somewhere downtown who needed a place to live that was close by and cheap.
This transfer of control was made easier by the death of the Armenian agent in charge of the building, Monsieur Grigor, who used to administer the property of the millionaire Hagop Yacoubian with the utmost honesty and accuracy, sending the proceeds in December of each year to Switzerland, where Yacoubian’s heirs had migrated after the Revolution. Grigor was succeeded as agent by Maitre Fikri Abd el Shaheed, the lawyer, who would do anything provided he was paid, taking, for example, one large percentage from the former occupant of the iron room and another from the new tenant for writing him a contract for the room.
The final outcome was the growth of a new community on the roof that was entirely independent of the rest of the building. Some of the newcomers rented two rooms next to one another and made a small residence out of them with all utilities (latrine and washroom), while others, the poorest, collaborated to create a shared latrine for every three or four rooms, the roof community thus coming to resemble any other popular community in Egypt. The children run around all over the roof barefoot and half naked and the women spend the day cooking, holding gossip sessions in the sun, and, frequently, quarreling, at which moments they will exchange the grossest insults as well as accusations touching on one another’s honor, only to make up soon after and behave with complete goodwill toward one another as though nothing has happened. Indeed, they will plant hot, lip-smacking kisses on each other’s cheeks and even weep from excess of sentiment and affection.
The men pay little attention to the women’s quarrels, viewing them as just one more indication of that defectiveness of mind of which the Prophet — God bless him and grant him peace — spoke. These men of the roof pass their days in a bitter and wearisome struggle to earn a living and return at the end of the day exhausted and in a hurry to partake of their small pleasures — tasty hot food and a few pipes of tobacco (or of hashish if they have the money), which they either smoke in a water-pipe on their own or stay up to smoke while talking with the others on the roof on summer nights. The third pleasure is sex, in which the people of the roof revel and which they see nothing wrong with discussing frankly so long as it is of a sort sanctioned by religion. Here there is a contradiction. Any of the men of the roof would be ashamed, like most lower-class people, to mention his wife by name in front of the others, referring to her as “Mother of So-and-so,” or “the kids,” as in “the kids cooked mulukhiya today,” the company understanding that he means his wife. This same man, however, will feel no embarrassment at mentioning, in a gathering of other men, the most precise details of his private relations with his wife, so that the men of the roof come to know almost everything of one another’s sexual activities. As for the women, and without regard for their degree of religiosity or morality, they all love sex enormously and will whisper the secrets of the bed to one another, followed, if they are on their own, by bursts of laughter that are carefree or even obscene. They do not love it simply as a way of quenching lust but because sex, and their husbands’ greed for it, makes them feel that despite all the misery they suffer they are still women, beautiful and desired by their menfolk. At that certain moment when the children are asleep, having had their dinner and given praise to their Lord, and there is enough food in the house to last for a week or more, and there is a little money set aside for emergencies, and the room they all live in is clean and tidy, and the husband has come home on Thursday night in a good mood because of the effect of the hashish and asked for his wife, is it not then her duty to obey his call, after first bathing, prettying herself up, and putting on perfume? Do these brief hours of pleasure not furnish her with proof that her wretched life is somehow, despite everything, blessed with success? It would take a skilled painter to convey to us the expressions on the face of a woman on the roof of a Friday morning, when, after her husband has gone down to perform the prayer and she has washed off the traces of love-making, she emerges to hang out the washed bedding — at that moment, with her wet hair, her flushed complexion, and the serene expression in her eyes, she looks like a rose that, watered with the dew of the morning, has arrived at the peak of its perfection.
The darkness of night was receding, heralding a new morning, and a dim, small light on the roof shone from the window of the room belonging to Shazli the doorkeeper, where his teenage son Taha had spent the night sleepless with anxiety. Now he performed the dawn prayer, plus the two superrogatory prostrations, then sat on the bed in his white gallabiya reading from
Taha continued to read the prayers until the light of morning shone into the chamber and little by little life started to stir in the iron rooms — voices, cries, laughter and coughing, doors shutting and opening, and the smell of hot water, tea, coffee, charcoal, and tobacco. For the inhabitants of the roof it was just the start of another day; Taha el Shazli, however, knew that on this day his fate would be decided forever. After a few hours, he would present himself for the character interview at the Police Academy — the last hurdle in the long race of hope. Since childhood, he has dreamed of being a police officer and has devoted all his efforts to realizing that dream. He has applied himself to memorizing everything for the general secondary examination and as a result obtained a score of 98 percent (Humanities) without private tutoring (apart from a few review groups at the school, for which his father had only just been able to come up with the money). During summer vacations he joined the Abdeen Youth Center (for ten pounds a month) and put up with the exhausting body-building exercises in order to acquire the athletic physique that would allow him to pass the physical fitness tests at the Police Academy.
In order to realize this dream, Taha has courted the police officers in the district until they are all his friends, both those of the Kasr el Nil police station and of the Kotzika substation that belongs to it. From them, Taha has learned all the details relating to the admission tests for the police and found out too about the twenty thousand pounds that the well-to-do pay as a bribe to ensure their children’s acceptance into the college (and how he wishes he possessed such a sum!). In order to realize this dream, Taha el Shazli has also put up with the meanness and the arrogance of the building’s inhabitants.
Since he was little he had helped his father run errands for people, and when his intelligence and academic excellence manifested themselves, the inhabitants reacted in different ways. Some encouraged him to study, gave him generous gifts, and prophesied a glorious future for him. Others, however (and there were many of these), were somehow disturbed by the idea of “the high-flying doorkeeper’s son” and tried to convince his father to enroll him in vocational training as soon as he finished intermediary school “so that he can learn a trade that will be of use to you and to himself,” as they would say to elderly “uncle” Shazli, with a show of concern for his welfare. When Taha enrolled in general secondary school and continued to do well, they would send for him on exam days and entrust him with difficult tasks that would take a long time, tipping him generously to tempt him, while concealing a malign desire to keep him from his studies. Taha would accept these tasks because of his need for cash but would go on wearing himself out with study, often going one or two days without sleep.
When the general secondary exam results came out and he obtained a higher score than the children of many in the building, the grumblers started to talk openly. One of them would run into another in front of the elevator and ask him sarcastically if he had offered his congratulations to the doorkeeper on his son’s high marks; then he would add bitingly that the doorkeeper’s son would soon join the Police Academy and graduate as an officer with two stars on his epaulettes. At this point the other person would candidly reveal his annoyance, first praising Taha’s character and his hard work, then going on to say in a serious tone of voice (as though he had the general principle and not the individual in mind) that jobs in the police, the judiciary, and sensitive positions in general should be given only to the children of people who were somebody because the children of doorkeepers, laundrymen, and such like, if they attained any authority, would use it to compensate for the inferiority complexes and other neuroses they had acquired during their early childhood. Then he would bring his speech to an end by cursing Abd el Nasser, who had introduced free education, or quote as authority the saying of the Prophet — God bless him and grant him peace — “Teach not the children of the lowly!”
These same residents started picking on Taha when the results appeared and finding fault with him for the most trivial of reasons, such as washing the car and forgetting to put the floormats back in place, or being a few minutes late in the performance of an errand to somewhere far away, or buying ten things for them from the market and forgetting one. They would insult him deliberately and unmistakably in order to push him into responding that he would not put up with such insults because he was an educated person, which would be their golden opportunity to announce to him the truth — that here he was a mere doorkeeper, no more and no less, and if he didn’t like his
