Friday, May 24, 2013

SPIRIT AND SIGNIFICANCE: A Memorial Day Address by a future President in 1868


SPIRIT AND SIGNIFICANCE

DECORATION DAY ADDRESS

BY JAMES A. GARFIELD

Extract from an Oration delivered at Arlington, Va.,

May 30, 1868

I am oppressed with a sense of the impropriety of uttering words on this occasion. If silence is ever golden, it must be here beside the graves of fifteen thousand men, whose lives were more significant than speech, and whose death was a poem, the music of which can never be sung. With words we make promises, plight faith, praise virtue. Promises may not be kept; plighted faith may be broken; and vaunted virtue be only the cunning mask of vice. We do not know one promise these men made, one pledge they gave, one word they spoke; but we do know they summed up and perfected, by one supreme act, the highest virtues of men and citizens. For love of country they accepted death, and thus resolved all doubts, and made immortal their patriotism and their virtue. For the noblest man that lives, there still remains a conflict. He must still withstand the assaults of time and fortune, must still be assailed with temptations, before which lofty natures have fallen; but with these the conflict ended, the victory was won, when death stamped on them the great seal of heroic character, and closed a record which years can never blot.

I know of nothing more appropriate on this occasion than to inquire what brought these men here; what high motive led them to condense life into an hour, and to crown that hour by joyfully welcoming death? Let us consider.

Eight years ago this was the most unwarlike nation of the earth. For nearly fifty years no spot in any of these states had been the scene of battle. Thirty millions of people had an army of less than ten thousand men. The faith of our people in the stability and permanence of their institutions was like their faith in the eternal course of nature. Peace, liberty, and personal security were blessings as common and universal as sunshine and showers and fruitful seasons ; and all sprang from a single source, the old American principle that all owe due submission and obedience to the lawfully expressed will of the majority. This is not one of the doctrines of our political system it is the system itself. It is our political firmament, in which all other truths are set, as stars in Heaven. It is the encasing air, the breath of the Nation's life. Against this principle the whole weight of the rebellion was thrown. Its overthrow would have brought such ruin as might follow in the physical universe, if the power of gravitation were destroyed, and

"Nature's concord broke,
Among the constellations war were sprung,
Two planets, rushing from aspect malign
Of fiercest opposition, in mid-sky
Should combat, and their jarring spheres confound."

The Nation was summoned to arms by every high motive which can inspire men. Two centuries of freedom had made its people unfit for despotism. They must save their Government or miserably perish.

As a flash of lightning in a midnight tempest reveals the abysmal horrors of the sea, so did the flash of the first gun disclose the awful abyss into which rebellion was ready to plunge us. In a moment the fire was lighted in twenty million hearts. In a moment we were the most warlike Nation on the earth. In a moment we were not merely a people with an army we were a people in arms. The Nation was in column not all at the front, but all in the array.

I love to believe that no heroic sacrifice is ever lost; that the characters of men are molded and inspired by what their fathers have done; that treasured up in American souls are all the unconscious influences of the great deeds of the Anglo-Saxon race, from Agincourt to Bunker Hill. It was such an influence that led a young Greek, two thousand years ago, when musing on the battle of Marathon, to exclaim, ' the trophies of Miltiades will not let me sleep!' Could these men be silent in 1861; these, whose ancestors had felt the inspiration of battle on every field where civilization had fought in the last thousand years? Read their answer in this green turf. Each for himself gathered up the cherished purposes of life its aims and ambitions, its dearest affections and flung all, with life itself, into the scale of battle.

And now consider this silent assembly of the dead. What does it represent? Nay, rather, what does it not represent? It is an epitome of the war. Here are sheaves reaped in the harvest of death, from every battlefield of Virginia. If each grave had a voice to tell us what its silent tenant last saw and heard on earth, we might stand, with uncovered heads, and hear the whole story of the war. We should hear that one perished when the first great drops of the crimson shower began to fall, when the darkness of that first disaster at Manassas fell like an eclipse on the Nation; that another died of disease while wearily waiting for winter to end; that this one fell on the field, in sight of the spires of Richmond, little dreaming that the flag must be carried through three more years of blood before it should be planted in that citadel of treason; and that one fell when the tide of war had swept us back till the roar of rebel guns shook the dome of yonder Capitol, and re-echoed in the chambers of the Executive Mansion. We should hear mingled voices from the Rappahannock, the Rapidan, the Chickahominy, and the James ; solemn voices from the Wilderness, and triumphant shouts from the Shenandoah, from Petersburg, and the Five Forks, mingled with the wild acclaim of victory and the sweet chorus of returning peace. The voices of these dead will forever fill the land like holy benedictions.

What other spot so fitting for their last resting place as this, under the shadow of the Capitol saved by their valor? Here, where the grim edge of battle joined; here, where all the hope and fear and agony of their country centered; here let them rest, asleep on the Nation's heart, entombed in the Nation's love!

Wednesday, May 8, 2013

A Visit to a Harem of a Pasha in 1856


Extract from: CONSTANTINOPLE DURING THE CRIMEAN WAR. By LADY HORNBY. LONDON; RICHARD BEXTLEY, PUBLISHED IN ORDINARY TO HER MAJESTY. 1863.

LETTER XXXI.

VISIT TO THE HAREM OF PASHA. — NEWS FROM ENGLAND. — LADIES OF STANBOUL. — CHIEF OF THE EUNUCHS. — INTERIOR OP THE HAREM. – DRESSES OF THE LADIES. — CIRCASSIAN BEAUTY. — DRESSES. — HOSPITALITY IN THE HAREM.

Orta-kioy, March 20th.

My dear Lady Easthope,

By ten o'clock on Monday morning, Madame la Vicomtesse de Fitte de Soucy, Mrs. Brown, and I were skimming along the Bosphorus as fast as three splendid Greek rowers could take us, on our way to visit the Harem of --- Pasha. We landed at Tophana, and, guarded by the wisdom and sagacity of Vassili, reached Mysseri's in safety. Here we met M. Robolli, the Pasha's friend, who was to escort us.

The streets of Pera were crowded with loungers, five or six deep on each side, which rendered them almost impassable. It was the first day of the Catholic Greek Easter, and the Greeks seem to like nothing better than to block up the streets by staring at the English and French. It is really hard work to get along in such a crowd, and over loose and dirty paving-stones.

This morning, in addition to the holiday-making Greeks, a string of camels, led by a Turk in a green turban, and a diminutive donkey in a necklace of blue beads, stalked solemnly through the crowd, heavily laden with bales of wool. I do not think I have told you why the donkeys leading the camels are always so small. It is because in crossing a deep ford, the little fellow has to ride over on the back of one of these "ships of the desert:" his weight is therefore of consequence.

Mysseri's was as full of bustle as usual. Captain Haviland, the Queen's Messenger, had just arrived, and all were pressing round him for news from England. He had had a dreadful passage: for two days the ship had been beating about, unable to make the Port of Malta.

Almost all were murmuring at the news of "every prospect of peace." Numbers of officers have just arrived fresh from England after leave of absence, and all our people are in such splendid trim, and so much at home in this part of the world now, that they feel indignant at being prevented from winning a great share of glory for our own country.

Lord Stratford never put faith in the French alliance from the beginning, and now all the world sees that he was right, and that we have done all the hard work, they have taken all the praise.

Nobody believes in the good faith of Russia: least of all the Turks. Our Commissariat here is at last in perfect working order: there are immense stores at Scutari and Kulalee, ready for the Crimea or elsewhere at a few hours' notice. Admiral Slade says that our naval power just now is something wonderful. I don't wonder at many of our fine fellows who have got new commands being disappointed!

But for our Harem visit. We said good-bye to our friends at Mysseri's, stepped each into a sedan-chair (painted on the back with two comical-looking British lions shaking hands in the most violent manner), and with M. Robolli, mounted on a gallant grey, as our escort, passed up and down hill in the steep side-streets of Pera. Our stout Armenian chairmen hurried the three sedans through still more crowded streets, over the Bridge of Boats, and soon into the silent regions of Stamboul, where veiled women were stealing noiselessly along, and the closely-latticed windows and high walls gave one an Idea of a vast convent Many of these dark-eyed ladies had a veiled black slave behind them, carrying small baskets of hyacinths, jonquils, and other flowers, from the flower-markets. At last, after interminable windings and turnings, we arrived at the half-open gates of an immense courtyard, surrounded by a wall which would have graced a castle of old. I almost expected to see a horn hanging at the gate, with the challenge of the giant within, written in letters of brass. However, M. Robolli rode in without interruption, and the three sedans followed. Some Turks mending the pavement, stared at us with great curiosity: I dare say they thought the Pasha had bought three English slaves.

We were set down in a large circular hall, covered with matting, and were immediately surrounded by numbers of the Pasha's retainers, principally cavasses (a kind of freelance footmen) and chibouquejees (pipe-bearers). These gentlemen were entertaining themselves with a most minute inspection of us, when down the vast staircase (with two flights, à la Fontainebleau) came the Chief of the Eunuchs, as hideous and as angry as a Black could possibly be. He dispersed the mob right and left, evidently claiming us as Harem visitors. M. Robolli was conducted with us as &r as the first suite of rooms, and he then retired to the apartments of the Pasha, leaving us in the hands of this "bird of night," who was now joined by two others scarcely less monstrous and frightful than himself. These led us through several immensely large rooms, all covered with a rich gold-coloured matting, and with crimson divans at either end. No other furniture, except an occasional cabinet, filled with grotesque china, which I should have liked to stop and look at. The ceilings were all carved and painted barbarously enough, and more or less richly. There were no doors, but heavy hangings of crimson embroidered cloth and tapestry at the entrance of the numerous apartments.
 
At last our conductor stopped on the third and last floor, which is always the principal in Turkish houses, on account of the view. He lifted up the crimson arras, and with a hideous grin invited us to enter. Madame de Souci and Mrs. Brown, who are both very new arrivals at Constantinople, were rather nervous, and begged me to go in first. I had seen how sweetly gentle and kind the Turkish women are, and lifted up the charmed curtain with much more confidence and pleasure than I should have entered an assembly of Englishwomen. I shall not easily forget the sight which presented itself. We were in the midst of a vast apartment, with a lofty, dome-like room carved with gigantic wreaths of flowers and pomegranates. An immense staircase was on the other side, lighted by a window which reached from roof to floor, and in the projecting half-moon of the balusters was a beautiful white-marble fountain. The whole was covered with the same gold-coloured matting. Rich crimson divans under each enormous window at either end, and raised three steps. The window looking towards the streets of Stamboul was latticed, with round peep-holes; but the other was free from even a blind, and the beautiful blue Bosphorus and Sea of Marmora, with many stately ships upon them, the mountains in the distance, still glittering here and there with snow, — and nearer, the dark cypresses, and the minarets of Santa Sophia and numerous other mosques, lay in a grand picture of quite inconceivable beauty below it Here, evidently in a dreamy kind of reverie, sat the principal wife of ---- Pasha, surrounded by her slaves, some sitting on the steps beneath the divan, at her feet, others laughing together and strolling about. She rose as we approached, and gave her hand, after the English fashion, to each. The slaves all crowded round to look at us, and I assure you that the variety and brilliancy of their costumes was almost dazzling.

But I must first tell you the dress of the great lady. Her selma, or wide-sleeved under dress, (trousers, etc.) was of a delicate violet-colour, bound round the waist by a richly embroidered scarf; her shirt of silvery Broussa gauze. Over this was a magnificent jacket of amber-coloured cashmere, lined with the richest sable. On her head she wore a fez, bound round with a large plait of hair, which was fastened every here and there with immense rose-diamonds. A purple lily-flower was stuck straight down this plait, and shaded her forehead. Her earrings were of a single pendant emerald, set in a small spray of brilliants. She must have been of surpassing beauty, and was still strikingly handsome, with perfectly regular features, and skin dark but clear, a brow and upper-lip which would have graced a Roman Empress. Indeed we made up our minds at once that it was a Roman Empress she was like.

Rising, she motioned us to follow her, and the principal slaves officiously lifted the hangings of one of the numerous doorways surrounding this immense apartment. We entered a charming room, evidently a Turkish boudoir, with an immense window, divans all round it, and the same enchanting view. Here we three poor Englishwomen sat in a row, distressingly anxious to converse and make ourselves agreeable, and knowing about a dozen words between us, including the detestable "bono" and "no bono,''' which we were heartily sick and ashamed of. I tried Italian; Madame Ayesha, I will call her, shook her majestic head; Madame de Souci murmured a few graceful words of thanks in French; at which Madame Ayesha solemnly uttered the word "Oui;" and all the slaves, black men included, laughed with joy and pride at their mistress's accomplishments. This was accounted for by Pasha having been Minister at Vienna, and his speaking French.[1]

The hangings of the two doors were constantly being lifted, and more women as constantly trooping in to peep at us. Some giggled and ran away; others advanced boldly up the room, and evidently spoke to their mistress about us. Some sat themselves down cross-legged at the further end of the room, staring at us to their heart's content, and talking about us in whispers. We, meantime, were talking to each other about them. But presently a splendidly dressed black slave lifted the arras, and behind her appeared a most lovely young Circassian lady, who was, as we afterwards found out, the Pasha's second wife, and a present from the Sultan. She was very tall; but it is impossible to describe her winning beauty, or the exquisite grace of her movements. We were all three instantly charmed with her, and no longer regretted their not understanding English; it was such a pleasure to exclaim every now and then, "Oh you pretty creature!" "Did you ever see such a figure?" "Do look at the shape of her head and throat" "What a lovely mouth! and just listen to her voice." “There's a plait of glossy hair! quite down to her feet it must be when unbound!" This pretty creature, whom we instantly named "the fair Circassian," seemed to be on excellent terms with her majestic colleague. They saluted each other after their usual fashion, and she bowed to us very gracefully when we rose to do her honour, saying something which seemed to be a welcome. I must now tell you her dress. Her trousers, and the robe which twists round the feet, and trails behind, were of the most brilliant blue, edged with a little embroidery of white. Her cashmere jacket was of pale lilac (like the double primroses), lined with a gold-coloured fur. A delicate lilac gauze handkerchief was twined round her head; among the fringe of which, diamond heartseases, of the natural size, glittered on golden stalks which trembled at the slightest movement. Lilac slippers, embroidered with seed-pearls, completed her toilet No, I must not forget the shining plaits of black hair which escaped from the handkerchief and hung down behind, and a diamond of enormous size and great beauty, which glittered on one of her white fingers. We decided that this must be a present from the Sultan, and that it must also be one of the stones spoken of in Eastern fairy lore as "lighting the chamber," etc.

The two wives now began a little consultation, and from the word chibouque being frequently mentioned, we easily understood the question to be, as to the propriety of offering them to us. Both Madame de Souci and Mrs. Brown declared they should die in the attempt (they are both very delicate); but I, having been taught by no less a person than the Chief of the Bashi-Bazouks, declared that I could take fire or mx whifis, not only with resignation, but with pleasure. However, we were not put to the test, for it was evidently decided in the negative; and on the principal wife clapping her hands, some richly-dressed slaves brought in trays of conserves, and water in crystal cups. On the first tray is a glass vase of the conserve, with a beautiful silver basket on either side of it, one of which is filled with spoons of the same metal. You take a spoonful of sweetmeat, and then place the spoon which you have used, in the empty basket on the other side. Then another slave presents you with a richly-cut cup of water. After that the coffee-bearers enter. One of them holds a tray of a semicircular form, from which hangs a magnificently embroidered and fringed cloth of gold. Other slaves then take the coffee and present it to each guest. The outer cup is exactly like an egg-cup; inside this, is one of the finest china, which contains the beverage. We admired their outer cups immensely; they were of richly-chased gold, encircled with diamonds about an inch apart and the size of a large pea.

After drinking coffee with great gravity and decorum, the empty cups being carried away by the other attendants, the principal wife again made an attempt at conversation; but after having thanked her, and said what a beautiful view it was, in pretty decent Turkish, I came to a standstill, although our gestures expressive of regret, were extraordinarily eloquent, I must think, for Englishwomen and children of the North. "Madame Ayesha," as I must still call her, wanted to know if Madame de Souci was English (Inglis). She laughed and nodded; but still our hostess was evidently not satisfied, having no doubt heard the Vicomte spoken of as a Frenchman. We were sadly puzzled how to explain to her, but at last I held up two of my fingers, making them look as much like a loving couple as possible. One of them, I showed, was intended to represent Madame de Souci, — and touching it I repeated the word "Inglis," they all nodded and laughed. The other larger and more imposing one, I touched with great gravity and respect, uttering at the same time the words *'Adam (man), fez, Français," or "Her man, her fez, is French." If I had but known the Turkish word "kòja" (husband) then, it would have been all right.

This making of signs was very vexing and tantalizing, and the fair ladies of Stamboul evidently thought so too, for they made signs to us again that it was very grievous to them. Thereupon arose another little murmured consultation; the slaves laughed and clapped their hands, and two or three of the principal ones rushed out of the room. We could not think what they were fAout, and poor Madame de Souci became very nervous. "I hope to goodness they won't undress us," said she, colouring up, and every ringlet shaking with fright; "I was told that perhaps they would." "Never mind if they do," said I, laughing; "the room is very warm, and it would not hurt us. We must look out though that they do not divide our garments among them, and that they turn out these black men." Just at this moment, unluckily for the fears of poor Madame de Souci, our hostess made a sign to be allowed to look at her dress, which she pronounced to be "ckok ghuzel” — "very pretty"; the fair Circassian then quietly lifted up Mrs. Brown's dress to look at her petticoats. Poor Madame de Souci certainly thought that the dreaded moment had arrived. "But they are such pretty creatures," said I, jesting; "it will be like being undressed by fairies."

So now the heavy arras was lifted once more, and the slaves who had just left, entered, bearing three magnificent chibouques, and two large shawls. Which of us was to be rolled up in them when stripped of our close-fitting European garments? But to our relief, yet bewilderment, the slaves threw the shawl over their mistresses, over head and all, so that they, holding the thick folds beneath their chins, only showed bright eyes and the least tip of nose.

We were excessively diverted by an old lady (an ugly likeness of Liston, in green trousers and jacket) wrapping her head and shoulders up with extraordinary care and anxiety. "Evidently something in the shape of mankind is coming," said we; "can it be the Pasha?" That third chibouque is evidently intended for some one of consequence." "I suppose he won't offer to buy us before his wives." "I wonder if he is good-looking?" “I promised my husband to be home at four o'clock," said Mrs. Brown rather nervously.

All the young and pretty slaves had now disappeared, as silently and swiftly as so many mice, behind one of the hangings. Only the old and plain ones remained. Two huge black men entered, and stood, like sentinels, mute and upright, by the white fountain in the recess. "What dangerous person is coming?" said one of us: "with no cashmeres to protect us, how are we to stand such a blaze of manly beauty?" “Woe is me! is it the Paris, the Adonis, the Butes of the Turks?” said another. We could not help laughing, in spite of ourselves, when again the curtain was lifted, and, guarded by another Black, entered the meek, white-whiskered little beau of seventy-five, our kind escort M. Robolli. After he had kissed the ladies' hands, held out to him beneath the cashmeres, we said, "O dangerous Giaour, for our peace of mind, pray don't stay too long, nor attempt to peep under that yellow and green handkerchief!" The old lady however seemed determined not to run any risk of inspiring a hopeless attachment, for nothing hut the tip of a rubicund nose was visible.
 

PUBLIC TOILET

And now began an animated conversation. The presence of an interpreter was indeed a relief. And he took joyfully to the jewelled chibouque presented him, the ladies breathing out clouds of smoke in concert, and with a most wonderful grace. It was certainly a very striking scene,— the women-slaves standing and sitting around, in their bright and varied costumes, the Blacks watching our venerable Adonis and listening with the might of their enormous ears, and innumerable laughing eyes peeping from behind the arras, which was in a constant state of agitation. M. Robolli seemed quite to enjoy the state of excitement into which his presence had thrown the harem. He sipped coffee out of his jewelled cup, and evidently said many "obliging things" to the ladies, who received them very graciously, and then begged of him to tell us how welcome we were, and what pleasure our presence gave them, they touching their lips and forehead at the same time. We of course expressed ourselves very sensible of their goodness. They then begged we would take off our bonnets and make ourselves perfectly at home, which we did. They then asked us which we liked best, Stamboul, or London and Paris. I replied that Stamboul was most beautiful, but that at Paris and London we had more liberty, and the streets were better to walk about in. Then a little murmur of delight from the slaves ran round the apartment: "She says Stamboul is most beautiful!" They asked how many children we had, and said that Edie's blue eyes and fair hair must be very pretty, — why did I leave her? I begged M. Robolli to tell them that I feared the variable climate, and also that she was left with my mother. "Don't let them think that we English are unnatural mothers." We all entreated this.

"Madame Ayesha" then said how sorry she was not to be able to present her own daughter to us. It seems that she is a lovely girl of sixteen; her health is usually good, but she is subject at times to fits of depression and nervousness, amounting almost to insanity. These attacks usually lasted about three days, and this was one of these distressing visitations. She was lying quite alone; her mind, the poor mother said, strangely wandering, speaking of places which she had never seen as if she were there. Her old nurse was the only person whom she could bear to see near her. The mother seemed deeply afflicted when speaking of her beautiful but unhappy daughter, who, M. Robolli says, is charming when well, full of grace and liveliness. While he was talking of her and condoling with the mother, whose whole countenance changed to an expression of profound sorrow, the slaves sitting at her feet moaned and beat their breasts, and even the black men expressed the greatest sympathy: I assure you I saw tears in their yellow eyes.

It was impossible not to be much touched, in listening to this account of the beauty and gentleness and goodness of the poor young girl, alone in her misfortune, and seemingly beyond cure (at least here at Stamboul). Her mother looked the image of sorrowful despair, her lips trembled, and she could not utter another word. Wrapping her rich mantle round her, she sat in an attitude of queenly dejection, which Mrs. Siddons might have envied. These Eastern women are wonderful for grace. Of course we felt for, as well as admired her, and begged M. Robolli to say how sorry we were to hear of her sweet young daughter's affliction. She thanked us very earnestly and with a simple grace quite indescribable, a grace which makes you feel at once that you never beheld anything like it before. I said, "It is a very great sorrow for you, but there are others in the world still more unhappy: many who have lost all their children, and many also have ungrateful ones." She replied: "I often think that, and blame myself for giving way to so much grief. My child is good and lovely when she is well. I still have her with me, and Allah may one day please to restore her health and mind entirely." Here she puffed away vigorously at her chibouque, and, putting her hand on her heart, said that it was the very best of comforters in sorrow. We told her the story of poor Sir Edmund Lyons, losing his brave son just in the moment of victory; and two or three even sadder still of this war. She said, "How much England has suffered!" and several of the slaves cried (or pretended). We then changed the conversation which was becoming so melancholy; and they spoke of their summer palace on the Bosphorus, hoping that when they removed there we should visit them. "It is very lovely," they said; "there are hanging gardens with a stream leaping from rock to rock amongst the orange-trees; and the birds are always singing in the shade. There are also beautiful fountains, and rose-gardens; and we think you will like it" We were just saying what pleasure it would give us to visit them in their little Paradise, when a slave, richly attired, entered. She kissed the hem of "Madame Ayesha's" garment, touched her forehead with it, and then standing upright, with her arms folded over her breast, evidently delivered a message. "Madame Ayesha" explained to M. Robolli. "I am sorry to say I must go," he said; "another Turkish lady is coming to pay a visit, and although Madame admits me with her husband's consent, he being accustomed to European manners, any other Pasha might object to it; and she would not risk getting her friend into trouble." So off went M. Robolli, and off went the fair ladies' cashmeres, and "Madame Liston's" yellow and green handkerchief, and in ran all the pretty young slaves again, like a troop of fawns. I never saw so many women together in my life before; there seemed to be no end of them.

There was one little girl of extraordinary beauty, about twelve, and another a little older, almost as lovely. I never saw any living being, or any picture, so beautiful as the youngest. They told us that she was a daughter of the Pasha, by a slave who died last year, and who was also very lovely. The wives seemed as fond of this little houri as if she had been their own child, and were quite pleased at our great admiration of her. Poor child! I wonder what her fate will be.

While I was holding her little hand in mine, and looking at her lovely dark eyes with their deep fringes (you learn what "eyelashes" mean here), in came the belle, for whose sake M. Robolli was banished from the women's apartments. Although not beautiful, I think she was one of the most striking persons I ever beheld. She had none of the almost invariable softness of the Turkish women, but a face of the most marked talent and decision, and satire, and with a decisive, authoritative manner to correspond, and yet perfectly courtly, and with that exquisite ease and grace which is so enchanting in Turkish women. She had piercing black eyes, of immense size and lustre, with thick eyebrows; and hair of so raven a hue that I instantly thought of the younger and more flattering portraits of Charles II. A large, dark mole on the somewhat sallow cheek, made the picture still more striking, and added to this she had tied a rich lace handkerchief round her neck, just after the fashion of a beau of the Vandyke school, the ends hanging down. She held a lighted Havannah cigar between her fingers, and we admired her rich lace and muffles as she smoked with the air of a Rochester. Her dress and trousers were of amber-coloured silk, her waistcoat blue, embroidered richly in silver; round her slight waist she wore a many-coloured cashmere scarf, into which a massive gold chain and Turkish watch was comfortably tucked. Her hair was dressed in what they tell me is the old Turkish fashion, cut in steps, as it were, down the forehead; about an inch long by the parting, below that a little longer, by the ear longer still, — which has a very curious effect, and gives a rather masculine look. A light-blue handkerchief was twisted gracefully round her head, fastened on with six or seven splendid stars of brilliants. Between the two centre ones, on the forehead, was a long piece of white muslin, about the breadth of one's hand, which, thrown back over the head, fell nearly to her heels behind. A ruby of enormous size flashed and glistened on the finger.

To us she seemed a striking “picture of the East," as she sat pleasantly chatting with Pasha's wives. She and the chief wife sat, or rather reclined, on the divan. The beautiful Circassian seemed to feel cold, and half sat, half knelt by the enormous mangale (a kind of brazen tripod, filled with charcoal) in the centre of the room. I thought I had never seen anything more lovely and graceful, as she dreamily smoked her chibouque, and her great diamond flashed on her white hand, and she lifted up her head now and then to join in the conversation of the other two, or to laugh in the low, musical tone which had charmed us so much at first

Our visit seemed very like a tale of the Arabian Nights, especially when the slaves entered with tambourines, and, setting down cross-legged at the further end of the apartment, entertained us with a concert of "music." A more dreadful noise it is scarcely possible to imagine: you hardly know whether to laugh or to cry. A slave beats the tambourine, and leads the discord with her harsh and grating voice. The rest take up the howl one after another, and yell louder and louder as the story which they were reciting progresses. The fair Circassian seemed to take especial delight in the performance, and, whilst searching for bright little bits of charcoal in the mangale to re-light her chibouque, kept prompting them with verses which they seemed to have forgotten, — to our great misery and regret; for ears, teeth, and hair were set on edge and bristling up the wrong way, at this excruciating "treat."

It was at last put a stop to by two things: first, by Mrs. Brown's sinking back on the divan, pale as death, overcome by the noise and the mingled fumes of charcoal and chibouques; and secondly, by the entrance of a very fine baby with his two nurses. He looked so odd to us in his little trousers and fur jacket, and wearing a tiny fez, ornamented with a loop of diamonds. This young gentleman belonged to the visitor lady, and stretched out his arms to her very prettily. He was not at all shy with the Turkish ladies, or with the slaves, but evidently considered us veritable "Giaours," and would not come near us. The nurse who carried him was a lovely young woman: she was dressed in trousers and jacket of a bright green, and wore on her head a pale-yellow handkerchief, fastened with a large diamond. The other was an immense black woman, dressed entirely in scarlet silk, with a little edging of white, and a snow-white handkerchief bound round her woolly head. These two "nurses" would certainly create a sensation in Hyde Park. They appeared devoted to the baby.

But now our imperial-looking hostess made signs that we were to eat, at which announcement we were not at all sorry, the fresh air of the Bosphorus having given us famous appetites. We followed her accordingly into the lofty apartment, with the dome-like painted roof; the fair Circassian leading me affectionately by the hand, and the Pasha's lovely little daughter gently conducting Madame de Souci and Mrs. Brown. The principal slaves went before to lift the arras, and a motley group followed behind. We could hardly believe the scene to be real: "It is so like an Arabian Night!" we kept exclaiming, as we crossed with the brilliant group over the golden matting of that vast apartment

At the entrance of the dining-room stood two Arab slaves, richly attired. To each lady, as she entered, one of these held a beautiful silver bowl, while the other poured rose-water over her hands from a vase of the same richly-chased material. Two little slave-girls presented fine napkins, the ends embroidered in gold, on which we each shook the rose-water from our fingers. The dining-room was a most luxurious apartment, closely latticed, for it looked into the streets of Stamboul, but cheerful, and rich in crimson divans and carved and painted flowers on walls and ceiling. All had been done that was possible to make the cage bearable. —  Pasha's harem is, I am told, one of the most "fashionable," which accounted for our seeing a European dining-table, adorned with a handsome centre-piece, and four beautiful vases of flowers and fruit, after the French fashion.

The dinner-service was of rare and beautiful china; the silver knives and forks were extremely handsome; the servetti delicately fine; the flowers exquisitely arranged, and mingled with oranges and lemons, in the Eastern fashion; the slaves were standing round, three or four deep, awaiting our slightest sign: we felt still more in the land of dreams.

First of all they placed to each guest a sparkling water-bottle and glass. Then a fine china plate containing a flat roll of a kind of rye-bread, called semeet, quite new and warm, and covered with a small seed, which, not being a canary or a linnet, I objected to. Then soup was served, — a great novelty in a harem: it was most excellent, — chicken and vermicelli. Then came a dish of pilauf of chicken and rice, done brown. I sat next to the chief wife, on her right hand; as the slave held the dish, she pointed out the nicest pieces, begging of me to take them. The fair Circassian sat opposite to me. I was curious to see if they really seemed to like the modem innovation of knives and forks. For the first few minutes they used them, — evidently to do as we did; but the Circassian beauty, foiling to secure the particular piece of chicken she coveted with a troublesome fork and spoon, threw those incompetent auxiliaries down, and grubbed successfully, and to her entire satisfaction, with her fingers. She then looked at me and laughed; and showing me how to take a piece of bread between my fingers, begged us to eat à la Turque, which they were all doing themselves, fast and furious; and, to please them, we accordingly picked a few chicken-bones with our fingers.

We had all three been enchanted with the fair Circassian, as I have told you, — with her beauty, her winning, yet lofty manners, and exquisite grace; we had seen her smoke, and admired her still; we had even forgiven her for loving the barbarous noise in the "concert of music" but to see her lick her fingers up to the last joint after each dish, — to see her lick her favourite tortoise-shell spoon bright after successive, and never-to-be-believed enormous platefuls of sweet pancakes daubed with honey, and tarts too luscious for the Knave of Hearts! — this was too much for Venus herself to have done with impunity: we were perfectly disenchanted long before the feast was over. The rest were not quite so bad (excepting “Madame Liston," who might as well have had a trough at once); but we began to feel rather sick after the first few dishes were dispatched, and the animal passions of some of the ladies began to be roused by their favourite sweets and jellies, which they tore to pieces with their fingers, and threw down their throats in large lumps. The jester waited at table, presenting the principal dishes with jokes which caused bursts of laughter from the ladies and the slaves in attendance, who seem perfectly at home, and on very free-and-easy terms with their mistresses, notwithstanding their complete submission to them. The jester was a wild and most extraordinary-looking woman, with an immensity of broad humour and drollery in her face. We thought it quite as well that we could not understand the jokes at which the fair Circassian, between the intervals of licking her fingers and spoon, and popping tit-bits on our plates, laughed so complacently, and which sometimes obliged the Arabs and eunuchs at the door to dive under the arras to conceal their uncontrollable fits of mirth.

It was certainly a most singular dinner-party. The dishes of course were innumerable; the chicken and rice, and the cabeb, we enjoyed; the rest were very sweet, and very fat; and we were delighted when our hostess rose, and again the refreshing rose-water was handed to us.

We then returned to the luxurious divan of the smaller room. Again the slaves handed coffee in jewelled cups; again the fair Circassian looked dreamy and lovely, hanging fondly over her chibouque; again we admired the blue Bosphorus, and the distant mountains, and the dark cypresses of Stamboul; again we asked for M. Robolli, and again the fair ladies were enveloped in their cashmeres; the blacks standing mute, watchful, and listening. We repeated our thanks and adieus; the slaves lifted the arras. M. Robolli kissed the hands of the kind and veiled ladies. The Blacks conducted us down the broad staircase, crowding boisterously around us, and muttering the word bakshish.

Our visit to the Harem was over. M. Robolli mounted his "gallant grey," and rode back with us through the latticed streets and over the Bridge of Boats to Pera. It seemed as if we had had a dream.



[1] As the Turks so particularly forbid any sort of portraits of their women, I have in this edition left out the real name of the Pasha and of the ladies.

Wednesday, April 24, 2013

Native American Chiefs visit Washington DC in 1821


Extract from: Early Western Travels, 1748-1846, A Series of Annotated Reprints of some of the bestand rarest contemporary volumes of travel, descriptive of the Aborigines and Social and Economic Conditions in the Middle and Far West, during the Period of Early American Settlement Edited with Notes, Introductions, Index, etc., by Reuben Gold Thwaites, LL.D.,  Editor of "The Jesuit Relations and Allied Documents," "Original Journals of the Lewis and Clark Expedition," "Hennepin's New Discovery," etc. Volume XII Part II (1820) of Faux's Memorable Days in America, 1819-20; and Welby's Visit to North America, 1819-20. Cleveland, Ohio, The Arthur H. Clark Company,1905

 
From Williams Faux's Memorable days in America, November 27, 1818-July 21, 1820

4th.—To tea with J. C. Wright, Esq., to meet a young man, Mr. Dawson, who is giving up a school here to go as "Teacher to the Cherokee nation of Indians." Much enthusiasm takes him there; little will be needed to bring him back again. Since my return, Washington has been visited by some very distant and interesting tribes of Indians, with the following account of whom I have been favoured by a friend residing there.

Some account of the Indians who visited all the Chief Cities in the Eastern States, and made a long stay in Washington in the winter of 1821.

These Indians were the chiefs and half-chiefs of tribes from the most western part of this continent with which we are at all acquainted, and came under the guidance of Major O'Fallan[1] from the Counsel Bluffs.[2]  All of them were men of large stature, very muscular, having fine open countenances, with the real noble Roman nose, dignified in their manners, and peaceful and quiet in their habits. There was no instance of drunkenness among them during their stay here. The circumstances which led to their visit were singular. A missionary, who had been amongst them a few years back, on renewing his visit recently, found an old chief, with whom he was acquainted, degraded from his rank, and another appointed in his place. This led to inquiries after the cause, which proved to be that this chief having, during a considerable absence from his tribe, visited some of the cities of the whites, carried back such a report of their houses, ships, numbers, wealth, and power, that they disbelieved his account, and degraded him as a man unworthy of being longer their chief. They inquired of their missionaries, who confirmed the statement, and they met in council with other tribes, and resolved that a deputation should, in company with the representative of the great father, "see if things were so," and if they were, the chief should be reinstated. They have returned, saying the "half was not told them." Red Jacket[3] (of whom you have heard) used to say, that "the great spirit was too great a being to overlook red men; that he listened to the talk of red men as well as to the talk of white men;" but these natives of the forest thought the great spirit favoured white men more than red. An anecdote is related of one of the chiefs (a Pawnee) which is a well authenticated fact, and recorded by Dr. Morse in his account of visits to the western regions.[4] The tribe of the Pawnees had taken a woman prisoner from a neighbouring tribe with whom they were at war, and, as was their custom, they made every preparation to offer her a sacrifice to the great spirit. Every thing was prepared, the wood, the green withes, and the fire, and the victim, when this chief suddenly flew and seized her, carried her under his arm to a neighbouring thicket, where  he had prepared horses for her and himself, and riding away at speed, he, after three days' travelling through the woods, returned her in safety to her tribe and friends. This event was considered by the Pawnee tribe as an interference of the great spirit in her favour, and on the return of the chief no questions were asked him on that subject, nor has a woman been offered a sacrifice by that tribe since.


Petalesharro, a Pawnee Brave. 1822 painting by Charles Bird King. On display in the White House Library

As a compliment justly due to his gallant exploit, a number of ladies in this city had a medal made, and presented to him in due form, in the presence of all the Indians; on one side of which was represented the preparation for the sacrifice, and on the reverse the chief running off with a woman under his arm, and two horses stationed at a short distance, surmounted by this inscription, "To the bravest of the Braves," (the Pawnees are also called the Braves). These Indians excited so much interest from their dignified personal appearance, and from their peaceful manner, that they received a great number of rich presents, sufficient to fill six large boxes in New York, Philadelphia, Baltimore, and Washington; these were forwarded before they left us. Their portraits, which are gone with them, were taken in oil by Mr. King in their native costume, buffalo skins, with the hair inside, turned back at the neck and breast, which looked very handsome, like fur collars. Eight, however, the chiefs and the squaw, Mr. King copied and keeps himself.[5] He received 400 dollars from Uncle Sam for it. There was a notice in the papers that the Indians would dance and display their feats in front of the President's house on a certain day, which they did to at least 6,000 persons. They shewed their manner of sitting in council, their dances, their war whoop, with the noises, gesticulations, &c. of the centinels on the sight of an approaching enemy. They were in a state of perfect nudity, except a piece of red flannel round the waist and passing between the legs. They afterwards performed at the house of his Excellency M. Hyde de Neuville. They were painted horribly, and exhibited the operation of scalping and tomahawking in fine style.

The Otta half-chief[6] and his squaw have taken tea with and frequently visited us. She was a very good natured, mild woman, and he shewed great readiness in acquiring our language, being inquisitive, retaining any thing that he was once informed, and imitating admirably the tones of every word. He spent the evening with us before they finally left the city. I took himself and squaw into Dr. Barber's room, and opened gently the skeleton case. He looked slyly in, and the wife wanted to look, but he put himself in an attitude to represent a dead person, and said, "no good, no good." She still wanted to see, but he would not let her. Three others came afterwards wanting to see it, who, when I opened it, raised themselves up in a dignified manner and said, "very good," one of them taking hold of the hand said, "how you do."[7] The Otta half-chief and squaw afterwards saw it together and were very well pleased. Our children were all full of play with them, and the squaw nursed the younger ones. Margaret wanted to go with them. The calumet[8] of peace (the tomahawk pipe and their own sumach tobacco) frequently went round, and they expressed a wish to see us again.

I have recorded much of the vocabulary of these Indians, and would transcribe it, but have not room. They count by tens as we do, for instance, noah, two; taurny, three; crabraugh, ten; crabraugh noah, twenty; crabraugh taurny, thirty, &c. They hold polygamy as honourable; one wife, no good; three, good; four, very good. In their talks with the residents they shew no wish to adopt our habits.

5th.—To dine with Dr. Dawes at his poor, worn out farm, of which he is already tired. The Doctor seems one of the best Englishmen I have met in America.

 

[1] This was Benjamin O'Fallon, whose mother was a sister of George Rogers Clark, his father being Dr. James O'Fallon, a Revolutionary officer and prominent among Kentucky pioneers.—Ed.
[2] For the early history of Council Bluffs, see Brackenridge's Journal, volume vi of our series, note 28.—Ed.
[3] Red Jacket, or Sagoyewatha (1751-1830), was a Seneca chief, and after the death of Brant the most prominent Indian among the Six Nations. He fought on the American side in the War of 1812-15, and refused to be drawn into Tecumseh's conspiracy. He is best known for his eloquent speech against ratifying the treaty of Fort Stanwix (1784), which ceded western New York to the whites. In later life he was a helpless drunkard.—Ed.
[4] Jedidiah Morse was born in Woodstock, Connecticut (1761). Being graduated from Yale College he studied for the ministry, and in 1785 was licensed to preach. Four years later he became pastor of a Congregational church in Charleston, remaining there until 1820, when he removed to New Haven, and there preached until his death in 1826. He was interested in civilizing and christianizing the Indians. In 1820 the secretary of war deputed him to visit the western tribes and suggest measures for their improvement. The results of his investigation were published in his Report to the Secretary of War on Indian Affairs (New Haven, 1822). He also published some text-books on geography, which were used extensively, and gained for him the title of "Father of American geography."—Ed.
[5] These portraits of the Pawnee chiefs were hung in the Indian gallery in the department of war, being later destroyed by fire. Three of them are reproduced in color in McKenney's History of the Indian Tribes of North America (Philadelphia, 1855), i, pp. iii, 33, 37, 143. The artist, Charles B. King (1786-1862), was a native of Rhode Island. For forty years his studio in Washington was frequented by the prominent men of the day.—Ed.
[6] For the Oto Indians, see Bradbury's Travels, volume v of our series, note 42.—Ed.
[7] I made them understand the man was hung for murder, which seemed to please them.—Faux.
[8] Concerning the calumet of peace, consult Long's Voyages, in our volume ii, note 43.—Ed.

Saturday, March 30, 2013

Easter in Jerusalem, 1835


Extract from: Eothen, or, Traces of Travel Brought Home from the East by Kinglake by A. W. Kinglake.  First published in 1844

 

The pilgrims begin to arrive in Palestine some weeks before the Easter festival of the Greek Church. They come from Egypt, from all parts of Syria, from Armenia and Asia Minor, from Stamboul, from Roumelia, from the provinces of the Danube, and from all the Russias. Most of these people bring with them some articles of merchandise, but I myself believe (notwithstanding the common taunt against pilgrims) that they do this rather as a mode of paying the expenses of their journey, than from a spirit of mercenary speculation. They generally travel in families, for the women are of course more ardent than their husbands in undertaking these pious enterprises, and they take care to bring with them all their children, however young; for the efficacy of the rites does not depend upon the age of the votary, so that people whose careful mothers have obtained for them the benefit of the pilgrimage in early life, are saved from the expense and trouble of undertaking the journey at a later age. The superior veneration so often excited by objects that are distant and unknown shows not perhaps the wrongheadedness of a man, but rather the transcendent power of his imagination. However this may be, and whether it is by mere obstinacy that they poke their way through intervening distance, or whether they come by the winged strength of fancy, quite certainly the pilgrims who flock to Palestine from the most remote homes are the people most eager in the enterprise, and in number too they bear a very high proportion to the whole mass.

The great bulk of the pilgrims make their way by sea to the port of Jaffa. A number of families will charter a vessel amongst them, all bringing their own provisions, which are of the simplest and cheapest kind. On board every vessel thus freighted there is, I believe, a priest, who helps the people in their religious exercises, and tries (and fails) to maintain something like order and harmony. The vessels employed in this service are usually Greek brigs or brigantines and schooners, and the number of passengers stowed in them is almost always horribly excessive. The voyages are sadly protracted, not only by the land-seeking, storm-flying habits of the Greek seamen, but also by their endless schemes and speculations, which are for ever tempting them to touch at the nearest port. The voyage too must be made in winter, in order that Jerusalem may be reached some weeks before the Greek Easter, and thus by the time they attain to the holy shrines the pilgrims have really and truly undergone a very respectable quantity of suffering. I once saw one of these pious cargoes put ashore on the coast of Cyprus, where they had touched for the purpose of visiting (not Paphos, but) some Christian sanctuary. I never saw (no, never even in the most horridly stuffy ballroom) such a discomfortable collection of human beings. Long huddled together in a pitching and rolling prison, fed on beans, exposed to some real danger and to terrors without end, they had been tumbled about for many wintry weeks in the chopping seas of the Mediterranean. As soon as they landed they stood upon the beach and chanted a hymn of thanks; the chant was morne and doleful, but really the poor people were looking so miserable, that one could not fairly expect from them any lively outpouring of gratitude.

When the pilgrims have landed at Jaffa they hire camels, horses, mules, or donkeys, and make their way as well as they can to the Holy City. The space fronting the Church of the Holy Sepulchre soon becomes a kind of bazaar, or rather, perhaps, reminds you of an English fair. On this spot the pilgrims display their merchandise, and there too the trading residents of the place offer their goods for sale. I have never, I think, seen elsewhere in Asia so much commercial animation as upon this square of ground by the church door; the “money-changers” seemed to be almost as brisk and lively as if they had been within the temple.

When I entered the church I found a babel of worshippers. Greek, Roman, and Armenian priests were performing their different rites in various nooks and corners, and crowds of disciples were rushing about in all directions, some laughing and talking, some begging, but most of them going round in a regular and methodical way to kiss the sanctified spots, and speak the appointed syllables, and lay down the accustomed coin. If this kissing of the shrines had seemed as though it were done at the bidding of enthusiasm, or of any poor sentiment even feebly approaching to it, the sight would have been less odd to English eyes; but as it was, I stared to see grown men thus steadily and carefully embracing the sticks and the stones, not from love or from zeal (else God forbid that I should have stared!), but from a calm sense of duty; they seemed to be not “working out,” but transacting the great business of salvation.

Dthemetri, however, who generally came with me when I went out, in order to do duty as interpreter, really had in him some enthusiasm. He was a zealous and almost fanatical member of the Greek Church, and had long since performed the pilgrimage, so now great indeed was the pride and delight with which he guided me from one holy spot to another. Every now and then, when he came to an unoccupied shrine, he fell down on his knees and performed devotion; he was almost distracted by the temptations that surrounded him; there were so many stones absolutely requiring to be kissed, that he rushed about happily puzzled and sweetly teased, like “Jack among the maidens.”

A Protestant, familiar with the Holy Scriptures, but ignorant of tradition and the geography of modern Jerusalem, finds himself a good deal “mazed” when he first looks for the sacred sites. The Holy Sepulchre is not in a field without the walls, but in the midst, and in the best part of the town, under the roof of the great church which I have been talking about. It is a handsome tomb of oblong form, partly subterranean and partly above ground, and closed in on all sides except the one by which it is entered. You descend into the interior by a few steps, and there find an altar with burning tapers. This is the spot which is held in greater sanctity than any other at Jerusalem. When you have seen enough of it you feel perhaps weary of the busy crowd, and inclined for a gallop; you ask your dragoman whether there will be time before sunset to procure horses and take a ride to Mount Calvary. Mount Calvary, signor?—eccolo! it is upstairs—on the first floor. In effect you ascend, if I remember rightly, just thirteen steps, and then you are shown the now golden sockets in which the crosses of our Lord and the two thieves were fixed. All this is startling, but the truth is, that the city having gathered round the Sepulchre, which is the main point of interest, has crept northward, and thus in great measure are occasioned the many geographical surprises that puzzle the “Bible Christian.”

The Church of the Holy Sepulchre comprises very compendiously almost all the spots associated with the closing career of our Lord. Just there, on your right, He stood and wept; by the pillar, on your left, He was scourged; on the spot, just before you, He was crowned with the crown of thorns; up there He was crucified, and down here He was buried. A locality is assigned to every, the minutest, event connected with the recorded history of our Saviour; even the spot where the cock crew when Peter denied his Master is ascertained, and surrounded by the walls of an Armenian convent. Many Protestants are wont to treat these traditions contemptuously, and those who distinguish themselves from their brethren by the appellation of “Bible Christians” are almost fierce in their denunciation of these supposed errors.

It is admitted, I believe, by everybody that the formal sanctification of these spots was the act of the Empress Helena, the mother of Constantine, but I think it is fair to suppose that she was guided by a careful regard to the then prevailing traditions. Now the nature of the ground upon which Jerusalem stands is such, that the localities belonging to the events there enacted might have been more easily, and permanently, ascertained by tradition than those of any city that I know of. Jerusalem, whether ancient or modern, was built upon and surrounded by sharp, salient rocks intersected by deep ravines. Up to the time of the siege Mount Calvary of course must have been well enough known to the people of Jerusalem; the destruction of the mere buildings could not have obliterated from any man’s memory the names of those steep rocks and narrow ravines in the midst of which the city had stood. It seems to me, therefore, highly probable that in fixing the site of Calvary the Empress was rightly guided. Recollect, too, that the voice of tradition at Jerusalem is quite unanimous, and that Romans, Greeks, Armenians, and Jews, all hating each other sincerely, concur in assigning the same localities to the events told in the Gospel. I concede, however, that the attempt of the Empress to ascertain the sites of the minor events cannot be safely relied upon. With respect, for instance, to the certainty of the spot where the cock crew, I am far from being convinced.

Supposing that the Empress acted arbitrarily in fixing the holy sites, it would seem that she followed the Gospel of St. John, and that the geography sanctioned by her can be more easily reconciled with that history than with the accounts of the other Evangelists.

The authority exercised by the Mussulman Government in relation to the holy sites is in one view somewhat humbling to the Christians, for it is almost as an arbitrator between the contending sects (this always, of course, for the sake of pecuniary advantage) that the Mussulman lends his contemptuous aid; he not only grants, but enforces toleration. All persons, of whatever religion, are allowed to go as they will into every part of the Church of the Holy Sepulchre, but in order to prevent indecent contests, and also from motives arising out of money payments, the Turkish Government assigns the peculiar care of each sacred spot to one of the ecclesiastic bodies. Since this guardianship carries with it the receipt of the coins which the pilgrims leave upon the shrines, it is strenuously fought for by all the rival Churches, and the artifices of intrigue are busily exerted at Stamboul in order to procure the issue or revocation of the firmans by which the coveted privilege is granted. In this strife the Greek Church has of late years signally triumphed, and the most famous of the shrines are committed to the care of their priesthood. They possess the golden socket in which stood the cross of our Lord whilst the Latins are obliged to content themselves with the apertures in which were inserted the crosses of the two thieves. They are naturally discontented with that poor privilege, and sorrowfully look back to the days of their former glory—the days when Napoleon was Emperor, and Sebastiani ambassador at the Porte. It seems that the “citizen” sultan, old Louis Philippe, has done very little indeed for Holy Church in Palestine.

Although the pilgrims perform their devotions at the several shrines with so little apparent enthusiasm, they are driven to the verge of madness by the miracle displayed before them on Easter Saturday. Then it is that the Heaven-sent fire issues from the Holy Sepulchre. The pilgrims all assemble in the great church, and already, long before the wonder is worked, they are wrought by anticipation of God’s sign, as well as by their struggles for room and breathing space, to a most frightful state of excitement. At length the chief priest of the Greeks, accompanied (of all people in the world) by the Turkish Governor, enters the tomb. After this, there is a long pause, and then suddenly from out of the small apertures on either side of the sepulchre there issue long, shining flames. The pilgrims now rush forward, madly struggling to light their tapers at the holy fire. This is the dangerous moment, and many lives are often lost.

The year before that of my going to Jerusalem, Ibrahim Pasha, from some whim, or motive of policy, chose to witness the miracle. The vast church was of course thronged, as it always is on that awful day. It seems that the appearance of the fire was delayed for a very long time, and that the growing frenzy of the people was heightened by suspense. Many, too, had already sunk under the effect of the heat and the stifling atmosphere, when at last the fire flashed from the sepulchre. Then a terrible struggle ensued; many sunk and were crushed. Ibrahim had taken his station in one of the galleries, but now, feeling perhaps his brave blood warmed by the sight and sound of such strife, he took upon himself to quiet the people by his personal presence, and descended into the body of the church with only a few guards. He had forced his way into the midst of the dense crowd, when unhappily he fainted away; his guards shrieked out, and the event instantly became known. A body of soldiers recklessly forced their way through the crowd, trampling over every obstacle that they might save the life of their general. Nearly two hundred people were killed in the struggle.

The following year, however, the Government took better measures for the prevention of these calamities. I was not present at the ceremony, having gone away from Jerusalem some time before, but I afterwards returned into Palestine, and I then learned that the day had passed off without any disturbance of a fatal kind. It is, however, almost too much to expect that so many ministers of peace can assemble without finding some occasion for strife, and in that year a tribe of wild Bedouins became the subject of discord. These men, it seems, led an Arab life in some of the desert tracts bordering on the neighbourhood of Jerusalem, but were not connected with any of the great ruling tribes. Some whim or notion of policy had induced them to embrace Christianity; but they were grossly ignorant of the rudiments of their adopted faith, and having no priest with them in their desert, they had as little knowledge of religious ceremonies as of religion itself. They were not even capable of conducting themselves in a place of worship with ordinary decorum, but would interrupt the service with scandalous cries and warlike shouts. Such is the account the Latins give of them, but I have never heard the other side of the question. These wild fellows, notwithstanding their entire ignorance of all religion, are yet claimed by the Greeks, not only as proselytes who have embraced Christianity generally, but as converts to the particular doctrines and practice of their Church. The people thus alleged to have concurred in the great schism of the Eastern Empire are never, I believe, within the walls of a church, or even of any building at all, except upon this occasion of Easter; and as they then never fail to find a row of some kind going on by the side of the sepulchre, they fancy, it seems, that the ceremonies there enacted are funeral games of a martial character, held in honour of a deceased chieftain, and that a Christian festival is a peculiar kind of battle, fought between walls, and without cavalry. It does not appear, however, that these men are guilty of any ferocious acts, or that they attempt to commit depredations. The charge against them is merely that by their way of applauding the performance, by their horrible cries and frightful gestures, they destroy the solemnity of divine service, and upon this ground the Franciscans obtained a firman for the exclusion of such tumultuous worshippers. The Greeks, however, did not choose to lose the aid of their wild converts merely because they were a little backward in their religious education, and they therefore persuaded them to defy the firman by entering the city en masse and overawing their enemies. The Franciscans, as well as the Government authorities, were obliged to give way, and the Arabs triumphantly marched into the church. The festival, however, must have seemed to them rather flat, for although there may have been some “casualties” in the way of eyes black and noses bloody, and women “missing,” there was no return of “killed.”

Formerly the Latin Catholics concurred in acknowledging (but not, I hope, in working) the annual miracle of the heavenly fire, but they have for many years withdrawn their countenance from this exhibition, and they now repudiate it as a trick of the Greek Church. Thus of course the violence of feeling with which the rival Churches meet at the Holy Sepulchre on Easter Saturday is greatly increased, and a disturbance of some kind is certain. In the year I speak of, though no lives were lost, there was, as it seems, a tough struggle in the church. I was amused at hearing of a taunt that was thrown that day upon an English traveller. He had taken his station in a convenient part of the church, and was no doubt displaying that peculiar air of serenity and gratification with which an English gentleman usually looks on at a row, when one of the Franciscans came by, all reeking from the fight, and was so disgusted at the coolness and placid contentment of the Englishman (who was a guest at the convent), that he forgot his monkish humility as well as the duties of hospitality, and plainly said, “You sleep under our roof, you eat our bread, you drink our wine, and then when Easter Saturday comes you don’t fight for us!”

Yet these rival Churches go on quietly enough till their blood is up. The terms on which they live remind one of the peculiar relation subsisting at Cambridge between “town and gown.”

These contests and disturbances certainly do not originate with the lay-pilgrims, the great body of whom are, as I believe, quiet and inoffensive people. It is true, however, that their pious enterprise is believed by them to operate as a counterpoise for a multitude of sins, whether past or future, and perhaps they exert themselves in after life to restore the balance of good and evil. The Turks have a maxim which, like most cynical apophthegms, carries with it the buzzing trumpet of falsehood as well as the small, fine “sting of truth.” “If your friend has made the pilgrimage once, distrust him; if he has made the pilgrimage twice, cut him dead!” The caution is said to be as applicable to the visitants of Jerusalem as to those of Mecca, but I cannot help believing that the frailties of all the hadjis,* whether Christian or Mahometan, are greatly exaggerated. I certainly regarded the pilgrims to Palestine as a well-disposed orderly body of people, not strongly enthusiastic, but desirous to comply with the ordinances of their religion, and to attain the great end of salvation as quietly and economically as possible.

When the solemnities of Easter are concluded the pilgrims move off in a body to complete their good work by visiting the sacred scenes in the neighbourhood of Jerusalem, including the wilderness of John the Baptist, Bethlehem, and above all, the Jordan, for to bathe in those sacred waters is one of the chief objects of the expedition. All the pilgrims—men, women, and children—are submerged en chemise, and the saturated linen is carefully wrapped up and preserved as a burial-dress that shall enure for salvation in the realms of death.

* Hadj a pilgrim.

Sunday, March 10, 2013

A Sleeping Giant in the Land


An excerpt from the FIFTH ANNUAL REPORT, BUREAU OF ETHNOLOGY, TO THE SECRETARY OF THE SMITHSONIAN INSTITUTION, 1883-'84, J. W. POWELL, DIRECTOR, WASHINGTON. GOVERNMENT PRINTING OFFICE, 1887 , P 52.


The skeleton found lying in the middle of the floor of the vault was of unusually large size, "measuring 7 feet 6 inches in length and 19 inches between the shoulder sockets." It had also been inclosed in a wrapping or coffin of bark, remains of which were still distinctly visible. It lay upon the back, head east, legs together, and arms by the sides. There were six heavy bracelets on each wrist; four others were found under the head, which, together with a spear-point of black flint, were incased in a mass of mortar like substance, which had evidently been wrapped in some textile fabric. On the breast was a copper gorget (Fig.21). In each baud were three spear-heads of black flint, and others were about the head, knees, and feet. Near the right hand were two hematite celts, and on the shoulder were three large and thick plates of mica. About the shoulders, waist, and thighs were numerous minute perforated shells and shell beads.

Fig. 21.— Copper gorgot from mound, Kanawha County, West Virginia.