The angel came down to earth bearing a message of peace. He swept over the pyramids of Giza and landed in the heart of Cairo. People gathered around to witness the heavenly being, capturing the moment through the camera lenses on their phones. The world watched this miracle unfold — taking in the angel’s magnificent wings, which arched off his back in a graceful curve. His skin glistened in the sun like fine copper while his hair fell below his shoulders in flowing locks like unkempt wool. And when he spoke, the people listened, for his voice was like the song of a nightingale bearing the promise of a brighter future. The angel spoke of love and peace, of fear and hatred, of humanity and the eternal light. His words reached the ear of the president, who feared his own stardom would be diminished. He ordered his intelligence agencies to act, and so they did. The angel made the evening news — they called him a criminal, an anarchist, a troublemaker, an outcast. They said he fled from Heaven under a cloud of shame, with the goal of chaos and war. They censored his speeches and erased his online presence. And still the angel stood in the heart of Cairo and called for freedom while the people listened with open hearts. In his growing fear, the president deployed the army, which surrounded the angel and took aim at his chest. The angel smiled for he knew the battle had been won. He removed a single daffodil from his pocket and planted it in the cement beneath his feet. He then spread his resplendent wings and took off, ascending the heavens, his purpose achieved.
It had been a bad morning from the onset. It started with a flood from the bathroom which cracked the lower wall and damaged her one and only painting of any expense. She didn’t have insurance. It was a real shame.
The painting was The Paradox of Color. It was an original. It was the first original piece of art she’d bought. The gallery shipped it to her and it arrived with a crate of champagne. They knew they’d gone to town with the sale’s close. The adrenalin rush isn’t something she’d forget.
“Hallo?” I say, voice still sleep-drunk. I sit up in bed.
I don’t know why he’s calling me from an unknown number. My anger rouses itself and beats me to the mouthpiece. “I know. It’s three in the morning. What the fuck, dude?”
We do not see the hut when the lights first come up, and then we see it. Its inhabitants are not interested in us, perhaps because their problems do not concern us. These women spend their days waiting for a man, and they know that one day he will come. Lights shine upstage from the front of the stage, illuminating a door in the back wall. Neither fully open nor quite shut, it swings gently on its hinges, creaking intermittently, as though the fitful wind outside the hut is knocking to make its presence known within. Then the light sweeps downstage and to the right: we see a flight of stairs rising to the princess’s room, mirrored by a flight on the left leading down to their larder. Centre stage is an old-fashioned, rectangular dining table—or rather, it is simply old: it has no identifiable fashion. Around this table there are four chairs, the back of one slightly higher than the rest. The chairs are not neatly arranged but are scattered about as though hastily vacated. Between them wend the backs of two women dressed in black, cleaning the shabby furnishings and complaining.
Human behaviour flows from three main sources: desire, emotion, and knowledge.
– Plato, BC 427–347
Always I have and will
Scatter god and gold to the four winds.
When we meet, I delight in what the Book forbids.
And flee what is allowed.
– Abu Nuwas, AD 756–813
The moment a man questions the meaning and value of life, he is sick, since objectively neither has any existence; by asking this question one is merely admitting to a store of unsatisfied libido to which something else must have happened, a kind of fermentation leading to sadness and depression.
– Sigmund Freud, 1937
The revolution is for the sake of life, not death.
― Herbert Marcuse, 1977
Eros is an issue of boundaries.
– Anne Carson, 1986
“Hi, I’m writing a piece on Arab porn and would love to get your input…”
“Why would I be relevant to Arab porn?”
“Porn meaning explicit web content, or sexual self expression in general.”
“I see. Well, okay. I’d like to read what you’re writing but I don’t want to contribute. Not because I’m against the idea. I just don’t feel like revealing anything at this point, or I don’t have anything to reveal. I don’t want to explain myself or my sexuality or whatever.”
There is no escaping the fact. Since 2011, I haven’t been in downtown Cairo except twice, heavily sedated and only for as long as it took to run my unavoidable errand. With the help of medication, my condition had improved enough for me to go there frequently when the protests started in January that year, instead of being confined to Heliopolis as usual. After I was shot with a pellet gun and had to run away from hospital on the first day of protests, for a few weeks I returned to the hotspots of the revolution, but tear gas, shooting and all kinds of attacks often forced me (along with everyone else) to run for my life. This fucked it all up again, in time. Protest hotspots became indistinguishable from vast, crowded spaces too far from home. And, succumbing to my terror of both, I confined myself to Heliopolis.
The following excerpt is from Tales from the Nation’s Archive: Raya and Sakina’s Men: A social and political history, the late Salah Eissa’s vast and discursive study of the lives and the worlds of the notorious serial-killers Raya Bint Ali Al Hammam and her sister Sakina, and their husbands Hasballah Saeed Maraei and Mohammed Abdel Aal.
Raya and Sakina and their husbands were arrested in Alexandria in early 1921 on suspicion of murder and it soon became clear that they had been responsible for the disappearance of a number of women in the neighbourhood of Labban where they ran an illegal (unlicensed) brothel. They were thought to be guilty of the robbery and murder of at least seventeen women, many of whom had worked for them as prostitutes. They were hanged in 1921.
Public attention focused on the sisters: the combination of their gender and the violence, sexual promiscuity and general unashamed degradation of their lives generated a fascination which fed into the many films and plays that dealt with their murders.
There is no way for me to measure how much time this day was coming, but it seems to have been destined to arrive to me since always. There are no means left to escape it, and I recognise that even if I had them, I would only be postponing what will never go away, and I accept the need to face it. There is nothing but my conscience and my self now left to live with. It is time to take account – this once and always. However as I start to take account I find it difficult to know where to begin, if not the fact of my forgetting what it was that I would like to come to terms with. For perhaps it is this very lack of memory that I need to take account of. Not the memory of my deeds – although those deeds may be remembered in the course of my account to cause me many hours of shame and wishful thinking – but the memory of the reason I was given this existence, my forgetting of which cause has been the cause of my regrettable behaviours.