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.
