Other mourners too had now begun to appear, both personal and professional, so to speak; those who had a personal stake in the funeral of a friend came to spend the night in the coloured marquee under the brilliant light. But there were others, the professional mourners of the surrounding villages for whom death was something like a public competition in the poetry of mourning; they came on foot, in carts, on camel-back. And as each entered the gate of the house she set up a long shivering cry, like an orgasm, that stirred the griefs of the other mourners anew, so that they responded from every corner of the house — the low sobbing notes gradually swelling into a blood-curdling and sustained tongue-trill that pierced the nerves.
These professional mourners brought with them all the wild poetry of their caste, of memories loaded with years of deathpractice. They were often young and beautiful. They were singers.
They carried with them the ritual drums and tambourines to which they danced and which they used to punctuate their own grief and stimulate the flagging griefs of those who had already been in action. ‘Praise the inmate of the House’ they cried proudly as with superb and calculated slowness they began their slow dance about the body, turning and twisting in an ecstasy of pity as they recited eulogies couched in the finest poetic Arabic upon Narouz.
They praised his character, his rectitude, his beauty, his riches.
And these long perfectly turned strophes were punctuated by the sobs and groans of the audience, both above and below; so vulnerable to poetry, even the old men seated on the stiff-backed chairs in the tent below found their throats tightening until a dry sob broke from their lips and they hung their heads, whispering
‘Ma-a-lesh.’ Among them, Mohammed Shebab, the old schoolmaster and friend of the Hosnanis, had pride of place. He was dressed in his best and even wore a pair of ancient pearl spats with a new scarlet tarbush. The memory of forgotten evenings which he had spent on the balcony of the old house listening to music with Nessim and Narouz, gossiping to Leila, smote him now with pain which was not feigned. And since the people of the Delta often use a wake as an excuse to discharge private griefs in communal mourning, he too found himself thinking of his dead sister and sobbing, and he turned to the servant, pressing money into his hand as he said: ‘Ask Alam the singer to sing the recitative of the Image of Women once more, please. I wish to mourn it through again.’ And as the great poem began, he leaned back luxuriously swollen with the refreshment of a sorrow which would achieve catharsis thus in poetry. There were others too who asked for their favourite laments to be sung, offering the singers the requisite payment. In this way the whole grief of the countryside was refunded once again into living, purged of bitterness, reconquered by the living through the dead image of Narouz.
Until morning now it would be kept up, the strange circling dances, the ripple and shiver of tambourines, the tongue-trilling screams, and the slow pulse of the dirges with their magnificent plumage of metaphor and image — poetry of the death-house.
Some were early overcome with exhaustion and several among the house-servants had fainted from hysteria after two hours of singing thus; the professional keeners, however, knew their own strength and behaved like the ritual performers they were. When overcome by excess of grief or by a long burst of screams, they would sink to the floor and take a short rest, sometimes even smoking a cigarette. Then they would once more join the circle of dancers, refreshed.
Presently, however, when the first long passion of grief had been expressed, Nessim sent for the priests who would add the light of tall bloodless candles and the noise of the psalms to the sound of water and sponge — for the body must be washed.
They came at last. The body-washers were the two beadles of the little Coptic Church — ignorant louts both. Here a hideous altercation broke out, for the dead man’s clothes are the perquisites of the layer-out, and the beadles could find nothing in Narouz’ shabby wardrobe which seemed an adequate recompense for the trouble. A few old cloaks and boots, a torn nightshirt, and a small embroidered cap which dated from his circumcision — that was all Narouz owned. Nor would the beadles accept money — that would have been unlucky. Nessim began to rage, but they stood there obstinate as mules, refusing to wash Narouz without the ritual payment. Finally both Nessim and Balthazar were obliged to get out of their own suits in order to make them over to the beadles as payment. They put on the tattered old clothes of Narouz with a shiver of dread — cloaks which hung down like a graduate’s gown upon their tall figures. But somehow the ceremony must be completed, so that he could be taken to the church at dawn for burial — or else the ceremonial mourners might keep up the performance for days and nights together: in the olden times such mourning lasted forty days! Nessim also ordered the coffin to be made, and the singing was punctuated all night by the sound of hammers and saws in the wheelwright’s yard hard by. Nessim himself was completely exhausted by now, and dozed fitfully on a chair, being woken from time to time by a burst of keening or by some personal problem which remained to be solved and which was submitted to his arbitration by the servants of the house.
Sounds of chanting, rosy flickering of candlelight, swish of sponges and the scratching of a razor upon dead flesh. The experience gave no pain now, but an unearthly numbness of spirits.
The sound of water trickling and of sponges crushing softly upon the body of his brother, seemed part of an entirely new fabric of thought and emotion. The groans of the washers as they turned him over; the thump of the body on the table as it turned over.
The soft thump of a hare’s dead body when it is thrown on to a kitchen table…. He shuddered.
Narouz at last, washed and oiled and sprinkled with rosemary and thyme, lay at ease in his rough coffin clad in the shroud which he, like every Copt, had preserved against this moment; a shroud made of white flax which had been dipped in the River Jordan.
He had no jewels or rich costumes to take to the grave with him, but Balthazar coiled the great bloodstained whip and placed it under his pillow. (The next morning the servants were to carry in the body of a wretch whose whole face had been pulped by the blows of this singular weapon; he had run, it seems, screaming, unrecognizable, across the plantation to fall insensible in a dyke and drown. So thoroughly had the whip done its work that he was unidentifiable.)
The first part of the work was now complete and it only remained to wait for dawn. Once more the mourners were admitted to the room of death where Narouz lay, once more they resumed their passionate dancing and drumming. Balthazar took his leave now, for there was nothing more he could do to help. The two men crossed the courtyard slowly, arm in arm, leaning on each other as if exhausted.
‘If you meet Clea at the ferry, take her back’ said Nessim.
‘Of course I will.’ They shook hands slowly and embraced each other. Then Nessim turned back, yawning and shivering, into the house.
He sat dozing on a chair. It would be three days before the house could be purged of sadness and the soul of Narouz ‘sent away’ by the priestly rituals. First would come the long straggling procession with the torches and banners in the early dawn, before the mist rose, the women with faces blackened now like furies, tearing their hair. The deacons chanting ‘Remember me O Lord when Thou hast come to Thy Kingdom’ in deep thrilling voices.