Letters from Egypt Part 9

LUXOR, _February_ 19, 1864.

DEAREST MUTTER,

I have only time for a few lines to go down by Mr. Strutt and Heathcote's boat to Cairo. They are very good specimens and quite recognised as 'belonging to the higher people,' because they 'do not make themselves big.' I received your letter of January 21 with little darling Rainie's three days ago.

I am better now that the weather is fine again. We had a whole day's rain (which Herodotus says is a portent here) and a hurricane from the south worthy of the Cape. I thought we should have been buried under the drifting sand. To-day is again heavenly. I saw Abd-el-Azeez, the chemist in Cairo; he seemed a very good fellow, and was a pupil of my old friend M. Chrevreul, and highly recommended by him. Here I am out of all European ideas. The Sheykh-el-Arab (of the Ababdeh tribe), who has a sort of town house here, has invited me out into the desert to the black tents, and I intend to pay a visit with old Mustapha A'gha. There is a Roman well in his yard with a ghoul in it. I can't get the story from Mustapha, who is ashamed of such superst.i.tions, but I'll find it out. We had a fantasia at Mustapha's for young Strutt and Co., and a very good dancing-girl. Some dear old prosy English people made me laugh so. The lady wondered how the women here could wear clothes 'so different from English females-poor things!' but they were not _malveillants_, only pitying and wonderstruck-nothing astonished them so much as my salutations with Seleem Effendi, the Maohn.

I begin to feel the time before me to be away from you all very long indeed, but I do think my best chance is a long spell of real heat. I have got through this winter without once catching cold at all to signify, and now the fine weather is come. I am writing in Arabic from Sheykh Yussuf's dictation the dear old story of the barber's brother with the basket of gla.s.s. The Arabs are so diverted at hearing that we all know the _Alf Leyleh o Leyleh_, the 'Thousand Nights and a Night.' The want of a dictionary with a teacher knowing no word of English is terrible. I don't know how I learn at all. The post is pretty quick up to here. I got your letter within three weeks, you see, but I get no newspapers; the post is all on foot and can't carry anything so heavy.

One of my men of last year, Asgalani the steersman, has just been to see me; he says his journey was happier last year.

I hear that Phillips is coming to Cairo, and have written to him there to invite him up here to paint these handsome Saeedees. He could get up in a steamer as I did through Ha.s.saneyn Effendi for a trifle. I wish you _could_ come, but the heat here which gives me life would be quite _impossible_ to you. The thermometer in the cold antechamber now is 67 where no sun ever comes, and the blaze of the sun is prodigious.

February 26, 1864: Sir Alexander Duff Gordon

_To Sir Alexander Duff Gordon_.

LUXOR, _February_ 26, 1864.

DEAREST ALICK,

I have just received your letter of the 3rd inst., and am glad to get such good tidings. You would be amused to see Omar bring me a letter and sit down on the floor till I tell him the family news, and then _Alhamdulillah_, we are so pleased, and he goes off to his pots and pans again. Lord and Lady Spencer are here, and his sister, in two boats.

The English 'Milord,' extinct on the Continent, has revived in Egypt, and is greatly reverenced and usually much liked. 'These high English have mercy in their stomachs,' said one of my last year's sailors who came to kiss my hand-a pleasing fact in natural history! _Fee wahed Lord_, was little ragged Achmet's announcement of Lord Spencer-'Here's a Lord.'

They are very pleasant people. I heard from Janet to-day of _ice_ at Cairo and at s...o...b..a, and famine prices. I cannot attempt Cairo with meat at 1s. 3d. a pound, and will e'en stay here and grill at Thebes.

Marry-come-up with your Thebes and savagery! What if we _do_ wear ragged brown shirts? ''Tis manners makyth man,' and we defy you to show better breeding.

We are now in the full enjoyment of summer weather; there has been no cold for fully a fortnight, and I am getting better every day now. My cough has quite subsided, and the pain in the chest much diminished; if the heat does not overpower me I feel sure it will be very healing to my lungs. I sit out on my glorious balcony and drink the air from early morning till noon, when the sun comes upon it and drives me under cover.

The thermometer has stood at 64 for a fortnight or three weeks, rising sometimes to 67, but people in the boats tell me it is still cold at night on the river. Up here, only a stone's-throw from it, it is warm all night. I fear the loss of cattle has suspended irrigation to a fearful extent, and that the harvests of Lower Egypt of all kinds will be sadly scanty. The disease has not spread above Minieh, or very slightly; but, of course, cattle will rise in price here also. Already food is getting dearer here; meat is 4 piastres-7d.-the _rotl_ (a fraction less than a pound), and bread has risen considerably-I should say corn, for no bakers exist here. I pay a woman to grind and bake my wheat which I buy, and delicious bread it is. It is impossible to say how exactly like the early parts of the Bible every act of life is here, and how totally new it seems when one reads it here. Old Jacob's speech to Pharaoh really made me laugh (don't be shocked), because it is so exactly what a fellah says to a Pasha: 'Few and evil have been the days,' etc. (Jacob being a most prosperous man); but it is manners to say all that, and I feel quite kindly to Jacob, whom I used to think ungrateful and discontented; and when I go to Sidi Omar's farm, does he not say, 'Take now fine meal and bake cakes quickly,' and wants to kill a kid? _Fateereh_ with plenty of b.u.t.ter is what the 'three men' who came to Abraham ate; and the way that Abraham's chief memlook, acting as Vakeel, manages Isaac's marriage with Rebekah! All the vulgarized a.s.sociations with Puritanism and abominable little 'Scripture tales and pictures' peel off here, and the inimitably truthful representation of life and character-not a flattering one certainly-comes out, and it feels like Homer. Joseph's tears and his love for the brother born of the _same mother_ is so perfect. Only one sees what a bad inferior race the Beni Israel were compared to the Beni Ishmael or to the Egyptians. Leviticus and Deuteronomy are so very heathenish compared to the law of the Koran, or to the early days of Abraham. Verily the ancient Jews were a foul nation, judging by the police regulations needful for them. Please don't make these remarks public, or I shall be burnt with Stanley and Colenso (unless I suffer Sheykh Yussuf to propose me El-Islam). He and M. de Rouge were here last evening, and we had an Arabic _soiree_. M. de Rouge speaks admirably, quite like an Alim, and it was charming to see Sheykh Yussuf's pretty look of grateful pleasure at finding himself treated like a gentleman and a scholar by two such eminent Europeans; for I (as a woman) am quite as surprising as even M. de Rouge's knowledge of hieroglyphics and Arabic _Fosseeha_. It is very interesting to see something of Arabs who have read and have the 'gentleman' ideas. His brother, the Imam, has lost his wife; he was married twenty-two years, and won't hear of taking another.

I was struck with the sympathy he expressed with the English Sultana, as all the uneducated people say, 'Why doesn't she marry again?' It is curious how refinement brings out the same feelings under all 'dispensations.' I apologized to Yussuf for inadvertently returning the _Salaam aleykoum_ (Peace be with thee), which he said to Omar, and which I, as an unbeliever, could not accept. He coloured crimson, touched my hand and kissed his own, quite distressed lest the distinction might wound me. When I think of a young parsonic prig at home I shudder at the difference. But Yussuf is superst.i.tious; he told me how someone down the river cured his cattle with water poured over a _Mushaf_ (a copy of the Koran), and has hinted at writing out a chapter for me to wear as a _hegab_ (an amulet for my health). He is interested in the antiquities and in M. de Rouge's work, and is quite up to the connection between Ancient Egypt and the books of Moses, exaggerating the importance of _Seyidna Moussa_, of course.

If I go down to Cairo again I will get letters to some of the Alim there from Abd-el-Waris, the Imam here, and I shall see what no European but Lane has seen. I think things have altered since his day, and that men of that cla.s.s would be less inaccessible than they were then; and then a woman who is old (Yussuf guessed me at sixty) and educated does not shock, and does interest them. All the Europeans here are traders, and only speak the vulgarest language, and don't care to know Arab gentlemen; if they see anything above their servants it is only Turks, or Arab merchants at times. Don't fancy that I can speak at all decently yet, but I understand a good deal, and stammer out a little.

March 1, 1864: Mrs. Austin

_To Mrs. Austin_.

LUXOR, _March_ 1, 1864.

DEAREST MUTTER,

I think I shall have an opportunity of sending letters in a few days by a fast steamer, so I will begin one on the chance and send it by post if the steamer is delayed long. The glory of the climate now is beyond description, and I feel better every day. I go out early-at seven or eight o'clock-on my tiny black donkey, and come in to breakfast about ten, and go out again at four.

I want to photograph Yussuf for you. The feelings and prejudices and ideas of a cultivated Arab, as I get at them little by little, are curious beyond compare. It won't do to generalize from one man, of course, but even one gives some very new ideas. The most striking thing is the sweetness and delicacy of feeling-the horror of hurting anyone (this must be individual, of course: it is too good to be general). I apologized to him two days ago for inadvertently answering the _Salaam aleykoum_, which he, of course, said to Omar on coming in. Yesterday evening he walked in and startled me by a _Salaam aleykee_ addressed to me; he had evidently been thinking it over whether he ought to say it to me, and come to the conclusion that it was not wrong. 'Surely it is well for all the creatures of G.o.d to speak peace (_Salaam_) to each other,'

said he. Now, no uneducated Muslim would have arrived at such a conclusion. Omar would pray, work, lie, do anything for me-sacrifice money even; but I doubt whether he _could_ utter _Salaam aleykoum_ to any but a Muslim. I answered as I felt: 'Peace, oh my brother, and G.o.d bless thee!' It was almost as if a Catholic priest had felt impelled by charity to offer the communion to a heretic. I observed that the story of the barber was new to him, and asked if he did not know the 'Thousand and One Nights.' No; he studied only things of religion, no light amus.e.m.e.nts were proper for an Alim (elder of religion); _we_ Europeans did not know that, of course, as _our_ religion was to enjoy ourselves; but _he_ must not make merry with diversions, or music, or droll stories.

(See the mutual ignorance of all ascetics!) He has a little girl of six or seven, and teaches her to write and read; no one else, he believes, thinks of such a thing out of Cairo; there many of the daughters of the Alim learn-those who desire it. His wife died two years ago, and six months ago he married again a wife of twelve years old! (Sheykh Yussuf is thirty he tells me; he looks twenty-two or twenty-three.) What a stepmother and what a wife! He can repeat the whole Koran without a book, it takes twelve hours to do it. Has read the Towrat (old Testament) and the el-Aangeel (Gospels), of course, every Alim reads them. 'The words of Seyyidna Eesa are the true faith, but Christians have altered and corrupted their meaning. So we Muslims believe. We are all the children of G.o.d.' I ask if Muslims call themselves so, or only the slaves of G.o.d. ''Tis all one, children or slaves. Does not a good man care for both tenderly alike?' (Pray observe the Oriental feeling here. _Slave_ is a term of affection, not contempt; and remember the Centurion's '_servant_ (slave) whom he loved.') He had heard from Fodl Pasha how a cow was cured of the prevailing disease in Lower Egypt by water weighed against a _Mushaf_ (copy of the Koran), and had no doubt it was true, Fodl Pasha had tried it. Yet he thinks the Arab doctors no use at all who use verses of the Koran.

M. de Rouge, the great _Egyptologue_, came here one evening; he speaks Arabic perfectly, and delighted Sheykh Yussuf, who was much interested in the translations of the hieroglyphics and anxious to know if he had found anything about _Moussa_ (Moses) or _Yussuf_ (Joseph). He looked pleased and grateful to be treated like a 'gentleman and scholar' by such an Alim as M. de Rouge and such a Sheykhah as myself. As he acts as clerk to Mustapha, our consular agent, and wears a shabby old brown shirt, or gown, and speaks no English, I dare say he not seldom encounters great slights (from sheer ignorance). He produced a bit of old Cufic MS. and consulted M. de R. as to its meaning-a pretty little bit of flattery in an Arab Alim to a Frenchman, to which the latter was not insensible, I saw. In answer to the invariable questions about all my family I once told him my father had been a great Alim of the Law, and that my mother had got ready his written books and put some lectures in order to be printed. He was amazed-first that I had a mother, as he told me he thought I was fifty or sixty, and immensely delighted at the idea. 'G.o.d has favoured your family with understanding and knowledge; I wish I could kiss the _Sheykhah_ your mother's hand. May G.o.d favour her!' Maurice's portrait (as usual) he admired fervently, and said one saw his good qualities in his face-a compliment I could have fully returned, as he sat looking at the picture with affectionate eyes and praying, _sotto voce_, for _el gedda_, _el gemeel_ (the youth, the beautiful), in the words of the _Fathah_, 'O give him guidance and let him not stray into the paths of the rejected!' Altogether, something in Sheykh Yussuf reminds me of Worsley: there is the same look of _Seelen reinheit_, with far less thought and intelligence; indeed little thought, of course, and an additional childlike innocence. I suppose some medieval monks may have had the same look, but no Catholic I have ever seen looks so peaceful or so unpretending. I see in him, like in all people who don't know what doubt means, that easy familiarity with religion. I hear him joke with Omar about Ramadan, and even about Omar's a.s.siduous prayers, and he is a frequent and hearty laugher. I wonder whether this gives you any idea of a character new to you. It is so impossible to describe _manner_, which gives so much of the impression of novelty. My conclusion is the heretical one: that to dream of converting here is absurd, and, I will add, wrong. All that is wanted is general knowledge and education, and the religion will clear and develop itself. The elements are identical with those of Christianity, enc.u.mbered, as that has been, with asceticism and intolerance. On the other hand, the creed is simple and there are no priests, a decided advantage. I think the faith has remained wonderfully rational considering the extreme ignorance of those who hold it. I will add Sally's practical remark, that 'The prayers are a fine thing for lazy people; they must wash first, and the prayer is a capital drill.'

You would be amused to hear Sally when Omar does not wake in time to wash, pray, and eat before daybreak now in Ramadan. She knocks at his door and acts as Muezzin. 'Come, Omar, get up and pray and have your dinner' (the evening meal is 'breakfast,' the early morning one 'dinner'). Being a light sleeper she hears the Muezzin, which Omar often does not, and pa.s.ses on the 'Prayers is better than sleep' in a prose version. Ramadan is a dreadful business; everybody is cross and lazy-no wonder! The camel-men quarrelled all day under my window yesterday, and I asked what it was all about. 'All about nothing; it is Ramadan with them,' said Omar laughing. 'I want to quarrel with someone myself; it is hot to-day, and thirsty weather.' Moreover, I think it injures the health of numbers permanently, but of course it is the thing of most importance in the eyes of the people; there are many who never pray at ordinary times, but few fail to keep Ramadan. It answers to the Scotch Sabbath, a comparison also borrowed from Sally.

_Friday_.-My friend Seleem Effendi has just been here talking about his own affairs and a good deal of theology. He is an immense talker, and I just put _eywas_ (yes) and _la_ (no) and _sahe_ (very true), and learn manners and customs. He tells me he has just bought two black slave women, mother and daughter, from a Copt for about 35 the two. The mother is a good cook, and the daughter is 'for his bed,' as his wife does not like to leave Cairo and her boys at school there. It does give one a sort of start to hear a most respectable magistrate tell one such a domestic arrangement. He added that it would not interfere with the _Sittel Kebeer_ (the great lady), the black girl being only a slave, and these people never think they have children enough. Moreover, he said he could not get on with his small pay without women to keep house, which is quite true here, and women are not respectable in a man's house on other terms. Seleem has a high reputation, and is said not to 'eat the people.' He is a hot Mussulman, and held forth very much as a very superficial Unitarian might do, evidently feeling considerable contempt for the absurdities, as he thinks them, of the Copts (he was too civil to say Christians), but no hatred (and he is known to show no partiality), only he 'can't understand how people can believe such nonsense.' He is a good specimen of the good, honest, steady-going man-of-the-world Muslim, a strong contrast to the tender piety of dear Sheykh Yussuf, who has all the feelings which we call Christian charity in the highest degree, and whose face is like that of 'the beloved disciple,' but who has no inclination for doctrinal harangues like worthy Seleem. There is a very general idea among the Arabs that Christians hate the Muslims; they attribute to us the old Crusading spirit. It is only lately that Omar has let us see him at prayer, for fear of being ridiculed, but now he is sure that is not so, I often find him praying in the room where Sally sits at work, which is a clean, quiet place. Yussuf went and joined him there yesterday evening, and prayed with him, and gave him some religious instruction quite undisturbed by Sally and her needlework, and I am continually complimented on _not hating_ the Muslims. Yussuf promises me letters to some Alim in Cairo when I go there again, that I may be shown the Azhar (the great college). Omar had told him that I refused to go with a janissary from the Consul for fear of giving offence to any very strict Muslims, which astonished him much. He says his friends shall dress me in their women's clothes and take me in. I asked whether as a concealment of my religion, and he said no, only there were 'thousands'

of young men, and it would be 'more delicate' that they should not stare and talk about my face.

Seleem told me a very pretty grammatical quibble about 'son' and 'prophet' (apropos of Christ) on a verse in the Gospel, depending on the reduplicative sign [Arabic sign for sheddeh] (_sheddeh_) over one letter; he was just as put out when I reminded him that it was written in Greek, as our amateur theologians are if you say the Bible was not originally composed in English. However, I told him that many Christians in England, Germany, and America did not believe that Seyyidna Eesa was G.o.d, but only the greatest of prophets and teachers, and that I was myself of that opinion. He at once declared that that was sufficient, that all such had 'received guidance,' and were not 'among the rejected'; how could they be, since such Christians only believed the teaching of Eesa, which was true, and not the falsifications of the priests and bishops (the bishops always 'catch it,' as schoolboys say). I was curious to hear whether on the strength of this he would let out any further intolerance against the Copts, but he said far less and far less bitterly than I have heard from Unitarians, and debited the usual most commonplace, common-sense kind of arguments on the subject. I fancy it would not be very palatable to many Unitarians, to be claimed _mir nichts dir nichts_ as followers of _el-Islam_; but if people really wish to convert in the sense of improving, that door is open, and no other.

_Monday_, 7_th_.-The steamer is come down already and will, I suppose, go on to-morrow, so I must finish this letter to go by it. I have not received any letter for some time, and am anxiously expecting the post.

We have now settled into quite warm weather ways, no more going out at mid-day. It is now broiling, and I have been watching eight tall fine blacks swimming and capering about, their skins shining like otters' fur when wet. They belong to a _gellaab_-a slave-dealer's boat. The beautiful thing is to see the men and boys at work among the green corn, the men half naked and the boys wholly so; in the sun their brown skins look just like dark clouded amber-semi-transparent, so fine are they.

I rejoice to say that on Wednesday is Bairam, and to-morrow Ramadan 'dies.' Omar is very thin and yellow and headachy, and everyone is cross. How I wish I were going, instead of my letter, to see you all, but it is evident that this heat is the thing that does me good, if anything will.

March 7, 1864: Sir Alexander Duff Gordon

_To Sir Alexander Duff Gordon_.

LUXOR, _March_ 7, 1864.

DEAREST ALICK,

The real hot weather (speaking after the manner of the English) has begun, and the fine sun and clear air are delicious and reviving. My cough fades away, and my strength increases slowly. One can no longer go out in the middle of the day, and I mount my donkey early and late, with little Achmet trotting beside me. In the evenings comes my dear Sheykh Yussuf, and I blunder through an hour's dictation, and reading of the story of the Barber's fifth brother (he with the basket of gla.s.s). I presume that Yussuf likes me too, for I am constantly greeted with immense cordiality by graceful men in green turbans, belonging, like him, to the holy family of Sheykh Abu-'l-Hajjaj. They inquire tenderly after my health, and pray for me, and hope I am going to stay among them.

You would be much struck here with the resemblance to Spain, I think.

'Cosas de Espana' is exactly the '_Shogl-el-Arab_,' and Don Fulano is the Arabic word _foolan_ (such a one), as _Ojala_ is _Inshallah_ (please G.o.d). The music and dancing here, too, are Spanish, only 'more so' and much more.

_March_ 10, 1864.-Yesterday was Bairam, and on Tuesday evening everybody who possessed a gun or a pistol banged away, every drum and taraboukeh was thumped, and all the children holloaed, _Ramadan Mat_, _Ramadan Mat_ (Ramadan's dead) about the streets. At daybreak Omar went to the early prayer, a special ceremony of the day. There were crowds of people, so, as it was useless to pray and preach in the mosque, Sheykh Yussuf went out upon a hillock in the burying-ground, where they all prayed and he preached. Omar reported the sermon to me, as follows (it is all extempore): First Yussuf pointed to the graves, 'Where are all those people?' and to the ancient temples, 'Where are those who built them? Do not strangers from a far country take away their very corpses to wonder at? What did their splendour avail them? etc., etc. What then, O Muslims, _will_ avail that you may be happy when that comes which will come for all? Truly G.o.d is just and will defraud no man, and He will reward you if you do what is right; and that is, to wrong no man, neither in person, nor in his family, nor in his possessions. _Cease then to cheat one another, O men_, and to be greedy, and do not think that you can make amends by afterwards giving alms, or praying, or fasting, or giving gifts to the servants of the mosque. _Benefits come from G.o.d; it is enough for you if you do no injury to any man, and above all to any woman or little one_.' Of course it was much longer, but this was the substance, Omar tells me, and pretty sound morality too, methinks, and might be preached with advantage to a meeting of philanthropists in Exeter Hall. There is no predestination in _Islam_, and every man will be judged upon his actions. 'Even unbelievers G.o.d will not defraud,'

says the Koran. Of course, a belief in meritorious works leads to the same sort of superst.i.tion as among Catholics, the endeavour to 'make one's soul' by alms, fastings, endowments, etc.; therefore Yussuf's stress upon doing no evil seems to me very remarkable, and really profound. After the sermon, all the company a.s.sembled rushed on him to kiss his head, and his hands and his feet, and mobbed him so fearfully that he had to lay about him with the wooden sword which is carried by the officiating Alim. He came to wish me the customary good wishes soon after, and looked very hot and tumbled, and laughed heartily about the awful kissing he had undergone. All the men embrace on meeting on the festival of Bairam.

The kitchen is full of cakes (ring-shaped) which my friends have sent me, just such as we see offered to the G.o.ds in the temples and tombs. I went to call on the Maohn in the evening, and found a lot of people all dressed in their best. Half were Copts, among them a very pleasing young priest who carried on a religious discussion with Seleem Effendi, strange to say, with perfect good-humour on both sides. A Copt came up with his farm labourer, who had been beaten and the field robbed. The Copt stated the case in ten words, and the Maohn sent off his cava.s.s with him to apprehend the accused persons, who were to be tried at sunrise and beaten, if found guilty, and forced to make good the damage. General Hay called yesterday-a fine old, blue-eyed soldier. He found a lot of Fellaheen sitting with me, enjoying coffee and pipes hugely, and they were much gratified at our pressing them not to move or disturb themselves, when they all started up in dismay at the entrance of such a grand-looking Englishman and got off the carpet. So we told them that in our country the business of a farmer was looked upon as very respectable, and that the General would ask his farmers to sit and drink wine with him. '_Mashallah, taib kateer_' (It is the will of G.o.d, and most excellent), said old Omar, my fellah friend, and kissed his hand to General Hay quite affectionately. We English are certainly liked here.

Seleem said yesterday evening that he had often had to do business with them, and found them always _doghri_ (straight), men of one word and of no circ.u.mlocutions, 'and so unlike all the other Europeans, and especially the French!' The fact is that few but decent English come here, I fancy our scamps go to the colonies, whereas Egypt is the sink for all the iniquity of the South of Europe.

A worthy Copt here, one Todorus, took 'a piece of paper' for 20 for antiquities sold to an Englishman, and after the Englishman was gone, brought it to me to ask what sort of paper it was, and how he could get it changed, or was he, perhaps, to keep it till the gentleman sent him the money? It was a circular note, which I had difficulty in explaining, but I offered to send it to Cairo to Brigg's and get it cashed; as to when he would get the money I could not say, as they must wait for a safe hand to send gold by. I told him to put his name on the back of the note, and Todorus thought I wanted it _as a receipt_ for the money which was yet to come, and was going cheerfully to write me a receipt for the 20 he was entrusting to me. Now a Copt is not at all green where his pocket is concerned, but they will take anything from the English. I do hope no swindler will find it out. Mr. Close told me that when his boat sank in the Cataract, and he remained half dressed on the rock, without a farthing, four men came and offered to lend him anything. While I was in England last year an Englishman to whom Omar acted as _laquais de place_ went away owing him 7 for things bought. Omar had money enough to pay all the tradespeople, and kept it secret for fear any of the other Europeans should say, 'Shame for the English' and did not even tell his family. Luckily, the man sent the money by the next mail from Malta, and the Sheykh of the dragomans proclaimed it, and so Omar got it; but he would never have mentioned it else. This 'concealing of evil' is considered very meritorious, and where women are concerned positively a religious duty. _Le scandale est ce qui fait l'offense_ is very much the notion in Egypt, and I believe that very forgiving husbands are commoner here than elsewhere. The whole idea is founded on the verse of the Koran, incessantly quoted, 'The woman is made for the man, but the man is made for the woman'; _ergo_, the obligations to chast.i.ty are equal; _ergo_, as the men find it difficult, they argue that the women do the same. I have never heard a woman's misconduct spoken of without a hundred excuses; perhaps her husband had slave girls, perhaps he was old or sick, or she didn't like him, or she couldn't help it. Violent love comes 'by the visitation of G.o.d,' as our juries say; the man or woman must satisfy it or die. A poor young fellow is now in the muristan (the madhouse) of Cairo owing to the beauty and sweet tongue of an English lady whose servant he was. How could he help it? G.o.d sent the calamity.

I often hear of Lady Ellenborough, who is married to the Sheykh-el-Arab of Palmyra, and lives at Damascus. The Arabs think it inhuman of English ladies to avoid her. Perhaps she has repented; at all events, she is married and lives with her husband. I asked Omar if he would tell his brother if he saw his wife do anything wrong. (N.B.-He can't endure her.) 'Certainly not, I must cover her with my cloak.' I am told, also, that among the Arabs of the desert (the _real_ Arabs), when a traveller, tired and wayworn, seeks their tents, it is the duty of his host, generally the Sheykh, to send him into the hareem, and leave him there three days, with full permission to do as he will after the women have bathed, and rubbed, and refreshed him. But then he must never speak of that Hareem; they are to him as his own, to be reverenced. If he spoke, the husband would kill him; but the Arab would never do it for a European, 'because all Europeans are so hard upon women,' and do not fear G.o.d and conceal their offences. If a dancing-girl repents, the most respectable man may and does marry her, and no one blames or laughs at him. I believe all this leads to a good deal of irregularity, but certainly the feeling is amiable. It is impossible to conceive how startling it is to a Christian to hear the rules of morality applied with perfect impartiality to both s.e.xes, and to hear Arabs who know our manners talk of the English being 'jealous' and 'hard upon their women.'

Any unchast.i.ty is wrong and _haram_ (unlawful), but equally so in men and women. Seleem Effendi talked in this strain, and seemed to incline to greater indulgence to women on the score of their ignorance and weakness.

Remember, I only speak of Arabs. I believe the Turkish ideas are different, as is their whole hareem system, and Egypt is not the rule for all Muslims.

_Sat.u.r.day_, 12_th_.-I dined last night with Mustapha, who again had the dancing-girls for some Englishmen to see. Seleem Effendi got the doctor, who was of the party, to prescribe for him, and asked me to translate to him all about his old stomach as coolly as possible. He, as usual, sat by me on the divan, and during the pause in the dancing called 'el Maghribeeyeh,' the best dancer, to come and talk. She kissed my hand, sat on her heels before us, and at once laid aside the professional _galliardise_ of manner, and talked very nicely in very good Arabic and with perfect propriety, more like a man than a woman; she seemed very intelligent. What a thing we should think it for a worshipful magistrate to call up a girl of that character to talk to a lady!

Yesterday we had a strange and unpleasant day's business. The evening before I had my pocket picked in Karnac by two men who hung about me, one to sell a bird, the other one of the regular 'loafers' who hang about the ruins to beg, and sell water or curiosities, and who are all a lazy, bad lot, of course. I went to Seleem, who wrote at once to the Sheykh-el-Beled of Karnac to say that we should go over next morning at eight o'clock to investigate the affair, and to desire him to apprehend the men. Next morning Seleem fetched me, and Mustapha came to represent English interests, and as we rode out of Luxor the Sheykh-el-Ababdeh joined us, with four of his tribe with their long guns, and a lot more with lances. He was a volunteer, and furious at the idea of a lady and a stranger being robbed. It is the first time it has happened here, and the desire to beat was so strong that I went to act as counsel for the prisoner. Everyone was peculiarly savage that it should have happened to me, a person well known to be so friendly to _el Muslimeen_. When we arrived we went into a square enclosure, with a sort of cloister on one side, spread with carpets where we sat, and the wretched fellows were brought in chains. To my horror, I found they had been beaten already.

I remonstrated, 'What if you had beaten the wrong men?' '_Maleysh_!

(Never mind!) we will beat the whole village until your purse is found.'

I said to Mustapha, 'This won't do; you must stop this.' So Mustapha ordained, with the concurrence of the Maohn, that the Sheykh-el-Beled and the _gefiyeh_ (the keeper of the ruins) should pay me the value of the purse. As the people of Karnac are very troublesome in begging and worrying, I thought this would be a good lesson to the said Sheykh to keep better order, and I consented to receive the money, promising to return it and to give a napoleon over if the purse comes back with its contents (3 napoleons). The Sheykh-el-Ababdeh harangued the people on their ill-behaviour to Hareemat, called them _haramee_ (rascals), and was very high and mighty to the Sheykh-el-Beled. Hereupon I went away to visit a Turkish lady in the village, leaving Mustapha to settle. After I was gone they beat eight or ten of the boys who had mobbed me, and begged with the two men. Mustapha, who does not like the stick, stayed to see that they were not hurt, and so far it will be a good lesson to them. He also had the two men sent over to the prison here, for fear the Sheykh-el-Beled should beat them again, and will keep them here for a time. So far so good, but my fear now is that innocent people will be squeezed to make up the money, if the men do not give up the purse. I have told Sheykh Yussuf to keep watch how things go, and if the men persist in the theft and don't return the purse, I shall give the money to those whom the Sheykh-el-Beled will a.s.suredly squeeze, or else to the mosque of Karnac. I cannot pocket it, though I thought it quite right to exact the fine as a warning to the Karnac _mauvais sujets_. As we went home the Sheykh-el-Ababdeh (such a fine fellow he looks) came up and rode beside me, and said, 'I know you are a person of kindness; do not tell this story in this country. If Effendina (Ismail Pasha) comes to hear, he may "take a broom and sweep away the village."' I exclaimed in horror, and Mustapha joined at once in the request, and said, 'Do not tell anyone in Egypt. The Sheykh-el-Ababdeh is quite true; it might cost many lives.' The whole thing distressed me horribly. If I had not been there they would have beaten right and left, and if I had shown any desire to have anyone punished, evidently they would have half killed the two men. Mustapha behaved extremely well. He showed sense, decision, and more feelings of humanity than I at all expected of him. Pray do as I begged you, try to get him paid. Some of the Consuls in Cairo are barely civil, and old Mustapha has all the bother and work of the whole of the Nile boats (eighty-five this winter), and he is boundlessly kind and useful to the English, and a real protection against cheating, etc.