‘Good. We have prayed now’ said Narouz with finality as they remounted and set off across the fields which lay silent under the sunlight save where the force-pumps sucked and wheezed as they pumped the lake-water into the irrigation channels. At the end of the long shady plantations, they encountered another, more familiar, sound, in the soughing of the wooden water-wheels, the sakkia of Egypt, and Narouz cocked an appreciative ear to the wind. ‘Listen’ he said, ‘listen to the sakkias. Do you know their story? At least, what the villagers say? Alexander the Great had asses’ ears though only one person knew his secret. That was his barber who was a Greek. Difficult to keep a secret if you are Greek! So the barber to relieve his soul went out into the fields and told it to a sakkia; ever since the sakkias are crying sadly to each other “Alexander has asses’ ears.” Is that not strange? Nessim says that in the museum at Alexandria there is a portrait of Alexander wearing the horns of Ammon and perhaps this tale is a survival. Who can tell?’
They rode in silence for a while. ‘I hate to think I shall be leaving you next week’ said Mountolive. ‘It has been a wonderful time.’ A curious expression appeared on Narouz’ face, compounded of doubt and uneasy pleasure, and somewhere in between them a kind of animal resentment which Mountolive told himself was perhaps jealousy — jealousy of his mother? He watched the stern profile curiously, unsure quite how to interpret these matters to himself. After all, Leila’s affairs were her own concern, were they not? Or perhaps their love-affair had somehow impinged upon the family feeling, so tightly were the duties and affections of the Hosnani family bound? He would have liked to speak freely to the brothers. Nessim at least would understand and sympathize with him, but thinking of Narouz he began to doubt. The younger brother — one could not quite trust him somehow. The early atmosphere of gratitude and delight in the visitor had subtly changed — though he could not trace an open hint of animosity or reserve. No, it was more subtle, less definable. Perhaps, thought Mountolive all at once, he had manufactured this feeling entirely out of his own sense of guilt? He wondered, watching the darkly bitter profile of Narouz. He rode beside him, deeply bemused by the thought.
He could not of course identify what it was that preoccupied the younger brother, for indeed it was a little scene which had taken place without his knowledge one night some weeks previously, while the household slept. At certain times the invalid took it into his head to stay up later than usual, to sit on the balcony in his wheel-chair and read late, usually some manual of estate management, or forestry, or whatnot. At such times the dutiful Narouz would settle himself upon a divan in the next room and wait, patiently as a dog, for the signal to help his father away to bed; he himself never read a book or paper if he could help it. But he enjoyed lying in the yellow lamplight, picking his teeth with a match and brooding until he heard the hoarse waspish voice of his father call his name.
On the night in question he must have dozed off, for when he woke he found to his surprise that all was dark. A brilliant moonlight flooded the room and the balcony, but the lights had been extinguished by an unknown hand. He started up. Astonishingly, the balcony was empty. For a moment, Narouz thought he must be dreaming, for never before had his father gone to bed alone. Yet standing there in the moonlight, battling with this sense of incomprehension and doubt, he thought he heard the sound of the wheel-chair’s rubber tyres rolling upon the wooden boards of the invalid’s bedroom. This was an astonishing departure from accepted routine. He crossed the balcony and tiptoed down the corridor in amazement. The door of his father’s room was open. He peered inside. The room was full of moonlight. He heard the bump of the wheels upon the chest of drawers and a scrabble of fingers groping for a knob. Then he heard a drawer pulled open, and a sense of dismay filled him for he remembered that in it was kept the old Colt revolver which belonged to his father. He suddenly found himself unable to move or speak as he heard the breech snapped open and the unmistakable sound of paper rustling — a sound immediately interpreted by his memory. Then the small precise click of the shells slipping into the chambers. It was as if he were trapped in one of those dreams where one is running with all one’s might and yet unable to move from the same spot. As the breech snapped home and the weapon was assembled, Narouz gathered himself together to walk boldly into the room but found that he could not move. His spine got pins and needles and he felt the hair bristle up on the back of his neck. Overcome by one of the horrifying inhibitions of early childhood he could do no more than take a single slow step forward and halt in the doorway, his teeth clenched to prevent them chattering.
The moonlight shone directly on to the mirror, and by its reflected light he could see his father sitting upright in his chair, confronting his own image with an expression on his face which Narouz had never before seen. It was bleak and impassive, and in that ghostly derived light from the pierglass it looked denuded of all human feeling, picked clean by the emotions which had been steadily sapping it. The younger son watched as if mesmerized. (Once, in early childhood, he had seen something like it — but not quite as stern, not quite as withdrawn as this: yet something like it. That was when his father was describing the death of the evil factor Mahmoud, when he said grimly: So they came and tied him to a tree. Et on lui a coupé les choses and stuffed them into his mouth.’ As a child it was enough just to repeat the words and recall the expression on his father’s face to make Narouz feel on the point of fainting. Now this incident came back to him with redoubled terror as he saw the invalid confronting himself in a moonlight image, slowly raising the pistol to point it, not at his temple, but at the mirror, as he repeated in a hoarse croaking voice: ‘And now if she should fall in love, you know what you must do.’)
Presently there was a silence and a single dry weary sob. Narouz felt tears of sympathy come into his eyes but still the spell held him; he could neither move nor speak nor even sob aloud. His father’s head sank down on his breast, and his pistol-hand fell with it until Narouz heard the faint tap of the barrel on the floor. A long thrilling silence fell in the room, in the corridor, on the balcony, the gardens everywhere — the silence of a relief which once more let the imprisoned blood flow in his heart and veins. (Somewhere sighing in her sleep Leila must have turned, pressing her disputed white arms to a cool place among the pillows.) A single mosquito droned. The spell dissolved.
Narouz retired down the corridor to the balcony where he stood for a moment fighting with his tears before calling ‘Father’; his voice was squeaky and nervous — the voice of a schoolboy. At once the light went on in his father’s room, a drawer closed, and he heard the noise of rubber rolling on wood. He waited for a long second and presently came the familiar testy growl ‘Narouz’ which told him that everything was well. He blew his nose in his sleeve and hurried into the bedroom. His father was sitting facing the door with a book upon his knees. ‘Lazy brute’ he said, ‘I could not wake you.’
‘I’m sorry’ said Narouz. He was all of a sudden delighted. So great was his relief that he suddenly wished to abase himself, to be sworn at, to be abused. ‘I am a lazy brute, a thoughtless swine, a grain of salt’ he said eagerly, hoping to provoke his father into still more wounding reproaches. He was smiling. He wanted to bathe voluptuously in the sick man’s fury.
‘Get me to bed’ said the invalid shortly, and his son stooped with lustful tenderness to gather up that wasted body from the wheel-chair, inexpressibly relieved that there was still breath in it.…
But how indeed was Mountolive to know all this? He only recognized a reserve in Narouz which was absent from the gently smiling Nessim. As for the father of Narouz, he was quite frankly disturbed by him, by his sick hanging head, and the self-pity which his voice exuded. Unhappily, too, there was another conflict which had to find an issue somehow, and this time Mountolive unwittingly provided an opening by committing one of those gaffes which diplomats, more than any other tribe, fear and dread; the memory of which can keep them awake at nights for years. It was an absurd enoug
h slip, but it gave the sick man an excuse for an outburst which Mountolive recognized as characteristic. It all happened at table, during dinner one evening, and at first the company laughed easily enough over it — and in the expanding circle of their communal amusement there was no bitterness, only the smiling protest of Leila: ‘But my dear David, we are not Moslems, but Christians like yourself’ Of course he had known this; how could his words have slipped out? It was one of those dreadful remarks which once uttered seem not only inexcusable but also impossible to repair. Nessim, however, appeared delighted rather than offended, and with his usual tact, did not permit himself to laugh aloud without touching his friend’s wrist with his hand, lest by chance Mountolive might think the laughter directed at him rather than at his mistake. Yet, as the laughter itself fell away, he became consciously aware that a wound had been opened from the flinty features of the man in the wheel-chair who alone did not smile. ‘I see nothing to smile at.’ His fingers plucked at the shiny arms of the chair. ‘Nothing at all. The slip exactly expresses the British point of view — the view with which we Copts have always had to contend. There were never any differences between us and the Moslems in Egypt before they came. The British have taught the Moslems to hate the Copts and to discriminate against them. Yes, Mountolive, the British. Pay heed to my words.’
‘I am sorry’ stammered Mountolive, still trying to atone for his gaffe.
‘I am not’ said the invalid. ‘It is good that we should mention these matters openly because we Copts feel them in here, in our deepest hearts. The British have made the Moslems oppress us. Study the Commission. Talk to your compatriots there about the Copts and you will hear their contempt and loathing of us. They have inoculated the Moslems with it.’
‘Oh, surely, Sir!’ said Mountolive, in an agony of apology.
‘Surely’ asseverated the sick man, nodding his head upon that sprained stalk of neck. ‘We know the truth.’ Leila made some small involuntary gesture, almost a signal, as if to stop her husband before he was fully launched into a harangue, but he did not heed her. He sat back chewing a piece of bread and said indistinctly: ‘But then what do you, what does any Englishman know or care of the Copts? An obscure religious heresy, they think, a debased language with a liturgy hopelessly confused by Arabic and Greek. It has always been so. When the first Crusade captured Jerusalem it was expressly ruled that no Copt enter the city — our Holy City. So little could those Western Christians distinguish between Moslems who defeated them at Askelon and the Copts — the only branch of the Christian Church which was thoroughly integrated into the Orient! But then your good Bishop of Salisbury openly said he considered these Oriental Christians as worse than infidels, and your Crusaders massacred them joyfully.’ An expression of bitterness translated into a cruel smile lit up his features for a moment. Then, as his customary morose hangdog expression appeared, licking his lips he plunged once more into an argument the matter of which, Mountolive suddenly realized, had been preying upon his secret mind from the first day of his visit. He had indeed carried the whole of this conversation stacked up inside him, waiting for the moment to launch it. Narouz gazed at his father with sympathetic adoration, his features copying their expression from what was said — pride, at the words ‘Our Holy City’, anger at the words ‘worse than infidels’. Leila sat pale and absorbed, looking out towards the balcony; only Nessim looked serious yet easy in spirit. He watched his father sympathetically and respectfully but without visible emotion. He was still almost smiling.
‘Do you know what they call us — the Moslems?’ Once more his head wagged. ‘I will tell you. Gins Pharoony. Yes, we are genus Pharaonicus — the true descendants of the ancients, the true marrow of Egypt. We call ourselves Gypt — ancient Egyptians. Yet we are Christians like you, only of the oldest and purest strain. And all through we have been the brains of Egypt — even in the time of the Khedive. Despite persecutions we have held an honoured place here; our Christianity has always been respected. Here in Egypt, not there in Europe. Yes, the Moslems who have hated Greek and Jew have recognized in the Copt the true inheritor of the ancient Egyptian strain. When Mohammed Ali came to Egypt he put all the financial affairs of the country into the hands of the Copts. So did Ismail his successor. Again and again you will find that Egypt was to all intents and purposes ruled by us, the despised Copts, because we had more brains and more integrity than the others. Indeed, when Mohammed Ali first arrived he found a Copt in charge of all state affairs and made him his Grand Vizier.’
‘Ibrahim E. Gohari’ said Narouz with the triumphant air of a schoolboy who can recite his lesson correctly.
‘Exactly’ echoed his father, no less triumphantly. ‘He was the only Egyptian permitted to smoke his pipe in the presence of the first of the Khedives. A Copt!’
Mountolive was cursing the slip which had led him to receive this curtain lecture, and yet at the same time listening with great attention. These grievances were obviously deeply felt. ‘And when Gohari died where did Mohammed Ali turn?’
‘To Ghali Doss’ said Narouz again, delightedly.
‘Exactly. As Chancellor of the Exchequer he had full powers over revenue and taxation. A Copt. Another Copt. And his son Basileus was made a Bey and a member of the Privy Council. These men ruled Egypt with honour; and there were many of them given great appointments.’
‘Sedarous Takla in Esneh’ said Narouz, ‘Shehata Hasaballah in Assiout, Girgis Yacoub in Beni Souef.’ His eyes shone as he spoke and he basked like a serpent in the warmth of his father’s approbation. ‘Yes,’ cried the invalid, striking his chair-arm with his hand. ‘Yes. And even under Said and Ismail the Copts played their part. The public prosecutor in every province was a Copt. Do you realize what that means? The reposing of such a trust in a Christian minority? The Moslems knew us, they knew we were Egyptians first and Christians afterwards. Christian Egyptians — have you British with your romantic ideas about Moslems ever thought what the words mean? The only Christian Orientals fully integrated into a Moslem state? It would be the dream of Germans to discover such a key to Egypt, would it not? Everywhere Christians in positions of trust, in key positions as mudirs, Governors, and so on. Under Ismail a Copt held the Ministry of War.’
‘Ayad Bey Hanna’ said Narouz with relish.
‘Yes. Even under Arabi a Coptic Minister of Justice. And a Court Master of Ceremonies. Both Copts. And others, many others.’
‘How did all this change?’ said Mountolive quietly, and the sick man levered himself up in his rugs to point a shaking finger at his guest and say: ‘The British changed it, with their hatred of the Copts. Gorst initiated a diplomatic friendship with Khedive Abbas, and as a result of his schemes not a single Copt was to be found in the entourage of the Court or even in the services of its departments. Indeed, if you spoke to the men who surrounded that corrupt and bestial man, supported by the British, you would have been led to think that the enemy was the Christian part of the nation. At this point, let me read you something.’ Here Narouz, swiftly as a well-rehearsed acolyte, slipped into the next room and returned with a book with a marker in it. He laid it open on the lap of his father and returned in a flash to his seat. Clearing his throat the sick man read harshly: ‘“When the British took control of Egypt the Copts occupied a number of the highest positions in the State. In less than a quarter of a century almost all the Coptic Heads of Departments had disappeared. They were at first fully represented in the bench of judges, but gradually the number was reduced to nil; the process of removing them and shutting the door against fresh appointments has gone on until they have been reduced to a state of discouragement bordering on despair!” These are the words of an Englishman. It is to his honour that he has written them.’ He snapped the book shut and went on. ‘Today, with British rule, the Copt is debarred from holding the position of Governor or even of Mamur — the administrative magistrate of a province. Even those who work for the Government are compelled to work on Sunday because, in deference to the
Moslems, Friday has been made a day of prayer. No provision has been made for the Copts to worship. They are not even properly represented on Government Councils and Committees. They pay large taxes for education — but no provision is made that such money goes towards Christian education. It is all Islamic. But I will not weary you with the rest of our grievances. Only that you should understand why we feel that Britain hates us and wishes to stamp us out.’
‘I don’t think that can be so’ said Mountolive feebly, now rendered somewhat breathless by the forthrightness of the criticism but unaware how to deal with it. All this matter was entirely new to him for his studies had consisted only in reading the conventional study by Lane as the true Gospel on Egypt. The sick man nodded again, as if with each nod he drove his point home a little deeper. Narouz, whose face like a mirror had reflected the various feelings of the conversation, nodded too. Then the father pointed at his eldest son. ‘Nessim’ he said, ‘look at him. A true Copt. Brilliant, reserved. What an ornament he would make to the Egyptian diplomatic service. Eh? As a diplomat-to-be you should judge better than I. But no. He will be a businessman because we Copts know that it is useless, useless.’ He banged the arm of his wheel-chair again, and the spittle came up into his mouth.
But this was an opportunity for which Nessim had been waiting, for now he took his father’s sleeve and kissed it submissively, saying at the same time with a smile: ‘But David will learn all this anyway. It is enough now.’ And smiling round at his mother sanctioned the relieved signal she made to the servants which called an end to the dinner.