In Morocco - Edith Wharton

Скачать книгу

contact with civilization. We were to "tub" in one European hotel, and to dine in another, with just enough picnicking between to give a touch of local colour. But let one little cog slip and the whole plan falls to bits, and we are alone in the old untamed Moghreb, as remote from Europe as any mediæval adventurer. If one lose one's way in Morocco, civilization vanishes as though it were a magic carpet rolled up by a Djinn.

      It is a good thing to begin with such a mishap, not only because it develops the fatalism necessary to the enjoyment of Africa, but because it lets one at once into the mysterious heart of the country: a country so deeply conditioned by its miles and miles of uncitied wilderness that until one has known the wilderness one cannot begin to understand the cities.

      We came to one at length, after sunset on that first endless day. The motor, cleverly patched up, had found its way to a real road, and speeding along between the stunted cork-trees of the forest of Mamora brought us to a last rise from which we beheld in the dusk a line of yellow walls backed by the misty blue of the Atlantic. Salé, the fierce old pirate town, where Robinson Crusoe was so long a slave, lay before us, snow-white in its cheese-coloured ramparts skirted by fig and olive gardens. Below its gates a stretch of waste land, endlessly trailed over by mules and camels, sloped down to the mouth of the Bou-Regreg, the blue-brown river dividing it from Rabat. The motor stopped at the landing-stage of the steam-ferry; crowding about it were droves of donkeys, knots of camels, plump-faced merchants on crimson-saddled mules, with negro servants at their bridles, bare-legged water-carriers with hairy goat-skins slung over their shoulders, and Arab women in a heap of veils, cloaks, mufflings, all of the same ashy white, the caftans of clutched children peeping through in patches of old rose and lilac and pale green.

      Across the river the native town of Rabat lay piled up on an orange-red cliff beaten by the Atlantic. Its walls, red too, plunged into the darkening breakers at the mouth of the river; and behind it, stretching up to the mighty tower of Hassan, and the ruins of the Great Mosque, the scattered houses of the European city showed their many lights across the plain.

      IV

      THE KASBAH OF THE OUDAYAS

      The European town of Rabat, a rapidly developing community, lies almost wholly outside the walls of the old Arab city. The latter, founded in the twelfth century by the great Almohad conqueror of Spain, Yacoub-el-Mansour, stretches its mighty walls to the river's mouth. Thence they climb the cliff to enclose the Kasbah[3] of the Oudayas, a troublesome tribe whom one of the Almohad Sultans, mistrusting their good faith, packed up one day, flocks, tents and camels, and carried across the bled to stow them into these stout walls under his imperial eye. Great crenellated ramparts, cyclopean, superb, follow the curve of the cliff. On the landward side they are interrupted by a gate-tower resting on one of the most nobly decorated of the horseshoe arches that break the mighty walls of Moroccan cities. Underneath the tower the vaulted entrance turns, Arab fashion, at right angles, profiling its red arch against darkness and mystery. This bending of passages, so characteristic a device of the Moroccan builder, is like an architectural expression of the tortuous secret soul of the land.

       From a photograph from the Service des Beaux-Arts au Maroc Rabat—general view from the Kasbah of the Oudayas

      

      Outside the Kasbah a narrow foot-path is squeezed between the walls and the edge of the cliff. Toward sunset it looks down on a strange scene. To the south of the citadel the cliff descends to a long dune sloping to a sand-beach; and dune and beach are covered with the slanting headstones of the immense Arab cemetery of El Alou. Acres and acres of graves fall away from the red ramparts to the grey sea; and breakers rolling straight from America send their spray across the lowest stones.

      There are always things going on toward evening in an Arab cemetery. In this one, travellers from the bled are camping in one corner, donkeys grazing (on heaven knows what), a camel dozing under its pack; in another, about a new-made grave, there are ritual movements of muffled figures and wailings of a funeral hymn half drowned by the waves. Near us, on a fallen headstone, a man with a thoughtful face sits chatting with two friends and hugging to his breast a tiny boy who looks like a grasshopper in his green caftan; a little way off, a solitary philosopher, his eye fixed on the sunset, lies on another grave, smoking his long pipe of kif.

      There is infinite sadness in this scene under the fading sky, beside the cold welter of the Atlantic. One seems to be not in Africa itself, but in the Africa that northern crusaders may have dreamed of in snow-bound castles by colder shores of the same ocean. This is what Moghreb must have looked like to the confused imagination of the Middle Ages, to Norman knights burning to ransom the Holy Places, or Hansa merchants devising, in steep-roofed towns, of Barbary and the long caravans bringing apes and gold-powder from the south.

      Inside the gate of the Kasbah one comes on more waste land and on other walls—for all Moroccan towns are enclosed in circuit within circuit of battlemented masonry. Then, unexpectedly, a gate in one of the inner walls lets one into a tiled court enclosed in a traceried cloister and overlooking an orange-grove that rises out of a carpet of roses. This peaceful and well-ordered place is the interior of the Medersa (the college) of the Oudayas. Morocco is full of these colleges, or rather lodging-houses of the students frequenting the mosques; for all Mahometan education is given in the mosque itself, only the preparatory work being done in the colleges. The most beautiful of the Medersas date from the earlier years of the long Merinid dynasty (1248–1548), the period at which Moroccan art, freed from too distinctively Spanish and Arab influences, began to develop a delicate grace of its own as far removed from the extravagance of Spanish ornament as from the inheritance of Roman-Byzantine motives that the first Moslem invasion had brought with it from Syria and Mesopotamia.

      The plan of the Medersas is always much the same: the eternal plan of the Arab house, built about one or more arcaded courts, with long narrow rooms enclosing them on the ground floor, and several stories above, reached by narrow stairs, and often opening on finely carved cedar galleries. The chief difference between the Medersa and the private house, or even the fondak,[4] lies in the use to which the rooms are put. In the Medersas, one of the ground-floor apartments is always fitted up as a chapel, and shut off from the court by carved cedar doors still often touched with old gilding and vermilion. There are always a few students praying in the chapel, while others sit in the doors of the upper rooms, their books on their knees, or lean over the carved galleries chatting with their companions who are washing their feet at the marble fountain in the court, preparatory to entering the chapel.

       From a photograph by Schmitt, Rabat Rabat—interior court of

Скачать книгу