Influenced by their belief in predestination, the men display, in times of distressing uncertainty, an exemplary patience, and, after any afflicting event, a remarkable degree of resignation and fortitude, approaching nearly to apathy;[411] generally exhibiting their sorrow only by a sigh, and the exclamation of “Allah kereem!” (God is bountiful!)—but the women, on the contrary, give vent to their grief by the most extravagant cries and shrieks. While the Christian blames himself for every untoward event which he thinks he has brought upon himself, or might have avoided, the Muslim enjoys a remarkable serenity of mind in all the vicissitudes of life. When he sees his end approaching, his resignation is still conspicuous: he exclaims, “Verily to God we belong; and verily to Him we return!” and to those who inquire respecting his state, in general his reply is, “Praise be to God! Our Lord is bountiful!”—His belief in predestination does not, however, prevent his taking any step to attain an object that he may have in view; not being perfectly absolute, or unconditional: nor does it in general make him careless of avoiding danger; for he thinks himself forbidden to do so by these words of the Kur-án,[412] “Throw not yourselves[413] into perdition;” excepting in some cases; as in those of pestilence and other sicknesses; being commanded, by the Prophet, not to go into a city where there is a pestilence, nor to come out from it. The lawfulness of quarantine is contested among Muslims; but the generality of them condemn it. The same belief in predestination renders the Muslim utterly devoid of presumption with regard to his future actions, or to any future events. He never speaks of anything that he intends to do, or of any circumstance which he expects and hopes may come to pass, without adding, “If it be the will of God;” and, in like manner, in speaking of a past event of which he is not certain, he generally prefaces or concludes what he says with the expression “God is all-knowing” (or, “— most knowing.”). Benevolence and charity to the poor are virtues which the Egyptians possess in an eminent degree, and which are instilled into their hearts by religion; but from their own profession it appears that they are as much excited to the giving of alms by the expectation of enjoying corresponding rewards in heaven, as by pity for the distresses of their fellow-creatures, or a disinterested wish to do the will of God. It may be attributed, in some measure, to the charitable disposition of the inhabitants, that beggars are so numerous in Cairo. The many handsome “Sebeels,” or public fountains (buildings erected and endowed for the gratuitous supply of water to passengers), which are seen in this city, and the more humble structures of the same kind in the villages and fields, are monuments of the same virtue.