│ l │ n │ s │ c │ t │ l │ g │ h │ e │ h │
└───┴───┴───┴───┴───┴───┴───┴───┴───┴───┘
For an example, suppose the finger to be placed on the letter e in the sixth line: we take, from the table, the letters e n j o y p e a c e a b s t a i n a n d which compose this sentence: “Abstain, and enjoy peace;” the sentence always commencing with the first of the letters taken from the uppermost line. It will be seen that the table gives only five answers; and that, if we proceed as above directed, we must obtain one of these answers, with whatever letter of the table we commence. It will also be observed that the framer of the table, knowing that men very frequently wish to do what is wrong, and seldom to do what is right, and that it is generally safer for them to abstain when in doubt, has given but one affirmative answer, and four negative.[[391]]
Some persons have recourse to the Kur-án for an answer to their doubts. This they call making an “istikhárah,” or application for the favour of heaven, or for direction in the right course. Repeating, three times, the opening chapter, the 112th chapter, and the verse above quoted, they let the book fall open, or open it at random, and, from the seventh line of the right hand page, draw their answer. The words often will not convey a direct answer; but are taken as affirmative or negative according as their general tenor is good or bad, promising a blessing, or denouncing a threat, etc. Instead of reading the seventh line of this page, some count the number of the letters “khá” and “sheen” which occur in the whole page; and if the “khás” predominate, the inference is favourable: “khá” represents “kheyr,” or “good:” “sheen,” “sharr,” or “evil.”
There is another mode of istikhárah; which is, to take hold of any two points of a “sebhah” (or rosary), after reciting the Fát’hah three times, and then to count the beads between these two points, saying, in passing the first bead through the fingers, “[I extol] the perfection of God;” in passing the second, “Praise be to God;” in passing the third, “There is no deity but God;” and repeating these expressions in the same order, to the last bead: if the first expression fall to the last bead, the answer is affirmative and favourable: if the second, indifferent: if the last, negative. This is practised by many persons.
Some, again, in similar cases, on lying down to sleep at night, beg of God to direct them by a dream; by causing them to see something white or green, or water, if the action which they contemplate be approved, or if they are to expect approaching good fortune; and if not, by causing them to see something black or red, or fire: they then recite the Fát’hah ten times, and continue to repeat these words—“O God, favour our lord Mohammad!”—until they fall asleep.
The Egyptians place great faith in dreams, which often direct them in some of the most important actions of life. They have two large and celebrated works on the interpretation of dreams, by Ibn-Sháheen and Ibn-Seereen, the latter of whom was the pupil of the former. These books are consulted, even by many of the learned, with implicit confidence. When one person says to another, “I have seen a dream,” the latter usually replies, “Good” (i.e. may it be of good omen), or, “Good, please God.” When a person has had an evil dream, it is customary for him to say, “O God, favour our lord Mohammad!” and to spit over his left shoulder three times, to prevent an evil result.
In Egypt, as in most other countries, superstitions are entertained respecting days of the week; some being considered fortunate, and others unfortunate.—The Egyptians regard Sunday as an unfortunate day, on account of the night which follows it.—This night, which (according to the system already mentioned) is called the night of Monday, the learned Muslims, and many of the inferior classes, consider unfortunate, because it was that of the death of their Prophet; but some regard it as fortunate, particularly for the consummation of marriage, though not so auspicious for this affair as the eve of Friday. The day following it is also considered, by some, as fortunate; and by others, as unfortunate.—Tuesday is generally thought unfortunate, and called “the day of blood,” as it is said that several eminent martyrs were put to death on this day: and hence, also, it is commonly esteemed a proper day for being bled.—Wednesday is regarded as indifferent.—Thursday is called “el-mubárak” (or, the blessed), and is considered fortunate, particularly deriving a blessing from the following night and day.—The eve, or night, of Friday is very fortunate, especially for the consummation of marriage. Friday is blessed above all other days as being the Sabbath of the Muslims: it is called “el-fadeeleh” (or, the excellent).—Saturday is the most unfortunate of days. It is considered very wrong to commence a journey, and, by most people in Egypt, to shave, or cut the nails, on this day.—A friend of mine here was doubting whether he should bring an action against two persons on so unfortunate a day as Saturday: he decided, at last, that it was the best day of the week for him to do this, as the ill fortune must fall upon one of the two parties only, and doubtless upon his adversaries, because they were two to one.—There are some days of the year which are esteemed very fortunate, as those of the two grand festivals, etc.: and some which are regarded as unfortunate; as, for instance, the last Wednesday in the month of Safar: when many persons make a point of not going out of their houses, from the belief that numerous afflictions fall upon mankind on that day.[[392]]—Some persons draw lucky or unlucky omens from the first object they see on going out of the house in the morning: according as that object is pleasant or the reverse, they say, “Our morning is good” or “— bad.” A one-eyed person is regarded as of evil omen; and especially one who is blind of the left eye.