Alexandria and Cairo morning express was late. It puffed into the Gare du Caire slow, noisy, venting black smoke and white steam to mingle among palms and acacias in the park across the tracks from the station house.
Of course the train was late. Waldetar the conductor snorted good-naturedly at those on the platform. Tourists and businessmen, porters from Cook's and Gaze's, poorer, third-class passengers with their impedimenta - like a bazaar -: what else did they expect? Seven years he'd made the same leisurely run, and the train had never been on time. Schedules were for the line's owners, for those who calculated profit and loss. The train itself ran on a different clock - its own, which no human could read.
Waldetar was not an Alexandrian. Born in Portugal, he now lived with a wife and three children near the railroad yards in Cairo. His life's progress had been inevitably east; having somehow escaped the hothouse of his fellow Sephardim he flew to the other extreme and developed an obsession with ancestral roots. Land of triumph, land of God. Land of suffering, also. Scenes of specific persecution upset him.
But Alexandria was a special case. In the Jewish year 3554 Ptolemy Philopator, having been refused entrance to the temple at Jerusalem, returned to Alexandria and imprisoned many of the Jewish colony there. Christians were not the first to be put on exhibition and mass-murdered for the amusement of a mob. Here Ptolemy, after ordering Alexandria's Jews confined in the Hippodrome, embarked on a two-day debauch. The king, his guests and a herd of killer elephants fed on wine and aphrodisiacs: when all had been up to the proper level of blood-lust, the elephants were turned loose into the arena and driven upon the prisoners. But turned (goes the tale) on the guards and spectators instead, trampling many to death. So impressed was Ptolemy that he released the condemned, restored their privileges, and gave them leave to kill their enemies.
Waldetar, a highly religious man, had heard the story from his father and was inclined to take the common-sense view. If there is no telling what a drunken human will do, so much less a herd of drunken elephants. Why put it down to God's intervention? There were enough instances of that in history, all regarded by Waldetar with terror and a sense of his own smallness: Noah's warning of the Flood, the parting of the Red Sea, Lot's escape from annihilated Sodom. Men, he felt, even perhaps Sephardim, are at the mercy of the earth and its seas. Whether a cataclysm is accident or design, they need a God to keep them from harm.
The storm and the earthquake have no mind. Soul cannot commend no-soul. Only God can.
But elephants have souls. Anything that can get drunk, he reasoned, must have some soul. Perhaps this is all "soul" means. Events between soul and soul are not God's direct province: they are under the influence either of Fortune, or of virtue. Fortune had saved the Jews in the Hippodrome.
Merely train's hardware for any casual onlooker, Waldetar in private life was exactly this mist of philosophy, imagination and continual worry over his several relationships - not only with God, but also with Nita, with their children, with his own history. There's no organized effort about it but here remains a grand joke on all visitors to Baedeker's world: the permanent residents are actually humans in disguise.T his secret is as well kept as the others: that statues talk (though the vocal Memnon of Thebes, certain sunrises, been indiscreet), that some government buildings go mad and mosques make love.
Passengers and baggage aboard, the train overcame its inertia and started off only a quarter of an hour behind schedule toward the climbing sun. The railway from Alexandria to Cairo describes a rough arc whose chord points southeast. But the train must first angle north to skirt Lake Mareotis. While Waldetar made his way among the first-class compartments to gather tickets, the train passed
Of course the train was late. Waldetar the conductor snorted good-naturedly at those on the platform. Tourists and businessmen, porters from Cook's and Gaze's, poorer, third-class passengers with their impedimenta - like a bazaar -: what else did they expect? Seven years he'd made the same leisurely run, and the train had never been on time. Schedules were for the line's owners, for those who calculated profit and loss. The train itself ran on a different clock - its own, which no human could read.
Waldetar was not an Alexandrian. Born in Portugal, he now lived with a wife and three children near the railroad yards in Cairo. His life's progress had been inevitably east; having somehow escaped the hothouse of his fellow Sephardim he flew to the other extreme and developed an obsession with ancestral roots. Land of triumph, land of God. Land of suffering, also. Scenes of specific persecution upset him.
But Alexandria was a special case. In the Jewish year 3554 Ptolemy Philopator, having been refused entrance to the temple at Jerusalem, returned to Alexandria and imprisoned many of the Jewish colony there. Christians were not the first to be put on exhibition and mass-murdered for the amusement of a mob. Here Ptolemy, after ordering Alexandria's Jews confined in the Hippodrome, embarked on a two-day debauch. The king, his guests and a herd of killer elephants fed on wine and aphrodisiacs: when all had been up to the proper level of blood-lust, the elephants were turned loose into the arena and driven upon the prisoners. But turned (goes the tale) on the guards and spectators instead, trampling many to death. So impressed was Ptolemy that he released the condemned, restored their privileges, and gave them leave to kill their enemies.
Waldetar, a highly religious man, had heard the story from his father and was inclined to take the common-sense view. If there is no telling what a drunken human will do, so much less a herd of drunken elephants. Why put it down to God's intervention? There were enough instances of that in history, all regarded by Waldetar with terror and a sense of his own smallness: Noah's warning of the Flood, the parting of the Red Sea, Lot's escape from annihilated Sodom. Men, he felt, even perhaps Sephardim, are at the mercy of the earth and its seas. Whether a cataclysm is accident or design, they need a God to keep them from harm.
The storm and the earthquake have no mind. Soul cannot commend no-soul. Only God can.
But elephants have souls. Anything that can get drunk, he reasoned, must have some soul. Perhaps this is all "soul" means. Events between soul and soul are not God's direct province: they are under the influence either of Fortune, or of virtue. Fortune had saved the Jews in the Hippodrome.
Merely train's hardware for any casual onlooker, Waldetar in private life was exactly this mist of philosophy, imagination and continual worry over his several relationships - not only with God, but also with Nita, with their children, with his own history. There's no organized effort about it but here remains a grand joke on all visitors to Baedeker's world: the permanent residents are actually humans in disguise.T his secret is as well kept as the others: that statues talk (though the vocal Memnon of Thebes, certain sunrises, been indiscreet), that some government buildings go mad and mosques make love.
Passengers and baggage aboard, the train overcame its inertia and started off only a quarter of an hour behind schedule toward the climbing sun. The railway from Alexandria to Cairo describes a rough arc whose chord points southeast. But the train must first angle north to skirt Lake Mareotis. While Waldetar made his way among the first-class compartments to gather tickets, the train passed
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