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 relatives 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 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 dishonor; but a stroke of the husband's sword or a stab with the knife is generally the ready remedy for infidelity. Although strict 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 Arabs 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 Arab cannot halt on 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 as that 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 well during one season, the prosperity is attributed to special interference. Nothing can happen in the usual routine of daily life without a direct connection 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 a knowledge 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 be an infliction of punishment upon the people thus visited, precisely as the plagues of Egypt were specially inflicted upon Pharaoh and the Egyptians.
Should the present history of the country be written by an Arab scribe, the style of the description would be purely that of the Old Testament; and the various calamities or the good fortunes that have in the course of nature befallen both the tribes and individuals would be recounted either as special visitations of divine wrath or blessings for good deeds performed. If in a dream a particular course of action is suggested, the Arab believes that God has spoken and directed him. The Arab scribe or historian would describe the event as the "voice of the Lord" ("kallam el Allah"), having spoken unto the person; or, that God appeared to him in a dream and "said," etc. Thus much allowance would be necessary on the part of a European reader for the figurative ideas and expressions of the people. As the Arabs are unchanged, the theological opinions which they now hold are the same as those which prevailed in remote ages, with the simple addition of their belief in Mahomet as the Prophet.
CHAPTER IV.
On the Abyssinian border. A new school of medicine—Sacred shrines and epidemics.
We left the camp of Abou Sinn on the morning of July 25th, and in a few rapid marches arrived at Tomat, a lovely spot at the junction of the Atbara with the Settite.
The Settite is the river par excellence, as it is the principal stream of Abyssinia, in which country it bears the name of "Tacazzy." Above the junction the Athara does not exceed two hundred yards in width. Both rivers have scooped out deep and broad valleys throughout their course. This fact confirmed my first impression that the supply of soil had been brought down by the Atbara to the Nile. The country on the opposite or eastern bank of the Atbara is contested ground. In reality it forms the western frontier of Abyssinia, of which the Atbara River is the boundary; but since the annexation of the Nubian provinces to Egypt there has been no safety for life or property upon the line of frontier; thus a large