In Morocco

The Saadian army, after a march of four and a half months across the Sahara, conquered the whole black south. Senegal, the Soudan and Bornou submitted to Abou-el-Abbas, the Sultan of Timbuctoo was dethroned, and the celebrated negro jurist Ahmed-Baba was brought a prisoner to Marrakech, where his chief sorrow appears to have been for the loss of his library of 1,600 volumes—though he declared that, of all the numerous members of his family, it was he who possessed the smallest number of books.

Besides this learned bibliophile, the Sultan Abou-el-Abbas brought back with him an immense booty, principally of ingots of gold, from which he took his surname of "The Golden"; and as the result of the expedition Marrakech was embellished with mosques and palaces for which the Sultan brought marble from Carrara, paying for it with loaves of sugar from the sugar-cane that the Saadians grew in the Souss.

In spite of these brilliant beginnings the rule of the dynasty was short and without subsequent interest. Based on a fanatical antagonism against the foreigner, and fed by the ever-wakeful hatred of the Moors for their Spanish conquerors, it raised ever higher the Chinese walls of exclusiveness which the more enlightened Almohads and Merinids had sought to overthrow. Henceforward less and less daylight and fresh air were to penetrate into the souks of Morocco.

The day after our unsuccessful attempt to see the tombs of these ephemeral rulers we received another message, naming an hour for our visit; and this time the Pasha's representative was waiting in the archway. We followed his lead, under the openly mistrustful glances of the Arabs who hung about the square, and after picking our way through a twisting land between walls we came out into a filthy nettle-grown space against the ramparts. At intervals of about thirty feet splendid square towers rose from the walls, and facing one of them lay a group of crumbling buildings masked behind other ruins.

We were led first into a narrow mosque or praying-chapel, like those of the Medersas, with a coffered cedar ceiling resting on four marble columns, and traceried walls of unusually beautiful design. From this chapel we passed into the hall of the tombs, a cube about forty feet square. Fourteen columns of colored marble sustain a domed ceiling of gilded cedar, with an exterior deambulatory under a tunnel-vaulting also roofed with cedar. The walls are, as usual, of chiselled stucco, above revêtements of ceramic mosaic, and between the columns lie the white marble cenotaphs of the Saadian Sultans, covered with Arabic inscriptions in the most delicate low-relief. Beyond this central mausoleum, and balancing the praying-chapel, lies another long narrow chamber, gold-ceilinged also, and containing a few tombs.

It is difficult, in describing the architecture of Morocco, to avoid producing an impression of monotony. The ground-plan of mosques and Medersas is always practically the same; and the same elements, few in number and endlessly repeated, make up the materials and the form of the ornament. The effect upon the eye is not monotonous, for a patient art has infinitely varied the combinations of pattern and the juxtapositions of color; while the depth of undercutting of the stucco, and the treatment of the bronze doors and of the carved cedar corbels, necessarily varies with the periods which produced them.

But in the Saadian mausoleum a new element has been introduced which makes this little monument a thing apart. The marble columns supporting the roof appear to be unique in Moroccan architecture, and they lend themselves to a new roof-plan which relates the building rather to the tradition of Venice or Byzantine by way of Kairouan and Cordova.

The late date of the monument precludes any idea of a direct artistic tradition. The most probable explanation seems to be that the architect of the mausoleum was familiar with European Renaissance architecture, and saw the beauty to be derived from using precious marbles not merely as ornament, but in the Roman and Italian way, as a structural element. Panels and fountain-basins are ornament, and ornament changes nothing essential in architecture; but when, for instance, heavy square piers are replaced by detached columns, a new style results.

It is not only the novelty of its plan that makes the Saadian mausoleum singular among Moroccan monuments. The details of its ornament are of the most intricate refinement: it seems as though the last graces of the expiring Merinid art had been gathered up into this rare blossom. And the slant of sunlight on lustrous columns, the depths of fretted gold, the dusky ivory of the walls and the pure white of the cenotaphs, so classic in spareness of ornament and simplicity of design—this subtle harmony of form and color gives to the dim rich chapel an air of dream-like unreality.

And how can it seem other than a dream? Who can have conceived, in the heart of a savage Saharan camp, the serenity and balance of this hidden place? And how came such fragile loveliness to survive, preserving, behind a screen of tumbling walls, of nettles and offal and dead beasts, every curve of its traceries and every cell of its honeycombing?

Such questions inevitably bring one back to the central riddle of the mysterious North African civilization: the perpetual flux and the immovable stability, the barbarous customs and sensuous refinements, the absence of artistic originality and the gift for regrouping borrowed motives, the patient and exquisite workmanship and the immediate neglect and degradation of the thing once made.

Revering the dead and camping on their graves, elaborating exquisite monuments only to abandon and defile them, venerating scholarship and wisdom and living in ignorance and grossness, these gifted races, perpetually struggling to reach some higher level of culture from which they have always been swept down by a fresh wave of barbarism, are still only a people in the making.

It may be that the political stability which France is helping them to acquire will at last give their higher qualities time for fruition; and when one looks at the mausoleum of Marrakech and the Medersas of Fez one feels that, were the experiment made on artistic grounds alone, it would yet be well worth making.

V

HAREMS AND CEREMONIES

I

THE CROWD IN THE STREET

To occidental travellers the most vivid impression produced by a first contact with the Near East is the surprise of being in a country where the human element increases instead of diminishing the delight of the eye.

After all, then, the intimate harmony between nature and architecture and the human body that is revealed in Greek art was not an artist's counsel of perfection but an honest rendering of reality: there were, there still are, privileged scenes where the fall of a green-grocer's draperies or a milkman's cloak or a beggar's rags are part of the composition, distinctly related to it in line and colour, and where the natural unstudied attitudes of the human body are correspondingly harmonious, however hum-drum the acts it is engaged in. The discovery, to the traveller returning from the East, robs the most romantic scenes of western Europe of half their charm: in the Piazza of San Marco, in the market-place of Siena, where at least the robes of the Procurators or the gay tights of Pinturicchio's striplings once justified man's presence among his works, one can see, at first, only the outrage inflicted on beauty by the "plentiful strutting manikins" of the modern world.

Moroccan crowds are always a feast to the eye. The instinct of skilful drapery, the sense of colour (subdued by custom, but breaking out in subtle glimpses under the universal ashy tints) make the humblest assemblage of donkey-men and water-carriers an ever-renewed delight. But it is only on rare occasions, and in the court ceremonies to which so few foreigners have had access, that the hidden sumptuousness of the native life is revealed. Even then, the term sumptuousness may seem ill-chosen, since the nomadic nature of African life persists in spite of palaces and chamberlains and all the elaborate ritual of the Makhzen, and the most pompous rites are likely to end in a dusty gallop of wild tribesmen, and the most princely processions to tail off in a string of half-naked urchins riding bareback on donkeys.

As in all Oriental countries, the contact between prince and beggar, vizier and serf is disconcertingly free and familiar, and one must see the highest court officials kissing the hem of the Sultan's robe, and hear authentic tales of slaves given by one merchant to another at the end of a convivial evening, to be reminded that nothing is as democratic in appearance as a society of which the whole structure hangs on the whim of one man.

II

AÏD-EL-KEBIR

In the verandah of the Residence of Rabat I stood looking out between posts festooned with gentian-blue ipomeas at the first shimmer of light on black cypresses and white tobacco-flowers, on the scattered roofs of the new town, and the plain stretching away to the Sultan's palace above the sea.

We had been told, late the night before, that the Sultan would allow Madame Lyautey, with the three ladies of her party, to be present at the great religious rite of the Aïd-el-Kebir (the Sacrifice of the Sheep). The honour was an unprecedented one, a favour probably conceded only at the last moment: for as a rule no women are admitted to these ceremonies. It was an opportunity not to be missed; and all through the short stifling night I had lain awake wondering if I should be ready early enough. Presently the motors assembled, and we set out with the French officers in attendance on the Governor's wife.

The Sultan's palace, a large modern building on the familiar Arab lines, lies in a treeless and gardenless waste enclosed by high walls and close above the blue Atlantic. We motored past the gates, where the Sultan's Black Guard was drawn up, and out to the msalla,[20 - The msalla is used for the performance of religious ceremonies when the crowd is too great to be contained in the court of the mosque.] a sort of common adjacent to all the Sultan's residences where public ceremonies are usually performed. The sun was already beating down on the great plain thronged with horsemen and with the native population of Rabat on mule-back and foot. Within an open space in the centre of the crowd a canvas palissade dyed with a bold black pattern surrounded the Sultan's tents. The Black Guard, in scarlet tunics and white and green turbans, were drawn up on the edge of the open space, keeping the spectators at a distance; but under the guidance of our companions we penetrated to the edge of the crowd.

The palissade was open on one side, and within it we could see moving about among the snowy-robed officials a group of men in straight narrow gowns of almond-green, peach-blossom, lilac and pink; they were the Sultan's musicians, whose coloured dresses always flower out conspicuously among the white draperies of all the other court attendants.

In the tent nearest the opening, against a background of embroidered hangings, a circle of majestic turbaned old men squatted placidly on Rabat rugs. Presently the circle broke up, there was an agitated coming and going, and some one said: "The Sultan has gone to the tent at the back of the enclosure to kill the sheep."

A sense of the impending solemnity ran through the crowd. The mysterious rumour which is the Voice of the Bazaar rose about us like the wind in a palm-oasis; the Black Guard fired a salute from an adjoining hillock; the clouds of red dust flung up by wheeling horsemen thickened and then parted, and a white-robed rider sprang out from the tent of the Sacrifice with something red and dripping across his saddle-bow, and galloped away toward Rabat through the shouting. A little shiver ran over the group of occidental spectators, who knew that the dripping red thing was a sheep with its throat so skilfully slit that, if the omen were favourable, it would live on through the long race to Rabat and gasp out its agonized life on the tiles of the Mosque.

The Sacrifice of the Sheep, one of the four great Moslem rites, is simply the annual propitiatory offering made by every Mahometan head of a family, and by the Sultan as such. It is based not on a Koranic injunction, but on the "Souna" or record of the Prophet's "custom" or usages, which forms an authoritative precedent in Moslem ritual. So far goes the Moslem exegesis. In reality, of course, the Moslem blood-sacrifice comes, by way of the Semitic ritual, from far beyond and behind it; and the belief that the Sultan's prosperity for the coming year depends on the animal's protracted agony seems to relate the ceremony to the dark magic so deeply rooted in the mysterious tribes peopling North Africa long ages before the first Phoenician prows had rounded its coast.

Between the Black Guard and the tents, five or six horses were being led up and down by muscular grooms in snowy tunics. They were handsome animals, as Moroccan horses go, and each of a different colour; and on the bay horse was a red saddle embroidered in gold, on the piebald a saddle of peach-colour and silver, on the chestnut, grass-green encrusted with seed-pearls, on the white mare purple housings, and orange velvet on the grey. The Sultan's band had struck up a shrill hammering and twanging, the salute of the Black Guard continued at intervals, and the caparisoned steeds began to rear and snort and drag back from the cruel Arab bits with their exquisite niello incrustations. Some one whispered that these were His Majesty's horses—and that it was never known till he appeared which one he would mount.

Presently the crowd about the tents thickened, and when it divided again there emerged from it a grey horse bearing a motionless figure swathed in blinding white. Marching at the horse's bridle, lean brown grooms in white tunics rhythmically waved long strips of white linen to keep off the flies from the Imperial Presence; and beside the motionless rider, in a line with his horse's flank, rode the Imperial Parasol-bearer, who held above the sovereign's head a great sunshade of bright green velvet. Slowly the grey horse advanced a few yards before the tent; behind rode the court dignitaries, followed by the musicians, who looked, in their bright scant caftans, like the slender music-making angels of a Florentine fresco.

The Sultan, pausing beneath his velvet dome, waited to receive the homage of the assembled tribes. An official, riding forward, drew bridle and called out a name. Instantly there came storming across the plain a wild cavalcade of tribesmen, with rifles slung across their shoulders, pistols and cutlasses in their belts, and twists of camel's-hair bound about their turbans. Within a few feet of the Sultan they drew in, their leader uttered a cry and sprang forward, bending to the saddle-bow, and with a great shout the tribe galloped by, each man bowed over his horse's neck as he flew past the hieratic figure on the grey horse.

Again and again this ceremony was repeated, the Sultan advancing a few feet as each new group thundered toward him. There were more than ten thousand horsemen and chieftains from the Atlas and the wilderness, and as the ceremony continued the dust-clouds grew denser and more fiery-golden, till at last the forward-surging lines showed through them like blurred images in a tarnished mirror.

As the Sultan advanced we followed, abreast of him and facing the oncoming squadrons. The contrast between his motionless figure and the wild waves of cavalry beating against it typified the strange soul of Islam, with its impetuosity forever culminating in impassiveness. The sun hung high, a brazen ball in a white sky, darting down metallic shafts on the dust-enveloped plain and the serene white figure under its umbrella. The fat man with a soft round beard-fringed face, wrapped in spirals of pure white, one plump hand on his embroidered bridle, his yellow-slippered feet thrust heel-down in big velvet-lined stirrups, became, through sheer immobility, a symbol, a mystery, a God. The human flux beat against him, dissolved, ebbed away, another spear-crested wave swept up behind it and dissolved in turn; and he sat on, hour after hour, under the white-hot sky, unconscious of the heat, the dust, the tumult, embodying to the wild factious precipitate hordes a long tradition of serene aloofness.

III

THE IMPERIAL MIRADOR

As the last riders galloped up to do homage we were summoned to our motors and driven rapidly to the palace. The Sultan had sent word to Mme. Lyautey that the ladies of the Imperial harem would entertain her and her guests while his Majesty received the Resident General, and we had to hasten back in order not to miss the next act of the spectacle.

We walked across a long court lined with the Black Guard, passed under a gateway, and were met by a shabbily dressed negress. Traversing a hot dazzle of polychrome tiles we reached another archway guarded by the chief eunuch, a towering black with the enamelled eyes of a basalt bust. The eunuch delivered us to other negresses, and we entered a labyrinth of inner passages and patios, all murmuring and dripping with water. Passing down long corridors where slaves in dim greyish garments flattened themselves against the walls, we caught glimpses of great dark rooms, laundries, pantries, bakeries, kitchens, where savoury things were brewing and stewing, and where more negresses, abandoning their pots and pans, came to peep at us from the threshold. In one corner, on a bench against a wall hung with matting, grey parrots in tall cages were being fed by a slave.

A narrow staircase mounted to a landing where a princess out of an Arab fairy-tale awaited us. Stepping softly on her embroidered slippers she led us to the next landing, where another golden-slippered being smiled out on us, a little girl this one, blushing and dimpling under a jewelled diadem and pearl-woven braids. On a third landing a third damsel appeared, and encircled by the three graces we mounted to the tall mirador in the central tower from which we were to look down at the coming ceremony. One by one, our little guides, kicking off their golden shoes, which a slave laid neatly outside the door, led us on soft bare feet into the upper chamber of the harem.

It was a large room, enclosed on all sides by a balcony glazed with panes of brightly-coloured glass. On a gaudy modern Rabat carpet stood gilt armchairs of florid design and a table bearing a commercial bronze of the "art goods" variety. Divans with muslin-covered cushions were ranged against the walls and down an adjoining gallery-like apartment which was otherwise furnished only with clocks. The passion for clocks and other mechanical contrivances is common to all unmechanical races, and every chief's palace in North Africa contains a collection of time-pieces which might be called striking if so many had not ceased to go. But those in the Sultan's harem of Rabat are remarkable for the fact that, while designed on current European models, they are proportioned in size to the Imperial dignity, so that a Dutch "grandfather" becomes a wardrobe, and the box-clock of the European mantelpiece a cupboard that has to be set on the floor. At the end of this avenue of time-pieces a European double-bed with a bright silk quilt covered with Nottingham lace stood majestically on a carpeted platform.

But for the enchanting glimpses of sea and plain through the lattices of the gallery, the apartment of the Sultan's ladies falls far short of occidental ideas of elegance. But there was hardly time to think of this, for the door of the mirador was always opening to let in another fairy-tale figure, till at last we were surrounded by a dozen houris, laughing, babbling, taking us by the hand, and putting shy questions while they looked at us with caressing eyes. They were all (our interpretess whispered) the Sultan's "favourites," round-faced apricot-tinted girls in their teens, with high cheek-bones, full red lips, surprised brown eyes between curved-up Asiatic lids, and little brown hands fluttering out like birds from their brocaded sleeves.

In honour of the ceremony, and of Mme. Lyautey's visit, they had put on their finest clothes, and their freedom of movement was somewhat hampered by their narrow sumptuous gowns, with over-draperies of gold and silver brocade and pale rosy gauze held in by corset-like sashes of gold tissue of Fez, and the heavy silken cords that looped their voluminous sleeves. Above their foreheads the hair was shaven like that of an Italian fourteenth-century beauty, and only a black line as narrow as a pencilled eyebrow showed through the twist of gauze fastened by a jewelled clasp above the real eye-brows. Over the forehead-jewel rose the complicated structure of the head-dress. Ropes of black wool were plaited through the hair, forming, at the back, a double loop that stood out above the nape like the twin handles of a vase, the upper veiled in airy shot gauzes and fastened with jewelled bands and ornaments. On each side of the red cheeks other braids were looped over the ears hung with broad earrings of filigree set with rough pearls and emeralds, or gold hoops and pendants of coral; and an unexpected tulle ruff, like that of a Watteau shepherdess, framed the round chin above a torrent of necklaces, necklaces of amber, coral, baroque pearls, hung with mysterious barbaric amulets and fetiches. As the young things moved about us on soft hennaed feet the light played on shifting gleams of gold and silver, blue and violet and apple-green, all harmonized and bemisted by clouds of pink and sky-blue; and through the changing group capered a little black picaninny in a caftan of silver-shot purple with a sash of raspberry red.

But presently there was a flutter in the aviary. A fresh pair of babouches clicked on the landing, and a young girl, less brilliantly dressed and less brilliant of face than the others, came in on bare painted feet. Her movements were shy and hesitating, her large lips pale, her eye-brows less vividly dark, her head less jewelled. But all the little humming-birds gathered about her with respectful rustlings as she advanced toward us leaning on one of the young girls, and holding out her ringed hand to Mme. Lyautey's curtsey. It was the young Princess, the Sultan's legitimate daughter. She examined us with sad eyes, spoke a few compliments through the interpretess, and seated herself in silence, letting the others sparkle and chatter.

Conversation with the shy Princess was flagging when one of the favourites beckoned us to the balcony. We were told we might push open the painted panes a few inches, but as we did so the butterfly group drew back lest they should be seen looking out on the forbidden world.

Salutes were crashing out again from the direction of the msalla: puffs of smoke floated over the slopes like thistle-down. Farther off, a pall of red vapour veiled the gallop of the last horsemen wheeling away toward Rabat. The vapour subsided, and moving out of it we discerned a slow procession. First rode a detachment of the Black Guard, mounted on black horses, and, comically fierce in their British scarlet and Meccan green, a uniform invented at the beginning of the nineteenth century by a retired English army officer. After the Guard came the standard-bearers and the great dignitaries, then the Sultan, still aloof, immovable, as if rapt in the contemplation of his mystic office. More court officials followed, then the bright-gowned musicians on foot, then a confused irrepressible crowd of pilgrims, beggars, saints, mountebanks, and the other small folk of the Bazaar, ending in a line of boys jamming their naked heels into the ribs of world-weary donkeys.

The Sultan rode into the court below us, and Vizier and chamberlains, snowy-white against the scarlet line of the Guards, hurried forward to kiss his draperies, his shoes, his stirrup. Descending from his velvet saddle, still entranced, he paced across the tiles between a double line of white servitors bowing to the ground. White pigeons circled over him like petals loosed from a great orchard, and he disappeared with his retinue under the shadowy arcade of the audience chamber at the back of the court.

At this point one of the favourites called us in from the mirador. The door had just opened to admit an elderly woman preceded by a respectful group of girls. From the newcomer's round ruddy face, her short round body, the round hands emerging from her round wrists, an inexplicable majesty emanated; and though she too was less richly arrayed than the favourites she carried her head-dress of striped gauze like a crown.

This impressive old lady was the Sultan's mother. As she held out her plump wrinkled hand to Mme. Lyautey and spoke a few words through the interpretess one felt that at last a painted window of the mirador had been broken, and a thought let into the vacuum of the harem. What thought, it would have taken deep insight into the processes of the Arab mind to discover; but its honesty was manifest in the old Empress's voice and smile. Here at last was a woman beyond the trivial dissimulations, the childish cunning, the idle cruelties of the harem. It was not a surprise to be told that she was her son's most trusted adviser, and the chief authority in the palace. If such a woman deceived and intrigued it would be for great purposes and for ends she believed in: the depth of her soul had air and daylight in it, and she would never willingly shut them out.

The Empress Mother chatted for a while with Mme. Lyautey, asking about the Resident General's health, enquiring for news of the war, and saying, with an emotion perceptible even through the unintelligible words: "All is well with Morocco as long as all is well with France." Then she withdrew, and we were summoned again to the mirador.