But the reader must not be led to suppose that I acted "Carabin" or "Sangrado" without any knowledge of my trade. From youth I have always been a dabbler in medical and mystical study. Moreover, the practice of physic is comparatively easy amongst dwellers in warm lat.i.tudes, uncivilised peoples, where there is not that complication of maladies which troubles more polished nations. And further, what simplifies extremely the treatment of the sick in these parts is the undoubted periodicity of disease, reducing almost all to one type-ague.[FN#20]
Many of the complaints of tropical climates, as medical men well know, display palpably intermittent symptoms little known to colder countries; and speaking from individual experience, I may safely a.s.sert that in all cases of suffering, from a wound to ophthalmia, this phenomenon has forced itself upon my notice. So much by way of excuse.
I therefore considered myself as well qualified for the work as if I had taken out a buono per l"estero diploma at Padua, and not more likely to do active harm than most of the regularly graduated young surgeons who start to "finish" themselves upon the frame of the British soldier.
After a month"s hard work at Alexandria, I prepared to a.s.sume the character of a wandering Darwaysh; after
[p.14]reforming my t.i.tle from "Mirza"[FN#21] to "Shaykh"
Abdullah.[FN#22] A reverend man, whose name I do not care to quote, some time ago initiated me into his order, the Kadiriyah, under the high-sounding name of Bismillah-Shah:[FN#23] and, after a due period of probation, he graciously elevated me to the proud position of a Murshid,[FN#24] or Master in the mystic craft. I was therefore sufficiently well acquainted with the tenets and practices of these Oriental Freemasons. No character in the Moslem world is so proper for disguise as that of the Darwaysh. It is a.s.sumed by all ranks, ages, and creeds; by the n.o.bleman who has been disgraced at court, and by the peasant who is too idle to till the ground; by Dives, who is weary of life, and by Lazarus, who begs his bread from door to door. Further, the Darwaysh is allowed to ignore ceremony and politeness, as one who ceases to appear upon the stage of life; he may pray or not, marry or remain single as he pleases, be respectable in cloth of frieze as in cloth of gold, and no one asks him-the chartered vagabond-
[p.15]Why he comes here? or Wherefore he goes there? He may wend his way on foot alone, or ride his Arab mare followed by a dozen servants; he is equally feared without weapons, as swaggering through the streets armed to the teeth. The more haughty and offensive he is to the people, the more they respect him; a decided advantage to the traveller of choleric temperament. In the hour of imminent danger, he has only to become a maniac, and he is safe; a madman in the East, like a notably eccentric character in the West, is allowed to say or do whatever the spirit directs. Add to this character a little knowledge of medicine, a "moderate skill in magic, and a reputation for caring for nothing but study and books," together with capital sufficient to save you from the chance of starving, and you appear in the East to peculiar advantage.
The only danger of the "Mystic Path"[FN#25] is, that the Darwaysh"s ragged coat not unfrequently covers the cut-throat, and, if seized in the society of such a "brother," you may reluctantly become his companion, under the stick or on the stake. For be it known, Darwayshes are of two orders, the Sharai, or those who conform to religion, and the Bi-Sharai, or Luti, whose practices are hinted at by their own tradition that "he we daurna name" once joined them for a week, but at the end of that time left them in dismay, and returned to whence he came.
[FN#1] "Remembering . . . . reason," afterwards altered by the author to "much disliking, if fact must be told, my impolitic habit of telling political truths, (in 1851 I had submitted to the Court of Directors certain remarks upon the subject of Anglo-Indian misrule: I need hardly say that the publication was refused with many threats), and not unwilling to mortify my supporter (his colleague, Colonel W. Sykes), refused his sanction, alleging as a no-reason," et seq.
[FN#2] The vagrant, the merchant, and the philosopher, amongst Orientals, are frequently united in the same person.
[FN#3] In a communication made to the Royal Geographical Society, and published in the 24th vol. of the Journal, I have given my reasons for naturalising this word. It will be used in the following pages to express a "hill water-course, which rolls a torrent after rain, and is either partially or wholly dry during the droughts." It is, in fact, the Indian "Nullah, or Nala."
[FN#4] "In provinciis Arab.u.m, ait Ibn Haukal, nullus dignoscitur fluvius, aut mare quod navigia ferat." This truth has been disputed, but now it is generally acknowledged.
[FN#5] A French traveller, the Viscount Escayrac de Lanture, was living at Cairo as a native of the East, and preparing for a pilgrimage when I was similarly engaged. Unfortunately he went to Damascus, where some disturbance compelled him to resume his nationality. The only European I have met with who visited Meccah without apostatising, is M.
Bertolucci, Swedish Consul at Cairo. This gentleman persuaded the Badawin camel men who were accompanying him to Taif to introduce him in disguise: he navely owns that his terror of discovery prevented his making any observations. Dr. George A. Wallin, of Finland, performed the Hajj in 1845; but his "somewhat perilous position, and the filthy company of Persians," were effectual obstacles to his taking notes.
[FN#6] No one felt the want of this "silent friend," more than myself; for though Eastern Arabia would not have been strange to me, the Western regions were a terra incognita. Through Dr. Norton Shaw, Secretary to the Royal Geographical Society, I addressed a paper full of questions to Dr. Wallin, professor of Arabic at the University of Helsingfors. But that adventurous traveller and industrious Orienta1ist was then, as we afterwards heard with sorrow, no more; so the queries remained unanswered. In these pages I have been careful to solve all the little financial and domestic difficulties, so perplexing to the "freshman," whom circ.u.mstances compel to conceal his freshness from the prying eyes of friends.
[FN#7] "Then came Trafalgar: would that Nelson had known the meaning of that name! it would have fixed a smile upon his dying lips!" so says the Rider through the Nubian Desert, giving us in a foot note the curious information that "Trafalgar" is an Arabic word, which means the "Cape of Laurels." Trafalgar is nothing but a corruption of Tarf al-Gharb-the side or skirt of the West; it being the most occidental point then reached by Arab conquest.
[FN#8] In Arabic "Ras al-Tin," the promontory upon which immortal Pharos once stood. It is so called from the argile there found and which supported an old pottery.
[FN#9] "Praise be to Allah, Lord of the (three) worlds!" a pious e.j.a.c.u.l.a.t.i.o.n, which leaves the lips of the True Believer on all occasions of concluding actions.
[FN#10] "Bakhshish," says a modern writer, "is a fee or present which the Arabs (he here means the Egyptians, who got the word from the Persians through the Turks,) claim on all occasions for services you render them, as well as for services they have rendered you. A doctor visits a patient gratis-the patient or his servant will ask for a bakhshish (largesse); you employ, pay, clothe, and feed a child-the father will demand his bakhshish; you may save the life of an Arab, at the risk of your own, and he will certainly claim a bakhshish. This bakhshish, in fact, is a sort of alms or tribute, which the poor Arab believes himself ent.i.tled to claim from every respectable-looking person."
[FN#11] Mafish, "there is none," equivalent to, "I have left my purse at home." Nothing takes the Oriental mind so much as a retort alliterative or jingling. An officer in the Bombay army (Colonel Hamerton) once saved himself from a.s.sault and battery by informing a furious band of natives, that under British rule "harakat na hui, barakat hui," "blessing hath there been to you; bane there hath been none."
[FN#12] In a coa.r.s.er sense "kayf" is app1ied to all manner of intoxication. Sonnini is not wrong when he says, "the Arabs give the name of Kayf to the voluptuous relaxation, the delicious stupor, produced by the smoking of hemp."
[FN#13] Cleopatra"s Needle is called by the native Ciceroni "Masallat Firaun," Pharaoh"s packing needle. What Solomon, and the Jinnis and Sikandar zu"l karnain (Alexander of Macedon), are to other Moslem lands, such is Pharaoh to Egypt, the "Caesar aut Diabolus" of the Nile.
The ichneumon becomes "Pharaoh"s cat,"-even the French were bitten and named it, le rat de Pharaon; the p.r.i.c.kly pear, "Pharaoh"s fig;" the guinea-worm, "Pharaoh"s worm;" certain unapproachable sulphur springs, "Pharaoh"s bath;" a mausoleum at Petra, "Pharaoh"s palace;" the mongrel race now inhabiting the valley of the Nile is contemptuously named by Turks and Arabs "Jins Firaun," or "Pharaoh"s Breed;" and a foul kind of vulture (vultur percnopterus, ak baba of the Turks, and ukab of Sind), "Pharaoh"s hen." This abhorrence of Pharaoh is, however, confined to the vulgar and the religious. The philosophers and mystics of Al-Islam, in their admiration of his impious daring, make him equal, and even superior, to Moses. Sahil, a celebrated Sufi, declares that the secret of the soul (i.e., its emanation) was first revealed when Pharaoh declared himself a G.o.d. And Al-Ghazali sees in such temerity nothing but the most n.o.ble aspiration to the divine, innate in the human, spirit. (Dabistan, vol. iii.) [FN#14] [Greek text] "Quid novi fert Africa?" said the Romans. "In the same season Fayoles, tetrarch of Numidia, sent from the land of Africa to Grangousier, the most hideously great mare that was ever seen; for you know well enough how it is said, that "Africa always is productive of some new thing.""
[FN#15] Alexandria, moreover, is an interesting place to Moslems, on account of the prophecy that it will succeed to the honours of Meccah, when the holy city falls into the hands of the infidel. In its turn Alexandria will be followed by Kairawan (in the Regency of Tunis); and this by Rashid or Rosetta, which last shall endure to the end of time.
[FN#16] A Persian as opposed to an Arab.
[FN#17] A priest, elder, chieftain, language-master, private-tutor, &c., &c.
[FN#18] The Persians place the Prophet"s tomb at Susan or Sus, described by Ibn Haukal (p. 76). The readers of Ibn Batutah may think it strange that the learned and pious traveller in his account of Alexandria (chap. 2.) makes no allusion to the present holy deceased that distinguish the city. All the saints are now clear forgotten. For it is the fate of saints, like distinguished sinners, to die twice.
[FN#19] The Mandal is that form of Oriental divination which owes its present celebrity in Europe to Mr. Lane. Both it and the magic mirror are hackneyed subjects, but I have been tempted to a few words concerning them in another part of these volumes. Meanwhile I request the reader not to set me down as a mere charlatan; medicine in the East is so essentially united with superst.i.tious practices, that he who would pa.s.s for an expert pract.i.tioner, must necessarily represent himself an "adept."
[FN#20] Hence the origin, I believe, of the Chronothermal System, a discovery which physic owes to my old friend, the late Dr. Samuel d.i.c.kson.
[FN#21] The Persian "Mister." In future chapters the reader will see the uncomfortable consequences of my having appeared in Egypt as a Persian. Although I found out the mistake, and worked hard to correct it, the bad name stuck to me; bazar reports fly quicker and hit harder than newspaper paragraphs.
[FN#22] Arab Christians sometimes take the name of "Abdullah," servant of Allah-"which," as a modern traveller observes, "all sects and religions might be equally proud to adopt." The Moslem Prophet said, "the names most approved of G.o.d are Abdullah, Abd-al-rahman (Slave of the Compa.s.sionate), and such like."
[FN#23] "King in-the-name-of-Allah," a kind of Oriental "Praise-G.o.d-Barebones." When a man appears as a Fakir or Darwaysh, he casts off, in process of regeneration, together with other worldly sloughs, his laical name for some brilliant coat of nomenclature rich in religious promise.
[FN#24] A Murshid is one allowed to admit Murids or apprentices into the order. As the form of the diploma conferred upon this occasion may be new to many European Orientalists, I have translated it in Appendix I.
[FN#25] The Tarikat or path, which leads, or is supposed to lead, to Heaven.
[p.16]CHAPTER II.
I LEAVE ALEXANDRIA.
THE thorough-bred wanderer"s idiosyncracy I presume to be a composition of what phrenologists call "inhabitiveness" and "locality" equally and largely developed. After a long and toilsome march, weary of the way, he drops into the nearest place of rest to become the most domestic of men. For a while he smokes the "pipe of permanence"[FN#1] with an infinite zest; he delights in various siestas during the day, relishing withal deep sleep during the dark hours; he enjoys dining at a fixed dinner hour, and he wonders at the demoralisation of the mind which cannot find means of excitement in chit-chat or small talk, in a novel or a newspaper. But soon the pa.s.sive fit has pa.s.sed away; again a paroxysm of ennui coming on by slow degrees, Viator loses appet.i.te, he walks about his room all night, he yawns at conversations, and a book acts upon him as a narcotic. The man wants to wander, and he must do so, or he shall die.
After about a month most pleasantly spent at Alexandria, I perceived the approach of the enemy, and as nothing hampered my incomings and outgoings, I surrendered. The world was "all before me," and there was pleasant excitement in plunging single-handed into its chilling depths.
My Alexandrian Shaykh, whose heart
[p.17]fell victim to a new "jubbah," which I had given in exchange for his tattered za"abut[FN#2] offered me, in consideration of a certain monthly stipend, the affections of a brother and religious refreshment, proposing to send his wife back to her papa, and to accompany me, in the capacity of private chaplain to the other side of Kaf.
[FN#3] I politely accepted the "Bruderschaft," but many reasons induced me to decline his society and services. In the first place, he spoke the detestable Egyptian jargon. Secondly, it was but prudent to lose the "spoor" between Alexandria and Suez. And, thirdly, my "brother" had shifting eyes (symptoms of fickleness), close together (indices of cunning); a flat-crowned head, and large ill-fitting lips; signs which led me to think lightly of his honesty, firmness, and courage.
Phrenology and physiognomy, be it observed, disappoint you often amongst civilised people, the proper action of whose brain upon the features is impeded by the external pressure of education, accident, example, habit, and necessity. But they are tolerably safe guides when groping your way through the mind of man in his so-called natural state, a being of impulse, in that chrysalis condition of mental development which is rather instinct than reason.
Before my departure, however, there was much to be done.
The land of the Pharaohs is becoming civilised, and unpleasantly so: nothing can be more uncomfortable than its present middle state, between barbarism and the reverse. The prohibition against carrying arms is rigid as in Italy; all "violence" is violently denounced; and beheading
[p.18]being deemed cruel, the most atrocious crimes, as well as those small political offences, which in the days of the Mamluks would have led to a beyship or a bow-string, receive fourfold punishment by deportation to Fayzoghlu, the local Cayenne. If you order your peasant to be flogged, his friends gather in threatening hundreds at your gates; when you curse your boatman, he complains to your consul; the dragomans afflict you with strange wild notions about honesty; a Government order prevents you from using vituperative language to the "natives" in general; and the very donkey boys are becoming cognisant of the right of man to remain unbastinadoed. Still the old leaven remains behind: here, as elsewhere in the "Morning-land," you cannot hold your own without employing the voie de fait. The pa.s.sport system, now dying out of Europe, has sprung up, or rather has revived, in Egypt, with peculiar vigour.[FN#4] Its good effects claim for it our respect; still we cannot but lament its inconvenience. By we, I mean real Easterns. As strangers-even those whose beards have whitened in the land-know absolutely nothing of what unfortunate natives must endure, I am tempted to subjoin a short
[p.19]sketch of my adventures in search of a Tazkirah, or pa.s.sport, at Alexandria.
Through ignorance which might have cost me dear but for friend Larking"s weight with the local authorities, I had neglected to provide myself with a pa.s.sport in England, and it was not without difficulty, involving much unclean dressing and an unlimited expenditure of broken English, that I obtained from H.B.M"s Consul at Alexandria a certificate, declaring me to be an Indo-British subject named Abdullah, by profession a doctor, aged thirty, and not distinguished-at least so the frequent blanks seemed to denote-by any remarkable conformation of eyes, nose, or cheek. For this I disbursed a dollar. And here let me record the indignation with which I did it. That mighty Britain-the mistress of the seas-the ruler of one-sixth of mankind-should charge five shillings to pay for the shadow of her protecting wing! That I cannot speak my modernised "civis sum Roma.n.u.s" without putting my hand into my pocket, in order that these officers of the Great Queen may not take too ruinously from a revenue of seventy millions! O the meanness of our magnificence! the littleness of our greatness!
My new pa.s.sport would not carry me without the Zabit or Police Magistrate"s counter-signature, said H.B.M."s Consul. Next day I went to the Zabit, who referred me to the Muhafiz (Governor) of Alexandria, at whose gate I had the honour of squatting at least three hours, till a more compa.s.sionate clerk vouchsafed the information that the proper place to apply to was the Diwan Kharijiyah (the Foreign Office). Thus a second day was utterly lost. On the morning of the third I started, as directed, for the Palace, which crowns the Headland of Clay. It is a huge and couthless sh.e.l.l of building in parallelogrammic form, containing all kinds of public offices in glorious confusion, looking with their glaring
[p.20]white-washed faces upon a central court, where a few leafless wind-wrung trees seem struggling for the breath of life in an eternal atmosphere of clay-dust and sun-blaze.[FN#5]
The first person I addressed was a Kawwas[FN#6] or police officer, who, coiled comfortably up in a bit of shade fitting his person like a robe, was in full enjoyment of the Asiatic "Kayf." Having presented the consular certificate and briefly stated the nature of my business, I ventured to inquire what was the right course to pursue for a visa.
They have little respect for Darwayshes, it appears, at Alexandria.
M"adri-"Don"t know," growled the man of authority, without moving any thing but the quant.i.ty of tongue absolutely necessary for articulation.
Now there are three ways of treating Asiatic officials,-by bribe, by bullying, or by bothering them with a dogged perseverance into attending to you and your concerns. The latter is the peculiar province of the poor; moreover, this time I resolved, for other reasons, to be patient. I repeated my question in almost the same words. Ruh! "Be off," was what I obtained for all reply. But this time the questioned went so far as to open his eyes. Still I stood twirling the paper in my hands, and looking very humble and very persevering, till a loud Ruh ya Kalb! "Go, O dog!" converted into a responsive curse the little speech I was preparing about
[p.21]the brotherhood of Al-Islam and the mutual duties obligatory on true believers. I then turned away slowly and fiercely, for the next thing might have been a cut with the Kurbaj,[FN#7] and, by the hammer of Thor! British flesh and blood could never have stood that.
After which satisfactory scene,-for satisfactory it was in one sense, proving the complete fitness of the Darwaysh"s costume,-I tried a dozen other promiscuous sources of information,-policemen, grooms, scribes, donkey-boys, and idlers in general. At length, wearied of patience, I offered a soldier some pinches of tobacco, and promised him an Oriental sixpence if he would manage the business for me. The man was interested by the tobacco and the pence; he took my hand, and inquiring the while he went along, led me from place to place, till, mounting a grand staircase, I stood in the presence of Abbas Effendi, Naib or deputy to the Governor.
It was a little, whey-faced, black-bearded Turk, coiled up in the usual conglomerate posture upon a calico-covered diwan, at the end of a long, bare, large- windowed room. Without deigning even to nod the head, which hung over his shoulder with transcendent listlessness and affectation of pride, in answer to my salams and benedictions, he eyed me with wicked eyes, and faintly e.j.a.c.u.l.a.t.ed "Min ent[FN#8]?" Then hearing that I was a Darwaysh and doctor-he must be an Osmanli Voltairean, that little Turk-the official snorted a contemptuous snort.
He condescendingly added, however, that the proper source to seek was "Taht," which, meaning simply "below," conveyed to an utter stranger rather imperfect information from a topographical point of view.
At length, however, my soldier guide found out that
[p.22]a room in the custom-house bore the honourable appellation of "Foreign Office." Accordingly I went there, and, after sitting at least a couple of hours at the bolted door in the noon-day sun, was told, with a fury which made me think I had sinned, that the officer in whose charge the department was, had been presented with an olive branch in the morning, and consequently that business was not to be done that day. The angry-faced official communicated the intelligence to a large group of Anadolian, Caramanian, Bosniac, and Roumelian Turks,-st.u.r.dy, undersized, broad-shouldered, bare-legged, splay-footed, h.o.r.n.y-fisted, dark-browed, honest-looking mountaineers, who were lounging about with long pistols and yataghans stuck in their broad sashes, head-gear composed of immense tarbushes with proportionate turbands coiled round them, and bearing two or three suits of substantial clothes, even at this season of the year, upon their shoulders.
Like myself they had waited some hours, but they were not so patient under disappointment: they bluntly told the angry official that he and his master were a pair of idlers, and the curses that rumbled and gurgled in their hairy throats as they strode towards the door sounded like the growling of wild beasts.
Thus was another day truly orientally lost. On the morrow, however, I obtained permission, in the character of Dr. Abdullah, to visit any part of Egypt I pleased, and to retain possession of my dagger and pistols.
And now I must explain what induced me to take so much trouble about a pa.s.sport. The home reader naturally inquires, Why not travel under your English name?
For this reason. In the generality of barbarous countries you must either proceed, like Bruce, preserving the "dignity of manhood," and carrying matters with a high hand, or you must worm your way by timidity and
[p.23]subservience; in fact, by becoming an animal too contemptible for man to let or injure. But to pa.s.s through the Moslem"s Holy Land, you must either be a born believer, or have become one; in the former case you may demean yourself as you please, in the latter a path is ready prepared for you. My spirit could not bend to own myself a Burma,[FN#9]
a renegade-to be pointed at and shunned and catechised, an object of suspicion to the many and of contempt to all. Moreover, it would have obstructed the aim of my wanderings. The convert is always watched with Argus eyes, and men do not willingly give information to a "new Moslem," especially a Frank: they suspect his conversion to be feigned or forced, look upon him as a spy, and let him see as little of life as possible. Firmly as was my heart set upon travelling in Arabia, by Heaven! I would have given up the dear project rather than purchase a doubtful and partial success at such a price. Consequently, I had no choice but to appear as a born believer, and part of my birthright in that respectable character was toil and trouble in obtaining a Tazkirah.[FN#10]
Then I had to provide myself with certain necessaries for the way.
These were not numerous. The silver-mounted dressing-bag is here supplied by a rag containing a Miswak[FN#11] or tooth-stick, a bit of soap and a comb, wooden, for bone and tortoisesh.e.l.l are not, religiously speaking, correct. Equally simple was my wardrobe; [p.24]a change or two of clothing. It is a great mistake to carry too few clothes, and those who travel as Orientals should always have at least one very grand suit for use on critical occasions. Throughout the East a badly dressed man is a pauper, and, as in England, a pauper-unless he belongs to an order having a right to be poor-is a scoundrel. The only article of canteen description was a Zemzemiyah, a goat-skin water-bag, which, especially when new, communicates to its contents a ferruginous aspect and a wholesome, though hardly an attractive, flavour of tanno-gelatine. This was a necessary; to drink out of a tumbler, possibly fresh from pig-eating lips, would have entailed a certain loss of reputation. For bedding and furniture I had a coa.r.s.e Persian rug-which, besides being couch, acted as chair, table, and oratory-a cotton-stuffed chintz-covered pillow, a blanket in case of cold, and a sheet, which did duty for tent and mosquito curtains in nights of heat.[FN#12] As shade is a convenience not always procurable, another necessary was a huge cotton umbrella of Eastern make, brightly yellow, suggesting the idea of an overgrown marigold. I had also a substantial housewife, the gift of a kind relative, Miss Elizabeth Stisted; it was a roll of canvas, carefully soiled, and garnished with needles and thread, cobblers" wax, b.u.t.tons, and other such articles. These things were most useful in lands where tailors abound not; besides which, the sight of a man darning his coat or patching his slippers teems with pleasing ideas of humility. A dagger,[FN#13] a bra.s.s inkstand and pen-holder
[p.25]stuck in the belt, and a mighty rosary, which on occasion might have been converted into a weapon of offence, completed my equipment. I must not omit to mention the proper method of carrying money, which in these lands should never be entrusted to box or bag. A common cotton purse secured in a breast pocket (for Egypt now abounds in that civilised animal, the pick-pocket!), contained silver pieces and small change.[FN#14] My gold, of which I carried twenty-five sovereigns, and papers, were committed to a substantial leathern belt of Maghrabi manufacture, made to be strapped round the waist under the dress. This is the Asiatic method of concealing valuables, and one more civilised than ours in the last century, when Roderic Random and his companion "sewed their money between the lining and the waist-band of their breeches, except some loose silver for immediate