Around 1871 Nathalie took the children and left her husband for Trophimowsky, who had abandoned his own wife and family. They left Russia, staying in Turkey and then Italy before settling in Geneva. Around 1872 Nathalie gave birth to Augustin; de Moerder, who came to Switzerland in a failed attempt to reconcile with Nathalie, accepted the son as his own and allowed him to have his surname, but the boy's older siblings believed that Trophimowsky was the father. General de Moerder died several months later, and despite their separation had arranged for his estate to pay Nathalie a considerable regular income. The family remained in Switzerland. Four years later Eberhardt was born, and was registered as Nathalie's illegitimate daughter. Biographer Françoise d'Eaubonne speculated that Eberhardt's biological father was the poet Arthur Rimbaud, who had been in Switzerland at the time. Other historians consider this unlikely and find it more likely that Trophimowsky was the father, noting that Nathalie and Trophimowsky were rarely apart, that Eberhardt's birth did not impact negatively on their partnership, and that Eberhardt was Trophimowsky's favourite child. Biographer Cecily Mackworth speculated that Eberhardt's illegitimacy was due to Trophimowsky's nihilist beliefs, which rejected traditional concepts of family.
Eberhardt was well educated; along with the other children in the family, she was home-schooled by Trophimowsky. She was fluent in French, spoke Russian, German and Italian, and was taught Latin, Greek, and classical Arabic. She studied philosophy, metaphysics, chemistry, history, and geography, though she was most passionate about literature, reading the works of authors including Pierre Loti, Jean-Jacques Rousseau, Leo Tolstoy, Voltaire and Émile Zola while she was a teenager, and was also an admirer of the poets Semyon Nadson and Charles Baudelaire. At an early age she began wearing male clothing, enjoying its freedom, and her nonconformist father did not discourage her. The children of de Moerder resented their stepfather, who forbade them from obtaining professions or leaving the home, and effectively used them as slaves to tend to his extensive gardens. Eberhardt's sister Nathalie married against Trophimowsky's wishes in 1888, and was subsequently cut off from the rest of the household. Nathalie's departure had a profound effect on Eberhardt's childhood, as she had been responsible for most of the home duties; the household subsequently suffered from a lack of hygiene and regular meals.
Sometime prior to 1894, Eberhardt began corresponding with Eugène Letord, a French officer stationed in the Sahara who had placed a newspaper advertisement for a pen pal. Eberhardt asked him for every detail he could give her about life in the Sahara, also informing him of her dreams of escaping Geneva alongside her favourite sibling, Augustin. Letord encouraged the two of them to relocate to Bône, Algeria, where he could assist them in establishing a new life. In a series of circumstances that remain unclear though involving financial debts and ties to Russian revolutionist groups with which he was affiliated, Augustin fled Geneva in 1894. Eberhardt probably assisted him initially but was unable to keep track of his whereabouts despite making constant inquiries. In November 1894 Eberhardt was informed by a letter that Augustin had joined the French Foreign Legion and was assigned to Algeria. Though she was at first furious with Augustin's decision, Eberhardt's anger did not last; she asked him to send her a detailed diary of what he saw in North Africa.
Eberhardt relocated to Bône with her mother in May 1897. They initially lived with David and his wife, who both disapproved of the amount of time Eberhardt and her mother spent with Arabs. Eberhardt and her mother did not like the Davids' attitude, which was typical of European settlers in the area, and later avoided the country's French residents, renting an Arabic-style house far from the European quarter. Eberhardt, aware that a Muslim woman could go out neither alone nor unveiled, dressed as a man in a burnous and turban. She expanded on her previous studies of Arabic, and became fluent within a few months. She and her mother converted to Islam. Mackworth writes that while Eberhardt was a "natural mystic", her conversion appeared to be largely for practical reasons, as it gave her greater acceptance among the Arabs. Eberhardt found it easy to accept Islam; Trophimowsky had brought her up as a fatalist and Islam gave her fatalism a meaning. She embraced the Islamic concept that everything is predestined and the will of God. Although Eberhardt largely devoted herself to the Muslim way of life, she frequently partook of marijuana and alcohol and had many lovers. According to a friend, Eberhardt "drank more than a Legionnaire, smoked more kief than a hashish addict and made love for the love of making love". She was heterosexual, but often treated sexual intercourse as impersonal. The reason for her Arabic companions' tolerance of her lifestyle has been debated by biographers. According to Mackworth, the "delicate courtesy of the Arabs" led them to treat Eberhardt as a man because she wished to live as one. Eberhardt's behaviour made her an outcast with the French settlers and the colonial administration, who watched her closely. Seeing no reason why a woman would choose the company of impoverished Arabs over her fellow Europeans, they eventually concluded she must be an English agent, sent to stir up resentment towards the French.
Eberhardt spent her money recklessly in Algiers, and quickly exhausted the funds left to her by her mother; she would often spend several days at a time in kief dens. Augustin, ejected from the Foreign Legion due to his health, returned to Geneva alongside Eberhardt in early 1899. They found Trophimowsky in poor health, suffering from throat cancer and traumatised by the loss of Eberhardt's mother and Vladimir, who had committed suicide the previous year. Eberhardt nursed her father, growing closer to him. She also commenced a relationship and became engaged to Riza Bey, an Armenian diplomat with whom she had been friends and possibly lovers when she was seventeen. Though Trophimowsky approved of the engagement, the relationship soon ended. Historian Lesley Blanch attributes the relationship's downfall to Bey being assigned to Stockholm. Trophimowsky died in May. Blanch attributes the death to a chloral overdose, with which Eberhardt may have intentionally euthanised him. Eberhardt intended to sell the villa, although Trophimowsky's legitimate wife opposed the execution of the will. After several weeks of legal contentions, Eberhardt mortgaged the property and returned to Africa on the first available ship. With both parents dead, she considered herself free of human attachments and able to live as a vagabond. Eberhardt relinquished her mother's name, and called herself Si Mahmoud Saadi. She began wearing male clothing exclusively and developed a masculine personality, speaking and writing as a man. Eberhardt behaved like an Arab man, challenging gender and racial norms. Asked why she dressed as an Arab man, she invariably replied: "It is impossible for me to do otherwise." A few months later, Eberhardt's money ran low, and she returned to Geneva to sell the villa; due to the legal troubles there was little to no money available.
Encouraged by a friend, she went to Paris to become a writer but had little success. While in Paris Eberhardt met the widow of Marquis de Morès. Although de Morès had been reportedly murdered by Tuareg tribesmen in the Sahara, no one had been arrested. When his widow learned that Eberhardt was familiar with the area where de Morès died, she hired her to investigate his murder. The job benefited Eberhardt, who was destitute and longed to return to the Sahara. She returned to Algeria in July 1900, settling in El Oued. According to Sahara expert R. V. C. Bodley, Eberhardt made little effort to investigate de Morès' death; Bodley considered this due to a combination of the unwillingness of the French to co-operate in an investigation and Eberhardt's fatalism rather than deliberate dishonesty. Word eventually got back to the de Morès widow about Eberhardt's lackluster investigation, and she subsequently cut off her funding.
After spending two months in Batna with Ehnni, the French ordered her to leave North Africa without explanation; as an immigrant, she had no choice but to comply. Ehnni requested permission from his military superiors to marry Eberhardt (which would have enabled her to stay), but his request was denied. She traveled to France in early May 1901, staying with Augustin and his wife and daughter in Marseille. In mid-June she was summoned back to Constantine to give evidence at the trial of her attacker, who maintained his statement that God had ordered him to kill Eberhardt, though expressed remorse towards her. Eberhardt said that she bore no grudge against Abdallah, forgave him, and hoped that he would not be punished. Abdallah received life imprisonment although the prosecutor had asked for the death penalty. When the trial ended, Eberhardt was again ordered to leave the country. She returned to live with Augustin, working with him (disguised as a man) as a dock labourer. Eberhardt and Augustin's family lived in appalling poverty. Eberhardt's health deteriorated, and she repeatedly suffered from fevers. She attempted suicide while in Marseille, one of several attempts she would make over the course of her life. Eberhardt continued to write during this time, working on several projects including her novel Trimardeur.
After a short time living with Ehnni's family, the couple relocated to Algiers. Eberhardt became disappointed with Ehnni, whose only ambition after leaving the army appeared to be finding an unskilled job that would allow him to live relatively comfortably. She increased her own efforts as a writer, and several of her short stories were printed in the local press. She accepted a job offer from Al-Akhbar (English: The News) newspaper publisher Victor Barrucand in March 1902. Eberhardt became a regular contributor to the newspaper; Trimardeur began appearing as a serial in August 1903. Barrucand and Eberhardt formed a friendship, though Barrucand was frequently frustrated with his new employee's work ethic. Eberhardt's articles arrived irregularly, as she would only write when she felt like doing so. Her job paid poorly, but had many benefits. Through Barrucand's contacts, Eberhardt was able to access the famous zawiya of Lalla Zaynab. Eberhardt spoke highly of her time with Zaynab, though never disclosed what the two discussed; their meeting caused concern among the French authorities.
Barrucand dispatched Eberhardt to report on the aftereffects of the 2 September 1903 Battle of El-Moungar. She stayed with French Foreign Legion soldiers and met Hubert Lyautey, the French general in charge of Oran, at their headquarters. Eberhardt and Lyautey became friends and, due to her knowledge of Islam and Arabic, she became a liaison between him and the local Arab people. While Eberhardt never ceased protesting against any repressive actions undertaken by the French administration, she believed that Lyautey's approach, which focused on diplomacy rather than military force, would bring peace to the region. Although details are unclear, it is generally accepted that Eberhardt also engaged in espionage for Lyautey. Concerned about a powerful marabout in the Atlas Mountains, Lyautey sent her to meet with him in 1904.
At the time of her death, Eberhardt's possessions included several of her unpublished manuscripts. Lyautey instructed his soldiers to search for all of her papers in the aftermath of the flood, and posted those that could be found to Barrucand. After reconstructing them, substituting his own words where the originals were missing or too damaged to decipher, he began to publish her work. Some of what he published is considered to be more his work than Eberhardt's. Barrucand also received criticism for listing himself as the co-author of some of the publications, and for not clarifying which portions of text were his own. The first posthumous story, "Dans l'Ombre Chaude de l'Islam" (In the Warm Shadow of Islam) received critical acclaim when it was published in 1906. The book's success drew great attention to Eberhardt's writing and established her as among the best writers of literature inspired by Africa. A street was named after Eberhardt in Béchar and another in Algiers. The street in Algiers is in the outskirts; one writer at the time commented there was a sad symbolism in the fact the street "begins in an inhabited quarter and peters out into a wasteland". She was posthumously seen as an advocate of feminism and decolonisation; according to Hedi Abdel-Jaouad in Yale French Studies, her work may have begun the decolonisation of North Africa. Eberhardt's relationship with Lyautey has triggered discussion by modern historians about her complicity in colonialism.
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Mackworth 1977, p. 11. - Mackworth, Cecily (1977). The Destiny of Isabelle Eberhardt. Quartet Books. ISBN 0-7043-3172-1.
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Mackworth 1977, p. 12. - Mackworth, Cecily (1977). The Destiny of Isabelle Eberhardt. Quartet Books. ISBN 0-7043-3172-1.
Chouiten 2012, pp. 59–66. - Chouiten, Lynda (2012). Dictionary of Literary Biography: Orientalist Writers. Vol. 366. Coeli Fitzpatrick. pp. 59–66. ISBN 978-0-7876-8184-5. http://go.galegroup.com/ps/i.do?id=GALE%7CH1200014308&v=2.1&it=r&p=LitRC&sw=w&asid=e10954f3af5aaacd0aa455088ad51d17
Mackworth 1977, p. 12. - Mackworth, Cecily (1977). The Destiny of Isabelle Eberhardt. Quartet Books. ISBN 0-7043-3172-1.
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Bodley 1968, p. 144. - Bodley, R.V.C. (1968). The Soundless Sahara. Robert Hale Limited. ISBN 978-0-7091-0066-9. https://archive.org/details/soundlesssahara0000bodl
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Mackworth 1977, p. 44. - Mackworth, Cecily (1977). The Destiny of Isabelle Eberhardt. Quartet Books. ISBN 0-7043-3172-1.
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