Bonaparte in Egypt and the Egyptians of To-day. A. Browne

may seem strange that with the power they thus possessed the Mamaluks should continue to offer even a faint show of respect to the Pacha, or of loyalty to the Empire, for light as was the yoke these laid upon them, it was sufficiently galling to men who lived as they did each wholly absorbed in the prosecution of his own personal aims and interests, and the more so that, as the wealth of the country declined under their greedy and ruthless rule, the remittances of revenue exacted by the Sultan was a yearly draft that seriously limited their resources. But if the Mamaluk hated and despised all men not of his own class, he was in turn hated by all others with a hatred all the fiercer and more bitter that it had no outlet. Thus, with no friend upon whom he could rely save his own right arm, the Mamaluk chief, however powerful, was fain to accept the patronage of the Sultan as the only aid he could look for in his combat with the world, and he must needs, therefore, be content to pay for that aid with a certain tribute of grudging loyalty. Nor must it be forgotten that, ever ready to combine and co-operate against a common foe, each Mamaluk was equally ready to turn his hand and sword against his fellow if thereby he might gain aught for himself. Had it not been for the mutual distrust the knowledge of this fact forced upon them, they might easily have regained the independence wrested from them by the Turks. This had, indeed, been momentarily accomplished by Ali Bey, who, in 1766, not only succeeded in setting himself up as Sultan of Egypt, but aspiring to extend his rule, had attacked and conquered the Mahomedan holy cities of Mecca and Medina in Arabia. His triumph was, however, but shortlived, for Mahomed Bey, the most trusted of his favourites, to whom he had confided the command of an army for the conquest of Syria, abandoned his task, and revolting, took his master Ali prisoner by a treacherous ambush. Unable alone to maintain the power he had thus for the moment seized, the traitor at once tendered his submission to the Sultan, and was, in reward for his "fidelity," appointed Pacha of Egypt. His tenancy of this office was, however, but brief, his death soon after, leaving the country once more a prey to the mutual rivalries of the Beys. In the contest for supremacy that followed, two of these, freed slaves of his, though constantly opposed to and frequently in arms against each other, eventually agreed to share the power between them, the one, Murad Bey, becoming the military chief of the Mamaluks, and the other, Ibrahim Bey, the Sheikh el Beled.

      Under the joint sway of these two men the country enjoyed a brief period of greater quiet and peace than it had known for a long time, and although the tyranny and oppression from which they suffered was little if at all abated, the people had been so completely despoiled before and had so little to lose that, as "He that is down need fear no fall," they had but small anxiety for the morrow.

      This was the condition that existed on that memorable night of the 23rd of June in 1798, the eve of the day upon which Cairo had its first warning of the approach of the French. Could a plebiscite of the hopes and fears of the people have been taken on that evening, we may be sure that it would have been unfavourable to any change, and that they would have elected to bear the ills they had, rather than face the possibly far worse any change might bring to them.

      CHAPTER IV

      A COUNCIL OF STATE

      As soon as the news of the arrival of the French Fleet had been received by Murad Bey, he rode to the country house of Ibrahim Bey, now the Kasr el Aini Hospital, on the east bank of the Nile overlooking the Island of Rhodah.

      There a council of the leading men of the city was hastily summoned to consider the steps to be taken for the defence of the country, and it was characteristic of the conditions under which the people were then living, that all those present, with the single exception of Bekir Pacha, the Governor and representative of the Sultan's authority, belonged to one of two classes – the military rulers and the religious leaders of the people. The excitement that prevailed in either class was plainly evident at the meeting, though the feelings and fears induced in each by the news they had met to discuss were very different.

      The military element consisted entirely of the Mamaluk Beys, who formed, as we have seen, the real ruling power, their title of Bey – or, as it is written in the Turkish language from which it is taken, Beg – being fairly equivalent to that of Baron as used in our own country in the days of King John, though it has long since ceased to signify any more than the French Legion of Honour, save that, like our Knighthood, it carries a personal title. By the people generally, these Beys were spoken of as Emirs, a title properly nearly equal to that of Prince, and the one employed by the rulers of Afghanistan, so well known to us as the Ameers of that country. I have already spoken of the dominant position the Beys held, but I may add here, as further illustrating their character, that if they had not, as the French nobles had in the days of Louis IX. and Philip the Fair, the right of carrying on war among themselves, they did not hesitate to put their rivalries to the test of battle. Confident in the prowess of their own body, these men had treated with indifference the alarm occasioned by the arrival of Nelson, but when the warning he had given was confirmed by the presence of the French, and the extent of the fleet that was gathering at Alexandria was known, not only through the exaggerated terms in which Sayed Mahomed had described it, but also by the arrival of reports from Rosetta and Damietta to the same effect, they awoke to the necessity for action.

      Centuries had then passed since the Arabs or their Mamaluks had measured their strength against that of European armies, and altogether unacquainted with the advance their ancient foes had made in the art of war, it was perhaps natural enough that they should be a little over-confident in their own might, especially as such stories of the Crusades as still lingered among them were not of a kind to excite any very lively fears of an enemy that, according to these traditions, they had never met but to defeat. Moreover, ignorant as they were of the progress of the world outside their own country, they knew that the Moslem corsairs of the Mediterranean were a constant terror to all ships of Christian countries that had to pass the inhospitable coasts of the Barbary States, and that throughout the north of Africa European Christians were found as the slaves of Moslem masters. Added to this the fact that the insulting treatment they themselves accorded to European ships visiting their ports, and their tyrannous behaviour to European subjects resident in the country, long continued as these abuses had been, had brought no effective or warlike protest from the nations thus gravely injured and insulted, and we can easily conceive that they placed no high value upon the military or naval power of peoples who thus meekly, as it seemed to them, submitted to such outrages upon their subjects. Hence, while they regarded the present occasion as one calling for active measures of defence, they had no presentiment of the disastrous fate that was so soon to overtake them, and so, undismayed by the news of the arrival of the French, cried vauntingly, "Let them come that we may trample them under our horses' feet!"

      As to the second class of those present at the Council, the Ulema, or "learned men," that is to say, those who in virtue of their proficiency in the study of the laws of Islam were the acknowledged and duly graduated religious leaders of the people, these looked upon the danger with very different eyes. Unlike the Mamaluks they were men of the country, allied by blood to its people, and therefore, though like priests and ministers of all religions in all countries, forming a class severed from the great body of the people by special and mutually conflicting ideals, aims, and interests, they were not, and could not be, wholly indifferent to the welfare of the people, of whom, by kinship of every degree, birth, marriage, and parentage, they never ceased to form an integral part. These, therefore, had a lively fear of the inevitable distress any warlike operations in the country must bring upon the people, while the fact that the enemy approaching was a Christian one, gave to their anticipations a personal character they would not have borne had the invader been of the Moslem faith. Like those of the Mamaluks their conceptions of the character of the European peoples were mainly founded upon the traditions of the Crusades – traditions that included only too many incidents, such as that of the soldiers of the Cross, at the taking of Jerusalem, dashing out the brains of innocent infants; traditions that are still recalled in Moslem lands, and are in no small degree responsible for the anti-Christian and anti-European spirit that exists among Mahomedan peoples. Their feelings at the thought of the possibility of a French victory were, therefore, quite apart from those of the Mamaluks, if, indeed, these ever gave such an idea a moment's thought. If they did, they still had before them three possibilities – victory, which to them meant gain in many ways; defeat and flight, leaving them at least the hope of retrieving their fortune later on, or in some other land; or death in honourable and glorious