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Perhaps it is true that reading a book can determine life of a person. A boy, just eleven or twelve years old, devours tales of one night and knows from n on that he will break into Orient. Thus Max von Oppenheim later told beginning of his research career, where spirits are still divorcing. Who was this man who made one of most spectacular discoveries in history of Archaeology, wrote an encyclopaedia about life of Bedouins, who wanted to incite Arabs in World War I to jihad against British and in Cairo a harem Hiel T? A gifted oriental researcher, a clever diplomat? A political arsonist, a exploiter? A tragic figure?
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First of all, Max von Oppenheim, born 1860, is a lucky child. Far Albert, a heavy co-owner of private bank Salomon Oppenheim, and mor Paula let son, who was supposed to go to company, finance him first trips to Constantinople and Morocco. There he is in middle of 20, a fervent patriot from still young German Empire, who feels more at home in alleys of Maghreb than in residential districts of Cologne. After his return from first major voyage, he is dutifully studying law. 1892 but he moves to Cairo and breaks into desert from re to ever-longer expeditions. He lives with and with Bedouins, whose everyday life he will meticulously document in following years, but also be clarified.
“As desert steppe has remained same for millennia,” writes Oppenheim, also Bedouin “of Europe’s culture is still Unbeleckt”. He sees a warlike, primitive, but hospitable “men’s people” in front of him. Real men with courage and honour, no effeminate European salon lions.
This mixture of scientific curiosity and romanticization was quite typical of Oppenheim’s time. The Orient and Islam had lost menacingness of bygone eras in Europe of nineteenth century. One looked now at region with scientific paternalism and colonial ambition. Napoleon had already linked his Egypt expedition 1798 to a Republican education and research project. When Oppenheim broke up in his first voyage a century later, discovery and “unveiling” of Arab world (up to depiction of nude Muslim women and visiting Mecca) has long been en vogue. Their submission also. France had occupied 1881 Tunisia, Britain a year later Egypt. At same time, “uncivilized Orient” became projection screen for Europeans, who felt unsettled by rapid modernisation of ir own societies, to supposed pure originality of subjugated. Like Oppenheim to Bedouins.
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But as big as his yearning for desert is also his desire for a role in great politics: diplomat in Middle East has always remained Oppenheim’s actual professional goal. He is qualified with his studies, his contacts as well as his language and country knowledge.
This text comes from special issue of Time history panorama.
Twice, he is applying for admission to diplomatic service. He is rejected both times. He never knows reason, but he probably suspects him. One could not snub diplomatic corps with “a Jew-boy”, writes Herbert von Bismarck, son of Chancellor of Reich and n Secretary of State in Foreign Office, in September 1887 in a letter. That Oppenheim is Catholic, his mor comes from a Christian family, his far is converted from Judaism to Catholicism, does not matter. For anti-Semites, Judaism is no longer a denomination that can be displaced, but a “race” that is inherited.
Oppenheim, however, cannot be slowed down. He protects his life with an almost schizophrenic displacement of hatred of Jews – and through his unbridled urge for action. In Cairo, he has set up a princely house in Oriental style, and his parties re are talk of town. This is where Egyptian nationalists, Arab intellectuals, European diplomats and aristocrats meet in salon. Soon, British colonial authorities suspect that this German is not only interested in archaeology and Bedouins, but will pass on news to Berlin. What is true, because detailed reports of “Jew-boy” can be found in Foreign Office interesting enough to give Oppenheim a subordinate consular office.
