Blackwood's Edinburgh Magazine, Volume 57, No. 353, March 1845

Then came the funeral. I, as a point of decorum, was carried thither. I was put into a carriage with some gentlemen whom I did not know. They were kind to me; but naturally they talked of things disconnected with the occasion, and their conversation was a torment. At the church, I was told to hold a white handkerchief to my eyes. Empty hypocrisy! What need had he of masques or mockeries, whose heart died within him at every word that was uttered? During that part of the service which passed within the church, I made an effort to attend, but I sank back continually into my own solitary darkness, and I heard little consciously, except some fugitive strains from the sublime chapter of St Paul, which in England is always read at burials. And here I notice a profound error of our present illustrious Laureate. When I heard those dreadful words – for dreadful they were to me – "It is sown in corruption, it is raised in incorruption; it is sown in dishonour, it is raised in glory;" such was the recoil of my feelings, that I could even have shrieked out a protesting – "Oh, no, no!" if I had not been restrained by the publicity of the occasion. In after years, reflecting upon this revolt of my feelings, which, being the voice of nature in a child, must be as true as any mere opinion of a child might probably be false, I saw at once the unsoundness of a passage in The Excursion. The book is not here, but the substance I remember perfectly. Mr Wordsworth argues, that if it were not for the unsteady faith which people fix upon the beatific condition after death of those whom they deplore, nobody could be found so selfish, as even secretly to wish for the restoration to earth of a beloved object. A mother, for instance, could never dream of yearning for her child, and secretly calling it back by her silent aspirations from the arms of God, if she were but reconciled to the belief that really it was in those arms. But this I utterly deny. To take my own case, when I heard those dreadful words of St Paul applied to my sister – viz. that she should be raised a spiritual body – nobody can suppose that selfishness, or any other feeling than that of agonizing love, caused the rebellion of my heart against them. I knew already that she was to come again in beauty and power. I did not now learn this for the first time. And that thought, doubtless, made my sorrow sublimer; but also it made it deeper. For here lay the sting of it, viz. in the fatal words – "We shall be changed." How was the unity of my interest in her to be preserved, if she were to be altered, and no longer to reflect in her sweet countenance the traces that were sculptured on my heart? Let a magician ask any woman whether she will permit him to improve her child, to raise it even from deformity to perfect beauty, if that must be done at the cost of its identity, and there is no loving mother but would reject his proposal with horror. Or, to take a case that has actually happened, if a mother were robbed of her child at two years old by gipsies, and the same child were restored to her at twenty, a fine young man, but divided by a sleep as it were of death from all remembrances that could restore the broken links of their once-tender connexion, would she not feel her grief unhealed, and her heart defrauded? Undoubtedly she would. All of us ask not of God for a better thing than that we have lost; we ask for the same, even with its faults and its frailties. It is true that the sorrowing person will also be changed eventually, but that must be by death. And a prospect so remote as that, and so alien from our present nature, cannot console us in an affliction which is not remote but present – which is not spiritual but human.

Lastly came the magnificent service which the English church performs at the side of the grave. There is exposed once again and for the last time, the coffin. All eyes survey the record of name, of sex, of age, and the day of departure from earth – records how useless! and dropped into darkness as if messages addressed to worms. Almost at the very last comes the symbolic ritual, tearing and shattering the heart with volleying discharges, peal after peal, from the final artillery of woe. The coffin is lowered into its home; it has disappeared from the eye. The sacristan stands ready with his shovel of earth and stones. The priest's voice is heard once more —earth to earth, and the dread rattle ascends from the lid of the coffin; ashes to ashes, and again the killing sound is heard; dust to dust, and the farewell volley announces that the grave – the coffin – the face are sealed up for ever and ever.

Oh, grief! thou art classed amongst the depressing passions. And true it is, that thou humblest to the dust, but also thou exaltest to the clouds. Thou shakest as with ague, but also thou steadiest like frost. Thou sickenest the heart, but also thou healest its infirmities. Among the very foremost of mine was morbid sensibility to shame. And ten years afterwards, I used to reproach myself with this infirmity, by supposing the case, that, if it were thrown upon me to seek aid for a perishing fellow-creature, and that I could obtain that aid only by facing a vast company of critical or sneering faces, I might perhaps shrink basely from the duty. It is true, that no such case had ever actually occurred, so that it was a mere romance of casuistry to tax myself with cowardice so shocking. But to feel a doubt, was to feel condemnation; and the crime which might have been, was in my eyes the crime which had been. Now, however, all was changed; and for any thing which regarded my sister's memory, in one hour I received a new heart. Once in Westmoreland I saw a case resembling it. I saw a ewe suddenly put off and abjure her own nature, in a service of love – yes, slough it as completely, as ever serpent sloughed his skin. Her lamb had fallen into a deep trench, from which all escape was hopeless without the aid of man. And to a man she advanced boldly, bleating clamorously, until he followed her and rescued her beloved. Not less was the change in myself. Fifty thousand sneering faces would not have troubled me in any office of tenderness to my sister's memory. Ten legions would not have repelled me from seeking her, if there was chance that she could be found. Mockery! it was lost upon me. Laugh at me, as one or two people did! I valued not their laughter. And when I was told insultingly to cease "my girlish tears", that word "girlish" had no sting for me, except as a verbal echo to the one eternal thought of my heart – that a girl was the sweetest thing I, in my short life, had known – that a girl it was who had crowned the earth with beauty, and had opened to my thirst fountains of pure celestial love, from which, in this world, I was to drink no more.

Interesting it is to observe how certainly all deep feelings agree in this, that they seek for solitude, and are nursed by solitude. Deep grief, deep love, how naturally do these ally themselves with religious feeling; and all three, love, grief, religion, are haunters of solitary places. Love, grief, the passion of reverie, or the mystery of devotion – what were these without solitude? All day long, when it was not impossible for me to do so, I sought the most silent and sequestered nooks in the grounds about the house, or in the neighbouring fields. The awful stillness occasionally of summer noons, when no winds were abroad, the appealing silence of grey or misty afternoons – these were fascinations as of witchcraft. Into the woods or the desert air I gazed as if some comfort lay hid in them. I wearied the heavens with my inquest of beseeching looks. I tormented the blue depths with obstinate scrutiny, sweeping them with my eyes and searching them for ever after one angelic face that might perhaps have permission to reveal itself for a moment. The faculty of shaping images in the distance out of slight elements, and grouping them after the yearnings of the heart, aided by a slight defect in my eyes, grew upon me at this time. And I recal at the present moment one instance of that sort, which may show how merely shadows, or a gleam of brightness, or nothing at all, could furnish a sufficient basis for this creative faculty. On Sunday mornings I was always taken to church: it was a church on the old and natural model of England, having aisles, galleries, organ, all things ancient and venerable, and the proportions majestic. Here, whilst the congregation knelt through the long Litany, as often as we came to that passage, so beautiful amongst many that are so, where God is supplicated on behalf of "all sick persons and young children," and that he would "show his pity upon all prisoners and captives" – I wept in secret, and raising my streaming eyes to the windows of the galleries, saw, on days when the sun was shining, a spectacle as affecting as ever prophet can have beheld. The sides of the windows were rich with storied glass; through the deep purples and crimsons streamed the golden light; emblazonries of heavenly illumination mingling with the earthly emblazonries of what is grandest in man. There were the apostles that had trampled upon earth, and the glories of earth, out of celestial love to man. There were the martyrs that had borne witness to the truth through flames, through torments, and through armies of fierce insulting faces. There were the saints who, under intolerable pangs, had glorified God by meek submission to his will. And all the time, whilst this tumult of sublime memorials held on as the deep chords from an accompaniment in the bass, I saw through the wide central field of the window, where the glass was uncoloured, white fleecy clouds sailing over the azure depths of the sky; were it but a fragment or a hint of such a cloud, immediately under the flash of my sorrow-haunted eye, it grew and shaped itself into a vision of beds with white lawny curtains; and in the beds lay sick children, dying children, that were tossing in anguish, and weeping clamorously for death. God, for some mysterious reason, could not suddenly release them from their pain; but he suffered the beds, as it seemed, to rise slowly through the clouds; slowly the beds ascended into the chambers of the air; slowly, also, his arms descended from the heavens, that he and his young children whom in Judea, once and for ever, he had blessed, though they must pass slowly through the dreadful chasm of separation, might yet meet the sooner. These visions were self-sustained. These visions needed not that any sound should speak to me, or music mould my feelings. The hint from the Litany, the fragment from the clouds, those and the storied windows were sufficient. But not the less the blare of the tumultuous organ wrought its own separate creations. And oftentimes in anthems, when the mighty instrument threw its vast columns of sound, fierce yet melodious, over the voices of the choir – when it rose high in arches, as might seem, surmounting and overriding the strife of the vocal parts, and gathering by strong coercion the total storm into unity – sometimes I seemed to walk triumphantly upon those clouds which so recently I had looked up to as mementos of prostrate sorrow, and even as ministers of sorrow in its creations; yes, sometimes under the transfigurations of music I felt[11 - "I felt." – The reader must not forget, in reading this and other passages, that, though a child's feelings are spoken of, it is not the child who speaks. I decipher what the child only felt in cipher. And so far is this distinction or this explanation from pointing to any thing metaphysical or doubtful, that a man must be grossly unobservant who is not aware of what I am here noticing, not as a peculiarity of this child or that, but as a necessity of all children. Whatsoever in a man's mind blossoms and expands to his own consciousness in mature life, must have pre-existed in germ during his infancy. I, for instance, did not, as a child, consciously read in my own deep feeling these ideas. No, not at all; nor was it possible for a child to do so. I the child had the feelings, I the man decipher them. In the child lay the handwriting mysterious to him; in me the interpretation and the comment.] of grief itself as a fiery chariot for mounting victoriously above the causes of grief.

I point so often to the feelings, the ideas, or the ceremonies of religion, because there never yet was profound grief nor profound philosophy which did not inosculate at many points with profound religion. But I request the reader to understand, that of all things I was not, and could not have been, a child trained to talk of religion, least of all to talk of it controversially or polemically. Dreadful is the picture, which in books we sometimes find, of children discussing the doctrines of Christianity, and even teaching their seniors the boundaries and distinctions between doctrine and doctrine. And it has often struck me with amazement, that the two things which God made most beautiful among his works, viz. infancy and pure religion, should, by the folly of man, (in yoking them together on erroneous principles,) neutralize each other's beauty, or even form a combination positively hateful The religion becomes nonsense, and the child becomes a hypocrite. The religion is transfigured into cant, and the innocent child into a dissembling liar.[12 - I except, however, one case – the case of a child dying of an organic disorder, so therefore as to die slowly, and aware of its own condition. Because such a child is solemnized, and sometimes, in a partial sense, inspired – inspired by the depth of its sufferings, and by the awfulness of its prospect. Such a child having put off the earthly mind in many things, may naturally have put off the childish mind in all things. I therefore, speaking for myself only, acknowledge to have read with emotion a record of a little girl, who, knowing herself for months to be amongst the elect of death, became anxious even to sickness of heart for what she called the conversion of her father. Her filial duty and reverence had been swallowed up in filial love.]

God, be assured, takes care for the religion of children wheresoever his Christianity exists. Wheresoever there is a national church established, to which a child sees his friends resorting; wheresoever he beholds all whom he honours periodically prostrate before those illimitable heavens which fill to overflowing his young adoring heart; wheresoever he sees the sleep of death falling at intervals upon men and women whom he knows, depth as confounding to the plummet of his mind as those heavens ascend beyond his power to pursue —there take you no thought for the religion of a child, any more than for the lilies how they shall be arrayed, or for the ravens how they shall feed their young.

God speaks to children also in dreams, and by the oracles that lurk in darkness. But in solitude, above all things, when made vocal by the truths and services of a national church, God holds "communion undisturbed" with children. Solitude, though silent as light, is, like light, the mightiest of agencies; for solitude is essential to man. All men come into this world alone– all leave it alone. Even a little child has a dread, whispering consciousness, that if he should be summoned to travel into God's presence, no gentle nurse will be allowed to lead him by the hand, nor mother to carry him in her arms, nor little sister to share his trepidations. King and priest, warrior and maiden, philosopher and child, all must walk those mighty galleries alone. The solitude, therefore, which in this world appals or fascinates a child's heart, is but the echo of a far deeper solitude through which already he has passed, and of another solitude deeper still, through which he has to pass: reflex of one solitude – prefiguration of another.

Oh, burthen of solitude, that cleavest to man through every stage of his being – in his birth, which has been – in his life, which is– in his death, which shall be – mighty and essential solitude! that wast, and art, and art to be; – thou broodest, like the spirit of God moving upon the surface of the deeps, over every heart that sleeps in the nurseries of Christendom. Like the vast laboratory of the air, which, seeming to be nothing, or less than the shadow of a shade, hides within itself the principles of all things, solitude for a child is the Agrippa's mirror of the unseen universe. Deep is the solitude in life of millions upon millions who, with hearts welling forth love, have none to love them. Deep is the solitude of those who, with secret griefs, have none to pity them. Deep is the solitude of those who, fighting with doubts or darkness, have none to counsel them. But deeper than the deepest of these solitudes is that which broods over childhood, bringing before it at intervals the final solitude which watches for it, and is waiting for it within the gates of death. Reader, I tell you a truth, and hereafter I will convince you of this truth, that for a Grecian child solitude was nothing, but for a Christian child it has become the power of God and the mystery of God. Oh, mighty and essential solitude, that wast, and art, and art to be – thou, kindling under the torch of Christian revelations, art now transfigured for ever, and hast passed from a blank negation into a secret hieroglyphic from God, shadowing in the hearts of infancy the very dimmest of his truths!

MRS POOLE'S "ENGLISHWOMAN IN EGYPT."[13 - The Englishwoman in Egypt.– Letters from Cairo, written during a residence in 1842, 1843, and 1844, with E. W. Lane, Esq., author of the Modern Egyptians. By his Sister.]

An "Englishwoman in Egypt," thanks to the Mediterranean steamers and the overland route to India, is no longer so unusual or astounding a spectacle as it would appear to have been five-and-twenty years ago, when that dilettante traveller, Monsieur le Comte de Forbin, made a precipitate retreat from Thebes in consequence of the shock sustained by his nerves, from encountering among the ruins "une femme-de-chambre Anglaise, en petit spencer couleur de rose," in the person of the Countess of Belmore's lady's-maid; though the Quarterly Reviewers, who in those days had no mercy for a French misstatement, even in the colour of a soubrette's dress, triumphantly declared the offending garment to have been "a pale-blue pelisse;" and proceeded to demolish the hapless Count accordingly – (Quarterly Review, Vol. xxiii. p. 92.) Since the period of this rencontre, the ill-omened blue eyes,[14 - Blue eyes are regarded in the East as so unlucky, that the epithet "blue-eyed" is commonly applied as a term of abuse – (see Lane's Thousand and One Nights, chap. XV. note 9.) We find from Miss Pardoe, that a similar prejudice prevails among the Osmanlis.] as well as blue pelisses, of our countrywomen, have been seen with sufficient frequency on the banks of the Nile to render the one, it is to be hoped, no longer an object of alarm to the natives, nor the latter to errant members of the Institute: but a narrative of the impressions produced on a cultivated female mind by a residence among the modern inhabitants of the land of the pyramids, was still a desideratum. The "Notes" (published in 1840 in the Asiatic Journal) of the late lamented Emma Roberts, than whom no one would have been better qualified to fill up the void, though replete with interest and information, are merely those of a traveller hastening through the country on her way to India; and, except the fugitive sketches of Mrs Dawson Damer, we cannot call to mind a single one among all the lady-tourists, with whose tours and voyages the press has lately teemed, who has touched on this hitherto unbroken ground. In such a dearth of information, we may deem ourselves doubly fortunate in finding the task undertaken by a lady possessing such peculiar advantages as must have been enjoyed by the sister of the well-known Orientalist, to whose pen we are indebted for perhaps the most comprehensive and accurate account ever published of the habits and manners of any nation, and under whose immediate superintendence, as we are informed, the work before us was prepared.

The title of the "Englishwoman in Cairo," would perhaps have more appropriately designated the character of Mrs Poole's volumes than that which she has adopted; since her opportunities of personal observation, after her arrival in the capital from Alexandria, were bounded by the environs of the city, her excursions from which do not appear to have extended further than the pyramids. A considerable portion of the first volume is occupied by an abstract of Egyptian history from the time of the Arab conquest, an account of the foundation of Cairo, an agricultural and general calendar for each month of the year, and various matters connected with the physical features, statistics, &c., of the country. These dissertations form a sort of supplement to the work of her brother, from whose MS. notes they are avowedly taken; being introduced (as Mrs Poole, with much naïveté, confesses) "in the hope of obtaining a more favourable reception for her letters, for the sake of the more solid matter with which they are interspersed;" but though they certainly convey much valuable additional information to the readers of the "Modern Egyptians," they are scarcely "germane to the matter," as interpolations in the work of a lady. The authoress can very well afford to rest her claim to popularity on her own merits; and we prefer to follow her, in her own peculiar sphere, into those mysterious recesses of an Oriental establishment, whither no male footstep can ever penetrate. Mrs Poole is probably the first English lady who has been admitted, not merely as a passing visitor, but as a privileged friend, into the hareems of those of the highest rank in the Egyptian capital. We find her threading the narrow and crowded thoroughfares of Cairo, borne aloft on the "high ass,"[15 - A representation of ladies thus mounted, is found in the Modern Egyptians, Vol. i. p. 240, first edit.] (the usual mode of conveyance for morning calls;) and are introduced to the wives and daughters of the viceroy, and even (in the hareem of Habeeb Effendi) to ladies of the imperial house of Othman, in the ease and disinvoltura of their domestic circles, amid that atmosphere of dolce far niente and graceful etiquette, in which the hours of an Oriental princess appear to be habitually passed. With the exception of Lady Mary Wortley Montague's piquant sketches of the Turkish hareems and their inmates, and the singular narrative of her personal experience of life in an Indian zenana, by Mrs Meer Hassan Ali,[16 - Observations on the Mussulmans of India, by Mrs Meer Hassan Ali, (Parbury and Allen, 1832.) The authoress of these volumes became, under what circumstances she does not inform us, the wife of a Moslem native of wealth and rank in India, of whose hareem she had been twelve years an inmate, without once having had reason, by her own account, to regret her apparently strange choice of a partner.] we know no female writer who has enjoyed such opportunities for the delineation of the scenes of domestic privacy of the East, and who has so well availed herself of them, as the sister of Mansoor Effendi, in the pages before us.

The narrative opens with the landing of the authoress and her companions at Alexandria in July 1842; but that city, with its double harbour, its quays crowded with a motley assemblage of every nation and language in Europe and the Levant, and the monuments of antiquity in its environs, has been too often described to present too much opportunity for novelty of remark. Passing over, therefore, the details given of these well-known objects, we find the party, after a rapid passage along the Mahmoodiyeh canal in an iron track-boat, drawn by four horses, and a vexatious delay of two days at the junction of the canal and the river, (during which the want of musquitto-curtains gave them an ample foretaste of the quantity and quality of the insect plagues of Egypt,) fairly embarked on the broad stream of the Nile. The voyage to Cairo was performed in a kanjeh, or passage-boat of the kind usual on the river – a long, narrow craft, with two masts, bearing large triangular sails; and Mrs Poole, in common with most travellers arriving for the first time in the East, was greatly impressed by the simple devotion with which the Reyyis (or Arab captain) and his crew commended themselves, on setting sail, to the protection of Providence, by reciting altogether, in a low voice, the short prayer of the Fathah, or opening chapter of the Koran. "The sight of the Muslim engaged in his devotions is, I think, most interesting; the attitudes are particularly striking and impressive; and the solemn demeanour of the worshipper, who, even in the busy market-place, appears wholly abstracted from the world, is very remarkable. The practice of praying in a public place is so general in the East, and attracts so little notice from Muslims, that we must not regard it as the result of hypocrisy or ostentation."

As the kanjeh lay to at night to avoid danger from sand-banks, the travellers were three days in reaching Cairo; and found little to interest them in the contemplation of the banks of the Nile, which at this season are destitute of the brilliant verdure which clothes them for some time after the inundation. On arriving at Boulak, the authoress for the first time shrouded herself in the cumbrous folds of a Turkish riding-dress, "an overwhelming covering of black silk, extending, in my idea, in every direction;" and mounted on a donkey, she followed her janissary guide through the dilapidated suburb, "and at length we fairly entered Cairo… The first impression on entering this celebrated city is, that it has the appearance of having been deserted for perhaps a century, and suddenly re-peopled by persons, unable, from poverty or some other cause, to repair it, and clear away its antiquated cobwebs… I wrote to you that the streets of Alexandria were narrow; they are wide compared to those of Cairo. The meshreebeyehs, or projecting windows, facing each other above the ground floor, literally touch in some instances, and in many, the opposite windows are within reach… After passing through several of the streets, into which it appeared as though the dwellings had turned out nearly all their inhabitants, we arrived at an agreeable house in the midst of gardens, in which we are to take up our temporary residence."

The plan of these gardens, however, intersected by parallel walks, with gutters on each side to convey water into the intermediate squares, was so much at variance with Mrs Poole's English notions of horticulture, that she was almost tempted to conclude, "that a garden in Egypt was not worth cultivation – so much for national prejudice!" As it was indispensable for the health of the children that their residence should be fixed in the outskirts of the city, some delay was experienced in finding a permanent abode; but at the end of a month they considered themselves fortunate in engaging a house "infinitely beyond the usual run," in the most healthy and cheerful quarter, for which the rent demanded by the landlady, (who bore the picturesque name of Lalah-Zar, or Bed of Tulips,) was only L.12 per annum. The arrangement of the apartments was nearly as described by Mr Lane in his account of the private houses in Cairo – (Modern Egyptians, i. p. 11:) on the ground-floor a court, open to the sky, round which were the rooms appropriated to the male inhabitants, while a gallery, running round the first floor, conducted to the hareem, consisting of two principal apartments, and "three small marble paved rooms, forming en suite an antechamber, a reclining chamber, and a bath. Above are four rooms, the principal one opening to a delightful terrace, considerably above most of the surrounding houses, and on this we enjoy our breakfast and supper under the clearest sky in the world." But scarcely had the establishment been removed into this new residence, when it became evident that something was not right. The two maid-servants, Amineh and Zeyneb, disappeared one after the other without giving warning – strange noises were heard, which were at first ascribed to the wedding rejoicings of a neighbour, but an explanation was at last elicited from the doorkeeper. The house was haunted by an 'Efreet, (ghost or evil spirit,) in consequence of the murder of a poor tradesman and two slave girls by the previous owner, who had bequeathed it to Lalah-Zar, with reversion (perhaps in hope of expiating his crimes) to a mosque. One of the victims had perished in the bath, and like Praed's[17 - Knight's Quarterly Magazine, ii. 414, a talented but shortlived periodical, chiefly by members of the University of Cambridge, to which Praed was a principal contributor under the assumed signature of Peregrine Courtenay.] Abbess of St Ursula, who

"From evensong to matins,
In gallery and scullery,
And kitchen and refectory,
Still tramp'd it in her pattens,"

the angry spirit stalked at night, apparently in heavy clogs like those worn in the bath, knocking at the doors, and uttering unearthly sounds, which allowed no sleep to the inmates. In vain had poor Lalah-Zar endeavoured to appease this unwelcome intruder, which had driven tenant after tenant from the house, by distributing bread to the poor at the tomb of the late owner; the annoyance continued undiminished – pieces of charcoal were left at the doors, equivalent to the imprecation, "May your faces be blackened!" and no female servant would remain in the house, it being universally believed that the touch of an 'Efreet renders a woman a demoniac. The Ramadan (during which it is held that all 'Efreets are chained up,) brought a temporary respite; and they flattered themselves that they had succeeded in barring out the intruder; but with the conclusion of the fast the disturbances were resumed with increased violence. At length a new doorkeeper, worn out with want of sleep, obtained permission to fire at the phantom, which he said he saw every night in the gallery, alleging that 'Efreets were always destroyed by the discharge of fire-arms. At midnight the house was startled by the report of a pistol, which it afterwards appeared had been loaded, contrary to orders, with a brace of bullets: the voice of the doorkeeper was heard crying, "There he lies, the accursed;" and sounds and cries were heard, which convinced them all that somebody had been shot. "It passed me in the gallery," said the doorkeeper, "when I thus addressed it, 'Shall we quit this house, or will you do so?' 'You shall quit it,' he answered; and he threw dust into my right eye: this proved it was a devil. It stopped in that corner, and I observed it attentively. It was tall, and perfectly white. Before it moved again I discharged the pistol, and the accursed was struck down before me, and here are the remains." So saying, he picked up a small burnt mass, resembling more the sole of a shoe than any thing else, but perforated by fire in several places, and literally burnt to a cinder. This he asserted (agreeably with a popular opinion) was always the relic when a devil was destroyed.

The mystery remained unexplained, though we fear that most sober Franks (in spite of the corroboration afforded to the doorkeeper's theory by the high authority of the Thousand and One Nights[18 - Lane's Thousand and One Nights, i. 176, ii. 345.]) will be tempted to share Mrs Poole's scepticism as to the remains of a devil assuming the shape of the calcined sole of an old shoe: but after an interval of peace, they were eventually compelled, by a renewal of the attack, to abandon the haunted house – and those who succeeded them fared even worse. Six families were driven out in as many weeks – their windows broken, and their china demolished by invisible hands, not only by night, but in broad day – "and now," says Mrs Poole, "I have done with this subject. I have said much upon it; but I must be held excusable, as ''tis passing strange.'"

The annoyance of this spectral warfare, which continued many months, had not prevented Mrs Poole (in spite of the desagrémens of flies, "black thick-legged spiders," and handmaidens, "who scarcely ever wash themselves except when they go to the bath, which is once in about ten days or a fortnight") from becoming gradually at home in her Egyptian residence, and tolerably familiarized with the language and manners of the country. She had even adopted the native manner of eating; and had habituated herself to wear the Turkish dress with such ease, as to witness unsuspected the splendid procession of the Mahmal,[19 - A representation of the Mahmal is given in the Modern Egyptians, ii. 182.] or emblem of royalty, which precedes the march of the pilgrim caravan to Mekka – an occasion on which the boys of Cairo enjoy a kind of saturnalia, and are privileged to maltreat any Christian or Jew who may be detected near the route. Under the guidance of an elderly Muslim friend of her brother, she had also entered the principal mosques of Cairo, including that of the Hasaneyn (the grandsons of the prophet, Hasan and Hoseyn) and the Zamé-el-Azhar, the two most sacred edifices of Cairo. But the Azhar (splendid mosque) is not only the cathedral mosque of the Egyptian capital, but the principal, and perhaps in the present day the only Moslem university. In the riwaks, or apartments appropriated to students from different countries, chiefly poor scholars supported by the funds of the mosque, "after passing successively among natives of different divisions of Egypt, we find ourselves in the company of people of Mekkeh and El-Medeeneh; then in the midst of Syrians; in another minute among Muslims of Central Africa; next among Magharbeh, (or natives of Northern Africa west of Egypt;) then with European and Asiatic Turks; and quitting these, we are introduced to Persians, and Muslims of India; we may almost fancy ourselves transported through their respective countries. No sight in Cairo interested me more than the interior of the Azhar; and the many and great obstacles which present themselves when a Christian, and more especially a Christian lady, desires to obtain admission into this celebrated mosque, make me proud of having enjoyed the privilege of walking leisurely through its extensive porticoes, and observing its heterogeneous students engaged in listening to the lectures of their professors."

A far different locale from the cloisters of the Azhar, into which Mrs Poole was, perhaps, induced to penetrate by the example of Mrs Dawson Damer, was the maristan, or madhouse, perhaps the oldest public establishment of the kind in the world, as it was attached by the Baharite Sultan Kalaoon to the mosque which he founded in 1284. "Our ears were assailed by the most discordant yells as soon as we entered the passage leading to the cells," where the lunatics were chained like wild beasts, the men in one court and the women in another. Each was confined in a separate cell with a small grated window, and with nothing but the bare floor to rest upon – while many, especially of the women, had not an article of clothing – yet they appeared to be sufficiently supplied with food, and mildly treated by their guardians; "and I think this gentleness of manner in the keepers was not assumed for the time, for the lunatics did not appear to fear them." – "I was ill prepared for the sight of such misery, and was leaving the court, when I heard a voice exclaiming in a melancholy tone of supplication, 'Stay, O my mistress; give me five paras for tobacco before you go.' I turned, and the entreaty was repeated by a very nice-looking old woman, who was very grateful when I assured her that she should have what she required; and the woman who was the superintendent gave her the trifle for me." This establishment was then, however, on the point of being broken up, as the patients were to be removed to another hospital, where they would be placed under the care of the pasha's French surgeon-general, Clot Bey.

"The Turkish is the only European language," says Mr Urquhart in his eloquent but fanciful work, the Spirit of the East, "which possesses, in the word harem, a synonyme for home, but it implies a great deal more… To picture a Turkish woman, I would beg the reader, if possible, to fancy to himself a women without vanity or affectation, perfectly simple and natural, and preserving the manners and the type of her childhood in the full blossom and fructification of her passions and her charms." This is indeed the language of an enthusiast, in whose eyes all is light which comes from the East; but the winning grace and gentle courtesy of the Turco-Egyptian ladies of rank, as portrayed in Mrs Poole's interesting sketches of the domestic life of the hareems which she visited, go far to justify the character given of them by their eulogist. For her introduction to these, the exclusive circles of Cairo, as well as for the more than friendly reception which she there met with, Mrs Poole professes herself indebted "to the kindness of Mrs Sieder, the lady of our excellent resident missionary, who has gained the confidence of the most distinguished hareems," aided in no small degree, we have reason to believe, by the general estimation in which her brother was held among his Muslim acquaintance. In this novel species of social intercourse, Mrs Poole showed much tact, wearing the Turkish dress, which is admirably adapted to the climate, in her visits to ladies of the middle class, as well as at home; "but in visiting those who are considered the noble of the land, I resume, under my Eastern riding-costume, my English dress. In the Turkish dress, the manner of my salutation must have been more submissive than I should have liked; while, as an Englishwoman, I am entertained by the most distinguished, not only as an equal, but, generally, as a superior." Thus, at the hareem of Habeeb Effendi, the ex-governor of Cairo, she was received at the door of the first apartment, on dismounting from the "high ass" on which all visits of ceremony must be paid, by the eldest daughter of the house, who herself disencumbered her of her riding-dress – an office left to slaves in families of rank, except in the case of a visitor of high distinction – and was then placed by her on the divan at the right hand of her mother, the first cousin of the late Sultan Mahmood. The second daughter appeared soon after, and Mrs Poole proceeds to describe her dress. "She wore on her head a dark handkerchief twisted round a tarboosh, (red cap,) with a very splendid sprig of diamonds attached to the right side, and extending partly over her forehead. It was composed of very large brilliants, disposed in the form of three lutes in the centre, from each of which a branch extended, forming an oval shape at least five inches in length. High on the left side of her head, she wore a knot or slide of diamonds, through which was drawn a bunch of ringlets, which, from their position, appeared to be artificial; her tarboosh had the usual blue silk tassel, but divided and hanging on either side. Her long vest and trousers were of a dark-flowered India fabric; she wore round her waist a large and rich Cashmere shawl; and her neck was decorated with many strings of very large pearls, confined at intervals with gold beads. She was in one respect strangely disfigured – her eyebrows being painted with kohl, and united by the black pigment in a very broad and unbecoming manner. Many women of all classes here assume this disguise. Some apply the kohl to the eyebrows as well as the eyes, with great delicacy; but this lady had her eyebrows so remarkable, that her other features were deprived of their natural expression and effect."

The same graceful kindness which had marked the reception, was continued throughout the interview. After the usual refreshments of sweetmeats and coffee had been handed round by the slaves, the eldest daughter, throwing her arm round the neck of their guest, (the Oriental equivalent for walking arm-in-arm,) conducted her through the various apartments of the house; and was preparing, on her departure, to re-equip her with her riding-dress, when the younger sister remarked, "You took them off: it is for me to put them on." The friendship thus commenced with the amiable family of Habeeb Effendi continued uninterrupted during Mrs Poole's stay in Egypt; and the honours with which she was received were almost embarrassing – the chief lady, on her second visit, even resigning her own seat, and placing herself below her. The ladies of this hareem were particularly well informed. They had heard of the publication of Mrs Dawson Damer's "Tour," all were very curious to know what had been said of them, expressing much gratification on hearing the terms in which she had described them. Of the eldest daughter,[20 - Mrs Damer describes this lady, to whose amiability and accomplishments she does ample justice, as "a sort of Turkish chanoinesse," who had renounced marriage in order to devote herself to her mother – a circumstance which, if correctly stated, would be almost unparalleled in the East. But Mrs Poole's silence would rather lead us to suppose that Mrs Damer was mistaken.] in particular, Mrs Poole speaks in language of the warmest personal regard: – "I have not met with her equal in Eastern female society, in gentleness, sweetness, and good sense; and, withal, she has decidedly a cultivated mind." She made a copy in colours of the portrait of the present Sultan in Mrs Damer's book, "which will doubtless excite great interest in every visiter; and, unless protected by a glass, it will perhaps, in the course of a few weeks, be kissed entirely away, like a miniature portrait of a Turkish grandee of which I was lately told." The political relations of the Porte with England and Russia frequently became the subject of conversation; and on one occasion, when the concession lately exacted from the Porte, of allowing converts to Islam to return unmolested to their original faith – a concession of all others most galling to the Moslem pride – was brought on the tapis, this lady remarked, "with an earnestness of manner which interested me and my friend extremely – 'It is but the fulfilment of prophecy! When I was a little child, I was taught that in this year great things would commence, which would require three years for their completion!' Surely she drew a beautiful conclusion," adds Mrs Poole, "and under circumstances of painful feelings to one strictly attached to the laws of her religion." But the allusion appears to have been a belief long current in the East, that a mysterious combination was involved in the number 1260, (the year of the Hejra which has just closed,) portending "the beginning of the end" of Islam, if not of the world; and of which this infringement of Moslem supremacy appeared to be the first manifestation.[21 - A belief precisely similar prevailed throughout Christendom, previous to the year 1260 of our own era: the reference being to the two mystic periods in the eleventh chapter of the Apocalypse.]

The advantages of the English costume were strongly evinced on Mrs Poole's presentation, by her friend Mrs Siedler, to the haughty Nezleh Hanum, the widowed daughter of Mohammed Ali, in her apartments at the Kasr-ed-Dubárah, a palace in the midst of Ibrahim Pasha's plantations on the banks of the Nile, which is the usual residence of the ladies of the Pasha's family. Mrs Dawson Damer has drawn a sufficiently unamiable picture of this princess, whose cruelty to her attendants she represents as emulating that displayed in his public character by her late husband, the Defterdar Mohammed Bey.[22 - An anecdote of this personage is given in Mr Lane's works, i. 153.] But nothing but the patte de velours was seen by the English stranger, who, though Nezleh Hanum was severely indisposed at the time of her visit, was, by her express command, shown into her bedroom, and received "with the sweetest smile imaginable;" while the youngest son of the Pasha, Mohammed Ali Bey, a boy nine years old, sat on a cushion at his sister's feet, conversing with the visitor in French; his mother, and other ladies, sitting on Mrs Poole's left hand. The day happened to be the fourth of the festival of the Great Beiram, when it was customary for those ladies who had the privilege of the entrée, to pay their respects to the princess. But to not one of those who presented themselves at this levee, did Nezleh Hanum deign to address a word in acknowledgment of their salutation, as they silently advanced, with downcast eyes, to kiss her hand or the hem of her robe, and then as silently withdrew, without once raising their eyes to her face. "This etiquette, I an informed, is not only observed during her illness, but at all times: and here I felt peculiarly the advantage of being an Englishwoman; for she kept up with me a lively conversation, and really treated me as an equal." On taking leave, a second cup of sherbet was presented – "This is always intended as a distinguishing mark of honour. Several ladies accompanied us to the door; and the treasurer followed me with an embroidered handkerchief from her highness. Do not think me egotistical, because I describe thus minutely my reception; I consider it important in a description of manners, especially as the receiving and paying visits is the everyday business of an Eastern lady."

This was not, however, the first occasion on which Mrs Poole had visited the Kasr-ed-Dubárah, as she had some months previously been present, in company with her invaluable chaperon, Mrs Sieder, at an entertainment there given by the Pasha's hareem; when she had formed the acquaintance of the mother[23 - It is hareem etiquette to address mothers by the names of their children.] of Mohammed Ali Bey, and of another wife of the Pasha, "both young; the one a dignified and handsome person, and the other especially gentle and very lovely." At the time, she supposed that these were the only wives of his highness; but, on a subsequent visit to the hareem in the citadel, she was introduced to a third, the mother of a son named Haleem Bey – and she shrewdly conjectured that the full number of four was not incomplete. These ladies, with the daughter of Mohammed Ali, the widow of Toosoon, (a deceased son of the Pasha, whose son, Abbas, is the reputed successor to the pashalik,) and Abbas Pasha's fostermother, were the only persons at table, with the exception of the French guests – the widow of Toosoon Pasha, in virtue of her seniority, leading the way to the salle-à-manger, and taking the place of honour at "a very large round silver tray, covered with small silver dishes filled with various creams, jellies, &c., and most tastefully garnished with exquisite flowers; in the centre was a forequarter of lamb, on piláv. The lamb was succeeded by stew; the stew by vegetables; the vegetables by savoury cream, &c.; sweet dishes, most delicately prepared, succeeded these in rapid succession; and each was removed, and its place filled, when perhaps only tasted. Ladies attended close to our divan with fly-whisks; behind them about thirty formed a semicircle of gaily dressed, and in many cases beautiful women and girls; those near the door held large silver trays, on which the black slaves, who stood without, placed the dishes." During the repast, Mrs Poole frequently received morsels from the hand of Toosoon Pasha's widow – one of the highest compliments according to Eastern manners – and, before taking leave, she received an invitation to a grand marriage festival, which was shortly to take place in the hareem. The nuptials were not, however, celebrated during her stay in Egypt, the main difficulty being, as she was informed, the choice of a bridegroom!

Though the costume of the Pasha's ladies did not differ materially from that already described in the hareem of Habeeb Effendi, yet, as the Kasr-ed-Dubárah may be considered as the centre of Cairo fashion, it would be unpardonable to omit some notice of Mrs Poole's observations (somewhat abridged) on this all-important subject. "The Turkish ladies wear the yelek (long vest) considerably longer than their height, forming a graceful train, which, in walking over a mat or carpet, they hold in front over the arm. The chemise is of silk gauze, fine muslin, or a very beautiful thin crape, with glossy stripes, which is made of raw silk in the hareems, and is cream colour: the sleeves are not confined at the wrist. The shintiyan (trousers) are extremely full, and generally of a different material from the yelek; the former being of rich brocade, large-patterned muslin or chintz, or sometimes of plain satin or gros-de-Naples. The yelek, on the contrary, is made of a material with a delicate pattern, generally a small stripe, whether of satin, India silk, or muslin. Ladies of distinction always wear Cashmere shawls round the waist, generally red; and those in Kasr-ed-Dubárah had a narrow edge of gold, with gold cords and tassels at the corners." The tarboosh and diamond ornaments are worn as before described; "but the front hair is cut short, and combed towards the eyebrows, which is extremely unbecoming even to a beautiful face, except when it curls naturally. The long hair is disposed in numerous small plaits, and looped up on each side over the handkerchief. The hair of the younger ladies and white slaves, in the Turkish hareems, is often worn hanging loosely on the shoulders; but no coiffure is so pretty as that worn by the Arab ladies, whose long hair, hanging down the back, is arranged in many small plaits, often lengthened by silk braid, and generally adorned with hundreds of small gold ornaments, resembling oval spangles, which harmonize better with the Eastern costume than any other fashion."

The hareems of the grandees are generally surrounded by lofty walls, as high or higher than the neighbouring houses; a vigilant bowwab or doorkeeper is stationed at the outer portal; and within this the eunuchs guard the curtains, heavy with golden embroidery, which cover the doorway leading to the interior; and woe to the intruder who should attempt to penetrate beyond the entrance! A closed door is never permitted in the hareem; but etiquette forbids the husband to enter when slippers laid before the doorway denote that his wife is receiving visitors – a method of exclusion which is said to be sometimes kept in operation for many days together. The scale of precedence among the inmates is regulated on a very different system from that of European society. Mr Urquhart has correctly remarked that "the precept, 'Thou shalt leave thy father and mother, and cleave unto thy wife,' has not been transcribed from the Gospel to the Koran: the wife in the East is not the mistress of the household; she is the daughter of her husband's mother," to whom the appellation of hanum, or chief lady belongs of right to the end of her life: and even if the mother be not living, the sisters of the husband take precedence of the wife, who is regarded by them as a younger sister. The first wife, however, where there is more than one, can only lose her pre-eminence of rank by the misfortune of being childless, in which case she gives place to one who has become a mother; but, among the higher classes, each wife has her separate apartments and attendants, and in some cases even inhabits separate mansion – all, however, within the bounding walls of the hareem.

"In the great hareems, the hanum generally has four principal attendants, two of whom are elderly, and act simply as companions; the third is the treasurer, and the fourth is the sub-treasurer. The next in rank are those who hand pipes and coffee, sherbet and sweetmeats; and each of these has her own set of subordinates. Lastly rank the cooks and house slaves, who are mostly negresses." The position of these white slaves, among whom Mrs. Poole "found the most lovely girls in the hareem, many of them fully justifying my preconceived ideas of the celebrated Georgian and Circassian women," may, perhaps, be best understood by a reference to the familiar pages of the Thousand and One Nights; the hareem scenes in which are probably drawn from those of Syria and Egypt at the period when those tales were written. "Though torn from their parents at an early age, they find and acknowledge fathers and mothers in those to whom they are sold; and, excepting in two cases, cheerfulness has appeared to reign among them" – and the authoress was a witness of the deep sympathy felt by the slaves of the wife of a Turkish grandee, who was confined in the state prison by order of the Pasha. The principal employment of these fair prisoners, independent of the preparation of sherbets and other household duties, consists in embroidery, "which is extremely beautiful, as superior as it is unlike to any fancy-work practised in England: – taste of a very remarkable kind is displayed in its execution, similar in many respects to that exhibited in the most elaborate decorations of Arabian architecture." Few, even of the ladies of rank, can read or write their own language – but there are some exceptions – the accomplished family of Habeeb Effendi has already been noticed; and Mrs Poole was acquainted with another instance, in which the daughters had learned, under the tuition of a brother who had been educated in Europe, to read and understand not only the literature of their own country, but the poets of Italy. The surveillance exercised over the young white slaves "can only be compared to that which is established in the convent. A deviation from the strictest rules of modesty is followed by severe punishment, and often by the death of the delinquent … but if they conduct themselves well, they are frequently married by their masters to persons of high respectability; and the ceremony of the marriage[24 - Marriages of slaves from the khalif's hareem occur more than once in the Thousand and One Nights.] of a slave in the high hareems is conducted with extreme magnificence. Those, however, who from their personal charms have become the favourites of their master, and particularly those who have borne him a child, are seldom or never thus dismissed, and cannot legally be sold: having in this respect the advantage of the wife, who is always liable to be divorced without cause assigned, and at a moment's notice."

In the hareems of the middle and lower classes, the same system of strict seclusion cannot, of course, be maintained as in the case of the "hidden jewels" (as they are called) of the grandees: – the women frequent the public baths, and are allowed to visit their neighbours without restraint; but shopping is generally prohibited, for reasons which may be gathered from the Thousand and One Nights: – and goods for sale are brought to the hareems by female brokers. The system of blindfold marriages is universal; and except among the lowest class, it is scarcely possible that the bridegroom and bride should get a glimpse of each other before their espousals – and the betrothals are generally made at a ridiculously early age. A lady gravely asked Mrs Poole whether one of her boys, thirteen years of age, was married – and she witnessed a marriage procession in which the almost infant bride, taking the whole affair as a good joke, thought proper to walk backwards before the canopy fanning her friends, instead of submitting to be fanned. The natural consequence of these early marriages is, that "among the lower orders some husbands are sad tyrants; they marry such little young creatures, that they are more like children than wives, and their inexperience unjustly provokes their husbands." An original sort of revenge was threatened in her hearing by a man irritated by the abusive language of a little girl, whose tongue was the plague of the neighbourhood – "When I have a little more money, I will marry you, and punish you every day." Mrs Poole indeed expresses her conviction, reluctantly forced upon her, that in the middle and lower classes,[25 - The higher classes are not free from this reproach if we are to believe the story told by Mrs Damer, that Nezleh Hanum punished a female slave who had offended her by the daily amputation of a joint of one of her fingers!] both wives and female slaves are often treated with the utmost brutality; and she mentions two instances in her own neighbourhood, in which the death of women of the latter class was caused by the cruelty of their masters. In both these cases, however, the men were Copts – a people of whom (in spite of the efforts of the English Missionary Society to make them something more than nominal Christians) she was assured, by one who knew them well, "that their moral state is far worse than that of the Muslims, and that in the conduct of the latter there is much more Christianity than is exhibited in that of the former."[26 - A Spanish proverb of former days, defines "Castilian faith and Moorish works" as the ingredients of a good Christian.] An anecdote, casually introduced, enables us to judge of the education which children receive on this point. On a visit to the wife of the keeper of the tombs of Mohammed Ali's family, a boy just able to walk was brought in, when "the chief lady called for a stick, that puss, who was quietly crossing the carpet, might be beaten for his amusement. I interceded for the cat, when she replied mysteriously, 'I like her very much – I will not hurt her.' Accordingly she raised her arm with considerable effort, and let it fall gently. She next desired one of her slaves to kneel, which the girl did most gracefully, and bent her head with an air of mock submission to receive the kurbáj, and the same farce was repeated. Though neither slave nor cat was a sufferer, the effect must have been equally bad on the mind of the child. Alas! for the slaves and cats when he is big enough to make them feel!"

The children, however, occasionally fare no better than the slaves; and Mr Lane was not seldom obliged, by the screams of the sufferers, to interfere to stop the cruelty practised in his neighbourhood, when "the answer usually returned was of the most civil kind, assuring us, with many salutations, that for our sakes the offender shall be forgiven." On one occasion an old woman, to punish her little grandson for a trifling theft, had employed the services of a professional beater, who had tied the child's legs and arms, and was beating him with a ponderous stick, while his grandmother cried, "again!" and only desisted on a peremptory remonstrance from Mr Lane; yet the same woman disturbed the neighbourhood with her lamentations every alternate Monday for the loss of her son, the little boy's father! It is perhaps hardly fair to cite instances of brutality like this, to which our own police-offices afford abundance of parallels, as examples of the national manners of Egypt; and Mrs Poole does full justice to the spirit of mutual aid which prevails among the poor in all Moslem countries, and teaches them "to bear each other's burdens." The women, especially those of the higher class, are admitted to be the "most affectionate of mothers." They are so possessed, however, by terror of the "evil eye," which they firmly believe may be cast on their children by an admiring word or glance, that the smallest allusion to them is hazardous. Mrs Poole was much amused by the agitation of an Arab lady, in conversation with whom she had congratulated herself that the strength of her eldest boy's constitution had preserved him from the ill effects of the heat. "In an instant she vociferated, 'Bless the Prophet! bless the Prophet!' and coloured deeply." And it was with difficulty that Mrs Poole could calm her, or convince her that the English apprehended no danger from the expression of their satisfaction in the welfare of those they love.

It is not easy for even the most experienced to avoid contretemps of this kind in the East, where even the ordinary observances of life seem to have been arranged on a system diametrically opposite to our own; and some amusing anecdotes are given of the gaucheries unconsciously committed by raw tourists from Europe. At the house of an Egyptian grandee, an European gentleman, on receiving the sherbet after pipes and coffee, which was handed to him first as a stranger, "looked at it for a moment, and then at the gaily-embroidered napkin hung over the arm of the slave who presented it; and following the impulse given, I conclude, by his preconceptions of Eastern habits of cleanliness, dipped his fingers in the sweet beverage, and wiped them on the napkin!" A less pardonable breach of etiquette, as it proceeded not from ignorance but want of good-breeding, was committed by two Franks, who, arranged in a motley mixture of European and Oriental costume, made their way into the Pasha's palace at Shubra, and, after rambling from room to room without meeting any one, at length entered the bedroom of the Pasha, who was nearly undressed! "Though taken by surprise, his Turkish coolness did not forsake him; calling for his dragoman, he said, 'Ask those gentlemen where they bought their tarbooshes?' 'At Constantinople.' 'And there,' rejoined the Pasha, 'I suppose they learned their manners. Tell them so.' Judging from this retort that their presence was not agreeable, the Franks saluted the viceroy, and withdrew."

As we profess to deal with Mrs Poole solely in her own peculiar province, as a delineator of female manners and female society in Egypt, we shall pass with brief notice her visit to the Pyramids, the account of which contains much valuable information, supplied (as she avows,) from the notes of her brother. The excursion, though at a short distance from Cairo, is not altogether unattended with danger, especially to ladies, from the attacks of the Bedawees; as appears from the remarks of some young men, the sons of a Bedawee sheykh at some distance, who had ridden over, as they admitted, in the hope of seeing the faces of the ladies of the party, and were much disappointed at finding them veiled. They had been much struck by the charms of a beautiful American whom they had seen a few weeks before; and one of then exclaimed, in speaking of her – "But the sword! the sword! if we dared to use it, we would kill that man," alluding to the lady's companion, whether her husband or brother, "and take her for ourselves." – "'Tis well for pretty women travelling in the East, that these lawless Arabs are kept under a degree of subjection by the present government," says Mrs Poole; and the anecdote affords an indication that, when the reins of administration are released by the death of the present Pasha, the overland route to India may not be quite so secure as it is at present.

But there is another, a modern wonder of Cairo, which, of late years, has almost equally divided with the Pyramids the attention of Frank travellers. We allude to the sheykh Abdel-Kadir el-Maughrabi, in whose enchanted mirror of ink, poured into the palm of an unsophisticated Arab boy, men from all parts of the earth were compelled to appear before the tent of the Sultan, with its seven mystic flags, and submit to a description of their persons and dress, which would have satisfied the vigilance of the Russian police. The oracular sagacity of the Quarterly Review was unable to solve the mystery; and even Mr Lane, in his Modern Egyptians, hesitates whether to doubt or to believe; but the bubble (as we learn from Mrs Poole) has at last burst; and the two familiar spirits, Turshoon and Turyooshoon, stand revealed in the late Osman Effendi, interpreter to the British consulate. Since the death of this respectable personage, who usually acted as master of the ceremonies at his performances, the good fortune of the sheykh has totally deserted him, as he himself inadvertently admitted to Mr Lane, when he not long since accompanied two English travellers to witness the exhibition, which proved an entire failure; and since that time his attempts have been even more signally unsuccessful. Whatever may have been the means employed, there is no longer any doubt that Osman Effendi, who sat quiet and demure in a corner, without word or sign, was the prime agent in the deception; and with him the reputation of the last representative of Pharaoh's magicians has vanished for ever, like the visions in his own magic mirror.

The series of Mrs Poole's letters closes abruptly in April 1844, with the relation of one of her visits to the friendly harem of Habeeb Effendi; and no intimation is given either of the cause of the second cessation, or whether a second series may be hereafter expected. We hope that this may be the case; for, independent of the interest attaching to the subject, and the difficulty of finding another equally qualified by opportunity and powers of observation to do it justice, the time must inevitably soon be past when it will be possible to depict the habitudes and manners of the Arab population in their integrity. Cairo is at present, with the single exception perhaps of Damascus, the most purely Arab city in the East; but the ruthless reforms of the Pasha, and the constant passage of the Franks on this new high-road to India, will erelong divest it of its distinguishing characteristics, and give it as hybrid an aspect as that of the Frank intruders into the Pasha's chamber. An English hotel has already started up; and Mrs Poole informs us, that "by a proclamation of the Pasha, the houses are to be whitewashed within and without; those who inhabit ruined houses are to repair or sell them; and uninhabited dwellings are to be pulled down, for the purpose of forming squares and gardens; meshreebeyehs (projecting first-floor windows) are forbidden; and mastabahs (the seats in front of shops) are to be removed. Cairo, therefore, will no longer be an Arab city, and will no longer possess those peculiarities which render it so picturesque and attractive. The deep shade in the narrow streets, increased by the projecting windows; the picturesque tradesmen, sitting with one friend or more before his shop, enjoying the space afforded by his mastabah – these will be no more; and while I cannot but acknowledge the great necessity for repairing the city, and removing the ruins which threaten the destruction of passengers, I should have liked these features retained which are essentially characteristic – which help, as it were, to group the people, and which form such admirable accessories to pictures."

PRACTICAL AGRICULTURE – STEPHENS' BOOK OF THE FARM, &c

The growing demand for information among the agricultural classes, makes the appearance of new books of a really trustworthy kind of greater national value at the present time than at any former period. Besides, as our knowledge is rapidly advancing, good books upon practical agriculture are becoming more difficult to write. They require from their authors a larger acquaintance with the newer branches of elementary science than many practical men can be expected as yet to possess. These considerations induce us to advert for the second time to the work now before us. We drew the attention of our readers to the first volume when it made its appearance; two other volumes completing the work having since been published, we feel ourselves under a kind of obligation to follow the author cursorily through the remainder of his book.

The Book of the Farm might be called The Practical Farmer's Library, since it contains full information upon almost every practical subject upon which the intelligent young farmer is likely to require assistance or advice. The scientific branch alone is not systematically discussed, though here and there useful scientific points are treated of and explained. But this was not to be expected in a really practical work; and the author, upon this branch, very properly refers his readers to the published works of Professor Johnston.[27 - Lectures on Agricultural Chemistry and Geology. 1 vol. 8vo.Elements of Agricultural Chemistry and Geology. 4th Edition.Catechism of Agricultural Chemistry and Geology. 7th Edition.]

The feature that struck us most in the perusal of the first volume, was the remarkably wide range of minutely practical information which the author possesses and embodies in his book. He describes every practical operation as if he had not only assisted at it on some former occasion, but as if he were actually performing it while he is describing it with his pen. This gives a truthfulness and self-evident accuracy to his descriptions, which are rarely to be met with in agricultural works, and which could not be expected from one who was not really familiar with the points of which he treats. He seems even to enjoy every labour he describes, to enter into the spirit of every operation to be performed – into the heart and fun of the thing as it were. He becomes an actual participator in the fact – a particeps criminis.

No matter whether it is the currying or the skinning of his horse – the shoeing or the riding – taking him to the field or to the tanner, Mr Stephens is equally ready and willing for all. He tells you with the same glee, how to shelter your sheep on the hill side, and how to cut their throats after the most approved fashion; how to lay on fat on your short-horns – what are the marks of their being ripe for the butcher – and how you can kill them in the most Christian way. He pets his sheep-dog and praises him, tells you how kindly you should treat him, what constant encouragement you should give to so faithful a servant, at what age he should be hanged, and how you can make most of his skin. He instructs you to tend your young lambs, he helps you to select a pet from the flock; he goes with you afterwards to the barn, helps you to kill and skin it, teaches you to score and cross it in the most approved style, cuts it up for you like an anatomist, selects the best joint for your own cook; sits down with you afterwards at your own table and carves it, and after he has helped you all to your general satisfaction, he is still connoisseur enough to keep the best bit of all for his own plate.

Besides this living spirit, which pervades all the descriptions of methods and operations, another excellence we have remarked in these volumes is the kind of opinions given upon practical points, in reference to which a difference of sentiment prevails among practical men. They are in general safe opinions – leaning always to the prudent side in cases of doubtful practice. If they appear, therefore, in some cases, not to come up to the notions of those lovers of change, who would improve agriculture as engineers make railroads – without regard to their cost or to the interest of the capital expended – they will appear to all sound men to be so much the better fitted to guide the rising farmers of the present day. These young men must possess more knowledge than their fathers, if they are to continue upon the land; but they will also soon disappear from the land, notwithstanding their knowledge, if a balance of profit at the end of the year be not considered an indispensable element in their system of husbandry.

The book, as we formerly stated, is divided into four parts, embracing in succession the proper operations to be performed in the four seasons, commencing with those of the winter.

To the greater part of the winter operations, as described and explained by Mr Stephens, we adverted in our former notice: there remains one topic, however, to which, from its great national importance, we must still turn for a little.

Among the various improvements which, in the dead season of the year, the farmer may undertake with profit to himself and advantage to his farm, is that of draining. Of this kind of improvement almost every farm in the country is more or less susceptible. But how should it be done, at what depth, and with what material? As to the depth, the young farmer who wishes to do his work well, will neither imitate nor rely too much on the practice of the district he comes from, or in which his own farm may happen to be situated. If so, he will, in Ayrshire – by the advice of the wise-acres in that county – put in his drains only twenty inches, or two feet, in depth; in Berwickshire he will sink them to three feet; and in Sussex he may be carried along with the rising tide to put none in shallower than four feet. He will not trust, we say, wholly to example. He will say to himself rather, what is the object I have in view, and what implements have I to effect it?

In draining he has one leading, one master object, we may call it, to attend to. He has to deepen his soil, that the roots of his crops may descend further – may draw their food from greater depths, and from a larger body of earth. The more completely he can effect this, the better will his work be done.

How deep will his crops send down their roots? In favourable circumstances his wheat and clover, and even his turnips, will descend to a depth of three feet. His operations, then, would be in some degree perfect, if he could so open, and drain, and doctor his land as to enable and induce the roots of his crops to go down so far as this.

But they will never, or rarely at least, descend lower than the level of the water in the bottom of his drains. He cannot, therefore, hope to make his soil available for the growth of his crops to a greater depth than that to which his drains descend. Three feet then, he will say, appears to be a reasonable depth for a perfect drain.

Again, drained land must be opened beneath by the subsoil plough, or by the fork, if the rains, and roots, and air, are to descend, and the full benefits are to be derived from the drains. With our existing implements – especially with the fork – the soil may be stirred to a depth of twenty-six inches. The top of the drain, therefore, should be at least this depth under the surface; and this, again, brings the whole depth of a perfect drain to within a few inches of three feet as before.

Then as to the material, it seems advisable to use either stones or tiles, according as the one or the other is the cheaper, provided always that the stones are properly broken, and carefully put in. The tide seems now to be running in favour of smaller tiles than have hitherto been generally used in Scotland, and even of pipe-tiles of a very small diameter. Our friend Mr Smith of Deanston has taken out a patent for a pipe-tile, with projecting fingers at the ends, which dovetail into each other, so as to unite the tiles together, and at the same time to keep them in their places. Should these pipes be found generally efficient, the cost of draining will be considerably diminished, while the small space they occupy will afford greater facilities for deepening the soil.

But the economical considerations connected with draining, are as important as the practical methods to be adopted, both to the cultivator of the soil and to the country at large. We shall advert only to one of these.

In what light ought the expenditure of money in draining to be regarded by the practical man?

He ought to consider it only as a mercantile speculation, by which he may or may not make a profit, according to the degree of prudence with which it is undertaken. He has the usufruct of his farm for a certain number of years, with liberty to crop it in a certain way. By this he hopes to make a certain sum of money. But it is capable of improvement by draining, and he has liberty to drain if he likes. "Well," he says to himself, "I make a certain sum by farming my land as it is; I have here fifty pounds of ready money, could I make more profit if I were to lay this money out in draining it? – would it be a good speculation?" He calculates the cost of draining and the probable return of profit, and the result is apparently that he can make more profit by this use of his money than by any other way in which he could employ it. This being the result, the prudent man embarks in this safe speculation. He does not bury his money in his land; he does not give it away to the land to the loss of his family; he only lends it for a season, and for the benefit of his family. He has made his calculations badly, and has only his own arithmetic to blame, if he does not get all his capital back from the land, with a handsome profit in addition, some years before his lease has expired.