Their principal fast, called “Ses-óm el-Kebeer” (or the Great Fast), above alluded to, was originally limited to forty days; but it has been gradually extended, by different patriarchs, to fifty-five days. During this period, excepting on two days of festival, which will presently be mentioned, they abstain from every kind of animal food, such as flesh-meat, eggs, milk, butter, and cheese; and eat only bread and vegetables (chiefly beans), with sweet oil, or the oil of sesame, and dukkah. The churches are open, and service is performed in them, every day during this fast; and the Copts eat nothing after their supper until after the church-prayers of the next day, about noon: but they do not thus on the other fasts.
They observe, however, with almost equal strictness, three other fasts:—1st, the “Sóm el-Meelád” (or Fast of the Nativity); the period of which is twenty-eight days immediately preceding the festival of the Nativity, or Christmas-day; that is, all the month of Kiyahk excepting the last two days:—2dly, the “Sóm er-Rusul” (or Fast of the Apostles), which is the period between the Ascension and the fifth of Ebeeb; and is observed in commemoration of the Apostles’ fasting after they were deprived of their Lord:—3dly, the “Sóm el-’Adra” (or Fast of the Virgin), a period of fifteen days previous to the Assumption of the Virgin.
The Copts also fast every Wednesday and Friday in every other period of the year; excepting during the fifty days immediately following their Great Fast: that is, from the end of the Great Fast to the end of the Khamáseen. On these Wednesdays and Fridays, they eat only fish, vegetables, and oil.
Each fast is followed by a festival. The Copts observe seven great festivals:—1st, the “’Eed el-Meelád” (or Festival of the Nativity), on the 29th of Kiyahk (or 6th or 7th of January):—2dly, the “’Eed el-Gheetás,” on the 11th of Toobeh (18th or 19th of January), in commemoration of the baptism of Christ:—3dly, the “’Eed el-Bishárah” (Annunciation of the Virgin, or Lady-day), on the 29th of Barmahát (or 6th of April):—4thly, the “’Eed esh-Sha’áneen” (Palm Sunday), the Sunday next before Easter:—5thly, the “’Eed el-Kiyámeh” (the Resurrection, or Easter), or “el-’Eed el-Kebeer” (the Great Festival):—6thly, the “’Eed es-So’ood” (the Ascension):—7thly, the “’Eed el-’Ansar′ah” (Whitsunday). On the first, second, and fifth of these, the church-prayers are performed at night: that is, in the night preceding the day of festival. On all these festivals, the Copts wear new clothes (or the best they have), feast, and give alms.
On the “Leylet el-Gheetás” (or eve of the festival of the Gheetás), the Copts, almost universally, used to perform a singular ceremony, which, I am informed, is now observed by few of those residing in the metropolis, but by almost all others; that is, by the men. To commemorate the baptism of Christ, men, old as well as young, and boys, plunge into water; and the Muslims say, that as each does this, another exclaims to him, “Plunge, as thy father and grandfather plunged; and remove El-Islám from thy heart.” Some churches have a large tank, which is used on this occasion; the water having first been blessed by a priest: but it is a more common practice of the Copts to perform this ceremony (which most of them regard more as an amusement than a religious rite) in the river; pouring in some holy water from the church before they plunge. This used to be an occasion of great festivity among the Copts of the metropolis: the Nile was crowded with boats; and numerous tents and mesh′als were erected on its banks. Prayers are performed in the churches on the eve of this festival: a priest blesses the water in the font, or the tank, then ties on a napkin as an apron, and, wetting the corner of a handkerchief with the holy water, washes (or rather, wipes or touches) with it the feet of each member of the congregation. This latter ceremony is also performed on the Thursday next before Easter, or Maunday Thursday (“Khamees el-′Ahd”), and on the Festival of the Apostles (“′Eed er-Rusul”), on the 5th of Ebeeb (or 11th of July).
On the Festivals of the “Bishárah” and the “Sha′áneen,” the Copts eat fish; and on the latter of these two festivals the priests recite the prayers of the dead over their congregations in the churches; and if any die between that day and the end of the Khamáseen (which is the chief or worse portion of the plague-season), his body is interred without the prayer being repeated. This custom seems to have originated from the fact of its being impossible to pray at the tomb over every victim of the plague; and must have a very impressive effect upon people expecting this dreadful scourge.
Among the minor festivals are the “Khamees el-′Ahd,” above mentioned; “Sebt en-Noor” (or Saturday of the Light), the next Saturday, when a light which is said to be miraculous appears in the Holy Sepulchre at Jerusalem; the “′Eed er-Rusul” before mentioned; and the “′Eed es-Saleeb” (or Festival of [the discovery of] the Cross), on the 17th of Toot (or 26th or 27th of September).
Pilgrimage to Jerusalem the Copts hold to be incumbent on all who are able to perform it; but few of the poorer classes acquit themselves of this duty. The pilgrims compose a numerous caravan. They pass the Passion-Week and Easter at Jerusalem; and, on the third day after the Passion-Week, proceed to the Jordan, in which they bathe.
The Copts almost universally abstain from eating swine′s flesh; not because they consider it unlawful, for they deny it to be so, but, as they say, on account of the filthiness of the animal. I should think, however, that this abstinence is rather to be attributed to a prejudice derived from their heathen ancestors. The flesh of the wild boar is often eaten by them. Camel′s flesh they consider unlawful; probably for no better reason than that of its being eaten by the Muslims. They abstain from the flesh of animals that have been strangled, and from blood, in compliance with an injunction of the Apostles to the Gentile converts,[[639]] which they hold is not abrogated.
The male adults among the Copts pay a tribute (called “gizyeh”), besides the income-tax (or “firdeh”) which they pay in common with the Muslim inhabitants of Egypt. There are three rates of the former: the richer classes, in Cairo and other large towns, pay thirty-six piastres each; the middling classes, eighteen; and the poorest, nine: but in the country, this tax is levied upon families, instead of individuals. The firdeh is the same for the Copts as for the Muslims; the twelfth part of a man′s annual salary or gain, when this can be ascertained.