An account of the manners and customs of the modern Egyptians

by Edward William Lane

In features, and in the general expression of countenance, the Oriental Jews differ less from other Eastern nations than do those in European countries from the people among whom they live. Many of the Egyptian Jews have sore eyes, and a bloated complexion; the result, it is supposed, of their making an immoderate use of the oil of sesame in their food. In their dress, as well as in their persons, they are generally slovenly and dirty. The colours of their turbans are the same as those of the Christian subjects. Their women veil themselves, and dress in every respect, in public, like the other women of Egypt.

The Jews have eight synagogues in their quarter in Cairo; and not only enjoy religious toleration, but are under a less oppressive government in Egypt than in any other country of the Turkish empire. In Cairo, they pay for the exemption of their quarter from the visits of the Mohtes′ib; and they did the same also with respect to the Wálee, as long as his office existed. Being consequently privileged to sell articles of provision at higher prices than the other inhabitants of the metropolis, they can afford to purchase such things at higher rates, and therefore stock their shops with provisions, and especially fruits, of better qualities than are to be found in other parts of the town. Like the Copts, and for a like reason, the Jews pay tribute, and are exempted from military service.

They are held in the utmost contempt and abhorrence by the Muslims in general; and are said to bear a more inveterate hatred than any other people to the Muslims and the Muslim religion. It is said, in the Kur-án,[^[646]] “Thou shall surely find the most violent of [all] men in enmity to those who have believed [to be] the Jews, and those who have attributed partners to God; and thou shall surely find the most inclinable of them to [entertain] friendship to those who have believed [to be] those who say, We are Christians.” On my mentioning to a Muslim friend this trait in the character of the Jews, he related to me, in proof of what I remarked, an event which had occurred a few days before.—“A Jew,” said he, “early one morning last week, was passing by a coffee-shop kept by a Muslim with whom he was acquainted, named Mohammad. Seeing a person standing there, and supposing that it was the master of the shop (for it was yet dusk), he said, ‘Good morning, sheykh Mohammad;’ but the only answer he received to his salutation was a furious rebuke for thus addressing a Jew, by a name the most odious, to a person of that sect, of any that could be uttered. He (the offender) was dragged before his high-priest, who caused him to receive a severe bastinading for the alleged offence, in spite of his protesting that it was unintentional.” It is a common saying among the Muslims in this country, “Such a one hates me with the hate of the Jews.” We cannot wonder, then, that the Jews are detested by the Muslims far more than are the Christians. Not long ago, they used often to be jostled in the streets of Cairo, and sometimes beaten merely for passing on the right hand of a Muslim. At present, they are less oppressed; but still they scarcely ever dare to utter a word of abuse when reviled or beaten unjustly by the meanest Arab or Turk; for many a Jew has been put to death upon a false and malicious accusation of uttering disrespectful words against the Kur-án or the Prophet. It is common to hear an Arab abuse his jaded ass, and, after applying to him various opprobrious epithets, end by calling the beast a Jew.

A Jew has often been sacrificed to save a Muslim, as happened in the following case.—A Turkish soldier, having occasion to change some money, received from the seyrefee (or money-changer), who was a Muslim, some Turkish coins called ’adleeyehs, reckoned at sixteen piasters each. These he offered to a shopkeeper, in payment for some goods; but the latter refused to allow him more than fifteen piasters to the ’adleeyeh; telling him that the Básha had given orders, many days before, that this coin should no longer pass for sixteen. The soldier took back the ’adleeyehs to the seyrefee, and demanded an additional piaster to each; which was refused: he therefore complained to the Básha himself, who, enraged that his orders had been disregarded, sent for the seyrefee. This man confessed that he had been guilty of an offence; but endeavoured to palliate it by asserting that almost every money-changer in the city had done the same, and that he received ’adleeyehs at the same rate. The Básha, however, disbelieving him, or thinking it necessary to make a public example, gave a signal with his hand, intimating that the delinquent should be beheaded. The interpreter of the court, moved with compassion for the unfortunate man, begged the Básha to spare his life.[life.] “This man,” said he, “has done no more than all the money changers of the city: I, myself, no longer ago than yesterday, received ’adleeyehs at the same rate.” “From whom?” exclaimed the Básha, “From a Jew,” answered the interpreter, “with whom I have transacted business for many years.” The Jew was brought, and sentenced to be hanged; while the Muslim was pardoned. The interpreter, in the greatest distress of mind, pleaded earnestly for the life of the poor Jew: but the Básha was inexorable: it was necessary that an example should be made; and it was deemed better to take the life of a Jew than that of a more guilty Muslim. I saw the wretched man hanging at a window of a public fountain which forms part of a mosque in the main street of the city.[^[647]] One end of the rope being passed over one of the upper bars of the grated window, he was hauled up; and as he hung close against the window, he was enabled, in some slight degree, to support himself by his feet against the lower bars; by which his suffering was dreadfully protracted. His relations offered large sums of money for his pardon; but the only favour they could purchase was that of having his face turned towards the window, so as not to be seen by the passengers. He was a man much respected by all who knew him (Muslims, of course, excepted); and he left a family in a very destitute state; but the interpreter who was the unintending cause of his death contributed to their support.

The Jews in Egypt generally lead a very quiet life: indeed, they find few but persons of their own sect who will associate with them. Their diet is extremely gross; but they are commonly regarded as a sober people. The more wealthy among them dress handsomely at home; but put on a plain or even shabby dress before they go out: and though their houses have a mean and dirty appearance from without, many of them contain fine and well-furnished rooms. In the house they are not so strict as most other Orientals in concealing their women from strange men, or, at least, from persons of their own nation, and from Franks: it often happens that a European visitor is introduced into an apartment where the women of the Jew’s family are sitting unveiled, and is waited upon by these women. The same custom also prevails among many of the Syrian Christians residing in Cairo. Intrigues are said to be common with the Jewesses; but there are no avowed courtesans among them. The condition of the lower orders is very wretched; many of them having no other means of subsistence than alms bestowed upon them by their superiors of the same sect.

Avarice is more particularly a characteristic of the Jews in Egypt than of those in other countries where they are less oppressed. They are careful, by every means in their power, to avoid the suspicion of being possessed of much wealth. It is for this reason that they make so shabby a figure in public, and neglect the exterior appearance of their houses. They are generally strict in the performance of their religious ordinances; and, though over-reaching in commercial transactions, are honest in the fulfilment of their contracts.

Many of the Egyptian Jews are “sarráfs” (or bankers and money-lenders): others are seyrefees, and are esteemed men of strict probity. Some are goldsmiths or silversmiths; and others pursue the trades of retail grocers or fruiterers, etc. A few of the more wealthy are general merchants.

III.—OF LATE INNOVATIONS IN EGYPT.

THE exaggerated reports which have been spread in Europe respecting late innovations, and the general advance of civilization, in Egypt, induce me to add a few lines on these subjects. European customs have not yet begun to spread among the Egyptians themselves; but they probably will ere long; and in the expectation that this will soon be the case, I have been most anxious to become well acquainted (before it be too late to make the attempt) with a state of society which has existed, and excited a high degree of interest, for many centuries, and which many persons have deemed almost immutable.

The account which I have given of the present state of the government of this country shows how absurd is the assertion, that Egypt possesses a legislative assembly that can, with any degree of propriety, be called representative of the people. The will of the Básha is almost absolute; but he has certainly effected a great reform, by the introduction of European military and naval tactics, the results of which have already been considerable, and will be yet more extensive, and, in most respects, desirable. Already it has removed a great portion of that weight of prejudice which has so long prevented the Turks from maintaining their relative rank among the nations of the civilized world: by convincing them that one of our branches of science and practice is so far superior to that to which they were accustomed, it has made them in general willing, if not desirous, to learn what more we are able to teach them. One of its effects already manifest might be regarded by an unreflecting mind as of no importance; but is considered by the philosophical Muslim as awfully portentous, and hailed by the Christian as an omen of the brightest promise. The Turks have been led to imitate us in our luxuries: several of the more wealthy began by adopting the use of the knife and fork: the habit of openly drinking wine immediately followed; and has become common among a great number of the higher officers of the government. That a remarkable indifference to religion is indicated by this innovation is evident; and the principles of the dominant class will doubtless spread (though they have not yet done so) among the inferior members of the community. The former have begun to undermine the foundations of El-Islám: the latter as yet seem to look on with apathy, or at least with resignation to the decrees of Providence; but they will probably soon assist in the work; and the overthrow of the whole fabric may reasonably be expected to ensue at a period not very remote.