty I attained the desired place, but in getting thither I had almost lost my sword and the hanging sleeves of my jacket: some person’s dress had caught the guard of the sword, and had nearly drawn the blade from the scabbard before I could get hold of the hilt. Like all around me, I was in a profuse perspiration.

The darweeshes I found to be of different nations, as well as of different orders. Some of them wore the ordinary turban and dress of Egypt; others wore the Turkish ká-ook, or padded cap; and others, again, wore high caps, or tartoors, mostly of the sugar-loaf shape. One of them had a white cap of the form last mentioned, upon which were worked, in black letters, invocations to the first four Khaleefehs, to El-Hasan and El-Hoseyn, and to other eminent saints, founders of different orders of darweeshes.^[522] Most of the darweeshes were Egyptians; but there were among them many Turks and Persians. I had not waited many minutes before they began their exercises. Several of them first drove back the surrounding crowd with sticks; but as no stick was raised at me, I did not retire so far as I ought to have done; and before I was aware of what the darweeshes were about to do, forty of them, with extended arms and joined hands, had formed a large ring, in which I found myself enclosed. For a moment I felt half inclined to remain where I was, and join in the zikr; bow, and repeat the name of God; but another moment’s reflection on the absurdity of the performance, and the risk of my being discovered to be no darweesh, decided me otherwise; so, parting the hands of two of the darweeshes, I passed outside the ring. The darweeshes who formed the large ring (which enclosed four of the marble columns of the portico) now commenced their zikr, exclaiming over and over again, “Alláh!” and, at each exclamation, bowing the head and body, and taking a step to the right; so that the whole ring moved rapidly round. As soon as they commenced this exercise, another darweesh, a Turk, of the order of Mowlawees, in the middle of the circle, began to whirl; using both his feet to effect the motion, and extending his arms: the motion increased in velocity until his dress spread out like an umbrella. He continued whirling thus for about ten minutes, after which he bowed to his superior, who stood within the great ring; and then, without showing any signs of fatigue or giddiness, joined the darweeshes in the great ring; who had now begun to ejaculate the name of God with greater vehemence, and to jump to the right, instead of stepping. After the whirling, six other darweeshes, within the great ring, formed another ring, but a very small one; each placing his arms upon the shoulders of those next him; and thus disposed, they performed a revolution similar to that of the larger ring, excepting in being much more rapid; repeating, also, the same exclamation of “Alláh!” but with a rapidity proportionably greater. This motion they maintained for about the same length of time that the whirling of the single darweesh before had occupied; after which the whole party sat down to rest.—They rose again after the lapse of about a quarter of an hour; and performed the same exercise a second time.—I saw nothing more in the great portico that was worthy of remark, excepting two fakeers (who, a bystander told me, were “megázeeb,” or idiots), dancing, and repeating the name of God, and each beating a tambourine.

I was desirous of visiting the shrine of El-Hoseyn on this anniversary of his death, and of seeing if any particular ceremonies were performed there on this occasion. With difficulty I pushed through the crowd in the great portico to the door of the saloon of the tomb; but there I found comparatively few persons collectedcollected. On my entering, one of the servants of the mosque conducted me to an unoccupied corner of the bronze screen which surrounds the monument over the place where the martyr’s head is said to be buried, that I might there recite the Fát’hah: this duty performed, he dictated to me the following prayer; pausing after every two or three words, for me to repeat them, which I affected to do; and another person, who stood on my left, saying “A’meen” (or Amen), at the close of each pause. “O God, accept my visit, and perform my want, and cause me to attain my wish; for I come with desire and intent, and urge Thee by the seyyideh Zeyneb, and the Imám Esh-Sháfe’ee, and the Sultán Aboo-So’ood.”^[523] After this followed similar words in Turkish; which were added in the supposition that I was a Turk, and perhaps did not understand the former words in Arabic. This short supplication has been often dictated to me at the tombs of saints in Cairo on festival days. On the occasion above described, before I proceeded to make the usual circuit round the screen which encloses the monument, I gave to the person who dictated the prayer a small piece of money, and he, in return, presented me with four little balls of bread, each about the size of a hazelnut. This was consecrated bread, made of very fine flour at the tomb of the seyyid Ahmad El-Bedawee; and brought hither, as it is to several saints’ tombs in Cairo on occasions of general visiting, to be given to the more respectable of the visitors. It is called “’Eysh es-seyyid El-Bedawee.” Many persons in Egypt keep a little piece of it (that is, one of the little balls into which it is formed) constantly in the pocket, as a charm; others eat it, as a valuable remedy against any disorder, or as a preventive of disease.

Generally, towards the end of “Safar” (the second month), the caravan of Egyptian pilgrims, returning from Mekkeh, arrives at Cairo: hence, this month is vulgarly called “Nezlet el-Hágg” (the Alighting of the Pilgrims). Many pilgrims, coming by the Red Sea, arrive before the caravan. A caravan of merchant-pilgrims arrives later than the main body of pilgrims.

An officer, called “Sháweesh el-Hágg,” arrives about four or five days before the caravan, having pushed on, with two Arabs, mounted on fleet dromedaries, to announce the approach of the Hágg,^[524] and the expected day of their arrival at the metropolis; and to bring letters from pilgrims to their friends. He and his two companions exclaim, as they pass along, to the passengers in the way, “Blessing on the Prophet!” or, “Bless the Prophet!” and every Muslim who hears the exclamation responds, “O God, favour him!”—They proceed directly to the Citadel, to convey the news to the Básha or his representative. The Sháweesh divides his letters into packets, with the exception of those which are to great or wealthy people, and sells them, at so many dollars a packet, to a number of persons who deliver them, and receive presents from those to whom they are addressed; but sometimes lose by their bargains. The Sháweesh himself delivers those to the great and rich; and obtains from them handsome presents of money, or a shawl, etc.

Some persons go out two or three days’ journey, to meet their friends returning from pilgrimage; taking with them fresh provisions, fruits, etc., and clothes, for the wearied pilgrims. The poorer classes seldom go further than the Birket el-Hágg (or Lake of the Pilgrims), about eleven miles from the metropolis, and the place where the caravan passes the last night but one before its entry into the metropolis; or such persons merely go to the last halting-place. These usually take with them some little luxury in the way of food, and an ass, as an agreeable substitute to the pilgrim for his jaded and uneasy camel;^[525] together with some clean, if not new, clothes; and many go out with musicians to pay honour to their friends. It is very affecting to see, at the approach of the caravan, the numerous parties who go out with drums and pipes to welcome and escort to the city their friends arrived from the holy places, and how many, who went forth in hope, return with lamentation instead of music and rejoicing; for the arduous journey through the desert is fatal to a great number of those pilgrims who cannot afford themselves necessary conveniences. Many of the women who go forth to meet their husbands or sons receive the melancholy tidings of their having fallen victims to privation and fatigue. The piercing shrieks with which they rend the air as they retrace their steps to the city are often heard predominant over the noise of the drum, and the shrill notes of the hautboy, which proclaim the joy of others.—The pilgrims, on their return, are often accosted, by passengers, with the petition, “Pray for pardon for me;” and utter this short ejaculation, “God pardon thee!” or, “O God! pardon him!” This custom owes its origin to a saying of the Prophet—“God pardoneth the pilgrim, and him for whom the pilgrim implores pardon.”

I write the following account of the Nezlet el-Hágg just after witnessing it, in the year of the Flight 1250 (A.D. 1834).—The caravan arrived at its last halting-place, the Hasweh, a pebbly tract of the desert, near the northern suburb of Cairo, last night, on the eve of the 4th of Rabeea el-Owwal. A few pilgrims left the caravan after sunset, and entered the metropolis. The caravan entered this morning, the fourth of the month. I was outside the walls soon after sunrise, before it drew near; but I met two or three impatient pilgrims, riding upon asses, and preceded by musicians or by flag-bearers, and followed by women singing; and I also met several groups of women who had already been out to make inquiries respecting relations whom they expected, and were returning with shrieks and sobs. Their lamentation seemed more natural, and more deeply felt, than that which is made at funerals. This year, in addition to a great many deaths, there were to be lamented a thousand men who had been seized for the army: so that, perhaps, there was rather more wailing than is usual. About two hours and a half after sunrise, the caravan began to draw near to the gates of the metropolis, parted in three lines: one line towards the gate called Báb en-Nasr; another directly towards the Báb el-Futooh; and the third, branching off from the second, to the Báb el-’Adawee. The caravan this year was more numerous than usual (though many pilgrims went by sea); and, in consequence of the seizure of so many men for the army, it comprised an uncommon proportion of women. Each of the three lines into which it divided to enter the metropolis, as above mentioned, consisted, for the most part, of an uninterrupted train of camels, proceeding one by one; but sometimes there were two abreast; and in a few places the train was broken for a short space. Many of the pilgrims had quitted their camels to take the more easy conveyance of asses; and rode beside their camels; many of them attended by musicians, and some by flag-bearers.

The most common kind of camel-litter used by the pilgrims is called a “musattah,” or “heml musattah.” It resembles a small, square tent; and is chiefly composed of two long chests, each of which has a high back: these are placed on the camel in the same manner as a pair of panniers, one on each side; and the high backs, which are placed outwards, together with a small pole resting on the camel’s pack-saddle, support the covering which forms what may be called the tent. This conveyance accommodates two persons. It is generally open at the front; and may also be opened at the back. Though it appears comfortable, the motion is uneasy; especially when it is placed upon a camel that has been accustomed to carry heavy burdens, and consequently has a swinging walk: but camels of easy pace are generally chosen for bearing the musattah and other kinds of litters. There is one kind of litter called a “shibreeyeh,” composed of a small, square platform, with an arched covering. This accommodates but one person; and is placed on the back of the camel: two sahhárahs (or square chests), one on each side of the camel, generally form a secure foundation for the shibreeyeh. The most comfortable kind of litter is that called a “takht’rawán,” which is most commonly borne by two camels; one before, and the other behind: the head of the latter is painfully bent down under the vehicle. This litter is sometimes borne by four mules; in which case its motion is more easy. Two light persons may travel in it. In general, it has a small projecting meshrebeeyeh of wooden lattice-work at the front and back, in which one or more of the porous earthen water-bottles so much used in Egypt may be placed.

I went on to the place where the caravan had passed the last night. During my ride from the suburb to this spot, which occupied a little more than half an hour (proceeding at a slow pace), about half the caravan passed me; and in half an hour more almost the whole had left the place of encampment.^[526] I was much interested at seeing the meetings of wives, brothers, sisters, and children, with the pilgrims: but I was disgusted with one pilgrim: he was dressed in ragged clothes, and sitting on a little bit of old carpet, when his wife, or perhaps his sister, came out to him, perspiring under the weight of a large bundle of clothes, and fervently kissed him, right and left: he did not rise to meet her; and only made a few cold inquiries.—The Emeer el-Hágg (or chief of the caravan), with his officers, soldiers, etc., were encamped apart from the rest of the caravan. By his tent a tall spear was stuck in the ground; and by its side also stood the “Mahmal,” or “Mahmil”^[527] (of which I shall presently give a sketch and description); with its travelling cover, of canvas, ornamented with a few inscriptions.

Many of the pilgrims bring with them, as presents, from “the holy territory,” water of the sacred well of “Zemzem” (in china bottles, or tin or copper flasks), pieces of the “kisweh” (or covering) of the Kaabeh (which is renewed at the season of the pilgrimage), dust from the Prophet’s tomb (made into hard cakes), “libán” (or frankincense), “leef” (or fibres of the palm-tree, used in washing, as we employ a sponge), combs of aloes-wood, “sebhahs” (or rosaries) of the same or other materials, “miswáks” (or sticks for cleaning the teeth, which are generally dipped in Zemzem-water, to render them more acceptable), “kohl” (or black powder for the eyes), shawls, etc., of the manufacture of the Hegáz,^[528] and various things from India.

It is a common custom to ornament the entrance of a pilgrim’s house a day, or two or three days, before his arrival; painting the door, and colouring the alternate courses of stone on each side and above it with a deep dull red, and white; or, if it be of brick, ornamenting it in a similar manner, with broad horizontal stripes of red and white: often also trees, camels, etc., are painted in a very rude manner, in green, black, red, and other colours. The pilgrim sometimes writes to order this to be done. On the evening after his arrival, he entertains his friends with a feast, which is called “the feast of the Nezleh.” Numerous guests come to welcome him, and to say, “Pray for pardon for me.” He generally remains at home a week after his return; and on the seventh day gives to his friends another entertainment, which is called “the feast of the Subooa.” This continues during the day and ensuing night; and a khatmeh, or a zikr, is usually performed in the evening.

On the morning after that on which the main body of the pilgrims of the great caravan enter the metropolis, another spectacle is witnessed: this is the return of the Mahmal, which is borne in procession from the Hasweh, through the metropolis, to the Citadel. This procession is not always arranged exactly in the same order: I shall describe it as I have this day witnessed it, on the morning after the return of the pilgrims of which I have just given an account.

First, I must describe the Mahmal itself. It is a square skeleton-frame of wood, with a pyramidal top; and has a covering of black brocade, richly worked with inscriptions and ornamental embroidery in gold, in some parts upon a ground of green or red silk, and bordered with a fringe of silk, with tassels surmounted by silver balls. Its covering is not always made after the same pattern with regard to the decorations; but in every cover that I have seen, I have remarked, on the upper part of the front, a view of the Temple of Mekkeh, worked in gold; and, over it, the Sultán’s cypher. It contains nothing; but has two mus-hafs (or copies of the Kur-án), one on a scroll, and the other in the usual form of a little book, and each enclosed in a case of gilt silver, attached, externally, at the top. The sketch which I insert will explain this description. The five balls with crescents, which ornament the Mahmal, are of gilt silver. The Mahmal is borne by a fine tall camel, which is generally indulged with exemption from every kind of labour during the remainder of its life.

It is related that the Sultán Ez-Záhir Beybars, King of Egypt, was the first who sent a Mahmal with the caravan of pilgrims to Mekkeh, in the year of the Flight 670 (A.D. 1272), or 675; but this custom, it is generally said, had its origin a few years before his accession to the throne. Sheger-ed-Durr (commonly called Shegeret-ed-Durr), a beautiful Turkish female slave, who became the favourite wife of the Sultán Es-Sáleh Negm-ed-Deen, and on the death of his son (with whom terminated the dynasty of the house of Eiyoob) caused herself to be acknowledged as Queen of Egypt, performed the pilgrimage in a magnificent “hódag” (or covered litter), borne by a camel; and for several successive years her empty hódag was sent with the caravan merely for the sake of state. Hence, succeeding princes of Egypt sent, with each year’s caravan of pilgrims, a kind of hódag (which received the name of “Mahmal,” or “Mahmil”), as an emblem of royalty; and the kings of other countries followed their example.^[529] The Wahhábees prohibited the Mahmal as an object of vain pomp: it afforded them one reason for intercepting the caravan.

The procession of the return of the Mahmal, in the year above mentioned, entered the city, by the Báb en-Nasr, about an hour after sunrise. It was headed by a large body of Nizám (or regular) infantry. Next came the Mahmal, which was followed, as usual, by a singular character: this was a long-haired, brawny, swarthy fellow, called “Sheykh-el-Gemel” (or Sheykh of the Camel), almost entirely naked, having only a pair of old trousers: he was mounted on a camel, and was incessantly rolling his head. For many successive years this sheykh has followed the Mahmal, and accompanied the caravan to and from Mekkeh; and all assert, that he rolls his head during the whole of the journey. He is supplied by the government with two camels and his travelling provisions. A few years ago there used also to follow the Mahmal, to and from Mekkeh, an old woman, with her head uncovered, and only wearing a shirt. She was called “Umm-el-Kutat” (or the Mother of the Cats), having always five or six cats sitting about her on her camel.—Next to the sheykh of the camel, in the procession which I have begun to describe, followed a group of Turkish horsemen; and then about twenty camels, with stuffed and ornamented saddles, covered with cloth, mostly red and green. Each saddle was decorated with a number of small flags, slanting forward from the fore part, and a small plume of ostrich-feathers upon the top of a stick fixed upright upon the same part; and some had a large bell hung on each side; the ornaments on the covering were chiefly formed of the small shells called cowries. I think I perceived that these camels were slightly tinged with the red dye of the henna; as they are on other similar occasions. They were followed by a very numerous body of Bedawee horsemen; and with these the procession was closed.

Having been misinformed as to the time of the entry of the Mahmal, on my arriving at the principal street of the city I found myself in the midst of the procession; but the Mahmal had passed. Mounting a donkey that I had hired, I endeavoured to overtake it; but it was very difficult to make any progress: so, without further loss of time, I took advantage of some bye-streets, and again joined the procession: I found, however, that I had made very little advancement. I therefore dismounted; and, after walking and running, and dodging between the legs of the Bedawees’ horses, for about half an hour, at length caught a glimpse of the Mahmal, and, by a great effort, and much squeezing, overtook it soon after, about a quarter of an hour before it entered the great open place called the Rumeyleh, before the Citadel. After touching it three times, and kissing my hand, I caught hold of the fringe, and walked by its side. The guardian of the sacred object, who walked behind it, looked very hard at me, and induced me to utter a pious ejaculation, which perhaps prevented his displacing me; or possibly my dress influenced him; for he only allowed other persons to approach and touch it one by one; and then drove them back. I continued to walk by its side, holding the fringe, nearly to the entrance of the Rumeyleh. On my telling a Muslim friend, to-day, that I had done this, he expressed great astonishment; and said that he had never heard of any one having done so before; and that the Prophet had certainly taken a love for me, or I could not have been allowed: he added, that I had derived an inestimable blessing; and that it would be prudent in me not to tell any others of my Muslim friends of this fact, as it would make them envy me so great a privilege, and perhaps displease them. I cannot learn why the Mahmal is esteemed so sacred. Many persons showed an enthusiastic eagerness to touch it; and I heard a soldier exclaim, as it passed him, “O my Lord! Thou hast denied my performing the pilgrimage!” The streets through which it passed were densely crowded: the shops were closed; and the mastab′ahs occupied by spectators. It arrived at the Rumeyleh about an hour and a half after it had entered the metropolis: it crossed this large place to the entrance of the long open space called Kara Meydán: next proceeded along the latter place, while about twelve of the guns of the Citadel fired a salute: then returned to the Rumeyleh, and proceeded through it to the northern gate of the Citadel, called Báb el-Wezeer.

A curious custom is allowed to be practised on the occasions of the processions of the Mahmal and Kisweh; which latter, and a more pompous procession of the Mahmal, on its departure for Mekkeh, will be hereafter described. Numbers of boys go about the streets of the metropolis in companies; each boy armed with a short piece of the thick end of a palm-stick, called a “makra’′ah,” in which are made two or three splits, extending from the larger end to about half the length; and any Christian or Jew whom they meet they accost with the demand of “Hát el-’ádeh,” or “Give the customary present:” if he refuse the gift of five or ten faddahs, they fall to beating him with their makra’′ahs. Last year a Frank was beaten by some boys, in accordance with this custom, and sought refuge in a large wekáleh; but some of the boys entered after him, and repeated the beating. He complained to the Básha, who caused a severe bastinading to be administered to the sheykh of the wekáleh, for not having protected him.

In the beginning of the month of “Rabeea el-Owwal” (the third month) preparations are commenced for celebrating the festival of the Birth of the Prophet, which is called “Moolid en-Nebee.” The principal scene of this festival is the south-west quarter of the large open space called Birket el-Ezbekeeyeh, almost the whole of which, during the season of the inundation, becomes a lake: this is the case for several years together at the time of the festival of the Prophet, which is then celebrated on the margin of the lake; but at present, the dry bed of the lake is the chief scene of the festival. In the quarter above mentioned, several large tents (called “seewáns”) are pitched; mostly for darweeshes, who, every night, while the festival lasts, assemble in them, to perform zikrs. Among these is erected a mast (sáree), firmly secured by ropes, and with a dozen or more lamps hung to it. Around it, numerous darweeshes, generally about fifty or sixty, form a ring, and repeat zikrs. Near the same spot is erected what is termed a “káïm;” which consists of four masts erected in a line, a few yards apart, with numerous ropes stretched from one to the other and to the ground: upon these ropes are hung many lamps; sometimes in the form of flowers, lions, etc.; sometimes of words, such as the names of God and Mohammad, the profession of the faith, etc.; and sometimes arranged in a merely fanciful, ornamental manner. The preparations for the festival are generally completed on the second day of the month; and on the following day the rejoicings and ceremonies begin: these continue, day and night, until the twelfth night of the month; that is, according to the Mohammadan mode of reckoning, the night preceding the twelfth day of the month; which night is that of the Moolid, properly speaking.^[530] During this period of nine days and nights, numbers of the inhabitants of the metropolis flock to the Ezbekeeyeh.—I write these notes during the Moolid; and shall describe the festival of this year (the year of the Flight 1250, A.D. 1834); mentioning some particulars in which it differs from those of former years.

During the day-time, the people assembled at the principal scene of the festival are amused by Shá’ers (or reciters of the romance of Aboo-Zeyd), conjurers, buffoons, etc. The Ghawázee have lately been compelled to vow repentance, and to relinquish their profession of dancing, etc.: consequently, there are now none of them at the festival. These girls used to be among the most attractive of all the performers. In some parts of the neighbouring streets, a few swings and whirligigs are erected, and numerous stalls for the sale of sweetmeats, etc. Sometimes, rope-dancers, who are gipsies, perform at this festival; but there are none this year. At night, the streets above mentioned are lighted with many lamps, which are mostly hung in lanterns of wood:^[531] numbers of shops and stalls, stocked with eatables, chiefly sweetmeats, are open during almost the whole of the night; and so also are the coffee-shops; at some of which, as well as in other places, Shá’ers or Mohaddits amuse whoever chooses to stop and listen to their recitations. Every night, an hour or more after midnight, processions of darweeshes pass through this quarter: instead of bearing flags, as they do in the day, they carry long staves, with a number of lamps attached to them at the upper part, and called “menwars.” The procession of a company of darweeshes, whether by day, with flags, or by night, with menwars, is called the procession of the “ishárah” of the sect; that is, of the “banner;” or rather, the term “ishárah” is applied to the procession itself. These darweeshes are mostly persons of the lower orders, and have no distinguishing dress: the greater number wear an ordinary turban, and some of them merely a tarboosh, or a padded or felt cap; and most of them wear the common blue linen or cotton, or brown woollen, shirt—the dress which they wear on other occasions, at their daily work, or at their shops.

On the last two nights, the festival is more numerously attended than on the preceding nights; and the attractions are greater. I shall describe what I have just witnessed on the former of these nights.

This being the eleventh night of the lunar month, the moon was high, and enlivened the scenes of festivity. I passed on to a street called Sook El-Bekree, on the south of the Birket el-Ezbekeeyeh, to witness what I was informed would be the best of the zikrs that were to be performed. The streets through which I passed were crowded; and persons were here allowed, on this occasion, to go about without lanterns. As is usually the case at night, there were scarcely any women among the passengers. At the scene of the zikr in the Sook El-Bekree, which was more crowded than any other place, was suspended a very large “negefeh” (a chandelier, or rather a number of chandeliers, chiefly of glass, one below another, placed in such a manner that they all appeared but one), containing about two or three hundred kandeels (or small glass lamps^[532]). Around this were many lanterns of wood, each having several kandeels hanging through the bottom. These lights were not hung merely in honour of the Prophet: they were near a “záwiyeh” (or small mosque) in which is buried the sheykh Darweesh^[533] El-’Ashmáwee; and this night was his Moolid. A zikr is performed here every Friday-night (or what we call Thursday-night); but not with so much display as on the present occasion. I observed many Christian black turbans here; and having seen scarcely any elsewhere this night, and heard the frequent cry of “A grain of salt in the eye of him who doth not bless the Prophet!” ejaculated by the sellers of sweetmeats, etc., which seemed to show that Christians and Jews were at least in danger of being insulted, at a time when the zeal of the Muslims was unusually excited, I asked the reason why so many Copts should be congregated at the scene of this zikr: I was answered, that a Copt, who had become a Muslim, voluntarily paid all the expenses of this Moolid of the sheykh Darweesh. This sheykh was very much revered: he was disordered in mind, or imitated the acts of a madman; often taking bread and other eatables, and stamping upon them, or throwing them into dirt; and doing many other things directly forbidden by his religion; yet was he esteemed an eminent saint; for such acts, as I have remarked on a former occasion, are considered the results of the soul’s being occupied in devotion. He died about eight years ago.

The “zikkeers” (or the performers of the zikr), who were about thirty in number, sat cross-legged, upon matting extended close to the houses on one side of the street, in the form of an oblong ring. Within this ring, along the middle of the matting, were placed three very large wax-candles, each about four feet high, and stuck in a low candlestick. Most of the zikkeers were Ahmed′ee darweeshes, persons of the lower orders, and meanly dressed: many of them wore green turbans. At one end of the ring were four “munshids” (or singers of poetry), and with them was a player on the kind of flute called “náy.” I procured a small seat of palm-sticks from a coffee-shop close by, and, by means of a little pushing, and the assistance of my servant, obtained a place with the munshids, and sat there to hear a complete act, or “meglis,” of the zikr; which I shall describe as completely as I can, to convey a notion of the kind of zikr most common and most approved in Cairo. It commenced at about three o’clock (or three hours after sunset); and continued two hours.

The performers began by reciting the Fát’hah, altogether; their sheykh (or chief) first exclaiming, “El-Fát’hah!” They then chanted the following words:—“O God, favour our lord Mohammad among the former generations; and favour our lord Mohammad among the latter generations; and favour our lord Mohammad in every time and period; and favour our lord Mohammad among the most exalted princes,^[534] unto the day of judgment: and favour all the prophets and apostles among the inhabitants of the heavens and of the earth: and may God (whose name be blessed and exalted!) be well pleased with our lords and our masters, those persons of illustrious estimation, Aboo-Bekr and ’Omar and ’Osmán and ’Alee, and with all the other favourites of God. God is our sufficiency; and excellent is the Guardian! And there is no strength nor power but in God, the High, the Great! O God! O our Lord! O Thou liberal of pardon! O Thou most bountiful of the most bountiful! O God! Amen!” They were then silent for three or four minutes; and again recited the Fát’hah, but silently. This form of prefacing the zikr is commonly used by almost all orders of darweeshes in Egypt.

After this preface, the performers began the zikr. Sitting in the manner above described, they chanted, in slow measure, “Lá iláha illa-lláh” (“There is no deity but God”), to the following air:—