In Morocco Part 14

A SKETCH OF MOROCCAN HISTORY

NOTE.--In the chapters on Moroccan history and art I have tried to set down a slight and superficial outline of a large and confused subject.

In extenuation of this summary attempt I hasten to explain that its chief merit is its lack of originality.

Its facts are chiefly drawn from the books mentioned in the short bibliography at the end of the volume; in addition to which I am deeply indebted for information given on the spot to the group of remarkable specialists attached to the French administration, and to the cultivated and cordial French officials, military and civilian, who, at each stage of my rapid journey, did their best to answer my questions and open my eyes.

I

THE BERBERS

In the briefest survey of the Moroccan past account must first of all be taken of the factor which, from the beginning of recorded events, has conditioned the whole history of North Africa: the existence, from the Sahara to the Mediterranean, of a mysterious irreducible indigenous race with which every successive foreign rule, from Carthage to France, has had to reckon, and which has but imperfectly and partially a.s.similated the language, the religion, and the culture that successive civilizations have tried to impose upon it.

This race, the race of Berbers, has never, modern explorers tell us, become really Islamite, any more than it ever really became Phenician, Roman or Vandal. It has imposed its habits while it appeared to adopt those of its invaders, and has perpetually represented, outside the Ismalitic and Hispano-Arabic circle of the Makhzen, the vast tormenting element of the dissident, the rebellious, the unsubdued tribes of the Blad-es-Siba.

Who were these indigenous tribes with whom the Phenicians, when they founded their first counting-houses on the north and west coast of Africa, exchanged stuffs and pottery and arms for ivory, ostrich-feathers and slaves?

Historians frankly say they do not know. All sorts of material obstacles have hitherto hampered the study of Berber origins; but it seems clear that from the earliest historic times they were a mixed race, and the ethnologist who attempts to define them is faced by the same problem as the historian of modern America who should try to find the racial definition of an "American." For centuries, for ages, North Africa has been what America now is: the clearing-house of the world. When at length it occurred to the explorer that the natives of North Africa were not all Arabs or Moors, he was bewildered by the many vistas of all they were or might be: so many and tangled were the threads leading up to them, so interwoven was their pre-Islamite culture with worn-out shreds of older and richer societies.

M. Saladin, in his "Manuel d'Architecture Musulmane," after attempting to unravel the influences which went to the making of the mosque of Kairouan, the walls of Marrakech, the Medersas of Fez--influences that lead him back to Chaldaean branch-huts, to the walls of Babylon and the embroideries of Coptic Egypt--somewhat despairingly sums up the result: "The princ.i.p.al elements contributed to Moslem art by the styles preceding it may be thus enumerated: from India, floral ornament; from Persia, the structural principles of the Acheminedes, and the Sa.s.sanian vault. Mesopotamia contributes a system of vaulting, incised ornament, and proportion; the Copts, ornamental detail in general; Egypt, ma.s.s and unbroken wall-s.p.a.ces; Spain, construction and Romano-Iberian ornament; Africa, decorative detail and Romano-Berber traditions (with Byzantine influences in Persia); Asia Minor, a mixture of Byzantine and Persian characteristics."

As with the art of North Africa, so with its supposedly indigenous population. The Berber dialects extend from the Lybian desert to Senegal. Their language was probably related to Coptic, itself related to the ancient Egyptian and the non-Semitic dialects of Abyssinia and Nubia. Yet philologists have discovered what appears to be a far-off link between the Berber and Semitic languages, and the Chleuhs of the Draa and the Souss, with their tall slim Egyptian-looking bodies and hooked noses, may have a strain of Semitic blood. M. Augustin Bernard, in speaking of the natives of North Africa, ends, much on the same note as M. Saladin in speaking of Moslem art: "In their blood are the sediments of many races, Phenician, Punic, Egyptian and Arab."

They were not, like the Arabs, wholly nomadic; but the tent, the flock, the tribe always entered into their conception of life. M. Augustin Bernard has pointed out that, in North Africa, the sedentary and nomadic habit do not imply a permanent difference, but rather a temporary one of situation and opportunity. The sedentary Berbers are nomadic in certain conditions; and from the earliest times the invading nomad Berbers tended to become sedentary when they reached the rich plains north of the Atlas. But when they built cities it was as their ancestors and their neighbours pitched tents; and they destroyed or abandoned them as lightly as their desert forbears packed their camel-bags and moved to new pastures. Everywhere behind the bristling walls and rock-clamped towers of old Morocco lurks the shadowy spirit of instability. Every new Sultan builds himself a new house and lets his predecessors' palaces fall into decay; and as with the Sultan so with his va.s.sals and officials. Change is the rule in this apparently unchanged civilization, where "nought may abide but Mutability."

II

PHENICIANS, ROMANS AND VANDALS

Far to the south of the Anti-Atlas, in the yellow deserts that lead to Timbuctoo, live the wild Touaregs, the Veiled Men of the south, who ride to war with their faces covered by linen masks.

These Veiled Men are Berbers; but their alphabet is composed of Lybian characters, and these are closely related to the signs engraved on certain vases of the Nile valley that are probably six thousand years old. Moreover, among the rock-cut images of the African desert is the likeness of Theban Ammon crowned with the solar disk between serpents; and the old Berber religion, with its sun and animal wors.h.i.+p, has many points of resemblance with Egyptian beliefs. All this implies trade contacts far below the horizon of history, and obscure comings and goings of restless throngs across incredible distances long before the Phenicians planted their first trading posts on the north African coast about 1200 B. C.

Five hundred years before Christ, Carthage sent one of her admirals on a voyage of colonization beyond the Pillars of Hercules. Hannon set out with sixty fifty-oared galleys carrying thirty thousand people. Some of them settled at Mehedyia, at the mouth of the Sebou, where Phenician remains have been found; and apparently the exploration was pushed as far south as the coast of Guinea, for the inscription recording it relates that Hannon beheld elephants, hairy men and "savages called gorillas." At any rate, Carthage founded stable colonies at Melilla, Larache, Sale and Casablanca.

Then came the Romans, who carried on the business, set up one of their easy tolerant protectorates over "Tingitanian Mauretania,"[23] and built one important military outpost, Volubilis in the Zerhoun, which a series of minor defenses probably connected with Sale on the west coast, thus guarding the Roman province against the unconquered Berbers to the south.

Tingitanian Mauretania was one of the numerous African granaries of Rome. She also supplied the Imperial armies with their famous African cavalry; and among minor articles of exportation were guinea-hens, snails, honey, euphorbia, wild beasts, horses and pearls. The Roman dominion ceased at the line drawn between Volubilis and Sale. There was no interest in pus.h.i.+ng farther south, since the ivory and slave trade with the Soudan was carried on by way of Tripoli. But the spirit of enterprise never slept in the race, and Pliny records the journey of a Roman general--Suetonius Paulinus--who appears to have crossed the Atlas, probably by the pa.s.s of Tizi-n-Telremt, which is even now so beset with difficulties that access by land to the Souss will remain an arduous undertaking until the way by Imintanout is safe for European travel.

The Vandals swept away the Romans in the fifth century. The Lower Empire restored a brief period of civilization; but its authority finally dwindled to the half-legendary rule of Count Julian, shut up within his walls of Ceuta. Then Europe vanished from the sh.o.r.es of Africa; and though Christianity lingered here and there in vague Donatist colonies, and in the names of Roman bishoprics, its last faint hold went down in the eighth century before the irresistible cry: "There is no G.o.d but Allah!"

III

THE ARAB CONQUEST

The first Arab invasion of Morocco is said to have reached the Atlantic coast; but it left no lasting traces, and the real Islamisation of Barbary did not happen till near the end of the eighth century, when a descendant of Ali, driven from Mesopotamia by the Caliphate, reached the mountains above Volubilis and there founded an empire. The Berbers, though indifferent in religious matters, had always, from a spirit of independence, tended to heresy and schism. Under the rule of Christian Rome they had been Donatists, as M. Bernard puts it, "out of opposition to the Empire"; and so, out of opposition to the Caliphate, they took up the cause of one Moslem schismatic after another. Their great popular movements have always had a religious basis, or perhaps it would be truer to say, a religious pretext; for they have been in reality the partly moral, partly envious revolt of hungry and ascetic warrior tribes against the fatness and corruption of the "cities of the plain."

Idriss I became the first national saint and ruler of Morocco. His rule extended throughout northern Morocco, and his son, Idriss II, attacking a Berber tribe on the banks of the Oued Fez, routed them, took possession of their oasis and founded the city of Fez. Thither came schismatic refugees from Kairouan and Moors from Andalusia. The Islamite Empire of Morocco was founded, and Idriss II has become the legendary ancestor of all its subsequent rulers.

The Idrissite rule is a welter of obscure struggles between rapidly melting groups of adherents. Its chief features are: the founding of Moulay Idriss and Fez, and the building of the mosques of El Andalous and Kairouiyin at Fez for the two groups of refugees from Tunisia and Spain. Meanwhile the Caliphate of Cordova had reached the height of its power, while that of the Fatimites extended from the Nile to western Morocco, and the little Idrissite empire, pulverized under the weight of these expanding powers, became once more a dust of disintegrated tribes.

It was only in the eleventh century that the dust again conglomerated.

Two Arab tribes from the desert of the Hedjaz, suddenly driven westward by the Fatimites, entered Morocco, not with a small military expedition, as the Arabs had hitherto done, but with a horde of emigrants reckoned as high as 200,000 families; and this first colonizing expedition was doubtless succeeded by others.

To strengthen their hold in Morocco the Arab colonists embraced the dynastic feuds of the Berbers. They inaugurated a period of general havoc which destroyed what little prosperity had survived the break-up of the Idrissite rule, and many Berber tribes took refuge in the mountains; but others remained and were merged with the invaders, reforming into new tribes of mixed Berber and Arab blood. This invasion was almost purely destructive; it marks one of the most desolate periods in the progress of the "wasteful Empire" of Moghreb.

IV

ALMORAVIDS AND ALMOHADS

While the Hilalian Arabs were conquering and destroying northern Morocco another but more fruitful invasion was upon her from the south. The Almoravids, one of the tribes of Veiled Men of the south, driven by the usual mixture of religious zeal and l.u.s.t of booty, set out to invade the rich black kingdoms north of the Sahara. Thence they crossed the Atlas under their great chief, Youssef-ben-Tachfin, and founded the city of Marrakech in 1062. From Marrakech they advanced on Idrissite Fez and the valley of the Moulouya. Fez rose against her conquerors, and Youssef put all the male inhabitants to death. By 1084 he was master of Tangier and the Rif, and his rule stretched as far west as Tlemcen, Oran and finally Algiers.

His ambition drove him across the straits to Spain, where he conquered one Moslem prince after another and wiped out the luxurious civilization of Moorish Andalusia. In 1086, at Zallarca, Youssef gave battle to Alphonso VI of Castile and Leon. The Almoravid army was a strange rabble of Arabs, Berbers, blacks, wild tribes of the Sahara and Christian mercenaries. They conquered the Spanish forces, and Youssef left to his successors an empire extending from the Ebro to Senegal and from the Atlantic coast of Africa to the borders of Tunisia. But the empire fell to pieces of its own weight, leaving little record of its brief and stormy existence. While Youssef was routing the forces of Christianity at Zallarca in Spain, another schismatic tribe of his own people was detaching Marrakech and the south from his rule.

The leader of the new invasion was a Mahdi, one of the numerous Saviours of the World who have carried death and destruction throughout Islam.

His name was Ibn-Toumert, and he had travelled in Egypt, Syria and Spain, and made the pilgrimage to Mecca. Preaching the doctrine of a purified monotheism, he called his followers the Almohads or Unitarians, to distinguish them from the polytheistic Almoravids, whose heresies he denounced. He fortified the city of Tinmel in the Souss, and built there a mosque of which the ruins still exist. When he died, in 1128, he designated as his successor Abd-el-Moumen, the son of a potter, who had been his disciple.

Abd-el-Moumen carried on the campaign against the Almoravids. He fought them not only in Morocco but in Spain, taking Cadiz, Cordova, Granada as well as Tlemcen and Fez. In 1152 his African dominion reached from Tripoli to the Souss, and he had formed a disciplined army in which Christian mercenaries from France and Spain fought side by side with Berbers and Soudanese. This great captain was also a great administrator, and under his rule Africa was surveyed from the Souss to Barka, the country was policed, agriculture was protected, and the caravans journeyed safely over the trade-routes.

Abd-el-Moumen died in 1163 and was followed by his son, who, though he suffered reverses in Spain, was also a great ruler. He died in 1184, and his son, Yacoub-el-Mansour, avenged his father's ill-success in Spain by the great victory of Alarcos and the conquest of Madrid.

Yacoub-el-Mansour was the greatest of Moroccan Sultans. So far did his fame extend that the ill.u.s.trious Saladin sent him presents and asked the help of his fleet. He was a builder as well as a fighter, and the n.o.blest period of Arab art in Morocco and Spain coincides with his reign.

After his death, the Almohad empire followed the downward curve to which all Oriental rule seems destined. In Spain, the Berber forces were beaten in the great Christian victory of Las-Navas-de Tolosa; and in Morocco itself the first stirrings of the Beni-Merins (a new tribe from the Sahara) were preparing the way for a new dynasty.

V

THE MERINIDS

The Beni-Merins or Merinids were nomads who ranged the desert between Biskra and the Tafilelt. It was not a religious upheaval that drove them to the conquest of Morocco. The demoralized Almohads called them in as mercenaries to defend their crumbling empire; and the Merinids came, drove out the Almohads, and replaced them.

They took Fez, Meknez, Sale, Rabat and Sidjilma.s.sa in the Tafilelt; and their second Sultan, Abou-Youssef, built New Fez (Eldjid) on the height above the old Idrissite city. The Merinids renewed the struggle with the Sultan of Tlemcen, and carried the Holy War once more into Spain. The conflict with Tlemcen was long and unsuccessful, and one of the Merinid Sultans died a.s.sa.s.sinated under its walls. In the fourteenth century the Sultan Abou Ha.s.san tried to piece together the scattered bits of the Almohad empire. Tlemcen was finally taken, and the whole of Algeria annexed. But in the plain of Kairouan, in Tunisia, Abou Ha.s.san was defeated by the Arabs. Meanwhile one of his brothers had headed a revolt in Morocco, and the princes of Tlemcen won back their ancient kingdom.

Constantine and Bougie rebelled in turn, and the kingdom of Abou Ha.s.san vanished like a mirage. His successors struggled vainly to control their va.s.sals in Morocco, and to keep their possessions beyond its borders. Before the end of the fourteenth century Morocco from end to end was a chaos of antagonistic tribes, owning no allegiance, abiding by no laws. The last of the Merinids, divided, diminished, bound by humiliating treaties with Christian Spain, kept up a semblance of sovereignty at Fez and Marrakech, at war with one another and with their neighbours; and Spain and Portugal seized this moment of internal dissolution to drive them from Spain, and carry the war into Morocco itself.

The short and stormy pa.s.sage of the Beni-Merins seems hardly to leave room for the development of the humaner qualities; yet the flowering of Moroccan art and culture coincided with those tumultuous years, and it was under the Merinid Sultans that Fez became the centre of Moroccan learning and industry, a kind of Oxford with Birmingham annexed.

VI

THE SAADIANS

Meanwhile, behind all the Berber turmoil a secret work of religious propaganda was going on. The Arab element had been crushed but not extirpated. The crude idolatrous wealth-loving Berbers apparently dominated; but whenever there was a new uprising or a new invasion it was based on the religious discontent perpetually stirred up by Mahometan agents. The longing for a Mahdi, a Saviour, the craving for purification combined with an opportunity to murder and rob, always gave the Moslem apostle a ready opening; and the downfall of the Merinids was the result of a long series of religious movements to which the European invasion gave an object and a war-cry.

The Saadians were Cherifian Arabs, newcomers from Arabia, to whom the lax Berber paganism was abhorrent. They preached a return to the creed of Mahomet, and proclaimed the Holy War against the hated Portuguese, who had set up fortified posts all along the west coast of Morocco.