After a short interval, the sounds of drums and fifes were heard; and a considerable body of the Nizám, or regular troops, marched by. Next followed the “Wálee” (or chief magistrate of police), with several of his officers; then, the attendants of the “Emeer el-Hágg,” the “Emeer” himself, three kátibs (or clerks), a troop of Maghrab′ee horsemen, and three “Muballighs” of the Mountain, in white ’abáyehs (or woollen cloaks), interwoven with gold. The office of the last is to repeat certain words of the Khateeb (or preacher) on Mount ’Arafát. Then again there intervened numerous groups of camel-drivers, sweepers, sakkas, and others; many of them shouting as those before. In the midst of these rode the “Imáms” of the four orthodox sects; one to each sect. Several companies of darweeshes, of different orders, followed next, with the tall banners and flags of the kind mentioned in my account of the procession of the Kisweh; the Kádireeyeh having also, in addition to their poles with various-coloured nets, long palm-sticks, as fishing-rods. Kettledrums, hautboys, and other instruments, at the head of each of these companies, produced a harsh music. They were followed by members of various trades; each body headed by their sheykh.
Next came several camels; and then, the “Mahmal.” Many of the people in the streets pressed violently towards it, to touch it with their hands, which, having done so, they kissed; and many of the women who witnessed the spectacle from the latticed windows of the houses let down their shawls or head-veils, in order to touch with them the sacred object. Immediately behind the Mahmal was the same person whom I have described as following it on its return to Cairo, and in the procession of the Kisweh: the half-naked sheykh, seated on a camel, and rolling his head.
In former years, the Mahmal used to be conveyed, on this occasion, with much more pomp, particularly in the times of the Memlooks, who attended it clad in their richest dresses, displaying their most splendid arms and armour, and, in every way, vieing with each other in magnificence. It used generally to be preceded by a group of Saadeeyeh darweeshes, devouring live serpents.
The Mahmal, the baggage of the Emeer, etc., generally remain two or three or more days in the plain of the Hasweh, on the north of the metropolis; then proceed to the Birket el-Hágg (or Lake of the Pilgrims), about eleven miles from the city, and remain there two days. This latter halting-place is the general rendezvous of the pilgrims. The caravan usually departs thence on the twenty-seventh of Showwál. The journey to Mekkeh occupies thirty-seven days. The route lies over rocky and sandy deserts, with very few verdant spots. To diminish the hardships of the journey, the caravan travels slowly, and mostly by night; starting about two hours before sunset, and halting the next morning a little after sunrise. The litters most generally used by the pilgrims I have described in the account of the return of the caravan.—Most of the Turkish pilgrims, and many others, prefer going by way of El-Kuseyr or Es-Suweys[[570]] and the Red Sea; and set out from Cairo generally between two and three months before the great caravan.
On the tenth of “Zu-l-Heggeh” (the last month of the year) commences the Great Festival, el-Kebeer;[el-Kebeer;][[571]] which, like the former ’eed, lasts three days, or four, and is observed with nearly the same customs. Every person puts on his best clothes or a new suit; but it is more common to put on new clothes on the minor ’eed. Prayers are performed in the mosques on the first day, soon after sunrise, as on the other festival; and the same customs of visiting and congratulation, and giving presents (though generally of smaller sums) to servants and others, are observed by most persons. The sacrifice that is performed on the first day, which is the day of the pilgrim’s sacrifice, has been mentioned in the third chapter of this work. It is a duty observed by most persons who can easily afford to do it. For several previous days, numerous flocks of sheep, and many buffaloes, are driven into the metropolis, to be sold for sacrifice. Another custom observed on this festival, that of visiting the tombs, I have also before had occasion to describe, in the account of the ceremonies of the former ’eed. In most respects, what is called the Minor Festival is generally observed with more rejoicing than that which is termed the Great Festival. On this latter ’eed, most persons who have the means to do so prepare a dish called “fetteh,” composed of boiled mutton, or other meat (the meat of the victim), cut into small pieces, placed upon broken bread, upon which is poured the broth of the meat, and some vinegar flavoured with a little garlic fried in a small quantity of melted butter, and then sprinkled over with a little pepper.
CHAPTER XXVI.
PERIODICAL PUBLIC FESTIVALS, ETC.—continued.
It is remarkable that the Muslims of Egypt observe certain customs of a religious or superstitious nature at particular periods of the religious almanac of the Copts; and even, according to the same system, calculate the times of certain changes of the weather. Thus they calculate the period of the “Khamáseen,” when hot southerly winds are of frequent occurrence, to commence on the day immediately following the Coptic festival of Easter Sunday, and to terminate on the Day of Pentecost (or Whitsunday); an interval of forty-nine days.[[572]]
The Wednesday next before this period is called “Arba’′a Eiyoob,” or Job’s Wednesday. Many persons, on this day, wash themselves with cold water, and rub themselves with the creeping plant called “raaráa Eiyoob,” or “ghubeyra” (inula Arabica, and inula undulata), on account of a tradition which relates that Job did so to obtain restoration to health. This and other customs about to be mentioned were peculiar to the Copts; but are now observed by many Muslims in the towns, and by more in the villages. The other customs just alluded to are that of eating eggs, dyed externally red or yellow or blue, or some other colour, on the next day (Thursday); and, on the Friday (Good Friday), a dish of khaltah, composed of kishk,[[573]] with fool nábit,[[574]] lentils, rice, onions, etc. On the Saturday, also, it is a common custom of men and women to adorn their eyes with kohl. This day is called “Sebt en-Noor” (Saturday of the Light); because a light, said to be miraculous, appears during the festival then celebrated in the Holy Sepulchre in Jerusalem.
A custom termed “Shemm en-Neseem” (or the Smelling of the Zephyr) is observed on the first day of the Khamáseen. Early in the morning of this day, many persons, especially women, break an onion, and smell it; and in the course of the forenoon, many of the citizens of Cairo ride or walk a little way into the country, or go in boats, generally northwards, to take the air, or, as they term it, smell the air, which, on that day, they believe to have a wonderfully beneficial effect. The greater number dine in the country, or on the river. This year (1834), they were treated with a violent hot wind, accompanied by clouds of dust, instead of the neseem: but considerable numbers, notwithstanding, went out to “smell” it.—The ’ulama have their “shemm en-neseem” at a fixed period of the solar year; the first three days of the spring-quarter, corresponding with the Persian “Now-róz,” called by the Arabs “Nórooz.”