Chapter IX: Letter VIII

SAQÂRA. _April 13, 1843._

I hasten to inform you of an event which I should not like to be first communicated to you from other quarters, and perhaps with distorted exaggeration. Our camp was attacked and robbed a few nights since by an armed band, but none of our party have been seriously hurt, and nothing has been lost that is not to be replaced. The matter is past, and the consequences can only be favourable to us; but I must first go back a few days in my report.

On the 3rd of April, H.R.H. Prince Albrecht returned from Upper Egypt to Cairo; next day I went to town and submitted a portion of our labours to him, in which he took the more lively interest as he had already seen more of the wonder-land than we, and had only omitted to visit the pyramid fields. On his former arrival in Cairo I was absent with Abeken and Bonomi on a journey of several days’ duration in the Faiûm. The Prince came just in time for some Mohammedan festivals, which I should have neglected but for his presence. On the sixth was the entrance of the solemnly-welcomed caravan of pilgrims from Mecca, and a few days later, the birthday festival of the prophet “Mulid e’Nebbi,” one of the most original feasts throughout the Orient. The principal parts fall to the share of the Derwishes, who arrange processions during the day, and in the evening exhibit their terrible dance named Sikr in the gaily-lighted tents erected among the trees of the Ezbekîeh; thirty to forty of this religious sect place themselves in a circle, and begin to move their bodies backward and forward, according to the time, first slowly, and then more violently, at last with the most cruel strains upon the nerves; at the same time they repeat their maxim rhythmically with a loud howling voice, “_Lâ ilâha ill’ Allah_” (no God but Allah), gradually lowering and softening the tone until it is resembles a faint snore: at length, their powers wholly exhausted, some fall down, others withdraw reelingly, and the broken circle, after a short pause, is replaced by another.

What a fearful, barbarous worship, which the astounded multitude, great and small, gentle and simple, gaze upon seriously and with stupid respect, and in which it not unfrequently takes a part! The invoked deity is manifestly much less an object of reverence than the fanatic saints who invoke him; for mad, idiotic, or other psychologically-diseased persons, are very generally looked upon as holy by the Mohammedans, and treated with great respect. It is the demoniacal, incomprehensibly-acting, and therefore fearfully-observed power of nature, that the natural man always reveres when he perceives it, because he is sensible of some connection between it and his intellectual power, without being able to command it; first in the mighty elements, then in the wondrous but obscure law-governed instincts of animals, and, at last, in the yet more overpowering exstatical, or generally abnormal mental condition of his own race. We must decidedly look upon the Egyptian animal-worship, as far as it was not the covering for deeper and more refined doctrines, as resting upon the same idea of a worship of nature;[22] and the reverence occasionally manifesting itself among some nations of mentally-diseased men may be regarded as a curious branch of the same feeling. Whether such conditions really exist, or whether, as with the _derwishes_, they are artificially produced and purposely fostered, is not criticised by the masses, and it is much the same in individual cases. In such a presence one would feel oneself overcome by a mysterious feeling of dread, and would not care to express repugnance, or even to manifest it by signs, or by a token of having even observed anything, for fear of diverting to oneself the storm of brute passion.

The nine days’ festival closes with a peculiar ceremony called _doseh_, the treading, but which I was myself prevented from witnessing. The sheîkh of the Saadîeh-_derwishes_ rides to the chief sheîkh of all the _derwishes_ of Egypt, El Bekri. On the way thither, a great number of these holy folk, and others too, who fancy themselves not a whit behindhand in piety, throw themselves flat on the ground, with their faces downward, and so that the feet of one lie close to the head of the next; over this living carpet, the sheikh rides on his horse, which is led on each side by an attendant, in order to compel the animal to the unnatural march. Each man’s body receives two treads of the horse; most of them jump up again without hurt, but whoever suffers serious, or, as it occasionally happens, mortal injury, has the additional ignominy to bear, for not having pronounced, or for not being able to pronounce, the proper prayers and magical charms that alone could save him.[23]

On the 7th of April, I and Erbkam accompanied the prince to the pyramids, and first to those of Gizeh. The pyramid of Cheops was ascended, and the inside visited; the beautiful tomb of Prince Merhet I had had laid open for the purpose of showing it. Then we left for our camp at Saqâra.

Here we heard that a barefaced robbery had been committed in Abeken’s tent the night before. While he was asleep, with a light burning, after his return from Cairo, his knapsack, pistols, and a few other matters lying about, were stolen; as the thief was departing, a noise was perceived by the guard, but the darkness precluded all pursuit.

After the prince had inspected the most beautiful tomb of Saqâra, we rode across the plain to Mitrahinneh to visit the mound of Memphis, and the half-buried colossus of Ramses Miamun (Sesostris), the face of which is almost perfectly preserved.[24] Late at night, we arrived again in Cairo, after sixteen hours of motion, scarcely interrupted by short pauses of rest; the unusual fatigue, however, rather raised the lively taste for travelling in the prince’s mind than otherwise.

The next day the mosques of the city were visited, which are partly worthy of notice for their magnificence, and are partly of interest in the history of mediæval art on account of the earliest specimen of the general application of the pointed arch. The questions touching this characteristic architectural branch of the so-called Gothic style had employed me so much some years ago, that I could not avoid pursuing the old traces; the pointed arch is found in the oldest mosques up to the ninth century. With the conquest of Sicily by the Arabs, this form of the arch was carried over to the island, where the next conquerors, the Normans, found it in the eleventh century, and were led to employ it much. To deny some historical connection between the Norman pointed arch of Palermo and our northern style appears to me to be impossible; the admission of such a connection would certainly render it more difficult to explain of the sporadically but not lawlessly used rows of pointed arches which occur in the cathedral of Naumburg in the eleventh century, and at Memleben already in the tenth. The theorists will not yet admit this; but I must await the confutation of these reasons.[25]

The Nilometer on the island of Roda, which we visited after the mosques, also contains a row of pointed arches, which belong to the original building, going back to the ninth century, as the carefully-examined Kufic inscriptions testify.

Egypt does not only lay claim to the oldest employment, and therefore probable invention, of the pointed arches, but also upon that of the circular arch.[26] Near the pyramids a group of tombs may be seen, the single blocks of which manifest the proper concentric way of cutting. They belong to the twenty-sixth Manethonic dynasty of the Psammetici, _i. e._ in the seventh and sixth centuries B.C., are therefore of about the same antiquity as the _Cloaca maxima_ and the _Carcer Mamertinus_ at Rome. We have also found tombs with vaults of Nile bricks, that go back as far as the era of the pyramids. Now I deny, in contradistinction to the opinion of others, that the brick arch, the single flat bricks of which are only placed concentrically by the aid of the trowel, admits of a previous knowledge of the actual principle of the arch, and particularly with respect to its sustaining power, of which denial there is already proof in the fact that before the Psammetici there is no instance of a concentrically laid arch, but many pseudo-arches, cut, as it were, in horizontal layers. But where the brick arch was ancient, we may also most naturally place the origin of the later concentric stone arch, or at least admit of its appearing contemporaneously in other lands.

I was about to accompany the prince the next morning to the interesting institution of Herr Lieder, when Erbkam unexpectedly arrived from our camp. He reported that on the previous night, between three and four o’clock A.M., a number of shots were suddenly fired in the neighbourhood of our tents, and at the same time a crowd of more than twenty people rushed into the encampment. Our tents stand on a small surface before the rock tombs, which are excavated half-way up the steep wall of the Libyan Vale, and have a considerable terrace in front, formed by the rubbish. Almost the only way in which it was to be approached was on one side by a gorge that passes down from above by our tents. Thence the attack was made. It was first directed against the tent which served as a _salōn_ for our whole society. This soon fell down in a mass. Then followed the other great tent in which slept Erbkam, Frey, Ernst Weidenbach, and Franke. This was also torn down, and covered up its inhabitants, who had great difficulty in creeping out from among the ropes and tent-cloths. Besides this, all the guns had been placed in one tent together on the previous day, at the visit of the prince, and fastened to the centre pole, so that they were not at hand. The guards, cowardly in the extreme, and knowing that they had made themselves liable to punishment, even if such a thing had happened without their being in fault, immediately fled with loud cries in every direction, and have not yet returned. The thieves now stuck to what was nearest at hand, rolled everything they could lay hold of down the hill, and were soon lost in the plains below. Their shots had evidently been blank, for no one had been hurt by them; but they had gained their object of rendering the confusion greater. Only Ernst Weidenbach and a few of our attendants were wounded in the head or shoulders by blows from gunstocks, bludgeons, or stones, but they were none of them dangerous. The things stolen will have bitterly disappointed the expectation of the thieves. The great trunks scarcely contained anything but European clothes and other things that no Arab can use. A number of coloured sketches is most to be regretted, the artistical Sunday amusement of the talented Frey.

We are perfectly aware of the quarter whence this attack originated. We live on the frontier of the territory of Abusir, an Arab village long bearing but a doubtful reputation, between Kafr-el-Batran, at the foot of the pyramids of Gizeh and Saqâra. By Arabs (_’Arab_, pl. _’Urbân_) I mean, according to custom, those inhabitants of the land who have settled in the valley of the Nile, at a late period, and have built villages with some show of right. They distinguish themselves very markedly, by their free origin and manlier character, from the Fellahs (_Fellah‘_, pl. _Fellah‘in_), those original tillers of the soil, who, by centuries of slavery, have been pressed down and enervated, and who could not withstand the invading Islam. A Bedouin (_Bedaui_, pl. _Bedauîn_) is ever the free son of the desert, hovering upon the coasts of the inhabited lands. Along the pyramids, therefore, there are situated a number of Arab villages. To them belong the three places named above. The sheikh of Abusir, a young, handsome, and enterprising man, had a kind of claim, by the reason of our camp lying on his border, to post a number of excellently-paid guards around us. I preferred, however, to withdraw ourselves to the protection of the sheîkh of Saqâra, a mightier man and more to be relied on, whom I had previously known, and to whose district the larger portion of the scene of our labours belonged. This determination cost the people of Abusir a service, and us their friendship, as I had already observed for some time without troubling myself further about it. Evidently, they had now taken advantage of my absence in Cairo, with several attendants, to carry out this design. To Abusir the traces led through the plain; a little active boy, the grandson of an old Turk of the Mameluke time, the only stranger dwelling in Abusir, with whom we occasionally changed visits, seems to have served as a spy. This boy, who was often in our camp, must have carried out the first robbery, in Abukir’s tent, with which he was well acquainted.

The attack was a serious matter, and a precedent for the future, if it were left unpunished. I immediately went with Herr von Wagner to Sherif Pasha, the minister, in order to discover the thieves.

In a few days the plain beneath our camp wore an animated appearance. The Mudhir (governor) of the province came, with a magnificent train, and a great flock of under-officers and servants, and pitched his varied camp at the foot of the mountain. We interchanged visits of politeness, and conversed upon the event. The Mudhir told me at once that the actual thieves would never be discovered, at least never brought to confession, as each one knew that it would cost him his neck. But the second day the sheikhs of Saqâra and Abusir, with a number of suspected persons, were brought up to be judged. Neither confrontation nor examination succeeded in obtaining any decision, as it was expected. The punishment was therefore summarily executed; one after the other they were shut in the stocks, with their faces down and their soles up, and pitifully beaten, often to fainting, with long whips, called kurwatch, the thongs of which are strips of hippopotamus skin. It was in vain that I represented that I really saw no reason for punishing these persons precisely, and I was still more astonished when our reverend old friend the sheîkh of Saqâra, for whose innocence I had pledged my strongest belief, was led down and laid in the dust like all the others. I expressed my surprise to the Mudhir, and protested seriously against it, but received for answer that the punishment could not be spared him, for though we had not been exactly upon his soil, yet we had received our guides from him, who had run away, and until now had not returned. With much difficulty I obtained a shortening of the proceeding, but he was already scarcely sensible, and he had to be carried to the tent, where his feet were bound up. The whole matter ended with an indemnification in money for the worth of the stolen things, which I purposely estimated at a large sum, as every loss in money remains for years in the memory of the Arab, while he forgets his thrashing, or, indeed, exults in it, when he no longer feels it. “_Nezel min e’ semmâ e’ nebût, bárakah min Allah_,” say the Arabs, _i.e._ “Down came the stick from heaven, a blessing of Allah.” Even at the proportioning of the fine, the sum we had asked was so divided that the rich sheikh of Saqâra had to pay a much larger share than he of Abusir, a partiality in which the request of the respected old Turk of Abusir, from the Turkish mudhir, no doubt had its due weight.

As soon as the money was counted out, I went to our sheîkh of Saqâra, whose unmerited ill-fortune seriously discomforted me, and returned him publicly the half of his money, with the confidential assurance that the rest should be restored on the departure of the Mudhir. This was so unexpected on the part of the reverend sheikh, that he long stared at me incredulously, then kissed my hands and feet, and called me his best friend on earth,--I, who had just been at least the indirect cause of his stately beard having been mingled with the dust, and of his feet being beaten into week-enduring pain. His surprised pleasure did not, however, so much have me for its object as the unexpected sight of the money, that never fails in its magical effects on the Arab.

There is in the Arab a remarkable mixture of noble pride and low avarice, which is at first quite incomprehensible to the European. His free, noble carriage and imperturbable rest seem to express nothing but a proud feeling of honour. But against the least prospect of profit this melts like wax in the sun, and the most debasing usage is of no consideration when money is at stake, but is creepingly borne. One of these two natures appears at first to be but apparent or delusive; but the contradiction comes back in every shape, in little things and great, too often not to cause the conviction that it is characteristic of the Arab, if not of the whole cast. The Egyptians had so degenerated already in the Roman æra, that Ammianus Marcellinus could say of them, “_Erubescit apud eos, si quis non infitiando tributa plurimas in corpore vibices ostendat_;” just in the same way the Fellah to-day points to his red weals with a contented smile as soon as the tax-gatherer had departed, _minus_ a few of his desired piastres, notwithstanding his instruments of torture.[27]