The pipe (which is called by many names, as “shibuk,” “’ood,” etc.) is generally between four and five feet long; some pipes are shorter, and some are of greater length. The most common kind used in Egypt is made of a kind of wood called “garmash′ak.”^[235] The greater part of the stick (from the mouth-piece to about three-quarters of its length) is covered with silk, which is confined at each extremity by gold thread, often intertwined with coloured silks, or by a tube of gilt silver; and at the lower extremity of the covering is a tassel of silk. The covering was originally designed to be moistened with water, in order to cool the pipe, and, consequently, the smoke, by evaporation; but this is only done when the pipe is old, or not handsome. Cherry-stick pipes, which are never covered, are also used by many persons, particularly in the winter. In summer the smoke is not so cool from the cherry-stick pipe as from the kind before mentioned. The bowl is of baked earth, coloured red or brown.^[236] The mouth-piece is composed of two or more pieces of opaque, light-coloured amber, interjoined by ornaments of enamelled gold, agate, jasper, carnelion, or some other precious substance. It is the most costly part of the pipe; the price of one of the kind most generally used by persons of the middle order is from about one to three pounds sterling. A wooden tube passes through it. This is often changed, as it soon becomes foul from the oil of the tobacco. The pipe also requires to be cleaned very often, which is done with tow, by means of a long wire. Many poor men in Cairo gain their livelihood by going about to clean pipes.

The tobacco smoked by persons of the higher orders, and some others, in Egypt, is of a very mild and delicious flavour. It is mostly from the neighbourhood of El-Ládikeeyeh, in Syria. The best kind is the “mountain tobacco,” grown on the hills about that town. A stronger kind, which takes its name from the town of Soor, sometimes mixed with the former, is used by most persons of the middle orders. In smoking, the people of Egypt and of other countries of the East draw in their breath freely, so that much of the smoke descends into the lungs; and the terms which they use to express “smoking tobacco” signify “drinking smoke,” or “drinking tobacco,” for the same word signifies both “smoke” and “tobacco.” Few of them spit while smoking; I have very seldom seen any do so.

Some of the Egyptians use the Persian pipe, in which the smoke passes through water. The pipe of this kind most commonly used by persons of the higher classes is called “nárgeeleh,” because the vessel that contains the water is a cocoa-nut, of which “nárgeeleh” is an Arabic name. Another kind, which has a glass vase, is called “sheesheh.”^[237] Each has a very long flexible tube. A particular kind of tobacco, called “tumbák,” from Persia, is used in the water-pipe; it is first washed several times, and put into the pipe-bowl while damp, and two or three pieces of live charcoal are placed on the top. Its flavour is mild, and very agreeable; but the strong inhalation necessary in this mode of smoking is injurious to persons of delicate lungs.^[238] In using the Persian pipe, the person as freely draws the smoke into his lungs as he would inhale pure air. The great prevalence of liver-complaints in Arabia is attributed to the general use of the nárgeeleh; and many persons in Egypt suffer severely from the same cause. A kind of pipe commonly called “gózeh,” which is similar to the nárgeeleh, excepting that it has a short cane tube, instead of the snake (or flexible one), and no stand, is used by men of the lowest class, for smoking both the tumbák and the intoxicating “hasheesh,” or hemp.

The coffee (“kahweh”^[239]) is made very strong, and without sugar or milk. The coffee-cup (which is called “fingán”) is small, generally holding not quite an ounce and a half of liquid. It is of porcelain, or Dutch ware, and, being without a handle, is placed within another cup (called “zarf”), of silver or brass, according to the circumstances of the owner, and, both in shape and size, nearly resembling our egg-cup.^[240] In preparing the coffee, the water is first made to boil, the coffee (freshly roasted and pounded) is then put in, and stirred, after which the pot is again placed on the fire, once or twice, until the coffee begins to simmer, when it is taken off, and its contents are poured out into the cups while the surface is yet creamy. The Egyptians are excessively fond of pure and strong coffee thus prepared, and very seldom add sugar to it (though some do so when they are unwell), and never milk or cream; but a little cardamom-seed is often added to it. It is a common custom, also, to fumigate the cup with the smoke of mastic; and the wealthy sometimes impregnate the coffee with the delicious fragrance of ambergris. The most general mode of doing this is to put about a carat-weight of ambergris in a coffee-pot, and melt it over a fire; then make the coffee in another pot, in the manner before described, and, when it has settled a little, pour it into the pot which contains the ambergris. Some persons make use of the ambergris, for the same purpose, in a different way, sticking a piece of it, of the weight of about two carats, in the bottom of the cup, and then pouring in the coffee; a piece of the weight above mentioned will serve for two or three weeks. This mode is often adopted by persons who like always to have the coffee which they themselves drink flavoured with this perfume, and do not give all their visitors the same luxury. The coffee-pot is sometimes brought in a vessel of silver or brass (called “’áz’kee”^[241]), containing burning charcoal. This vessel is suspended by three chains. In presenting the coffee, the servant holds the foot of the zarf with his thumb and first finger. In receiving the fingán and zarf, he makes use of both hands, placing the left beneath and the right above at the same instant.

In cold weather, a brasier, or chafing-dish (called “mankal,” and vulgarly “mankad”), of tinned copper, full of burning charcoal, is placed on the floor, and sometimes perfume is burnt in it. The Egyptians take great delight in perfumes,^[242] and often fumigate their apartments. The substance most commonly used for this purpose is frankincense of an inferior quality, called “bakhoor el-barr.” Benzoin and aloes-wood are also used for the same purpose.

If he can conveniently afford to keep a horse, mule, or ass, or to hire an ass, the Egyptian is seldom seen walking far beyond the threshold of his own house; but very few of the people of Cairo, or of the other towns, venture to expose themselves to the suspicion of possessing superfluous wealth, and, consequently, to greater exactions of the government than they would otherwise suffer, by keeping horses.^[243] The modern saddle of the horse is generally padded, and covered with cloth or velvet, embroidered, or otherwise ornamented; and the head-stall and breast-leather are adorned with silk tassels, and coins, or other ornaments, of silver. Wealthy merchants, and the great ’ulama, usually ride mules. The saddle of the mule is, generally, nearly the same as that of the ass, of which a sketch is inserted; when the rider is one of the ’ulama, it is covered with a “seggádeh” (or prayer-carpet)prayer-carpet); so, also, sometimes, is the ladies’ saddle, from which, however, the former differs considerably, as will be shown hereafter. Asses are most generally used for riding through the narrow and crowded streets of Cairo, and there are many for hire; their usual pace is an easy amble. Egypt has long been famed for its excellent asses, which are, in general, larger than those of our country, and very superior to the latter in every respect. The usual price of one of a good breed and well trained is about three or four pounds sterling. The ass is furnished with a stuffed saddle, the forepart of which is covered with red leather, and the seat, most commonly, with a kind of soft woollen lace, similar to our coach-lace, of red, yellow, and other colours. The stirrup-leathers are, in every case, very short. The horseman is preceded by a servant, or by two servants, to clear the way; and, for the same purpose, a servant generally runs beside or behind the ass, or sometimes before, calling out to the passengers to move out of the way to the right or left, or to take care of their backs, faces, sides, feet, or heels.^[245] The rider, however, must be vigilant, and not trust merely to his servant, or he may be thrown down by the wide load of a camel, which accident, indeed, is sometimes unavoidable in the more narrow and crowded streets. His pipe is generally carried by the servant, and filled and lighted if he dismount at a house or shop.

If he have no regular business to employ him, the Egyptian spends the greater part of the day in riding, paying visits, or making purchases; or in smoking and sipping coffee and chatting with a friend at home; or he passes an hour or more in the morning enjoying the luxuries of a public bath. At noon he has again to say prayers, if he fulfil the duties imposed on him by his religion; but, as I have remarked on a former occasion, there are comparatively few persons among the Egyptians who do not sometimes neglect these duties, and there are many who scarcely ever pray. Directly after midday (if he has not taken a late breakfast) he dines, then takes a pipe and a cup of coffee, and, in hot weather, usually indulges himself with a nap. Often he retires to recline in the hareem, where a wife or female slave watches over his repose, or rubs the soles of his feet with her hands. On such occasions, and at other times when he wishes to enjoy privacy, every person who comes to pay him a visit is told, by the servant, that he is in the hareem; and no friend expects him to be called thence, unless on very urgent business. From the time of the afternoon-prayers until sunset (the next time of prayer) he generally enjoys again his pipe and a cup of coffee in the society of some one or more of his friends at home or abroad. Shortly after sunset he sups.

I must now describe the meals of dinner (“el-ghada”) and supper (“el-’asha”), and the manner and etiquette of eating. The same remarks will apply to both these repasts; excepting that supper is always the principal meal. It is the general custom to cook in the afternoon, and what remains of the supper is eaten the next day for dinner, when there are no guests in the house. The master of a family generally dines and sups with his wife or wives and children; but there are many men, particularly of the higher classes, who are too proud to do this, or too much engaged in society to be able to do so, unless on some few occasions; and there are men even of the lowest class who scarcely ever eat with their wives or children. When a person is paying a visit to a friend, and the hour of dinner or supper arrives, it is incumbent on the master of the house to order the meal to be brought; and the same is generally considered necessary if the visitor be a stranger.

Every person, before he sits down to the table, or rather to the tray, washes his hands,^[246] and sometimes his mouth also, with soap and water; or, at least, has some water poured upon his right hand. A servant brings to him a basin and ewer (called “tisht” and “ibreek”), of tinned copper, or brass.^[247] The former of these has a cover pierced with holes, with a raised receptacle for the soap in the middle; and the water, being poured upon the hands, passes through this cover into the space below; so that when the basin is brought to a second person, the water with which the former one has washed is not seen. A napkin (“footah”) is given to each person.

A round tray (called “seeneeyeh,” and “sáneeyeh”) of tinned copper, or sometimes of brass, generally between two and three feet in diameter, serves as a table; being placed upon a stool (“kursee”) about fifteen inches high, made of wood, and often covered with mother-of-pearl, tortoise-shell, bone, etc. These two pieces of furniture compose the “sufrah.” Round cakes of bread, such as have been before described, sometimes cut in halves across the middle, are placed round the tray, with several limes, cut in two, to be squeezed over any of the dishes that may require the acid; and a spoon of box-wood, or of ebony, or tortoise-shell, is put for each person. The bread often serves as a plate. Several dishes of tinned copper, or of china, containing different kinds of viands, vegetables, etc., are then placed upon the tray, according to the common fashion of the country; or only one dish is put on at a time, after the Turkish mode.

The persons who are to partake of the repast sit upon the floor around the tray, each with his napkin upon his knees; or, if the tray be placed near the edge of a low deewán, which is often done, some of the persons may sit on the deewán, and the others on the floor: but if the party be numerous, the tray is placed in the middle of the room, and they sit round it with one knee on the ground, and the other (the right) raised; and, in this manner, as many as twelve persons may sit round a tray three feet wide. Each person bares his right arm to the elbow, or tucks up the hanging end of his sleeve. Before he begins to eat, he says, “Bi-smi-llah” (In the name of God).^[249] This is generally said in a low, but audible voice; and by the master of the house first. It is considered both as a grace and as an invitation to any person to partake of the meal; and when any one is addressed with “Bi-smi-llah,” or “Tafaddal” (which latter signifies, in this case, “Do me the favour to partake of the repast”), he must reply, if he do not accept the invitation, “Heneeän” (or “May it be productive of enjoyment,” or “benefit”), or use some similar expression: else it will be feared that an evil eye has been cast upon the food; and they say that, “in the food that is coveted” (or upon which an envious eye has fallen), “there is no blessing.” But the manner in which the Egyptian often presses a stranger to eat with him, shows that feelings of hospitality most forcibly dictate the “Bi-smi-llah.” The master of the house first begins to eat; the guests or others immediately follow his example. Neither knives nor forks are used: the thumb and two fingers of the right hand serve instead of those instruments; but the spoons are used for soup or rice, or other things that cannot be easily taken without; and both hands may be used in particular cases, as will be presently explained. When there are several dishes upon the tray, each person takes of any that he likes, or of every one in succession: when only one dish is placed upon the tray at a time, each takes from it a few mouthfuls, and it is quickly removed, to give place to another.^[251] To pick out a delicate morsel, and hand it to a friend, is esteemed polite. The manner of eating with the fingers, as practised in Egypt and other Eastern countries, is more delicate than may be imagined by Europeans who have not witnessed it, nor heard it correctly described. Each person breaks off a small piece of bread, dips it in the dish, and then conveys it to his mouth, together with a small portion of the meat or other contents of the dish.^[252] The piece of bread is generally doubled together, so as to enclose the morsel of meat, etc.; and only the thumb and first and second fingers are commonly used. When a person takes a piece of meat too large for a single mouthful, he usually places it upon his bread.

The food is dressed in such a manner that it may be easily eaten in the mode above-described. It generally consists, for the most part, of “yakhnee,” or stewed meat, with chopped onions, or with a quantity of “bámiyehs,”^[253] or other vegetables; “káwurmeh,” or a richer stew, with onions; “warak mahshee,” or vine-leaves, or bits of lettuce-leaf or cabbage-leaf, with a mixture of rice and minced meat (delicately seasoned with salt, pepper, and onions, and often with garlic, parsley, etc.) wrapped up in them, and boiled; cucumbers (“khiyár”), or black, white, or red “bádingáns,”^[254] or a kind of gourd (called “kara kooseh”) of the size and shape of a small cucumber, which are all “mahshee,” or stuffed, with the same composition as the leaves above-mentioned; and “kebáb,” or small morsels of mutton or lamb, roasted on skewers. Many dishes consist wholly, or for the most part, of vegetables; such as cabbage, purslain, spinach, beans, lupins, chick peas, gourd cut into small pieces, colocasia, lentils, etc. Fish, dressed with oil, is also a common dish. Most of the meats are cooked with clarified butter, on account of the deficiency of fat; and are made very rich: the butter, in the hot season, is perfectly liquid. When a fowl is placed whole on the tray, both hands are generally required to separate the joints; or two persons, each using the right hand alone, perform this operation together: but some will do it very cleverly without assistance, and with a single hand. Many of the Arabs will not allow the left hand to touch food in any case,^[255] excepting when the right is maimed. A boned fowl, stuffed with raisins, pistachio-nuts, crumbled bread, and parsley, is not an uncommon dish; and even a whole lamb, stuffed with pistachio-nuts, etc., is sometimes served up; but the meat is easily separated with one hand. Sweets are often mixed with stewed meat, etc.; as, for instance, “’annáb” (or jujubes), peaches, apricots, etc., and sugar, with yakhnee. Various kinds of sweets are also served up, and often in no particular order with respect to other meats. A favourite sweet dish is “kunáfeh,” which is made of wheat-flour, and resembles vermicelli, but is finer; it is fried with a little clarified butter, and sweetened with sugar or honey. A dish of water-melon (“batteekh”), if in season, generally forms part of the meal. This is cut up about a quarter of an hour before, and left to cool in the external air, or in a current of air, by the evaporation of the juice on the surfaces of the slices; but it is always watched during this time, lest a serpent should come to it, and poison it by its breath or bite; for this reptile is said to be extremely fond of the water-melon, and to smell it at a great distance. Water-melons are very abundant in Egypt, and mostly very delicious and wholesome. A dish of boiled rice (called “ruzz mufelfel,” the “piláv” of the Turks), mixed with a little butter, and seasoned with salt and pepper, is generally that from which the last morsels are taken; but, in the houses of the wealthy, this is often followed by a bowl of “khusháf,”^[256] a sweet drink, commonly consisting of water with raisins boiled in it, and then sugar: when cool, a little rose-water is dropped into it.^[257] The water-melon frequently supplies the place of this.^[258]

The Egyptians eat very moderately, though quickly. Each person, as soon as he has finished, says, “El-hamdu li-lláh” (Praise be to God),^[259] and gets up, without waiting till the others have done:^[260] he then washes his hands and mouth with soap and water; the basin and ewer being held by a servant, as before.

The only beverage at meals is water of the Nile, or, sometimes, at the tables of the rich, sherbet, which will presently be described. The Arabs drink little or no water during a meal, but generally take a large draught immediately after. The water of the Nile is remarkably good; but that of all the wells in Cairo and in other parts of Egypt is slightly brackish. In general, water is drunk either from an earthen bottle or from a brass cup.^[261] The water-bottles are of two kinds; one called “dórak,” and the other “kulleh:” the former has a narrow, and the latter a wide, mouth. They are made of a greyish, porous earth, which cools the water deliciously, by evaporation; and they are, therefore, generally placed in a current of air. The interior is often blackened with the smoke of some resinous wood, and then perfumed with the smoke of “kafal”^[262] wood and mastic; the latter used last. A small earthen vessel (called “mibkhar′ah”) is employed in performing these operations, to contain the burning charcoal, which is required to ignite the wood, and the mastic; and the water-bottle is held inverted over it. A strip of rag is tied round the neck of the dórak, at the distance of about an inch from the mouth, to prevent the smoke-black from extending too far upon the exterior of the bottle. Many persons also put a little orange-flower-water into the bottles. This gives a very agreeable flavour to their contents. The bottles have stoppers of silver, brass, tin, wood, or palm-leaves; and are generally placed in a tray of tinned copper, which receives the water that exudes from them. In cold weather, china bottles are used in many houses instead of those above-described, which then render the water too cold.^[263] The two most common forms of drinking-cups are here represented. Some of them have texts of the Kur-án, etc., engraved in the interior, or the names of “the Seven Sleepers”: but inscriptions of the former kind I have seldom seen. Every person, before and after drinking, repeats the same ejaculations as before and after eating; and this he does each time that he drinks during a meal: each friend present then says to him, “May it be productive of enjoyment,” or “benefit”; to which the reply is, “God cause thee to have enjoyment.”^[264]

Though we read, in some of the delightful tales of “The Thousand and One Nights,” of removing “the table of viands” and bringing “the table of wine,” this prohibited beverage is not often introduced in general society, either during or after the meal, or at other times, by the Muslims of Egypt in the present day. Many of them, however, habitually indulge in drinking wine with select parties of their acquaintance. The servants of a man who is addicted to this habit know such of his friends as may be admitted, if they happen to call when he is engaged in this unlawful pleasure; and to all others they say that he is not at home, or that he is in the hareem. Drinking wine is indulged in by such persons before and after supper, and during that meal; but it is most approved before supper, as they say that it quickens the appetite. The “table of wine” is usually thus prepared, according to a penitent Muslim wine-bibber, who is one of my friends (I cannot speak on this subject from my own experience; for, as I never drink wine, I have never been invited to join a Muslim wine-party):—a round japanned tray, or a glass dish, is placed on the stool before-mentioned: on this are generally arranged two cut-glass jugs, one containing wine,^[265] and the other, rosoglio; and sometimes two or more bottles besides: several small glasses are placed with these; and glass saucers of dried and fresh fruits, and, perhaps, pickles: lastly, two candles, and often a bunch of flowers stuck in a candlestick, are put upon the tray.

The Egyptians have various kinds of sherbets, or sweet drinks. The most common kind^[266] is merely sugar and water, but very sweet: lemonade^[267] is another: a third kind, the most esteemed, is prepared from a hard conserve of violets, made by pounding violet-flowers, and then boiling them with sugar: this violet-sherbet is of a green colour: a fourth kind is prepared from mulberries: a fifth, from sorrel. There is also a kind of sherbet sold in the streets,^[268] which is made with raisins, as its name implies;implies; another kind, which is a strong infusion of liquorice-root, and called by the name of that root; and a third kind, which is prepared from the fruit of the locust tree, and called, in like manner, by the name of the fruit. The sherbet is served in coloured glass cups, generally called “kullehs,” containing about three-quarters of a pint; some of which (the more common kind) are ornamented with gilt flowers, etc. The sherbet-cups are placed on a round tray, and covered with a round piece of embroidered silk, or cloth of gold. On the right arm of the person who presents the sherbet is hung a large oblong napkin with a wide embroidered border of gold and coloured silks at each end. This is ostensibly offered for the purpose of wiping the lips after drinking the sherbet; but it is really not so much for use as for display: the lips are seldom or scarcely touched with it.

The interval between supper and the “’eshë,” or time of the night-prayers, is generally passed in smoking a pipe, and sipping a cup of coffee. The enjoyment of the pipe may be interrupted by prayer, but is continued afterwards; and sometimes draughts or chess, or some other game, or at least conversation, contributes to make the time glide away more agreeably. The members of an Egyptian family in easy circumstances may pass their time very pleasantly; but they do so in a quiet way. The men often pay evening visits to their friends, at, or after, supper-time. They commonly use, on these and similar occasions, a folding lantern (“fánoos”), composed of waxed cloth strained over rings of wire, and a top and bottom of tinned copper. This kind of lantern is here represented, together with the common lamp (“kandeel”), and its usual receptacle of wood, which serves to protect the flame from the wind. The lamp is a small vessel of glass, having a little tube in the bottom, in which is stuck a wick formed of cotton twisted round a piece of straw. Some water is poured in first, and then the oil. A lamp of this kind is often hung over the entrance of a house. By night, the interiors of the houses present a more dull appearance than in the day: the light of one or two candles (placed on the floor or on a stool, and sometimes surrounded by a large glass shade, or enclosed in a glass lantern, on account of the windows being merely of lattice-work) is generally thought sufficient for a large and lofty saloon. Few of the Egyptians sit up later, in summer, than three or four o’clock, which is three or four hours after sunset; for their reckoning of time is from sunset at every season of the year: in winter they often sit up five or six hours.

Thus the day is usually spent by men of moderate wealth who have no regular business to attend to, or none that requires their own active superintendence. But it is the habit of the tradesman to repair, soon after breakfast, to his shop or warehouse, and to remain there until near sunset.^[269] He has leisure to smoke as much as he likes; and his customers often smoke with him. To some of these he offers his own pipe (unless they have theirs with them), and a cup of coffee, which is obtained from the nearest coffee-shop. A great portion of the day he sometimes passes in agreeable chat with customers, or with the tradesmen of the next or opposite shops. He generally says his prayers without moving from the shop. Shortly after the noon-prayers, or sometimes earlier or later, he eats a light meal, such as a plate of kebáb and a cake of bread (which a boy or maid daily brings from his house, or procures in the market), or some bread and cheese or pickles, etc., which are carried about the streets for sale; and if a customer be present, he is always invited, and often pressed, to partake of this meal. A large earthen bottle of water is kept in the shop, and replenished, whenever necessary, by a passing “sakka,” or water-carrier. In the evening, the tradesman returns to his house, eats his supper, and, soon after, retires to bed.

It is the general custom in Egypt for the husband and wife to sleep in the same bed, excepting among the wealthy classes, who mostly prefer separate beds. The bed is usually thus prepared in the houses of persons of moderate wealth: a mattress, stuffed with cotton, about six feet long, and three or four feet in width, is placed upon a low frame: a pillow is placed for the head, and a sheet spread over this and the mattress: the only covering in summer is generally a thin blanket: and in winter a thick quilt, stuffed with cotton. If there be no frame, the mattress is placed upon the floor; or two mattresses are laid one upon the other, with the sheet, pillow, etc.; and often, a cushion of the deewán is placed on each side. A musquito-curtain^[270] is suspended over the bed by means of four strings, which are attached to nails in the wall. The dress is seldom changed on going to bed; and in winter, many people sleep with all their ordinary clothes on, excepting the gibbeh, or cloth coat; but in summer, they sleep almost, or entirely, unclad. In winter, the bed is prepared in a small closet (called “khazneh”): in summer, in a large room. All the bed-clothes are rolled up, in the day-time, and placed on one side, or in the closet above-mentioned. During the hottest weather, many people sleep upon the house-top, or in a “fes-hah,” (or “fesahah”), which is an uncovered apartment; but ophthalmia and other diseases often result from their thus exposing themselves to the external air at night. The most common kind of frame for the bed is made of palm-sticks; but this harbours bugs, which are very abundant in Egypt in the summer, as fleas are in the winter. These and other plagues to which the people of Egypt are exposed by night and day have been before mentioned.^[271] With regard to the most disgusting of them, the lice, it may here be added, that, though they are not always to be avoided even by the most scrupulous cleanliness, a person who changes his linen after two or three days’ wear is very seldom annoyed by these vermin; and when he is, they are easily removed, not attaching themselves to the skin; they are generally found in the linen. A house may be kept almost clear of fleas by frequent washing and sweeping; and the flies may be kept out by placing nets at the doors and windows: but it is impossible to purify an Egyptian house from bugs, if it contain much wood-work, which is generally the case.

The male servants lead a very easy life, with the exception of the “sáïs,” or groom, who whenever his master takes a ride, runs before or beside him; and this he will do in the hottest weather for hours together, without appearing fatigued. Almost every wealthy person in Cairo has a “bowwáb,” or door-keeper, always at the door of his house, and several other male servants. Most of these are natives of Egypt; but many Nubians are also employed as servants in Cairo and other Egyptian towns. The latter are mostly bowwábs, and are generally esteemed more honest than the Egyptian servants; but I am inclined to think, from the opinion of several of my friends, and from my own experience, that they have acquired this reputation only by superior cunning. The wages of the male servants are very small, usually from one to two dollars (or from four to eight shillings) per month: but they receive many presents.^[272] On the “’eed” (or festival) after Ramadán, the master generally gives, to each of his servants, part or the whole of a new suit of clothes, consisting of an “’eree” (a blue shirt, which is their outer dress), a “tarboosh,” and a turban. Other articles of dress which they require during the year (excepting, sometimes, shoes) the servants are obliged to provide for themselves. Besides what their master gives them, they also receive small presents of money from his visitors, and from the tradespeople with whom he deals; particularly whenever he has made any considerable purchase. They sleep in the clothes which they wear during the day, each upon a small mat; and in winter they cover themselves with a cloak^[273] or blanket. In some respects, they are often familiar in their manners to their master, even laughing and joking with him: in others, they are very submissive: paying him the utmost honour, and bearing corporal chastisement from his hand with child-like patience.

The male black slave is treated with more consideration than the free servant; and leads a life well suited to his lazy disposition. If discontented with his situation, he can legally compel his master to sell him. Many of the slaves in Egypt wear the Turkish military dress. They are generally the greatest fanatics in the East; and more accustomed than any other class to insult the Christians and every people who are not of the faith which they have themselves adopted, without knowing more of its doctrines than Arab children who have been but a week at school. Of the female slaves, some account will be given in the next chapter.

An acquaintance with the modern inhabitants of Egypt leads us often to compare their domestic habits with those of Europeans in the middle ages; and, perhaps, in this comparison, the points of resemblance which we observe, with regard to the men, are more striking than the contrasts; but the reverse will be found to be the case when we consider the state of the females.