He Wanders All Day About The Bazar,
Talking About Freight And Passage, For He Has Resolved, Cost What It
Will, To Travel Free, And, With Doggedness Like His, He Must Succeed.
Shaykh Hamid al-Samman derives his cognomen, the
"Clarified-Butter-Seller," from a celebrated saint and Sufi of the
Kadiriyah order, who left a long line of holy descendants at
Al-Madinah.
This Shaykh squats upon a box full of presents for the
"daughter of his paternal uncle"
[p.163](his wife), a perfect specimen of the town Arab. His poll is
crowned with a rough Shushah or tuft of hair[FN#1]; his face is of a
dirty brown, his little goatee straggles untrimmed; his feet are bare,
and his only garment is an exceedingly unclean ochre-coloured blouse,
tucked into a leathern girdle beneath it. He will not pray, because he
is unwilling to take pure clothes out of his box; but he smokes when he
can get other people's tobacco, and groans between the whiffs,
conjugating the verb all day, for he is of active mind. He can pick out
his letters, and he keeps in his bosom a little dog's-eared MS. full of
serious romances and silly prayers, old and exceedingly ill written;
this he will draw forth at times, peep into for a moment, devoutly
kiss, and restore to its proper place with the veneration of the vulgar
for a book. He can sing all manner of songs, slaughter a sheep with
dexterity, deliver a grand call to prayer, shave, cook, fight; and he
excels in the science of vituperation: like Sa'ad, he never performs
his devotions, except
[p.164]when necessary to "keep up appearances," and though he has sworn
to perish before he forgets his vow to the "daughter of his uncle," I
shrewdly suspect he is no better than he should be. His brow crumples
at the word wine, but there is quite another expression about the
region of the mouth; Stambul, where he has lived some months, without
learning ten words of Turkish, is a notable place for displacing
prejudice. And finally, he has not more than a piastre or two in his
pocket, for he has squandered the large presents given to him at Cairo
and Constantinople by noble ladies, to whom he acted as master of the
ceremonies at the tomb of the Apostle.
Stretched on a carpet, smoking a Persian Kaliun all day, lies Salih
Shakkar, a Turk on the father's, and an Arab on the mother's side, born
at Al-Madinah. This lanky youth may be sixteen years old, but he has
the ideas of forty-six; he is thoroughly greedy, selfish, and
ungenerous; coldly supercilious as a Turk, and energetically avaricious
as an Arab. He prays more often, and dresses more respectably, than the
descendant of the Clarified-Butter-Seller; he affects the
Constantinople style of toilette, and his light yellow complexion makes
people consider him a "superior person." We were intimate enough on the
road, when he borrowed from me a little money. But at Al-Madinah he cut
me pitilessly, as a "town man" does a continental acquaintance
accidentally met in Hyde Park; and of course he tried, though in vain,
to evade repaying his debt. He had a tincture of letters, and appeared
to have studied critically the subject of "largesse." "The Generous is
Allah's friend, aye, though he be a Sinner, and the Miser is Allah's
Foe, aye, though he be a Saint," was a venerable saying always in his
mouth. He also informed me that Pharaoh, although the quintessence of
impiety, is mentioned by name in the Koran, by reason of his
liberality; whereas Nimrod, another monster of iniquity, is only
alluded to, because
[p.165]he was a stingy tyrant. It is almost needless to declare that
Salih Shakkar was, as the East-Indians say, a very "fly-sucker.[FN#2]"
There were two other men of Al-Madinah in the Wakalah Jirgis; but I
omit description, as we left them, they being penniless, at Suez. One
of them, Mohammed Shiklibha, I afterwards met at Meccah, and seldom
have I seen a more honest and warm-hearted fellow. When we were
embarking at Suez, he fell upon Hamid's bosom, and both of them wept
bitterly, at the prospect of parting even for a few days.
All the individuals above mentioned lost no time in opening the
question of a loan. It was a lesson in Oriental metaphysics to see
their condition. They had a twelve days' voyage, and a four days'
journey before them; boxes to carry, custom-houses to face, and
stomachs to fill; yet the whole party could scarcely, I believe, muster
two dollars of ready money. Their boxes were full of valuables, arms,
clothes, pipes, slippers, sweetmeats, and other "notions"; but nothing
short of starvation would have induced them to pledge the smallest
article.
Foreseeing that their company would be an advantage, I hearkened
favourably to the honeyed request for a few crowns. The boy Mohammed
obtained six dollars; Hamid about five pounds, as I intended to make
his house at Al-Madinah my home; Omar Effendi three dollars; Sa'ad the
Demon two-I gave the money to him at Yambu',-and Salih Shakkar fifty
piastres. But since in these lands, as a rule, no one ever lends coins,
or, borrowing, ever returns them, I took care to exact service from the
first, to take two rich coats from the second, a handsome pipe from the
third, a "bala" or yataghan from the fourth, and from the fifth an
imitation Cashmere shawl. After which, we sat down and drew
[p.166]out the agreement. It was favourable to me: I lent them Egyptian
money, and bargained for repayment in the currency of Al-Hijaz, thereby
gaining the exchange, which is sometimes sixteen per cent. This was
done, not so much for the sake of profit, as with the view of becoming
a Hatim,[FN#3] by a "never mind" on settling day.
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