The Cairo Trilogy: Palace Walk, Palace of Desire, Sugar Street

by Naguib Mahfouz

  Kamal had just recently been invited to join them, when he became ten. He obeyed the summons proudly, cockily, and happily. He sensed that the invitation implied recognition of him as a person and almost put him on a par with Fahmy, Yasin, and even his father. He was particularly pleased to follow in his father's footsteps without having to dread some punishment from him. He stood beside him as an equal in the mosque, where everyone copied the motions of the same imam or prayer leader. At home when he prayed, he was totally absorbed in the experience to a degree he could not attain at the Friday prayer service. There he was nervous about performing his prayers surrounded by so many people and apprehensive that he might slip up in some manner his father would detect. When he was in the mosque, the intensity of his devotion to al-Husayn, whom he loved more than himself, also interfered with giving the kind of total attention to God that a person should when praying.

  Thus they appeared on al-Nahhasin Street walking briskly toward Bayt al-Qadi, al-Sayyid Ahmad in front with Yasin, Fahmy, and Kamal following in a line behind him. They found places in the mosque and sat listening to the sermon in total silence, their heads craned to see the pulpit. Although the father listened attentively, he was also praying silently. Hisheart reached out: to Yasin in particular, since he thought the young man deserved compassion after his false steps. He prayed to God at length to reform Yasin, straighten him out, and compensate him for everything he had lost. The sermon directed his attention to his own sin:;, sweeping aside all other considerations. He found himself directly confronted by them. They were given such terrifying vividness by the penetrating and resonant voice of the preacher that al-Sayyid Ahmad imagined he was singling him out and screaming into his ears at the top of his voice. He would not have been surprised to hear the preacher address him by name: “Ahmad, restrain yourself from evil. Cleanse yourself of fornication and wine. Repent and return to God your Lord.”

  He was troubled by anxiety and doubt just as he had been the day Shaykh Mutawalli Abd al-Samad had argued with him. He usually was not affected this way by the sermon, for he would become distracted, praying for pardon, forgiveness, and mercy. Like his son Yasin, he did not pray for repentance, or if he did it was only with his tongue and not hisheart. If his tongue said, “O God, repentance,” hisheart limited its request to pardon, forgiveness, and mercy. They seemed to be a pair of musical instruments playing together in a single orchestra but rendering different tunes. He could not imagine viewing life in any other fashion than the way it actually appeared to him. Whenever anxiety and doubt threatened to gain control of him, he would rise to defend himself against them, putting his defense in the form of a prayer or a plea for forgiveness. He would say, God, You know my heart, my faith, ami my love. God, increase my dedication to the performance of my religious duties and my ability to do good deeds. O God, a good deed outweighs ten others. God, You are forgiving and merciful”. With such a prayer he would gradually recover his peace of mind.

  Yasin did not have this ability to reconcile his piety and his practice or did not feel in need of it. He never thought about it. He wandered through life just as he wanted, believing in God in exactly the same way he believed in his own existence. He would surrender himself to the flow of life, not opposing or resisting it. When the preacher's words reached his ears, he prayed mechanically for mercy and forgiveness with complete peace of mind, for he felt no real danger. God was too merciful to cause a Muslim like himself to burn in hell for transitory lapses that harmed no one. And there was always repentance…. It would come one day and erase everything that had preceded it.

  Biting on his lip to suppress his laughter, he looked stealthily at his father and wondered what the man might be thinking while he listened with such evident interest to the sermon. “Ishe tormented by every Friday service or do you suppose he's a hypocrite and doesn't admit the truth? … No, neither one___” He was like

  Yasin and believed in the vastness of God's mercy. If matters were as grave as the preacher's description implied, then his father would have chosen one of the two conflicting paths. He stole another glance at al-Sayyid Ahmad. He thought he looked like a noble and handsome stallion among the seated worshippers gazing at the pulpit. The admiration and love he felt for him were pure. There was no trace of resentment left in his soul, although on the day of the divorce he had been so angry that he had revealed his anguish to Fahmy: “Your father has destroyed my household and made me a laughingstock for people”. Now he had forgotten his resentment along with the divorce, the scandal, and everything else.

  The preacher himself was no better than his father. In fact, he was quite certainly more debauched. One of his friends at Ahmad Abduh's coffee shop had told him, “He believes in two things: God in heaven and adolescent boys on earth. He's such a sensitive type that when he's in al-Husayn, his eye twitches if a lad moans in the Citadel”. Yasin felt no rancor toward him because ofthat. On the contrary, the preacher and his father seemed like a trench at the front lines that the enemy would have to storm across first before reaching him.

  Then the call to prayer was given. The men rose all at once and positioned themselves in closely packed lines, which filled the courtyard of the great mosque. They brought the building to life with their bodies and souls. The congestion was so intense that Kamal was reminded of the annual procession along al-Nahhasin, or Coppersmiths Street, of the pilgrims leaving for Mecca. Intermingled in the long, parallel lines were men with all different styles of clothing suits, cloaks, or floor-length shirts but they all became a single organism, moving in unison, facing in a single direction for prayer. Their whispered recitations reverberated in an all-encompassing hum until the benediction came.

  At that moment, the orderly discipline was abandoned. Freedom drew a deep breath, and everyone rose to go wherever he wished. Some went to visit the sepulcher, some headed for the doors to leave, and others stayed behind to chat or to wait until the crowd thinned out. The streams of traffic in different directions frequently got mixed up with each other. The happy moment Kamal had promised himself was at hand, that of visiting the sepulcher, kissing the walls, and reciting the opening prayer of the Qur an for himself and on behalf of his mother, as he had promised her. He began to move along slowly, following in his father's footsteps.

  Before anyone knew what was happening, a young theology student from al-Azhar University suddenly burst out of the crowd to block their way so violently that people started looking. He spread his arms out to thrust people aside. He stepped back to glare at Yasin, frowning as sparks of anger flew from his sullen face. Al-Sayyid Ahmad was startled by him and began to look back and forth between him and Yasin, who seemed even more startled and began in turn to look questioningly from the theology student to his father. People noticed what was happening and focused their attention to watch with curious astonishment.

  Al-Sa)yid Ahmad could not restrain himself any longer. He asked the young man indignantly, “What's the matter, brother? Why are you looking at us that way?”

  The seminarian pointed at Yasin and cried out in a voice like thunder, “Spy!”

  The word ripped into the family like a bullet, making their heads spin. Their eyes were fixed on the man, and their bodies became rigid. Meanwhile the accusation was on everyone's lips, repeated with alarm and resentment. People began to gather around them, warily Unking their arms together to form a circle from which they could not escape. Al-Sayyid Ahmad must have been the first to come to his senses, although he understood nothing of what was happening around him. He sensed the danger of remaining silent and of retreating into himself. He shouted angrily a: the young man, “What are you saying, Mr. Shaykh? What spy do you mean?”

  The seminarian paid no attention to the father. He pointed once more at Yasin and yelled, “Beware, people. This fellow's a traitor, one of the spies for the English who has slipped in among you to collect information he turns over to his criminal masters.”

  Al-Sayyid Ahmad was furious. He took a step toward the youn
g man and, losing control of himself, shouted, “What you're saying doesn't make any sense. Either you're a troublemaker or you're crazy. This young man is my son. He's no traitor or spy. We're all nationalists. This district knows us as well as we know ourselves.”

  Their adversary shrugged his shoulders disdainfully and shouted oratorically, “A despicable English spy. I have seen him repeatedly with my own eyes conversing privately with the English at Palace Walk. I have witnesses to that. He won't dare deny it. I challenge him…. Down with the traitor.”

  An angry rumble resounded throughout the mosque. Voices were raised here and there, crying, “Down with the spy”. Others called out, “Teach the traitor a lesson.”

  It was clear from the threatening looks in the eyes of those near them that people were just waiting for some initial gesture or sign before pouncing on them. The only thing holding back the tide may have been the impressive sight of al-Sayyid Ahmad, who was standing beside his son as though offering to absorb the harm threatening him, as well as the tears of Kamal, who was wailing. Yasin was standing between his father and Fahmy, barely conscious from alarm and fear. He began to say in a trembling voice no one could hear, “I'm not a spy…. I'm not a spy… with God as my witness for what I say.”

  The crowd's anger was becoming a frenzy. People were converging on the circle of prisoners. They were shoving against each other with their shoulders and threatening to harm the spy.

  Then a voice cried out from the center of the mob: “Not so fast, gentlemen…. This is Yasin Effendi, the secretary of the school on Coppersmiths Street.”

  Voices roared back, “Coppersmiths or ironmongers, it doesn't matter. Let's teach him a lesson.”

  Another man was making his way between the bodies with difficulty but also with invincible determination. As soon as he reached the front, he raised his hands and screamed, “Listen! Listen!” When it was a little quieter he pointed at al-Sayyid Ahmad and said, “This is Mr. Ahmad Abd al-Jawad from a well-known family on al-Nahhasin. There's no way his household could harbor a spy. Be patient until the truth is discovered.”

  The theology student yelled angrily, “I'm not concerned with whether he's Mr. Ahmad or Mr. Muhammad. This young man is a spy, no matter who his father is. I've seen him joking with the executioners who are filling the tombs to overflowing with your sons.”

  At once countless people were shouting, “Let's beat him with our shoes.”

  A violent wave surged through the people packed together there. Eager zealots moved in from every direction waving their shoes and boots. Yasin felt desperate and defeated. He glanced all around tiim and wherever he looked all he saw was the face of someone looking for a fight, bubbling over with anger and hatred. Al-Sayyid Ahmad and Fahmy pressed close to Yasin in an instinctive gesture as though trying to protect him from harm or at least to share it with him. The two of them felt as choked by desperation and defeat as Yasin. Meanwhile Kamal's sobs had turned into a scream that almost drowned out the voices of the mob.

  The seminarian was the first to attack. He threw himself on Yasin and grabbed his shirt. Then he pulled hard to drag him out of the refuge he had created for himself between his father and his brother so the blows would not miss him. Yasin grasped the man's wrist to fight him off and al-Sayyid Ahmad intervened. For the first time in his life, Fahmy saw his father in an alarming situation. He was so outraged that he was oblivious to the danger engulfing them. Fahmy shoved the theology student in the chest hard enough to force him back. He shouted at the man threateningly, “Don't you dare come a step closer.”

  The seminarian lost his temper and screamed, “Get all of them!”

  At that moment a powerful voice commanded, “Wait, Mr. Shaykh. … Everyone, wait.”

  Eyes were turned toward the voice. It was a young effendi who emergec. from the crowd heading for the circle with the prisoners. He was followed by three others his age, dressed like him in modern clothing. They marched forward in a confident and resolute manner until they stood between the young shaykh and his victim and the victim's family. Many people whispered to ask each other, “Police … police?”

  The questioning ceased when the theology student held out his hand to the commander of the group, and the two shook hands warmly. The leader asked the seminarian resolutely, “Where's this spy?”

  The young shaykh pointed with scorn and loathing at Yasin. The leader turned to scrutinize him coldly. Before he could say a word, Fahmy took a step forward to attract his attention. When the man noticed him, his eyes quickly grew wide in amazement and disbelief. He muttered, “You…”

  Fahmy smiled wanly and said somewhat sarcastically, “This spy is my brother.”

  The leader turned to the seminarian to ask, “Are you certain of what you're saying?”

  Fahmy answered first: “He may be correct in saying he saw him talk to the English, but he really misinterpreted what was happening. The English are camped in front of our house and confront us whenever we go in or out. At times we're forced to talk to them, against our wills. That's all there is to it.”

  The theology student started to speak, but the young leader silenced him with a gesture. Putting his hand on Fahmy's shoulder, he addressed the crowd: “This young man is one of our friends among the freedom fighters. We both work on the same committee, so I'll take his word for it___Let them pass.”

  No one said a thing. The young shaykh from al-Azhar withdrew without any hesitation and the crowd began to disperse. The young patriot shook hands with Fahmy and then went off, followed by his companions. Fahmy patted Kamal on the head until he stopped crying.

  Silence reigned while everyone nursed his psychic wounds. Al-Sayyid Ahmad realized that some of his acquaintances had gathered around him. They began to offer him their condolences and apologies for the grave mistake committed by the theology student and those in the crowd whom he had misled. They assured him that they had spared no effort to defend him. He thanked them, although he did not know when they had arrived or how they had defended him. He renounced the visit to al-Husayn's sepulcher, because he was so overwhelmed by emotion. He headed for the door, frowning, his lips pressed tight together. His sons followed him in total silence.

  62

  AL-SAYYID AHMAD got his breath back in the street, relieved to be away from the people who had participated in the incident, even if only by watching. He hated everything to do with the misadventure and hurled insults at it. He saw scarcely anything of the street along which he was walking. He exchanged greetings twice with acquaintances in a cursory, formal manner he never used. He concentrated on himself and his wounded soul, which was boiling with anger.

  “[would rather die than be humiliated like that: the prisoner of a mob of rabble,” he reflected. “This ill-fed, louse-infected theology student claiming to be a patriot attacked me shamelessly. He showed no respect for my age or dignity. I wasn't made to be treated like this. I'm not a person who can be humiliated this way. And when I'm with my sons…. Don't be surprised…. Your sons are the source of the problem. This ox, born of misery, will never stop causing trouble for you. He has acted scandalously in my home and alienated me from my dearest friend, crowning the year with a divorce. Was that enough? … No, Haniya's son feels compelled to chat publicly with the English and let me pay the price of being attacked by riffraff. Take your friends the soldiers to your mother so her museum of lovers can be rounded out with Englishmen and Australians.

  “It seems you'll be causing trouble for me as long as I live”. This sentence slipped out bitterly, but he resisted the temptation to upbraid tiis son.

  Despite his anger, he could see the state Yasin was in and felt sony for him. He observed that his son was dazed, pale and ill, and he could not force himself to attack. The trouble Yasin had gotten himself into sufficed for now. He was not the only one giving him trouble. There was the hero. “But let's postpone his case till we recover from the headaches caused by the ox… an ox at home and in the tavern, a bull with Umm Hanafi and N
ur. But in the battle at the mosque, he was totally useless, a spineless wonder.”

  What bastards his sons were…. If God would only dispense with children, descendants, and families…. “Oh… why are my feet leading me home? Why don't I get a bite to eat away from the poisoned atmosphere of the house? Amina, for her part, will wail when she hears the news. I don't need to feel any more disgusted.

  I'll get some kabob at al-Dahan's___I'll surely find a friend there to whom I can recount my disaster and tell my troubles…. But no, I have other problems that cannot wait that long. The hero… a new calamity we must remedy. On to the disastrous dinner. Wail, lament, and cry, woman, and curses on your father too.”

  Fahmy had only just finished changing clothes when he was summoned to talk to his father. Despite his depleted energy and his distress, Yasin could not keep himself from muttering, “Now it's your turn.”

  Pretending not to understand the point of his brother's remark, Fahmy asked, “What do you mean?”