Personal Narrative of a Pilgrimage to Al-Madinah & Meccah Volume I Part 10

[FN#23] Finding the Indian Riwak closed, and hearing that an endowment still belonged to it, I called twice upon the Shaykh or Dean, wishing to claim the stipend as a precedent. But I failed in finding him at home, and was obliged to start hurriedly for Suez. The Indians now generally study in the Sulaymaniyah, or Afghan College.

[FN#24] As the attending of lectures is not compulsory, the result is that the lecturer is always worth listening to. May I commend this consideration to our college reformers at home? In my day, men were compelled to waste-notoriously to waste-an hour or two every morning, for the purpose of putting a few pounds sterling into the pocket of some droning Don.

[FN#25] The would-be calligrapher must go to a Constantinople Khwajah (schoolmaster), and after writing about two hours a day regularly through a year or two, he will become, if he has the necessary disposition, a skilful penman. This acquirement is but little valued in the present day, as almost nothing is to be gained by it. The Turks particularly excel in the ornamental character called "Suls." I have seen some Korans beautifully written; and the late Pasha gave an impetus to this branch of industry, by forbidding, under the plea of religious scruples, the importation of the incorrect Korans cheaply lithographed by the Persians at Bombay. The Persians surpa.s.s the Turks in all but the Suls writing. Of late years, the Pashas of Cairo have employed a gentleman from Khorasan, whose travelling name is "Mirza Sanglakh" to decorate their Mosques with inscriptions. I was favoured with a specimen of his art, and do not hesitate to rank him the first of his age, and second to none amongst the ancients but those Raphaels of calligraphy, Mir of Shiraz, and Rahman of Herat. The Egyptians and Arabs, generally speaking, write a coa.r.s.e and clumsy hand, and, as usual in the East, the higher the rank of the writer is, the worse his scrawl becomes.

[FN#26] The popular volumes are, 1. Al-Amsilah, showing the simple conjugation of the triliteral verb; 2. Bisi'a, the work of some unknown author, explaining the formation of the verb into increased infinities, the quadrilateral verb, &c.; 3. The Maksu'a, a well-known book written by the great Imam Abu' Hanifah; 4. The "Izzi," an explanatory treatise, the work of a Turk, "Izzat Effendi." And lastly, the Marah of Ahmad al-Sa'udi. These five tracts are bound together in a little volume, printed at the government establishment. Al-Amsilah is explained in Turkish, to teach boys the art of "parsing"; Egyptians generally confine themselves in Al-Sarf to the Izzi, and the Lamiyat al-Af'al of the grammarian Ibn Malik.

[FN#27] First, the well-known "Ajrumiyah" (printed by M. Vaucelle), and its commentary, Al-Kafrawi. Thirdly, the Alfiyah (Thousand Distichs) of Ibn Malik, written in verse for mnemonic purposes, but thereby rendered so difficult as to require the lengthy commentary of Al-Ashmumi. The fifth is the well-known work called the Katr al-Nida (the Dew Drop), celebrated from Cairo to Kabul; and last of all the "Azhari."

[FN#28] I know little of the Hanafi school; but the name of the following popular works were given to me by men upon whose learning I could depend. The book first read is the text, called Marah al-Falah, containing about twenty pages, and its commentary, which is about six times longer. Then comes the Matn al-Kanz, a brief text of from 35 to 40 pages, followed by three long Sharh. The shortest of these, "Al-Tai," contains 500 pages; the next, "Mulla Miskin," at least 900; and the "Sharh Ayni" nearly 2000. To these succeeds the Text "Al-Durar," the work of the celebrated Khusraw, (200 pages), with a large commentary by the same author; and last is the Matn Tanwir Al-Absar, containing about 500 pages, and its Sharh, a work upwards of four times the size. Many of these books may be found-especially when the MS. is an old one-with Hashiyah, or marginal notes, but most men write them for themselves, so that there is no generally used collection. The above-mentioned are the works containing a full course of theological study; it is rare, however, to find a man who reads beyond the "Al-Kanz," with the shortest of its commentaries, the "Al-Tai."

[FN#29] He begins with a little text called, after the name of its author, Abu Shuja'a of Isfahan, and proceeds to its commentary, a book of about 250 pages, by Ibn Kasim of Ghazzah (Gaza). There is another Sharh, neatly four times larger than this, "Al-Khatib"; it is seldom read. Then comes Al-Tahrir, the work of Zakariya al-Ansari,-a celebrated divine buried in the Mosque of Al-Shafe'i,-and its commentary by the same author, a goodly MS. of 600 pages. Most students here cry: "Enough!" The ambitious pa.s.s on to Al-Minhaj and its commentary, (1600 pages). Nor need they stop at this point. A man may addle his brains over Moslem theology, as upon Aristotle's schoolmen, till his eyesight fails him-both subjects are all but interminable.

[FN#30] The three best known are the Arbain al-Nawawi, and the Sahihayn-"the two (universally acknowledged to be) trustworthy,"-by Al-Muslim and Al-Bokhari, celebrated divines. The others are Al-Jami'

al-Saghir, "the smaller collection," so called to distinguish it from a rarer book, Al-Jami' al-Kabir, the "greater collection"; both are the work of Al-Siyuti. The full course concludes with Al-Shifa, Shamail, and the labours of Kazi Ayyaz.

[FN#31] Two Tafsirs are known all over the modern world. The smaller one is called Jalalani ("the two Jalals," i.e. the joint work of Jalal al-Siyuti and Jalal al-Mahalli), and fills two stout volumes octavo.

The larger is the Exposition of Al-Bayzawi, which is supposed to contain the whole subject. Some few divines read Al-Khazin.

[FN#32] To conclude the list of Moslem studies, not purely religious.

Al-Mantik (or logic) is little valued; it is read when judged advisable, after Al-Nahw, from which it flows, and before Ma'ani Bayan (rhetoric) to which it leads. In Egypt, students are generally directed to fortify their memories, and give themselves a logical turn of mind, by application to Al-Jabr (algebra). The only logical works known are the Isaghuji (the [Greek text] of Porphyry), Al-Shamsiyah, the book Al-Sullam, with its Sharh Al-Akhzari, and, lastly, Kazi Mir. Equally neglected are the Tawarikh (history) and the Hikmat (or philosophy), once so ardently cultivated by Moslem savans; indeed, it is now all but impossible to get books upon these subjects. For upwards of six weeks, I ransacked the stalls and the bazar, in order to find some one of the mult.i.tudinous annals of Al-Hijaz, without seeing for sale anything but the fourth volume of a large biographical work called al-Akd al-Samin fi Tarikh al-Balad al-Amin.

The 'Ilm al-'Aruz, or Prosody, is not among the Arabs, as with us, a chapter hung on to the tail of grammar. It is a long and difficult study, prosecuted only by those who wish to distinguish themselves in "Arabiyat,"-the poetry and the eloquence of the ancient and modern Arabs. The poems generally studied, with the aid of commentaries, which impress every verse upon the memory, are the Burdah and the Hamziyah, well-known odes by Mohammed of Abusir. They abound in obsolete words, and are useful at funerals, as on other solemn occasions. The Banat Su'adi, by Ka'ab al-Ahbar (or Akhbar), a companion of the Apostle, and the Diwan 'Umar ibn Fariz, a celebrated mystic, are also learned compositions. Few attempt the bulky volume of Al-Mutanabbi-though many place it open upon the sofa,-fewer still the tenebrous compositions of Al-Hariri; nor do the modern Egyptians admire those fragments of ancient Arab poets, which seem so sweetly simple to the European ear.

The change of faith has altered the national taste to such an extent, that the decent bard must now sing of woman in the masculine gender.

For which reason, a host of modern poetasters can attract the public ear, which is deaf to the voices of the "Golden Song."

In the exact sciences, the Egyptian Moslems, a backward race according to European estimation, are far superior to the Persians and the Moslems of India. Some of them become tolerable arithmeticians, though very inferior to the Coptic Christians; they have good and simple treatises on algebra, and still display some of their ancestors'

facility in the acquisition of geometry. The 'Ilm al-Mikat, or "Calendar-calculating," was at one time publicly taught in the Azhar; the printing-press has doomed that study to death.

The natural sciences find but scant favour on the banks of the Nile.

Astronomy is still astrology, geography a heap of names, and natural history a ma.s.s of fables. Alchemy, geomancy, and summoning of fiends, are pet pursuits; but the former has so bad a name, that even amongst friends it is always alluded to as 'Ilm al-Kaf,-the "science of K," so called from the initial letter of the word "Kimiya." Of the state of therapeutics I have already treated at length.

Aided by the finest of ears, and flexible organs of articulation, the Egyptian appears to possess many of the elements of a good linguist.

The stranger wonders to hear a Cairene donkey-boy shouting sentences in three or four European dialects, with a p.r.o.nunciation as pure as his own. How far this people succeed in higher branches of language, my scanty experience does not enable me to determine. But even for students of Arabic, nothing can be more imperfect than those useful implements, Vocabularies and Dictionaries. The Cairenes have, it is true, the Kamus of Fayruzabadi, but it has never been printed in Egypt; it is therefore rare, and when found, lost pages and clerical errors combined with the intrinsic difficulty of the style, exemplify the saying of Golius, that the most learned Orientalist must act the part of a diviner, before he can perform that of interpreter. They have another Lexicon, the Sihah, and an abbreviation of the same, the Sihah al-Saghir (or the lesser), both of them liable to the same objections as the Kamus. For the benefit of the numerous students of Turkish and Persian, short grammars and vocabularies have been printed at a cheap price, but the former are upon the model of Arabic, a language essentially different in formation, and the latter are mere strings of words.

As a specimen of the state of periodical literature, I may quote the history of the "Bulak Independent," as Europeans facetiously call it.

When Mohammed Ali, determining to have an "organ," directed an officer to be editor of a weekly paper, the officer replied, that no one would read it, and consequently that no one would pay for it. The Pasha remedied this by an order that a subscription should be struck off from the pay of all employes, European and Egyptian, whose salary amounted to a certain sum. Upon which the editor accepted the task, but being paid before his work was published, he of course never supplied his subscribers with their copies.

[FN#33] Would not a superficial, hasty, and somewhat prejudiced Egyptian or Persian say exactly the same thing about the systems of Christ Church and Trinity College?

[FN#34] And when the man of the world, as sometimes happens, professes to see no difference in the forms of faith, or whispers that his residence in Europe has made him friendly to the Christian religion, you will be justified in concluding his opinions to be lat.i.tudinarian.

[FN#35] I know only one cla.s.s in Egypt favourable to the English,-the donkey boys,-and they found our claim to the possession of the country upon a base scarcely admissible by those skilled in casuistry, namely, that we hire more a.s.ses than any other nation.

[FN#36] The story is, that Mohammed Ali used to offer his flocks of foreigners their choice of two professions,-"destruction," that is to say, physic, or "instruction."

[FN#37] Of this instances abound. Lately an order was issued to tax the villages of the Badawin settled upon the edge of the Western desert, who, even in Mohammed Ali's time, were allowed to live free of a.s.sessment. The Aulad 'Ali, inhabitants of a little village near the Pyramids, refused to pay, and turned out with their matchlocks, defying the Pasha. The government then insisted upon their leaving their houses, and living under hair-cloth like Badawin, since they claimed the privileges of Badawin. The st.u.r.dy fellows at once pitched their tents, and when I returned to Cairo (in December, 1853), they had deserted their village. I could offer a score of such cases, proving the present debased condition of Egypt.

[FN#38] At Constantinople the French were the first to break through the shameful degradation to which the amba.s.sadors of infidel powers were bribed, by 300 or 400 rations a day, to submit. M. de Saint Priest refused to give up his sword. General Sebastiani insisted upon wearing his military boots; and the Republican Aubert Dubajet rejected the dinner, and the rich dress, with which "the naked and hungry barbarian who ventured to rub his brow upon the Sublime Porte," was fed and clothed before being admitted to the presence, saying that the amba.s.sadors of France wanted neither this nor that. At Cairo, M.

Sabatier, the French Consul-general, has had the merit of doing away with some customs prejudicial to the dignity of his nation. The next English envoy will, if anxious so to distinguish himself, have an excellent opportunity. It is usual, after the first audience, for the Pasha to send, in token of honour, a sorry steed to the new comer. This custom is a mere relic of the days when Mohammed the Second threatened to stable his charger in St. Peter's, and when a ride through the streets of Cairo exposed the Inspector-general Tott, and his suite, to lapidation and an "avanie." To send a good horse is to imply degradation, but to offer a bad one is a positive insult.

[FN#39] As this ca.n.a.l has become a question of national interest, its advisability is surrounded with all the circ.u.mstance of unsupported a.s.sertion and bold denial. The English want a railroad, which would confine the use of Egypt to themselves. The French desire a ca.n.a.l that would admit the hardy cruisers of the Mediterranean into the Red Sea.

The cosmopolite will hope that both projects may be carried out. Even in the seventh century Omar forbade Amru to cut the Isthmus of Suez for fear of opening Arabia to Christian vessels. As regards the feasibility of the ship-ca.n.a.l, I heard M. Linant de Bellefonds-the best authority upon all such subjects in Egypt-expressly a.s.sert, after levelling and surveying the line, that he should have no difficulty in making it. The ca.n.a.l is now a fact. As late as April, 1864, Lord Palmerston informed the House of Commons that labourers might be more usefully employed in cultivating cotton than in "digging a ca.n.a.l through a sandy desert, and in making two harbours in deep mud and shallow water." It is, however, understood that the Premier was the only one of his Cabinet who took this view. Mr. Robert Stephenson, C.E., certainly regretted before his death the opinion which he had been induced to express by desire.

[FN#40] There are at present about eighteen influential Shaykhs at Cairo, too fanatic to listen to reason. These it would be necessary to banish. Good information about what goes on in each Mosque, especially on Fridays, when the priests preach to the people, and a guard of honour placed at the gates of the Kazi, the three Muftis, and the Shaykh of the Azhar, are simple precautions sufficient to keep the Olema in order.

[FN#41] These Rakaiz Al-'Usab, as they are called, are the most influential part of the immense ma.s.s of dark intrigue which Cairo, like most Oriental cities, conceals beneath the light surface. They generally appear in the ostensible state of barbers and dyers.

Secretly, they preside over their different factions, and form a kind of small Vehm. The French used to pay these men, but Napoleon, detecting them in stirring up the people, whilst appearing to maintain public tranquillity, shot eighteen or twenty (about half their number), and thereby improved the conduct of the rest. They are to be managed, as Sir Charles Napier governed Sind,-by keeping a watchful eye upon them, a free administration of military law, disarming the population, and forbidding large bodies of men to a.s.semble.

[p.115]CHAPTER VII.

PREPARATIONS TO QUIT CAIRO.

AT length the slow "month of blessings" pa.s.sed away. We rejoiced like Romans finishing their Quaresima, when a salvo of artillery from the citadel announced the end of our Lenten woes. On the last day of Ramazan all gave alms to the poor, at the rate of a piastre and a half for each member of the household-slave, servant, and master. The next day, first of the three composing the Bayram or Id[FN#1] (the Lesser Festival), we arose before dawn, performed our ablutions, and repaired to the Mosque, to recite the peculiar prayer of the season, and to hear the sermon which bade us be "merry and wise." After which we ate and drank heartily; then, with pipes and tobacco-pouches in hand, we sauntered out to enjoy the contemplation of smiling faces and street scenery.

The favourite resort on this occasion is the large cemetery beyond the Bab al-Nasr[FN#2]-that stern, old, ma.s.sive gateway which opens upon the Suez road. There we found a scene of jollity. Tents and ambulant coffee-houses were full of men equipped in their-anglice

[p.116]-"Sunday best," listening to singers and musicians, smoking, chatting, and looking at jugglers, buffoons, snake-charmers, Darwayshes, ape-leaders, and dancing boys habited in women's attire.

Eating-stalls and lollipop-shops, booths full of playthings, and sheds for lemonade and syrups, lined the roads, and disputed with swings and merry-go-rounds the regards of the little Moslems and Moslemahs. The chief item of the crowd, fair Cairenes, carried in their hands huge palm branches, intending to ornament therewith the tombs of parents and friends. Yet, even on this solemn occasion, there is, they say, not a little flirtation and love-making; parties of policemen are posted, with orders to interrupt all such irregularities, with a long cane; but their vigilance is notoriously unequal to the task. I could not help observing that frequent pairs, doubtless cousins or other relations, wandered to unusual distances among the sand-hills, and that sometimes the confusion of a distant bastinado struck the ear. These trifles did not, however, by any means interfere with the general joy. Every one wore something new; most people were in the fresh suits of finery intended to last through the year; and so strong is personal vanity in the b.r.e.a.s.t.s of Orientals, men and women, young and old, that from Cairo to Calcutta it would be difficult to find a sad heart under a handsome coat. The men swaggered, the women minced their steps, rolled their eyes, and were eternally arranging, and coquetting with their head-veils. The little boys strutting about foully abused any one of their number who might have a richer suit than his neighbours. And the little girls ogled every one in the ecstacy of conceit, and glanced contemptuously at other little girls their rivals.

Weary of the country, the Haji and I wandered about the city, paying visits, which at this time are like new-year calls in continental Europe. I can describe the

[p.117]operation of calling in Egypt only as the discussion of pipes and coffee in one place, and of coffee and pipes in another. But on this occasion, whenever we meet a friend we throw ourselves upon each other's breast, placing right arms over left shoulders, and vice versa, squeezing like wrestlers, with intermittent hugs, then laying cheek to cheek delicately, at the same time making the loud noise of many kisses in the air.[FN#3] The compliment of the season is, "Kull'am antum bil khayr"-"Every year may you be well!"-in fact, our "Many happy returns of the day!" After this come abundant good wishes, and kindly prophecies; and from a "religious person" a blessing, and a short prayer. To complete the resemblance between a Moslem and a Christian festival, we have dishes of the day, fish, Shurayk, the cross-bun, and a peculiarly indigestible cake, called in Egypt Kahk,[FN#4] the plum-pudding of Al-Islam.

This year's Id was made gloomy, comparatively speaking, by the state of politics. Report of war with Russia, with France, with England, who was going to land three million men at Suez, and with Infideldom in general, rang through Egypt, and the city of Mars[FN#5] became unusually martial. The government armouries, a.r.s.enals, and manufactories, were crowded with kidnapped workmen. Those who purposed a pilgrimage feared forcible detention. Wherever men gathered together, in the Mosques, for instance, or the coffee-houses, the police

[p.118]closed the doors, and made forcible capture of the able-bodied.

This proceeding, almost as barbarous as our impressment law, filled the main streets with detachments of squalid-looking wretches, marching to be made soldiers, with collars round their necks and irons on their wrists. The dismal impression of the scene was deepened by crowds of women, who, habited in mourning, and scattering dust and mud over their rent garments, followed their sons, brothers, and husbands, with cries and shrieks. The death-wail is a peculiar way of cheering on the patriot departing pro patria mori, and the origin of the custom is characteristic of the people. The princ.i.p.al public amus.e.m.e.nts allowed to Oriental women are those that come under the general name of "Fantasia,"-birth-feasts, marriage festivals, and funerals. And the early campaigns of Mohammed Ali's family in Syria, and Al-Hijaz having, in many cases, deprived the bereaved of their s.e.x-right to "keen" for the dead, they have now determined not to waste the opportunity, but to revel in the luxury of woe at the live man's wake.[FN#6]

Another cloud hung over Cairo. Rumours of conspiracy were afloat. The Jews and Christians,-here as ready to take alarm as the English in Italy,-trembled at the fancied preparations for insurrection, ma.s.sacre, and plunder. And even the Moslems whispered that some hundred desperadoes had resolved to fire the city, beginning with the bankers'

quarter, and to spoil the wealthy Egyptians. Of course H.H. Abbas Pasha was absent at the time, and, even had he been at Cairo, his presence would have been of little use: the ruler can do nothing

[p.119]towards restoring confidence to a panic-stricken Oriental nation.

At the end of the Id, as a counter-irritant to political excitement, the police magistrates began to bully the people. There is a standing order in the chief cities of Egypt, that all who stir abroad after dark without a lantern shall pa.s.s the night in the station-house.[FN#7] But at Cairo, in certain quarters, the Azbakiyah[FN#8] for instance, a little laxity is usually allowed. Before I left the capital the licence was withdrawn, and the sudden strictness caused many ludicrous scenes.

If by chance you (clad in Oriental garb) had sent on your lantern to a friend's house by your servant, and had leisurely followed it five minutes after the hour of eight, you were sure to be met, stopped, collared, questioned, and captured by the patrol. You probably punched three or four of them, but found the dozen too strong for you. Held tightly by the sleeves, skirts, and collar of your wide outer garment, you were hurried away on a plane of about nine inches above the ground, your feet mostly treading the air. You were dragged along with a rapidity which scarcely permitted you to answer strings of questions concerning your name, nation, dwelling, faith, profession, and self in general,-especially concerning the present state of your purse. If you lent an ear to the voice of the charmer that began by asking a crown to release you, and gradually came down to two-pence half-penny, you fell into a simple trap; the b.u.t.t-end of a musket applied a posteriori, immediately after the transfer of property, convicted you of wilful waste. But if, more sensibly, you pretended to have forgotten your purse, you

[p.120]were reviled, and dragged with increased violence of shaking to the office of the Zabit, or police magistrate. You were spun through the large archway leading to the court, every fellow in uniform giving you, as you pa.s.sed, a Kafa, "cuff," on the back of the neck. Despite your rage, you were forced up the stairs to a long gallery full of people in a predicament like your own. Again your name, nation,-I suppose you to be masquerading,-offence, and other particulars were asked, and carefully noted in a folio by a ferocious-looking clerk. If you knew no better, you were summarily thrust into the Hasil or condemned cell, to pa.s.s the night with pickpockets or ruffians, pell-mell. But if an adept in such matters, you insisted upon being conducted before the "Pasha of the Night," and, the clerk fearing to refuse, you were hurried to the great man's office, hoping for justice, and dealing out ideal vengeance to your captors,-the patrol. Here you found the dignitary sitting with pen, ink, and paper before him, and pipe and coffee-cup in hand, upon a wide Diwan of dingy chintz, in a large dimly-lit room, with two guards by his side, and a semi-circle of recent seizures vociferating before him. When your turn came, you were carefully collared, and led up to the presence, as if even at that awful moment you were mutinously and murderously disposed. The Pasha, looking at you with a vicious sneer, turned up his nose, e.j.a.c.u.l.a.t.ed "'Ajami," and prescribed the bastinado. You observed that the mere fact of being a Persian did not give mankind a right to capture, imprison, and punish you; you declared moreover that you were no Persian, but an Indian under British protection. The Pasha, a man accustomed to obedience, then stared at you, to frighten you, and you, we will suppose, stared at him, till, with an oath, he turned to the patrol, and asked them your offence. They all simultaneously swore-by Allah!-that you had been found without a lantern, dead-drunk, beating respectable people,

[p.121]breaking into houses, invading and robbing harims. You openly told the Pasha that they were eating abominations; upon which he directed one of his guards to smell your breath,-the charge of drunkenness being tangible. The fellow, a comrade of your capturers, advanced his nose to your lips; as might be expected, cried "Kikh,"

contorted his countenance, and answered, by the beard of "Effendina[FN#9]" that he perceived a pestilent odour of distilled waters. This announcement probably elicited a grim grin from the "Pasha of the Night," who loves Curacoa, and who is not indifferent to the charms of Cognac. Then by his favour, for you improved the occasion, you were allowed to spend the hours of darkness on a wooden bench, in the adjacent long gallery, together with certain little parasites, for which polite language has no name.[FN#10] In the morning the janissary of your Consulate was sent for: he came, and claimed you; you were led off criminally; again you gave your name and address, and if your offence was merely sending on your lantern, you were dismissed with advice to be more careful in future. And a.s.suredly your first step was towards the Hammam.

But if, on the other hand, you had declared yourself a European, you would either have been dismissed at once, or sent to your Consul, who is here judge, jury, and jailor. Egyptian authority has of late years lost half its prestige. When Mr. Lane first settled at Cairo, all Europeans accused of aggression against Moslems were, he tells us, surrendered to the Turkish magistrates. Now, the native powers have no jurisdiction over strangers,

[p.122]nor can the police enter their houses. If the West would raise the character of its Eastern co-religionists, it will be forced to push the system a point further, and to allow all bona-fide Christian subjects to register their names at the different Consulates whose protection they might prefer. This is what Russia has so "unwarrantably and outrageously" attempted. We confine ourselves to a lesser injustice, which deprives Eastern states of their right as independent Powers to arrest, and to judge foreigners, who for interest or convenience settle in their dominions. But we still shudder at the right of arrogating any such claim over the born lieges of Oriental Powers. What, however, would be the result were Great Britain to authorise her sons resident at Paris, or Florence, to refuse attendance at a French or an Italian court of justice, and to demand that the police should never force the doors of an English subject? I commend this consideration to all those who "stickle for abstract rights" when the interest and progress of others are concerned, and who become somewhat lat.i.tudinarian and concrete in cases where their own welfare and aggrandis.e.m.e.nt are at stake.

Besides patients, I made some pleasant acquaintances at Cairo. Antun Zananire, a young Syrian of considerable attainments as a linguist, paid me the compliment of permitting me to see the fair face of his "Harim." Mr. Hatchadur Nury, an Armenian gentleman, well known in Bombay, amongst other acts of kindness, introduced me to one of his compatriots, Khwajah Yusuf, whose advice was most useful to me. The Khwajah had wandered far and wide, picking up everywhere some sc.r.a.p of strange knowledge, and his history was a romance. Expelled from Cairo for a youthful peccadillo, he started upon his travels, qualified himself for sanct.i.ty at Meccah and Al-Madinah, became a religious beggar at Baghdad, studied French at Paris, and finally settled

[p.123]down as a professor of languages,[FN#11] under an amnesty, at Cairo. In his house I saw an Armenian marriage. The occasion was memorable: after the gloom and sameness of Moslem society, nothing could be more gladdening than the unveiled face of a pretty woman. Some of the guests were undeniably charming brunettes, with the blackest possible locks, and the brightest conceivable eyes. Only one pretty girl wore the national costume;[FN#12] yet they all smoked chibuks and sat upon the Diwans, and, as they entered the room, they kissed with a sweet simplicity the hands of the priest, and of the other old gentlemen present.

Among the number of my acquaintances was a Meccan boy, Mohammed al-Basyuni, from whom I bought the pilgrim-garb called "Al-Ihram" and the Kafan or shroud, with which the Moslem usually starts upon such a journey as mine. He, being in his way homewards after a visit to Constantinople, was most anxious to accompany me in the character of a "companion." But he had travelled too much to suit me; he had visited India, he had seen Englishmen, and he had lived with the "Nawab Balu"

of Surat. Moreover, he showed signs of over-wisdom. He had been a regular visitor, till I cured one of his friends of an ophthalmia, after which

[p.124]he gave me his address at Meccah, and was seen no more. Haji Wali described him and his party to be "Nas jarrar" (extractors), and certainly he had not misjudged them. But the sequel will prove how der Mensch denkt und Gott lenkt; and as the boy, Mohammed, eventually did become my companion throughout the Pilgrimage, I will place him before the reader as summarily as possible.

He is a beardless youth, of about eighteen, chocolate-brown, with high features, and a bold profile; his bony and decided Meccan cast of face is lit up by the peculiar Egyptian eye, which seems to descend from generation to generation.[FN#13] His figure is short and broad, with a tendency to be obese, the result of a strong stomach and the power of sleeping at discretion. He can read a little, write his name, and is uncommonly clever at a bargain. Meccah had taught him to speak excellent Arabic, to understand the literary dialect, to be eloquent in abuse, and to be profound at Prayer and Pilgrimage. Constantinople had given him a taste for Anacreontic singing, and female society of the questionable kind, a love of strong waters,-the hypocrite looked positively scandalised when I first suggested the subject,-and an off-hand lat.i.tudinarian mode of dealing with serious subjects in general. I found him to be the youngest son of a widow, whose doting fondness had moulded his disposition; he was selfish and affectionate, as spoiled children usually are, volatile, easily offended and as easily pacified (the Oriental), coveting other men's goods, and profuse of his own (the Arab), with a matchless intrepidity of countenance (the traveller), brazen lunged, not more than half brave, exceedingly astute, with an acute sense of honour, especially where his

[p.125]relations were concerned (the individual). I have seen him in a fit of fury because some one cursed his father; and he and I nearly parted because on one occasion I applied to him an epithet which, etymologically considered, might be exceedingly insulting to a high-minded brother, but which in popular parlance signifies nothing.

This "point d'honneur" was the boy Mohammed's strong point.

During the Ramazan I laid in my stores for the journey. These consisted of tea, coffee, loaf-sugar, rice, dates, biscuit, oil, vinegar, tobacco, lanterns, and cooking pots, a small bell-shaped tent, costing twelve shillings, and three water-skins for the Desert.[FN#14] The provisions were placed in a "Kafas" or hamper artistically made of palm sticks, and in a huge Sahharah, or wooden box, about three feet each way, covered with leather or skin, and provided with a small lid fitting into the top.[FN#15] The

[p.126]former, together with my green box containing medicines, and saddle-bags full of clothes, hung on one side of the camel, a counterpoise to the big Sahharah on the other flank; the Badawin, like muleteers, always requiring a balance of weight. On the top of the load was placed transversely a Shibriyah or cot, on which Shaykh Nur squatted like a large crow. This worthy had strutted out into the streets armed with a pair of horse-pistols and a sword almost as long as himself. No sooner did the mischievous boys of Cairo-they are as bad as the gamins of Paris and London-catch sight of him than they began to scream with laughter at the sight of the "Hindi (Indian) in arms,"

till, like a vagrant owl pursued by a flight of larks, he ran back into the Caravanserai.

Having spent all my ready money at Cairo, I was obliged to renew the supply. My native acquaintances advised me to take at least eighty pounds sterling, and considering the expense of outfit for Desert travelling, the sum did not appear excessive. I should have found some difficulty in raising the money had it not been for the kindness of a friend at Alexandria, John Thurburn, now, I regret to say, no more, and Mr. Sam Shepheard, then of Shepheard's Hotel, Cairo, presently a landed proprietor near Rugby, and now also gone. My Indians scrutinised the diminutive square of paper[FN#16]-the

[p.127]letter of credit-as a raven may sometimes be seen peering, with head askance, into the interior of a suspected marrow-bone. "Can this be a bona-fide draft?" they mentally inquired. And finally they offered, politely, to write to England for me, to draw the money, and to forward it in a sealed bag directed "Al-Madinah." I need scarcely say that such a style of transmission would, in the case of precious metals, have left no possible chance of its safe arrival. When the difficulty was overcome, I bought fifty pounds' worth of German dollars (Maria Theresas), and invested the rest in English and Turkish sovereigns.[FN#17] The gold I myself carried; part of the silver I sewed up in Shaykh Nur's leather waistbelt, and part was packed in the boxes, for this reason,-when Badawin begin plundering a respectable man, if they find a certain amount of ready money in his baggage, they do not search his person. If they find none they proceed to a bodily inspection, and if his waist-belt be empty they are rather disposed to rip open his stomach, in the belief that he must have some peculiarly ingenious way of secreting valuables. Having pa.s.sed through this trouble I immediately fell into another. My hardly-earned Alexandrian pa.s.sport required a double visa, one at the Police office, the other at the Consul's. After returning to Egypt, I found it was the practice of travellers