pursue us a long way and look as if they would tear us in pieces. But nothing comes of it. We drive to the Place Mehemet Ali, the European square,—having nothing Oriental about it, a square with an equestrian statue of Mehemet Ali, some trees and a fountain—surrounded by hotels, bankers’ offices and Frank shops.
There is not much in Alexandria to look at except the people, and the dirty bazaars. We never before had seen so much nakedness, filth and dirt, so much poverty, and such enjoyment of it, or at least indifference to it. We were forced to strike a new scale of estimating poverty and wretchedness. People are poor in proportion as their wants are not gratified. And here are thousands who have few of the wants that we have, and perhaps less poverty. It is difficult to estimate the poverty of those fortunate children to whom the generous sun gives a warm color for clothing, who have no occupation but to sit in the same, all day, in some noisy and picturesque thoroughfare, and stretch out the hand for the few paras sufficient to buy their food, who drink at the public fountain, wash in the tank of the mosque, sleep in street-corners, and feel sure of their salvation if they know the direction of Mecca. And the Mohammedan religion seems to be a sort of soul-compass, by which the most ignorant believer can always orient himself. The best-dressed Christian may feel certain of one thing, that he is the object of the cool contempt of the most naked, opthalmic, flea-attended, wretched Moslem he meets. The Oriental conceit is a peg above ours—it is not self-conscious.
In a fifteen minutes walk in the streets the stranger finds all the pictures that he remembers in his illustrated books of Eastern life. There is turbaned Ali Baba, seated on the hindquarters of his sorry donkey, swinging his big feet in a constant effort to urge the beast forward; there is the one-eyed calender who may have arrived last night from Bagdad; there is the water-carrier, with a cloth about his loins, staggering under a full goat-skin—the skin, legs, head, and all the members of the brute distended, so that the man seems to be carrying a drowned and water-soaked animal: there is the veiled sister of Zobeide riding a grey donkey astride, with her knees drawn up, (as all women ride in the East), entirely enveloped in a white garment which covers her head and puffs out about her like a balloon—all that can be seen of the woman are the toes of her pointed yellow slippers and two black eyes; there is the seller of sherbet, a waterish, feeble, insipid drink, clinking his glasses; and the veiled woman in black, with hungry eyes, is gliding about everywhere. The veil is in two parts, a band about the forehead, and a strip of black which hangs underneath the eyes and terminates in a point at the waist; the two parts are connected by an ornamented cylinder of brass, or silver if the wearer can afford it, two and a half inches long and an inch in diameter. This ugly cylinder between the restless eyes, gives the woman an imprisoned, frightened look. Across the street from the hotel, upon the stone coping of the public square, is squatting hour after hour in the sun, a row of these forlorn creatures in black, impassive and waiting. We are told that they are washerwomen waiting for a job. I never can remove the impression that these women are half stifled behind their veils and the shawls which they draw over the head; when they move their heads, it is like the piteous dumb movement of an uncomplaining animal.
But the impatient reader is waiting for Pompey’s Pillar. We drive outside the walls, though a thronged gateway, through streets and among people wretched and picturesque to the last degree. This is the road to the large Moslem cemetery, and to-day is Thursday, the day for visiting the graves. The way is lined with coffee-shops, where men are smoking and playing at draughts; with stands and booths for the sale of fried cakes and confections; and all along, under foot, so that it is difficult not to tread on them, are private markets for the sale of dates, nuts, raisins, wheat, and doora; the bare-legged owner sits on the ground and spreads his dust-covered untempting fare on a straw mat before him. It is more wretched and forlorn outside the gate than within. We are amid heaps of rubbish, small mountains of it, perhaps the ruins of old Alexandria, perhaps only the accumulated sweepings of the city for ages, piles of dust, and broken pottery. Every Egyptian town of any size is surrounded by these—the refuse of ages of weary civilization.
What a number of old men, of blind men, ragged men—though rags are no disgrace! What a lot of scrawny old women, lean old hags, some of them without their faces covered—even the veiled ones you can see are only bags of bones. There is a derweesh, a naked holy man, seated in the dirt by the wall, reading the Koran. He has no book, but he recites the sacred text in a loud voice, swaying his body backwards and forwards. Now and then we see a shrill-voiced, handsome boy also reading the Koran with all his might, and keeping a laughing eye upon the passing world. Here comes a novel turn-out. It is a long truck-wagon drawn by one bony-horse. Upon it are a dozen women, squatting about the edges, facing each other, veiled, in black, silent, jolting along like so many bags of meal. A black imp stands in front, driving. They carry baskets of food and flowers, and are going to the cemetery to spend the day.
We pass the cemetery, for the Pillar is on a little hillock overlooking it. Nothing can be drearier than this burying-ground—unless it may be some other Moslem cemetery. It is an uneven plain of sand, without a spear of grass or a green thing. It is covered thickly with ugly stucco, oven-like tombs, the whole inconceivably shabby and dust covered; the tombs of the men have head-stones to distinguish them from the women. Yet, shabby as all the details of this crumbling cheap place of sepulture are, nothing could be gayer or more festive than the scene before us. Although the women are in the majority, there are enough men and children present, in colored turbans, fezes, and gowns, and shawls of Persian dye, to transform the graveyard into the semblance of a parterre of flowers. About hundreds of the tombs are seated in a circle groups of women, with their food before them, and the flowers laid upon the tomb, wailing and howling in the very excess of dry-eyed grief. Here and there a group has employed a “welee” or holy man, or a boy, to read the Koran for it—and these Koran-readers turn an honest para by their vocation. The women spend nearly the entire day in this sympathetic visit to their departed friends—it is a custom as old as history, and the Egyptians used to build their tombs with a visiting ante-chamber for the accommodation of the living. I should think that the knowledge that such a group of women were to eat their luncheon, wailing and roosting about one’s tomb every week, would add a new terror to death.
The Pillar, which was no doubt erected by Diocletian to his own honor, after the modest fashion of Romans as well as Egyptians, is in its present surroundings not an object of enthusiasm, though it is almost a hundred feet high, and the monolith shaft was, before age affected it, a fine piece of polished Syenite. It was no doubt a few thousand years older than Diocletian, and a remnant of that oldest civilization; the base and capital he gave it are not worthy of it. Its principal use now is as a surface for the paint-brushes and chisels of distinguished travelers, who have covered it with their precious names. I cannot sufficiently admire the naïveté and self-depreciation of those travelers who paint and cut their names on such monuments, knowing as they must that the first sensible person who reads the same will say, “This is an ass.”
We drive, still outside the walls, towards the Mahmoodéeh canal, passing amid mounds of rubbish, and getting a view of the desert-like country beyond. And now heaves in sight the unchanged quintessence of Orientalism—there is our first camel, a camel in use, in his native setting and not in a menagerie. There is a line of them, loaded with building-stones, wearily shambling along. The long bended neck apes humility, but the supercilious nose in the air expresses perfect contempt for all modern life. The contrast of this haughty “stuck-up-ativeness” (it is necessary to coin this word to express the camel’s ancient conceit) with the royal ugliness of the brute, is both awe-inspiring and amusing. No human royal family dare be uglier than the camel. He is a mass of bones, faded tufts, humps, lumps, splay-joints and callosities. His tail is a ridiculous wisp, and a failure as an ornament or a fly-brush. His feet are simply big sponges. For skin covering he has patches of old buffalo robes, faded and with the hair worn off. His voice is more disagreeable than his appearance. With a reputation for patience, he is snappish and vindictive. His endurance is over-rated—that is to say he dies like a sheep on an expedition of any length, if he is not well fed. His gait moves every muscle like an ague. And yet this ungainly creature carries his head in the air, and regards the world out of his great brown eyes with disdain. The Sphinx is not more placid. He reminds me, I don’t know why, of a pyramid. He has a resemblance
