Oriental Women Part 11

Two forces stand out as most potential in the shaping of the Arab woman's character. These may be summed up in the words, the desert and the cult; the latter being in some sense the product of the former. To these may possibly be added a third. That is the war spirit, without which the lord as well as the lady of the Arabian peninsula would have written out for themselves a far different, and perhaps a far less romantic history. For there were those who, even like Khaled, spurn the love of a n.o.ble maiden from his "pride of the pa.s.sion of war." Even love making, which holds an important place in Arabic literature, gives way to what was regarded as the n.o.blest of all occupations, the making of war.

Womanhood, in the so-called "time of ignorance,"--the days before Islam wrought so marked a change in the life of Arabia,--enjoyed a freedom and strength which spoke of the open air and the far-stretching plains. As she followed the fortunes of her nomad chief, the woman was indelibly writing her history. It is in religious ideals too that woman must always find the key to her standing and influence among any people.

Among the early Arabs the female idea held no small place in their religious beliefs and practices, and this is true of the early Semites generally. This is specially noteworthy, however, as Robertson Smith has pointed out, in the olden Arabic cult. G.o.ds and G.o.ddesses went in pairs, and the G.o.ddess was usually the more important divinity. The jinn, which held so conspicuous a place, were regarded as feminine. In the Minaean pantheon, Wadd and Nikrah, "Love" and "Hate," female divinities, played an important role in the religious life of this branch of the Arabic people. Wherever the female divinity is prominent, woman enjoys considerable privilege and influence in religion, and this was true in ancient Arabia.

The people believed in an inferior order of divine beings--emanations, secondary spirits--compared to angels by some Mussulman writers. These beings were of the female s.e.x and known as _Benat Allah_ (daughters of Allah). Mohammed in the Koran, however, strongly condemned this earlier belief as not consonant with the unity of G.o.d, which is a doctrine so emphatically preached in the religion of Islam. Each tribe not only had its _Kahin_, or "diviner" (Hebrew, _Kohen_, "priest"), but its _Arrafa_, or "sorceress."

Woman's sphere in the olden days of Arabia was no mean one. Arabic women have from time immemorial shown themselves, on occasion, to possess a courage and hardihood unsurpa.s.sed in history. Arabia has had her Amazons. In prehistoric times, armed heroines of invincible bravery have left their record in the myths of this ancient people. And in the days of authentic history, women have fought valiantly to advance the cause for which their husbands and brothers waged war so fiercely.

The high place held by women in the ancient wars of Araby still survives in the thrilling custom of having some courageous woman accompany an Arab force into the battle. The maiden is mounted upon the back of a blackened camel, and placed in the front of the line as it makes its onslaught upon the enemy. As the fighting men press forward to the battle she sings verses of encouragement to her compatriots, and insults are flung from her lips against the opposing force. It is around this young woman and her camel that the fiercest battle rages. Should she be so unfortunate as to be killed or captured, the calamity is unspeakable and the rout utter. But should her friends be victorious, it is she who heads the triumphal march.

As we might expect, the spirit of chivalry is not lacking in Arabic song and story. In the romance of _Antar_, the story of the hero's love for Ibla, "fair as the full moon," and the account of her rescue, breathe the spirit of genuine romance. Antar does not hesitate to strike down the man who has "failed in respect to Arab women." The _Arabian Nights_, though in less degree, has also preserved to us evidences of ancient chivalry and romance.

Hagar, of whose sad life the Hebrew narratives give us record, though herself called an Egyptian woman, became ancestress of an Arab clan and plays some part in Arabian tradition. She was the ancestress of the restless, roving Ishmaelites--a typical Arabian tribe. Mohammed, in explaining the preservation of an ancient idolatrous custom of visiting in religious pilgrimages the hills of Safa and Marwa, where once were worshipped two idols, one representing a man and the other a woman, says, in the Koran, that it was between these two eminences that Hagar wandered, distracted, running from one to the other, till the angel showed her the miraculous spring which saved her boy's life.

Indeed, the Arab legend says that when Hagar and Ishmael were driven from Abraham's tent at Sarah's behest, she was conducted far into the desert, at the place where Mecca now stands. When her provisions are exhausted, laying the boy down, she runs to and fro in despair. In his thirst and suffering, Ishmael strikes his head against the earth, and a spring of sparkling water gushes out. Some members of an Arab tribe, thirsty, and seeking their lost camels, come, guided by birds, to the spot, seeking to quench their thirst. Never having known water to spring in that locality before, they received Hagar and Ishmael with especial reverence, and bade them take up their permanent abode with them, lest because of their departure the spring might dry up. To Ishmael was given in marriage one of their maidens, Amara, daughter of Sad. This is but one of the many instances of the overlapping of Hebraic and Arabic legends.

Many are the stories told by the Arabs concerning the famous Queen of Sheba, who herself was an Arabian woman. She belonged to that southern branch of the family known as the Sabeans. Her fame has gone into many legends, both Arabic and Hebrew. Her visit to King Solomon of Israel furnishes the basis of most of these. As a lover of wisdom, or the philosophy of practical life, she was drawn to the ruler of the Hebrews, whose reputation had extended far and wide. Solomon proved especially successful in answering her favorite riddles and in untying for her the most knotty questions. Among the many Talmudic legends is this interesting one. The queen took groups of small boys and girls, dressed them precisely alike, and demanded of Solomon that he distinguish the boys from the girls. The king commanded that they all wash their hands.

The boys washed only to the wrists; the girls rolled up their sleeves and bathed to their elbows. Thus the secret was disclosed. The Mohammedan legends concerning this remarkable queen are full and minute.

Having with her own hand slain the reigning king, she herself, being of royal lineage, was proclaimed queen, and "protectress of her s.e.x." She reigned with great wisdom and prudence, and administered justice throughout her kingdom. According to these Arabian legends, the Queen of Sheba, who was called Balkis, became one of Solomon's wives, though he allowed her to continue her beneficent reign over her own people.

The women of old Arabia, the dames of the desert, were comparatively free, as their open-air life would naturally suggest. The Arabian poets, in drawing the ancient life, so portray it. In the romance of _Antar_, already mentioned, are found many delightful episodes, in which the woman appears as the loving friend, partner, and counsellor of her husband. These carry us back to the heroic age of Arabia. The custom which permitted infanticide in case of female children seems in marked contrast with the high place of woman in early Arabic literature. This cruel custom is the motive of one of the most attractive of the early romances, that of _Khaled and Djaida_. The latter, when a babe, that she might not be known as a girl, was called by her mother by the name Djonder, and given a prolonged feast such as is accorded only to boys at their birth. About the same time, the chief of the tribe--and uncle to Djonder--had born to him a son, who was called Khaled. The cousins grew up, both learned in the arts of war, and both made for themselves names for their high courage. Djonder was taught to ride and to fight, as though she were a man, and the very name of Djonder became a terror to his foes. Khaled heard of his cousin's exploits and rushed to see him, that he might witness his skill at arms. But his father, being at enmity with Zahir, his own brother and father of Djonder, would not permit Khaled to know Djonder. At length the desire of Khaled was realized. He was strangely enamored of his cousin, whom, however, he thought to be a young man like himself. Djonder, too, fell desperately in love with the valiant Khaled. The latter chooses the field and war instead of love, however, and leaves Djonder in tears. Later, by the fortunes of war, they meet on the field of battle in single combat. Djonder has so concealed her ident.i.ty that Khaled does not know with whom he fights.

After a long contest of marvellous prowess, neither is victor. Djonder reveals herself. The old love returns. It is Djonder now who resists the importunity of Khaled's love. After testing him by several difficult and dangerous exploits, she becomes his wife.

Of music and poetry the Arabs from the most ancient days have been pa.s.sionately fond. The nomad life tends to develop both poetry and song.

The most ancient bards in all lands were wanderers. David, "the sweet singer of Israel," was a shepherd lad. Hesiod heard the call of the Muses while leading his flock at Mount Helicon. Caedmon, England's earliest poet, was watching his herd when the call came to sing. The Arab bard sings freely of his camel, the antelope, the wild a.s.s, the gazelle, of his sword, his bow and arrows, of wine, and, above all, of his ladylove.

In the famous literary collection known as the _Muallakat_, made by Hammad about A. D. 777, seven of the best poems of the early Arabs are brought together. Those that most fitly set forth the love of woman are the poems of Imr-al-kais and Antar. Sa'id ibn Judi, the true representative of Arabian knighthood, must not be forgotten as the poet most loved by the fair s.e.x. The flavor of these lyrics may be discovered in the brief poem of Antar upon _A Fair Lady_, "whose glittering pearls and ruby lips enslaved the poet's heart:

"Such an odor from her breath Comes toward me, harbinger of her approach; Or like an untouched meadow, where the rain Hath fallen freshly on the fragrant herbs That carpet all its pure untrodden soil."

For variety of gifts and force of character there is no Arabian woman who is comparable in fame to Zen.o.bia. By birth she was a Palmyrene, and without doubt, of Arab blood. The descriptions of her personal beauty tell of her black, flashing eyes, her pearly teeth, and the grace of her form and carriage. Her bodily strength and commanding manners gave her influence over all with whom she came in contact. As wife of Odenathus, King of Palmyra, she contributed much to her husband's success and power. She was a woman of rare native qualities as well as of extraordinary accomplishments. She was a linguist, being familiar with the Coptic, the Syriac, and the Latin languages. She was skilled in the arts of war, and gifted with remarkable political insight and sagacity.

After her husband's death she ruled as Queen of Palmyra, and personally conducted successful conquests, causing the nations around to tremble before her; and even Rome itself found her no mean antagonist in arms.

The high spirit of the queen would not permit her to account herself a va.s.sal even to the imperial city on the Tiber. She had won Egypt, Syria, Mesopotamia, and parts of Asia Minor to her sovereignty, but in the contest with Rome she was defeated, though many Romans had joined her army. The battles of Antioch and Emesa were lost. Zen.o.bia fled to the Persians, but was captured. Those near her were put to death, but Zen.o.bia graced the triumph of Aurelian, the victorious general who led her into the Roman capital in A. D. 271. For years she resided there with gracious dignity and unconquered pride. She was essentially a woman of affairs and as queen was mistress of every situation, giving all to know, "I am queen, and while I live I will reign." As wife she is said to have declined to cohabit with her husband, except so far as was necessary to the raising up of an heir to the throne of Palmyra. The brilliancy of her court was scarcely ever surpa.s.sed by any queen, while her personal charms and almost marvellous achievements rendered her one of the most remarkable, if not the greatest woman of ancient times.

In the days of Mohammed a new influence is brought to bear upon Arab life, and therefore upon female character. Mohammed's relation to woman might be of itself lengthened into an interesting chapter. Abdullah, Mohammed's father, was married to a woman of n.o.ble parentage, named Aminah. She was a woman of sensitive, nervous temperament, and her son doubtless inherited from his mother qualities which made his subsequent religious ecstasies both physically and mentally possible. Aminah is reported to have been miraculously free from the pangs of childbirth when her son first saw the light. For several months she nursed the infant, but sorrow is said to have soon dried up the fountain of her breast, and Halimah, a woman of marked fidelity to her charge, became Mohammed's foster-mother. A _kahin_, or sorcerer, is said once to have met Halimah with the boy. "Kill this child," said he; "kill this child."

But Halimah, s.n.a.t.c.hing up the child, made away in haste. The sorcerer saw in the boy an enemy of the ancient idolatrous faith.

It was not till the rich widow of Mecca, Khadijah, came into Mohammed's life that he began to make himself felt in the world. Wishing someone to attend to some business affairs for her, Khadijah secured Mohammed's services. So well did he execute his task that the rich widow became enamored of the young man. She asked him for his hand. At twenty-five years of age, Mohammed married the woman who was destined to influence his life so powerfully, she being at least fifteen years his senior. It was not long before Mohammed turned his thoughts toward religion and set himself to the task of reforming the religious ideas and practices of his people. With what result the world knows.

It is Mohammed's att.i.tude toward woman and his teachings concerning her that most concern us here. His love for Khadijah, his first wife, was pure and constant; and his mother he always honored with a most devoted spirit. It is with reference to Mohammed's personal bearing toward the female s.e.x that he has received the most scathing criticisms. How many times he was married subsequently to his wedding with Khadijah is a matter of dispute; but there were probably no less than fourteen other wives, besides the widow of Mecca. Since Mohammed allowed his faithful followers but four wives, it was necessary to explain why he himself should have exceeded that meagre number. The prophet was ready with his reply, that while men generally were to have no more than four, a special revelation to himself had given him the right to go beyond that number.

Among those whom Mohammed espoused was his child wife Ayesha, who lived long after the death of the prophet and took an active part in shaping the political history of Islam immediately after Mohammed's demise. She fostered a burning dislike toward Ali, Mohammed's son-in-law, to whom the prophet had given his daughter Fatima. Because of Ayesha's intrigues Ali was unable to succeed Mohammed as kalif. Abubekr, Omar, and Othman in turn held sway. But at length Ali was victorious, taking Ayesha a prisoner and becoming the fourth of the line of the kalifate. Ayesha in personal daring belonged to the heroic type of Arabian womanhood. In the battle of the Camel, A. D. 656, she actually led the charge. Ali, like his distinguished father-in-law, considered himself an exception to the ordinary rule which accorded but four wives to the faithful, having married eight others besides his loved Fatima.

Among the kalifs there was none whose court was more magnificent than that of Haroun al Raschid. So greatly did he dazzle the eyes of his generation by his brilliancy, that his name became a.s.sociated with many romances. The account of the wives and favorites of Haroun borrow a halo from their a.s.sociation with his ill.u.s.trious name. The _Thousand and One Nights_ are replete with the romantic adventures of the days of this brilliant kalif. But the actual life of the women of the Arabian peninsula cannot be accurately gauged by the appearance they made in the stories of romantic adventure.

Mohammed's att.i.tude to woman has, of course, been the decisive religious influence in shaping the history of woman's life among the followers of Islam since his day. The Mohammedans have a legend that when Adam and Eve sinned, G.o.d commanded that their lives should be purified by both the culprits standing naked in the river Jordan for forty days. Adam obeyed, and so became comparatively pure again; but Eve refused to be thus washed, and, of course, her standing before G.o.d has been relatively lower ever since.

The Mohammedan woman does not worship upon an equality with the man. Not that the prophet positively forbade the female s.e.x from public attendance upon worship at the mosque, but he counselled that they should make their prayers in private. In some parts of the wide territory under the prophet's power, neither women nor young boys are allowed to enter the mosque at the time of prayer. At other places women may come, but must place themselves apart from men, and always behind them. "The Moslems are of the opinion," says Sale, "that the presence of females inspired a different kind of devotion from that which is requisite in a place dedicated to the worship of G.o.d," and adds that very few women among the Arabs in Egypt even pray at home.

The Koran has much to say of woman. One lengthy _sura_ is taken up almost entirely by this theme. The ancient doctrine of woman's creation from the man is accepted, and probably was derived from contact with the Jews, the influence of which contact is marked throughout Mohammed's teachings. Honor "for the woman who has borne you" is frequently taught; justice and kindness toward female orphans is repeatedly enjoined. Women should be given freely their just dowries, and should not be omitted from the rights of inheritance; but a son may receive as much as two daughters. The prohibited degrees for marriage are most carefully laid down. Accusing a chaste woman of adultery is regarded as one of the seven grievous sins. The prophet counsels that husband and wife adjust their disputes amicably between themselves, "for a reconciliation is better than a separation." Thus one after another, in a manner altogether lacking in order or in systematic treatment, Mohammed gives forth his commands concerning women. Matters of marriage, divorce, dower, chast.i.ty, and the like are frequently before the prophet's mind; but his precepts, while making concessions to human weakness, are far higher than his example. The teachings of Mohammed, even at their best, placed woman on a distinctly lower plane than man, rendered her a subservient tool on the earth and painted a heaven where man's sensuality was to be gratified to the limits of his capacity for enjoyment.

The Arabs, while sensual in their nature, have some strict laws concerning chast.i.ty. If a woman be guilty of lewdness, she is summarily put to death by her nearest relative. Unless this be done the family will lose all social recognition and civil rights. If it appears that she has been forced to the crime, the ravisher must flee or pay the penalty with his life, or if not, the life of those next of kin is in danger. If the malefactor be caught at once he is slain by the relatives of the woman. If not he may escape death through negotiations by which "the price of blood" is paid for the woman as if she had been killed.

Sometimes arrangements of marriage are effected, but even then "the price of virginity" must be paid to the girl's parents.

The method by which a family purifies itself of the unchast.i.ty of a daughter is horrible enough. The family of the young woman a.s.sembles in some public place; the sheiks and leading men are present in considerable number. Some close relative stands with sword in hand, and says: "My honor and that of my family shall be purified this day by means of this sword which I hold in my hands." The guilty woman is then led out, laid upon the ground, and her head severed from her body at the hands of her father, brother, or some next of kin. The executioner then walks dignifiedly about the bleeding form three times, pa.s.sing between the head and the trunk of the body, saying at each circuit: "Lo! thus our honor is left unstained." All dip their handkerchiefs in the blood of the culprit and take their leave, without any show of emotion. The body is left unburied, or is hacked to pieces by the woman's relatives and cast into a ditch.

Often, however, it is possible to save the young girl's life. Someone who is sufficiently kindly disposed toward her steps forward at the critical moment when she is being led forth to death and intercedes to save her life. This protector approaches the girl and says to her: "Wilt thou repent of thy fall? If so, I will defend thee." She replies affirmatively: "I will give thee the right to cut my throat if I commit this crime again." The man is then required to strip off his clothing in the presence of the mult.i.tude, declare that he has never seen this woman commit any crime, that it must therefore be the power of an evil spirit that took possession of her; "I therefore redeem her," says he. Then the whole scene changes from one of tragic solemnity to one of intense joy.

The girl returns to the bosom of her family, reinstated; and no one thereafter has the right to cast any reflections upon her past life.

Pierrotti, in his _Customs and Traditions of Palestine_, tells of a scene witnessed by him when architect-engineer to Surraya Pasha, of Jerusalem. During a visit to Hebron in company with some Armenian gentlemen, he found the whole community stirred. A youth of eighteen had met in the fields a girl of fifteen, who was betrothed, and had tried to kiss her without her consent. She told her parents of the young man's misconduct. The families belonged to different clans or districts, and so were enemies. Efforts on the part of the boy's parents, through the sheiks of the two communities, were unavailing, though the father entreated earnestly for his son, and even promised to give up all he had as a ransom for his life. The girl's father demanded the boy's blood as propitiation for the wrong. And so, in the presence of an a.s.sembled crowd, the parent drew his sword and struck off his child's head, without a tear, saying: "Thus wipe I away every stain from my family."

Overcome, he then instantly swooned away. His friends restored him to life, but his reason had fled. A clan war at once commenced, and those who had demanded the youth's destruction were slain in the strife.

Concerning the slaying of a woman, there are certain customs which sound strange to the Western ear, but are in keeping with the general law of "the price of blood" which prevailed among the ancient Hebrews, though in a somewhat modified form. If a man should be so unfortunate as to kill a woman, the members of the family that is wronged seek revenge, just as is the case should a man be slain, but "the price of blood" is never so high in case of the woman, it being about two thousand piastres, or about eighty dollars. This sum goes largely to the relatives of the woman. If the woman be married, the husband's damage is measured at eight hundred piastres and a silk dress. Should the murdered woman be pregnant, the slayer is amerced as if he had killed two. If the offspring would have been a boy, it is as though a woman and a man were slain, and "the price of blood" is so measured. If it would have been a daughter, the smaller price is charged, the father receiving the full price for the child and his eight hundred piastres for the murdered wife. Should it be a maiden, however, who has been slain, arrangement is often made whereby a sister of the slayer is given by her family to the brother of the slain as his wife; or if this arrangement is not feasible, the price of a woman is paid as first described.

A very curious custom exists among the Arabs in connection with the ancient "law of asylum." They recognize the right of sanctuary for those upon whom summary vengeance may be taken for some blood crime. But flight is often exceedingly dangerous because of the possibility of ambuscade along the way; and even when a village which owes protection to a fugitive undertakes to give him safe escort, the defenders may be overcome and the offender slain. Under such circ.u.mstances, it is customary to give him over to the escort of two women, who are his defenders. For it is a point of honor among Arabs not to attack or harm anybody or anything that has been placed under the protection of a woman.

That the modern Arab sometimes, however, has great confidence in the power of his wives, over others at least, may be ill.u.s.trated by an amusing incident told by Loftus. During his researches his party was attacked by a company of Arabs, on account of which some of the a.s.saulting party had been seized and lodged in prison. One of the chief sheiks of the country came to make friends with the explorer and to entreat for the release of the culprits. This was refused. Later a coup was conceived. Loftus looked out and saw the sheik's harem, in most radiant costumes, approaching the tent in single file, led by the sheik and a black eunuch. Thus the Arab hoped to appeal to Occidental chivalry through the prayers of the masked beauties who surrounded the tent, declaring they would not raise the siege till the occupant yielded to their entreaties.

The rich Mohammedan ladies are far less industrious than the poorer cla.s.ses. Entering the harem at the tender age of twelve to fourteen years, the young woman is condemned to a life of sloth and sensuality.

There is little opportunity for self-improvement or for enjoyments of a high order. They eat, drink, gossip, suckle their young, quarrel, plot, and eke out a miserable existence--always under the control of their masters.

The country women have greater freedom and far more influence with their husbands than do the women of the harem. Polygamy among the former cla.s.s is rare, and hence the women are more highly regarded than those of the city. The peasant woman is industrious, engaged in some useful employment about the house or in the field. She buys and sells and gets gain for her husband and her home, and often is highly esteemed by him; but he will not let you know it, if he can avoid doing so. In public he always a.s.sumes the att.i.tude of superiority. If but one can ride, it is the man and the children who sit upon the beast; the woman walks along at the side, carrying a bundle on her head or a baby at her breast--sometimes jogging along with both. If Arab and wife must both walk with burdens, the man carries the lighter load. And the woman must prepare the meal at the journey's end, while her lord reposes--and smokes. Excavators in the East have frequently found Arab girls who desired work, and with their baskets they would for hours carry out the earth with endurance apparently equal to that of the men.

The Arab girls, as a rule, grow up in ignorance. It is not thought worth while to educate the daughter; and, indeed, it is regarded by many as destructive of the best order of society to give woman any opportunity which may cause her to desire to usurp the power which heaven has placed in the hands of men. There is, accordingly, little enlightened housekeeping, little to stimulate a woman's mind, little opportunity here for "the hand that rocks the cradle" to move the world. Sons grow up with little respect for their mothers, for there is nothing to make it otherwise. The husband, should he wish to divorce himself from his wife, simply orders her to leave his house, and his will is law. Civil government takes no cognizance of matrimonial affairs, and religious authority allows the husband to do much as he may see fit in his own house.

[Ill.u.s.tration 4: _AN ORIENTAL WOMAN'S PASTIME After the painting by Frederick A. Bridgman She is not a companion, but only a gilded toy, a decorative object.... Among the higher cla.s.s she is still kept in strict seclusion, and her time is pa.s.sed in luxurious idleness, save for the hours she employs at her embroidery or tapestry. The garden, with its heavily perfumed blossoms, pleases her; the ceaseless plash of the fountain falls musically on her ear; all her physical needs are ministered to. But everything conduces to the dreaminess of her nature, to slothful habits; her activities are fettered by the law of Mohammed.

After all, her garden is but an exquisite prison._]

The women of the Arabs, like the men, are fond of tattooing their bodies, regarding the figures they stamp into their flesh as highly ornamental, though perhaps originally there was a religious significance in them. The figure to be imprinted is first drawn upon a block of wood and blackened with charcoal. This is then impressed upon some part of the body, and then the outlines are p.r.i.c.ked with fine needles which have been dipped into an ink made of gunpowder and ox-gall. The whole is subsequently bathed with wine, and the figure is marked indelibly.

Even the poor are very fond of personal ornaments. Chains, rings, necklaces, gold thread, may be seen in abundance, if not in costliness.

It is not unusual for an Arab woman, though clothed in tattered raiment, to wear several rings of silver. But if this metal be beyond her means, then of iron or copper and sometimes of gla.s.s. Ornaments of variously colored gla.s.s are very popular among Arab women; often they can afford no other. Even bracelets are made of this material, and are much worn.

Some of the nomadic tribes still wear anklets.

The women of the desert are often seen with nose-drops, or rings in one or the other side of their nostrils, which in consequence tends to droop like the ear. This custom prevails in other parts of the East, more particularly among those whose occupation is thought to call for much ornamentation, such as the dancing girls and odalisques. The ancient Hebrews sometimes used to put rings in swines' snouts for practical reasons, as indeed the Arabs do to-day in the noses of horses, mules, and a.s.ses to aid in evaporating the moisture from the nostrils, but the beauty or the utility of a ring in an Arab woman's nose has never been satisfactorily determined.

The Arab women of good quality do not, as a rule, wear their hair very long. It usually reaches about to the neck, and is tied with a colored ribbon. Many of the poorer and less cleanly among them, however, wear their tresses long, ill-kempt, and filthy. The men often think more of their beards than do the women of their locks.

The favorite flower is that of the shrub called _Al henna._ It is the plant from which is obtained a dye much used by Oriental ladies upon their skin and nails as a cosmetic. The manner of preparation is thus described: "The young leaves of the shrub are boiled in water, then dried in the sun, and reduced to a powder which is of a dark orange color. After this has been mixed with warm water, it is applied to the skin." The use of henna is very old; and when the woman has finished the work of art--she herself being the subject--she looks, as one has said, like a vampire stained with the blood of its victim. The flower of _Alhenna_, however, is beautiful and strongly fragrant--reminding one in appearance of cl.u.s.ters of many-colored grapes. These blossoms are used as ornaments for the hair and as decorations for the houses, the fragrance often conquering the malodorous atmosphere of many ill-kept, uncleanly homes.

As is the custom with Oriental ladies generally, the women in riding place themselves astride the beast, like a man, and seldom present a graceful appearance to a Western eye. Loftus has thus described an Arab lady as she sits astride the patient mule: "Enveloped in the ample folds of a blue cotton cloak, her face (as required by the strict injunctions of the Koran) concealed under a black or white mask, her feet encased in wide yellow boots, and these in turn thrust into slippers of the same color, her knees nearly on the level with her chin, and her hands holding on to the scanty mane of the mule--an Eastern lady is the most uncouth and inelegant form imaginable."

Mohammedans are never seen walking with their wives in the street, and are seldom seen in company with them or any other woman in any public place. Should a man and his wife have occasion to go to any place at the same time, he goes in advance and she follows on behind him. Jessup, in _The Women of the Arabs_, gives the following explanation advanced by a Syrian of the aversion which the men feel with reference to walking in public with women:

"You Franks can walk with your wives in public, because their faces are unveiled, and it is known that they are your wives, but our women are so closely veiled that if I should walk with my wife in the street, no one would know whether I was walking with my own wife or another man's. You cannot expect a respectable man to put himself in such an embarra.s.sing position."

If inquiries are made by one man of another concerning his family, the boys and the beasts are invariably mentioned first; the wife last of all. Among the ancient Arabs the birth of a female infant was looked upon as little short of a domestic calamity and sometimes the infant was not allowed to live. The horrible custom, _wad-el-benat_, of burying infant daughters alive grew out of an unwillingness of parents to share the scant support of the home with the newcomer, or, as has been suggested, from ferocious pride, or false sentiments of honor, fearing the shame that might come should the girl be carried off and dishonored by the enemies of their tribe. The birth of a son, however, was considered the occasion of great rejoicing. The daughters of the modern Arabs are usually well cared for, though apparently with little affection. They are useful in agricultural pursuits, and they are for sale as wives when they become of a marriageable age. Their marketable value is determined by their rank, their fortune, or their beauty. Among the Arabs marriage is seldom an affair of the heart, but is purely a commercial transaction. Three thousand piastres, or about one hundred and twenty dollars, is regarded as a good price to pay for a wife. The price is generally less. The father of the young man pays the bill; his wealth regulating somewhat the amount paid. The parents of the young couple make all the arrangements, though generally a.s.sisted by relatives and interested friends. Much bargaining and delay are often gone through with as a matter of course. If the whole sum finally agreed upon cannot be paid in a lump sum, the parties of the first and the second part fix upon the size and frequency of the instalments; the bride being claimed only when the last instalment has been paid.