It was by then past midday, and I was bareheaded in the hot sun, and I began to perspire. The boys noticed and, giggling, suggested by gesture that I was warm because of my comical clothing. They seemed to find particularly funny the fact that my spindly legs were exposed to public view but tightly enclosed in my Venetian hose. So I indicated that I found equally risible their baggy and voluminous robes, and suggested that they must be more uncomfortably warm than I was. They argued back that theirs was the only practical dress for that climate. Finally, to test our arguments, we went into a secluded alley cul-de-sac and Daud and I exchanged clothes.
Naturally, when we stripped down to the skin, another disparity between Christian and Muslim became evident, and there was much mutual examination and many exclamations in our different languages. I had not known before exactly what mutilation was involved in circumcision, and they had never before seen a male over the age of thirteen with his fava still wearing its capèla. We all minutely scrutinized the difference between me and Daud—how his fava, because it was always exposed, was dry and shiny and almost scaly, and stuck with bits of lint and fluff; while mine, enclosable or exposable at my whim, was more pliant and velvety to the touch, even when, because of all the attention it was getting, my organ rose erect and firm.
The three Arab boys made excited remarks which seemed to mean “Let us try this new thing,” and that made no sense to me. So the naked Daud sought to demonstrate, reaching behind him to take my candelòto in his hand, then directing it toward his scrawny backside which, bending over, he wiggled at me, meanwhile saying in a seductive voice, “Kus! Baghlah! Kus!” Ibrahim and Naser laughed at that and made poking gestures with their middle fingers and shouted, “Ghunj! Ghunj!” I still comprehended nothing of the words or byplay, but I resented Daud’s taking liberties with my person. I loosed his hand and shoved it away, then hurried to cover myself by getting into the clothes he had doffed. The boys all shrugged good-naturedly at my Christian prudery, and Daud put on my clothes.
The nether garment of an Arab is, like the hose of a Venetian, a forked pair of leg-envelopers. They go from the waist, where they tie with a cord, down to the ankles, where they are snug, but in between they are vastly capacious instead of tight. The boys told me that the Farsi word for that garment is pai-jamah, but the best they could do by way of a French translation was troussés. The Arab upper garment is a long-sleeved shirt, not much different from ours except in its loose and blousy fit. And over that goes an aba, a sort of light surcoat with slits for the arms to go through, and the rest of it hanging loose around the body, almost to the ground. The Arab shoes are like ours, except that they are made to fit any foot, being of considerable length, the unoccupied portion of which curls up and backward over the foot. On the head goes a kaffiyah, a square of cloth large enough to hang well below the shoulders at the sides and back, and it is held on with a cord loosely bound around the head.
To my surprise, I did feel cooler in that ensemble. I wore it for some while before Daud and I exchanged again, and I continued to feel cooler than in my Venetian garb. The many layers of the clothing, instead of being stifling to the skin as I would have expected, seem somehow to entrap what cool air there is and to be a barrier against the sun’s warming it. The clothes, being loose, are quite comfortable and not constrictive.
Because those clothes are so loose, and so easily made looser yet, I could not understand why the Arab boys—and all Arab males of every age—urinate as they do. They squat when they make water, in the same way women do. And furthermore they do it just anywhere, as blandly regardless of the people passing as those passersby are of them. When I expressed curiosity and distaste, the boys wanted to know how a Christian makes water. I indicated that we do it standing up, and preferably invisible inside a licet closet. They made me understand that such a vertical position is called unclean by their holy book, the Quran—and further, that an Arab dislikes to go inside a privy, or mustarah, except when he has to do the more substantial evacuation of his bowels, because privies are dangerous places. On learning that, I expressed still more curiosity, so the boys explained. Muslims, like Christians, believe in devils and demons that emanate from the underworld—beings called jinn and afarit—and those beings can most easily climb up from the underworld by way of the pit dug under a mustarah. It sounded reasonable. For a long time afterward, I could not crouch comfortably over a licet hole for dread of feeling the clutch of talons from underneath.
The street clothes of an Arab man may be ugly to our eyes, but they are less so than the street clothes of an Arab woman. And hers are uglier because they are so unfemininely indistinguishable from his. She wears identically voluminous troussés and shirt and aba, but instead of a kaffiyah headcloth she wears a chador, or veil, which hangs from the crown of her head almost to her feet, before and behind and all around her. Some women wear a black chador thin enough so that they can see dimly through it without being seen themselves; others wear a heavier chador with a narrow slit opening in front of their eyes. Swathed in all those layers of clothes and veil, a woman’s form is only a sort of walking heap. Indeed, unless she is walking, a non-Arab can hardly tell which is her front and which her back.
With grimaces and gestures, I managed to convey a question to my companions. Suppose that, in the manner of Venetian young men, they should go strolling about the streets to ogle the beautiful young women —how would they know if a woman was beautiful?
They gave me to understand that the prime mark of beauty in a Muslim woman is not the comeliness of her face or her eyes or her figure in general. It is the massive amplitude of her hips and her behind. To the experienced eye, the boys assured me, those great quivery rotundities are discernible even in a woman’s street garb. But they warned me not to be misled by appearances; many women, they indicated, falsely padded out their haunches and buttocks to a counterfeit immensity.
I put another question. Suppose that, in the manner of Venetian young men, Ibrahim and Naser and Daud wished to strike up an acquaintance with a beautiful stranger—how would they go about it?
That inquiry seemed to puzzle them slightly. They asked me to elaborate. Did I mean a beautiful strange woman?
Yes. Certainly. What else should I mean?
Not, perchance, a beautiful strange man or boy?
I had earlier suspected, and now I was becoming sure, that I had fallen in with a troop of fledgling Don Metas and Sior Monas. I was not unduly surprised, for I knew that the site of the erstwhile city of Sodom was not far distant to the east of Acre.
The boys were again giggling at my Christian naivete. From their pantomime and their rudimentary French, I gathered that—in the view of Islam and its holy Quran—women had been created solely so that men could beget male children upon them. Except for the occasional wealthy ruling sheikh, who could afford to collect and keep a whole hive of certified virgins, to be used one time apiece and then discarded, few Muslim men utilized women for their sexual enjoyment. Why should they? There were so many men and boys to be had, more plump and beautiful than any woman. Other considerations aside, a male lover was preferable to a female simply because he was male.
There, for an example of the worth intrinsic in the male—they pointed out to me a walking heap of clothing that was a woman, carrying a baby in an extra looped swath of cloth—they could ascertain that the child was a boy baby, because its face was entirely obscured by a crawling swarm of flies. Did I not wonder, they inquired, why the mother did not shoo away the flies? I might have suggested “sheer sloth,” but the boys went on to explain. The mother liked having the flies cover the baby’s face because it was a male infant. Any malicious jinn or afarit hovering about would not easily see that the baby was a valuable male child, hence would be less likely to attack it with a disease or a curse or some other affliction. If the baby had been a girl child, the mother would uncaringly flick the flies away, and let the evil beings see it unobscured, because no demons would bother to molest a female, and the mother would not greatly care even if they did.