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 carriedcarried 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”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:—