The Nile tributaries of Abyssinia, and the sword hunters of the Hamran arabs by Sir Samuel White Baker (best e reader for epub txt) 📖

the burning sand, it would shrivel and die; but the tick is an inhabitant of the dust, a dry horny insect without any apparent moisture in its composition; it lives in hot sand and dust, where it cannot possibly obtain nourishment, until some wretched animal should lie down upon the spot, and become covered with these horrible vermin. I have frequently seen desert places so infested with ticks, that the ground was perfectly alive with them, and it would have been impossible to have rested on the earth; in such spots, the passage in Exodus has frequently occurred to me as bearing reference to these vermin, which are the greatest enemies to man and beast. It is well known that, from the size of a grain of sand in their natural state, they will distend to the size of a hazel-nut after having preyed for some days upon the blood of an animal. The Arabs are invariably infested with lice, not only in their hair, but upon their bodies and clothes; even the small charms or spells worn upon the arm in neatly-sewn leathern packets are full of these vermin. Such spells are generally verses copied from the Koran by the Faky, or priest, who receives some small gratuity in exchange; the men wear several of such talismans upon the arm above the elbow, but the women wear a large bunch of charms, as a sort of chatelaine, suspended beneath their clothes round the waist. Although the tope or robe, loosely but gracefully arranged around the body, appears to be the whole of the costume, the women wear beneath this garment a thin blue cotton cloth tightly bound round the loins, which descends to a little above the knee; beneath this, next to the skin, is the last garment, the rahat--the latter is the only clothing of young girls, and may be either perfectly simple or adorned with beads and cowrie shells according to the fancy of the wearer; it is perfectly effective as a dress, and admirably adapted to the climate.

The rahat is a fringe of fine dark brown or reddish twine, fastened to a belt, and worn round the waist. On either side are two long tassels, that are generally ornamented with beads or cowries, and dangle nearly to the ankles, while the rahat itself should descend to a little above the knee, rather shorter than a Highland kilt. Nothing can be prettier or more simple than this dress, which, although short, is of such thickly hanging fringe, that it perfectly answers the purpose for which it is intended. Many of the Arab girls are remarkably good-looking, with fine figures until they become mothers. They generally marry at the age of thirteen or fourteen, but frequently at twelve, or even earlier. Until married, the rahat is their sole garment. Throughout the Arab tribes of Upper Egypt, chastity is a necessity, as an operation is performed at the early age of from three to five years that thoroughly protects all females, and which renders them physically proof against incontinency.

There is but little love-making among the Arabs. The affair of matrimony usually commences by a present to the father of the girl, which, if accepted, is followed by a similar advance to the girl herself, and the arrangement is completed. All the friends of both parties are called together for the wedding; pistols and guns are fired off, if possessed. There is much feasting, and the unfortunate bridegroom undergoes the ordeal of whipping by the relations of his bride, in order to test his courage. Sometimes this punishment is exceedingly severe, being inflicted with the coorbatch or whip of hippopotamus hide, which is cracked vigorously about his ribs and back. If the happy husband wishes to be considered a man worth having, he must receive the chastisement with an expression of enjoyment; in which case the crowds of women again raise their thrilling cry in admiration. After the rejoicings of the day are over, the bride is led in the evening to the residence of her husband, while a beating of drums and strumming of guitars (rhababas) are kept up for some hours during the night, with the usual discordant idea of singing.

There is no divorce court among the Arabs. They are not sufficiently advanced in civilization to accept a pecuniary fine as the price of a wife's dishonour; but a stroke of the husband's sword, or a stab with the knife, is generally the ready remedy for infidelity. Although strictly Mahometans, the women are never veiled; neither do they adopt the excessive reserve assumed by the Turks and Egyptians. The Arab women are generally idle; and one of the conditions of accepting a suitor is, that a female slave is to be provided for the special use of the wife. No Arab woman will engage herself as a domestic servant; thus, so long as their present customs shall remain unchanged, slaves are creatures of necessity. Although the law of Mahomet limits the number of wives for each man to four at one time, the Arab women do not appear to restrict their husbands to this allowance, and the slaves of the establishment occupy the position of concubines.

The customs of the Arabs in almost every detail have remained unchanged. Thus, in dress, in their nomadic habits, food, the anointing with oil (Eccles. ix. 8, "Let thy garments be always white, and let thy head lack no ointment"), they retain the habits and formalities of the distant past, and the present is but the exact picture of those periods which are historically recorded in the Old Testament. The perfumery of the women already described, bears a resemblance to that prepared by Moses for the altar, which was forbidden to be used by the people. "Take thou also unto thee principal spices, of pure myrrh five hundred shekels, and of sweet cinnamon half so much, even two hundred and fifty shekels, and of sweet calamus two hundred and fifty shekels, and of cassia five hundred shekels, after the shekel of the sanctuary, and of oil olive an hin: and thou shalt make it an oil of holy ointment, an ointment compound after the art of the apothecary: it shall be an holy anointing oil."--Exod. xxx. 23-25.

The manner of anointing by the ancients is exhibited by the Arabs at the present day, who, as I have already described, make use of so large a quantity of grease at one application that, when melted, it runs down over their persons and clothes. In Ps. cxxxiii. 2, "It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard, that went down to the skirts of his garments."

In all hot climates, oil or other fat is necessary to the skin as a protection from the sun, where the body is either naked or very thinly clad. I have frequently seen both Arabs and the negro tribes of Africa suffer great discomfort when for some days the supply of grease has been exhausted; the skin has become coarse, rough, almost scaly, and peculiarly unsightly, until the much-loved fat has been obtained, and the general appearance of smoothness has been at once restored by an active smearing. The expression in Ps. civ. 15, "And oil to make his face to shine," describes the effect that was then considered beautifying, as it is at the present time.

The Arabs generally adhere strictly to their ancient customs, independently of the comparatively recent laws established by Mahomet. Thus, concubinage is not considered a breach of morality; neither is it regarded by the legitimate wives with jealousy. They attach great importance to the laws of Moses, and to the customs of their forefathers; neither can they understand the reason for a change of habit in any respect where necessity has not suggested the reform. The Arabs are creatures of necessity; their nomadic life is compulsory, as the existence of their flocks and herds depends upon the pasturage. Thus, with the change of seasons they must change their localities, according to the presence of fodder for their cattle. Driven to and fro by the accidents of climate, the Arab has been compelled to become a wanderer; and precisely as the wild beasts of the country are driven from place to place either by the arrival of the fly, the lack of pasturage, or by the want of water, even so must the flocks of the Arab obey the law of necessity, in a country where the burning sun and total absence of rain for nine months of the year convert the green pastures into a sandy desert. The Arabs and their herds must follow the example of the wild beasts, and live as wild and wandering a life. In the absence of a fixed home, without a city, or even a village that is permanent, there can be no change of custom. There is no stimulus to competition in the style of architecture that is to endure only for a few months; no municipal laws suggest deficiencies that originate improvements. The Arab cannot halt in one spot longer than the pasturage will support his flocks; therefore his necessity is food for his beasts. The object of his life being fodder, he must wander in search of the ever-changing supply. His wants must be few, as the constant changes of encampment necessitate the transport of all his household goods; thus he reduces to a minimum the domestic furniture and utensils. No desires for strange and fresh objects excite his mind to improvement, or alter his original habits; he must limit his impedimenta, not increase them. Thus with a few necessary articles he is contented. Mats for his tent, ropes manufactured with the hair of his goats and camels, pots for carrying fat; water-jars and earthenware pots or gourd-shells for containing milk; leather water-skins for the desert, and sheep-skin bags for his clothes,--these are the requirements of the Arabs. Their patterns have never changed, but the water-jar of to-day is of the same form that was carried to the well by the women of thousands of years ago. The conversation of the Arabs is in the exact style of the Old Testament. The name of God is coupled with every trifling incident in life, and they believe in the continual action of Divine special interference. Should a famine afflict the country, it is expressed in the stern language of the Bible--"The Lord has sent a grievous famine upon the land;" or, "The Lord called for a famine, and it came upon the land." Should their cattle fall sick, it is considered to be an affliction by Divine command; or should the flocks prosper and multiply particularly during one season, the prosperity is attributed to special interference. Nothing can happen in the usual routine of daily life without a direct connexion with the hand of God, according to the Arab's belief.

This striking similarity to the descriptions of the Old Testament is exceedingly interesting to a traveller when residing among these curious and original people. With the Bible in one hand, and these unchanged tribes before the eyes, there is a thrilling illustration of the sacred record; the past becomes the present; the veil of three thousand years is raised, and the living picture is a witness to the exactness of the historical description. At the same time, there is a light thrown upon many obscure passages in the Old Testament by the experience of the present customs and figures of speech of the Arabs which are precisely those that were practised at the periods described. I do not attempt to enter upon a theological treatise, therefore it is unnecessary to allude specially to these particular points. The sudden and desolating arrival of a flight of locusts, the plague, or any other unforeseen calamity, is attributed to the anger of God, and is believed to