Grant me one favour more: my wish do not slight:
Receive me in marriage: embrace me at once;
For I willingly now acknowledge thy right.”
“Kattálet-esh-Shug’án,” or the Slayer of Heroes (for so was this damsel named, as above related by herself), then said to El-Gundub′ah, “Come with me and my party to my abode.” He went with her; and her people received them with joy; and feasted the Emeer Gundub′ah three days. On the fourth day, Kattálet-esh-Shug’án assembled the people of her tribe, with El-Gundub′ah, at her own dwelling; and regaled them with a repast, to which high and low were admitted. After they had eaten, they began to converse; and asked El-Gundub′ah to acquaint them with his history. He accordingly related to them what had befallen him with the Emeer Dárim; how he had liberated him and his sons from captivity; and how ungratefully he had been treated. There were ten persons sitting with him; and nine of these recounted their deeds in arms. The tenth, who was a slave, was then desired to tell his story; and he related his having served the Emeer Háris, and murdered his widow. El-Gundub′ah heard with impatience this tale of his mother’s murderer; and, as soon as it was finished, drew his sword, and struck off the slave’s head; exclaiming, “I have taken my blood-revenge upon this traitor slave!” The persons present all drew their swords, and raised a tremendous shout. Kattálet-esh-Shug’án was not then with them; but she heard the shout, and instantly came to inquire the cause; which they related to her; demanding, at the same time, that El-Gundub′ah should be given up to them to be put to death. She drew them aside, and told them that he had eaten of her food, and that she would not give him up, even if he had robbed her of her honour; but that she would advise him to take his departure on the morrow, and that, when he should have left her abode, they might do as they pleased. She then went to him, and told him of his danger. He asked what he should do. She answered, “Let us marry forthwith, and depart from these people:” and this he gladly consented to do.
They married each other immediately, taking God alone for their witness; and departed at night, and proceeded on their way until the morning, giving thanks to their Lord. For four days they continued their journey; and on the fifth day arrived at a valley abounding with trees and fruits and birds and running streams. They entered it at midnight. Seeing something white among the trees, they approached it; and found it to be a horse, white as camphor. They waited till morning; and then beheld a settlement of Arabs: there were horses, and she and he camels, and tents pitched, and lances stuck in the ground, and pavilions erected; and among them was a great company; and there were maids beating tambourines: they were surrounded with abundance. Through this valley, El-Gundub′ah and his bride took their way: his love for her increased: they conversed together; and her conversation delighted him. She now, for the first time, ventured to ask him why he had killed the slave, when he was her guest; and he related to her the history of this wretch’s crime. After this, they talked of the beauties of the valley which they had entered; and while they were thus amusing themselves, a great dust appeared; and beneath it were seen troops of horsemen galloping along. El-Gundub′ah immediately concluded that they were of his wife’s tribe, and were come in pursuit of him; but he was mistaken: for they divided into four parties, and all attacking, in different quarters at the same time, the tribe settled in the valley soon made the latter raise piteous cries and lamentations, and rend the air with the shouts of “O ’A’mir! O Kiláb!” When El-Gundub′ah heard the cries of “O ’A’mir! O Kiláb!” he exclaimed to his wife, “These people are the sons of my uncle! my flesh and my blood!” and instantly determined to hasten to their assistance. His bride resolved to accompany him; and they both together rushed upon the enemy, slaying every horseman in their way, and piercing the breasts of those on foot, with such fury and such success, that the defeated tribe rallied again, repulsed their assailants, and recovered all the booty that had been taken; after which they returned to El-Gundub′ah, and asked him who he was. He answered, “This is not a time to ask questions; but a time to rest from fight and slaughter.” So they took him with them, and retired to rest; and after they had rested and eaten, he related to them his history. Delighted with his words, they all exclaimed, “The truth hath appeared; and doubt is dissipated: justice is rendered to the deserving; and the sword is returned to its scabbard!” They immediately acknowledged him their rightful chief: but, after the death of El-Háris, they had chosen for their chief an Emeer named Gábir, who hated El-Háris, and termed him a robber; and this Emeer now disputed their choice, and challenged El-Gundub′ah to decide the matter by combat. The challenge was accepted, and the two rivals met and fought; but, though Gábir was a thorough warrior, El-Gundub′ah slew him. This achievement obtained him the possession of Gábir’s mare, an animal coveted throughout the desert: the rest of the property of the vanquished chief he left to be parted among the tribe. There were, however, many partisans of Gábir; and these, when they saw him slain, gathered themselves together against El-Gundub′ah: but he, with the assistance of his own party, defeated them, and put them to flight. Returning from their pursuit, he sat among his people and kinsfolk; and the sheykhs of his tribe brought him horses and arms and everything necessary: he received gifts from every quarter: his wife, also, was presented with ornaments; and from that day the Emeer Gundub′ah was acknowledged by all his tribe as the chief of the Benee-Kiláb.
CHAPTER XXIV.
PERIODICAL PUBLIC FESTIVALS, ETC.
Many of the most remarkable customs of the modern Egyptians are witnessed at their periodical public festivals celebrated in Cairo; the more important of which I shall here describe. Most of these festivals and other anniversaries take place at particular periods of the lunar, Mohammadan year.
The first ten days of “Moharram” (the first month of the Mohammadan year) are considered as eminently blessed; and are celebrated with rejoicing: but the tenth day is especially honoured. They are vulgarly called the “’ashr;” the derivation of which term will be explained hereafter. The custom of selling, during this period of ten days, what is called “mey’ah mubárakah,” to be used, during the ensuing year, as a charm against the evil eye, whenever occasion may require, I have already mentioned in the second of the two chapters devoted to the superstitions of the modern Egyptians.—I have also mentioned that it is considered, by the Egyptians, unlucky to make a marriage-contract in Moharram.
It is a common custom of the Muslims of Egypt to give what they can afford in alms during the month of Moharram; especially in the first ten days, and more especially on the tenth day;[[518]] and many pretend, though few of them really do so, to give, at this season, the “zekah,” or alms required by their[by their] law, of which I have spoken in a former chapter: they give what, and to whom, they will. During the ten days above mentioned, and particularly on the tenth, many of the women of Cairo, and even those in respectable circumstances, if they have a young child, carry it through the streets, generally on the shoulder, or employ another female to carry it, for the purpose of soliciting alms from any well-dressed person whom they may chance to meet: sometimes the mother or bearer of the child, and sometimes the child itself, asks for the alms; saying, “My master, the alms of the ’ashr.” The word “’ashr” is vulgarly understood as meaning the “ten days;” but I think it signifies the “ten nights;” though I am informed that it is a corruption of “’oshr,” a term improperly used for “ruba el-’oshr” (the quarter of the tenth, or the fortieth part), which is the proportion that the Muslim is required, by law, to give in alms of the money which he possesses, and of some other articles of property. The sum generally given to a child in the case above described is a piece of five faddahs;[[519]] and this, and as many others as can be procured in the same manner, are sometimes spent in sweetmeats, etc., but more usually sewed to the child’s cap, and worn thus until the next Moharram; when, if the child be not too old, the same custom is repeated for its sake; the pieces of money thus obtained being considered as charms.