Morning and Evening Talk

Dal

Dawud Yazid al-Misri

HE WAS THE YOUNGER SON OF YAZID AL-MISRI and Farga al-Sayyad, born a year after his brother, Aziz, in the house in al-Ghuriya near Bab al-Mutawalli. Farga al-Sayyad was waiting for the right time to send the two boys to her mother at the market so they could learn to be fishmongers, but Yazid said, “I want them to attend Qur’an school first.”

“Why waste time fruitlessly?” she protested.

“If I hadn’t learned to read and write and mastered basic arithmetic I wouldn’t have got my job at the paper supplier,” said the man confidently.

The woman saw in selling fish advantages her husband could not get at the paper supplier, but she could not change his mind. Yazid found encouragement in his friend Shaykh al-Qalyubi, a teacher at al-Azhar. Indeed, he said, “Qur’an school then al-Azhar, Almighty God willing.”

But Yazid’s religion — like that of his other friend, Ata al-Murakibi, who lived in the same building — was satisfied by carrying out religious obligations, like prayer and fasting, and did not extend to deeper religious aspirations. Hence he conceived of Qur’an school for his two sons as a preface to working life.

One day, as the two brothers were wandering about between al-Ghuriya and the railway line they saw a band of policemen. Aziz instinctively ran and hid, but the men seized Dawud and drove him away into the unknown. People discussed what they saw and knew the leader, Muhammad Ali, was taking people’s sons off to secret locations to teach them new subjects and keeping them under guard so they could not escape education.

“If I hadn’t been careful they would have got me too,” Aziz said to his father.

Yazid complained of his “misfortune” to Shaykh al-Qalyubi.

“Don’t be sad,” the shaykh counseled. “Your son is safe and sound. Maybe it will protect him from harm.”

The family was terribly upset. Farga cursed the leader. They began to watch more closely over Aziz, who continued to attend Qur’an school. Years passed. Aziz found work as the watchman of Bayn al-Qasrayn’s public fountain and married Ata al-Murakibi’s daughter, Ni‘ma. Then, one day, Dawud returned to al-Ghuriya, his schooling complete. The family was overjoyed with his homecoming, but it was short-lived for he said, “They’re sending us on a delegation to France.”

“A land of infidels!” cried Yazid.

“To study medicine.”

“If God hadn’t been looking out for me I’d be going too!” exclaimed Aziz.

Dawud left to begin an experience he would never have dreamed of. During his absence, Yazid al-Misri and Farga al-Sayyad died, Aziz fathered Rashwana, Amr, and Surur, and Ata al-Murakibi leaped from the depths of poverty to the summits of wealth and moved from al-Ghuriya to the mansion on Khayrat Square. Dawud returned a doctor and headed to his old house in al-Ghuriya, where Aziz and his family lived alone. Affection united the two brothers once more. Aziz began observing his brother with interest and apprehension. He was happy to find him observing his prayers and still as fond as before of visiting al-Hussein, though his clothes had changed and, to a degree, so had the way he spoke. He seemed to be hiding another side of himself that he had obtained in the infidel land. “Didn’t they try to turn you away from your religion?” Aziz asked him.

“Not at all,” he answered laughing.

Aziz would have liked to talk to him more about “them” but didn’t want to upset the peace. He also asked, “Is it true you cut bodies open?”

“When necessary. For the good of the patient,” Dawud replied.

Aziz praised God in secret for conferring flight on him that day long ago.

“If things had been different you could be a father by now,” he said to his brother.

“That’s uppermost in my mind,” Dawud said.

There was a Turkish family in Darb Qirmiz, the Rafat family. He pointed them out and said, “Maybe they’d approve a doctor returned from France for their daughter.”

They decided that Ata al-Murakibi, in his new circumstances, was the right person to raise the matter. But Dawud was refused as a vulgar peasant. Neither his knowledge nor his suit or job could intercede on his behalf. The young man was hurt and looked to his brother, Aziz, for guidance. “There’s the Warraq family that owns the paper supplier where our father works,” said Aziz. They were a family with Syrio-Egyptian roots. The brothers found what they were looking for in the great al-Warraq’s granddaughter, Saniya. The family welcomed the groom. The wedding was held and Dawud took his bride to a new house in al-Sayyida. She gave him a son, Abd al-Azim, and three daughters whom death snatched away as infants. Dawud advanced in his profession until he earned the rank of pasha and his official and intellectual standing was firmly established. It was destined that he should successfully reconcile his two incongruous identities. In his medical profession he was a fine emissary for the new civilization, with a vision of the nation’s future driven by a painful awareness of what the country lacked in his field and with close friends among both his Egyptian and foreign colleagues. Yet he was also in tune with his wife who, despite her beauty, social rank, and basic education, was not really any different from his mother, Farga al-Sayyad, and older brother’s wife, Ni‘ma al-Murakibi. He never renounced the customs of his family and environment, and visited the house in al-Ghuriya out of love and duty. There he would completely forget his assumed identity, sit at the low round table, tuck into the fish, bean cakes, lentil broth, salted fish, and green onions, and observe the love and affection developing between Abd al-Azim and Rashwana, Amr, and Surur. He visited al-Hussein and wandered around Bab al-Akhdar and got to know his brother’s brother-in-law, Ata al-Murakibi, and two sons, Mahmud and Ahmad, and friend Shaykh al-Qalyubi, the father-in-law of Dawud’s nephew Amr. During these times, he would revert to being the old Dawud, son of Yazid al-Misri and Farga al-Sayyad, son of al-Ghuriya and its fragrant, penetrating smells, towering minarets, and mashrabiyas clothed in the past.

Dawud wanted to make a doctor of his son, Abd al-Azim, to follow in his footsteps. However, the youth headed for law school, a school of ministers and the elite, and pursued an eminent and successful career as a lawyer. When the doctor pasha was fifty, he fell in love with a Sudanese maid and married her, prompting astonishment in the family and sparking gossip. He selected a separate house for her in al-Sayyida and set aside a grave in the family enclosure that Yazid al-Misri had erected near the tomb of Sidi Nagm al-Din, having seen it in a dream. His life extended until the Occupation. He and his brother were alive for the Urabi Revolution and supported it with their hearts, then swallowed its bitter failure. The brothers died in consecutive years early in the Occupation and were buried side by side in the grave inaugurated by Yazid al-Misri. It was not long before its female wing was occupied by Farga al-Sayyad, Ni‘ma Ata al-Murakibi, Saniya al-Warraq, and the poor maid in her special grave.

Dalal Hamada al-Qinawi

She was born and grew up in her parents’ house in Khan Ga‘far, the youngest child of Sadriya and Hamada al-Qinawi. Her house was a short distance from her grandfather Amr’s, and she was as close to Amr and Radia as she was to her own parents. Like all the grandchildren, she adored Radia and was enchanted by her eccentricities, especially because her grandmother continued to pass on her innate heritage, clothed in supernatural phenomena, to each generation. “Dalal is beautiful but how did this Upper Egyptian accent infiltrate your Cairene children?” Radia would ask her daughter.

“From a mule!” Sadriya would respond scornfully, gesturing to her husband, whom she spent her life domesticating.

Radia would laugh, “He’s as brainless as a stone, but he’s respectable.”

As was the custom, Dalal, like Nihad and Warda, was only permitted two years of Qur’an school before Sadriya assumed control of her education and instruction. Sadriya began to review the young men in the family — the sons of her sisters, brothers, and uncle, and descendants of al-Murakibi and Dawud. However, prospective grooms would also come to al-Qinawi’s daughters from Qina and its environs in the name of the Qinawi family. A young village mayor called Zahran al-Murasini, who owned land adjacent to that of Dalal’s father and uncles, requested to marry her. “It’s destined that a train journey will come between me and my daughters,” said Sadriya.

Dalal’s sister Warda’s tragedy delayed the marriage for a year. Then she was wedded to the village mayor in Cairo and, a week later, taken to his hometown. She settled in Karnak for good, gave birth to four daughters and three sons, and only visited Cairo on special occasions.

Dananir Sadiq Barakat

She was the only child of Rashwana, Amr and Surur’s older sister, and Sadiq Barakat, the flour merchant in al-Khurnfush. She was born in Bayn al-Qasrayn in the house her father owned and grew up in considerable comfort, which looked set just to get better. Rashwana did not have any more children because of a defect in her, but, luckily for the family, Sadiq Barakat had two childless marriages behind him so he thought they were equally responsible. Dananir grew up between a mother who was as pious as a shaykh and a father whose family was regarded as pioneering in terms of female education. She was quite pretty and tended to be on the large side, which was considered an advantage. She also displayed promising energy in school. She obtained the primary school certificate and enrolled in secondary school, raising the eyebrows of Rashwana’s uncle, Mahmud Bey Ata al-Murakibi.

“Do you approve of this?” he asked Amr.

“Her father does,” Amr answered.

The man went to Bayn al-Qasrayn and assembled the family.

“I didn’t let Shakira go beyond primary school,” he said.

“Times have moved on, Mahmud Bey. The baccalaureate is appropriate nowadays,” replied Sadiq Barakat.

“I have complete faith in my daughter’s morals,” said Rashwana.

Mahmud Bey had a sense of humor despite his boorish manner: “Raya and Sakina’s mother probably once said the same about them.” He left exasperated.

Dananir was delighted with her father’s decision. The baccalaureate would put her on almost the same footing as Abd al-Azim Dawud’s daughters, Fahima and Iffat. She would be way ahead of the daughters of her two uncles, Amr and Surur, and could hope for a suitable groom afterward. Rashwana took her to visit the family’s roots and branches. She found the tree was heavy with fruit — Amer, Hamid, Labib, Hasan, Ghassan, and Halim. She was as pretty as any of the girls in the family, in her mind at least. But as she was coming to the end of school, something happened which she became convinced was the greatest tragedy that could befall a person: her father fell down paralyzed in the shop. He was carried home to lie helplessly in bed until the end. His business was liquidated under the supervision of Amr, Surur, and Mahmud Bey, and he received five hundred Egyptian pounds, all that was left, to pay for his medical treatment and sustain his family. Dananir realized there was nothing to look forward to but to finish her education and find a job. The Teacher Training College for Women was the only option and, at the time, female teachers could not marry if they wanted to continue working. This course of action was confirmed after Sadiq Barakat’s death. Mahmud Bey saw things differently, however. “Let Dananir marry. I’ll be your sponsor, Rashwana,” he said. Rashwana was inclined to give her consent, but Dananir — driven by pride — refused and determined to choose her own destiny. Her decision did not make her happy; she had given up the dream of marriage she had entertained since she was a young girl. She was the most miserable person on earth, but at least she had chosen the misery herself.

“You have sacrificed yourself for my sake,” Rashwana said.

“No, I’ve chosen what makes me happy,” she replied firmly.

She became a teacher and spinster forever, finding comfort in her professional skills and immoderate eating. She went through life asking: Where did my bad luck come from? The eyes of many young male relatives and strangers gazed at her hungrily, as though wondering: Does this young woman who is forbidden marriage dream of romance? Her female cousins were all settled in their marital homes, even the ugly and masculine ones, whereas glances lingered on her and left festering scars. She went to bed each night after a hard day’s work armed with a fantasy to relieve the loneliness. She persistently compensated her worries and sorrows with debauched feverish dreams, imaginary sins, and barren friendships with other dispossessed colleagues in her monastic profession. The secret life she lived in her fantasy world was utterly incongruous with her public life, which rested on earnest and praiseworthy work, a venerable commitment to religious obligations, and a sedate manner that disappointed any hopefuls but won their appreciation.

During this period of youth and activity, her uncle’s son Labib — with his good looks, brilliant legal career, and for whom the road of conquest would have been easy were it not for his repugnant egotism — approached her. He invited her to the quiet Fish Garden and proposed an illicit relationship, which, in his mind, suited their circumstances.

“You’re prevented from marriage and I’m avoiding it,” he said.

She told herself angrily that he only wanted a girlfriend and did not see her as marriage material.

“A proposition for a prostitute!” she said with resentment and scorn.

He met the blow with the characteristic coolness he had inherited from his mother, Sitt Zaynab, while she returned to Bayn al-Qasrayn overflowing with anger at her whole family. They were wretches, rich and poor alike. They sold their souls without honor. This was how Amer married Abd al-Azim’s daughter Iffat and Hamid married Shakira despite her ugliness. If the gaze of a young man from the Murakibi or Dawud family fell on one of Amr’s or Surur’s daughters all hell broke loose and their honor was roused. Wretches … wretches.… The Murakibi family sold their souls to the Crown to safeguard their interests and the Dawud family joined the Constitutional Liberals imagining they were following the path of noble families but their real roots issued from the soil; Dawud Pasha was merely the younger brother of Aziz, the fountain watchman! There was not a young man among them of her age, or older, who did not covet her honor, but none considered marrying her; a madman from al-Hussein was better than any of them.

Yet this period of verdant youth was not devoid of a respectable marriage opportunity in the form of her headmaster, who suggested she resign and marry him. But although she rather liked the idea, she quickly rejected it, maintaining that her mother would live at the mercy of someone from a wretched family who worshiped money and rank and would do anything to get it. Thus, she carried on her tedious, arid life, educating other people’s daughters and preparing them for marriage, divided between illicit fantasies and a reality characterized by seriousness, piety, and respect. The tree of youth thirsted in the gloom of loneliness, the pain of deprivation, and the frivolous amusement of forbidden fantasies. Then its leaves began to fall one by one, leaving their mark in her excessive corpulence, coarsened features, flabby muscles, and overwhelming bitterness. During this time, Amr, Surur, Ahmad, and Mahmud passed away and many things changed beyond recognition. Her mother developed heart disease and took to her bed.

“I’ll never forgive myself for what has happened to you,” said Rashwana.

“I chose what suited me,” she answered smiling and feigning cheerfulness.

“Marry at the first opportunity,” Rashwana begged.

“It won’t be long,” she lied, for she no longer turned anyone’s head.

Death came to Rashwana as her daughter was bringing her her evening apple. Dananir instantly grasped what was happening. “Don’t leave me on my own,” she cried. The woman breathed her last with her head propped against her chest. Dananir burst into tears and sent the old maid to fetch Radia from Bayt al-Qadi. With her mother gone, she suffered total solitude in Bayn al-Qasrayn. She became a picture of obesity and gloom. When the July Revolution arrived she saw it as just revenge for the tyrants, the weak, and the opportunistic. She lived it with listless satisfaction, for listlessness had subsumed everything, including her secret world and barren games. She plunged alone into the whirlwinds of the revolution with the radio, then television; it fanned the coals of her listless soul but it quickly passed. She was pensioned off and took shelter in the darkest loneliness with no comfort in the world except worship and Qur’an recitation. One leader died and another assumed power. New events swept in. The infitah policy came, and she suffered rising prices besides loneliness and old age. She began to prepare for her reckoning, asking herself: Could I be destined to suffer more troubles from this life? Can the future really conceal anything worse?