The bridegroom should receive his bride on the eve of Friday, or that of Monday;[[282]] but the former is generally esteemed the more fortunate period. Let us say, for instance, that the bride is to be conducted to him on the eve of Friday. During two or three or more preceding nights, the street or quarter in which the bridegroom lives is illuminated with chandeliers and lanterns, or with lanterns and small lamps, some suspended from cords drawn across from the bridegroom’s and several other houses on each side to the houses opposite; and several small silk flags, each of two colours, generally red and green, are attached to these or other cords.[[283]] An entertainment is also given on each of these nights, particularly on the last night before that on which the wedding is concluded, at the bridegroom’s house. On these occasions, it is customary for the persons invited, and for all intimate friends, to send presents to his house, a day or two before the feast which they purpose or expect to attend; they generally send sugar, coffee, rice, wax-candles, or a lamb: the former articles are usually placed upon a tray of copper or wood, and covered with a silk or embroidered kerchief. The guests are entertained on these occasions by musicians and male or female singers, by dancing girls, or by the performance of a “khatmeh” or a “zikr.”[[284]]
LANTERN, ETC., SUSPENDED ON THE OCCASION OF A WEDDING.
In the houses of the wealthy, the khát’beh or khat’behs, together with the “dáyeh” (or midwife) of the family, the “belláneh”[“belláneh”] (or female attendant of the bath), and the nurse of the bride, are each presented, a day or two after the conclusion of the contract, with a piece of gold stuff, a Kashmeer shawl, or a piece of striped silk, such as yeleks and shintiyáns are made of; and, placing these over the left shoulder, and attaching the edges together on the right side, go upon asses, with two or more men before them beating kettle-drums or tabours, to the houses of all the friends of the bride, to invite the females to accompany her to and from the bath, and to partake of an entertainment given on that occasion. At every house where they call, they are treated with a repast, having sent notice the day before of their intended visit. They are called “mudnát.”[[285]] I have sometimes seen them walking, and without the drums before them; but making up for the want of these instruments by shrill, quavering cries of joy called “zagháreet.”[[286]]
On the preceding Wednesday (or on the Saturday if the wedding be to conclude on the eve of Monday), at about the hour of noon, or a little later, the bride goes in state to the bath.[[287]] The procession to the bath is called “Zeffet el-Hammám.” It is headed by a party of musicians with a hautboy, or two, and drums of different kinds.[[288]] Frequently, as I have mentioned in a former chapter, some person avails himself of this opportunity to parade his young son previously to circumcision; the child, and his attendants, in this case, follow next after the musicians, in the manner already described. Sometimes, at the head of the bride’s party are two men who carry the utensils and linen used in the bath, upon two round trays, each of which is covered with an embroidered or a plain silk kerchief; also a sakka, who gives water to any of the passengers, if asked; and two other persons, one of whom bears a “kumkum,” or bottle of plain or gilt silver, or of china, containing rose-water, or orange-flower-water, which he occasionally sprinkles on the passengers; and the other, a “mibkhar’ah” (or perfuming-vessel) of silver, with aloes-wood, or some other odoriferous substance, burning in it: but it is seldom that the procession is thus attended. In general, the first persons among the bride’s party are several of her married female relations and friends, walking in pairs; and next, a number of young virgins. The former are dressed in the usual manner, covered with the black silk habarah: the latter have white silk habarahs, or shawls. Then follows the bride, walking under a canopy of silk, of some gay colour, as pink, rose-colour, or yellow, or of two colours composing wide stripes, often rose-colour and yellow. It is carried by four men, by means of a pole at each corner, and is open only in front; and at the top of each of the four poles is attached an embroidered handkerchief. The dress of the bride, during this procession, entirely conceals her person. She is generally covered, from head to foot, with a red Kashmeer shawl; or with a white or yellow shawl, though rarely. Upon her head is placed a small pasteboard cap, or crown. The shawl is placed over this, and conceals from the view of the public the richer articles of her dress, her face, and her jewels, etc., excepting one or two “kussahs”[[289]] (and sometimes other ornaments), generally of diamonds and emeralds, attached to that part of the shawl which covers her forehead. She is accompanied by two or three of her female relations within the canopy; and often, when in hot weather, a woman, walking backwards before her, is constantly employed in fanning her, with a large fan of black ostrich-feathers, the lower part of the front of which is usually ornamented with a piece of looking-glass. Sometimes one zeffeh, with a single canopy, serves for two brides, who walk side by side. The procession moves very slowly, and generally pursues a circuitous route, for the sake of greater display. On leaving the house, it turns to the right. It is closed by a second party of musicians, similar to the first, or by two or three drummers.
BRIDAL PROCESSION. (Part I.)
Lane’s Modern Egyptians]
[Page 150
In the bridal processions of the lower orders, which are often conducted in the same manner as that above described, the women of the party frequently utter, at intervals, those shrill cries of joy called zagháreet, which I have before had occasion to mention; and females of the poorer classes, when merely spectators of a zeffeh, often do the same.