CHAPTER VIII.

This is royal! Let those who went up through Spain make the best of it—these dominions of the Emperor of Morocco suit our little party well enough. We have had enough of Spain at Gibraltar for the present. Tangier is the spot we have been longing for all the time. Elsewhere we have found foreign-looking things and foreign-looking people, but always with things and people intermixed that we were familiar with before, and so the novelty of the situation lost a deal of its force. We wanted something thoroughly and uncompromisingly foreign—foreign from top to bottom—foreign from center to circumference—foreign inside and outside and all around—nothing anywhere about it to dilute its foreignness—nothing to remind us of any other people or any other land under the sun. And lo! In Tangier we have found it. Here is not the slightest thing that ever we have seen save in pictures—and we always mistrusted the pictures before. We cannot anymore. The pictures used to seem exaggerations—they seemed too weird and fanciful for reality. But behold, they were not wild enough—they were not fanciful enough—they have not told half the story. Tangier is a foreign land if ever there was one, and the true spirit of it can never be found in any book save The Arabian Nights. Here are no white men visible, yet swarms of humanity are all about us. Here is a packed and jammed city enclosed in a massive stone wall which is more than a thousand years old. All the houses nearly are one-and two-story, made of thick walls of stone, plastered outside, square as a dry-goods box, flat as a floor on top, no cornices, whitewashed all over—a crowded city of snowy tombs! And the doors are arched with the peculiar arch we see in Moorish pictures; the floors are laid in varicolored diamond flags; in tesselated, many-colored porcelain squares wrought in the furnaces of Fez; in red tiles and broad bricks that time cannot wear; there is no furniture in the rooms (of Jewish dwellings) save divans—what there is in Moorish ones no man may know; within their sacred walls no Christian dog can enter. And the streets are oriental—some of them three feet wide, some six, but only two that are over a dozen; a man can blockade the most of them by extending his body across them. Isn’t it an oriental picture?

There are stalwart Bedouins of the desert here, and stately Moors proud of a history that goes back to the night of time; and Jews whose fathers fled hither centuries upon centuries ago; and swarthy Riffians from the mountains—born cut-throats—and original, genuine Negroes as black as Moses; and howling dervishes and a hundred breeds of Arabs—all sorts and descriptions of people that are foreign and curious to look upon.

And their dresses are strange beyond all description. Here is a bronzed Moor in a prodigious white turban, curiously embroidered jacket, gold and crimson sash, of many folds, wrapped round and round his waist, trousers that only come a little below his knee and yet have twenty yards of stuff in them, ornamented scimitar, bare shins, stockingless feet, yellow slippers, and gun of preposterous length—a mere soldier!—I thought he was the Emperor at least. And here are aged Moors with flowing white beards and long white robes with vast cowls; and Bedouins with long, cowled, striped cloaks; and Negroes and Riffians with heads clean-shaven except a kinky scalp lock back of the ear or, rather, upon the after corner of the skull; and all sorts of barbarians in all sorts of weird costumes, and all more or less ragged. And here are Moorish women who are enveloped from head to foot in coarse white robes, and whose sex can only be determined by the fact that they only leave one eye visible and never look at men of their own race, or are looked at by them in public. Here are five thousand Jews in blue gabardines, sashes about their waists, slippers upon their feet, little skullcaps upon the backs of their heads, hair combed down on the forehead, and cut straight across the middle of it from side to side—the selfsame fashion their Tangier ancestors have worn for I don’t know how many bewildering centuries. Their feet and ankles are bare. Their noses are all hooked, and hooked alike. They all resemble each other so much that one could almost believe they were of one family. Their women are plump and pretty, and do smile upon a Christian in a way which is in the last degree comforting.

What a funny old town it is! It seems like profanation to laugh and jest and bandy the frivolous chat of our day amid its hoary relics. Only the stately phraseology and the measured speech of the sons of the Prophet are suited to a venerable antiquity like this. Here is a crumbling wall that was old when Columbus discovered America; was old when Peter the Hermit roused the knightly men of the Middle Ages to arm for the first Crusade; was old when Charlemagne and his paladins beleaguered enchanted castles and battled with giants and genii in the fabled days of the olden time; was old when Christ and his disciples walked the earth; stood where it stands today when the lips of Memnon were vocal and men bought and sold in the streets of ancient Thebes!

The Phoenicians, the Carthagenians, the English, Moors, Romans, all have battled for Tangier—all have won it and lost it. Here is a ragged, oriental-looking Negro from some desert place in interior Africa, filling his goatskin with water from a stained and battered fountain built by the Romans twelve hundred years ago. Yonder is a ruined arch of a bridge built by Julius Caesar nineteen hundred years ago. Men who had seen the infant Saviour in the Virgin’s arms have stood upon it, maybe.

Near it are the ruins of a dockyard where Caesar repaired his ships and loaded them with grain when he invaded Britain, fifty years before the Christian era.

Here, under the quiet stars, these old streets seem thronged with the phantoms of forgotten ages. My eyes are resting upon a spot where stood a monument which was seen and described by Roman historians less than two thousand years ago, whereon was inscribed:

“WE ARE THE CANAANITES. WE ARE THEY THAT HAVE BEEN DRIVEN OUT OF THE LAND OF CANAAN BY THE JEWISH ROBBER, JOSHUA.”

Joshua drove them out, and they came here. Not many leagues from here is a tribe of Jews whose ancestors fled thither after an unsuccessful revolt against King David, and these their descendants are still under a ban and keep to themselves.

Tangier has been mentioned in history for three thousand years. And it was a town, though a queer one, when Hercules, clad in his lion skin, landed here, four thousand years ago. In these streets he met Anitus, the king of the country, and brained him with his club, which was the fashion among gentlemen in those days. The people of Tangier (called Tingis then) lived in the rudest possible huts and dressed in skins and carried clubs, and were as savage as the wild beasts they were constantly obliged to war with. But they were a gentlemanly race and did no work. They lived on the natural products of the land. Their king’s country residence was at the famous Garden of Hesperides, seventy miles down the coast from here. The garden, with its golden apples (oranges), is gone now—no vestige of it remains. Antiquarians concede that such a personage as Hercules did exist in ancient times and agree that he was an enterprising and energetic man, but decline to believe him a good, bona-fide god, because that would be unconstitutional.

Down here at Cape Spartel is the celebrated cave of Hercules, where that hero took refuge when he was vanquished and driven out of the Tangier country. It is full of inscriptions in the dead languages, which fact makes me think Hercules could not have traveled much, else he would not have kept a journal.

Five days’ journey from here—say two hundred miles—are the ruins of an ancient city, of whose history there is neither record nor tradition. And yet its arches, its columns, and its statues proclaim it to have been built by an enlightened race.

The general size of a store in Tangier is about that of an ordinary shower bath in a civilized land. The Muhammadan merchant, tinman, shoemaker, or vendor of trifles sits cross-legged on the floor and reaches after any article you may want to buy. You can rent a whole block of these pigeonholes for fifty dollars a month. The market people crowd the marketplace with their baskets of figs, dates, melons, apricots, etc., and among them file trains of laden asses, not much larger, if any, than a Newfoundland dog. The scene is lively, is picturesque, and smells like a police court. The Jewish money-changers have their dens close at hand, and all day long are counting bronze coins and transferring them from one bushel basket to another. They don’t coin much money nowadays, I think. I saw none but what was dated four or five hundred years back, and was badly worn and battered. These coins are not very valuable. Jack went out to get a napoleon changed, so as to have money suited to the general cheapness of things, and came back and said he had “swamped the bank, had bought eleven quarts of coin, and the head of the firm had gone on the street to negotiate for the balance of the change.” I bought nearly half a pint of their money for a shilling myself. I am not proud on account of having so much money, though. I care nothing for wealth.

The Moors have some small silver coins and also some silver slugs worth a dollar each. The latter are exceedingly scarce—so much so that when poor ragged Arabs see one they beg to be allowed to kiss it.

They have also a small gold coin worth two dollars. And that reminds me of something. When Morocco is in a state of war, Arab couriers carry letters through the country and charge a liberal postage. Every now and then they fall into the hands of marauding bands and get robbed. Therefore, warned by experience, as soon as they have collected two dollars’ worth of money they exchange it for one of those little gold pieces, and when robbers come upon them, swallow it. The stratagem was good while it was unsuspected, but after that the marauders simply gave the sagacious United States mail an emetic and sat down to wait.

The Emperor of Morocco is a soulless despot, and the great officers under him are despots on a smaller scale. There is no regular system of taxation, but when the Emperor or the Bashaw want money, they levy on some rich man, and he has to furnish the cash or go to prison. Therefore, few men in Morocco dare to be rich. It is too dangerous a luxury. Vanity occasionally leads a man to display wealth, but sooner or later the Emperor trumps up a charge against him—any sort of one will do—and confiscates his property. Of course, there are many rich men in the empire, but their money is buried, and they dress in rags and counterfeit poverty. Every now and then the Emperor imprisons a man who is suspected of the crime of being rich, and makes things so uncomfortable for him that he is forced to discover where he has hidden his money.

Moors and Jews sometimes place themselves under the protection of the foreign consuls, and then they can flout their riches in the Emperor’s face with impunity.

CHAPTER IX.

About the first adventure we had yesterday afternoon, after landing here, came near finishing that heedless Blucher. We had just mounted some mules and asses and started out under the guardianship of the stately, the princely, the magnificent Hadji Muhammad Lamarty (may his tribe increase!) when we came upon a fine Moorish mosque, with tall tower, rich with checker-work of many-colored porcelain, and every part and portion of the edifice adorned with the quaint architecture of the Alhambra, and Blucher started to ride into the open doorway. A startling “Hi-hi!” from our camp followers and a loud “Halt!” from an English gentleman in the party checked the adventurer, and then we were informed that so dire a profanation is it for a Christian dog to set foot upon the sacred threshold of a Moorish mosque that no amount of purification can ever make it fit for the faithful to pray in again. Had Blucher succeeded in entering the place, he would no doubt have been chased through the town and stoned; and the time has been, and not many years ago, either, when a Christian would have been most ruthlessly slaughtered if captured in a mosque. We caught a glimpse of the handsome tessellated pavements within and of the devotees performing their ablutions at the fountains, but even that we took that glimpse was a thing not relished by the Moorish bystanders.

Some years ago the clock in the tower of the mosque got out of order. The Moors of Tangier have so degenerated that it has been long since there was an artificer among them capable of curing so delicate a patient as a debilitated clock. The great men of the city met in solemn conclave to consider how the difficulty was to be met. They discussed the matter thoroughly but arrived at no solution. Finally, a patriarch arose and said:

“Oh, children of the Prophet, it is known unto you that a Portuguee dog of a Christian clock mender pollutes the city of Tangier with his presence. Ye know, also, that when mosques are builded, asses bear the stones and the cement, and cross the sacred threshold. Now, therefore, send the Christian dog on all fours, and barefoot, into the holy place to mend the clock, and let him go as an ass!”

And in that way it was done. Therefore, if Blucher ever sees the inside of a mosque, he will have to cast aside his humanity and go in his natural character. We visited the jail and found Moorish prisoners making mats and baskets. (This thing of utilizing crime savors of civilization.) Murder is punished with death. A short time ago three murderers were taken beyond the city walls and shot. Moorish guns are not good, and neither are Moorish marksmen. In this instance they set up the poor criminals at long range, like so many targets, and practiced on them—kept them hopping about and dodging bullets for half an hour before they managed to drive the center.

When a man steals cattle, they cut off his right hand and left leg and nail them up in the marketplace as a warning to everybody. Their surgery is not artistic. They slice around the bone a little, then break off the limb. Sometimes the patient gets well; but, as a general thing, he don’t. However, the Moorish heart is stout. The Moors were always brave. These criminals undergo the fearful operation without a wince, without a tremor of any kind, without a groan! No amount of suffering can bring down the pride of a Moor or make him shame his dignity with a cry.

Here, marriage is contracted by the parents of the parties to it. There are no valentines, no stolen interviews, no riding out, no courting in dim parlors, no lovers’ quarrels and reconciliations—no nothing that is proper to approaching matrimony. The young man takes the girl his father selects for him, marries her, and after that she is unveiled, and he sees her for the first time. If after due acquaintance she suits him, he retains her; but if he suspects her purity, he bundles her back to her father; if he finds her diseased, the same; or if, after just and reasonable time is allowed her, she neglects to bear children, back she goes to the home of her childhood.

Muhammadans here who can afford it keep a good many wives on hand. They are called wives, though I believe the Koran only allows four genuine wives—the rest are concubines. The Emperor of Morocco don’t know how many wives he has, but thinks he has five hundred. However, that is near enough—a dozen or so, one way or the other, don’t matter.

Even the Jews in the interior have a plurality of wives.

I have caught a glimpse of the faces of several Moorish women (for they are only human, and will expose their faces for the admiration of a Christian dog when no male Moor is by), and I am full of veneration for the wisdom that leads them to cover up such atrocious ugliness.

They carry their children at their backs, in a sack, like other savages the world over.

Many of the Negroes are held in slavery by the Moors. But the moment a female slave becomes her master’s concubine her bonds are broken, and as soon as a male slave can read the first chapter of the Koran (which contains the creed) he can no longer be held in bondage.

They have three Sundays a week in Tangier. The Muhammadans’ comes on Friday, the Jews’ on Saturday, and that of the Christian Consuls on Sunday. The Jews are the most radical. The Moor goes to his mosque about noon on his Sabbath, as on any other day, removes his shoes at the door, performs his ablutions, makes his salaams, pressing his forehead to the pavement time and again, says his prayers, and goes back to his work.

But the Jew shuts up shop; will not touch copper or bronze money at all; soils his fingers with nothing meaner than silver and gold; attends the synagogue devoutly; will not cook or have anything to do with fire; and religiously refrains from embarking in any enterprise.

The Moor who has made a pilgrimage to Mecca is entitled to high distinction. Men call him Hadji, and he is thenceforward a great personage. Hundreds of Moors come to Tangier every year and embark for Mecca. They go part of the way in English steamers, and the ten or twelve dollars they pay for passage is about all the trip costs. They take with them a quantity of food, and when the commissary department fails they “skirmish,” as Jack terms it in his sinful, slangy way. From the time they leave till they get home again, they never wash, either on land or sea. They are usually gone from five to seven months, and as they do not change their clothes during all that time, they are totally unfit for the drawing room when they get back.

Many of them have to rake and scrape a long time to gather together the ten dollars their steamer passage costs, and when one of them gets back he is a bankrupt forever after. Few Moors can ever build up their fortunes again in one short lifetime after so reckless an outlay. In order to confine the dignity of Hadji to gentlemen of patrician blood and possessions, the Emperor decreed that no man should make the pilgrimage save bloated aristocrats who were worth a hundred dollars in specie. But behold how iniquity can circumvent the law! For a consideration, the Jewish money-changer lends the pilgrim one hundred dollars long enough for him to swear himself through, and then receives it back before the ship sails out of the harbor!

Spain is the only nation the Moors fear. The reason is that Spain sends her heaviest ships of war and her loudest guns to astonish these Muslims, while America and other nations send only a little contemptible tub of a gunboat occasionally. The Moors, like other savages, learn by what they see, not what they hear or read. We have great fleets in the Mediterranean, but they seldom touch at African ports. The Moors have a small opinion of England, France, and America, and put their representatives to a deal of red-tape circumlocution before they grant them their common rights, let alone a favor. But the moment the Spanish minister makes a demand, it is acceded to at once, whether it be just or not.

Spain chastised the Moors five or six years ago, about a disputed piece of property opposite Gibraltar, and captured the city of Tetouan. She compromised on an augmentation of her territory, twenty million dollars’ indemnity in money, and peace. And then she gave up the city. But she never gave it up until the Spanish soldiers had eaten up all the cats. They would not compromise as long as the cats held out. Spaniards are very fond of cats. On the contrary, the Moors reverence cats as something sacred. So the Spaniards touched them on a tender point that time. Their unfeline conduct in eating up all the Tetouan cats aroused a hatred toward them in the breasts of the Moors, to which even the driving them out of Spain was tame and passionless. Moors and Spaniards are foes forever now. France had a minister here once who embittered the nation against him in the most innocent way. He killed a couple of battalions of cats (Tangier is full of them) and made a parlor carpet out of their hides. He made his carpet in circles—first a circle of old gray tomcats, with their tails all pointing toward the center; then a circle of yellow cats; next a circle of black cats and a circle of white ones; then a circle of all sorts of cats; and, finally, a centerpiece of assorted kittens. It was very beautiful, but the Moors curse his memory to this day.

When we went to call on our American Consul General today I noticed that all possible games for parlor amusement seemed to be represented on his center tables. I thought that hinted at lonesomeness. The idea was correct. His is the only American family in Tangier. There are many foreign consuls in this place, but much visiting is not indulged in. Tangier is clear out of the world, and what is the use of visiting when people have nothing on earth to talk about? There is none. So each consul’s family stays at home chiefly and amuses itself as best it can. Tangier is full of interest for one day, but after that it is a weary prison. The Consul General has been here five years, and has got enough of it to do him for a century, and is going home shortly. His family seize upon their letters and papers when the mail arrives, read them over and over again for two days or three, talk them over and over again for two or three more till they wear them out, and after that for days together they eat and drink and sleep, and ride out over the same old road, and see the same old tiresome things that even decades of centuries have scarcely changed, and say never a single word! They have literally nothing whatever to talk about. The arrival of an American man-of-war is a godsend to them. “O Solitude, where are the charms which sages have seen in thy face?” It is the completest exile that I can conceive of. I would seriously recommend to the government of the United States that when a man commits a crime so heinous that the law provides no adequate punishment for it, they make him Consul General to Tangier.

I am glad to have seen Tangier—the second-oldest town in the world. But I am ready to bid it good-bye, I believe.

We shall go hence to Gibraltar this evening or in the morning, and doubtless the Quaker City will sail from that port within the next forty-eight hours.