‘I tripped,’ I said, taking a backwards step. ‘I’ll come back some other time: tell Ustaz Sabry.’
‘You have to put a stop to it,’ she called out after me as I hurried away down the lane. ‘You should try to civilize your people. You should tell them to stop praying to cows and burning their dead.’
4
THE CARETAKER OF the house I had moved into in Nashawy was called Taha. He was a familiar figure around the village, and was known to everyone as Uncle; I never heard anyone address him without adding an ‘Amm to his name. He was in his late fifties or thereabouts, excruciatingly thin, slack-mouthed because his lower jaw was not quite in line with the upper, and with one unmoving eye that looked away from the other at a sharp angle, in a fixed, unblinking glare.
Soon after I moved in, he and I reached an arrangement whereby he fetched me a meal from his house once a day: he did several different odd jobs and this was yet another in a long list. He usually came to my room at about midday with my meal, and one day, not long after I had missed Ustaz Sabry at his house, I told him about my abortive visit.
‘Amm Taha was not surprised in the least. ‘Of course he wasn’t there,’ he said. ‘Ustaz Sabry is a busy man, and if you want to find him at his house you have to go at the right time. What time was it when you went?’
‘A little before the sunset prayers,’ I told him.
‘That’s not the time to go,’ he said, with a mournful shake of his head. ‘At that time he usually goes to one of his friends’ houses to watch TV or else he goes to visit people in the next village.’
Startled as I was by the comprehensiveness of his information, I did not need to ask him how he knew; I had learnt already that very little happened in Nashawy without ‘Amm Taha being aware of it. As a rule he collected his information in the evenings, when he went around from house to house to see if anyone had eggs or milk or anything else to sell. One of his many professions was that of vendor, and he regularly bought local products in Nashawy and took them elsewhere to sell. Eggs, milk and cheese were his staples, but he wasn’t particular: he would just as willingly take a bunch of carrots, or a cauliflower that had escaped the pot the night before, or even a fattened chicken or a rabbit.
Every other day or so, he would gather his gleanings together, load them on his donkey-cart, and drive down the dirt road to Damanhour or to one of the weekly markets in the nearby villages. The profits were meagre and they depended largely on the quality of his information: on whether or not he knew whose cow was in milk and who needed ready cash for their daughter’s wedding and would accept a punitive price for a chicken. In other words ‘Amm Taha’s takings as a vendor hung upon his success in ferreting out some of the most jealously guarded of household secrets: in discovering exactly how matters stood behind the walls and talismans that guarded every house from the envy of neighbours and the Evil Eye. As it happened, ‘Amm Taha was unusually successful in his profession because it was mostly women who were the guardians of those secrets, and many amongst them talked to him as they would not have to any other man — in large part, I think, because he did everything he could to let it be known that he was a poor, harmless old man, still childless despite many years of marriage, and too infirm to undertake the sort of exertion that results in procreation.
“Amm Taha keeps an eye on everything,’ people would say, ‘because one of his eyes looks to the left, while the other watches the right.’ ‘Amm Taha did nothing to contradict this, nor did he discourage those who claimed to detect an element of the supernatural in his prescience.
Once, ‘Amm Taha happened to be in my room when a hoopoe flew in through an open window. The sight of the bird seemed to work an instant transformation in him and he began to race around the room, slamming shut the doors and windows.
‘Stop that,’ I shouted while the frightened bird flapped its wings against the walls, leaving a trail of droppings on my desk. ‘Stop, what are you doing, ya ‘Amm Taha?’
‘Amm Taha paid no attention; he was half in flight himself, leaping nimbly from the bed to my desk and back, with his hands hooked like talons and the sleeves of his jallabeyya flapping wildly, an albatross swooping on its prey. He knocked the bird to the floor with a wave of his jallabeyya, and after breaking its neck with an expert twist of his hands, he slipped it into his pocket, as matter-of-factly as though it were a ten-piastre note.
I was astonished by this performance for I had often heard people say that hoopoes were ‘friends of the fellaheen’ and ought not to be harmed because they helped the crops by killing worms. He must have sensed my surprise for he explained hurriedly that it wasn’t anything important, it was just that he particularly needed some hoopoe’s blood that day.
‘Hoopoe’s blood?’ I said. It was clear that he would rather have dropped the subject, but I decided to persist. ‘What will you do with it?’
‘I need it for a spell,’ he said brusquely, ‘for women who can’t bear children.’ One of the hoopoe’s wings had somehow emerged from his pocket and its tip was hanging out now, like the end of a handkerchief. He tucked it back carefully, and then, after a moment of silence, he cast his eyes down, like a shy schoolgirl, and declared that he didn’t mind telling me that he was a kind of witch, a s
ir, and that he occasionally earned a bit of extra money by casting the odd spell.
It was a while before I could trust myself to speak, partly for fear of laughing, and partly because I knew better than to comment on the impressive range of his skills: I had discovered a while ago that he was very sensitive about what was said about the many little odd jobs he did to earn money — so much so that he had actually fallen ill a few days after we worked out our agreement.
Our paths had first crossed when I was negotiating to rent a set of rooms in an abandoned house, soon after moving to Nashawy. The rooms were part of a house that had been built by the old ‘omda, the headman or chief official of the village, a decade or so before the Revolution of 1952. The ‘omda was then the largest landowner in the village and the house he built was palatial by local standards, a villa of the kind one might expect to see in the seafront suburbs of Alexandria, with running water, electric lights and toilets. But he died soon after it was completed and the house was locked up and abandoned; his children were successful professionals in Alexandria and Cairo, and they had no interest whatever in their ancestral village. Only one of them even bothered to visit Nashawy any more, a chain-smoking middle-aged woman who occasionally drove down from Alexandria to collect the rent from the few acres that remained with the family after the Revolution. It was she who agreed to let me rent the rooms her father had built for his guests, on the outer side of the main house — a large bedroom with an attached toilet and a little kitchen. The floorboards in the room had long since buckled and warped and the plaster had fallen off the walls, yet the room was comfortable and there was a cheerful feel to it, despite the gloomy shadows of the abandoned house and the eerie rattles it produced at night, when the wind whistled through its unboarded windows and flapping doors.
It was the same woman who had led me to ‘Amm Taha: one of his many jobs was that of caretaker. She had suggested that I pay a part of his wages and make an arrangement with him so that he could bring me food cooked by his wife — the kitchen attached to the guest-room was too small for daily use. The matter had been quickly settled and for the first few days after I moved in he arrived at midday, as we had agreed, bringing a few dishes of food with him. But then one afternoon he sent word that he wasn’t well, and when he didn’t turn up the next day either I decided to go and see what had happened.