Here, in each coffin over which we bend, there is a face which stares at us--or else closes its eyes in order that it may not see us; and meagre shoulders and lean arms, and hands with overgrown nails that protrude from miserable rags. And each royal mummy that our lantern lights reserves for us a fresh surprise and the shudder of a different fear--they resemble one another so little. Some of them seem to laugh, showing their yellow teeth; others have an expression of infinite sadness and suffering. Sometimes the faces are small, refined and still beautiful despite the pinching of the nostrils; sometimes they are excessively enlarged by putrid swelling, with the tip of the nose eaten away. The embalmers, we know, were not sure of their means, and the mummies were not always a success. In some cases putrefaction ensued, and corruption and even sudden hatchings of larvae, those "companions without ears and without eyes," which died indeed in time but only after they had perforated all the flesh.

Hard by are ranked according to dynasty, and in chronological order, the proud Pharaohs in a piteous row: father, son, grandson, great-grandson.

And common paper tickets tell their tremendous names, Seti I., Ramses II., Seti II., Ramses III., Ramses IV. . . . Soon the muster will be complete, with such energy have men dug in the heart of the rocks to find them all; and these gla.s.s cases will no doubt be their final resting-place. In olden days, however, they made many pilgrimages after their death, for in the troubled times of the history of Egypt it was one of the hara.s.sing preoccupations of the reigning sovereign to hide, to hide at all costs, the mummies of his ancestors, which filled the earth increasingly, and which the violators of tombs were so swift to track. Then they were carried clandestinely from one grave to another, raised each from his own pompous sepulchre, to be buried at last together in some humble and less conspicuous vault. But it is here, in this museum of Egyptian antiquities, that they are about to accomplish their return to dust, which has been deferred, as if by miracle, for so many centuries. Now, stripped of their bandages, their days are numbered, and it behoves us to hasten to draw these physiognomies of three or four thousand years ago, which are about to perish.

In that coffin--the last but one of the row on the left--it is the great Sesostris himself who awaits us. We know of old that face of ninety years, with its nose hooked like the beak of a falcon; and the gaps between those old man's teeth; the meagre, birdlike neck, and the hand raised in a gesture of menace. Twenty years have elapsed since he was brought back to the light, this master of the world. He was wrapped _thousands of times_ in a marvellous winding-sheet, woven of aloe fibres, finer than the muslin of India, which must have taken years in the making and measured more than 400 yards in length. The unswathing, done in the presence of the Khedive Tewfik and the great personages of Egypt, lasted two hours, and after the last turn, when the ill.u.s.trious figure appeared, the emotion amongst the a.s.sistants was such that they stampeded like a herd of cattle, and the Pharaoh was overturned. He has, moreover, given much cause for conversation, this great Sesostris, since his installation in the museum. Suddenly one day with a brusque gesture, in the presence of the attendants, who fled howling with fear, he raised that hand which is still in the air, and which he has not deigned since to lower.[*] And subsequently there supervened, beginning in the old yellowish-white hair, and then swarming over the whole body, a hatching of cadaveric fauna, which necessitated a complete bath in mercury. He also has his paper ticket, pasted on the end of his box, and one may read there, written in a careless hand, that name which once caused the whole world to tremble--"Ramses II. (Sesostris)"! It need not be said that he has greatly fallen away and blackened even in the fifteen yeas that I have known him. He is a phantom that is about to disappear; in spite of all the care lavished upon him, a poor phantom about to fall to pieces, to sink into nothingness. We move our lantern about his hooked nose, the better to decipher, in the play of shadow, his expression, that still remains authoritative. . . . To think that once the destinies of the world were ruled, without appeal, by the nod of this head, which looks now somewhat narrow, under the dry skin and the horrible whitish hair. What force of will, of pa.s.sion and colossal pride must once have dwelt therein! Not to mention the anxiety, which to us now is scarcely conceivable, but which in his time overmastered all others--the anxiety, that is to say, of a.s.suring the magnificence and inviolability of sepulture! . . . And this horrible scarecrow, toothless and senile, lying here in its filthy rags, with the hand raised in an impotent menace, was once the brilliant Sesostris, the master of kings, and by virtue of his strength and beauty the demiG.o.d also, whose muscular limbs and deep athletic chest many colossal statues at Memphis, at Thebes, at Luxor, reproduce and try to make eternal. . . .

[*] This movement is explained by the action of the sun, which, falling on the unclothed arm, is supposed to have expanded the bone of the elbow.

In the next coffin lies his father, Seti I., who reigned for a much shorter period, and died much younger than he. This youthfulness is apparent still in the features of the mummy, which are impressed besides with a persistent beauty. Indeed this good King Seti looks the picture of calm and serene reverie. There is nothing shocking in his dead face, with its long closed eyes, its delicate lips, its n.o.ble chin and unblemished profile. It is soothing and pleasant even to see him sleeping there with his hands crossed upon his breast. And it seems strange, that he, who looks so young, should have for son the old man, almost a centenarian, who lies beside him.

In our pa.s.sage we have gazed on many other royal mummies, some tranquil and some grimacing. But, to finish, there is one of them (the third coffin there, in the row in front of us), a certain Queen Nsitanebashru, whom I approach with fear, albeit it is mainly on her account that I have ventured to make this fantastical round. Even in the daytime she attains to the maximum of horror that a spectral figure can evoke. What will she be like to-night in the uncertain light of our little lantern?

There she is indeed, the dishevelled vampire in her place right enough, stretched at full length, but looking always as if she were about to leap up; and straightway I meet the sidelong glance of her enamelled pupils, shining out of half-closed eyelids, with lashes that are still almost perfect. Oh! the terrifying person! Not that she is ugly, on the contrary we can see that she was rather pretty and was mummied young.

What distinguishes her from the others is her air of thwarted anger, of fury, as it were, at being dead. The embalmers have coloured her very religiously, but the pink, under the action of the salts of the skin, has become decomposed here and there and given place to a number of green spots. Her naked shoulders, the height of the arms above the rags which were once her splendid shroud, have still a certain sleek roundness, but they, too, are stained with greenish and black splotches, such as may be seen on the skins of snakes. a.s.suredly no corpse, either here or elsewhere, has ever preserved such an expression of intense life, of ironical, implacable ferocity. Her mouth is twisted in a little smile of defiance; her nostrils pinched like those of a ghoul on the scent of blood, and her eyes seem to say to each one who approaches: "Yes, I am laid in my coffin; but you will very soon see I can get out of it." There is something confusing in the thought that the menace of this terrible expression, and this appearance of ill-restrained ferocity had endured for some hundreds of years before the commencement of our era, and endured to no purpose in the secret darkness of a closed coffin at the bottom of some doorless vault.

Now that we are about to retire, what will happen here, with the complicity of silence, in the darkest hours of the night? Will they remain inert and rigid, all these embalmed bodies, once left to themselves, who pretended to be so quiet because we were there? What exchanges of old human fluid will recommence, as who can doubt they do each night between one coffin and another. Formerly these kings and queens, in their anxiety as to the future of their mummy, had foreseen violation, pillage and scattering amongst the sands of the desert, but never this: that they would be reunited one day, almost all unveiled, so near to one another under panes of gla.s.s. Those who governed Egypt in the lost centuries and were never known except by history, by the papyri inscribed with hieroglyphics, brought thus together, how many things will they have to say to one another, how many ardent questions to ask about their loves, about their crimes! As soon as we shall have departed, nay, as soon as our lantern, at the end of the long galleries, shall seem no more than a foolish, vanishing spot of fire, will not the "forms" of whom the attendants are so afraid, will they not start their nightly rumblings and in their hollow mummy voices, whisper, with difficulty, words? . . .

Heavens! How dark it is! Yet our lantern has not gone out. But it seems to grow darker and darker. And at night, when all is shut up, how one smells the odour of the oils in which the shrouds are saturated, and, more intolerable still, the sickly stealthy stench, almost, of all these dead bodies! . . .

As I traverse the obscurity of these endless halls, a vague instinct of self-preservation induces me to turn back again, and look behind. And it seems to me that already the woman with the baby is slowly raising herself, with a thousand precautions and stratagems, her head still completely covered. While farther down, that dishevelled hair. . . . Oh!

I can see her well, sitting up with a sudden jerk, the ghoul with the enamel eyes, the lady Nsitanebashru!

CHAPTER V

A CENTRE OF ISLAM

"To learn is the duty of every Moslem."

--Verse from the Hadith or Words of the Prophet.

In a narrow street, hidden in the midst of the most ancient Arab quarters of Cairo, in the very heat of a close labyrinth mysteriously shady, an exquisite doorway opens into a wide s.p.a.ce bathed in sunshine; a doorway formed of two elaborate arches, and surmounted by a high frontal on which intertwined arabesques form wonderful rosework, and holy writings are enscrolled with the most ingenious complications.

It is the entrance to El-Azhar, a venerable place in Islam, whence have issued for nearly a thousand years the generations of priests and doctors charged with the propagation of the word of the Prophet amongst the nations, from the Mohreb to the Arabian Sea, pa.s.sing through the great deserts. About the end of our tenth century the glorious Fatimee Caliphs built this immense a.s.semblage of arches and columns, which became the seat of the most renowned Moslem university in the world. And since then successive sovereigns of Egypt have vied with one another in perfecting and enlarging it, adding new halls, new galleries, new minarets, till they have made of El-Azhar almost a town within a town.

"He who seeks instruction is more loved of G.o.d than he who fights in a holy war."

--A verse from the Hadith.

Eleven o'clock on a day of burning sunshine and dazzling light. El-Azhar still vibrates with the murmur of many voices, although the lessons of the morning are nearly finished.

Once past the threshold of the double ornamented door we enter the courtyard, at this moment empty as the desert and dazzling with sunshine. Beyond, quite open, the mosque spreads out its endless arcades, which are continued and repeated till they are lost in the gloom of the far interior, and in this dim place, with its perplexing depths, innumerable people in turbans, sitting in a close crowd, are singing, or rather chanting, in a low voice, and marking time as it were to their declamation by a slight rhythmic swaying from the hips. They are the ten thousand students come from all parts of the world to absorb the changeless doctrine of El-Azhar.

At the first view it is difficult to distinguish them, for they are far down in the shadow, and out here we are almost blinded by the sun. In little attentive groups of from ten to twenty, seated on mats around a grave professor, they docilely repeat their lessons, which in the course of centuries have grown old without changing like Islam itself. And we wonder how those in the circles down there, in the aisles at the bottom where the daylight scarcely penetrates, can see to read the old difficult writings in the pages of their books.

In any case, let us not trouble them--as so many tourists nowadays do not hesitate to do; we will enter a little later, when the studies of the morning are over.

This court, upon which the sun of the forenoon now pours its white fire, is an enclosure severely and magnificently Arab; it has isolated us suddenly from time and things; it must lend to the Moslem prayer what formerly our Gothic churches lent to the Christian. It is vast as a tournament list; confined on one side by the mosque itself, and on the others by a high wall which effectively separates it from the outer world. The walls are of a reddish hue, burnt by centuries of sun into the colour of raw sienna or of bloodstone. At the bottom they are straight, simple, a little forbidding in their austerity, but their summits are elaborately ornamented and crowned with battlements, which show in profile against the sky a long series of denticulated stonework.

And over this sort of reddish fretwork of the top, which seems as if it were there as a frame to the deep blue vault above us, we see rising up distractedly all the minarets of the neighbourhood; and these minarets are red-coloured too, redder even than the jealous walls, and are decorated with arabesques, pierced by the daylight and complicated with aerial galleries. Some of them are a little distance away; others, startlingly close, seem to scale the zenith; and all are ravishing and strange, with their shining crescents and outstretched shafts of wood that call to the great birds of s.p.a.ce. Spite of ourselves we raise our heads, fascinated by all the beauty that is in the air; but there is only this square of marvellous sky, a sort of limpid sapphire, set in the battlements of El-Azhar and fringed by those audacious slender towers. We are in the religious East of olden days and we feel how the mystery of this magnificent court--whose architectural ornament consists merely in geometrical designs repeated to infinity, and does not commence till quite high up on the battlements, where the minarets point into the eternal blue--must cast its spell upon the imagination of the young priests who are being trained here.

"He who instructs the ignorant is like a living man amongst the dead."

"If a day pa.s.ses without my having learnt something which brings me nearer to G.o.d, let not the dawn of that day be blessed."

Verses from the Hadith.

He who has brought me to this place to-day is my friend, Mustapha Kamel Pacha, the tribune of Egypt, and I owe to his presence the fact that I am not treated like a casual visitor. Our names are taken at once to the great master of El-Azhar, a high personage in Islam, whose pupil Mustapha formerly was, and who no doubt will receive us in person.

It is in a hall very Arab in its character, furnished only with divans, that the great master welcomes us, with the simplicity of an ascetic and the elegant manners of a prelate. His look, and indeed his whole face, tell how onerous is the sacred office which he exercises: to preside, namely, at the instruction of these thousands of young priests, who afterwards are to carry faith and peace and immobility to more than three hundred millions of men.

And in a few moments Mustapha and he are busy discussing--as if it were a matter of actual interest--a controversial question concerning the events which followed the death of the Prophet, and the part played by Ali. . . . In that moment how my good friend Mustapha, whom I had seen so French in France, appeared all at once a Moslem to the bottom of his soul! The same thing is true indeed of the greater number of these Orientals, who, if we meet them in our own country, seem to be quite parisianised; their modernity is only on the surface: in their inmost souls Islam remains intact. And it is not difficult to understand, perhaps, how the spectacle of our troubles, our despairs, our miseries, in these new ways in which our lot is cast, should make them reflect and turn again to the tranquil dream of their ancestors. . . .

While waiting for the conclusion of the morning studies, we are conducted through some of the dependencies of El-Azhar. Halls of every epoch, added one to another, go to form a little labyrinth; many contain _Mihrabs_, which, as we know already, are a kind of portico, festooned and denticulated till they look as if covered with rime. And library after library, with ceilings of cedarwood, carved in times when men had more leisure and more patience. Thousands of precious ma.n.u.scripts, dating back some hundreds of years, but which here in El-Azhar are no whit out of date. Open, in gla.s.s cases, are numerous inestimable Korans, which in olden times had been written fair and illuminated on parchment by pious khedives. And, in a place of honour, a large astronomical gla.s.s, through which men watch the rising of the moon of Ramadan. . . .

All this savours of the past. And what is being taught to-day to the ten thousand students of El-Azhar scarcely differs from what was taught to their predecessors in the glorious reign of the Fatimites--and which was then transcendent and even new: the Koran and all its commentaries; the subtleties of syntax and of p.r.o.nunciation; jurisprudence; calligraphy, which still is dear to the heart of Orientals; versification; and, last of all, mathematics, of which the Arabs were the inventors.

Yes, all this savours of the past, of the dust of remote ages. And though, a.s.suredly, the priests trained in this thousand-year-old university may grow to men of rarest soul, they will remain, these calm and n.o.ble dreamers, merely laggards, safe in their shelter from the whirlwind which carries us along.

"It is a sacrilege to prohibit knowledge. To seek knowledge is to perform an act of adoration towards G.o.d; to instruct is to do an act of charity."

"Knowledge is the life of Islam, the column of faith."

Verses from the Hadith.

The lesson of the morning is now finished and we are able, without disturbing anybody, to visit the mosque.

When we return to the great courtyard, with its battlemented walls, it is the hour of recreation for this crowd of young men in robes and turbans, who now emerge from the shadow of the sanctuary.

Since the early morning they have remained seated on their mats, immersed in study and prayer, amid the confused buzzing of their thousands of voices; and now they scatter themselves about the contiguous Arab quarters until such time as the evening lessons commence. They walk along in little groups, sometimes holding one another's hands like children; most of them carry their heads high and raise their eyes to the heavens, although the sun which greets them outside dazzles them a little with its rays. They seem innumerable, and as they pa.s.s show us faces of the most diverse types. They come from all quarters of the world; some from Baghdad, others from Ba.s.sorah, from Mossul and even from the interior of Hedjaz. Those from the north have eyes that are bright and clear; and amongst those from Moghreb, from Morocco and the Sahara, are many whose skins are almost black. But the expression of all the faces is alike: something of ecstasy and of aloofness marks them all; the same detachment, a preoccupation with the self-same dream. And in the sky, to which they raise their eyes, the heavens--framed always by the battlements of El-Azhar--are almost white from the excess of light, with a border of tall, red minarets, which seem to be aglow with the refection of some great fire. And, watching them pa.s.s, all these young priests or jurists, at once so different and so alike, we understand better than before how Islam, the old, old Islam, keeps still its cohesion and its power.

The mosque in which they pursue their studies is now almost empty.

In its restful twilight there is silence, and the unexpected music of little birds; it is the brooding season and the ceilings of carved wood are full of nests, which n.o.body disturbs.

A world, this mosque, in which thousands of people could easily find room. Some hundred and fifty marble columns, brought from ancient temples, support the arches of the seven parallel aisles. There is no light save that which comes through the arcade opening into the courtyard, and it is so dark in the aisles at the far end that we wonder again how the faithful can see to read when the sun of Egypt happens to be veiled.

Some score of students, who seem almost lost in the vast solitude, still remain during the hour of rest, and are busy sweeping the floor with long palms made into a kind of broom. These are the poor students, whose only meal is of dry bread, and who at night stretch themselves to sleep on the same mat on which they have sat studying during the day.

The residence at the university is free to all the scholars, the cost of their education and maintenance being provided by pious donations. But, inasmuch as the bequests are restricted according to nationality, there is necessarily inequality in the treatment doled out to the different students: thus the young men of a given country may be almost rich, possessing a room and a good bed; while those of a neighbouring country must sleep on the ground and have barely enough to keep body and soul together. But none of them complain, and they know how to help one another.[*]

[*] The duration of the studies at El-Azhar varies from three to six years.

Near to us, one of these needy students is eating, without any false shame, his midday meal of dry bread; and he welcomes with a smile the sparrows and the other little winged thieves who come to dispute with him the crumbs of his repast. And farther down, in the dimly lighted vaults at the end, is one who disdains to eat, or who, maybe, has no bread; who, when his sweeping is done, reseats himself on his mat, and, opening his Koran, commences to read aloud with the customary intonation. His voice, rich and facile, and moderated with discretion, has a charm that is irresistible in the sonorous old mosque, where at this hour the only other sound is the scarcely perceptible twittering of the little broods above, among the dull gold beams of the ceiling. Those who have been familiar with the sanctuaries of Islam know, as well as I, that there is no book so exquisitely rhythmical as that of the Prophet.

Even if the sense of the verses escape you, the chanted reading, which forms part of certain of the offices, acts upon you by the simple magic of its sounds, in the same way as the oratorios which draw tears in the churches of Christ. Rising and falling like some sad lullaby, the declamation of this young priest, with his face of visionary, and garb of decent poverty, swells involuntarily, till gradually it seems to fill the seven deserted aisles of El-Azhar.

We stop in spite of ourselves, and listen, in the midst of the silence of midday. And in this so venerable place, where dilapidation and the usury of centuries are revealed on every side--even on the marble columns worn by the constant friction of hands--this voice of gold that rises alone seems as if it were intoning the last lament over the death-pang of Old Islam and the end of time, the elegy, as it were, of the universal death of faith in the heart of man.