Having sufficiently considered the foundations of the moral and social
state of the Muslims of Egypt, we may now take a view of their domestic
life and ordinary habits; and, first, let us confine our attention to
the higher and middle orders.
A master of a family, or any person who has arrived at manhood, and is
not in a menial situation, or of very low condition, is commonly
honoured with the appellation of “the sheykh,” prefixed to his name. The
word “sheykh” literally signifies “an elder,” or “an aged person”; but
it is often used as synonymous with our appellation of “Mister”; though
more particularly applied to a learned man, or a reputed saint. A
“shereef,” or descendant of the Prophet, is called “the seyd,” or “the
seyyid” (master, or lord), whatever be his station. Many shereefs are
employed in the lowest offices: there are servants, dustmen, and
beggars, of the honoured race of Mohammad; but all of them are entitled
to the distinctive appellation above mentioned, and privileged to wear
the green turban;[232] many of them, however, not only among those of
humble station, but also among the wealthy, and particularly the
learned, assume neither of these prerogatives; preferring the title of
“sheykh,” and the white turban. A man who has performed the pilgrimage
is generally called “the hágg;”[233] and a woman who has alike
distinguished herself, “the hággeh:” yet there are many pilgrims who,
like those shereefs just before alluded to, prefer the title of
“sheykh.” The general appellation of a lady is “the sitt,” which
signifies “the mistress,” or “the lady.”
Before I describe the ordinary habits of the master of a family, I must
mention the various classes of persons of whom the family may consist.
The hareem, or the females of the house, have distinct apartments
allotted to them; and into these apartments (which, as well as the
persons to whom they are appropriated, are called “the hareem”) no males
are allowed to enter, excepting the master of the family, and certain
other near relations, and children. The hareem may consist, first, of a
wife, or wives (to the number of four); secondly, of female slaves, some
of whom, namely, white and Abyssinian slaves, are generally concubines,
and others (the black slaves) kept merely for servile offices, as
cooking, waiting upon the ladies, etc.; thirdly, of female free
servants, who are, in no case, concubines, or not legitimately so. The
male dependants may consist of white and of black slaves, and free
servants; but are mostly of the last-mentioned class. Very few of the
Egyptians avail themselves of the licence, which their religion allows
them, of having four wives; and still smaller is the number of those who
have two or more wives, and concubines besides. Even most of those men
who have but one wife are content, for the sake of domestic peace, if
for no other reason, to remain without a concubine slave: but some
prefer the possession of an Abyssinian slave to the more expensive
maintenance of a wife; and keep a black slave-girl, or an Egyptian
female servant, to wait upon her, to clean and keep in order the
apartments of the hareem, and to cook. It is seldom that two or more
wives are kept in the same house: if they be, they generally have
distinct apartments. Of male servants, the master of a family keeps, if
he can afford to do so, one or more to wait upon him and his male
guests: another, who is called a “sakka,” or water-carrier, but who is
particularly a servant of the hareem, and attends the ladies when they
go out;[234] a “bowwáb,” or door-keeper, who constantly sits at the door
of the house; and a “sáïs,” or groom, for the horse, mule, or ass. Few
of the Egyptians have “memlooks,” or male white slaves; most of these
being in the possession of rich ’Osmánlees (or Turks); and scarcely any
but Turks of high rank keep eunuchs: but a wealthy Egyptian merchant is
proud of having a black slave to ride or walk behind him, and to carry
his pipe.
The Egyptian is a very early riser; as he retires to sleep at an early
hour: it is his duty to be up and dressed before daybreak, when he
should say the morning-prayers. In general, while the master of a family
is performing the religious ablution, and saying his prayers, his wife
or slave is preparing for him a cup of coffee, and filling his pipe,
which she presents to him as soon as he has acquitted himself of his
religious duties.
Many of the Egyptians take nothing before noon but the cup of coffee and
the pipe: others take a light meal at an early hour. The meal of
breakfast (“el-fatoor”) generally consists of bread, with eggs, butter,
cheese, clouted cream, or curdled milk, etc.; or of a “fateereh,” which
is a kind of pastry, saturated with butter, made very thin, and folded
over and over like a napkin: it is eaten alone, or with a little honey
poured over it, or sugar. A very common dish for breakfast is “fool
mudemmes,” or beans, similar to our horse-beans, slowly boiled, during a
whole night, in an earthen vessel, buried, all but the neck, in the hot
ashes of an oven or a bath, and having the mouth closely stopped: they
are eaten with linseed-oil, or butter, and generally with a little
lime-juice: thus prepared, they are sold in the morning in the sooks (or
markets) of Cairo and other towns. A meal is often made (by those who
cannot afford luxuries) of bread and a mixture called “dukkah,” which is
commonly composed of salt and pepper, with “zaatar” (or wild marjoram)
or mint or cumin-seed, and with one, or more, or all, of the following
ingredients: namely, coriander-seed, cinnamon, sesame, and “hommus” (or
chick-peas): each mouthful of bread is dipped in this mixture. The bread
is always made in the form of a round flat cake, generally about a span
in width, and a finger’s breadth in thickness.
The pipe and the cup of coffee are enjoyed by almost all persons who can
afford such luxuries, very early in the morning, and oftentimes during
the day. There are many men who are scarcely ever seen without a pipe
either in their hand or carried behind them by a servant. The smoker
keeps his tobacco for daily use in a purse or bag made of shawl-stuff,
or silk, or velvet, which is often accompanied with a small pouch
containing a flint and steel, and some agaric tinder, and is usually
crammed into his bosom.
[Illustration: PIPES.]
The pipe (which is called by many names, as “shibuk,” “’ood,” etc.) is
generally between four and five feet long; some pipes are shorter, and
some are of greater length. The most common kind used in Egypt is made
of a kind of wood called “garmash′ak.”[235] The greater part of the
stick (from the mouth-piece to about three-quarters of its length) is
covered with silk, which is confined at each extremity by gold thread,
often intertwined with coloured silks, or by a tube of gilt silver; and
at the lower extremity of the covering is a tassel of silk. The covering
was originally designed to be moistened with water, in order to cool the
pipe, and, consequently, the smoke, by evaporation; but this is only
done when the pipe is old, or not handsome. Cherry-stick pipes, which
are never covered, are also used by many persons, particularly in the
winter. In summer the smoke is not so cool from the cherry-stick pipe as
from the kind before mentioned. The bowl is of baked earth, coloured red
or brown.[236] The mouth-piece is composed of two or more pieces of
opaque, light-coloured amber, interjoined by ornaments of enamelled
gold, agate, jasper, carnelion, or some other precious substance. It is
the most costly part of the pipe; the price of one of the kind most
generally used by persons of the middle order is from about one to three
pounds sterling. A wooden tube passes through it. This is often changed,
as it soon becomes foul from the oil of the tobacco. The pipe also
requires to be cleaned very often, which is done with tow, by means of a
long wire. Many poor men in Cairo gain their livelihood by going about
to clean pipes.
The tobacco smoked by persons of the higher orders, and some others, in
Egypt, is of a very mild and delicious flavour. It is mostly from the
neighbourhood of El-Ládikeeyeh, in Syria. The best kind is the “mountain
tobacco,” grown on the hills about that town. A stronger kind, which
takes its name from the town of Soor, sometimes mixed with the former,
is used by most persons of the middle orders. In smoking, the people of
Egypt and of other countries of the East draw in their breath freely, so
that much of the smoke descends into the lungs; and the terms which they
use to express “smoking tobacco” signify “_drinking_ smoke,” or
“_drinking_ tobacco,” for the same word signifies both “smoke” and
“tobacco.” Few of them spit while smoking; I have very seldom seen any
do so.
Some of the Egyptians use the Persian pipe, in which the smoke passes
through water. The pipe of this kind most commonly used by persons of
the higher classes is called “nárgeeleh,” because the vessel that
contains the water is a cocoa-nut, of which “nárgeeleh” is an Arabic
name. Another kind, which has a glass vase, is called “sheesheh.”[237]
Each has a very long flexible tube. A particular kind of tobacco, called
“tumbák,” from Persia, is used in the water-pipe; it is first washed
several times, and put into the pipe-bowl while damp, and two or three
pieces of live charcoal are placed on the top. Its flavour is mild, and
very agreeable; but the strong inhalation necessary in this mode of
smoking is injurious to persons of delicate lungs.[238] In using the
Persian pipe, the person as freely draws the smoke into his lungs as he
would inhale pure air. The great prevalence of liver-complaints in
Arabia is attributed to the general use of the nárgeeleh; and many
persons in Egypt suffer severely from the same cause. A kind of pipe
commonly called “gózeh,” which is similar to the nárgeeleh, excepting
that it has a short cane tube, instead of the snake (or flexible one),
and no stand, is used by men of the lowest class, for smoking both the
tumbák and the intoxicating “hasheesh,” or hemp.
[Illustration: COFFEE SERVICE.]
The coffee (“kahweh”[239]) is made very strong, and without sugar or
milk. The coffee-cup (which is called “fingán”) is small, generally
holding not quite an ounce and a half of liquid. It is of porcelain, or
Dutch ware, and, being without a handle, is placed within another cup
(called “zarf”), of silver or brass, according to the circumstances of
the owner, and, both in shape and size, nearly resembling our
egg-cup.[240] In preparing the coffee, the water is first made to boil,
the coffee (freshly roasted and pounded) is then put in, and stirred,
after which the pot is again placed on the fire, once or twice, until
the coffee begins to simmer, when it is taken off, and its contents are
poured out into the cups while the surface is yet creamy. The Egyptians
are excessively fond of pure and strong coffee thus prepared, and very
seldom add sugar to it (though some do so when they are unwell), and
never milk or cream; but a little cardamom-seed is often added to it. It
is a common custom, also, to fumigate the cup with the smoke of mastic;
and the wealthy sometimes impregnate the coffee with the delicious
fragrance of ambergris. The most general mode of doing this is to put
about a carat-weight of ambergris in a coffee-pot, and melt it over a
fire; then make the coffee in another pot, in the manner before
described, and, when it has settled a little, pour it into the pot which
contains the ambergris. Some persons make use of the ambergris, for the
same purpose, in a different way, sticking a piece of it, of the weight
of about two carats, in the bottom of the cup, and then pouring in the
coffee; a piece of the weight above mentioned will serve for two or
three weeks. This mode is often adopted by persons who like always to
have the coffee which they themselves drink flavoured with this perfume,
and do not give all their visitors the same luxury. The coffee-pot is
sometimes brought in a vessel of silver or brass (called
“’áz’kee”[241]), containing burning charcoal. This vessel is suspended
by three chains. In presenting the coffee, the servant holds the foot of
the zarf with his thumb and first finger. In receiving the fingán and
zarf, he makes use of both hands, placing the left beneath and the right
above at the same instant.
In cold weather, a brasier, or chafing-dish (called “mankal,” and
vulgarly “mankad”), of tinned copper, full of burning charcoal, is
placed on the floor, and sometimes perfume is burnt in it. The Egyptians
take great delight in perfumes,[242] and often fumigate their
apartments. The substance most commonly used for this purpose is
frankincense of an inferior quality, called “bakhoor el-barr.” Benzoin
and aloes-wood are also used for the same purpose.
If he can conveniently afford to keep a horse, mule, or ass, or to hire
an ass, the Egyptian is seldom seen walking far beyond the threshold of
his own house; but very few of the people of Cairo, or of the other
towns, venture to expose themselves to the suspicion of possessing
superfluous wealth, and, consequently, to greater exactions of the
government than they would otherwise suffer, by keeping horses.[243] The
modern saddle of the horse is generally padded, and covered with cloth
or velvet, embroidered, or otherwise ornamented; and the head-stall and
breast-leather are adorned with silk tassels, and coins, or other
ornaments, of silver. Wealthy merchants, and the great ’ulama, usually
ride mules. The saddle of the mule is, generally, nearly the same as
that of the ass, of which a sketch is inserted; when the rider is one of
the ’ulama, it is covered with a “seggádeh” (or prayer-carpet); so,
also, sometimes, is the ladies’ saddle, from which, however, the former
differs considerably, as will be shown hereafter. Asses are most
generally used for riding through the narrow and crowded streets of
Cairo, and there are many for hire; their usual pace is an easy amble.
Egypt has long been famed for its excellent asses, which are, in
general, larger than those of our country, and very superior to the
latter in every respect. The usual price of one of a good breed and well
trained is about three or four pounds sterling. The ass is furnished
with a stuffed saddle, the forepart of which is covered with red
leather, and the seat, most commonly, with a kind of soft woollen lace,
similar to our coach-lace, of red, yellow, and other colours. The
stirrup-leathers are, in every case, very short. The horseman is
preceded by a servant, or by two servants, to clear the way; and, for
the same purpose, a servant generally runs beside or behind the ass, or
sometimes before, calling out to the passengers to move out of the way
to the right or left, or to take care of their backs, faces, sides,
feet, or heels.[245] The rider, however, must be vigilant, and not trust
merely to his servant, or he may be thrown down by the wide load of a
camel, which accident, indeed, is sometimes unavoidable in the more
narrow and crowded streets. His pipe is generally carried by the
servant, and filled and lighted if he dismount at a house or shop.
[Illustration: ÁZ’KEE AND MANKALS.[244]]
If he have no regular business to employ him, the Egyptian spends the
greater part of the day in riding, paying visits, or making purchases;
or in smoking and sipping coffee and chatting with a friend at home; or
he passes an hour or more in the morning enjoying the luxuries of a
public bath. At noon he has again to say prayers, if he fulfil the
duties imposed on him by his religion; but, as I have remarked on a
former occasion, there are comparatively few persons among the Egyptians
who do not sometimes neglect these duties, and there are many who
scarcely ever pray. Directly after midday (if he has not taken a late
breakfast) he dines, then takes a pipe and a cup of coffee, and, in hot
weather, usually indulges himself with a nap. Often he retires to
recline in the hareem, where a wife or female slave watches over his
repose, or rubs the soles of his feet with her hands. On such occasions,
and at other times when he wishes to enjoy privacy, every person who
comes to pay him a visit is told, by the servant, that he is in the
hareem; and no friend expects him to be called thence, unless on very
urgent business. From the time of the afternoon-prayers until sunset
(the next time of prayer) he generally enjoys again his pipe and a cup
of coffee in the society of some one or more of his friends at home or
abroad. Shortly after sunset he sups.
I must now describe the meals of dinner (“el-ghada”) and supper
(“el-’asha”), and the manner and etiquette of eating. The same remarks
will apply to both these repasts; excepting that supper is always the
principal meal. It is the general custom to cook in the afternoon, and
what remains of the supper is eaten the next day for dinner, when there
are no guests in the house. The master of a family generally dines and
sups with his wife or wives and children; but there are many men,
particularly of the higher classes, who are too proud to do this, or too
much engaged in society to be able to do so, unless on some few
occasions; and there are men even of the lowest class who scarcely ever
eat with their wives or children. When a person is paying a visit to a
friend, and the hour of dinner or supper arrives, it is incumbent on the
master of the house to order the meal to be brought; and the same is
generally considered necessary if the visitor be a stranger.
[Illustration: WASHING BEFORE OR AFTER A MEAL.]
Every person, before he sits down to the table, or rather to the tray,
washes his hands,[246] and sometimes his mouth also, with soap and
water; or, at least, has some water poured upon his right hand. A
servant brings to him a basin and ewer (called “tisht” and “ibreek”), of
tinned copper, or brass.[247] The former of these has a cover pierced
with holes, with a raised receptacle for the soap in the middle; and the
water, being poured upon the hands, passes through this cover into the
space below; so that when the basin is brought to a second person, the
water with which the former one has washed is not seen. A napkin
(“footah”) is given to each person.
[Illustration: TISHT AND IBREEK.[248]]
A round tray (called “seeneeyeh,” and “sáneeyeh”) of tinned copper, or
sometimes of brass, generally between two and three feet in diameter,
serves as a table; being placed upon a stool (“kursee”) about fifteen
inches high, made of wood, and often covered with mother-of-pearl,
tortoise-shell, bone, etc. These two pieces of furniture compose the
“sufrah.” Round cakes of bread, such as have been before described,
sometimes cut in halves across the middle, are placed round the tray,
with several limes, cut in two, to be squeezed over any of the dishes
that may require the acid; and a spoon of box-wood, or of ebony, or
tortoise-shell, is put for each person. The bread often serves as a
plate. Several dishes of tinned copper, or of china, containing
different kinds of viands, vegetables, etc., are then placed upon the
tray, according to the common fashion of the country; or only one dish
is put on at a time, after the Turkish mode.
[Illustration: KURSEE AND SEENEEYEH.]
The persons who are to partake of the repast sit upon the floor around
the tray, each with his napkin upon his knees; or, if the tray be placed
near the edge of a low deewán, which is often done, some of the persons
may sit on the deewán, and the others on the floor: but if the party be
numerous, the tray is placed in the middle of the room, and they sit
round it with one knee on the ground, and the other (the right) raised;
and, in this manner, as many as twelve persons may sit round a tray
three feet wide. Each person bares his right arm to the elbow, or tucks
up the hanging end of his sleeve. Before he begins to eat, he says,
“Bi-smi-llah” (In the name of God).[249] This is generally said in a
low, but audible voice; and by the master of the house first. It is
considered both as a grace and as an invitation to any person to partake
of the meal; and when any one is addressed with “Bi-smi-llah,” or
“Tafaddal” (which latter signifies, in this case, “Do me the favour to
partake of the repast”), he must reply, if he do not accept the
invitation, “Heneeän” (or “May it be productive of enjoyment,” or
“benefit”), or use some similar expression: else it will be feared that
an evil eye has been cast upon the food; and they say that, “in the food
that is coveted” (or upon which an envious eye has fallen), “there is no
blessing.” But the manner in which the Egyptian often presses a stranger
to eat with him, shows that feelings of hospitality most forcibly
dictate the “Bi-smi-llah.” The master of the house first begins to eat;
the guests or others immediately follow his example. Neither knives nor
forks are used: the thumb and two fingers of the right hand serve
instead of those instruments; but the spoons are used for soup or rice,
or other things that cannot be easily taken without; and both hands may
be used in particular cases, as will be presently explained. When there
are several dishes upon the tray, each person takes of any that he
likes, or of every one in succession: when only one dish is placed upon
the tray at a time, each takes from it a few mouthfuls, and it is
quickly removed, to give place to another.[251] To pick out a delicate
morsel, and hand it to a friend, is esteemed polite. The manner of
eating with the fingers, as practised in Egypt and other Eastern
countries, is more delicate than may be imagined by Europeans who have
not witnessed it, nor heard it correctly described. Each person breaks
off a small piece of bread, dips it in the dish, and then conveys it to
his mouth, together with a small portion of the meat or other contents
of the dish.[252] The piece of bread is generally doubled together, so
as to enclose the morsel of meat, etc.; and only the thumb and first and
second fingers are commonly used. When a person takes a piece of meat
too large for a single mouthful, he usually places it upon his bread.
[Illustration: A PARTY AT DINNER OR SUPPER.[250]]
The food is dressed in such a manner that it may be easily eaten in the
mode above-described. It generally consists, for the most part, of
“yakhnee,” or stewed meat, with chopped onions, or with a quantity of
“bámiyehs,”[253] or other vegetables; “káwurmeh,” or a richer stew, with
onions; “warak mahshee,” or vine-leaves, or bits of lettuce-leaf or
cabbage-leaf, with a mixture of rice and minced meat (delicately
seasoned with salt, pepper, and onions, and often with garlic, parsley,
etc.) wrapped up in them, and boiled; cucumbers (“khiyár”), or black,
white, or red “bádingáns,”[254] or a kind of gourd (called “kara
kooseh”) of the size and shape of a small cucumber, which are all
“mahshee,” or stuffed, with the same composition as the leaves
above-mentioned; and “kebáb,” or small morsels of mutton or lamb,
roasted on skewers. Many dishes consist wholly, or for the most part, of
vegetables; such as cabbage, purslain, spinach, beans, lupins, chick
peas, gourd cut into small pieces, colocasia, lentils, etc. Fish,
dressed with oil, is also a common dish. Most of the meats are cooked
with clarified butter, on account of the deficiency of fat; and are made
very rich: the butter, in the hot season, is perfectly liquid. When a
fowl is placed whole on the tray, both hands are generally required to
separate the joints; or two persons, each using the right hand alone,
perform this operation together: but some will do it very cleverly
without assistance, and with a single hand. Many of the Arabs will not
allow the left hand to touch food in any case,[255] excepting when the
right is maimed. A boned fowl, stuffed with raisins, pistachio-nuts,
crumbled bread, and parsley, is not an uncommon dish; and even a whole
lamb, stuffed with pistachio-nuts, etc., is sometimes served up; but the
meat is easily separated with one hand. Sweets are often mixed with
stewed meat, etc.; as, for instance, “’annáb” (or jujubes), peaches,
apricots, etc., and sugar, with yakhnee. Various kinds of sweets are
also served up, and often in no particular order with respect to other
meats. A favourite sweet dish is “kunáfeh,” which is made of
wheat-flour, and resembles vermicelli, but is finer; it is fried with a
little clarified butter, and sweetened with sugar or honey. A dish of
water-melon (“batteekh”), if in season, generally forms part of the
meal. This is cut up about a quarter of an hour before, and left to cool
in the external air, or in a current of air, by the evaporation of the
juice on the surfaces of the slices; but it is always watched during
this time, lest a serpent should come to it, and poison it by its breath
or bite; for this reptile is said to be extremely fond of the
water-melon, and to smell it at a great distance. Water-melons are very
abundant in Egypt, and mostly very delicious and wholesome. A dish of
boiled rice (called “ruzz mufelfel,” the “piláv” of the Turks), mixed
with a little butter, and seasoned with salt and pepper, is generally
that from which the last morsels are taken; but, in the houses of the
wealthy, this is often followed by a bowl of “khusháf,”[256] a sweet
drink, commonly consisting of water with raisins boiled in it, and then
sugar: when cool, a little rose-water is dropped into it.[257] The
water-melon frequently supplies the place of this.[258]
The Egyptians eat very moderately, though quickly. Each person, as soon
as he has finished, says, “El-hamdu li-lláh” (Praise be to God),[259]
and gets up, without waiting till the others have done:[260] he then
washes his hands and mouth with soap and water; the basin and ewer being
held by a servant, as before.
[Illustration: WATER-BOTTLES.]
The only beverage at meals is water of the Nile, or, sometimes, at the
tables of the rich, sherbet, which will presently be described. The
Arabs drink little or no water _during_ a meal, but generally take a
large draught immediately _after_. The water of the Nile is remarkably
good; but that of all the wells in Cairo and in other parts of Egypt is
slightly brackish. In general, water is drunk either from an earthen
bottle or from a brass cup.[261] The water-bottles are of two kinds; one
called “dórak,” and the other “kulleh:” the former has a narrow, and the
latter a wide, mouth. They are made of a greyish, porous earth, which
cools the water deliciously, by evaporation; and they are, therefore,
generally placed in a current of air. The interior is often blackened
with the smoke of some resinous wood, and then perfumed with the smoke
of “kafal”[262] wood and mastic; the latter used last. A small earthen
vessel (called “mibkhar′ah”) is employed in performing these operations,
to contain the burning charcoal, which is required to ignite the wood,
and the mastic; and the water-bottle is held inverted over it. A strip
of rag is tied round the neck of the dórak, at the distance of about an
inch from the mouth, to prevent the smoke-black from extending too far
upon the exterior of the bottle. Many persons also put a little
orange-flower-water into the bottles. This gives a very agreeable
flavour to their contents. The bottles have stoppers of silver, brass,
tin, wood, or palm-leaves; and are generally placed in a tray of tinned
copper, which receives the water that exudes from them. In cold weather,
china bottles are used in many houses instead of those above-described,
which then render the water too cold.[263] The two most common forms of
drinking-cups are here represented. Some of them have texts of the
Kur-án, etc., engraved in the interior, or the names of “the Seven
Sleepers”: but inscriptions of the former kind I have seldom seen. Every
person, before and after drinking, repeats the same ejaculations as
before and after eating; and this he does each time that he drinks
during a meal: each friend present then says to him, “May it be
productive of enjoyment,” or “benefit”; to which the reply is, “God
cause thee to have enjoyment.”[264]
Though we read, in some of the delightful tales of “The Thousand and One
Nights,” of removing “the table of viands” and bringing “the table of
wine,” this prohibited beverage is not often introduced in general
society, either during or after the meal, or at other times, by the
Muslims of Egypt in the present day. Many of them, however, habitually
indulge in drinking wine with select parties of their acquaintance. The
servants of a man who is addicted to this habit know such of his friends
as may be admitted, if they happen to call when he is engaged in this
unlawful pleasure; and to all others they say that he is not at home, or
that he is in the hareem. Drinking wine is indulged in by such persons
before and after supper, and during that meal; but it is most approved
_before_ supper, as they say that it quickens the appetite. The “table
of wine” is usually thus prepared, according to a penitent Muslim
wine-bibber, who is one of my friends (I cannot speak on this subject
from my own experience; for, as I never drink wine, I have never been
invited to join a Muslim wine-party):—a round japanned tray, or a glass
dish, is placed on the stool before-mentioned: on this are generally
arranged two cut-glass jugs, one containing wine,[265] and the other,
rosoglio; and sometimes two or more bottles besides: several small
glasses are placed with these; and glass saucers of dried and fresh
fruits, and, perhaps, pickles: lastly, two candles, and often a bunch of
flowers stuck in a candlestick, are put upon the tray.
[Illustration: SHERBET-CUPS.]
The Egyptians have various kinds of sherbets, or sweet drinks. The most
common kind[266] is merely sugar and water, but very sweet:
lemonade[267] is another: a third kind, the most esteemed, is prepared
from a hard conserve of violets, made by pounding violet-flowers, and
then boiling them with sugar: this violet-sherbet is of a green colour:
a fourth kind is prepared from mulberries: a fifth, from sorrel. There
is also a kind of sherbet sold in the streets,[268] which is made with
raisins, as its name implies; another kind, which is a strong infusion
of liquorice-root, and called by the name of that root; and a third
kind, which is prepared from the fruit of the locust tree, and called,
in like manner, by the name of the fruit. The sherbet is served in
coloured glass cups, generally called “kullehs,” containing about
three-quarters of a pint; some of which (the more common kind) are
ornamented with gilt flowers, etc. The sherbet-cups are placed on a
round tray, and covered with a round piece of embroidered silk, or cloth
of gold. On the right arm of the person who presents the sherbet is hung
a large oblong napkin with a wide embroidered border of gold and
coloured silks at each end. This is ostensibly offered for the purpose
of wiping the lips after drinking the sherbet; but it is really not so
much for use as for display: the lips are seldom or scarcely touched
with it.
The interval between supper and the “’eshë,” or time of the
night-prayers, is generally passed in smoking a pipe, and sipping a cup
of coffee. The enjoyment of the pipe may be interrupted by prayer, but
is continued afterwards; and sometimes draughts or chess, or some other
game, or at least conversation, contributes to make the time glide away
more agreeably. The members of an Egyptian family in easy circumstances
may pass their time very pleasantly; but they do so in a quiet way. The
men often pay evening visits to their friends, at, or after,
supper-time. They commonly use, on these and similar occasions, a
folding lantern (“fánoos”), composed of waxed cloth strained over rings
of wire, and a top and bottom of tinned copper. This kind of lantern is
here represented, together with the common lamp (“kandeel”), and its
usual receptacle of wood, which serves to protect the flame from the
wind. The lamp is a small vessel of glass, having a little tube in the
bottom, in which is stuck a wick formed of cotton twisted round a piece
of straw. Some water is poured in first, and then the oil. A lamp of
this kind is often hung over the entrance of a house. By night, the
interiors of the houses present a more dull appearance than in the day:
the light of one or two candles (placed on the floor or on a stool, and
sometimes surrounded by a large glass shade, or enclosed in a glass
lantern, on account of the windows being merely of lattice-work) is
generally thought sufficient for a large and lofty saloon. Few of the
Egyptians sit up later, in summer, than three or four o’clock, which is
three or four hours after sunset; for their reckoning of time is from
sunset at every season of the year: in winter they often sit up five or
six hours.
Thus the day is usually spent by men of moderate wealth who have no
regular business to attend to, or none that requires their own active
superintendence. But it is the habit of the _tradesman_ to repair, soon
after breakfast, to his shop or warehouse, and to remain there until
near sunset.[269] He has leisure to smoke as much as he likes; and his
customers often smoke with him. To some of these he offers his own pipe
(unless they have theirs with them), and a cup of coffee, which is
obtained from the nearest coffee-shop. A great portion of the day he
sometimes passes in agreeable chat with customers, or with the tradesmen
of the next or opposite shops. He generally says his prayers without
moving from the shop. Shortly after the noon-prayers, or sometimes
earlier or later, he eats a light meal, such as a plate of kebáb and a
cake of bread (which a boy or maid daily brings from his house, or
procures in the market), or some bread and cheese or pickles, etc.,
which are carried about the streets for sale; and if a customer be
present, he is always invited, and often pressed, to partake of this
meal. A large earthen bottle of water is kept in the shop, and
replenished, whenever necessary, by a passing “sakka,” or water-carrier.
In the evening, the tradesman returns to his house, eats his supper,
and, soon after, retires to bed.
It is the general custom in Egypt for the husband and wife to sleep in
the same bed, excepting among the wealthy classes, who mostly prefer
separate beds. The bed is usually thus prepared in the houses of persons
of moderate wealth: a mattress, stuffed with cotton, about six feet
long, and three or four feet in width, is placed upon a low frame: a
pillow is placed for the head, and a sheet spread over this and the
mattress: the only covering in summer is generally a thin blanket: and
in winter a thick quilt, stuffed with cotton. If there be no frame, the
mattress is placed upon the floor; or two mattresses are laid one upon
the other, with the sheet, pillow, etc.; and often, a cushion of the
deewán is placed on each side. A musquito-curtain[270] is suspended over
the bed by means of four strings, which are attached to nails in the
wall. The dress is seldom changed on going to bed; and in winter, many
people sleep with all their ordinary clothes on, excepting the gibbeh,
or cloth coat; but in summer, they sleep almost, or entirely, unclad. In
winter, the bed is prepared in a small closet (called “khazneh”): in
summer, in a large room. All the bed-clothes are rolled up, in the
day-time, and placed on one side, or in the closet above-mentioned.
During the hottest weather, many people sleep upon the house-top, or in
a “fes-hah,” (or “fesahah”), which is an uncovered apartment; but
ophthalmia and other diseases often result from their thus exposing
themselves to the external air at night. The most common kind of frame
for the bed is made of palm-sticks; but this harbours bugs, which are
very abundant in Egypt in the summer, as fleas are in the winter. These
and other plagues to which the people of Egypt are exposed by night and
day have been before mentioned.[271] With regard to the most disgusting
of them, the lice, it may here be added, that, though they are not
always to be avoided even by the most scrupulous cleanliness, a person
who changes his linen after two or three days’ wear is very seldom
annoyed by these vermin; and when he is, they are easily removed, not
attaching themselves to the skin; they are generally found in the linen.
A house may be kept almost clear of fleas by frequent washing and
sweeping; and the flies may be kept out by placing nets at the doors and
windows: but it is impossible to purify an Egyptian house from bugs, if
it contain much wood-work, which is generally the case.
The male servants lead a very easy life, with the exception of the
“sáïs,” or groom, who whenever his master takes a ride, runs before or
beside him; and this he will do in the hottest weather for hours
together, without appearing fatigued. Almost every wealthy person in
Cairo has a “bowwáb,” or door-keeper, always at the door of his house,
and several other male servants. Most of these are natives of Egypt; but
many Nubians are also employed as servants in Cairo and other Egyptian
towns. The latter are mostly bowwábs, and are generally esteemed more
honest than the Egyptian servants; but I am inclined to think, from the
opinion of several of my friends, and from my own experience, that they
have acquired this reputation only by superior cunning. The wages of the
male servants are very small, usually from one to two dollars (or from
four to eight shillings) per month: but they receive many presents.[272]
On the “’eed” (or festival) after Ramadán, the master generally gives,
to each of his servants, part or the whole of a new suit of clothes,
consisting of an “’eree” (a blue shirt, which is their outer dress), a
“tarboosh,” and a turban. Other articles of dress which they require
during the year (excepting, sometimes, shoes) the servants are obliged
to provide for themselves. Besides what their master gives them, they
also receive small presents of money from his visitors, and from the
tradespeople with whom he deals; particularly whenever he has made any
considerable purchase. They sleep in the clothes which they wear during
the day, each upon a small mat; and in winter they cover themselves with
a cloak[273] or blanket. In some respects, they are often familiar in
their manners to their master, even laughing and joking with him: in
others, they are very submissive: paying him the utmost honour, and
bearing corporal chastisement from his hand with child-like patience.
The male black slave is treated with more consideration than the free
servant; and leads a life well suited to his lazy disposition. If
discontented with his situation, he can legally compel his master to
sell him. Many of the slaves in Egypt wear the Turkish military dress.
They are generally the greatest fanatics in the East; and more
accustomed than any other class to insult the Christians and every
people who are not of the faith which they have themselves adopted,
without knowing more of its doctrines than Arab children who have been
but a week at school. Of the female slaves, some account will be given
in the next chapter.
An acquaintance with the modern inhabitants of Egypt leads us often to
compare their domestic habits with those of Europeans in the middle
ages; and, perhaps, in this comparison, the points of resemblance which
we observe, with regard to the men, are more striking than the
contrasts; but the reverse will be found to be the case when we consider
the state of the females.
-----
Footnote 232:
Men and women of this race often contract marriages with persons who
are not members of the same; and as the title of shereef is inherited
from either of the parents, the number of persons who enjoy this
distinction has become very considerable.
Footnote 233:
This word is thus pronounced by the inhabitants of Cairo and the
greater part of Egypt; but in most other countries where Arabic is
spoken, “hájj.” The Turks and Persians use, instead of it, the
synonymous Arabic word “hájjee.”
Footnote 234:
Unless there be a eunuch. The sakka is generally the chief of the
servants.
Footnote 235:
I believe it is maple.
Footnote 236:
To preserve the matting or carpet from injury, a small brass tray is
often placed beneath the bowl; and a small tray of wood is made use of
to receive the ashes of the tobacco.
Footnote 237:
A Persian word, signifying “glass.”
Footnote 238:
It is, however, often recommended in the case of a cough. One of my
friends, the most celebrated of the poets of Cairo, who is much
troubled by asthma, uses the nárgeeleh almost incessantly from morning
till night.
Footnote 239:
This is the name of the _beverage_; the _berries_ (whether whole or
pounded) are called “bunn.”
Footnote 240:
In a full service there are ten fingáns and zarfs of uniform kinds,
and often another fingán and zarf of a superior kind for the master of
the house, or for a distinguished guest. In the accompanying sketch,
the coffee-pot (“bekreg,” or “bakrag”) and the zarfs and tray are of
silver, and are represented on a scale of one-eighth of the real size.
Below this set are a similar zarf and fingán, on a scale of
one-fourth, and a brass zarf, with the fingán placed in it. Some zarfs
are of plain or gilt silver filigree; and a few opulent persons have
them of gold. Many Muslims, however, religiously disallow all utensils
of gold and of silver.
Footnote 241:
Baron Hammer-Purgstall considers this word a corruption, and writes
“chasseki” in its stead; “’áz’kee” (for “’ázikee”) is, however, the
term used by the Egyptians.
Footnote 242:
They sometimes perfume the beard and mustaches with civet.
Footnote 243:
Whether walking or riding, a person of the higher classes is usually
attended by a servant bearing his pipe.
Footnote 244:
One of the latter (that to the right) is an earthen vessel. Each of
the above utensils is represented on a scale of about one-eighth of
the real size.
Footnote 245:
“Yemeenak! shimálak!” (to thy right! to thy left!), “dahrak!” (thy
back!), “wishshak!” (thy face!), “gembak!” (thy side!), “riglak!” (thy
foot!), “kaabak!” (thy heel!), and, to a Turk, “sákin!” (take care!),
are the most common cries. The following appellations are also often
added: “yá efendee!” (to a Turk), “yá sheykh!” (to an old or a
middle-aged Muslim native), “yá sabee!” (to a young man), “yá weled!”
or “yá ibnee!” (to a boy), “yá shereef!” (to a green turbaned
descendant of the Prophet), “yá m’allim!” (to a native Christian, or a
Jew), “yá khawágeh!” (to a Frank), “yá sitt!” (to a lady, or a female
of the middle order), and “yá bint!” that is “daughter,” or “girl” (to
a poor female). A woman of the lower class, however old she be, the
servant must call “girl,” or “daughter,” or probably she will not move
an inch out of the way. A little girl, or young woman, is often called
“’arooseh,” or “bride;” and “hággeh,” or “female pilgrim,” is an
appellation often given to women in the streets.
Footnote 246:
See Mark vii. 3.
Footnote 247:
In the houses of some of the opulent, these utensils are of silver. I
have also seen some of gilt copper.
Footnote 248:
The width of the former is fourteen inches; and the height of the
latter, the same.
Footnote 249:
Or “Bi-smi-lláhi-r-rahmáni-r-raheem” (In the name of God, the
Compassionate, the Merciful).
Footnote 250:
One of the servants is holding a water-bottle: the other, a fly-whisk,
made of palm leaves.
Footnote 251:
Our Saviour and His disciples thus ate from one dish. See Matt. xxvi.
23.
Footnote 252:
Or he merely sops his morsel of bread in the dish. See Ruth ii. 14;
and John xiii. 26.
Footnote 253:
The bámiyeh is the esculent “hibiscus:” the part which is eaten is a
polygonal pod, generally between one and three inches in length, and
of the thickness of a small finger: it is full of seeds and nutritive
mucilage, and has a very pleasant flavour. A little lime-juice is
usually dropped on the plate of bámiyehs.
Footnote 254:
The black and white bádingán are the fruits of two kinds of egg-plant:
the red is the tomato.
Footnote 255:
Because used for unclean purposes.
Footnote 256:
So called from the Persian “khósh áb,” or “sweet water.”
Footnote 257:
It is drunk with ladles of tortoise-shell or cocoa-nut.
Footnote 258:
The principal and best fruits of Egypt are dates, grapes, oranges and
citrons of various kinds, common figs, sycamore-figs, prickly pears,
pomegranates, bananas, and a great variety of melons. From this
enumeration, it appears that there are not many good fruits in this
country.
Footnote 259:
Or, “El-hamdu li-lláhi rabbi-l-’álameen” (Praise be to God, the Lord
of all creatures).
Footnote 260:
It is deemed highly improper to rise during a meal, even from respect
to a superior who may approach. It has been mentioned before, that the
Prophet forbade his followers to rise while eating, or when about to
eat, even if the time of prayer arrived.
Footnote 261:
The ancient Egyptians used drinking-cups of brass. (Herodotus, lib.
ii. cap. 37.)
Footnote 262:
“Amyris kafal” of Forskal. An Arabian tree.
Footnote 263:
Baron Hammer-Purgstall has remarked, that two other vessels should
have been mentioned here (in the first edition of this work), more
especially because their names have been adopted in European
languages: they are the “garrah” or “jarrah,” a water-jar or pitcher,
and the “demigán” or “demiján,” a large bottle, “la dame-jeanne.”
Footnote 264:
“Allah yehenneek” (for “yuhenneek”).
Footnote 265:
“Nebeed” (more properly, “nebeedh”), or “mudám.”
Footnote 266:
Called simply “sharbát,” or “sharbát sukkar,” or only “sukkar.”
Footnote 267:
“Leymoonáteh,” or “sharáb el-leymoon.”
Footnote 268:
Called “zebeeb.” This name is also given to an intoxicating conserve.
Footnote 269:
A description of the shops, and a further account of the tradesmen of
Cairo, will be given in another chapter, on Industry.
Footnote 270:
“Námooseeyeh.” It is composed of muslin, or linen of an open texture,
or crape, and forms a close canopy.
Footnote 271:
In the Introduction to this work.
Footnote 272:
“The habit of irregular remuneration, in lieu of fixed, invariable,
and _actionable_ wages, produces a difference of mental habits, as
regards servants and masters, that I am sure is not to be understood
through description; and yet every day you see Europeans, those men
who affect such comprehensive views and such powers of logic, reviling
the habit of giving presents, not perceiving that this practice leads
to the preservation of those interesting domestic relations which I
conceive to be the greatest lesson, political and moral, that is
presented to us by the Eastern world.”—Urquhart’s Spirit of the East,
vol. ii. p. 402.
Footnote 273:
See Exodus, xxii. 26, 27.
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