Part 37

II.--Turkish Governors

The Arabs have neither the ferocity nor the luxuriousness, nor, it should be added, the courage and the genius for administration of the Turkish race. In the arrival of Turkish troops in 830 we see a symptom of what was going on all over the eastern caliphate. Turks were taking the place of Arabs in the army and the provincial governments, just as the Persians were filling up the civil appointments. The caliph's Turkish bodyguard was the beginning of the dismemberment of the caliphate. It became the habit of the caliphs to grant the government of Egypt, as a sort of fief, to a leading Turkish officer, who usually appointed a deputy to do his work and to pay him the surplus revenue. Such a deputy was Ahmad-ibn-Tulun (868-884), the first of the many Turkish despots of Egypt. Ibn-Tulun was the first ruler to raise Egypt from a mere tax-paying appendage of the caliphate to a kingdom, independent save for the recognition of the caliph on the coinage, and he was the first to found a Moslem dynasty there. A man of fair Mohammedan education, iron will, and ubiquitous personal attention to affairs, he added Syria to his dominions, defeated the East Romans with vast slaughter near Tarsus (883), kept an army of 30,000 Turkish slaves and a fleet of a hundred fighting ships.

He beautified his capital by building a sumptuous palace and his well-known mosque, which still stands in his new royal suburb of Katai; he encouraged the small farmers and reduced the taxation, yet he left five millions in the treasury when he died in 884. His son maintained his power, and more than his luxury and artistic extravagance; but there were no elements of stability in the dynasty, which depended solely upon the character of the ruler. The next generation saw Egypt once more (905) a mere province of the caliphate, but with this difference, that its governors were now Turks, generally under the control of their own soldiery, and much less dependent upon the ever-weakening power of the Caliph of Baghdad. One of them, the Ikhshid, in 935 emulated Ibn-Tulun and united part of Syria to Egypt; but the sons he left were almost children, and the power fell into the hands of the regent Kafur, a black eunuch from the Sudan, bought for £25, who combined a luxurious and cultivated court with some military successes and real administrative capacity.

III.--The Fatimid Caliphs

The Mohammedan world is roughly divided into Sunnis and Shia. The Shia are the idealists, the mystics of Islam; the Sunnis are the formalists, the schoolmen. The Shia trace an apostolic succession from Ali, the husband of the prophet Mohammed's daughter Fatima, hold doctrines of immanence and illumination, adopt an allegorical interpretation of scripture, and believe in the coming of a Mahdi or Messiah. The Sunnis adhere to the elective historical caliphate descended from Mohammed's uncle, maintain the eternal uncreated sufficiency of the Koran, literally interpreted, and believe in no Messiah save Mohammed.

The Shia, whatever their racial origin, form the Persian, the Aryan, adaptation of Islam, which is an essentially Semitic creed. In the tenth century they had established a caliph among the Berbers at Kayrawan (908). They had thence invaded Egypt with temporary success in 914 and 919. When the death of Kafur in 968 left the country a prey to rival military factions, the fourth of the caliphs of Kayrawan--called the Fatimid caliphs, because they claimed a very doubtful descent from Fatima--sent his army into Egypt. The people, who had too long been the sport of Turkish mercenaries, received the invaders as deliverers, just as the Copts had welcomed the Arabs three centuries before. Gauhar, the Fatimid general, entered Fustat (or Misr, as it was usually called, a name still applied both to Egypt and to its capital) amid acclamations in 969, and immediately laid the foundations of the fortified palace which he named, astrologically, after the planet Mars (Kahir), El-Kahira, "the Martial," or "the Victorious," which gradually expanded to the city of Cairo. He also founded the great historic university mosque of the Azhar, which, begun by the heretical Shia, became the bulwark of rigid scholasticism and the theological centre of orthodox Islam.

The theological change was abrupt. It was as though Presbyterian Scotland had suddenly been put under the rule of the Jesuits. But, like the Society of Jesus, the Shia were pre-eminently intellectual and recognised the necessity of adapting their teaching to the capacities of their hearers, and the conditions of the time. They did not force extreme Shia doctrine upon the Egyptians. Their esoteric system, with its graduated stages of initiation, permitted a large latitude, and they were content to add their distinctive formulas to the ordinary Mohammedan ritual, and to set them conspicuously on their coinage, without entering upon a propaganda. The bulk of the Egyptian Moslems apparently preserved their orthodoxy and suffered an heretical caliphate for two centuries with traditional composure. The Christian Copts found the new régime a marked improvement. Mysticism finds kindred elements in many faiths, and the Fatimid caliphs soon struck up relations with the local heads of the Christian religion.

The second Egyptian caliph, Aziz (975-996), was greatly influenced by a Christian wife, who encouraged his natural clemency. Bishop Severus attended his court, and Coptic churches were rebuilt. Throughout the Fatimid period we constantly find Christians and Jews, and especially Armenians, advanced to the highest offices of state. This was partly due, of course, to their special qualifications as scribes and accountants, for Arabs and Turks were no hands at "sums." The land had rest under this wise and tolerant caliph. If he set a dangerous example in his luxury and love of display, he unquestionably maintained law, enforced equity, punished corruption, and valiantly defended his kingdom. He fitted out a fleet of 600 sail at Maks (then the port of Cairo, on the Nile), which kept the Emperor Basil at a distance and assured the caliph's ascendancy from end to end of the Mediterranean Sea.

After these two great rulers the Fatimid caliphate subsisted for nearly two centuries by no virtue or energy of its own. The caliphs lived secluded, like veiled prophets, in their huge palace at Cairo, given over to sensual delights (Saladin found 12,000 women in the Great Palace when he entered it in 1171), and wholly regardless of their kingdom, which they left to the care of vezirs, who were chiefly bent on making their own fortunes, though there were many able, and a few honest men amongst them. The real power rested with the army, and the only check upon the tyranny and debauchery of the army lay in its own jealous divisions. The fanatical Berber regiments imported from Tunis, the bloody blacks recruited in the Sudan, and the mutinous Turkish troops long established in the country, were always at daggers drawn, and their rivalry was the vezirs' opportunity. In such anarchy the country fell from bad to worse.

The reign of Hakim, the frantic son of Aziz and his Christian wife, was a personal despotism of the most eccentric kind, marked by apparently unreasonable regulations, such as keeping the shops open by night instead of by day, and confining all women to the house for seven years, as well as by intermittent persecution of Christians and Jews; and also by enlightened acts, such as the founding of the Hall of Science and the building of mosques, for all the Fatimides were friends to the arts; and ending in the proclamation of Hakim as the incarnation of the Divine Reason, in which capacity he is still adored by the Druses of the Lebanon. This assumption led to popular tumults and an orgy of carnage, in the midst of which Hakim mysteriously disappeared (1021).

His successors, Zahir (1021-1036), and Mustansir (1036-1096) did nothing to retrieve the anarchic situation, of which the soldiers were the unruly masters. Palace cliques, disastrous famines (one of which lasted seven years, 1066-1072, and even led to the public selling of human joints as butcher's meat), slave, or rather freedmen's, revolts, military tumults, and the occasional temporary ascendancy of a talented vezir, sum up the history of Egypt during most of the eleventh century. The wisdom and firmness of two great Armenian vezirs, Bedr-el-Gemali (1073-1094) and his son Afdal (1094-1121), brought a large degree of order, but the last years of the Fatimid caliphate were blotted by savage murders both of caliphs and vezirs, and by the loss of their Syrian dominions to Seljuks and Crusaders.

IV.--The House of Saladin

It was a question whether Egypt would fall to the Christian king of Jerusalem or the Moslem king of Damascus; but, after several invasions by both, Nur-ed-din settled the problem by sending his Syrian army to Cairo in 1169, when the Crusaders withdrew without offering battle, and the Fatimid caliphate came to an end in 1171.

On the Syrian general's death, two months after the conquest, his nephew, Salah-ed-din ibn-Ayyub (Saladin), succeeded to the vezirate, and after Nur-ed-din's death, in 1174, he made himself independent sultan, not only of Egypt but of Syria and Mesopotamia. Saladin was a Kurd from the Tigris districts; but his training and his following were purely Turkish, moulded on the Seljuk model, and recruited largely from the Seljuk lands. His fame was won outside Egypt, and only eight of the twenty-four years of his reign were spent in Cairo; the rest was passed in waging wars in Syria, Mesopotamia, and Palestine, culminating in the catastrophic defeat of the Crusaders near Tiberias in 1187, and the conquest of Jerusalem and all of the Holy Land.

The famous crusade of Richard I., though it resulted only in recovering a strip of coast from Acre to Jaffa, and did not rescue Jerusalem, wore out Saladin's strength, and in 1193 the chivalrous and magnanimous "Soldan" died. In Egypt his chief work, after repressing revolts of black troops and Shia conspiracies, and repelling successive naval attacks on Damietta and Alexandria by the Eastern emperor and the kings of Jerusalem and Sicily, was the building of the Citadel of Cairo after the model of Norman fortresses in Syria, and the encouragement of Sunni orthodoxy by the founding and endowment of medresas, or theological colleges. The people, who had never been really converted to the Fatimid creed, accepted the latest reformation with their habitual nonchalance. This was really the greatest achievement of Saladin and his house. Cairo succeeded to Baghdad and Cordova as the true metropolis of Islam, and Egypt has remained true to the most narrow school of orthodoxy ever since.

Saladin's kinsmen, known as the Ayyubid dynasty, ruled Egypt for over half a century after the death of their great leader. First his politic brother, Adil Seyf-ed-din ("Saphadin") carried on his fine tradition for a quarter of a century, and then from 1218 to 1238 Seyf-ed-din's able son Kamil, who had long been the ruler of Egypt during his father's frequent absences, followed in his steps. The futile efforts of the discredited Crusaders disturbed their peace. John of Brienne's seizure of Damietta was a serious menace, and it took all Kamil's energy to defeat the "Franks" at Mansura (1219) and drive them out of the country.

On the other hand, he cultivated very friendly relations with the Emperor Frederic II., who concluded a singular defensive alliance with him in 1229, to the indignation of the Pope. He was tolerant to Christians, and listened to the preaching of St. Francis of Assisi; he granted trading concessions to the Venetians and Pisans, who established a consulate at Alexandria. At the same time he notably encouraged Moslem learning, built colleges, and developed the resources of the kingdom in every way. What had happened to the dynasties of Tulun, Ikhshid, and the Fatimides, was repeated on the death of Kamil. Two sons kept the throne successively till 1249, and then, in the midst of Louis IX's crusade, the salvation of Egypt devolved on the famous Mamluks, or white slaves, who had formed the corps d'élite of Saladin's army.

V.--The Mamluks

Political women have played a great rôle in Egypt from Hatshepsut and Cleopatra to the Christian wife of Aziz, the princess royal who engineered the downfall of Hakim, and the black mother who dominated Mustansir; and it was a woman who was the first queen of the Mamluks. Sheger-ed-durr ("Tree of Pearls"), widow of Salih, the last reigning Ayyubid of Egypt, was the brain of the army which broke the chivalry of France.

At the second battle of Mansura in 1249, she took Louis prisoner. Then she married a leading Mamluk emir, to conciliate Moslem prejudice against a woman's rule, and thenceforth for more than two centuries and a half one Mamluk after another seized the throne, held it as long as he could, and sometimes transmitted it to his son. When it is noted that forty-eight sultans (twenty-five Bahri Mamluks, or "white slaves of the river," so called from the barracks on an island in the Nile, and twenty-three Burgis, named after the burg, or citadel, where their quarters originally were), succeeded one another from 1250 to 1517, it will be seen that their average reign was but three and a half years. The throne, in fact, belonged to the man with the longest sword.

The bravest and richest generals and court officials surrounded themselves with bands of warrior slaves, and reached a power almost equal to the reigning sultan, who was, in fact, only primus inter pares, and on his death--usually by assassination--they fought for his title. All were alike slaves by origin, but this term implied no degradation. Any slave with courage and address had the chance of becoming a freedman, rising to influence, and climbing into his master's seat. Every man was every other man's equal--if he could prove it; but the process of proving it often turned Cairo into a shambles.

The Mamluks were physically superb, a race of born soldiers, dashing horsemen, skilled leaders, brilliant alike in battle and in all manly sports. They were at the same time the most luxurious of men, heavy drinkers, debauched sensualists, magnificent in their profusion, in their splendid prodigality in works of art and luxury, and in the munificence with which they filled their capital with noble monuments of the most exquisite Saracenic architecture. Most of the beautiful mosques of Cairo were built by these truculent soldiers, all foreigners, chiefly Turks, a caste apart, with no thought for the native Egyptians whose lands they received as fiefs from the sultan; with no mercy when ambition called for secret assassination or wholesale massacre; yet fastidious in dress, equipment, and manners, given to superb pageants, laborious in business, and fond of music and poetry. Their orthodoxy is attested not only by their innumerable religious foundations and endowments, but by their importing into Cairo a line of Abbasid caliphs--fainéants indeed, but in a manner representative of the great caliphs of Baghdad, extinguished by the Mongols in 1258--and in maintaining them till the Ottoman sultan usurped their very nominal authority as Commanders of the Faithful.

The greatest of all the Mamluks was Beybars (1260-1277). He it was who had charged St. Louis's knights at Mansura in 1249, and afterwards helped to rout the Mongol hordes at the critical battle of Goliath's Spring in 1260; and he was the real founder of the Mamluk empire, and organised and consolidated his wide dominions so skilfully and firmly that all the follies and jealousies and crimes of his successors could not destroy the fabric. He made his army perfect in discipline, built a navy, made canals, roads, and bridges, annexed Nubia, organised a regular postal service, built fortifications, mosques, colleges, halls of justice, and managed everything, from the fourth cataract of the Nile and the Holy Cities of Arabia to the Pyramus and the Euphrates, by his immense capacity for work and amazing rapidity of movements.

Egypt prospered exceedingly under his just, firm, and capable rule; he was severe to immorality and strictly prohibited wine, beer, and hashish. He entered into diplomatic relations with European powers to the great advantage of his country's trade; and his bravery, munificence, and justice have made him a popular hero in Arabic romances down to the present day.

None of his successors approached his high example Khalil indeed recovered Acre and all that remained of the Crusader's possessions in Palestine, and the Mamluks, who never lost their soldierly qualities whoever happened to be their nominal ruler, handsomely defeated the Mongols again in 1299 and 1303, and for ever saved Egypt from the unspeakable curse of a Mongol conquest Nasir, whose reign covers most of the first half of the fourteenth century, was a great builder, and so were many of the nobles of his court. It was the golden age of Saracenic architecture, and Cairo is still full of the monuments of Nasir's emirs. He encouraged agriculture, stockbreeding, farming, falconry, as well as literature and art, everything, in short, except vice, wine, and Christians.

The Burgi, or Circassian Mamluks (1382-1517), were little more than chief among the emirs. Widespread corruption, the open sale of high offices and of "justice," and general debauchery characterised their rule. Yet they built many of the loveliest mosques in Cairo, and the conquest of Cyprus, long a nest of Mediterranean piracy, by Bars Bey in 1426 may be added to their credit. Kait Bey (1468-1496) was a great builder, and in every way a wise, brave, and energetic, public-spirited sovereign, and was an exception to the general baseness.

Egypt was rich in his day. The European trade had swelled enormously, and the duties brought in a prodigious revenue. The Italian Republics had their consulates or their marts in Alexandria, and Marseilles, Narbonne, and Catalonia sent their representatives. The Indian trade was also very considerable; we read of £36,000 paid at one time in customs dues at Gidda, then an Egyptian port on the Red Sea. The Mamluk sultan took toll on every bale of goods that passed between Europe and India in the palmy days that preceded Vasco de Gama's discovery of the Cape route in 1497. It was an immense monopoly, extortionately used, and it was not resigned without a struggle. The Mamluk fleet engaged the Portuguese off Chaul in the Bay of Bengal in 1508 and defeated them; but Almeida avenged the honour of his country by a victory over the Mamluk admiral Hoseyn off Diu in the following year, and the prolific transit trade of Egypt was to a great extent lost.

This final effort was made by the last great sultan of the Circassian dynasty, Kansuh Ghuri (1501-1516), who also exerted himself manfully in defending his country from the impending disaster of Ottoman invasion. But the Othmanli Turks, greatly heartened by the conquest of Constantinople in 1453, had been steadily encroaching in Asia, and, after defeating the shah of Persia, their advance upon Syria and Egypt was only a matter of time. The victory was made easier by jealousies and treachery among the Mamluks. Kansuh fell at the head of his gallant troops in a battle near Aleppo in August 1516; a last desperate stand of the Mamluks under the Mukattam Hill at Cairo in January 1517, was overcome, and Sultan Selim made Egypt a province of the Turkish empire. Such it remains, formally, to this day.