It was in this fashion that he greeted Mr. Muhammad Iffat when he hurried into the store. The penetrating look and energetic motions of the man indicated that he was not just a casual visitor stopping by the store to drink some coffee or tell an amusing anecdote. The proprietor found that his friend's appearance matched his own anxious feelings, which were full of nationalist aspirations. While his friend was still making his way through the customers being served by Jamil al-Hamzawi, al-Sayyid Ahmad welcomed him: “It's a damp morning. What do you know, you lion?”
Mr. Muhammad Iffat sat down next to the desk. He smiled proudly, as though the proprietor's question, “What do you know?” - the same question he repeated whenever he met one of his friends - was a recognition of Mr. Iffat's importance during these especially significant days, because of his ties of kinship to some influential Egyptian personalities. Mr. Iffat was also a link between the original group of merchants and those distinguished civil serv ants and attorneys who had joined them later. Of all these men, al-Sayyid Ahmad held the most cherished spot in his friend's affection because of his personality and disposition. Although the value of Mr. Iffat's connections had never been lost on his old friends who looked up to the civil servants and people with titles, it had increased now that fresh information was more important than water or food.
Mr. Iffat spread out a sheet of paper he had been holding in his right hand. Then he said, “Here's a new step. I'm no longer simply reporting news. I've become a messenger to bring you and other noble people this joyous authorization petition…”. Murmuring, “Read it,” he offered the paper to him with a smile.
Al-Sayyid Ahmad took it and read aloud: “We, the signatories of this document, authorize Messrs. Sa'd Zaghlul Pasha, Ali Sha'rawi Pasha, Abd al-Aziz Fahmy Bey, Muhammad Ali Alluba Bey, Abd al-Latif al-Makabbati, Muhammad Mahmud Pasha, and Ahmad Lutfi al-Sayyid Bey, and those persons they choose to include in their number, to strive by all legal and peaceful means available to them to achieve the total independence of Egypt.”
The proprietor's face was radiant when he read the names of the Egyptian delegation, for he had heard them mentioned when nationalism was discussed. He asked, “What does this paper mean?”
The man replied enthusiastically, “Don't you see these signatures? Put yours below them and get Jamil al-Hamzawi to sign too. This is one of the authorization petitions the delegation has had printed up for citizens to sign. They'll use them to show that they represent the Egyptian nation.”
Al-Sayyid Ahmad took a pen and signed with a delighted gleam in his blue eyes. He smiled in a sensitive way that revealed his happiness and pride at having Sa'd and his colleagues represent him. Although those men had not been famous long, they had been welcomed into everyone'sheart, arousing deep, suppressed desires. Their encouraging impact was like that of a new cure on a patient with an old malady that has resisted treatment, even though he is trying the medicine for the first time. The proprietor summoned al-Hamzawi, who also signed. Then he turned to his friend and remarked with intense interest, “It seems the matter is serious.”
The man pounded on the edge of the desk with his fist and said, “Extremely serious. It's all progressing with forceful determination. Do you know what motivated the printing of these petitions? It's said that ‘the man,’ the British High Commissioner, asked in what capacity Sa'd and his colleagues had spoken with him on the morning of November the thirteenth. So the delegation has had to rely on these petitions to prove that they speak in the name of the nation.”
The proprietor commented emotionally, “If only Muhammad Farid were here with us too.”
“Some of the men of the National Party have joined the delegation: Muhammad Ali Alluba Bey and Abd al-Latif al-Makkabati…”. He shrugged his shoulders as though to shake away the past and then said, “We all remember Sa'd from the enormous row he stirred up when he was appointed Minister of Education and then Minister of Justice. I still remember that the nationalist newspaper al-Liwa welcomed him when he was nominated to the cabinet, although I can't forget its attacks on him afterward. I won't deny that I was influenced by his critics because of my devotion to the late Mustafa Kamil, but Sa'd has always shown that he merits admiration. His most recent move entitles him to the highest regard.”
“You're right. It's a blessed undertaking. Let's pray to God it meets with success”. Then he asked with concern, “Do you think they'll be allowed to make the trip? … What do you think they'll do if they go there?”
Mr. Muhammad Iffat rolled up the petition. Then as he rose he said, “Tomorrow's not far off….”
On th eir way to the door, the proprietor's playful spirit got the better of him and he whispered into his friend's ear, “I'm so happy about this petition that I could be a drunkard lifting his eighth glass between Zubayda's thighs.”
Hluhammad Iffat waggled hishead enthusiastically, as though intoxicated by the picture his imagination had conjured up at the mention of a glass of wine and Zubayda. He murmured, “Oh, what we'll soon be hearing….”
Then he left the store and his smiling friend called after him, “And what we'll see after that
Al-Sayyid Ahmad returned to his desk. His face showed the happy impact of the jest, even though his patriotic enthusiasm had not subsided in hisheart. He was like this in all concerns of life, so long as they had no connection to his home. He could be totally serious when that was called for but would not hesitate to lighten the atmosphere with humor and mirth whenever he felt like it, motivated by an irresistible urge. He had an unusual ability to reconcile seriousness and mirth, without either one suppressing or spoiling the other. His jesting was not a luxury of marginal importance to his life but was as much a necessity as seriousness. He had never been able to achieve total seriousness or to concentrate his energies on it. Consequently, he had been content to limit his patriotism to an emotional and psychic participation, not taking any action that might have altered the life he enjoyed so much that he would not have exchanged it for any other. For this reason he had never thought of joining one of the committees of the National Party, even though he was deeply attached to its principles. He had never even taken the trouble to go to one of their rallies. Would that not have been a waste of his precious time? The nation did not need his time, and he was eager to have every minute of it to spend on his family, on his business, and especially on his amusements with his friends and chums. Thus his time was reserved for his own life, and the nation was welcome to a share of hisheart and emotions. It was easier to part with money than time. He was not stingy about contributing to the cause. He did not feel he was neglecting his duty in any way. On the contrary, he was known among his comrades for his patriotism, both because none had a heart as liberal with its emotions as his and because even those with liberal hearts were not as generous with their financial contributions. His patriotism set him apart so that he was known for it. It was added to the rest of the fine qualities on which he secretly prided himself. He could not imagine that the nationalist cause could ask any more of him after he had given so generously. Although hisheart was filled with romance, music, and humor, he still found room for patriotism. Even if his nationalist fervor was confined to hisheart, it was strong and deep, preoccupying and engrossing his soul.
His patriotism had not come to him accidentally. It had matured with him since childhood, when he had heard the previous generation recount tales of the heroism of the Egyptian revolutionary Urabi. It had been enflamed by articles and speeches printed in the nationalist newspaper al-Liwd'. And what a unique sight it had been, arousing both laughter and concern, the day he was seen crying like a baby over the death of Mustafa Kamil. His companions were touched because none of them had been indisposed at all by their sorrow. At their party that evening they had roared with laughter when they recalled the improbable sight of the “Lord of Laughter” sobbing with tears.
Today, after years of the war, now waning, after the death of the youthful leader of the National Party and the banishment
of his successor, after all hope for the return of “Our Effendi” Khedive Abbas II had been lost, after the defeat of Turkey and the victory of the English, after all of this or in spite of all of this, there came amazing news, the facts of which seemed like legends: presenting to the Englishman, the High Commissioner, demands for independence, signing nationalist petitions, and wondering about the next step. Hearts were shaking off the dust to separate out what was vital to them. Souls were radiant with their hopes. What was behind all of this? His pacific soul, accustomed to passivity, wondered about this turn of events to no avail. He could hardly wait for nightfall so he could rush to his musical gathering, where political talk had become the appetizer before the drinks and music. It fit in with the other attractions that made him long for his evening's entertainment, like Zubayda, his love for his comrades, the drinking and the music. In that enticing atmosphere, it appeared pleasantly refreshing and induced emotions like enthusiasm and love without asking more of the heart than it could bear.
A l-Sayyid Ahmad was thinking about all of this when Jamil al-Hamzawi came over to him and asked, “Have you heard about the new name that's being given to the home of Sa'd Pasha?. They're calling it 'the House of the Nation.'” He leaned toward his employer to tell him how this news had reached him.
50
WHILE THE nation was preoccupied by its demand for freedom, Yasin was likewise resolutely and determinedly striving to take charge of his own destiny. He was struggling for the right to go on his nightly outings, which he had virtuously given up for several weeks following his marriage. An excuse he frequently repeated to himself was that he could not have imagined while intoxicated by the dream of marriage that he would ever return to the life of idling his time away at the coffee shop and Costaki's bar. He had sincerely believed he had set that aside for good, since he harbored only the best of intentions for his married life. When the hopeless and total disappointment of marriage overwhelmed him, his nerves were agitated by enduring the boredom or “the emptiness of life,” as he put it. With all the strength of his pampered and sensitive soul, he sought escape through relaxation, entertainment, and distraction at the coffee shop and the bar. This was no longer the temporary life of amusement he had thought it to be when he treasured the hope of getting married. It was all that life had left for him to enjoy after marriage had become a bitter disappointment. He was like a person whose hopes forced him away from his native land but whose failure brought him back repentant.
Zaynab had once experienced his warm affection and greedy flattery. She had even been so cherished by him that he had taken her to the theater to see Kishkish Bey in defiance of the bulwark of stern conventions his father had constructed around the family. Now this same Zaynab had to endure his staying out until midnight evening after evening and coming home staggering drunk. It was a blow she found painful to bear.
She could not keep herself from expressing her sorrows to him. He had known instinctively that a sudden transformation in his married life could not be accomplished peacefully. From the beginning he had expected some form of resistance, whether criticism or a quarrel. He had taken precautions to secure his position with the same forcefulness his father had employed on intercepting him the night he returned from Kishkish Bey, when he had told Yasin, “Only men can ruin women, and not every man is capable of being a guardian for them.”
As soon as she voiced her complaints, he told her, “There's no reason to be sad, darling. Since antiquity, houses have been for women and the outside world for men. Men are all like this. A sine ere husband is as faithful to his wife when he's away from her as when he's with her. Moreover, the refreshment and delight I derive from my outings will make our life together thoroughly enjoyable.”
When she mentioned his drinking and protested that she was afraid for hishealth, he laughed and observed in a tone that blended tenderness with resolve, “All men drink. Getting drunk is good lor my health”. Then he laughed some more and suggested, “Ask my father or yours.”
Even so, she tried to drag out the discussion, guided by false hopes. He was resolute, drawing courage from his boredom, which made it easier than before to feel indifferent about angering her. He proceeded to emphasize that men have an absolute right to do anything they want and women a duty to obey and abide by the rules. “Look at my father's wife. Have you ever seen her object to his conduct?… In spite of that, they are a happy couple and a stable family. There will be no need to talk about this subject again.”
Perhaps if he had left it up to his feelings, he would not have spoken to her so diplomatically, for his disappointment with marriage made him feel something like a desire for revenge. At other times, he felt a kind of intermittent loathing for her, although neither of these sentiments kept him from wanting her. He was considerate of her feelings out of fear or respect for his father, who was very fond of Mr. Muhammad Iffat. Nothing disturbed him so much as his fear that she might complain about him to her father, who would then complain to al-Sayyid Ahmad. He had even decided that if something like that happened he would take a separate house, no matter what the consequences.
His fears were not realized. Despite her grief, the girl proved that she was “reasonable,” as though she were the same type of woman as his father's wife. She evaluated her position carefully and resigned herself to the situation. She had to fall back on her husband's oft-repeated assertions of his fidelity and of the innocence of his nightly excursions. She was content to air her pain and sorrow within the narrow family circle at the coffee hour, where she received no real support. How could she in a household that viewed submission to men as a religion and a creed? Mrs. Amina disapproved of her complaints and was annoyed at her strange craving to monopolize her husband. The mother was unable to imagine women being any different from her or men from her husband. She saw nothing strange in the enjoyment Yasin derived from his freedom. What seemed strange to her was his wife's complaint.
Only Fahmy appreciated her sorrows. He took it on himself to repeat them to Yasin, although he was certain from the start that he was defending a lost cause. He may have been encouraged to bring up the topic because they met frequently at the coffee shop of Ahmad Abduh in Khan al-Khalili. That coffee shop was situated belowground like a cave hewn from a mountain. Residences of this ancient district formed its roof. Its narrow rooms faced each other around a courtyard with an abandoned fountain, cut off from the outside world. Its lamps were lit both day and night, and it had a calm, dreamy, cool atmosphere.
Yasin had chosen this coffee shop because it was close to Costaki's bar and because he had been forced to abandon al-Sayyid Ali's coffee shop in al-Ghuriya after breaking up with Zanuba. The antique look of this new haunt also appealed to his poetic inclinations. Fahmy had not learned the route to coffeehouses as the result of any setback to his career as a diligent student. He came in response to the troubled times, which called on the students and everyone else to meet and consult. He and some comrades had chosen Abduh's coffeehouse for the antique characteristics that made it a refuge from prying eyes. They sat there evening after evening to talk, scheme, predict, and await forthcoming events.
The two brothers met frequently in one of the small rooms, if only for a short time before Fahmy's colleagues arrived or Yasin moved on to Costaki's bar. On one of these occasions, Fahmy alluded to Zaynab's distress. He expressed his astonishment at his brother's conduct, which was not compatible with the married life of a young couple. Yasin laughed as though he felt he had every right to mock his brother's naivete in offering advice about something of which he was totally ignorant. He did not wish to justify his conduct directly, preferring to say whatever came to mind. He told the young man, “You wanted to marry Maryam. No doubt you were deeply saddened when Father prevented that desire from being fulfilled. I tell you, and I really know what I'm talking about, that if you had known then what marriage conceals beneath the surface you would have praised God for your failure.”
Fahmy was astonished and even ala
rmed. He had not expected to be assaulted so abruptly by phrases combining the words “Mar-yam,” “marriage,” and “desire,” which had played unforgettable roles on the stage of hisheart. He may have exaggerated his astonishment to conceal the emotional impact of these memories. Perhaps that was the reason he was unable to say a word.
Gesturing to express his weariness and boredom, Yasin continued: “I never imagined that marriage would be so dreary. In fact, it's nothing more than a false dream. It's a cruel and evil swindler.”
These words seemed difficult for Fahmy to stomach and aroused his suspicion. That was only to be expected from a young man whose emotional life was centered on a single goal which could be pictured only in the form of a wife and under the rubric “marriage”. Fahmy was disturbed to have his irresponsible brother attack this revered category with such bitter sarcasm. He muttered in evident astonishment, “But your wife's perfect… a perfect lady.”
Yasin cried out sarcastically, “A perfect lady! That she is. Isn't she the daughter of a respected gentleman? And her stepmother's from a distinguished family. Beautiful? … Refined? … Yes, but some unknown demon in charge of married life turns these qualities into trivial characteristics of little interest through the sickening boredom of marriage. These noble but meaningless qualities are like the noble and happy expressions we rain down on a poor person when we offer him our condolences for his poverty.”
Fahmy replied simply and truthfully, “I don't understand a word you've said.”
“Wait till you learn for yourself.”
“Why have people kept on getting married, then, since the beginning of creation?”
“Because warnings and caution are as futile for marriage as for death”. Yasin continued as though to himself: “My imagination really tricked me. It lifted me up to worlds of delight superior even to those of my dreams. I kept asking myself: Is it actually true that I'll share a house with a beautiful maiden forever? What a dream!… But I assure you that there's no disaster more oppressive than being united with a beautiful woman under one roof forever.”
The Cairo Trilogy Page 42