Chapter VI: Part 6

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. 'God has favoured your family with understanding and knowledge; I wish I could kiss the _Sheykhah_ your mother's hand. May God 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 assiduous 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, encumbered, 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 passes 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 pounds 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 God, 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 glass). 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 God). 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 God 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 God; 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 God will not defraud,' says the Koran. Of course, a belief in meritorious works leads to the same sort of superstition 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 assembled 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 gods 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 cavass 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 God, 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 circumlocutions, '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 pounds 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 pounds 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 pounds 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 chastity 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 God,' 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? God 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 God 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 sexes, and to hear Arabs who know our manners talk of the English being 'jealous' and 'hard upon their women.' Any unchastity 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.

_Saturday_, 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 (3.5 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 assuredly 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.

March 16, 1864: Mr. Tom Taylor

_To Mr. Tom Taylor_.

_March_ 16, 1864.

DEAR TOM,

I cannot tell you how delighted I was to hear that all had gone well with Laura and your little daughter. _Mashallah_! God bless her! When I told Omar that a friend 'like my brother,' as Arabs say, had got a baby, he proposed to illuminate our house and fire off all the pistols in the premises. Pray give my kind love and best wishes to Laura.

I am living here a very quiet, dreamy sort of life in hot Thebes, visiting a little among my neighbours and learning a little Arabic from a most sweet, gentle young Sheykh who preaches on Fridays in the mosque of Luxor. I wish I could draw his soft brown face and graceful, brown-draped figure; but if I could, he is too devout I believe, to permit it. The police magistrate--el-Maohn--Seleem Effendi, is also a great friend of mine, and the Kadee is civil, but a little scornful to heretical Hareem, I think. It is already very hot, and the few remaining traveller's dahabiehs are now here on their way down the river; after that I shall not see a white face for many months, except Sally's.

Sheykh Yussuf laughed so heartily over a print in an illustrated paper, from a picture of Hilton's, of Rebekah at the well, with the old _Vakeel_ of Sidi Ibraheem (Abraham's chief servant) _kneeling_ before the girl he was sent to fetch like an old fool without his turban, and Rebekah and the other girls in queer fancy dresses, and the camels with snouts like pigs. 'If the painter could not go to Es-Sham (Syria) to see how the Arab (Bedaween) really look,' said Sheykh Yussuf, 'why did he not paint a well in England with girls like English peasants? At least it would have looked natural to English people, and the _Vakeel_ would not seem so like a _majnoon_ (a madman) if he had taken off a hat.' I cordially agreed with Yussuf's art criticism. Fancy pictures of Eastern things are hopelessly absurd, and fancy poems too. I have got hold of a stray copy of Victor Hugo's '_Orientales_,' and I think I never laughed more in my life.

The corn is now full-sized here, but still green; in twenty days will be harvest, and I am to go to the harvest-home to a fellah friend of mine in a village a mile or two off. The crop is said to be unusually fine. Old Nile always pays back the damage he does when he rises so very high. The real disaster is the cattle disease, which still goes on, I hear, lower down. It has not at present spread above Minieh, but the destruction has been fearful.

I more and more feel the difficulty of quite understanding a people so unlike ourselves--the more I know them, I mean. One thing strikes me, that like children, they are not conscious of the great gulf which divides educated Europeans from themselves; at least, I believe it is so. We do not attempt to explain our ideas to them, but I cannot discover any such reticence in them. I wonder whether this has struck people who can talk fluently and know them better than I do? I find they appeal to my sympathy in trouble quite comfortably, and talk of religious and other feelings apparently as freely as to each other. In many respects they are more unprejudiced than we are, and very intelligent, and very good in many ways; and yet they seem so strangely childish, and I fancy I detect that impression even in Lane's book, though he does not say so.

If you write to me, dear Tom, please address me care of Briggs and Co., Cairo. I shall be so glad to hear of you and yours. Janet is going to England. I wish I were going too, but it is useless to keep trying a hopeless experiment. At present I am very comfortable in health as long as I do nothing and the weather is warm. I suffer little pain, only I feel weak and weary.

I have extensive practice in the doctoring line; bad eyes, of course, abound. My love to Watts, and give greetings to any other of my friends. I grieve over Thackeray much, and more over his girls' lonely sort of position.

I think you would enjoy, as I do, the peculiar sort of social equality which prevails here; it is the exact contrary of French _egalite_. There are the great and powerful people, much honoured (outwardly, at all events), but nobody has _inferiors_. A man comes in and kisses my hand, and sits down _off_ the carpet out of respect; but he smokes his pipe, drinks his coffee, laughs, talks and asks questions as freely as if he were an Effendi or I were a fellahah; he is not my inferior, he is my poor brother. The servants in my friends' houses receive me with profound demonstrations of respect, and wait at dinner reverently, but they mix freely in the conversation, and take part in all amusements, music, dancing-girls, or reading of the Koran. Even the dancing-girl is not an outcast; she is free to talk to me, and it is highly irreligious to show any contempt or aversion. The rules of politeness are the same for all. The passer-by greets the one sitting still, or the one who comes into a room those who are already there, without distinction of rank. When I have greeted the men they always rise, but if I pass without, they take no notice of me. All this is very pleasant and graceful, though it is connected with much that is evil. The fact that any man may be a Bey or a Pasha to-morrow is not a good fact, for the promotion is more likely to fall on a bad slave than on a good or intelligent free man. Thus, the only honourable class are those who have nothing to hope from the great--I won't say anything to fear, for all have cause for that. Hence the high respectability and _gentility_ of the merchants, who are the most independent of the Government. The English would be a little surprised at Arab judgments of them; they admire our veracity and honesty, and like us on the whole, but they blame the men for their conduct to women. They are shocked at the way Englishmen talk about Hareem among themselves, and think the English hard and unkind to their wives, and to women in general. English Hareemat is generally highly approved, and an Arab thinks himself a happy man if he can marry an English girl. I have had an offer for Sally from the chief man here for his son, proposing to allow her a free exercise of her religion and customs as a matter of course. I think the influence of foreigners is much more real and much more useful on the Arabs than on the Turks, though the latter show it more in dress, etc. But all the engineers and physicians are Arabs, and very good ones, too. Not a Turk has learnt anything practical, and the dragomans and servants employed by the English have learnt a strong appreciation of the value of a character for honesty, deserved or no; but many do deserve it. Compared to the couriers and _laquais de place_ of Europe, these men stand very high. Omar has just run in to say a boat is going, so good-bye, and God bless you.

March 22, 1864: Sir Alexander Duff Gordon

_To Sir Alexander Duff Gordon_.

LUXOR,
_March_ 22, 1864.

DEAREST ALICK,

I am glad my letters amuse you. Sometimes I think they must breathe the unutterable dulness of Eastern life: not that it is dull to me, a curious spectator, but how the men with nothing to do can endure it is a wonder. I went yesterday to call on a Turk at Karnac; he is a gentlemanly man, the son of a former Moudir, who was murdered, I believe, for his cruelty and extortion. He has 1,000 feddans (acres, or a little more) of land, and lives in a mud house, larger but no better than any fellahs, with two wives and the brother of one of them. He leaves the farm to his fellaheen altogether, I fancy. There was one book, a Turkish one; I could not read the title-page, and he did not tell me what it was. In short, there was no means of killing time but the narghile, no horse, no gun, nothing, and yet they did not seem bored. The two women are always clamorous for my visits, and very noisy and school-girlish, but apparently excellent friends and very good-natured. The gentleman gave me a _kufyeh_ (thick head kerchief for the sun), so I took the ladies a bit of silk I happened to have. You never heard anything like his raptures over Maurice's portrait, '_Mashallah_, _Mashallah_, _Wallahy zay el ward_' (It is the will of God, and by God he is like a rose). But I can't 'cotton to' the Turks. I always feel that they secretly dislike us European women, though they profess huge admiration and pay _personal_ compliments, which an Arab very seldom attempts. I heard Seleem Effendi and Omar discussing English ladies one day lately while I was inside the curtain with Seleem's slave girl, and they did not know I heard them. Omar described Janet, and was of the opinion that a man who was married to her could want nothing more. 'By my soul, she rides like a Bedawee, she shoots with the gun and pistol, and rows the boat; she speaks many languages, works with the needle like an Efreet, and to see her hands run over the teeth of the music-box (keys of piano) amazes the mind, while her singing gladdens the soul. How then should her husband ever desire the coffee-shop? _Wallahy_! she can always amuse him at home. And as to my lady, the thing is not that she does not know. When I feel my stomach tightened, I go to the divan and say to her, 'Do you want anything, a pipe, or sherbet, or so and so?' and I talk till she lays down her book and talks to me, and I question her and amuse my mind, and, by God! if I were a rich man and could marry one English Hareem like that I would stand before her and serve her like her memlook. You see I am only this lady's servant, and I have not once sat in the coffee-shop because of the sweetness of her tongue. Is it not therefore true that the man who can marry such Hareem is rich more than with money?' Seleem seemed disposed to think a little more of looks, though he quite agreed with all Omar's enthusiasm, and asked if Janet were beautiful. Omar answered with decorous vagueness that she was a 'moon,' but declined mentioning her hair, eyes, etc. (it is a liberty to describe a woman minutely). I nearly laughed out at hearing Omar relate his manoeuvres to make me 'amuse his mind'; it seems I am in no danger of being discharged for being dull.

The weather has set in so hot that I have shifted my quarters out of my fine room to the south-west into one with only three sides looking over a lovely green view to the north-east, with a huge sort of solid veranda, as large as the room itself, on the open side; thus I live in the open air altogether. The bats and the swallows are quite sociable; I hope the serpents and scorpions will be more reserved. '_El Khamaseen_' (the fifty) has begun, and the wind is enough to mix up heaven and earth, but it is not distressing like the Cape south-easter, and, though hot, not choking like the Khamseen in Cairo and Alexandria. Mohammed brought me a handful of the new wheat just now. Think of harvest in March and April! These winds are as good for the crops here as a 'nice steady rain' is in England. It is not necessary to water so much when the wind blows strong. As I rode through the green fields along the dyke, a little boy sang as he turned round on the musically-creaking Sakiah (the water-wheel turned by an ox) the one eternal Sakiah tune--the words are _ad libitum_, and my little friend chanted 'Turn oh Sakiah to the right and turn to the left--who will take care of me if my father dies? Turn oh Sakiah, etc., pour water for the figs and the grass and for the watermelons. Turn oh Sakiah!' Nothing is so pathetic as that Sakiah song.

I passed the house of the Sheykh-el-Ababdeh, who called out to me to take coffee. The moon was splendid and the scene was lovely. The handsome black-brown Sheykh in dark robes and white turban, Omar in a graceful white gown and red turban, and the wild Ababdeh in all manner of dingy white rags, and with every kind of uncouth weapon, spears, matchlocks, etc., in every kind of wild and graceful attitude, with their long black ringlets and bare heads, a few little black-brown children quite naked and shaped like Cupids. And there we sat and looked so romantic and talked quite like ladies and gentlemen about the merits of Sakna and Almas, the two great rival women-singers of Cairo. I think the Sheykh wished to display his experiences of fashionable life.

The Copts are now fasting and cross. They fast fifty-five days for Lent; no meat, fish, eggs, or milk, no exception for Sundays, no food till after twelve at noon, and no intercourse with the hareem. The only comfort is lots of arrak, and what a Copt can carry decently is an unknown quantity; one seldom sees them drunk, but they imbibe awful quantities. They offer me wine and arrak always, and can't think why I don't drink it. I believe they suspect my Christianity in consequence of my preference for Nile water. As to that, though, they scorn all heretics, _i.e._, all Christians but themselves and the Abyssinians, more than they do the Muslims, and dislike them more; the procession of the Holy Ghost question divides us with the Gulf of Jehannum. The gardener of this house is a Copt, such a nice fellow, and he and Omar chaff one another about religion with the utmost good humour; indeed they are seldom touchy with the Moslems. There is a pretty little man called Michail, a Copt, vakeel to M. Mounier. I wish I could draw him to show a perfect specimen of the ancient Egyptian race; his blood must be quite unmixed. He came here yesterday to speak to Ali Bey, the Moudir of Keneh, who was visiting me (a splendid handsome Turk he is); so little Michail crept in to mention his business under my protection, and a few more followed, till Ali Bey got tired of holding a durbar in my divan and went away to his boat. You see the people think the _courbash_ is not quite so handy with an English spectator. The other day Mustapha A'gha got Ali Bey to do a little job for him--to let the people in the Gezeereh (the island), which is Mustapha's property, work at a canal there instead of at the canal higher up for the Pasha. Very well, but down comes the Nazir (the Moudir's _sub_.), and courbashes the whole Gezeereh, not Mustapha, of course, but the poor _fellaheen_ who were doing his corvee instead of the Pasha's by the Moudir's order. I went to the Gezeereh and thought that Moses was at work again and had killed a firstborn in every house by the crying and wailing, when up came two fellows and showed me their bloody feet, which their wives were crying over like for a death, _Shorghl el Mizr_--things of Egypt--like _Cosas de Espana_.

_Wednesday_.--Last night I bored Sheykh Yussuf with Antara and Abou-Zeyd, maintaining the greater valour of Antara who slew 10,000 for the love of Ibla; you know Antara. Yussuf looks down on such profanities, and replied, 'What are Antara and Abou-Zeyd compared to the combats of our Lord Moses with Og and other infidels of might, and what is the love of Antara for Ibla compared to that of our Lord Solomon for Balkees (Queen of Sheba), or their beauty and attractiveness to that of our Lord Joseph?' And then he related the combat of _Seyyidna Mousa_ with Og; and I thought, 'hear O ye Puritans, and give ear O ye Methodists, and learn how religion and romance are one to those whose manners and ideas are the manners and ideas of the Bible, and how Moses was not at all a crop-eared Puritan, but a gallant warrior!' There is the Homeric element in the religion here, the Prophet is a hero like Achilles, and like him directed by God--Allah instead of Athene. He fights, prays, teaches, makes love, and is truly a _man_, not an abstraction; and as to wonderful events, instead of telling one to 'gulp them down without looking' (as children are told with a nasty dose, and as we are told about Genesis, etc.) they believe them and delight in them, and tell them to amuse people. Such a piece of deep-disguised scepticism as _Credo quia impossibile_ would find no favour here; 'What is impossible to God?' settles everything. In short, Mohammed has somehow left the stamp of romance on the religion, or else it is in the blood of the people, though the Koran is prosy and 'common-sensical' compared to the Old Testament. I used to think Arabs intensely prosaic till I could understand a little of their language, but now I can trace the genealogy of Don Quixote straight up to some Sheykh-el-Arab.

A fine, handsome woman with a lovely baby came to me the other day. I played with the baby, and gave it a cotton handkerchief for its head. The woman came again yesterday to bring me a little milk and some salad as a present, and to tell my fortune with date stones. I laughed, and so she contented herself with telling Omar about his family, which he believed implicitly. She is a clever woman evidently, and a great sibyl here. No doubt she has faith in her own predictions. She told Mme. Mounier (who is a Levantine) that she would never have a child, and was forbidden the house accordingly, and the prophecy has 'come true.' Superstition is wonderfully infectious here. The fact is that the Arabs are so intensely impressionable, and so cowardly about inspiring any ill-will, that if a man looks askance at them it is enough to make them ill, and as calamities are not infrequent, there is always some mishap ready to be laid to the charge of somebody's 'eye.' Omar would fain have had me say nothing about the theft of my purse, for fear the Karnac people should hate me and give me the eye. A part of the boasting about property, etc., is politeness, so that one may not be supposed to be envious of one's neighbours' nice things. My Sakka (water carrier) admired my bracelet yesterday, as he was watering the verandah floor, and instantly told me of all the gold necklaces and earrings he had bought for his wife and daughters, that I might not be uneasy and fear his envious eye. He is such a good fellow. For two shillings a month he brings up eight or ten huge skins of water from the river a day, and never begs or complains, always merry and civil. I shall enlarge his backsheesh. There are a lot of camels who sleep in the yard under my verandah; they are pretty and smell nice, but they growl and swear at night abominably. I wish I could draw you an Egyptian farm-yard, men, women and cattle; but what no one can draw is the amber light, so brilliant and so soft, not like the Cape diamond sunshine at all, but equally beautiful, hotter and less dazzling. There is no glare in Egypt like in the South of France, and, I suppose, in Italy.

_Thursday_.--I went yesterday afternoon to the island again to see the crops, and show Sally my friend farmer Omar's house and Mustapha's village. Of course we had to eat, and did not come home till the moon had long risen. Mustapha's brother Abdurachman walked about with us, such a noble-looking man, tall, spare, dignified and active, grey-bearded and hard-featured, but as lithe and bright-eyed as a boy, scorning any conveyance but his own feet, and quite dry while we 'ran down.' He was like Boaz, the wealthy gentleman peasant--nothing except the Biblical characters gave any idea of the rich _fellah_. We sat and drank new milk in a 'lodge in a garden of cucumbers' (the 'lodge' is a neat hut of palm branches), and saw the moon rise over the mountains and light up everything like a softer sun. Here you see all colours as well by moonlight as by day; hence it does not look as brilliant as the Cape moon, or even as I have seen in Paris, where it throws sharp black shadows and white light. The night here is a tender, subdued, dreamy sort of enchanted-looking day. My Turkish acquaintance from Karnac has just been here; he boasted of his house in Damascus, and invited me to go with him after the harvest here, also of his beautiful wife in Syria, and then begged me not to mention her to his wives here.

It is very hot now; what will it be in June? It is now 86 degrees in my shady room at noon; it will be hotter at two or three. But the mornings and evenings are delicious. I am shedding my clothes by degrees; stockings are unbearable. Meanwhile my cough is almost gone, and the pain is quite gone. I feel much stronger, too; the horrible feeling of exhaustion has left me; I suppose I must have salamander blood in my body to be made lively by such heat. Sally is quite well; she does not seem at all the worse at present.

_Saturday_.--This will go to-morrow by some travellers, the last winter swallows. We went together yesterday to the Tombs of the Kings on the opposite bank. The mountains were red-hot, and the sun went down into Amenti all on fire. We met Mr. Dummichen, the German, who is living in the temple of Dayr el-Bahree, translating inscriptions, and went down Belzoni's tomb. Mr. Dummichen translated a great many things for us which were very curious, and I think I was more struck with the beauty of the drawing of the figures than last year. The face of the Goddess of the Western shore, Amenti, Athor, or Hecate, is ravishing as she welcomes the King to her regions; death was never painted so lovely. The road is a long and most wild one--truly through the valley of the shadow of death--not an insect nor a bird. Our moonlight ride home was beyond belief beautiful. The Arabs who followed us were immensely amused at hearing me interpret between German and English, and at my speaking Arabic; they asked if I was dragoman of all the languages in the world. One of them had droll theories about 'Amellica' (America), as they pronounce it always. Was the King very powerful that the country was called '_Al Melekeh_' (the Kings)? I said, 'No: all are Kings there: you would be a King like the rest.' My friend disapproved utterly: 'If all are Kings they must all be taking away every man the other's money'--a delightful idea of the kingly vocation.

When we landed on the opposite shore, I told little Achmet to go back in the ferry-boat, in which he had brought me over my donkey; a quarter of an hour after I saw him by my side. The guide asked why he had not gone as I told him. 'Who would take care of the lady?' the monkey is Rainie's size. Of course he got tired, and on the way home I told him to jump up behind me _en croupe_ after the Fellah fashion. I thought the Arabs would never have done laughing and saying _Wallah_ and _Mashallah_. Sheykh Yussuf talked about the excavations, and is shocked at the way the mummies are kicked about. One boy told him they were not Muslims as an excuse, and he rebuked him severely, and told him it was _haraam_ (accursed) to do so to the children of Adam. He says they have learned it very much of Mariette Bey, but I suspect it was always so with the fellaheen. To-day a tremendous wind is blowing; excellent for the corn. At Mustapha's farm they are preparing for the harvest, baking bread and selecting a young bull to be killed for the reapers. It is not hot to-day; only 84 degrees in a cool room. The dust is horrid with this high wind; everything is gritty, and it obscures the sun. I am desired to eat a raw onion every day during the Khamseen for health and prosperity. This too must be a remnant of ancient Egypt. How I do long to see you and the children. Sometimes I feel rather down-hearted, but it is no good to say all that. And I am much better and stronger. I stood a long ride and some scrambling quite well last evening.

April 6, 1864: Sir Alexander Duff Gordon

_To Sir Alexander Duff Gordon_.

LUXOR,
_April_ 6, 1864.

DEAREST ALICK,