The Coptic inhabitants are described in the article [Copts], and the rural population under [Fellah]. It remains here to describe characteristics and customs common to the Moslem Egyptians Physical characteristics of the Egyptians. and particularly to those of the cities. In some respects the manner of life of the natives has been modified by contact with Europeans, and what follows depicts in general the habits of the people where little affected by western culture. With regard to physical characteristics the Egyptians are of full average height (the men are mostly 5 ft. 8 in. or 5 ft. 9 in), and both sexes are remarkably well proportioned and of strong physique. The Cairenes and the inhabitants of Lower Egypt generally have a clear complexion and soft skin of a light yellowish colour; those of Middle Egypt have a tawny skin, and the dwellers in Upper Egypt a deep bronze or brown complexion. The face of the men is of a fine oval, forehead prominent but seldom high, straight nose, eyes deep set, black and brilliant, mouth well formed, but with rather full lips, regular teeth beautifully made, and beard usually black and curly but scanty. Moustaches are worn, while the head is shaved save for a small tuft (called shusheh) upon the crown. As to the women, “from the age of about fourteen to that of eighteen or twenty, they are generally models of beauty in body and limbs; and in countenance most of them are pleasing, and many exceedingly lovely; but soon after they have attained their perfect growth, they rapidly decline.” There are few Egyptian women over forty who retain either good looks or good figures. “The forms of womanhood begin to develop themselves about the ninth and tenth year: at the age of fifteen or sixteen they generally attain their highest degree of perfection. With regard to their complexions, the same remarks apply to them as to the men, with only this difference, that their faces, being generally veiled when they go abroad, are not quite so much tanned as those of the men. They are characterized, like the men, by a fine oval countenance, though in some instances it is rather broad. The eyes, with very few exceptions, are black, large and of a long almond-form, with long and beautiful lashes, and an exquisitely soft, bewitching expression—eyes more beautiful can hardly be conceived: their charming effect is much heightened by the concealment of the other features (however pleasing the latter may be), and is rendered still more striking by a practice universal among the females of the higher and middle classes, and very common among those of the lower orders, which is that of blackening the edge of the eyelids both above and below the eye, with a black powder called ‘kohl’” (Lane, Modern Egyptians). Both sexes, but especially the women, tattoo several parts of the person, and the women stain their hands and feet with the red dye of the henna.
The dress of the men of the upper and middle classes who have not adopted European clothing—a practice increasingly common—consists of cotton drawers, and a cotton or silk shirt with very wide sleeves. Above these are generally worn a Dress and social life. waistcoat without sleeves, and a long vest of silk, called kaftan, which has hanging sleeves, and reaches nearly to the ankles. The kaftan is confined by the girdle, which is a silk scarf, or cashmere or other woollen shawl. Over all is worn a long cloth robe, the gibbeh (or jibbeh) somewhat resembling the kaftan in shape, but having shorter sleeves, and being open in front. The dress of the lower orders is the shirt and drawers, and waistcoat, with an outer shirt of blue cotton or brown woollen stuff; some wear a kaftan. The head-dress is the red cloth fez or tarbush round which a turban is usually worn. Men who have otherwise adopted European costume retain the tarbush. Many professions and religions, &c., are distinguished by the shape and colour of the turban, and various classes, and particularly servants, are marked by the form and colour of their shoes; but the poor go usually barefoot. Many ladies of the upper classes now dress in European style, with certain modifications, such as the head-veil. Those who retain native costume wear a very full pair of silk trousers, bright coloured stockings (usually pink), and a close-fitting vest with hanging sleeves and skirts, open down the front and at the sides, and long enough to turn up and fasten into the girdle, which is generally a cashmere shawl; a cloth jacket, richly embroidered with gold, and having short sleeves, is commonly worn over the vest. The hair in front is combed down over the forehead and cut across in a straight line; behind it is divided into very many small plaits, which hang down the back, and are lengthened by silken cords, and often adorned with gold coins and ornaments. A small tarbush is worn on the back of the head, sometimes having a plate of gold fixed on the crown, and a handkerchief is tastefully bound round the temples. The women of the lower orders have trousers of printed or dyed cotton, and a close waistcoat. All wear the long and elegant head-veil. This is a simple “breadth” of muslin, which passes over the head and hangs down behind, one side, being drawn forward over the face in the presence of a man. A lady’s veil is of white muslin, embroidered at the ends in gold and colours; that of a person of the lower class is simply dyed blue. In going abroad the ladies wear above their indoor dress a loose robe of coloured silk without sleeves, and nearly open at the sides, and above it a large enveloping piece of black silk, which is brought over the head, and gathered round the person by the arms and hands on each side. A face-veil entirely conceals the features, except the eyes; it is a long and narrow piece of thick white muslin, reaching to a little below the knees. The women of the lower orders have the same out-door dress of different materials and colour. Ladies use slippers of yellow morocco, and abroad, inner boots of the same material, above which they wear, in either case, thick shoes, having only toes. The poor wear red shoes, very like those of the men. The women, especially in Upper Egypt, not infrequently wear nose-rings.
Children, though often neglected, are not unkindly treated, and reverence for their parents and the aged is early inculcated. They are also well grounded in the leading doctrines of Islam. Boys are circumcised at the age of five or six years, when the boy is paraded, generally with a bridal procession, on a gaily caparisoned horse and dressed in woman’s clothes. Most parents send their boys to school where a knowledge of reading and writing Arabic—the common tongue of the Egyptians—is obtainable, and from the closing years of the 19th century a great desire for the education of girls has arisen (see § Education).
It is deemed disreputable for a young man not to marry when he has attained a sufficient age; there are, therefore, few unmarried men. Girls, in like manner, marry very young, some at ten years of age, and few remain single beyond the age of sixteen; they are generally very prolific. The bridegroom never sees his future wife before the wedding night, a custom rendered more tolerable than it otherwise might be by the facility of divorce. A dowry is always given, and a simple marriage ceremony performed by a fiki (a schoolmaster, or one who recites the Koran, properly one learned in fiqh, Mahommedan law) in the presence of two witnesses. The bridal of a virgin is attended with great festivity and rejoicing, a grandee’s wedding sometimes continuing eleven days and nights. On the last day, which should be that terminating with the eve of Friday, or of Monday, the bride is taken in procession to the bridegroom’s house, accompanied by her female friends, and a band of musicians, jugglers, wrestlers, &c. As before stated, a boy about to be circumcised joins in such a procession, or, frequently, a succession of such boys. Though allowed by his religion four wives, most Egyptians are monogamists. A man may, however, possess any number of concubines, who, though objects of jealousy to the legal wife, are tolerated by her in consideration of her superior position and power over them, a power which she often uses with great tyranny; but certain privileges are possessed by concubines, especially if they have borne sons to their master. A divorce is rendered obligatory by the simple words “Thou art divorced.” Repudiation may take place twice without being final, but if the husband repeats thrice “Thou art divorced” the separation is absolute. In that case the dowry must be returned to the wife.
Elaborate ceremonies are observed at funerals. Immediately on death the corpse is turned towards Mecca, and the women of the household, assisted by hired mourners, commence their peculiar wailing, while fikis recite portions of the Koran. The funeral takes place on the day of the death, if that happen in the morning; otherwise on the next day. The corpse, having been washed and shrouded, is placed in an open bier, covered with a cashmere shawl, in the case of a man; or in a closed bier, having a post in front, on which are placed feminine ornaments, in that of a woman or child. The funeral procession is headed by a number of poor, and generally blind, men, chanting the profession of the faith, followed by male friends of the deceased, and a party of schoolboys, also chanting, generally from a poem descriptive of the state of the soul after death. Then follows the bier, borne on the shoulders of friends, who are relieved by the passers-by, such an act being deemed highly meritorious. Behind come the women relatives and the hired wailers. On the way to the cemetery the corpse is generally carried to some revered mosque. Here the funeral service is performed by the imam, and the procession then proceeds to the tomb. In the burials of the rich, water and bread are distributed to the poor at the grave; and sometimes a buffalo or several buffaloes are slaughtered there, and the flesh given away. The tomb is a vault, surmounted by an oblong stone monument, with a stele at the head and feet; and a cupola, supported by four walls, covers the whole in the case of sheikhs’ tombs and those of the wealthy. During the night following the interment, called the Night of Desolation, or that of Solitude, the soul being believed to remain with the body that one night, fikis are engaged at the house of the deceased to recite various portions of the Koran, and, commonly, to repeat the first clause of the profession of the faith, “There is no God but God,” three thousand times. The women alone put on mourning attire, by dyeing their veils, shirts, &c., dark blue, with indigo; and they stain their hands, and smear the walls, with the same colour. Everything in the house is also turned upside down. The latter customs are not, however, observed on the death of an old man. At certain periods after the burial, a khatmeh, or recitation of the whole of the Koran, is performed, and the tomb is visited by the women relations and friends of the deceased. The women of the peasants of Upper Egypt perform strange dances, &c., at funerals, which are regarded partly as relics of ancient Egyptian customs.
The harem system of appointing separate apartments to the women, and secluding them from the gaze of men, is observed in Egypt as in other Moslem countries, but less strictly. The women of an Egyptian household in which old customs are maintained never sit in the presence of the master, but attend him at his meals, and are treated in every respect as inferiors. The mother, however, forms a remarkable exception to this rule; in rare instances, also, a wife becomes a companion to her husband. On the other hand, if a pair of women’s shoes are placed outside the door of the harem apartments, they are understood to signify that female visitors are within, and a man is sometimes thus excluded from the upper portion of his own house for many days. Ladies of the upper or middle classes lead a life of extreme inactivity, spending their time at the bath, which is the general place of gossip, or in receiving visits, embroidering, and the like, and in absolute dolce far niente. Both sexes are given to licentiousness.
The principal meals are breakfast, about an hour after sunrise; dinner, or the mid-day meal, at noon; and supper, which is the chief meal of the day, a little after sunset. Pastry, sweetmeats and fruit are highly esteemed. Coffee is taken at all hours, and is, with a pipe, presented at least once to each guest. Tobacco is the great luxury of the men of all classes in Egypt, who begin and end the day with it, and generally smoke all day with little intermission. Many women, also, especially among the rich, adopt the habit. The smoking of hashish, though illegal, is indulged in by considerable numbers of people. Men who can afford to keep a horse, mule or ass are very seldom seen to walk. Ladies ride asses and sit astride. The poorer classes cannot fully observe the harem system, but the women are in general carefully veiled. Some of them keep small shops, and all fetch water, make fuel, and cook for their households. Domestic slavery lingers but is moribund. The majority of the slaves are negresses employed in household duties.
In social intercourse the Egyptians observe many forms of salutation and much etiquette; they are very affable, and readily enter into conversation with strangers. Their courtesy and dignity of manner are very striking, and are combined with ease and a fluency of discourse. They have a remarkable quickness of apprehension, a ready wit, a retentive memory, combined, however, with religious pride and hypocrisy, and a disregard for the truth. Their common discourse is full of asseverations and expressions respecting sacred things. They entertain reverence for their Prophet; and the Koran is treated with the utmost respect—never, for example, being placed in a low situation—and this is the case with everything they esteem holy. They are fatalists, and bear calamities with surprising resignation. Their filial piety and respect for the aged have been mentioned, and benevolence and charity are conspicuous in their character. Humanity to animals is another virtue, and cruelty is openly discountenanced in the streets. Their affability, cheerfulness and hospitality are remarkable, as well as frugality and temperance in food and drink, and honesty in the payment of debt. Their cupidity is mitigated by generosity; their natural indolence by the necessity, especially among the peasantry, to work hard to gain a livelihood. Egyptians, however, are as a rule suspicious of all not of their own creed and country. Murders and other grave crimes are rare, but petty larcenies are very common.
The amusements of the people are generally not of a violent kind, being in keeping with their sedentary habits and the heat of the climate. The bath is a favourite resort of both sexes and all classes. They are acquainted with chess, draughts, backgammon, and other games, among which is one peculiar to themselves, called Mankalah, and played with cowries. Notwithstanding its condemnation by Mahomet, music is the most favourite recreation of the people; the songs of the boatmen, the religious chants, and the cries in the streets are all musical. There are male and female musical performers; the former are both instrumental and vocal, the latter (called ‘Almeh, pl. ‘Awālim) generally vocal. The ‘Awālim are, as their name (“learned”) implies, generally accomplished women, and should not be confounded with the Ghawāzi, or dancing-girls. There are many kinds of musical instruments. The music, vocal and instrumental, is generally of little compass, and in the minor key; it is therefore plaintive, and strikes a European ear as somewhat monotonous, though often possessing a simple beauty, and the charm of antiquity, for there is little doubt that the favourite airs have been handed down from remote ages. The Ghawāzi (sing. Ghāzīa) form a separate class, very similar to the gipsies. They intermarry among themselves only, and their women are professional dancers. Their performances are often objectionable and are so regarded by many Egyptians. They dance in public, at fairs and religious festivals, and at private festivities, but, it is said, not in respectable houses. Mehemet Ali banished them to Esna, in Upper Egypt; and the few that remained in Cairo called themselves ‘Awālim, to avoid punishment. Many of the dancing-girls of Cairo to-day are neither ‘Awālim nor Ghawāzi, but women of the very lowest class whose performances are both ungraceful and indecent. A most objectionable class of male dancers also exists, who imitate the dances of the Ghawāzi, and dress in a kind of nondescript female attire. Not the least curious of the public performances are those of the serpent-charmers, who are generally Rifā’iā (Saadīa) dervishes. Their power over serpents has been doubted, yet their performances remain unexplained; they, however, always extract the fangs of venomous serpents. Jugglers, rope-dancers and farce-players must also be mentioned. In the principal coffee-shops of Cairo are to be found reciters of romances, surrounded by interested audiences.
The periodical public festivals are exceedingly interesting, but many of the remarkable observances connected with them are passing away. The first ten days of the Mahommedan year are held to be blessed, and especially the tenth; Public festivals. and many curious practices are observed on these days, particularly by the women. The tenth day, being the anniversary of the martyrdom of Hosain, the son of Ali and grandson of the Prophet, the mosque of the Hasanēn at Cairo is thronged to excess, mostly by women. In the evening a procession goes to the mosque, the principal figure being a white horse with white trappings, upon which is seated a small boy, the horse and the lad, who represents Hosain, being smeared with blood. From the mosque the procession goes to a private house, where a mullah recites the story of the martyrdom. Following the order of the lunar year, the next festival is that of the Return of the Pilgrims, which is the occasion of great rejoicing, many having friends or relatives in the caravan. The Mahmal, a kind of covered litter, first originated by Queen Sheger-ed-Dur, is brought into the city in procession, though not with as much pomp as when it leaves with the pilgrims. These and other processions have lost much of their effect since the extinction of the Mamelukes, and the gradual disuse of gorgeous dress for the retainers of the officers of state. A regiment of regular infantry makes but a sorry substitute for the splendid cavalcade of former times. The Birth of the Prophet (Molid en-Nebi), which is celebrated in the beginning of the third month, is the greatest festival of the whole year. For nine days and nights Cairo has more the aspect of a fair than of a city keeping a religious festival. The chief ceremonies take place in some large open spot round which are erected the tents of the khedive, of great state officials, and of the dervishes. Next in time, and also in importance, is the Molid El-Hasanēn, commemorative of the birth of Hosain, and lasting fifteen days and nights; and at the same time is kept the Molid of al-Ṣāliḥ Ayyūb, the last sovereign but two of the Ayyubite dynasty. In the seventh month occur the Molid of the sayyida Zenab, and the commemoration of the Miarāg, or the Prophet’s miraculous journey to heaven. Early in the eighth month (Sha’bān), the Molid of the imam Shāfi‘i is observed; and the night of the middle of that month has its peculiar customs, being held by the Moslems to be that on which the fate of all living is decided for the ensuing year. Then follows Ramadān, the month of abstinence, a severe trial to the faithful; and the Lesser Festival (Al-’id aṣ-ṣaghīr), which commences Shawwāl, is hailed by them with delight. A few days after, the Kiswa, or new covering for the Ka’ba at Mecca, is taken in procession from the citadel, where it is always manufactured, to the mosque of the Hasanēn to be completed; and, later, the caravan of pilgrims departs, when the grand procession of the Mahmal takes place. On the tenth day of the last month of the year the Great Festival (Al-’id al-kabīr), or that of the Sacrifice (commemorating the willingness of Ibrahim to slay his son Ismail—according to the Arab legend), closes the calendar. The Lesser and Great Festivals are those known in Turkish as the Bairam (q.v.).