scorpions, very large and half black. As such in human form may the Faki
be viewed, for they act as scourges on the superstitious Mussulmen in
all ways. That the Mussulmen look on many matters as aphrodisiacs, such
as opium, tea, pigeons, schnaps, punch, &c., is only laughable; but it
is vexatious to see how the Faki cheat the sick with their so-called
charms and holy relics. The Sheik Effendi, a young mauhn (writer), with
the rank of major, was suffering from violent fever, and, like a strict
orthodox Turk, had recourse to the Faki for his cure, rather than to our
quinine pills. Now, for one of these rascals to perform a cure, is a
long ceremony, and consists chiefly of praying without intermission with
the most hideous grimaces, and ever and anon spitting in the sick man’s
face; a fresh egg is also necessary, but how used, we have not been able
to discover. By this praying, spitting, grimacing, and writing of
amulets, some of which are hung on the sick man, and some eaten by him,
are cured all diseases without distinction. If the sick man is rich,
then three black or white kids or lambs are necessary, which, of course,
the Faki afterwards retains as his own share; from the poorer classes he
requires hens, or a goat, ere he takes his leave. A Turk of the train of
Ibrahim Kaschef professed to write charms against the ferendit, and was
so convinced of their unfailing virtues, that in the presence of the
Pascha, he pledged his head on their efficacy. Whether he was put to the
proof we know not, but the common remedy for it is fire or butter; the
latter, indeed, is a remedy for all diseases, and not in spoonfuls, but
morning and evening a pound or two, and sometimes as much as six pounds
are taken (drunk) daily. Many healthy persons in Bellad-Sudan, as well
as in Beni Amer, Taka, and elsewhere, drink every morning fasting from
three to six pounds of butter, as they fancy that this makes and keeps
them strong (schedied), and this belief is general. Most of the rich and
respected men are also the fat and stout, and the common saying is, they
have no want of butter (dich’n).
But we feel the want of many things, especially of our mid-day’s siesta,
for the Pascha generally passes his noon under the large tree, one side
of which we occupy (this is by far the finest tree we have seen in
Bellad-Sudan, and would afford shelter to at least fifty men), and
either has people with him to whom he talks, or is ever clattering with
the dice at triktrak (tauola), which game he often plays at for four or
five hours together, without heeding aught else. Topschi Baschi, the
chief of the artillery, has the honour of playing with him, and he
cannot count at any time on an hour’s repose, as it often pleases the
Pascha, who sleeps but little, to send for him at night to his tent; and
he, wearied or sick as he may be, must, of course, attend. As little,
too, is to be envied the lot of the Copt, Mallem Challill, Achmet’s
private secretary, who, during the day, is summoned at least twenty
times to his master; during the whole time he is in the presence, often
three or four hours, he must ever stand, and at night, when his
Excellency cannot sleep, and coffee, taken four or five times, does not
succeed in soothing him, some thought will come perchance into his head,
and the unfortunate secretary is at once sent for to write it down.
Often during our journey have we pitied him; for hardly had we, all worn
out, dismounted at mid-day, or late in the evening, from our dromedaries
or horses, fit for nothing but repose, when the unhappy Mallem was
summoned to the Pascha, and often kept up the whole night through,
writing and arranging letters and papers. Pity, a Turk knows not. From
all this, Challill is silent, melancholy, and drinks, in the evening
(his day’s work over), to keep up his strength, six or eight fingan, or
small coffee cups, of araki, as this, he fancies, more quickly cheers
him than wine. Often have we warned him to mind what he did, and for his
health’s sake to take fewer of these destructive drams; but he ever
replies, that for his health’s sake he dare not give them up, as he has
been used to them from his youth, and were it not for them, he would not
feel he was alive; nay, more, that now he had discovered it was
impossible for him, once he commenced, to cease drinking as long as
there was anything in the bottle. After such potations, Challill becomes
somewhat more communicative, and tells us stories in answer to our
questions as to the customs of his race, of whom we have heard much from
him. He, indeed, often ventures to call the Turks an evil set, but no
one will or can get out of him the smallest hint as to the Pascha’s
affairs, be the matter ever so trifling, although he possesses his
master’s full confidence, and knows every thing. He has now been seven
years absent from Cairo, all the time with the Pascha, and his wife and
children are still in that city, as the Pascha will not permit her to
join him, that his secrets may be better kept.
Challill is well acquainted with the old Coptish language and writing,
which are no longer in use, and are only to be met with in the church
books. These books used to be read by the stupid priests (chassies),
though neither they nor the hearers understood them. The present service
in the churches is in Arabic, as it is now the prevailing language among
them. The alphabet of the old Coptic language is the Greek α, β, γ, &c.,
and is written from left to right. It dates from the times of the
Ptolemys, and this evident Grecian alphabet could only have been forced
on them by Grecian dominion; doubtless, in the earliest times, the
original inhabitants of Egypt, now a mixture of Persians, Romans,
Greeks, Arabs, Turks, &c., had another language, probably that which we
now see on the ruins and monumental remains. No other equally old race
with the Copts is to be found in Egypt, nor is there any notice of their
having migrated into the land, nor is there anywhere else to be found a
similar people; from all this it seems that they must have been born in
this land and be the children of the soil (hence the name Kopt,
pronounced Köpt, for they do not accent the k); and only from the many
wars of races, as also from mixing with their conquerors, can the
original character of the whole people have become so altered as it is.
It is held as certain, that down the Nile, from Æthiopia, came Egypt’s
first population; but that physiognomy is now nowhere to be found in the
land, and a whole nation cannot have died out; emigrated, like the
Hebrews, they have not, and so there is nothing else for it but to hold
that continued admixtures have thus totally altered the old people of
Egypt. The belief, that the original race of Egypt was descended from
African negroes, is held by the celebrated Volney. He says in his
notices of the different races he found in Egypt, “que les Coptes sont
les descendants des anciens Egyptiens; que les Coptes ont le visage
bouffe, l’œil gonflé, le nez écrasé et la lèvre grosse comme les
mulâtres; qu’ils ressemblent au sphinx des pyramides, lequel est une
tête de nègre très-characterisée;” and he infers from this, “que les
anciens Egyptiens sont de vrais nègres de l’espèce de tous les naturels
de l’Afrique.”[30] However, these negro features are now so refined and
ennobled, especially in many of the beautiful women, that one would much
rather (even had the Egyptians, on their first acquaintanceship with the
Greek, had woolly hair) believe them to be a race with similar descent
as the Habesch tribes, which had received some admixture of Æthiopian
blood.
The Copts chiefly reside in Alexandria, Cairo, Siut, Nagadeh. In the
first of these cities resides their religious head, their patriarch. The
founder of their sect is admitted to have been Eutyches. Why their
numbers are now so few, is easily explained. At the first announcement
of the Christian religion, all the Copts might not have become converts
to it, but perhaps divided themselves among many other nations, and were
thus lost among their masses. Such as did embrace Christianity were
diminished, and driven from their homes by the cruellest persecutions,
martyrdoms, and executions, when they did not die of starvation and
miseries, or on their flight to the deserts, or in their places of
hiding and refuge in the caves and catacombs of the Lydian and Arabian
hills, all round which, even to this day, the marks of smoke and many
skeletons plainly tell of their having died a miserable death. And
faster still did their numbers melt away before Islamism, which then
appeared. Here, death or conversion was the sole choice; and though,
perhaps, many did in some way manage to remain true to Christianity,
still the greater number certainly went over to the newer doctrines, as
the glory of martyrdom had somewhat faded, and was no more so ardently
sought after. The calendar was almost filled with the ancient heroic
martyrs, and no place remained for the new. But now one sees among the
Arabs a style of features that has nothing in common with the general
sharp Arab features, but possesses all the characteristics of the Copts,
and there can be no doubt that the possessors of these descend from
Coptish families, who, from compulsion or interest, have embraced
Mahomedanism. To the remainder of the Copts, after these persecutions, a
short space of rest was, indeed, allowed; but ere long burst out the
devouring crusades, and certain it is, that, after each new victory of
the Christians, the infuriated Turks vented their disappointed rage on
the poor Copts. By all this, as well as from after miseries and
oppression enough to decrease any people, must this formerly so
important population have become thus reduced, even though one does not
take into consideration that, large as Egypt’s former population was (in
its flourishing times six or seven millions), yet that the war with
Persia, in which religious fury not only sacrificed thousands of men,
but also destroyed all temples, &c., and the wars with Rome, Greece,
Æthiopia, and other nations, must and did reduce the numbers of its
population to the lowest ebb.
Even now the government do not allow the Copts to bear arms, nor are
they employed as soldiers. Under the French they served as such, and
seem to have behaved well. From them, too, they received many
ameliorations of their lot, and they have ever since shown themselves
well and gratefully inclined to that nation. But that the European
powers have never, as yet, done anything towards the alleviation of
their lot—no very difficult task for the former,—that this Christian
race has been left to be tyrannised over by the Mussulmen as rayah,—in
one word, that they are not declared free, and a consul allowed them, is
a crying injustice; and, were this done, it would be seen that this
race, naturally gifted with good abilities, would display many good and
beautiful features. At present, they seek comfort in the belief that, as
they in former days have been a great people, and ruled over Egypt, a
time will come, their present slavery over, when they will no longer be
oppressed, but again become a great nation. So it is written in their
old books of prophecy; but much blood must yet be shed, and many more
martyrs sacrificed to their religion, ere then. Similar prophecies of
great wars and much bloodshed have the Turks also; and, as far as I
recollect, these are looked for in 1257 or 1258 of their calendar.
As far as the persons and faces of the present Copts are concerned, most
travellers describe them as very ugly, and with a sulky cast of
countenance; and it is true, that many fearfully ugly faces may be found
among them, principally from their diseased and lachrymose eyes: but, if
we reflect on the oppressions and constant cruelties of all kinds to
which they are ever exposed from the Mussulman; on the wretched manner
of life they are compelled to lead, condemned as they are to sit hunched
up all day in dark places, without fresh air day or night, ever
writing—confined to the most wretched nourishment, which their miserable
wages alone allow them to buy—and, finally, their despair at their
contemptible position, which leads them to nightly debauches on the most
injurious brandy—we will see that all this is not peculiarly adapted to
ennoble or beautify any human race. However, one now and then meets
among these Copts, especially among those who are less exposed to
misery, truly antique handsome manly countenances; and their women have
also much beauty among them. In general, the Copts have rather round
than long faces, black hair, black curled beards (unless, as very often
is the case, there is none), black, intelligent eyes, but in almost all
with a suspicious glance, and often these are diseased and specked, and
not seldom one of them is sightless. Projecting or prominent eyes, one
seldom meets with among them; oftener, they are rather sunken, the
socket cut sharp, and the inner corners little defined. The eyelashes
are long and thick, the brows bent, and meeting close on the nose, and,
in the women, only a fine black stripe. The nose is regularly formed, at
times arched, but almost always more or less blunted off at the point,
as in all the races above Assuan, but never pressed down from above, or
flattened, as in the negro. The mouth is generally large, and with
thicker lips than the European, although never so thick, blubbery, and
ugly as the negro. The chin is round. The outline of the face is
regular, as in Europeans, and the teeth are good, and not projecting.
In viewing and comparing such countenances, and considering for how many
centuries a constant admixture of human races has been taking place
(Hyksos with Æthiopians, under Sabacon, 800 B.C., with Jews and
Macedonians, 332 B.C., with Romans, Turks, Arabs, &c.), and how from
this, and a total change of manner of life, every thing is altered,
still, perhaps, the fundamental type of the Æthiopian race will be found
more distinct among them than that of any other known nation; and it may
be held that nothing has ever proved sufficient to thoroughly efface the
peculiarity of origin; as may be seen in the numerous classes of Jews in
Cairo, who, like the Copts, dwell in their own peculiar quarter, and by
misery, oppression, unhealthy dwellings and food, are so degraded,
dwarfed, and crippled, that in them the distinctly marked descendants of
Abraham, in spite of their characteristic features, can hardly be
recognised; but yet all traces of descent are not effaced.
The features of the Coptish women are sharper than those of the men, and
one may with truth say, that they recal to mind those of the Greek and
Roman females. Their skin is often so fair, it may almost be called
white, and their eyes are peculiarly beautiful, large, open, and full of
fire. They all have black hair, good teeth, and well-sized, well-formed
body and limbs. Pity, that at times, the piece of iron which hangs down
in the shape of a hook from the head, even to the point of the nose, and
to which the long, narrow face veil (burkh) is fastened, by having been
worn from youth, and being springy and flexible, has blunted the point
of the nose, and even sometimes turned it upwards. Usually they are very
pale, and this is chiefly caused by their little attention to
cleanliness, their constant sitting in their houses in an unhealthy
atmosphere, and their poor and unhealthy food. The poorer classes of the
Copts often sell their very young daughters to Franks and others, but
not to Mussulmen, as a kind of temporary wives. Some relation settles
the price of the bride, generally from 500 to 2000 piastres, and some
ornaments and dresses for her. The moment terms are settled, the man is
allowed to behold his bride elect, and, if she does not please him, all
may be broken off on the payment of a small sum of money; if she does,
the time of marriage is fixed on and takes place after Coptish rites. On
the evening of such marriage day, the bride, closely veiled, accompanied
by her parents, male and female relatives and friends, arrives with a
torch procession at her _pro tempore_ husband’s house, where a Coptish
priest performs the marriage ceremony, and a splendid meal, with much
drinking, at the bridegroom’s expense, finishes the business. This
temporary marriage is over when the husband, at his own time, sends back
the woman along with her clothes and ornaments, to her parents; and
these, along with the already received price, often amount to a
considerable value. The Coptish women are very little given to work of
any kind, spend most of their time in coffee drinking, lounging on
sofas, and clapping their hands, a sign for the slaves to bring in the
fresh filled pipes, or refreshments. They also pass much of their time
in dressing and adorning themselves, even though there is no one to see
or admire them.
The Coptish men seem to view their wives as their most valuable
treasures, for as soon as they leave their dwellings to go to the Divan,
they lock up their doors, and stick into their pockets the large wooden
keys with iron pins; so that all inside are locked in for all day, as
the careful master seldom returns home till evening. Iron keys or locks,
save among the Franks, are not to be found in Egypt, Nubia, or Bellad-
Sudan. The wooden lock consists of a block of hollow square wood, which
is firmly nailed to the door, and through which runs a slide or bolt; a
square piece of wood, that passes into a hole in the door-post, is
moveable in the block, and by being shoved backwards or forwards serves
to fasten or unfasten the door. This sliding wooden bolt is hollowed or
nicked out on one side, so that the large square-sided key fits into it.
Such locks can only be opened from the outside, and are, probably, the
invention of Eastern jealousy. At night, the lock remains unshot, and an
inner cross bar fastens the door. It was a common trick of certain wags,
as a joke, to lock from the outside all the doors in a street, so that
in the morning the inmates could only get released from their
confinement by casting out their keys through the windows, for the
passers-by to unlock their doors.
It is seldom the Copts allow a stranger to enter their houses, and
these, from being ever closed, seem as if deserted. After long knocking,
one hears at last, from a grated upper window (for in the ground story
there are none), or from the interior of the house, a voice screaming
out, “Min di?” (Who’s there?) and announcing the absence of the master
of the house with a “Mafisch” (Nothing). The Copts, however, hold fast
by their sect, and visit much among one another. On the Sunday many
Copts usually join to take their coffee in a garden on the water, or,
taking a cold meal with them, to pass the whole day there in the open
air. The favourite place of the Copts of Cairo is a beautiful garden,
laid out in English style, on the island of Roda, formed by the Nile, on
the southern point of which may be seen the famous old Nilometre. Here
the Copts cast off their upper garments, the veils no longer hide the
female faces, and often may there be seen forms and faces of surprising
beauty. Although somewhat silent and bashful, they are courteous and
civil, and always ask you to eat with them, and seem to lose somewhat of
their timidity when they act the part of entertainers. On such occasions
they appear in their best garbs; rings adorn the fingers, and gold
plates and ear-rings the head; nor do they seem to be at all annoyed,
although their silken dresses are somewhat ragged and dirty. Cleanliness
is certainly the virtue of neither man nor woman; in their houses
prevail disorder, dirt, and stench; as these even among the highest of
them are seldom set in order, cleaned, or aired. They seldom wash
themselves or bathe, and wear the same under garments, day and night,
till they are worn out. To visit sick Copts, to be forced to view the
dirt of themselves and their houses, and how all live on the most
unhealthy viands,—half rotten fish and flesh, decayed vegetables and
cheese,—is no pleasant matter.
Nor does the Copt afford a much more pleasant sight when one meets him
creeping through the streets in his long black dirty abbai, with his
miserable, humiliated, pale face, made yet paler by his black beard. The
dress of all is alike, consisting of a black, white, or red oemme or
turban (for one of these colours they must use); coloured jackets, with
sleeves, generally of silk (antèri), of which they often wear three or
four, one above and each dirtier than the other; and a caftan of silk or
cotton (harir), girdled with a scarf. Over this is the so-called top;
when not of cloth, this is made of black-coloured cotton stuff or
chibbe, wide, open before, and falling down to the feet; and, finally,
in cold weather, they wear over all this, a wide, long, open black coat,
with short, loose sleeves, made of goat’s hair; it is impervious to
rain, and comes from the Hedjas. The poorer substitute in the place of
this an open blue linen smockfrock. From this garb, which they have
voluntarily worn from olden times, they never have departed, and now
they dare not. Military garbs can only be worn by the renegades among
them; but these long robes are common to all oriental races, Arabs,
Turks, Persians, Indians, as well as Copts.
An esteemed ornament among the Copts is the long brass ink and pen case
(among the wealthier classes it is made of silver), which, like a
dagger, is stuck in his girdle, and cuts a great figure there. The long,
square, hollow case holds his reeds for writing (kallam), and his
scissors (magass), and at the end is the well closed square ink-holder
of the same metal as the case. He carries his whole utensils about his
person, as he bears his papers under his caftan, in a pocket on his
breast. All Copts, like the Turks, hold the sheet of paper loose in one
hand on their knee as they write, and this art, as well as their ever
having their ink-bottles about them, enables them to carry on their
trade at every street corner. There or any other place where they may be
called on to write, they instantly squat down on the ground, and if they
are placed on a chair or sofa to write, you see them gradually sliding
off it down on to the floor; to them that is the best and most
comfortable place to exercise their calling. In all Egypt they are the
sole clerks and secretaries; they seem to be particularly skilled in
arithmetic and keeping accounts, and as far as my brother, in his small
way, could judge, he always found them most rapid and faithful
accountants.