The Paradise was born on Earth: Mauritius island

Geography

Mauritius is an island nation off the coast of the African continent in the southwest Indian Ocean, about 900 kilometres east of Madagascar. In addition to the island of Mauritius, the Republic includes the islands of St. Brandon, Rodrigues and the Agalega Islands.

Mauritius is part of the Mascarene Islands, with the French island of Réunion 200 km to the southwest and the island of Rodrigues 570 km to the northeast. This archipelago was formed in a series of undersea volcanic eruptions, as the African plate drifted over the Réunion hotspot. They are no longer volcanically active, and the hotspot now rests under Réunion. The island of Mauritius itself is formed around a central plateau, with its highest peak in the southwest, Piton de la Petite Rivière Noire at 828 metres. Around the plateau, the original crater can still be distinguished from several mountains.

The island's capital and largest city is Port Louis, in the northwest. Other important towns are Curepipe, Vacoas, Phoenix, Quatre Bornes, Rose-Hill and Beau-Bassin.

Climate

Mauritius has a tropical maritime climate, with relatively little seasonal variation in temperatures, and generally pleasant and sunny on the coast year round. Winter from May to October is warm and dry. Summer from November to April is hot, humid and rainy. Cyclones occur between January and March. Sea breezes blow all year, especially on the east coast, and the inland central plateau around Curepipe is cooler and rainy year round.

The temperature on the coastal areas varies between 22°C in winter and 34°C in summer. The sea temperature varies between 22°C and 27°C. In the central part of the island, the maximum daytime temperature varies from about 19°C in August to about 26°C in February. The western and northern regions are warmer and relatively drier than the East and the South.

Fauna & Flora
 

The island is well known for its natural beauty. 

Mauritius boasts a huge range of sea treasures and infinite wealth. The Mauritian sea never fails to surprise: multi-coloured fish, moray eels, magnificent coral beds.
Skin-diving masks, flippers and scuba diving equipment. Enjoy one of the happiest experiences in the world! Whether you are in a diving suit or in a submarine, Mauritius can introduce you to the secrets of its submarine world.

One of the most spectacular ways to explore the ocean beds is to go on board the Blue Safari submarine. You will enjoy a superb encounter with the marine life and get a chance to see various wrecks dating back to the 17th century. Night diving, «honeymoon» diving and training sessions are available.

The flora of Mauritius is composed of 700 species of indigenous plants. Many of these plants are threatened with extinction. This is because there is less than 2% of their natural habitat left, and because introduced plants and animals compete and destroy thein fruits and seedlings.

History of Mauritius

Discovery
 

It has been frequently hypothesized that Mauritius was first discovered by the Arabs but this is without proof. The first historical evidence of the existence of an island which we now know as Mauritius, is on a map produced by the Italian cartographer Alberto Cantino in 1502. Cantino shows three islands which are thought to represent the Mascarenes (Reunion, Mauritius and Rodrigues) and calls them diba margabin, dina aroby and dina morare. What is known is that the mediaeval Arab world called the Indian Ocean island region, Waqwaq.

Portuguese sailors (1507–1513)
Mauritius was discovered and visited by the Portuguese between 1507 and 1513.

An official world map by Diogo Ribeiro described “from west to east, the first island, ‘’Mascarenhas’’, the second, ‘’Santa Apolonia’’ and the third, ‘’Domingo Froiz’’. The three islands (Réunion, Mauritius and Rodrigues) were discovered some years earlier by chance during an exploratory expedition of the coast of the Golf of Bengal lead by Tristão da Cunha. The expedition ran into a cyclone and was forced to modify course. Thus, the ship ‘’Cirne’’ of the captain Diogo Fernandes Pereira, came into view of Réunion island on 9 February 1507. They called the island ‘’Santa Apolonia’’ in honor of that day’s saint. Mauritius was discovered during the same expedition and received the name of ‘’Cirne’’ and Rodrigues that of ‘’Diogo Fernandes’’. Five years later, the islands were visited by Dom Pedro de Mascarenhas who left the name ‘’Mascarene’’ for the whole region. The Portuguese took no interest in these isolated islands. They were already implanted in Asia in Goa, on the coast of Malabar, on the island of Ceylon (now Sri-Lanka) and on the Malaysian coast where their main establishments were located.

Their main African base was in Mozambique, therefore the Portuguese navigators preferred to use the Mozambican canal to go to India. The Comoros at the north proved to be a more practical port of call. Thus no permanent colony was established on the island by the Portuguese.

In 1598, a Dutch expedition consisting of eight ships set sail from the port of Texel (Netherlands) under the orders of admirals Jacques Cornelius Van Neck and Wybrandt Van Warwyck towards the Indian subcontinent. The eight ships ran into foul weather after passing the Cape of Good Hope and were separated. Three found their way to the northeast of Madagascar whereas the remaining five regrouped and sailed in a southeasterly direction. On 17 September, the five ships under the orders of Admiral Van Warwyck came into view of the island. On 20 September, they entered a sheltered bay which they gave the name of ‘’Port de Warwick’’ (present name is “Grand Port”). They landed and decided to name the island "Prins Maurits van Nassaueiland", after Prince Maurits (Latin version: Mauritius) of the House of Nassau, the stadtholder of Holland, but from those days, only the name Mauritius has remained. On 2 October, the ships took to the sea again towards Bantam.

From then on, the island’s ’’Port de Warwick’’ was used by the Dutch as a stopover after long months at sea. In 1606, two expeditions came for the first time to what would later become Port-Louis in the northwest part of the island. The expedition, consisting of eleven ships and 1,357 men under the orders of Admiral Corneille came into the bay, which they named “Rade des Tortues” (literally meaning Harbor of the Tortoises) because of the great number of terrestrial tortoises they found there.

From that date, Dutch sailors shifted their choice to “Rade des Tortues” as harbor. In 1615, the shipwrecking and death of governor Pieter Both, who was coming back from India with four richly laden ships in the bay, caused the route to be considered as cursed by Dutch sailors and they tried to avoid it as much as possible. In the meantime, the British and the Danes were beginning to make incursions into the Indian Ocean. Those who landed on the island freely cut and took with them the precious bark of the Ebony trees, then found in profusion all over the island.

Dutch colonization (1638–1710)
 

Dutch colonization started in 1638 and ended in 1710, with a brief interruption between 1658 and 1666. Numerous governors were appointed at the head of the island during which it was inhabited, but the continuous hardships like cyclones, droughts, pest infestations, lack of food and illnesses finally took their toll and the island was abandoned definitely in 1710.

The island was not permanently inhabited for the forty years since discovery by the Dutch, but in 1638 Cornelius Gooyer established the first permanent Dutch settlement in Mauritius with a garrison consisting of twenty-five persons. He thus became the first governor of the island. In 1639, thirty more men came to reinforce the Dutch colony. Gooyer was instructed to develop the commercial potential of the island, but he did nothing of the sort, so he was recalled. His successor was Adriann van der Stel who began the development in earnest, developing the export of Ebony bark. For the purpose, Van der Stel bought 105 Malagasy slaves to the island. Within the first week, about sixty slaves were able to run away into the forests and about only twenty of them were eventually recaptured.

In 1644, the islanders were faced with many months of hardships, due to delayed shipment of supplies, bad harvests and cyclones. During those months, the colonists could only rely on themselves by fishing and hunting. Nonetheless, Van der Stel secured the shipment of 95 more slaves from Madagascar, before being transferred to Ceylon. His replacement was Jacob van der Meersh. In 1645, the latter brought in 108 more Malagasy slaves. Van der Meersh left Mauritius in September 1648 and was replaced by Reinier Por.

In 1652, more hardships befell on the colonists, masters and slaves alike. The population was then of about a hundred people. The continuing hardships affected the commercial potential island and a pullout was ordered in 1657. On 16 July 1658, almost all the inhabitants left the island, except for a ship’s boy and two slaves who had taken shelter in the forests. Thus the first attempt at colonization by the Dutch ended badly.

In 1664, a second attempt was made, but this one also ended badly as the men chosen for the job abandoned their sick commander, Van Niewland, without proper treatment and the latter eventually died.
 

From 1666 to 1669, Dirk Jansz Smient administered the new colony at Grand Port, with the cutting down and export of Ebony trees as the main activity. When Dirk Jansz Smient left, he was replaced by George Frederik Wreeden. The latter died in 1672, drowned with five other colonists during a reconnaissance expedition. His replacement would be Hubert Hugo. The later was a man of vision and wanted to make the island into an agricultural colony. His vision was not shared by his superiors and eventually could not fully develop his vision.

Issac Johannes Lamotius became the new governor when Hugo left in 1677. Lamotius governed until 1692, when he was deported to Batavia for judgment for persecuting a colonist whose wife had refused his courtship. Thus in 1692 a new governor, Roelof Deodati, was appointed. Even if he tried to develop the island, Deodati faced many problems, like cyclones, pest infestations, cattle illnesses and droughts. Discouraged, Deodati eventually gave up and his replacement would be Abraham Momber Van de Velde. The latter fared no better and eventually became the last Dutch governor of the island for that period. Thus the Dutch abandoned the island definitely in 1710.

Treatment of slaves
 

Slaves were not particularly well treated by the colonists and revolts or the act of organizing one was severely repressed and punished. Some punishments consisted of amputation of various parts of the body and exposure in the open air for a day as example to others, eventually culminating in condemned slaves’ execution at sunset.

Legacy of the Dutch
 

•Providing the name for the country and for many regions over the whole island. Some examples include the ‘Pieter Both’ mountain, the ‘Vandermeersh’ region near Rose-Hill as well as many other names.
•Introduction of sugar cane plants from Java
•Decimating the local dodo and giant tortoise population for food and by introducing competing species and pests, sometimes involuntarily.
•Clearing of large swaths of forests for Ebony bark exploitation
Abandoned by the Dutch, the island became a French colony when, in September 1715, Guillaume Dufresne D'Arsel landed and took possession of this port of call on the route to India. He named the island "Isle de France", but it was only in 1721 that the French started their occupation. However, it was only as from 1735, with the arrival of the most illustrious of French governor, Mahé de La Bourdonnais, that the "Isle de France" started developing effectively.

Mahé de La Bourdonnais established Port Louis as a naval base and a ship-building centre. Under his governorship, numerous buildings were built, a number of which are still standing today: part of Government House, the Chateau de Mon Plaisir at Pamplemousses and the Line Barracks. The island was under the administration of the French East India Company which maintained its presence until 1767.

From that year until 1810, the island was in charge of officials appointed by the French Government, except for a brief period during the French Revolution, when the inhabitants set up a government virtually independent of France.

During the Napoleonic wars, the "Isle de France" had become a base from which French corsairs organised successful raids on British commercial ships. The raids continued until 1810 when a strong British expedition was sent to capture the island. A preliminary attack was foiled at Grand Port in August 1810, but the main attack launched in December of the same year from Rodrigues, which had been captured a year earlier, was successful. The British landed in large numbers in the north of the island and rapidly overpowered the French, who capitulated. By the Treaty of Paris in 1814, the "Isle de France" which was renamed 'Mauritius' was ceded to Great Britain, together with Rodrigues and the Seychelles. In the act of capitulation, the British guaranteed that they would respect the language, the customs, the laws and the traditions of the inhabitants.

British rule (1810–1968)
 

Despite the only French naval victory (during the Napoleonic Wars) of Battle of the Grand Port on 19 and 20 August 1810 by the fleet commanded by Pierre Bouvet, Mauritius was captured on the 3 December 1810 by the British under Commodore Josias Rowley. Their possession of the island was confirmed four years later by the Treaty of Paris (1814). French institutions, including the Napoleonic code of law, were maintained. The French language was at that moment still used more widely than English.

The British administration, which began with Robert Farquhar as governor, was followed by rapid social and economic changes. One of the most important events was the abolition of slavery in 1835. The planters received a compensation of two million pounds sterling for the loss of their slaves which had been imported from Africa and Madagascar during the French occupation.

Mauritian Creoles trace their origins to the plantation owners and slaves who were brought to work the sugar fields. Indo-Mauritians are descended from Indian immigrants who arrived in the nineteenth century to the Aapravasi Ghat in order to work as indentured laborers after slavery was abolished in 1833. Included in the Indo-Mauritian community are Muslims (about 17% of the population) from the Indian subcontinent. The Franco-Mauritian elite controls nearly all of the large sugar estates and is active in business and banking. As the Indian population became numerically dominant and the voting franchise was extended, political power shifted from the Franco-Mauritians and their Creole allies to the Indo-Mauritians.

Conflicts arose between the Indian community (mostly sugarcane labourers) and the Franco-Mauritians in the 1920s, leading to several – mainly Indian – deaths. Following this the Mauritius Labour Party was founded in 1936 by Maurice Cure to safeguard the interest of the labourers. Cure was succeeded a year later by Emmanuel Anquetil who tried to gain the support of the port workers. After his death, Guy Rozemond took over the leadership of the party.

Indentured labour, the coolie trade and "coolitude"
 

When slavery was abolished in 1834, an attempt was made to secure a cheap source of adaptable labour for intensive sugar plantations in Mauritius. Indentured labour began with Chinese, Japanese, African and Malagasy labourers, but ultimately, it was India which was to supply the much needed coolies to Mauritius. This period of intensive use of Indian labour took place during British rule, with many brutal episodes and a long struggle for respect from the indentured. The island soon became the key-point in the coolie trade, as thousands of Indians set from Calcutta or Karikal to modify the social, political and economic physionomies of the island, but also beyond, till the West Indies.

The meeting of people from mosaic India, China, Africa and Europe began a process of hybridation and intercultural frictions and dialogues, which poet Khal Torabully has termed "coolitude".

Towards independence
 

Elections in 1947 for the newly created Legislative Assembly marked Mauritius' first steps toward self-rule and was won by the Labour Party, headed by Guy Rozemont. It was the first time the elite Francophones were ousted out of power. An independence campaign gained momentum after 1961, when the British agreed to permit additional self-government and eventual independence. A coalition composed of the Mauritian Labour Party (MLP), the Muslim Committee of Action (CAM) of Sir Abdool Razack Mohamed, and the Independent Forward Bloc (IFB) – a traditionalist Hindu party – won a majority in the 1967 Legislative Assembly election, despite opposition from Franco-Mauritian and Creole supporters of Gaetan Duval's and Jules Keoing's Mauritian Social Democratic Party (PMSD). The contest was interpreted locally as a referendum on independence. The election was won by a small margin. The constituency No. 15 was capital to the winning of the pro-independence coalition. The MLP led alliance was able to win this constituency only due to the support of the CAM, Sir Seewoosagur Ramgoolam, MLP leader and chief minister in the colonial government, became the first prime minister after independence, on March 12, 1968. This event was preceded by a period of communal strife, brought under control with assistance from British troops.The communal strife that preceded independence lead to around 300 deaths.

From independence to the end of the twentieth century
 

The 1970s saw the emergence of the Mouvement Militant Mauricien/Parti Socialiste Mauricien (MMM/PSM) led by Paul Bérenger. The MMM was founded in 1970 and had three initial leaders, Paul Bérenger, Dev Virasawmy and Juneid Jeeroobarkhan. The MMM won its first election in a by election of constituency No.5 by electing Dev Virasawmy. Until 1982, Sir Seewoosagur was Prime Minister, his Labour Party in coalition with Duval's PMSD. In 1982, the coalition of Mouvement Militant Mauricien/Parti Socialiste Mauricien came to power in a landslide electoral victory, with Anerood Jugnauth as Prime Minister and Harish Boodhoo as the deputy Prime Minister. The coalition split in 1983, with Anerood Jugnauth forming the Mouvement Socialiste Mauricien (MSM), which became the governing party, with Jugnauth as Prime Minister. Sir Seewoosagur subsequently became Governor-General, although the MSM planned to make the country a republic within the Commonwealth, with him as President. An attempt to make the country a republic in 1990, with Bérenger as President failed, owing to political opposition.

Following Sir Seewoosagur's death, his son, Navin Ramgoolam succeeded him as leader of the MLP. However, the MLP and PMSD were defeated at the 1991 election, which saw Sir Anerood Jugnauth re-elected. On March 12, 1992 Mauritius finally became a republic within the Commonwealth, with Cassam Uteem as president.

Navin Ramgoolam formed a coalition with the MMM at the parliamentary elections in 1995, leaving the MSM in opposition.

Present day
 

At the next elections in 2001, Sir Anerood Jugnauth’s MSM, in coalition with Paul Bérenger’s MMM was returned to power, with Sir Anerood Jugnauth appointed as prime minister. He subsequently retired as Prime Minister after 3 years and assumed the office of President. For the remaining time of the elected government the Prime Minister’s post was filled by Paul Bérenger. At the 2005 general elections, the MLP led Alliance Sociale coalition won the elections and Navin Ramgoolam became Prime Minister. Sir Anerood Jugnauth remains at the presidency.

Abu el-Abbas el-Mursi Mosque from Alexandria, Egypt

The most important historic mosque in Alexandria, Egypt, as well as a very beautiful one, is considered to be that of Abu El Abbas El Mursi. Constructed in 1775 by Algerians, it was built over the tomb of the thirteenth century Murcia Andalusan saint, Ahmed Abu al-Abbas al-Mursi (Abu'l 'Abbas) who joined and then lead, as a devout Sufi, the Shadhali brotherhood. Abu El Abbas El Mursi is in himself a very interesting story.

His entire name was Sheikh Shehab El Din Abu El Abbas Ahmed Ibn Umar Ibn Mohamed Al Ansary El Mursi. He was born in Andalusia (an autonomous district of Spain, the capital of which is Seville) in 616 H (1219 AD) to a wealthy family in the trading business. He was therefore well educated, having been instructed in the Quran, Sunna and Shehab, and he grew up helping his father in the trading business. He was also known for his honesty and for his many contributions to the needy.

He left Spain with his family in 640 H (1242 AD) in the face of increasing Christian control over Spain. He was accompanied by his father, brother, and his mother. However, his parents did not make it to Tunisia, their destination. In Tunisia, Shehab heard about El Sheikh Abu El Hassan El Shazly and he accompanied him in his journey to Alexandria. Many Muslim scholars and religious people chose to live in Alexandria after the Christian began to dominate Spain. 

El Sheikh El Shazly was fond of Shehab and in return Abu al-Abbas became one of his best students. Abu al-Abbas married El Shazly’s daughter and had two daughters and a son from her. Shehab Abu El Abbas El Mursi lived 43 years in Alexandria as a Muslim teacher until he died in 686 H (1286 AD).

The site of the modern mosque has a long history. At first, it was only the tomb of Abu El Abbas El Mursi, which remains today on its original site. The tomb was placed in a small building near the eastern harbor of Alexandria.

In the year 1307 AD, El Sheikh Zein El Din Ibn El Qattan, one of the richest traders of Alexandria, visited the tomb. Reverent of the Muslim scholar, he ordered his men to build a mausoleum and a dome for the tomb. He also built a fine mosque with a small square minaret. He even funded an Iman for the small mosque. The tomb was placed under the dome to the right hand side of the entrance. The mosque became a place of pilgrimage for many Muslims from Egypt and Morocco who passes through Alexandria during their Hej journey to and from Mecca.

However, by 1477, the mosque was neglected and in bad need of repair. Therefore, when Gaqmas El Zahry, the ruler of Alexandria, visited it, he ordered that the mosque be renovated. At the same time, he built himself a tomb alongside that of Abu al-Abbas, where he also was buried after his death. Once again in 1596 AD, the mosque was renewed after a visit by Sheikh Abu al Abbas El Khurzemy, who also built himself a tomb in the complex. However, though the original structure does incorporate older elements, it was Sheikh Abu el Hassan El Maghreby who, after visiting the small mosque in 1775, ordered the building of the current one on this site.However, by 1477, the mosque was neglected and in bad need of repair. Therefore, when Gaqmas El Zahry, the ruler of Alexandria, visited it, he ordered that the mosque be renovated. At the same time, he built himself a tomb alongside that of Abu al-Abbas, where he also was buried after his death. Once again in 1596 AD, the mosque was renewed after a visit by Sheikh Abu al Abbas El Khurzemy, who also built himself a tomb in the complex. However, though the original structure does incorporate older elements, it was Sheikh Abu el Hassan El Maghreby who, after visiting the small mosque in 1775, ordered the building of the current one on this site. 

Nevertheless, by 1863, the current mosque was in a bad state once more, unfit for holding prayer services. Therefore, Ahmed El Kakhakhny, one of Alexandria's most famous builders, renewed the current mosque and afterwards, a number of the houses that were built up around the mosque were removed to make more space. Afterwards, Ali Mubarak, and educational leader in Egypt, described it as, "wide, strong, and fine looking and the practice of Islam is being done there in its best manner." By now, the mosque was operated under the Awqaf (Waqf), a governmental endowment for Islamic affairs, which provided Imans as well as caretakers. A mulid, or Islamic religious festival was also established to celebrate the birth of Abu El Abbas, which lasted eight days every year.

King Farouk, whose aim it was to build Cairo into the Paris on the Nile, also sought to make Alexandria the Jewel of the Mediterranean. There, he built a wide square known as "Midan el Masaged", or the "Square of Mosque" covering some 43,200 square meters. The Mosque of Abu el Abbas el Mursi was the focal point and center of this square, and it is surrounded by five other mosques, among which is that of al-Busiri and Yaqut al- 'Arshi. As part of this building program, the mosque was once again rebuilt by the government in the beautiful Arabian style that was popular during the Ayyubid Period, the time when Abu El Abbas El Mursi first came to Alexandria from Spain. They also paid special attention to the mausoleum of the saint during these renovations, leaving it in its original position.

This was a major rebuilding of the mosque. The walls of the mosque stand 23 meters high and dressed in artificial stone, while the minaret, situated on the southern side, rises to 73 meters. It has an Ayoubids design, with four sections. The first section is about 15 meters high and square in shape. The second one is four meters high with eight sides. The third level is about 15 high with sixteen sides, while the uppermost level is 3.25 meters high with a circular shape. The top of the minaret is covered with brass and and has an Islamic moon finale.

The mosque has two main entrances. The one on the north overlooks the square and faces the street leading to the Royal Palace of Ras at-tin. The eastern door also overlooks the square. The stairs of the entrances are made of Egyptian granite.

The main part of the mosque, internally, is an octagon, with sides measuring 22 meters. The internal walls are also dressed in artificial stone, though there is a mosaic dada 5.60 meters high. The entire area of the mosque is 3000 square meters. The ceiling, supported by sixteen columns made of Italian granite which in turn support arches, soars 17.20 overhead. The ceilings are decorated with arabesque.

The columns are solid, or monolithic, including their capital and base. They are octagonal in shape, measuring .85 meters in diameter and 8.60 meters in height. In the center of the ceiling is an elevated skylight with eight sides, known as a Shokhsheikha, that is 24 meters above floor level and 51 meters side. Each side of the skylight actually has three windows of colored glass in arabesque designs, set into aluminum frames. This skylight is surrounded by four domes, placed over the four mausoleums within the complex. The domes have an inner and outer layer. The inner one forming the ceiling stand 22 meters high, and are 5 meters in diameter. The upper domes measure 7.5 meters in diameter and stand 11 meters above the lower domes. The floors are paved in white marble.

The doors, minbar and windows are made of joined and finely carved teak, citronia and walnut. The minbar is 6.35 meters high, capped by a dome, and has verses of Quran written at the top in French gold. The mihrab of the mosque, located in the Qibla wall, stands at the base of the mosque's minaret. It is flanked by two columns of Egyptian granite measuring three meters in height. At the end of each column, the name of Mohamed is written in the Kufic style of Arabic writing. The main rule in Islam, ”There is no god except Allah and Mohamed is the prophet of Allah,” is written twice, also flanking the mihrab.

The mayda, an absolution area, along with the lavatories, are arranged on the western side of the mosque with their own entrance that overlooks the square.

According to a Royal desire, the necessary alterations were made to reserve special quarters for women, with a private entrance, in order that they can perform their religious rites. The Ministry of Waqfs completed the construction of the mosque at the beginning of 1943 at a total cost of about 140,000 LE. It would seem that this amount of funds paid for a very exquisitely beautiful monument that stands as a lasting memory to Alexandria's most beloved Muslim saint.

Traveling in Egypt - short advices

CULTURE

Egypt is a Middle Eastern country and has Middle Eastern customs. Whether Muslim or Copt, the Egyptians are deeply religious and religious principles govern their daily lives. Combined with religious belief is commitment to the extended family. Each family member is responsible for the integrity of the family and for the behavior of other members, creating an environment that would be envied by many people in the West. Certainly, the result is that the city of Cairo is much safer than any western metropolis.

Yet when westerners visit Egypt they are often apprehensive. Their views of Egyptians and Arabs, fomented by unkind and untrue media stories, often bear no relation to reality. Travelers are often surprised by their friendly, hospitable reception and take home with them good feelings about Egypt and its population.

Egyptians have been raised in a social environment steeped in Islam, a background that can color their decision-making in a way difficult for foreigners to understand. Yet it is precisely this training that makes Egyptians some of the most charming and helpful of hosts. By understanding the culture and with consideration for your hosts, you can be a welcome guest in Egypt.

RELIGIOUS LIMITS

Devout Muslims do not drink alcohol though most do not object to others imbibing in reasonable amounts. If in doubt, ask. In addition to the prohibition on alcohol, the faithful do not use drugs or eat pork, which is considered unclean. Explicit sexual material--magazines, photos, tapes, or records--is illegal and subject to confiscation.

Keep in mind that proselytizing is illegal in Egypt. Foreigners actively working to convert Egyptians have been asked to leave. Remember, almost all the Egyptians are either conservative devoted Muslims or Copts.

Moral Codes

In Egypt there are hardly any restrictions on foreign women. Ticket lines, for example, are occasionally segregated. Women should line up with other women (especially since the lines are usually shorter). On buses, the driver may want you to be seated in the front with other women. On the metro lines, the first car is usually reserved for women.

For men, speaking to an unknown Egyptian woman is a breach of etiquette. Take care in any liaisons you form because some families still follow ancient traditions.

SOCIAL MORES

In general, Egyptians are most accommodating and they will go out of their way to help you and respond to any questions you have. Most Egyptians require little personal space and will stand within inches of you to talk. You will find that whenever you start talking with an Egyptian, you will inevitably draw a crowd, and often the Egyptians will start discussing among themselves over the correct answer to a question.

Invitations

Egyptians, if offered anything, will refuse the first invitation which is customary. Therefore (unless you're dealing with Egyptians used to Western frankness) you should do the same. If the offer is from the heart and not just politeness, it will be repeated. If you're invited into a home, especially in small villages, and have to refuse, the householder will often press for a promise from you to visit in the future, usually for a meal. If you make such a promise, keep it, for having foreign guests is often considered a social coup. If you fail to arrive, your would-be host will be humiliated. To repay invitations, you may host a dinner in a restaurant, a common practice.

Baksheesh

Please do not offer tips to professionals, businessmen, or others who would consider themselves your equals. You may seriously offend them by your act.

Women

Before the famous Egyptian feminist Hoda Shaarawi deliberately removed hers in 1922, the veil was worn in public by all respectable middle-class and upper-class women, Muslim, Jew, or Christian. By 1935, however, veils were a comparative rarity in Egypt, though they continued to be worn as an item of fashion in neighboring countries like Syria and Jordan for 30 more years and have remained obligatory in the Arabian Peninsula to this day.

Nowadays in Egypt, most of the Muslim women still wear the veil demonstrating either modesty or Muslim piety. One reason this is favored by many young professional women, is that it tends to discourage male advances, physical or verbal.

From the 1930s onwards, Egyptian women began to enter into business and the professions. Thus by 1965, thanks in part to social changes affected in the course of the July Revolution, Egypt could boast a far higher proportion of women working as doctors, dentists, lawyers, professors, diplomats, or high officials than might have been found in the US or in any European country outside of Scandinavia.

Women Traveling Alone

In Egypt, before the revolution, a woman traveling alone was generally safe, but she could be noticed, less in large cities than in the country. 

These days, it is better to come in a touristic group or if it is a must to travel alone in Egypt, make sure that you have everything settled there: from hotel booking, to driver to pick you up from the airport, and if it is possible, even someone you know and you trust, to wait you there (this is for your safety due to the criminals that are still out there free after they were released from prisons). However, if problems do occur, seek help from the police or any shop nearby.

Although you probably will never be accosted, take simple precautions as you would anywhere: don't walk in deserted areas alone or in empty dark streets, don't go in neighborhoods you don't know and sure, avoid to take taxi's from the street (if you are in Cairo always take the white taxi - that is the safest one and the honest one - who counts your real road and the right amount to pay for it). 

Although most invitations are innocent, don't accept them from strangers and don't enter in conversations with them.

VISITOR RESPONSIBILITIES

Visiting Mosques

Major tourism mosques are open to the public unless services are in progress (the main service is on Friday at noon). Other mosques are not. Keep in mind that a mosque differs from a western church in that Christian churches are considered houses of God, while mosques are more a gathering place for the faithful of Islam. Unless otherwise posted, tickets to some that have been restored are sold by the caretaker for about LE3-6. All visitors to mosques, mausoleums, and madrasas must remove their shoes. Most Muslims walk around in their stockings but those mosques that are major tourist attractions have canvas overshoes available; a tip of 50PT to LE1 is in order for the people who put them on for you. Women must cover bare arms and should also have a hat or a head scarf (remember, on a visit in Egypt in 1992, Princess Diana of Wales was covering her hair and let out her shoes before she enters in el Azhar from Cairo). 

Princess Diana of Wales in el Azhar - May 12, 1992

The Mosque at the Citadel offers the canvas overshoes for 5 LE or one dollar.

Crime and Drugs

Crime in Egypt was before revolution nearly nonexistent, and violence was usually limited to family feuds. After the revolution, things are still healing in Egypt, but from my own experience, I'm telling you that if you follow all the steps from above, you have nothing to be afraid off. However, in tourism areas some pickpockets and petty thieves may exists, so be careful and remember that the ever helpful tourism police are usually nearby. Women must be cautious, especially in out-lying areas. Stay completely away from drugs and leave yours at home.

The gift of Allah

Ancient Egyptians, depending on their wealth and status, could have a varied diet, but central to their nourishment was bread and beer. From very early on, both were consumed at every meal, by everyone, and no meal was considered complete without them. Bread, nutritionally, provided protein, starch and trace nutrients, and it also played much the same role as beer in the Egyptian economy as well as in cult rituals. However, some flour caused severe abrasion of the teeth particularly among those who depended upon bread as their main source of nourishment. But this affected all classes and even Amenhotep III suffered badly from such problems.

Bread was made from a variety of ingredients, though often only a specific species of wheat was thought best (Triticum aestivum), though almost any cereal was suitable. Depending on the type of flour, the structure and texture of a loaf could be very different, and just as today, all breads were not light, risen or spongy.

Thankfully, the climate of Egypt, which is very arid in many locations, is responsible for preserving a rich record of organic materials, including bread loaves. Hundreds of specimens have survived, mostly from funerary offerings that have found their way into the museums of the world. These even include fragments from Predynastic graves of the Badarian culture. Talk about stale! These loaves are over five thousand years old.

These ancient loaves, though a direct source of evidence about ancient Egyptian bread and baking, have actually not been studied much by modern scholars. Hence, though many breads and cakes are known from historical documents, their distinguishing features are in fact unknown. Some scholars have suggested that pesen-bread was a flat round loaf, not unlike that found in Egypt today. However, preserved loaves have shown that breads of the same shape were not always made from the same ingredient or the same recipe and, therefore, may not have been known by the same name. For example, extant hand-formed conical loaves were frequently made from emmer wheat (Triticum dicoccum), though one known specimen was made mostly from figs (Ficus carica). At the same time, various shapes and textures of bread could also be made from the same batch of dough.

We mostly know the process of baking from the evidence of artistic scenes in which it is depicted. For example, one of the best examples comes from a relief in a 5th Dynasty tomb at Saqqara belonging to Ti. However, there are also Old Kingdom statuettes that portray baking activities. Middle Kingdom models, notably from the tomb of Meketra, also provide some details, as well as give us a idea of a busy, robust bakery. Also, several tombs at Beni Hasan contain bread-making scenes, and at least one other is found in the New Kingdom wall paintings of Nebamun's tomb on the West Bank of Thebes (modern Luxor).

The preparations for making bread in Ancient Egypt were somewhat more difficult that in our modern times, principally because of the distinctive nature of their staple wheat, emmer, which differs in some properties from most modern wheat used to make bread. Emmer was used into the Ptolamic Period. Today, typical bread wheat (Triticum aestivum) has ears that easily separate into chaff and grain when threshed. The traditional process for processing it uses winnowing and sieving to remove the chaff from the grain.

However, emmer requires more extensive processing, which at least in families was usually performed by women. Usually, only enough grain was ground at one time to fill the needs of a day's meals.

After threshing, it breaks into packets called spikelets, each of which is a thick envelope of chaff that tightly surround two kernels. Prior to winnowing and sieving to clean the chaff from the kernels, a process is needed to break the chaff apart without damaging the grain.

From various research and experimental evidence, we do have some idea of the procedures employed to processes the spikelets by the ancient Egyptians. We believe that whole spikelets were moistened with a small amount of water and than pounded with wooden pestles in limestone mortars. Since the water made the spikelets pliable, the chaff could be shredded without crushing the grain kernels inside. This was not a time consuming process, although the ancient Egyptian mortars were usually small and several batches of spikelets had to be processed before enough freed kernels were produced to make bread for even a family. Even after this added process, the released grain kernels and broken chaff then had to be tried, probably under the sun. Afterwards, it went through a series of winnowing steps, and sieving, The sieves made from rushes and the like were not very efficient and allowed grains of sand and little flakes of stone to remain in the flour, especially when soft mill stones were used. In fact, the last step in the process was the removal of final fragments of chaff which were picked out by hand.

Next, the the whole grain was milled into flour, usually using a flat grinding stone known as a saddle quern. From Neolithic times through the Old Kingdom, these grinding stones were placed on the floor, which made the process difficult. However, tombs scenes of the Middle Kingdom show the querns raised onto platforms, called quern emplacements. Some of these have been excavated at a few New Kingdom sites. They made life much easier, and probably made the work quicker as well. Modern experimentation with these devices has shown that no grit was required to aid the milling process, as has sometimes been suggested by scholars, and the the texture of the flour could be precisely controlled by the miller. 

Baking also evolved over ancient Egypt's long history. Excavation of a bakery dating to the Old Kingdom at Giza evidences that heavy pottery bread molds were set in rows on a bed of embers to bake the dough placed within them. By the Middle Kingdom, square hearths were used, and the pottery moulds were altered into tall, narrow, almost cylindrical cones. Then, by the New Kingdom, a new oven was introduced with a large, open-clay cylinder encased in thick mud bricks and mortar. The flat disks of dough, perhaps leavened, were slapped onto the pre heated inner oven wall. When baked, they peeled off and were caught before they could fall into the embers below.

Bread loaves are especially numerous in tombs of the New Kingdom, and are not limited as to size, shape or decorations. In fact, some loaves were formed into recognizable shapes, such as fish and human figures. Others were not as fancy, taking simple shapes such as disks and fans. The dough textures of these loaves range from very fine to mealy, mostly only indicating the people, as today, probably had preferences in the type of bread they liked to eat. Whole or coarsely cracked cooked grains were often added, creating a texture not unlike modern multigrain breads. Emmer flower was almost always used for these loaves. Barley (Hordeum vulgare) was very rarely used in these bread loaves, and the amount that does show up is in such small amounts that it may have accidentally gotten into the mix. Somtimes, the sour dough left over from the previous day might be added, or some barm from the last time beer was brewed. There were flavorings, such as coriander seeds (Coriandrum sativum), honey, butter, eggs, oil an herbs, as well as fruits such as dates (Phoenix dactylifera) which were occasionally added. Yeast might also be added to some recipes, but leavening was not always used.

Seemingly, brad flavored with more exotic ingredients were probably only infrequently available to the poorer classes of Egyptians, though more research is needed to determine what breads were available to the various social classes. Unfortunately, funerary loaves comprise most of our evidence of early breads, which might not be representative of the day-to-day variety. However, the remains of cereal-processing equipment and baking installations at settlements sites has provided some evidence for the preparation of ancient Egyptian bread, and these sites may yet yield up more typical loaves.

Food of the Pharaohs and ancient Egyptians

Doubtless, ancient Egypt's probably eat better than many others in the ancient world. After all, KMT, a name for ancient Egypt refers to its rich, dark, fertile soil and we have no doubt that since the invention of agriculture, Egyptians, with the Nile Valley and Delta, had a distinct advantage over many others when it came to food. Of course, there were lean times, when the inundation of the Nile failed them, but most often, this was not the case. In fact, we find many statues and pictures of ancient Egyptians who are well overweight.

However, it is very easy to describe any process in ancient Egypt in too broad of terms. We also must keep in mind that ancient Egypt spans thousands of years, and during that period their diets varied to some extent, while new foods were also added to their menus.

Bread and Cereal Food

Agriculture existed from an early date in Egypt. For the common people of Egypt, cereal foods formed the main backbone of their diet from the predynastic period onward Even for the rich, this staple mean generally consisted of a variety of different breads, often with other ingredients mixed in.

Sometimes these ingredients were purposeful, while at other times not. Because of the crude utensils used to make bread, quartz, felspar, mica, ferro magnesium minerals and other foreign bodies, including germs were almost always present in the flour. bread was made by mixing the dough, kneading it with both hands or sometimes with the feet in large containers. Yeast, salt, spices, milk and sometimes butter and eggs were then added, before the bread was placed in a baking form or patted into various shapes.

At first it was cooked in open fires or even on the embers. But from the Old Kingdom on, bread-molds were used which were preheated, wiped with fat and filled with the dough. Slowly this process became more sophisticated.

In the Middle Kingdom, tall, tapered bread ovens with a firebox at the bottom, a grating and domed, upper compartment which was open at the top were used. At first, and really for even later common consumption, bread was usually cooked in the shape of a pancake. However, later bread was made in long or round rolls, and sometimes even shaped into figures, particularly for ceremonial purposes. Large, soft griddle cakes were also made, just as in Nubia today.

Sometimes thick loaves were made, with a hollow center that was then filled with beans, vegetables or other items. Sometimes flat bread was made with raised edges in order to hold eggs, or other fillings. Eventually, bread was made with various other ingredients, but there was no distinction between bread and pastries. Yet bread was often sweetened with honey or dates, or flavored with sesame, aniseed or fruit.

Vegetables

Obviously, even for the poor, other items such as vegetables, fruit and fish were consumed, all gifts of the Nile. They often ate beans, chick peas, lentils and green peas, just as modern Egyptians do today. Leeks and Egyptian lettuce was also popular. garlic were eaten, as well as thought to repel agents of diseases, and onions were popular, as well as being used for medical purposes. Though Herodotus tells us otherwise, radishes do not appear to have been consumed much.

Fruit

Chances are we do not know all the different types of fruit consumed. The most popular fruit in ancient Egypt was probably dates, which are rich in sugar and protein. While the rich used honey as a sweetener, the poor more often employed dates. They were also dried for later consumption, and were sometimes fermented to make wine.

We know that figs were eaten, but mostly from illustrations and references. Grapes were popular when available, and were also sun-dried to make raisins. Persea Mimusops laurifolia we know from the food left in tombs, as well as pomegranates, which have been found as far back as the 12th Dynasty.

We have even found a watermelon in the New Kingdom tomb of Nebseni. We only know of Egyptian plums from the New Kingdom, and the peach does not show up until the Ptolemaic (Greek) period. Olives were probably bought into Egypt with the Hyksos in the Second Intermediate Period, but walnuts and carob pods (St. John's bread) are only known from the New Kingdom onward.

Meat, Fish and Poultry

While it is difficult to believe that certain meats, such as fish and wild poultry did not show up fairly frequently on the tables of common people, we are told by Egyptologists that it was for the most part only the rich who regularly feasted on most meat. The poor ate geese, ducks, quails, cranes and other species, and from the New Kingdom onward raised domesticated fowl. Most edible fish from the Nile were consumed, though some fish, such as the genera Lepidotus and Phragus and a few others were forbidden because of their connection with the myth of Osiris.

In some locations, even the Nile perch was worshiped, and therefore never eaten. While fish were roasted or boiled, most frequently they were salted and preserved and dried in the sun.

Beef from cattle was frequently eaten by the rich, but appeared on the tables of common people usually only during festive occasions, when a sheep or goat might be slaughtered. We also see from tomb paintings, the preparation of wild game such as antelope, ibex, gazelles and deer. Pork was eaten, though the animal was associated with the evil god Seth. Early on it was widely consumed in Lower Egypt, but rarely in Upper Egypt. Yet we know that pigs were later bred and pork widely eaten throughout Egypt.

Dairy Products

While milk, cheese and butter are not well attested to, at least in text, we certainly believe that the early Egyptians were familiar with all of these dairy products. We do find a number of scenes showing men carrying what appears to be pots of milk or cream, and in one Theban tomb from the 19th dynasty, we find a seated woman pulling white cones of what is probably butter or cheese out of a large vessel.

Fats and Oil 

There were also a number of different oils and fat used in the preparation of food. We know of beef, goat and other fats, and the Egyptian language had 21 different names for vegetable oils obtained from sesame, caster-oil plants, flax seed, radish seed, horseradish, safflower and colocynth. Horseradish oil was particularly popular. Oil and fat was mostly used for frying meat and vegetables, though food was also cooked in milk or butter.


Seasonings and Sweeteners


Sea salt, because of its connection to the evil Seth, was not consumed but salt from the Siwa Oasis was available. Pepper, however, only appears from the Greek period, but other spices were also used, including aniseed, cinnamon, coriander, cumin, dill, fennel, fenugreek, marjoram, mustard and thyme. Sugar itself does not appear in the Egyptian diet until late in history, though honey was used by the rich for a sweetener, but was probably too expensive for the poor.
Common people used various fruits as sweeteners, though the most popular seems to have been dates. Without doubt, because of Egypt's rich soil and lush vegetation, the rich of Egypt probably always ate well, even during times of drought. In the worst of times, common people probably suffered to some extent, but mostly they were probably fed well, though not as lavishly as the rich.
Banquets were frequent, as were various festivals and other celebrations, and at these times, it is likely that everyone enjoyed the bounty of the Black Land. In fact, it is likely that their superior nutrition had much to do with their success in the ancient world.

Common bakeries were not known until the New Kingdom, but larger kitchens were manned for work gangs, the military as well as the royal household and temple personnel. Common meals were often served with beer, or for the very rich, wine. Beer was fermented mostly from wheat, though occasionally stale bread was utilized. Notation: While one may discover "ancient Egyptian recipes" on the internet, text for recipes on cooking food are notoriously absent from the archaeological record.