Muslims of Arabian origin have for many centuries mainly composed the population of Egypt: they have changed its language, laws, and general manners; and its metropolis they have made the principal seat of Arabian learning and arts. To the description of this people, and especially of the middle and higher classes in the Egyptian capital, will be devoted the chief portion of the present work. In every point of view, Masr (or Cairo) must be regarded as the first Arab city of our age; and the manners and customs of its inhabitants are particularly interesting, as they are a combination of those which prevail most generally in the towns of Arabia, Syria, and the whole of Northern Africa, and in a great degree in Turkey. There is no other place in which we can obtain so complete a knowledge of the most civilized classes of the Arabs.

From statements made in the introduction to this work, it appears that Muslim Egyptians (or Arab-Egyptians) compose nearly four-fifths of the population of the metropolis (which is computed to amount to about 240,000), and just seven-eighths of that of all Egypt.

The Muslim Egyptians are descended from various Arab tribes and families which have settled in Egypt at different periods; mostly soon after the conquest of this country by ’Amr, its first Arab governor; but by intermarriages with the Copts and others who have become proselytes to the faith of El-Islám, as well as by the change from a life of wandering to that of citizens or of agriculturists, their personal characteristics have, by degrees, become so much altered, that there is a strongly marked difference between them and the natives of Arabia. Yet they are to be regarded as not less genuine Arabs than the townspeople of Arabia itself, among whom has long and very generally prevailed a custom of keeping Abyssinian female slaves, either instead of marrying their own countrywomen, or (as is commonly the case with the opulent) in addition to their Arab wives; so that they bear almost as strong a resemblance to the Abyssinians as to the Bedawees, or Arabs of the Desert. The term “Arab,”^[39] it should here be remarked, is now used wherever the Arabic language is spoken, only to designate the Bedawees collectively. In speaking of a tribe, or of a small number of those people, the word “’Orbán” is also used; and a single individual is called “Bedawee.”^[40] In the metropolis and other towns of Egypt, the distinction of tribes is almost wholly lost; but it is preserved among the peasants, who have retained many Bedawee customs, of which I shall have to speak. The native Muslim inhabitants of Cairo commonly call themselves “El-Masreeyeen,” “Owlád-Masr” (or “Ahl-Masr”), and “Owlád-el-Beled,” which signify people of Masr, children of Masr, and children of the town; the singular forms of these appellations are “Masree,” “Ibn-Masr,” and “Ibn-el-Beled.”^[41] Of these three terms, the last is most common in the town itself. The country people are called “El-Felláheen” (or the Agriculturists), in the singular “Felláh.”^[42] The Turks often apply this term to the Egyptians in general in an abusive sense, as meaning “the boors,” or “the clowns;” and improperly stigmatize them with the appellation of “Ahl-Far’oon,”^[43] or “the people of Pharaoh.”

In general, the Muslim Egyptians attain the height of about five feet eight, or five feet nine inches. Most of the children under nine or ten years of age have spare limbs and a distended abdomen; but, as they grow up, their forms rapidly improve. In mature age most of them are remarkably well proportioned. The men, muscular and robust; the women, very beautifully formed, and plump; and neither sex is too fat. I have never seen corpulent persons among them, excepting a few in the metropolis and other towns, rendered so by a life of inactivity. In Cairo, and throughout the northern provinces, those who have not been much exposed to the sun, have a yellowish, but very clear complexion, and soft skin; the rest are of a considerably darker and coarser complexion. The people of Middle Egypt are of a more tawny colour, and those of the more southern provinces are of a deep bronze or brown complexion—darkest towards Nubia, where the climate is hottest. In general, the countenance of the Muslim Egyptian (I here speak of the men) is of a fine oval form; the forehead, of moderate size, seldom high, but generally prominent; the eyes are deep-sunk, black, and brilliant; the nose is straight, but rather thick; the mouth well formed; the lips are rather full than otherwise; the teeth particularly beautiful;^[44] the beard is commonly black and curly, but scanty. I have seen very few individuals of this race with grey eyes, or rather, few persons supposed to be of this race; for I am inclined to think them the offspring of Arab women by Turks or other foreigners. The Felláheen, from constant exposure to the sun, have a habit of half shutting their eyes; this is also characteristic of the Bedawees. Great numbers of the Egyptians are blind in one or both eyes. They generally shave that part of the cheek which is above the lower jaw, and likewise a small space under the lower lip, leaving, however, the hairs which grow in the middle under the mouth; or, instead of shaving these parts, they pluck out the hair. They also shave a part of the beard under the chin. Very few shave the rest of their beards,^[45] and none their moustaches. The former they suffer to grow to the length of about a hand’s breadth below the chin (such, at least, is the general rule, and such was the custom of the Prophet); and their moustaches they do not allow to become so long as to incommode them in eating and drinking. The practice of dyeing the beard is not common, for a grey beard is much respected. The Egyptians shave all the rest of the hair, or leave only a small tuft (called “shoosheh”) upon the crown of the head.^[46] This last custom (which is almost universal among them), I have been told, originated in the fear that if the Muslim should fall into the hands of an infidel and be slain, the latter might cut off the head of his victim, and finding no hair by which to hold it, put his impure hand into the mouth in order to carry it; for the beard might not be sufficiently long.^[47] With the like view of avoiding impurity, the Egyptians observe other customs which need not here be described.^[48] Many men of the lower orders, and some others, make blue marks upon their arms, and sometimes upon the hands and chest, as the women, in speaking of whom this operation will be described.

The dress of the men of the middle and higher classes consists of the following articles.^[49] First, a pair of full drawers^[50] of linen or cotton, tied round the body by a running string or band,^[51] the ends of which are embroidered with coloured silks, though concealed by the outer dress. The drawers descend a little below the knees, or to the ankles; but many of the Arabs will not wear long drawers, because prohibited by the Prophet. Next is worn a shirt, with very full sleeves, reaching to the wrist; it is made of linen, of a loose, open texture, or of cotton stuff, or of muslin or silk, or of a mixture of silk and cotton, in stripes, but all white.^[52] Over this, in winter, or in cool weather, most persons wear a “sudeyree,” which is a short vest of cloth, or of striped coloured silk and cotton, without sleeves. Over the shirt and sudeyree, or the former alone, is worn a long vest of striped silk and cotton^[53] (called “kaftán,” or more commonly “kuftán”), descending to the ankles, with long sleeves extending a few inches beyond the fingers’ ends, but divided from a point a little above the wrist, or about the middle of the fore-arm; so that the hand is generally exposed, though it may be concealed by the sleeve when necessary, for it is customary to cover the hands in the presence of a person of high rank. Round this vest is wound the girdle, which is a coloured shawl, or a long piece of white figured muslin. The ordinary outer robe is a long cloth coat, of any colour (called by the Turks “jubbeh,” but by the Egyptians “gibbeh”), the sleeves of which reach not quite to the wrist.^[54] Some persons also wear a “beneesh,” or “benish,” which is a robe of cloth, with long sleeves, like those of the kuftán, but more ample;^[55] it is properly a robe of ceremony, and should be worn over the other cloth coat; but many persons wear it instead of the gibbeh. Another robe, called “farageeyeh,” nearly resembles the beneesh. It has very long sleeves, but these are not slit, and it is chiefly worn by men of the learned professions. In cold or cool weather, a kind of black woollen cloak, called “’abáyeh,” is commonly worn. Sometimes this is drawn over the head. In winter also many persons wrap a muslin or other shawl (such as they use for a turban) about the head and shoulders. The head-dress consists, first, of a small, close-fitting, cotton cap,^[56] which is often changed; next, a “tarboosh,” which is a red cloth cap, also fitting closely to the head, with a tassel of dark blue silk at the crown; lastly, a long piece of white muslin, generally figured, or a Kashmeer shawl, which is wound round the tarboosh. Thus is formed the turban. The Kashmeer shawl is seldom worn excepting in cool weather. Some persons wear two or three tarbooshes, one over another. A “shereef” (or descendant of the Prophet) wears a green turban, or is privileged to do so; but no other person; and it is not common for any but a shereef to wear a bright green dress. Stockings are not in use; but some few persons, in cold weather, wear woollen or cotton socks. The shoes are of thick red morocco, pointed and turning up at the toes. Some persons also wear inner shoes of soft yellow morocco, and with soles of the same. The outer shoes are taken off on stepping upon a carpet or mat; but not the inner, for this reason—the former are often worn turned down at the heel.

On the little finger of the right hand is worn a seal-ring,^[57] which is generally of silver, with a carnelion, or other stone, upon which is engraved the wearer’s name: the name is usually accompanied by the words “his servant” (signifying “the servant, or worshipper, of God”), and often by other words expressive of the person’s trust in God, etc.^[58] The prophet disapproved of gold; therefore few Muslims wear gold rings; but the women have various ornaments (rings, bracelets, etc.) of that precious metal. The seal-ring is used for signing letters and other writings, and its impression is considered more valid than the sign-manual.^[59] A little ink is dabbed upon it with one of the fingers, and it is pressed upon the paper, the person who uses it having first touched his tongue with another finger and moistened the place in the paper which is to be stamped. Almost every person who can afford it has a seal-ring, even though he be a servant. The regular scribes, literary men, and many others, wear a silver, brass, or copper “dawáyeh,” which is a case with receptacles for ink and pens, stuck in the girdle.^[60] Some have, in the place of this, or in addition to it, a case-knife or a dagger.

The Egyptian generally takes his pipe with him wherever he goes (unless it be to the mosque), or has a servant to carry it, though it is not a common custom to smoke while riding or walking. The tobacco-purse he crams into his bosom, the kuftán being large, and lapping over in front. A handkerchief, embroidered with coloured silks and gold, and neatly folded, is also placed in the bosom. Many persons of the middle orders, who wish to avoid being thought rich, conceal such a dress as I have described by a long black gown of cotton, similar to the gown worn by most persons of the lower classes.

The costume of the men of the lower orders is very simple. These, if not of the very poorest class, wear a pair of drawers, and a long and full shirt or gown of blue linen or cotton, or of brown woollen stuff (the former called “’eree,” and the latter “zaaboot”), open from the neck nearly to the waist, and having wide sleeves.^[61] Over this some wear a white or red woollen girdle. Their turban is generally composed of a white, red, or yellow woollen shawl, or of a piece of coarse cotton or muslin wound round a tarboosh, under which is a white or brown felt cap; but many are so poor as to have no other cap than the latter—no turban, nor even drawers nor shoes, but only the blue or brown shirt, or merely a few rags; while many, on the other hand, wear a sudeyree under the blue shirt; and some, particularly servants in the houses of great men, wear a white shirt, a sudeyree, and a kuftán or gibbeh, or both, and the blue shirt over all. The full sleeves of this shirt are sometimes drawn up by means of cords, which pass round each shoulder and cross behind, where they are tied in a knot. This custom is adopted by servants (particularly grooms) who have cords of crimson or dark-blue silk for this purpose. In cold weather many persons of the lower classes wear an ’abáyeh, like that before described, but coarser, and sometimes (instead of being black) having broad stripes, brown and white, or blue and white, but the latter rarely. Another kind of cloak, more full than the ’abáyeh, of black or deep-blue woollen stuff, is also very commonly worn; it is called “diffeeyeh.”^[62] The shoes are of red or yellow morocco, or of sheep-skin.

Several different forms of turbans are represented in some of the engravings which illustrate this work. The Muslims are distinguished by the colours of their turbans from the Copts and the Jews, who (as well as other subjects of the Turkish Sultán who are not Muslims) wear black, blue, grey, or light-brown turbans, and generally dull-coloured dresses. The distinction of sects, families, dynasties, etc., among the Muslim Arabs, by the colour of the turban and other articles of dress, is of very early origin. When the Imám Ibráheem Ibn-Mohammad, asserting his pretensions to the dignity of Khaleefeh,^[63] was put to death by the Umawee Khaleefeh Marwán, many persons of the family of El-’Abbás assumed black clothing in testimony of their sorrow for his fate; and hence the black dress and turban (which latter is now characteristic, almost solely, of Christian and Jewish tributaries to the Osmánlee, or Turkish, Sultán) became the distinguishing costume of the Abbásee Khaleefehs, and of their officers. When an officer under this dynasty was disgraced, he was made to wear a white dress. White was adopted by the false prophet El-Mukanna’, to distinguish his party from the ’Abbásees; and the Fawátim of Egypt (or Khaleefehs of the race of Fátimeh), as rivals of the ’Abbásees, wore a white costume. El-Melik El-Ashraf Shaabán, a Sultán of Egypt (who reigned from the year of the Flight 764 to 778, or A.D. 1362 to 1376), was the first who ordered the “shereefs” to distinguish themselves by the green turban and dress. Some darweeshes of the sect of the Rifá’ees, and a few, but very few, other Muslims, wear a turban of black woollen stuff, or of a very deep olive-coloured (almost black) muslin; but that of the Copts, Jews, etc., is generally of black or blue muslin, or linen. There are not many different forms of turbans now worn in Egypt: that worn by most of the servants is very formal. The kind common among the middle and higher classes of the tradesmen and other citizens of the metropolis and large towns is also very formal, but less so than that just before alluded to. The Turkish turban worn in Egypt is of a more elegant mode. The Syrian is distinguished by its width. The ’Ulama, and men of religion and letters in general, used to wear, as some do still, one particularly wide and formal, called a “mukleh.” The turban is much respected. In the houses of the more wealthy classes, there is usually a chair on which it is placed at night. This is often sent with the furniture of a bride, as it is common for a lady to have one upon which to place her head-dress. This kind of chair is never used for any other purpose. As an instance of the respect paid to the turban, one of my friends mentioned to me that an ’álim^[64] being thrown off his donkey in a street of this city, his mukleh fell off, and rolled along several yards, whereupon the passengers ran after it, crying, “Lift up the crown of El-Islám!” while the poor ’álim, whom no one came to assist, called out in anger, “Lift up the sheykh^[65] of El-Islám!”

The general form and features of the women must now be described. 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; the bosom early loses all its beauty, acquiring, from the relaxing nature of the climate, an excessive length and flatness in its forms, even while the face retains its full charms; and though, in most other respects, time does not commonly so soon nor so much deform them, at the age of forty it renders many, who in earlier years possessed considerable attractions, absolutely ugly. In the Egyptian females, the forms of womanhood begin to develop themselves about the ninth or 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.” This is a collyrium commonly composed of the smoke-black which is produced by burning a kind of “liban”—an aromatic resin—a species of frankincense, used, I am told, in preference to the better kind of frankincense, as being cheaper, and equally good for this purpose. Kohl is also prepared of the smoke-black produced by burning the shells of almonds. These two kinds, though believed to be beneficial to the eyes, are used merely for ornament; but there are several kinds used for their real or supposed medical properties; particularly the powder of several kinds of lead ore, to which are often added sarcocolla, long pepper, sugar-candy, fine dust of a Venetian sequin, and sometimes powdered pearls. Antimony, it is said, was formerly used for painting the edges of the eyelids. The kohl is applied with a small probe, of wood, ivory, or silver, tapering towards the end, but blunt. This is moistened, sometimes with rose water, then dipped in the powder, and drawn along the edges of the eyelids: it is called “mirwed;” and the glass vessel in which the kohl is kept “muk-hul’ah.” The custom of thus ornamenting the eyes prevailed among both sexes in Egypt in very ancient times: this is shown by the sculptures and paintings in the temples and tombs of this country; and kohl vessels, with the probes, and even with remains of the black powder, have often been found in the ancient tombs. I have two in my possession. But in many cases the ancient mode of ornamenting with the kohl was a little different from the modern, as shown by the subjoined sketch: I have, however, seen this ancient mode practised in the present day in the neighbourhood of Cairo, though I only remember to have noticed it in two instances. The same custom existed among the ancient Greek ladies, and among the Jewish women in early times.^[66] The eyes of the Egyptian women are generally the most beautiful of their features. Countenances altogether handsome are far less common among this race than handsome figures; but I have seen among them faces distinguished by a style of beauty possessing such sweetness of expression, that they have struck me as exhibiting the perfection of female loveliness, and impressed me with the idea (perhaps not false) that their equals could not be found in any other country. With such eyes as many of them have, the face must be handsome, if its other features be but moderately well formed.^[67] The nose is generally straight; the lips are mostly rather fuller than those of the men, but not in the least degree partaking of the negro character. The hair is of that deep, glossy black, which best suits all but fair complexions: in some instances it is rather coarse and crisp, but never woolly.

The females of the higher and middle classes, and many of the poorer women, stain certain parts of their hands and feet (which are, with very few exceptions, beautifully formed) with the leaves of the henna tree,^[68] which impart a yellowish red, or deep orange colour. Many thus dye only the nails of the fingers and toes; others extend the dye as high as the first joint of each finger and toe; some also make a stripe along the next row of joints; and there are several other fanciful modes of applying the henna; but the most common practice is to dye the tips of the fingers and toes as high as the first joint, and the whole of the inside of the hand and the sole of the foot;^[69] adding, though not always, the stripe above mentioned along the middle joints of the fingers, and a similar stripe a little above the toes. The henna is prepared for this use merely by being powdered and mixed with a little water, so as to form a paste. Some of this paste being spread in the palm of the hand, and on other parts of it which are to be dyed, and the fingers being doubled, and their extremities inserted into the paste in the palm, the whole hand is tightly bound with linen, and remains thus during a whole night. In a similar manner it is applied to the feet. The colour does not disappear until after many days: it is generally renewed after about a fortnight or three weeks. This custom prevails not only in Egypt, but in several other countries of the East, which are supplied with henna from the banks of the Nile. To the nails the henna imparts a more bright, clear, and permanent colour than to the skin. When this dye alone is applied to the nails, or to a larger portion of the fingers and toes, it may, with some reason, be regarded as an embellishment, for it makes the general complexion of the hand and foot appear more delicate; but many ladies stain their hands in a manner much less agreeable to our taste: by applying, immediately after the removal of the paste of henna, another paste, composed of quick-lime, common smoke-black, and linseed-oil, they convert the tint of the henna to a black, or to a blackish olive hue. Ladies in Egypt are often seen with their nails stained with this colour, or with their fingers of the same dark hue from the extremity to the first joint, red from the first to the second joint, and of the former colour from the second to the third joint, with the palm also stained in a similar manner, having a broad, dark stripe across the middle, and the rest left red; the thumb dark from the extremity to the first joint, and red from the first to the second joint. Some, after a more simple fashion, blacken the ends of the fingers and the whole of the inside of the hand.

Among the females of the lower orders, in the country-towns and villages of Egypt, and among the same classes in the metropolis, but in a less degree, prevails a custom somewhat similar to that above described: it consists in making indelible marks of a blue or greenish hue upon the face and other parts, or, at least, upon the front of the chin, and upon the back of the right hand, and often also upon the left hand, the right arm, or both arms, the feet, the middle of the bosom, and the forehead: the most common of these marks made upon the chin and hands are here represented. The operation is performed with several needles (generally seven) tied together: with these the skin is pricked in the desired pattern: some smoke-black (of wood or oil), mixed with milk from the breast of a woman, is then rubbed in; and about a week after, before the skin has healed, a paste of the pounded fresh leaves of white beet or clover is applied, and gives a blue or greenish colour to the marks: or, to produce the same effect in a more simple manner, some indigo is rubbed into the punctures, instead of the smoke-black, etc. It is generally performed at the age of about five or six years, and by gipsy-women. The term applied to it is “dakk.” Most of the females of the higher parts of Upper Egypt, who are of a very dark complexion, tattoo their lips instead of the parts above-mentioned; thus converting their natural colour to a dull, bluish hue, which, to the eye of a stranger, is extremely displeasing.^[70]

Another characteristic of the Egyptian women that should be here mentioned is their upright carriage and gait. This is most remarkable in the female peasantry, owing, doubtless, in a great measure, to their habit of bearing a heavy earthen water-vessel, and other burthens, upon the head.

The dress of the women of the middle and higher orders is handsome and elegant. Their shirt is very full, like that of the men—but rather shorter—reaching not quite to the knees: it is also, generally, of the same kind of material as the men’s shirt, or of coloured crape—sometimes black. A pair of very wide trousers (called “shintiyán”), of a coloured striped stuff of silk and cotton, or of printed, or worked, or plain white muslin, is tied round the hips, under the shirt, with a dikkeh: its lower extremities are drawn up and tied just below the knee with running strings; but it is sufficiently long to hang down to the feet, or almost to the ground, when attached in this manner. Over the shirt and shintiyán is worn a long vest (called “yelek”), of the same material as the latter: it nearly resembles the kuftán of the men; but is more tight to the body and arms: the sleeves also are longer; and it is made to button down the front, from the bosom to a little below the girdle, instead of lapping over: it is open, likewise, on each side, from the height of the hip, downwards. In general the yelek is cut in such a manner as to leave half of the bosom uncovered, except by the shirt; but many ladies have it made more ample at that part: and, according to the most approved fashion, it should be of a sufficient length to reach to the ground, or should exceed that length by two of three inches, or more. A short vest (called “anter′ee”), reaching only a little below the waist, and exactly resembling a yelek of which the lower part has been cut off, is sometimes worn instead of the latter. A square shawl, or an embroidered kerchief, doubled diagonally, is put loosely round the waist as a girdle; the two corners that are folded together hanging down behind. Over the yelek is worn a gibbeh of cloth, or velvet, or silk, usually embroidered with gold or with coloured silk: it differs in form from the gibbeh of the men chiefly in being not so wide; particularly in the fore part; and is of the same length as the yelek. Instead of this, a jacket (called “saltah”), generally of cloth or velvet, and embroidered in the same manner as the gibbeh, is often worn. The head-dress consists of a tákeeyeh and tarboosh, with a square kerchief (called “faroodeeyeh”) of printed or painted muslin, or one of crape, wound tightly round, composing what is called a “rabtah.” Two or more such kerchiefs were commonly used, a short time since, and are still sometimes, to form the ladies’ turban, but always wound in a high, flat shape, very different from that of the turban of the men. A kind of crown, called “kurs,” and other ornaments, are attached to the ladies’ head-dress: descriptions and engravings of these and other ornaments of the women of Egypt will be found in the Appendix to this work. A long piece of white muslin embroidered at each end with coloured silks and gold, or of coloured crape ornamented with gold thread, etc., and spangles, rests upon the head, and hangs down behind, nearly or quite to the ground: this is called “tarhah”—it is the head-veil: the face-veil I shall presently describe. The hair, excepting over the forehead and temples, is divided into numerous braids or plaits, generally from eleven to twenty-five in number, but always of an uneven number: these hang down the back. To each braid of hair are usually added three black silk cords, with little ornaments of gold, etc., attached to them. For a description of these, which are called “safa,” I refer to the Appendix. Over the forehead the hair is cut rather short; but two full locks hang down on each side of the face: these are often curled in ringlets, and sometimes plaited.^[71] Few of the ladies of Egypt wear stockings or socks, but many of them wear “mezz” (or inner shoes), of yellow or red morocco, sometimes embroidered with gold: over these, whenever they step off the matted or carpeted part of the floor, they put on “báboog” (or slippers) of yellow morocco, with high, pointed toes; or use high wooden clogs or pattens, generally from four to nine inches in height, and usually ornamented with mother-of-pearl, or silver, etc. These are always used in the bath by men and women; but not by many ladies at home: some ladies wear them merely to keep their skirts from trailing on the ground: others, to make themselves appear tall.—Such is the dress which is worn by the Egyptian ladies in the house.

The riding or walking attire is called “tezyeereh.” Whenever a lady leaves the house, she wears, in addition to what has been above described, first a large, loose gown (called “tób,” or “sebleh”), the sleeves of which are nearly equal in width to the whole length of the gown:^[72] it is of silk; generally of a pink, or rose, or violet colour. Next is put on the “burko’,” or face-veil, which is a long strip of white muslin, concealing the whole of the face except the eyes, and reaching nearly to the feet. It is suspended at the top by a narrow band, which passes up the forehead, and which is sewed, as are also the two upper corners of the veil, to a band that is tied round the head. The lady then covers herself with a “habarah,” which, for a married lady, is composed of two breadths of glossy, black silk, each ell-wide, and three yards long: these are sewed together, at or near the selvages (according to the height of the person); the seam running horizontally, with respect to the manner in which it is worn: a piece of narrow black riband is sewed inside the upper part, about six inches from the edge, to tie round the head. This covering is always worn in the manner shown by the accompanying sketch. The unmarried ladies wear a habarah of white silk, or a shawl. Some females of the middle classes, who cannot afford to purchase a habarah, wear instead of it an “eezár”; which is a piece of white calico, of the same form and size as the former, and is worn in the same manner. On the feet are worn short boots or socks (called “khuff”), of yellow morocco, and over these the “báboog.”

This dress, though chiefly designed for females of the higher classes, who are seldom seen in public on foot, is worn by many women who cannot often afford so far to imitate their superiors as to hire an ass to carry them. It is extremely inconvenient as a walking attire. Viewing it as a disguise for whatever is attractive or graceful in the person and adornments of the wearer, we should not find fault with it for being itself deficient in grace: we must remark, however, that, in one respect, it fails in accomplishing its main purpose; displaying the eyes, which are almost always beautiful; making them to appear still more so by concealing the other features, which are seldom of equal beauty; and often causing the stranger to imagine a defective face perfectly charming. The veil is of very remote antiquity;^[73] but, from the sculptures and paintings of the ancient Egyptians, it seems not to have been worn by the females of that nation.

The dress of a large proportion of those women of the lower orders who are not of the poorest class consists of a pair of trousers or drawers (similar in form to the shintiyán of the ladies, but generally of plain white cotton or linen), a blue linen or cotton shirt (not quite so full as that of the men), a burko’ of a kind of coarse black crape,^[74] and a dark blue tarhah of muslin or linen. Some wear over the shirt, or instead of the latter, a linen tób, of the same form as that of the ladies. The sleeves of this are often turned up over the head; either to prevent their being incommodious, or to supply the place of a tarhah. In addition to these articles of dress, many women who are not of the very poor classes wear, as a covering, a kind of plaid, similar in form to the habarah, composed of two pieces of cotton, woven in small chequers of blue and white, or cross stripes, with a mixture of red at each end. It is called “miláyeh:”^[75] in general it is worn in the same manner as the habarah; but sometimes like the tarhah.^[76] The upper part of the black burko’ is often ornamented with false pearls, small gold coins, and other little flat ornaments of the same metal (called “bark”); sometimes with a coral bead, and a gold coin beneath; also with small coins of base silver; and more commonly with a pair of chain tassels, of brass or silver (called “’oyoon”), attached to the corners. A square black silk kerchief (called “’asbeh”), with a border of red and yellow, is bound round the head, doubled diagonally, and tied with a single knot behind; or, instead of this, the tarboosh and faroodeeyeh are worn, though by very few women of the lower classes. The best kind of shoes worn by the females of the lower orders are of red morocco, turned up, but round at the toes. The burko’ and shoes are most common in Cairo, and are also worn by many of the women throughout Lower Egypt; but in Upper Egypt, the burko’ is very seldom seen, and shoes are scarcely less uncommon. To supply the place of the former, when necessary, a portion of the tarhah is drawn before the face, so as to conceal nearly all the countenance excepting one eye. Many of the women of the lower orders, even in the metropolis, never conceal their faces. Throughout the greater part of Egypt the most common dress of the women merely consists of the blue shirt, or tób, and tarhah. In the southern parts of Upper Egypt, chiefly above Akhmeem, most of the women envelop themselves in a large piece of dark brown woollen stuff (called a “hulaleeyeh”), wrapping it round the body, and attaching the upper parts together over each shoulder;^[77] and a piece of the same they use as a tarhah. This dull dress, though picturesque, is almost as disguising as the blue tinge which, as I have before mentioned, the women in these parts of Egypt impart to their lips. Most of the women of the lower orders wear a variety of trumpery ornaments, such as ear-rings, necklaces, bracelets, etc., and sometimes a nose-ring. Descriptions and engravings of some of these ornaments will be given in the Appendix.

Only one of these (that to the right) is represented in its whole length.] The women of Egypt deem it more incumbent upon them to cover the upper and back part of the head than the face; and more requisite to conceal the face than most other parts of the person. I have often seen, in this country, women but half covered with miserable rags; and several times, females in the prime of womanhood, and others in more advanced age, with nothing on the body but a narrow strip of rag bound round the hips.