Noon in Cairo.

A silent old court-yard, half sun and half shadow in which quaintly graceful, strangely curving columns seem to have taken from long companionship with trees something of their inner life, while the palms, their neighbors, from long in-door existence, look as if they had in turn acquired household or animal instincts, if not human sympathies. And as the younger the race the more it seeks for poets and orators to express in thought what it only feels, so these dumb pillars and plants found their poet and orator in the fountain which sang or spoke for them strangely and sweetly all night and day, uttering for them not only their waking thoughts, but their dreams. It gave a voice, too, to the ancient Persian tiles and the Cufic inscriptions which had seen the caliphs, and it told endless stories of Zobeide and Mesrour and Haroun al Raschid.

Beyond the door which, when opened, gave this sight was a dark ancient archway twenty yards long, which opened on the glaring, dusty street, where camels with their drivers and screaming sais, or carriage-runners and donkey-boys and crying venders, kept up the wonted Oriental din. But just within the archway, in its duskiest corner, there sat all day a living picture, a dark and handsome woman, apparently thirty years old, who was unveiled. She had before her a cloth and a few shells; sometimes an Egyptian of the lower class stopped, and there would be a grave consultation, and the shells would be thrown, and then further solemn conference and a payment of money and a departure. And it was world-old Egyptian, or Chaldean, as to custom, for the woman was a Rhagarin, or gypsy, and she was one of the diviners who sit by the wayside, casting shells for auspices, even as shells and arrows were cast of old, to be cursed by Israel.

It is not remarkable that among the myriad manteias of olden days there should have been one by shells. The sound of the sea as heard in the nautilus or conch, when

“It remembers its august abode
And murmurs as the ocean murmurs there,”

is very strange to children, and I can remember how in childhood I listened with perfect faith to the distant roaring, and marveled at the mystery of the ocean song being thus forever kept alive, inland. Shells seem so much like work of human hands, and are often so marked as with letters, that it is not strange that faith soon found the supernatural in them. The magic shell of all others is the cowrie. Why the Roman ladies called it porcella, or little pig, because it has a pig’s back, is the objective explanation of its name, and how from its gloss that name, or porcellana, was transferred to porcelain, is in books. But there is another side to the shell, and another or esoteric meaning to “piggy,” which was also known to the dames du temps jadis, to Archipiada and Thais, qui fut la belle Romaine,—and this inner meaning makes of it a type of birth or creation. Now all that symbolizes fertility, birth, pleasure, warmth, light, and love is opposed to barrenness, cold, death, and evil; whence it follows that the very sight of a shell, and especially of a cowrie, frightens away the devils as well as a horse-shoe, which by the way has also its cryptic meaning. Hence it was selected to cast for luck, a world-old custom, which still lingers in the game of props; and for the same reason it is hung on donkeys, the devil being still scared away by the sight of a cowrie, even as he was scared away of old by its prototype, as told by Rabelais.

As the sibyls sat in caves, so the sorceress sat in the dark archway, immovable when not sought, mysterious as are all her kind, and something to wonder at. It was after passing her, and feeling by quick intuition what she was, that the court-yard became a fairy-land, and the fountain its poet, and the palm-trees Tamar maids. There are people who believe there is no mystery, that an analysis of the gypsy sorceress would have shown an ignorant outcast; but while nature gives chiaro-oscuro and beauty, and while God is the Unknown, I believe that the more light there is cast by science the more stupendous will be the new abysses of darkness revealed. These natures must be taken with the life in them, not dead,—and their life is mystery. The Hungarian gypsy lives in an intense mystery, yes, in true magic in his singing. You may say that he cannot, like Orpheus, move rocks or tame beasts with his music. If he could he could do no more than astonish and move us, and he does that now, and the why is as deep a mystery as that would be.

So far is it from being only a degrading superstition in those who believe that mortals like themselves can predict the future, that it seems, on the contrary ennobling. It is precisely because man feels a mystery within himself that he admits it may be higher in others; if spirits whisper to him in dreams and airy passages of trembling light, or in the music never heard but ever felt below, what may not be revealed to others? You may tell me if you will that prophecies are all rubbish and magic a lie, and it may be so,—nay, is so, but the awful mystery of the Unknown without a name and the yearning to penetrate it is, and is all the more, because I have found all prophecies and jugglings and thaumaturgy fail to bridge over the abyss. It is since I have read with love and faith the evolutionists and physiologists of the most advanced type that the Unknown has become to me most wonderful, and that I have seen the light which never shone on sea or land as I never saw it before. And therefore to me the gypsy and all the races who live in freedom and near to nature are more poetic than ever. For which reason, after the laws of acoustics have fully explained to me why the nautilus sounds like a far off-ocean dirge, the unutterable longing to know more seizes upon me,

“Till my heart is full of longing
For the secret of the sea,
And the heart of the great ocean
Sends a thrilling pulse through me.”

That gypsy fortune-teller, sitting in the shadow, is, moreover, interesting as a living manifestation of a dead past. As in one of her own shells when petrified we should have the ancient form without its color, all the old elements being displaced by new ones, so we have the old magic shape, though every atom in it is different; the same, yet not the same Life in the future, and the divination thereof, was a stupendous, ever-present reality to the ancient Egyptian, and the sole inspiration of humanity when it produced few but tremendous results. It is when we see it in such living forms that it is most interesting. As in Western wilds we can tell exactly by the outline of the forests where the borders of ancient inland seas once ran, so in the great greenwood of history we can trace by the richness or absence of foliage and flower the vanished landmarks of poetry, or perceive where the enchantment whose charm has now flown like the snow of the foregone year once reigned in beauty. So a line of lilies has shown me where the sea-foam once fell, and pine-trees sang of masts preceding them.

“I sometimes think that never blows so red
The rose as where some buried CÆsar bled;
That every hyacinth the garden wears
Dropt in her lap from some once lovely head.” [292]

The memory of that court-yard reminds me that I possess two Persian tiles, each with a story. There is a house in Cairo which is said to be more or less contemporary with the prophet, and it is inhabited by an old white-bearded emir, more or less a descendant of the prophet. This old gentleman once gave as a precious souvenir to an American lady two of the beautiful old tiles from his house, whereof I had one. In the eyes of a Muslim there is a degree of sanctity attached to this tile, as one on which the eyes of the prophet may have rested,—or at least the eyes of those who were nearer to him than we are. Long after I returned from Cairo I wrote and published a fairy-book called Johnnykin, in which occurred the following lines:—

Trust not the Ghoul, love,
Heed not his smile;
Out of the Mosque, love,
He stole the tile.

One day my friend the Palmer from over the sea came to me with a present. It was a beautiful Persian tile.

“Where did you get it?” I asked.

“I stole it out of a mosque in Syria.”

“Did you ever read my Johnnykin?”

“Of course not.”

“I know you never did.” Here I repeated the verse. “But you remember what the Persian poet says:—

“‘And never since the vine-clad earth was young
Was some great crime committed on the earth,
But that some poet prophesied the deed.’”

“True, and also what the great Tsigane poet sang:—

“‘O manush te lela sossi choredÓ,
Wafodiro se te choramengrÓ.’

“He who takes the stolen ring,
Is worse than he who stole the thing.”

“And it would have been better for you, while you were dukkerin or prophesying, to have prophesied about something more valuable than a tile.”

And so it came to pass that the two Persian tiles, one given by a descendant of the Prophet, and the other the subject of a prophecy, rest in my cabinet side by side.

In Egypt, as in Austria, or Syria, or Persia, or India, the gypsies are the popular musicians. I had long sought for the derivation of the word banjo, and one day I found that the Oriental gypsies called a gourd by that name. Walking one day with the Palmer in Cambridge, we saw in a window a very fine Hindu lute, or in fact a real banjo made of a gourd. We inquired, and found that it belonged to a mutual friend, Mr. Charles Brookfield, one of the best fellows living, and who, on being forthwith “requisitioned” by the unanimous voice of all who sympathized with me in my need, sent me the instrument. “He did not think it right,” he said, “to keep it, when Philology wanted it. If it had been any other party,—but he always had a particular respect and awe of her.” I do not assert that this discovery settles the origin of the word banjo, but the coincidence is, to say the least, remarkable.

I saw many gypsies in Egypt, but learned little from them. What I found I stated in a work called the “Egyptian Sketch Book.” It was to this effect: My first information was derived from the late KhedivÉ Ismael, who during an interview with me said, “There are in Egypt many people known as Rhagarin, or Ghagarin, who are probably the same as the gypsies of Europe. They are wanderers, who live in tents, and are regarded with contempt even by the peasantry. Their women tell fortunes, tattoo, and sell small wares; the men work in iron. They are all adroit thieves, and noted as such. The men may sometimes be seen going round the country with monkeys. In fact, they appear to be in all respects the same people as the gypsies of Europe.”

I habitually employed, while in Cairo, the same donkey-driver, an intelligent and well-behaved man named Mahomet, who spoke English fairly. On asking him if he could show me any Rhagarin, he replied that there was a fair or market held every Saturday at Boulac, where I would be sure to meet with women of the tribe. The men, he said, seldom ventured into the city, because they were subject to much insult and ill-treatment from the common people.

On the day appointed I rode to Boulac. The market was very interesting. I saw no European or Frangi there, except my companion, Baron de Cosson, who afterwards traveled far into the White Nile country, and who had with his brother Edward many remarkable adventures in Abyssinia, which were well recorded by the latter in a book. All around were thousands of blue-skirted and red-tarbouched or white-turbaned Egyptians, buying or selling, or else amusing themselves, but with an excess of outcry and hallo which indicates their grown child character. There were dealers in donkeys and horses roaring aloud, “He is for ten napoleons! Had I asked twenty you would have gladly given me fifteen!” “O true believers, here is a Syrian steed which will give renown to the purchaser!” Strolling loosely about were dealers in sugar-cane and pea-nuts, which are called gooba in Africa as in America, pipe peddlers and venders of rosaries, jugglers and minstrels. At last we came to a middle-aged woman seated on the ground behind a basket containing beads, glass armlets, and such trinkets. She was dressed like any Arab-woman of the lower class, but was not veiled, and on her chin blue lines were tattooed. Her features and expression were, however, gypsy, and not Egyptian. And as she sat there quietly I wondered how a woman could feel in her heart who was looked down upon with infinite scorn by an Egyptian, who might justly be looked down on in his turn with sublime contempt by an average American Methodist colored whitewasher who “took de ‘Ledger.’” Yet there was in the woman the quiet expression which associates itself with respectability, and it is worth remarking that whenever a race is greatly looked down on by another from the stand-point of mere color, as in America, or mere religion, as in Mahometan lands, it always contains proportionally a larger number of decent people than are to be found among those who immediately oppress it. An average Chinese is as a human being far superior to a hoodlum, and a man of color to the white man who cannot speak of him or to him except as a “naygur” or a “nigger.” It is when a man realizes that he is superior in nothing else save race, color, religion, family, inherited fortune, and their contingent advantages that he develops most readily into the prig and snob.

I spoke to the woman in Romany, using such words as would have been intelligible to any of her race in any other country; but she did not understand me, and declared that she could speak nothing but Arabic. At my request Mahomet explained to her that I had come from a distant country in Orobba, or Europe, where there were many Rhagarin, who said that their fathers came from Egypt, and that I wished to know if any in the old country could speak the old language. She replied that the Rhagarin of Montesinos could still speak it; but that her people in Egypt had lost the tongue. Mahomet, in translating, here remarked that Montesinos meant Mount Sinai or Syria. I then asked her if the Rhagarin had no peculiar name for themselves, and she answered, “Yes; we call ourselves TatÂren.”

This at least was satisfactory. All over Southern Germany and in Norway the gypsies are called Tartaren, and though the word means Tartars, and is misapplied, it indicates the race. The woman seemed to be much gratified at the interest I manifested in her people. I gave her a double piaster, and asked for its value in blue glass armlets. She gave me four, and as I turned to depart called me back, and with a good-natured smile handed me four more as a present. This generosity was very gypsy-like, and very unlike the habitual meanness of the ordinary Egyptian.

After this Mahomet took me to a number of Rhagarin. They all resembled the one whom I had seen, and all were sellers of small articles and fortune-tellers. They all differed slightly from common Egyptians in appearance, and were more unlike them in not being importunate for money, nor disagreeable in their manners. But though they were as certainly gypsies as old Charlotte Cooper herself, none of them could speak Romany. I used to amuse myself by imagining what some of my English gypsy friends would have done if turned loose in Cairo among their cousins. How naturally old Charlotte would have waylaid and “dukkered” and amazed the English ladies in the Muskee, and how easily that reprobate old amiable cosmopolite, the Windsor Frog, would have mingled with the motley mob of donkey-boys and tourists before Shepherd’s Hotel, and appointed himself an attachÉ to their excursions to the Pyramids, and drunk their pale ale or anything else to their healths, and then at the end of the day have claimed a wage for his politeness! And how well the climate would have agreed with them, and how they would have agreed that it was of all lands the best for tannin, or tenting out, in the world!

The gypsiest-looking gypsy in Cairo, with whom I became somewhat familiar, was a boy of sixteen, a snake-charmer; a dark and even handsome youth, but with eyes of such wild wickedness that no one who had ever seen him excited could hope that he would ever become as other human beings. I believe that he had come, as do all of his calling, from a snake-catching line of ancestors, and that he had taken in from them, as did Elsie Venner, the serpent nature. They had gone snaking, generation after generation, from the days of the serpent worship of old, it may be back to the old Serpent himself; and this tawny, sinuous, active thing of evil, this boy, without the least sense of sympathy for any pain, who devoured a cobra alive with as much indifference as he had just shown in petting it, was the result. He was a human snake. I had long before reading the wonderfully original work of Doctor Holmes reflected deeply on the moral and immoral influences which serpent worship of old, in Syria and other lands, must have had upon its followers. But Elsie Venner sets forth the serpent nature as benumbed or suspended by cold New England winters and New England religions, moral and social influences; the Ophites of old and the Cairene gypsy showed the boy as warmed to life in lands whose winters are as burning summers. Elsie Venner is not sensual, and sensuality is the leading trait of the human-serpent nature. Herein lies an error, just as a sculptor would err who should present Lady Godiva as fully draped, or Sappho merely as a sweet singer of Lesbos, or Antinous only as a fine young man. He who would harrow hell and rake out the devil, and then exhibit to us an ordinary sinner, or an opera bouffe “Mefistofele,” as the result, reminds one of the seven Suabians who went to hunt a monster,—“Ä Ungeheuer,”—and returned with a hare. Elsie Venner is not a hare; she is a wonderful creation; but she is a winter-snake. I confess that I have no patience, however, with those who pretend to show us summer-snakes, and would fain dabble with vice; who are amateurs in the diabolical, and drawing-room dilettanti in damnation. Such, as I have said before, are the Æsthetic adorers of Villon, whom the old rouÉ himself would have most despised, and the admirers of “Faustine,” whom Faustina would have picked up between her thumb and finger, and eyed with serene contempt before throwing them out of the window. A future age will have for these would-be wickeds, who are only monks half turned inside out, more laughter than we now indulge in at Chloe and Strephon.

I always regarded my young friend Abdullah as a natural child of the devil and a serpent-souled young sinner, and he never disappointed me in my opinion of him. I never in my life felt any antipathy to serpents, and he evidently regarded me as a sapengro, or snake-master. The first day I met him he put into my hands a cobra which had the fangs extracted, and then handled an asp which still had its poison teeth. On his asking me if I was afraid of it, and my telling him “No,” he gave it to me, and after I had petted it, he always manifested an understanding,—I cannot say sympathy. I should have liked to see that boy’s sister, if he ever had one, and was not hatched out from some egg found in the desert by an Egyptian incubus or incubator. She must have been a charming young lady, and his mother must have been a beauty, especially when in court-dress,—with her broom et prÆterea nihil. But neither, alas, could be ever seen by me, for it is written in the “Gittin” that there are three hundred species of male demons, but what the female herself is like is known to no one.

Abdullah first made his appearance before me at Shepherd’s Hotel, and despite his amazing natural impudence, which appeared to such splendid advantage in the street that I always thought he must be a lineal descendant of the brazen serpent himself, he evinced a certain timidity which was to me inexplicable, until I recalled that the big snake of Irish legends had shown the same modesty when Saint Patrick wanted him to enter the chest which he had prepared for his prison. “Sure, it’s a nate little house I’ve made for yees,” said the saint, “wid an iligant parlor.” “I don’t like the look av it at all, at all,” says the sarpent, as he squinted at it suspiciously, “and I’m loath to inter it.”

Abdullah looked at the parlor as if he too were loath to “inter” it; but he was in charge of one in whom his race instinctively trust, so I led him in. His apparel was simple: it consisted of a coarse shirt, very short, with a belt around the waist, and an old tarbouch on his head. Between the shirt and his bare skin, as in a bag, was about a half peck of cobras, asps, vipers, and similar squirming property; while between his cap and his hair were generally stowed one or two enormous living scorpions, and any small serpents that he could not trust to dwell with the larger ones. When I asked Abdullah where he contrived to get such vast scorpions and such lively serpents, he replied, “Out in the desert.” I arranged, in fact, to go out with him some day a-snaking and scorp’ing, and have ever since regretted that I did not avail myself of the opportunity. He showed off his snakes to the ladies, and concluded by offering to eat the largest one alive before our eyes for a dollar, which price he speedily reduced to a half. There was a young New England lady present who was very anxious to witness this performance; but as I informed Abdullah that if he attempted anything of the kind I would kick him out-of-doors, snakes and all, he ceased to offer to show himself a cannibal. Perhaps he had learned what Rabbi Simon ben Yochai taught, that it is a good deed to smash the heads of the best of serpents, even as it is a duty to kill the best of Goyim. And if by Goyim he meant Philistines, I agree with him.

I often met Abdullah after that, and helped him to several very good exhibitions. Two or three things I learned from him. One was that the cobra, when wide awake, yet not too violently excited, lifts its head and maintains a curious swaying motion, which, when accompanied by music, may readily be mistaken for dancing acquired from a teacher. The Hindu sappa-wallahs make people believe that this “dancing” is really the result of tuition, and that it is influenced by music. Later, I found that the common people in Egypt continue to believe that the snakes which Abdullah and his tribe exhibit are as dangerous and deadly as can be, and that they are managed by magic. Whether they believe, as it was held of old by the Rabbis, that serpents are to be tamed by sorcery only on the Sabbath, I never learned.

Abdullah was crafty enough for a whole generation of snakes, but in the wisdom attributed to serpents he was woefully wanting. He would run by my side in the street as I rode, expecting that I would pause to accept a large wiggling scorpion as a gift, or purchase a viper, I suppose for a riding-whip or a necktie. One day when I was in a jam of about a hundred donkey-boys, trying to outride the roaring mob, and all of a fever with heat and dust, Abdullah spied me, and, joining the mob, kept running by my side, crying in maddening monotony, “Snake, sah! Scorpion, sah! Very fine snake to-day, sah!”—just as if his serpents were edible delicacies, which were for that day particularly fresh and nice.

There are three kinds of gypsies in Egypt,—the Rhagarin, the Helebis, and the Nauar. They have secret jargons among themselves; but as I ascertained subsequently from specimens given by Captain Newboldt [302a] and Seetzen, as quoted by Pott, [302b] their language is made up of Arabic “back-slang,” Turkish and Greek, with a very little Romany,—so little that it is not wonderful that I could not converse with them in it. The Syrian gypsies, or Nuri, who are seen with bears and monkeys in Cairo, are strangers in the land. With them a conversation is not difficult. It is remarkable that while English, German, and Turkish or Syrian gypsy look so different and difficult as printed in books, it is on the whole an easy matter to get on with them in conversation. The roots being the same, a little management soon supplies the rest.

Abdullah was a Helebi. The last time I saw him I was sitting on the balcony of Shepherd’s Hotel, in the early evening, with an American, who had never seen a snake-charmer. I called the boy, and inadvertently gave him his pay in advance, telling him to show all his stock in trade. But the temptation to swindle was too great, and seizing the coin he rushed back into the darkness. From that hour I beheld him no more. I think I can see that last gleam of his demon eyes as he turned and fled. I met in after-days with other snake-boys, but for an eye which indicated an unadulterated child of the devil, and for general blackguardly behavior to match, I never found anybody like my young friend Abdullah.

The last snake-masters whom I came across were two sailors at the Oriental Seamen’s Home in London. And strangely enough, on the day of my visit they had obtained in London, of all places, a very large and profitable job; for they had been employed to draw the teeth of all the poisonous serpents in the Zoological Garden. Whether these practitioners ever applied for or received positions as members of the Dental College I do not know, any more than if they were entitled to practice as surgeons without licenses. Like all the Hindu sappa-wallahs, or snake-men, they are what in Europe would be called gypsies.