The children thus purchased or picked up in the streets are educated with care, taught to play on various kinds of instruments, to dance, to sing, to perform in comedies or pantomimes, and to excel in many graceful accomplishments, which render them agreeable. They are often richly clothed, and adorned in such a way as to render them most attractive to the roués of Canton and Peking.
They do not often compress their feet, as it is a hindrance to their movements, but may be seen in the streets occasionally—though not often—with painted faces, looking boldly at the strangers who pass along. Of the houses they frequent we have no particular description; but they probably resemble much similar places of resort in civilized countries. A peculiar feature of China, however, is displayed in the floating brothels, which are the chief habitations of the prostitutes. Licentious as the native of that empire is in the general turn of his ideas, he makes a public display of his indulgence in those pleasures which in Europe men affect, at least, to conceal from general view. The floating brothels of the Pearl River are moored in conspicuous situations, and distinguished from the other boats by the superior style of their structure and decorations. The surface of the stream, indeed, is studded with beautiful junks, which are the first objects to attract the traveller’s eye as he approaches the provincial city of Canton. Comparatively few of the women parade the streets, except when they form part of a public procession, so that there is at least in the heart of the town an appearance of morality.
CHINESE WOMAN (Prostitute), ACCUSED OF DISORDERLY CONDUCT BEFORE A JUDGE.
[From Alexander’s “Illustrations of China.”]
Many of these brothel junks are called Flower Boats, and are resorted to by numbers of the class. They form, indeed, whole streets in the floating city on the Pearl River, which is one of the most remarkable features of Canton. The prostitutes themselves, like all women of the same sisterhood, lead a life of reckless extravagance—plunging while they can into all the exciting pleasures which are offered by their particular mode of life, careless of the future, and eagerly snatching at anything which may release them from the change of dulness or time for reflection. Diseases are very prevalent among them, and cause much havoc among the men who frequent their boats or houses. They endeavour to cure themselves by means of drugs and medicinal draughts, and by this means concentrate the malady upon some secret vital part, whence it shoots through the frame, but does not manifest itself until the victim is all but destroyed. With the exception of an unusual paleness and a heated appearance in the eyes, the prostitutes do not wear the aspect of disease; but they, indeed, paint themselves inordinately to mask the ravages of time or the maladies which afflict them.
The prostitutes of Canton are usually congregated in companies or troops, each of which is under the government of a man who is answerable for their conduct—if they rob, or disturb the peace, or commit any gross offence against decency, or perpetrate any other offence. National delicacy, however, has little to do with the prohibitions which restrain them from entering certain parts of the city, and forbid young men of rank and influence to hold intercourse with them. The brothel junks, of lofty build, brightly painted, and glittering with gaudy variegated flags, float in squadrons on the water, are seen and known by all, and are resorted to by numbers of the citizens. Persons pass to and from them without an attempt at disguise or concealment. Rich men, on festive occasions, make up a party of pleasure, embark in a gaily-decorated boat, send to one of the prostitute junks, engage as many of the women as they please, and spend the day in amusement with them. It is openly done, and no disgrace attaches to it. The junks themselves are fitted up in the interior—according to the class of prostitutes inhabiting them—with all the appurtenances of luxury, and on board them is a perpetual gala. It would be interesting to know how many of these boats are known to float on the Pearl River, with the average number of prostitutes in each.
But this is not the only, or the most offensive form which prostitution assumes in China. An incident which occurred at Shensee a few years ago illustrates another system, which is clandestine, though apparently carried on to a considerable extent. A young widow resided there with her mother-in-law, supporting herself and her companion by the wages of prostitution. At length her occupation failed her; she was deserted by her associates, and could procure no more rice or money by the pursuit of her vicious calling. The elder woman, however, would not hear of these excuses, ordered her daughter-in-law to obtain her usual supplies from the man she had last cohabited with, and on her declaring her inability, began to flog her. The prostitute defended herself, and at last, taking up a sickle, struck her relative dead. She was seized, tried, and condemned to be cut in pieces for the crime; but as her mother-in-law had been guilty of an illegal act in forcing her to prostitute herself, the sentence was changed to decapitation.
It is to be regretted that our sources of information on this subject are not more copious. Travellers have had opportunities of communicating more, but have refrained from doing so. We wait for a separate and full account of prostitution in China[75].
Among the innumerable islands scattered over the southern and eastern oceans there are none more curious in their social aspects than Japan. We find there a kind of native civilization, influenced indeed by former intercourse with Europeans, but now complete within itself, and isolated from all other systems in the world. The mountainous, rocky, and arid country, has been fertilized from the centre to the sea by the persevering industry of a hardy race; they found it poor, and they have made it one of the richest agricultural regions in the globe. This fact serves to illustrate the national character.
The Japanese, upon whose institutions much light has been thrown by the learned and laborious researches of Mr. Thomas Rundall, of the Hakluyt Society, may be described as a punctilious, haughty, vindictive, and licentious people; but there is nothing vulgar in their composition. Truth is held in reverence, hospitality is viewed as sacred, and the bonds of friendship are regarded with extraordinary earnestness. St. Francis Xavier, the apostle of the Indies, declared “the Japans” to be the delight of his heart. There is, perhaps, more to admire than to love in their character. They are certainly elevated far above many of the nations who surround them, as well in the arts as in the amenities of life. Virtue is a recognised principle, and this indicates a phase of true civilization.
The character of the male is reflected by the female sex. Intelligent and agreeable in their manners, affectionate in their family relations, and faithful to their marriage vows, the women of Japan breathe all the pride of virtue. The man who attempts the honour of a matron sometimes encounters death in his adventure.
In illustration of this characteristic, Mr. Rundall relates an interesting anecdote. A noble, going on a journey, left his wife at home, and another man of rank made infamous proposals to her. Her scorn and indignation only inflamed him to his purpose, which he effected in spite of her denial. When her husband returned she received him with much reserve, and when he asked why, bade him wait until the morrow, when a grand feast was to be given. Among the guests was the noble who had wronged her. They sat down on the terraced roof of the house, and the festival began. After the repast the woman rose, declared the injury she had suffered, and passionately entreated to be slain, as a creature unfit to live. The guests, the husband foremost, besought her to be calm; they strove to impress her with the idea that she had done no wrong, that she was an innocent victim, though the author of the outrage merited no less punishment than death. She thanked them all kindly; she wept on her husband’s shoulder—she kissed him affectionately—then, suddenly escaping from his embraces, rushed precipitately to the edge of the terrace, and cast herself over the parapet. In the confusion that ensued, the author of the mischief, still unsuspected, for the hapless creature had not indicated the offender, made his way down the stairs. When the rest of the party arrived he was found weltering in his blood by the corse of his victim. He had expiated his crime by committing suicide in the national manner, by slashing himself across the abdomen with two slashes in the form of a cross.
The condition of women in Japan varies with different classes. Those of high rank have a separate suite of rooms assigned to them, beyond which they are seldom seen. Among the middle and lower orders they enjoy more liberty, though they are careful to seclude themselves, and are distinguished in general by extraordinary reserve. Men pay them a polite respect not common among semi-barbarians, as the Japanese will continue to be until they are forced to acknowledge the duty of intercourse with the rest of mankind.
The marriage laws of Japan are curious, and vary in different classes. Among the wealthy they are occasions of extravagant parade and long ceremonies, in which the minutest detail is regulated by a peremptory law. A full description of all the marriage ceremonial would fill a small volume. A man can only take one wife; he is united to her in the temple. In addition, however, he may take as many concubines as he chooses, who are not degraded by their position. He may separate from a woman when he pleases; but one who is known to have done so must pay a large sum for the daughter of any other person whom he may desire to have. Marriages are seldom contracted before the age of fifteen. The courtship and betrothal are conducted with much formality; but sufficient opportunity is allowed to the youth of the two sexes to become acquainted each with the other.
The Japanese are not so jealous as many other Asiatics: “Indeed,” says Captain Golovnin, “they are not more so than, considering the frailty of the sex, is reasonable.” Nevertheless, a man may put his wife to death for whispering to a stranger; while adultery is always capitally punished, sometimes by the hand of the injured husband.
In the northern parts, it is said, that in the beginning of the seventeenth century a curious custom prevailed. When a woman was convicted of infidelity, her head was shaved. Her paramour was exposed to an equally disgraceful, but more whimsical penalty. The friends of his victim, whenever they met him, might strip him naked, and deprive him of his property. But the modesty with which youth are inspired from the cradle tends much to protect female virtue. The intercourse of the sexes, it will thus be seen, is regulated by very natural laws; the condition of the sex is somewhat high. Its virtues are prized by the men, and consequently are generally faithfully preserved.
We have said, however, that the men of Japan are licentious; since, therefore, the wives and daughters of the respectable classes are difficult to corrupt, a numerous sisterhood of prostitutes is rendered necessary. Accordingly we find them from the earliest period associating with every rank of men. In one of William Adams’s letters, published under the editorship of Mr. Rundall, we find the king coming on board our countryman’s vessel, bringing with him a number of female comedians. These formed large companies, and travelled from place to place, with a great store of apparel for the several parts they played. They belonged to one man, who set a price upon their intercourse with others, above which he dared not charge under pain of death. It was left to his own discretion to set a value on a girl at first; but afterwards he could not raise, though he might abate his charge. All bargains were made with him, and the woman must go whither she was directed. Men of the highest rank, when travelling through the islands, and resting at houses of entertainment, sent, without shame, for companies of these prostitutes; but the pander was never received by them, however wealthy he might be; after death he was also consigned to infamy. Bridled with a rope of straw, he was dragged in the clothes he died in through the streets into the fields, and there cast upon a dunghill for dogs and fowls to devour.
In Kœmpfer’s account of the city of Nangasaki we find a curious description of the prostitute system. The part of the town inhabited by these women was called “the bawdy-house quarter,” and consisted of two streets, with the handsomest houses in Japan, situated on a rising hill. At these places the poor people of the town sold their handsome daughters while very young, that is, from ten to twenty years of age. Every bawd kept as many as she was able in one house; some had seven, others 30, who were commodiously lodged, taught to dance, sing, play on musical instruments, and write letters. The elder ones taught the younger, who in return waited on them; the most docile and accomplished were most sumptuously treated. The price of these women was regulated by law; and one wretched creature, having passed through all the degrees of degradation, occupied a small room near the door, where she acted as watch all night, and sold herself for a miserable coin. Others were set to this task as a punishment for ill behaviour. The infamy of this vile profession attached justly, not so much to the unhappy women themselves, as to their parents who educated them to it. Many, as they grew up, changed their mode of life, and were received again among the reputable and chaste. Generally well educated and politely bred, they often procured husbands, and passed from a life of daily prostitution to one of unswerving fidelity. The pander and the tanner of leather occupied the same position in society; which shows that the prejudice of class, rather than the abhorrence of an infamous calling, ruled the Japanese.
The historian classes the temples and brothels together, and not without justice. Prostitution was greatly encouraged by the priests. In their public spectacles, representing the adventures of gods and goddesses, young prostitutes, richly attired, were engaged to act. Their performances resembled those of the European ballet—dress, gesture, and action expressing that which in a drama language would represent.
Such was the prostitute system in the great cities; throughout the country a similar system prevailed. The houses of entertainment lining the main highways, with the tea-booths of the villages, were frequented by innumerable girls. These usually spent the morning in painting and dressing themselves, and about noon made their appearance standing before the door of the house, or sitting on benches, whence, with smiling face and coy address, they solicited the passengers. In some places their chattering and laughter were heard above all other sounds; two villages, called Akasaki and Goy, were celebrated on this account, all the houses being brothels, each containing from three to seven prostitutes. The Japanese seldom passed one of these “great storehouses of whores” without holding intercourse with some of these women. Kœmpfer asserts, in contradiction to Caras, who married a native, that there was in his time scarcely one house of entertainment in the islands which was not a brothel. When one inn had too many customers, it borrowed some girls from a neighbour who had some to spare. This profligate system is said, in the Japanese traditions, to have taken its rise at a remote period, during the reign of a certain martial emperor. That monarch, who was perpetually marching his armies to and fro, feared lest his soldiers should become weary of separation from their wives; he therefore licensed public and private brothels, which multiplied to such an extent that Japan came to be known as “the bawdy-house of China.” This was in allusion to a period when prostitution was made in that empire an unlawful calling, and suppressed by severe laws. The people, deprived of the resources they had formerly enjoyed at home, made Japan the place of resort; so that its prostitution system flourished far and wide.
These accounts appear extravagant, and doubtless are so in some degree; all writers, however, coincide in describing the prostitution system of Japan as very extensive and flagitious. The French historian, Charleroix, repeats the statement of Kœmpfer. We have before us extracts from the autograph “diary of occurrants” written by Captain Richard Cock, who was chief of the English factory at Firando, from the year 1613 to 1623. There are many passages corroborative of the representations we have given. Of these some examples follow, which are also interesting as illustrations of Japanese manners.
“A.D. 1616, Sept. 8th (at Edo).—We dyned or rather supped at a merchant’s house called Neyem Dono, where he provided caboques, or women players, who danced and sung; and when we returned home he sent every of them to lie with them that would have them all night.
“October 24 (at Yuenda, between Edo and Firando.)—We went to bed, and paid 3500 gins; and to the servants, 300 gins; and to the children, 200 gins, or about 200l. This extraordinary charge was for that we had extraordinary good cheer, being brought hither by a merchant of Edo, our friend, called Neyemon Edo, and every one a wench sent to him that would have her. I gave one of them an ichebo, but would not have her company.
“1617-18, January 27th (at Firando).—Skiezazon Dono set the masts of his junk this day, and made a feast in Japan fashion. 29th. Skiezazon Dono and his consorts had the feast of Baccus for their junk this day, dancing through the streets with caboques or women players, and entered into an English house in that order, most of their heads being heavier than their heels, that they could not find their way home without leading.
“March 29th (at Firando).—The kyng and the rest of the noblemen came to dyner (at the English house), and, as they said, were entertained to their own content, and had the dancing beares or caboques to fill their wine; Nifon Catanges, with a blind fiddler to sing, ditto.
“July 11th.—There came a company of players, or caboques, with apes and babons, sent from the tono, or king, to play at our house.
“December 6th (at Meaco).—Our host, Meaco’s brother-in-law, invited us to dyner to a place of pleasure without the city, where the dancing girls or caboques were with a great feast; and there came an antick dance of satyrs or wild men of other Japons, until whom I gave 1000 gins (about 10s.), and a bar of plate to the good man of the house, value about 1l. 1s. 6d. So the dancing girls were sent home after us.”
As not altogether inapplicable to the subject, the following passage, which shows how the courtezans of Japan proceed towards such as would cheat them, may be cited: “The caboques took Tane, an interpreter, prisoner, for fifteen tares (about 3l. 15s.) he owed them for lichery, and, not having to pay, set his body for sale, no one having the money for him.”
It would appear that in obtaining possession of a female of this class by clandestine means tragical consequences may ensue; while, if done fairly, considerable expense may be involved. Mr. Wickham, one of the English factors stationed at Mesco, writing on the 15th of April, 1616, to his chief, Captain Cock, gives an account of a soldier of high reputation who ran away with a prostitute, and, fearing she would be reclaimed, was seized with a fit of frenzy, during which he first cut the throat of the girl, and afterwards ripped himself up. The writer then communicates a piece of news:—“Micaonæcamo, the nobellman that gave me my cattan or sword, hath carried away a caboque, and hath payed her master 10,000 tares (2500l.). I would I had the money, and it makes no matter who hath the woman.” Replying to this communication, Captain Cock quaintly observes on one point, “Yf some will be so foolish as to cut their bellies for love (or rather lust) of whores, the worst end of the staff will be their owne;” and on the other point he agrees with his correspondent that he “had rather have the money than the ware.”
Vice of a more brutal kind is systematically practised by many of the Japanese nobility, as well as by the meanest orders; and houses are kept for this purpose similar to those inhabited by prostitutes.
Some parents apprentice out their daughters for a term of years to this abominable profession, and the girls then return to honourable life. The houses they frequent continually resound with music. At Jeddo, a later traveller was informed there was one brothel, or rather temple of prostitution, where 600 women were maintained. Notwithstanding this number, young men were nightly refused admittance, from the over-crowded state of the rooms. Passing through the streets of the brothel quarter Golovnin saw groups of girls standing about the doors; some of them were in the bloom of youth, and so handsome that they appeared fascinating even to the European eye.
Thus the system of professional prostitution flourishes more in Japan than in any other part of insular Asia; yet the women of other classes appear to hold a higher position, and to enjoy more respect from the men. It is remarked, however, by all writers, that the profligacy of the female sex is confined to those who are so by profession; but the male is generally licentious throughout the empire.
In this division we include what are commonly called the Hindu-Chinese nations, or the inhabitants of that immense tract lying between Hindustan and China. Geography makes several sections of them, and they present, it is true, some variety in laws, customs, and degrees of progress. But these are not more distinct than may be observed in every large country, whether called by one name or many. The same physical type is marked upon them all; and, speaking in general terms, their manners are uniform.
In one respect they are all similar. The condition of women is extremely low. A curious phenomenon is observable in relation to this subject. The Buddhists of the ultra-Gangetic countries, uninfluenced by the jealous spirit of the Hindu and Mohammedan codes, allow to the female sex great liberty; yet assign it less respect than it enjoys either in Hindustan or China, to both of which they are inferior in civilization. The freedom thus conceded to women fails to elevate them. They are held in contempt, they are taught to abase themselves in their own minds, and they employ their licence in degrading themselves still further. In few parts of the world is the effect of Asiatic despotism more plainly visible than in the countries lying between Hindustan and China. The peculiar system of government renders every one the king’s serf. The men labour for the benefit of their master, having no opportunity to profit themselves by their own industry. Their support, therefore, naturally devolves on the women, who in Cochin China especially, plough, sow, reap, fell wood, build, and perform all the offices which civilization assigns to the abler sex.
The marriage contract is a mere bargain. A man buys his wife from her parents. The first is usually the chief, but he may have as many others as he chooses to purchase. A simple agreement before witnesses seals the union. The band thus easily formed is as easily dissolved. In Cochin China a pair of chopsticks or a porcupine quill is broken in two before a third person, and the divorce is complete. When only one desires a separation it is more difficult, but the law allows a man to sell his inferior wives.
The unmarried women of this region are proverbially and almost universally unchaste. They may prostitute themselves without incurring infamy or losing the chance of marriage. A father may yield his daughter to a visitor whom he desires specially to honour, or he may hire her out for a period to a stranger who may reside for a short time in his neighbourhood. The girl has no power to resist the consummation of this transaction, though she cannot be married without her own consent.
The wife, however, is considered sacred, but rather as the property of her husband than for the sake of virtue. A man’s harem cannot be invaded, even by the king himself. This, at least, is the theory of the law; but absolutism never respects the high principles of a code which opposes its desires. Adultery is punished in Siam with a fine, in Cochin China with death. In Birmah, executions are very rare among females. “The sword,” they say, “was not made for women.” In all parts of the region, however, the bamboo is in requisition to discipline the women; and husbands are sometimes seen to fling their wives down in the open street, lay them on their faces, and flog them with a rattan.
It will thus be seen that, lying between two regions, in each of which a form of civilization has been introduced, the ultra-Gangetic, or Hindu-Chinese nations, differ from them both. Since no unmarried woman is required to be chaste, professional prostitutes do not form so large a class as might be expected. They do exist, however, and in considerable numbers. In Siam a common prostitute is incapable of giving evidence before a country justice, but this is by no means on account of her immorality. It is from other prejudices. The same disability attaches to braziers and blacksmiths[76].
Egypt, as the seat of a civilization among the most ancient and remarkable that have flourished on the earth, calls for particular attention. The inquiries of the curious have in all ages been directed as well to its people as to its monuments. It has, indeed, been the subject of infinite investigation. Travellers innumerable have explored its beautiful valley; year after year adds to their number and countless reports have been made to us of the ruins, the antiquities, the resources, the condition, the scenery, and the manners of Egypt. In all, consequently, except statistics, our knowledge is very considerable, though the inexhaustible interest of that celebrated country still leaves an open field for the romantic traveller. The dry hot climate is supposed to influence the character of the people. A remarkable system of politics also modifies the national features, so that we examine our subject, in reference to Egypt, with peculiar curiosity.
The population of Egypt is various, being composed of the four Mohammedan sects, of the Copts, the Greeks, the Armenians, Maronites, and Levantines. The mass, however, is formed of Arabs, while the general plan of manners has originated, in a great measure, from the spirit of the prophets’ civil and religious code. Of the system with respect to the female sex this is more especially true; but the history of manners before Mohammed’s age is too incomplete for us to know precisely how much was originated, and how much was adopted by him. Had his scheme opposed itself wholly to the previous habits of the East, it would never have been so universally or so readily accepted. It is one characteristic of Asiatic countries that women exercise less influence on manners than in Europe. The laws made by men would, in fact, isolate them within a sphere of their own; but agencies which are irresistible counteract this effort. The tendency of social legislation is to shut them out from a share in the government of society; but the tendency of nature is in the contrary direction.
The women of Egypt are naturally adapted for the position in which they are placed—unless we suppose that long discipline has subdued them to the level of their condition. They display every attraction for Mohammedans, with few of the characteristics which fascinate an European. In youth many of them are possessed of every charm—the bosom richly developed, the whole form gracefully rounded, the face full of bloom, and the eyes overflowing with brilliance; but all these beauties speedily fade, and nowhere is old age so unsightly. The figure approaches maturity at the ninth or tenth year, and at fifteen or sixteen has reached the perfection of the Oriental ideal. With rare exceptions they have passed the flower of their lives at 24, and in this short-lived loveliness we may find one cause of polygamy and frequent divorce, among a people with whom women are the mere unspiritual ministers to the senses of man. The Mohammedan peoples even his heaven with feminine creations destined for his animal gratification. When, therefore, we find religion itself thus impregnated with a gross element, we can only expect to find the female sex regarded in a degrading point of view. The opinion prevails with some Muslims, that Paradise has no place reserved for women; but this is by no means the universal idea among them.
Though by their tame spirits and submissive humility the women of Egypt appear moulded to suit the system in which they move, their character has not, on the whole, been entirely vitiated by the process. Modesty and virtue are frequent ornaments of the harem, and distinguish the sex throughout the valley. Even among the lower or labouring orders, though the maidens may sometimes be seen bathing in the Nile, or hurrying from hovel to hovel naked, and at all times with a light and scanty garment, a demure and retiring demeanour is general. Chastity is a very prevalent virtue, except in the cities, where a crowded population is immersed in that profligacy surely bred by despotism. With respect to their modesty, travellers appear to have been led astray by their prejudices. Many of them appear to carry among the necessaries for their journey an English measure of propriety, which they invariably apply to all nations with which they come in contact. Thus the remark is commonly made, that women in Egypt hide their faces in obedience to habit, but care not what other part of the person they expose. Consequently, it is inferred they are devoid of modesty. But this by no means follows. Custom, which is one of the most powerful among the laws which regulate society, has taught them that to display the features is disgraceful, but has made no regulation for more than that. Unless, therefore, we accept the doctrine of innate ideas—which meets a refutation in every quarter of the globe—we must not cite the women of Egypt before the tribunal of our own opinions, and condemn them on that charge. On the contrary, we must confess that they are naturally a virtuous race, though the influences of their government are sufficiently injurious. Any, indeed, but an excellent people would long ago have been irredeemably depraved.
There are, in Egypt, only two classes of females—those whose opulence allows them to be wholly indolent, and whose life is entirely dreamed away in the luxury of the harem; and those to whom poverty gives freedom, with the obligation of labour. To see the wife of a bey, to examine her tastes, her conduct, her private pleasures, and daily occupations, you have the beau ideal of a voluptuous woman literally cradled in one long childhood, with all the ease, the indulgence, and the trifling of infancy. Enter the habitation of a fellah or artizan, and the hardship of the man’s lot is exceeded by that of his wife. She has to do all that he can do; but if he be personally kind, her situation is morally superior to that of the petted toy nursed on the cushions of the harem. The same weakness, however, is paramount over both. The indolent lady satisfies herself with rich Eastern silks and shawls, and gems of fine water; while the poor drudge of the field adds to her toil, and stints herself in food, to purchase decorations for her person.
The polygamy which is practised in Egypt has, more than in many other countries, tended to the degradation of the female sex. It seems to be encouraged in some degree by the rigid separation of the sexes before marriage. A man takes with less scruple a wife whom he has never seen when he knows that if she disappoint him he may take another. The law allows four wives, with an unrestricted number of concubines. The Prophet, his companions, and the most devout of his descendants, so indulged themselves; but the idea is vulgar which supposes that Mohammed introduced the practice. On the contrary, he found it universal, and was the first to put a check upon it. Some of the higher moralists contend, that as four wives are sufficient for one man, so are four concubines; but few of the rich men who can afford to keep more allow themselves to be influenced by this opinion.
The Muslim lawgiver was wiser than the priestly legislators of India; for he insulted nature with less peremptory prohibitions against the union of sects. A Mohammedan may marry a Jewish or a Christian woman, when he feels excessive love for her, or cannot procure a wife of the true faith; but she does not inherit his property or impart her religion to her offspring. The children of a Jewish woman, if they are not educated to the Mohammedan, must embrace the Christian creed, which is considered better than their own. In this we find a privilege reserved by the male sex to itself, for a woman of the Prophet’s faith dare not marry an infidel, unless compelled so to do by actual force. This has given rise to many apostasies, which form the subject of numerous romances.
The degrees of consanguinity within which marriage is prohibited are strictly marked. A man may not marry his mother or any other relative in a direct ascending line; his daughter or any descendant; his sister, or half-sister; his aunt, his niece, or his foster-mother. The Hanafee code enacts that a man shall not take as his wife any woman from whose breast he has received a single drop of milk; but E. Shafæee allows it unless he has been suckled by her five times within the course of the first two years. Nature, in this respect, is the principal guardian of the law, for as women in Egypt age very quickly, the men endeavour to obtain more youthful brides. A man may not marry the mother, or daughter of his wife, or his father’s or his son’s wife; his wives must not be sisters, or his own unemancipated slaves—if he already have a free wife. Those women whom the Muslim is forbidden to marry it is lawful for him to see, but no others except his own wives or female servants.
The marriage engagement is merely a civil transaction. The man and woman having declared in the presence of two witnesses their mutual willingness, and part of the dowry being paid, their union is legal. The bride usually signifies her consent through a deputy. If, however, she be under the age of puberty, her assent is not necessary, and she is in the hands of her friends. A boy may also be thus disposed of; but he may divorce his wife if he be not contented with her. Usually, if rich, he neglects the first, and takes a second by way of solace after his disappointment.
In one feature of its manners, modern Egypt resembles the States of ancient Greece. The character of a bachelor is ridiculous, if not disreputable. As soon as a youth has attained a proper age, with sufficient means, his friends advise him to marry. His mother, or a professional match-maker, is usually left to choose the bride. When a girl has been fixed upon with his approval, some one goes to her father to effect an arrangement. The price is fixed, with the amount of dowry, and the future ceremonials depend on the resources of the two families. Sometimes a profusion of rites is insisted upon; sometimes the simplest agreement is all that is required, for the law exacts nothing but the plain convention we have before described. The giving of a dowry is, however, indispensable. With all who can afford it, also, the sanction of religion and the witness of the law add solemnity to the occasion. The rich choose it as an opportunity to display the pride of wealth, and the poor to indulge in a little show, with that idleness which is so essential to the happiness of most Asiatics.
The condition of wives in Egypt has been much misrepresented by some popular writers, to whom the imprisonment and slavery of women offer a fertile theme for declamation. The word harem, or harim, indeed, meaning sacred or prohibited, applies to the women as well as to the apartments in which they dwell; but considerable liberty is allowed them. Those of the upper classes are secluded, and go veiled in the streets. They are seldom seen on foot in public, and their costume is indicative of this detail in their manners. Though, however, they have a suite of apartments assigned to them, they are not prisoners. A few Turks, jealous to exaggeration, may immure the inmates of the harem, and shut them altogether from contact with the world; but, generally, they are allowed to go out, pay visits, and control the household. The theory of the Muslims is more rigid than their practice, which, were it consistent in all its features, would swathe the female sex with convention, as the ancient inhabitants used to swathe their mummies—until the form of humanity is lost amid the very devices which seek to preserve it. To such an extravagant height do some of them carry their ideas of the sanctity of the female sex, that their tombs are closed against strangers, while others will not permit a man and a woman to be buried in the same grave. Generally, however, husbands do not object to their wives mingling with the public throng so as they religiously veil their faces. The lower orders are, of course, the least restrained. Those of the wealthiest and proudest men are most strictly secluded; but the interchange of visits between the harems is constant. With this degree of freedom the Egyptian women are content. Time has trained them to their situation, until a relaxation in their discipline is viewed less as an indulgence than a right. The wife who is allowed too much liberty imagines she is neglected, and, if others are more narrowly watched, is jealous of the superior solicitude bestowed on them. Among the rich the harem supplies all the delights of life. Rose-water, perfumes, sherbet, coffee, and sweatmeats, constitute the supreme joys of existence, with precious silks, muslins, and jewels. Among the poor, though reduced to beasts of burden, their buoyant hearts are not depressed under the load, and they sing from infancy to old age. Nevertheless their lives are full of misery, but it is the misery of a class, not only of one sex.
The Muslim woman is proud of her husband, and fond of her children. Exceptions undoubtedly occur, in which the warmth of the Oriental temperament takes the form of refined and spiritual love; but these are rare. In their offspring they find the chief resource of their lives. They may become mothers at twelve years of age, and at fifteen commonly do so. They give proof of astonishing fecundity, bearing numbers of children, though ceasing at an earlier period than among Europeans. That is the critical occasion of their lives, but they who pass it safely often survive to an extreme old age. The manners of the country render it necessary that midwives only should attend at the accouchement, which is usually easy. When a physician is called in, he must feel his patient’s pulse through the sleeve of her garment, while her face is almost invariably wrapped in a veil. The utmost kindness, even in the indulgence of their most trifling whims, is shown to pregnant women. The absence of that sentiment which, according to English notions, should attach a wife to her husband, is made up by the stronger bond which binds a mother to her child. Upon this all the wealth of her affection is bestowed, and in that precious charge all her soul is centred. This feeling—the most pure and true of any that grow in the human breast—stands to the woman of Egypt in place of every other. A proverbial saying expresses the national philosophy upon this subject: “A husband is a husband; if one is lost another is to be got; but who can give me back my child?” To be childless is regarded as a signal misfortune, and with those who happen to be barren many devices are employed to remove the curse. Among these, one of the most curious is—to wash the skin with the blood of an executed criminal. Her fecundity, with her parental care, might be expected to prove itself by a flourishing population; but the blind rapacity and profligate contempt of human life exhibited by the tyrants who, in succession, have ruled Egypt, have been more than enough to neutralise the liberality of nature.
The Mohammedan is essentially an Epicurean. In him the object of nature appears perverted. Instead of the animal being made subservient to the intellectual man, the mind is devoted to gratifying the sense. His life is divided between praying, bathing, smoking, lounging, drinking coffee, and the gratification of the various appetites. Voluptuary as he is, therefore, the opulent Egyptian does not rest content with the four wives allowed him by the law. He takes as many concubines as he can afford. They are all slaves, and are absolutely at the disposal of their master, who may handle, whip, or punish them otherwise as he pleases, and incurs very slight danger by killing one of them. The same regulations as to blood affinity apply to them as to free women. A man when he takes a female slave must wait three months before he can make her his concubine. If she bear him a child which he acknowledges to be his own, it is free. Otherwise it is the inheritor of its mother’s bonds. She herself cannot afterwards be sold or given away, but is entitled to emancipation on the death of her lord. He is not, however, obliged to free her at once, though, if he have not already four wives, it is considered honourable to do so. A wife sometimes brings to the establishment a few handmaidens. Over these she has control, and need not, unless she pleases, allow them to appear unveiled in their master’s presence; but occasionally we find a wife presenting her husband with a beautiful slave damsel, as Sarah presented her bondwoman Hagar to Abraham. Rich men often purchase handsome white girls. Those of the humbler class are usually brown Abyssinians, for the blacks are generally employed in menial offices. Neither the concubine nor the wife is permitted to eat with the lord of the house. On the contrary, they are required to wait on him, and frequently, but not always, to serve as domestics. In consequence of this system, a great gulf lies between man and wife. His presence is viewed as a restraint in the harem, which, from all we can learn, is mostly lively and loquacious. Nor is this surprising, when we consider that the harems of aged men are so frequently filled with young girls in the fresh bloom of life, who can never learn to be fond of their husbands. The Egyptian proverb in reference to this is peculiarly apt. It describes an ugly old Turk with some beautiful youthful wives as “A paradise in which hogs feed.” Ibrahim Pasha introduced into his private apartments the amusement of billiards, which at once became a favourite recreation.
Though polygamy is not only licensed but esteemed, and concubinage unlimited, few Egyptians have more than one wife, or one female slave. Not more, indeed, than one in twenty, it is said, indulge in this kind of pluralism, and it is probable that concubinage might be almost altogether abolished by the suppression of the slave trade. At present the markets are continually supplied with girls kidnapped in various countries, and these are sometimes stripped and exposed naked to the purchaser’s inspection.
Satisfied as he generally is with one wife, the Egyptian Mohammedan is not by any means remarkable for continence. He may content himself with a single woman, but he may change her as often as he pleases, a privilege which is continually abused. The facility of divorce has had a most demoralising effect upon Egyptian manners.
A man may twice put away his wife and take her back without ceremony. If, however, he divorces her a third time, or deliberately unites in one act the effect of three, he cannot take her again until she has been married and divorced by another husband. The manner of divorce is sufficiently simple. The husband says, “I divorce thee,” and returns his wife about one-third of the dowry, with the effects which she brought at her marriage. He may do this through sheer caprice, without assigning or proving any reason; but when a woman desires to put away her husband, she must show herself to have suffered serious ill-treatment or neglect, lose the share of her dowry, and often go into a court of justice to prove her claim. With the man this is never required, as is indicated by the common proverb: “If my husband consents, why should the Kadi’s consent be necessary?”
A widow must wait three months, and a divorced woman three months and ten days, or, if pregnant, until delivery, before marrying again. The latter, in this case, must also wait an additional forty days before she can receive her new husband. Meanwhile her former proprietor must support her, either in his own house or in that of her parents. If he divorce her before the actual consummation of the marriage, he must provide for her more liberally. In case, however, of a wife being rebellious, and refusing to recognise the lawful authority of her husband, he may prove her to have offended, before a Kadi, and procure a certificate exempting him from the obligation to clothe, lodge, or maintain her. Thus she is desolate and without resource, for she dare not go to another home; but if she formally promise to be obedient in future, her husband must support or divorce her. When a wife desires to be freed from any man’s restraint and is unable to dissolve the union altogether, she may make a complaint and obtain a licence to go to her father’s house. In that case he, through sheer spite, generally persists in refusing to divorce her. Sometimes a man with a disagreeable mother-in-law quartered upon him, puts away his wife in order to be rid of both.
The slightness of the marriage tie, and the ease with which it may be severed, leads, as we have said, to a profligate abuse of the power thus assumed by the male sex. Numbers of men have, in the course of their lives, 10, 20, 30, or even 40 wives. Women, also, have as many as a dozen partners in succession. Some profligates have been known to marry a woman almost every month. A man without property may pick up a handsome young widow, or divorced woman, for about 10s., which he pays as dowry. He lives with her a few days or weeks, and then divorces her with the payment of about 20s., to support her in the interval during which she is prohibited from marrying again. Such conduct, however, is regarded as disreputable, so that few respectable families will trust a girl with any man who has put away many wives. The crime of adultery is laid down by the law as worthy of severe punishment. Four eye-witnesses, however, are necessary to prove the fact, and the woman may then be stoned to death. From the secluded nature of their lives, and from the nature of the offence itself, it is rarely that such testimony is to be had. Cases, therefore, scarcely ever occur before the public courts. Heavy and ignominious penalties are denounced against witnesses who make these charges and fail in the proof. Unmarried persons convicted of fornication may be punished by the infliction of one hundred stripes, and, under the law acknowledged by the Sumrh sect, may be banished for a whole year.
Egypt has in all times been famous for its public dancing girls, who were all prostitutes. The superior classes of them formed a separate tribe or collection of tribes, known as the Ghawazee. A female of this community is called Ghazeeyeh, and a man Ghazee. The common dancing girls of the country are often erroneously confounded with the Almeh—Awalim in the singular—who are properly female singers; though, whatever some authoritative writers may assert, they certainly practise dancing, as well as prostitution, especially since the exile of the Ghawazee. They perform at private entertainments, and are sometimes munificently rewarded. The Ghawazee, on the other hand, were accustomed to put aside their veils and display their licentious movements in public, before the lowest audience. The evolutions with which they were accustomed to amuse their patrons were commonly the reverse of elegant. Commencing with decency enough, they soon degenerated into obscenity, the women contorting their bodies into the most libidinous postures. The dress was graceful, but exposed a large portion of the bosom, and was frequently half thrown aside. The Ghawazee sometimes performed in the court of a house or in the open street; but were not admitted into the harems of respectable families. A party of men often met in a house, and sent for the dancers to amuse them. Their performances, on such occasions, were more than usually licentious, and their dresses less decent. A chemise of transparent texture, which scarcely hid the skin, and a pair of full trousers, was frequently all that covered them. Drinking copious draughts of brandy or some other intoxicating liquor, they soon laid aside even the affectation of modesty, and scenes took place like those with which the priests defiled the temples of India. Many of the women who thus degrade themselves are exceedingly beautiful. As a class, indeed, they are described as the handsomest in Egypt. They are distinguished, by the peculiar caste of their countenances, from all other females in the country, and there can be little doubt that they spring from a distinct race. They boast themselves of the Barmecide descent, but this is impossible to be proved. It has been conjectured that they are the lineal, as well as the professional descendants of those licentious dancers who exhibited naked—as these sometimes do—before the Egyptians in the age of the Pharaohs. Some imagine that the dancers of Gade, or Cadiz, ridiculed by Juvenal, were the prototypes of the modern Ghawazee; but it has been supposed, with more reason, that the Phœnicians introduced the practice thither from the East, where profligacy flourished at the earliest period.
It has been the pride of the Ghawazee tribes to preserve themselves distinct from all other classes of the population, to intermarry, and thus to perpetuate their blood unmingled. A few have repented their mode of life, and married respectable Arabs; but this has not often occurred. They never among themselves took a husband until they had entered on a course of prostitution. To this venal calling they were all trained from childhood, though all were not taught to dance. In this community of harlots, it is singular to find that the husband was inferior to the wife; indeed he was subject to her, performing the double office of servant and procurer. If she was a dancer he was generally her musician, and sat by quietly tinkling upon a stringed instrument, while she, his wife, exposed her person in the most indecent attitudes, and by every voluptuous artifice endeavoured to seduce the spectator. Profligacy never assumed a more infamous form than that of the husband assisting at the daily adultery of his wife. Some of the men earned a livelihood as blacksmiths or tinkers. Many of them, however, were rich, and the women, especially, were possessed of costly dresses and ornaments.
The Ghawazee generally followed the kind of life led by our gipsies, whom some, indeed, have traced to an Egyptian origin. Many, but not all, of the wanderers of this nation in the Valley of the Nile, ascribe to themselves a descent from a branch of the same family from which the Ghawazee claim to have sprung; but both traditions rest on doubtful testimony. The ordinary language of the Ghawazee is similar to that in use among the rest of the Egyptian population; but like all other unsettled, wandering tribes, they have a peculiar dialect, a species of slang, only intelligible to themselves. Most of them profess the Mohammedan faith, and they were accustomed to follow in crowds the pilgrim caravans to the sacred shrine at Mecca.
Every considerable town in Egypt formerly harboured a large body of the Ghawazee, who occupied a distinct quarter, allotted entirely to prostitutes and their companions. Low huts, temporary sheds, or tents, formed their usual habitations, since they were in the habit of frequently transplanting themselves from one district to another. Others, however, occupied and furnished handsome houses, trading also in camels, asses, and grain; possessing numerous female slaves, upon whose prostitution they also realized much profit. They crowded the camps and attended the great religious festivals, and on these occasions the Ghawazee tents were always conspicuous. Some joined the accomplishment of singing with that of the dance.
The inferior Ghawazee women resembled in their attire the common prostitutes of other classes, which also swarmed in Egypt. Many of these also, who were not Ghawazees, took the name, in order to increase the gains of their calling.
The system of marriage, to which we have slightly alluded, is worthy of more particular notice. The man who married a Ghazeeyeh was a low and despised creature. The saying is proverbial in Egypt, that “the husband of a harlot is a base wretch by his own testimony.” The law among the Ghawazee was, that a girl as soon as marriageable must prostitute herself to a stranger and then take a husband. He is constantly employed in looking for persons to bring to her, himself cohabiting with her only by stealth, for she would be exposed to shame and made the object of ridicule were it known that she had admitted her own husband to her embraces. Polygamy is unknown among the Ghawazee. In that community, indeed, as it existed previously to the edict of 1835, we find a system exactly the reverse of that in the midst of which it existed. The birth of a male child was looked upon as a misfortune, since he was of no value to the tribe. Women, on the contrary, were precious, because they were sought after by nearly the whole male population of Egypt. The Ghazeeyeh made it a rule never to refuse the offer of a person who could pay anything. The fashionable dancer, therefore, at country fairs, though glittering with golden ornaments, and arrayed in all the beauties of the eastern loom, would admit the visit of any rough and ragged peasant for a sum not exceeding twopence. In this manner, by seizing whatever was offered to them, they often accumulated wealth, dressed in superb attire, rich embroidery of gold, with chains of golden coins, and solid bracelets of the same costly metal. In many instances, when the Ghazeeyeh had lost or divorced her former husband, and become opulent upon the profits of her venal calling, she married some village Sheikh, who was proud of his acquisition. A virgin Ghazeeyeh was never induced to forsake her hereditary profession; but when she formed such an alliance, she made a solemn vow on the tomb of some saint, to be true to her new partner, sacrificed a sheep, and was generally faithful to her sacred engagement.
It was not only in the more populous cities and districts of Lower Egypt that the Ghawazee pursued their double calling of dancer and prostitute. Those in the Upper country were equally addicted to that immoral calling, and were, in proportion, equally encouraged. Even in the small villages a company of them was usually to be found, glittering in finery of gaudy colours, unveiled, and clothed only in those light transparent garments in which the members of the same sisterhood are represented on the monuments—a loose chemise of gauze, a scarf negligently hung about the loins, and loose trousers of the most delicate texture. Their dances were exhibitions of unrestrained indecency,—attitude, look, and movement being equally lascivious. They also sang and played on the viol, lute, tambour, lyre, or castanet. The common prostitutes of the meaner class excelled them, at least in the affectation of modesty. Many of the Ghawazee, however, appear sensible of the degradation to which they are consigned.
The dance of the Ghawazee was, to the Egyptians, what an opera ballet is in England—the representation of some episode, generally of love. Formerly there was, near Cairo, a little village called Shaarah, the Eleusis of modern Egypt, where the mystical rites of Athor were, until recently, celebrated. It was a collection of small mud huts, distinguished from those of the common people by superior cleanliness and comfort. Numbers of the Ghawazee dwelt here, and when Mr. J. A. St. John visited their abode, came out to meet him, dressed in elegant attire, with a profusion of ornaments. All were young—none were more than twenty, many not more than ten years of age. Some were exceedingly handsome, while others, to an European judge, appeared quite the reverse. In this village lived a considerable number of the Ghawazee. The greater part of their lives was passed in the coffee-house, where they lounged all day on cushions, sipping coffee, singing, and indulging in licentious conversation. In the great room a hundred might assemble, and here they were visited by the profligates of Cairo, to whom the village of Shaarah was a regular place of resort. In the towns they frequented the common coffee-houses, and in the smaller hamlets up the valley, they wandered all day among the dwellings, or reclined on benches in the open air until a boat with travellers appeared on the Nile, when they immediately hurried down to the shore and commenced their lascivious songs. The Arabs have the reputation of being extremely profligate, and when on their journeys never visited a city or village without paying a visit to the Ghawazee quarter. Indeed, the manners of the population have been debased under every vicious influence. A despotic government, an epicurean religion, and the spirit of indolence thus engendered, have encouraged among the men every species of crime against nature. The corruption which brought a curse on the Cities of the Plain is emulated in the cities of Egypt.
When Burckhardt wrote, about 1830, the number of males and females of the Ghawazee nation in Egypt was estimated at from 6000 to 8000. Their principal settlements were in the towns of the Delta in Lower Egypt, and, in the Upper country, at Kenneh, where a colony of at least 300 generally resided. The scattered companies generally formed a great concourse at Tanta, in the Delta, at the three annual festivals, when a vast multitude was collected from all parts of the valley. Six hundred Ghawazee have on such occasions pitched their tents near the town. During the reign of the Memlooks, the influence of these women was, in the open country, very considerable. Many respectable persons courted their favour. They were accustomed to dwell in the towns until the brutality of the soldiers—who sometimes killed one in a fit of jealousy—drove them into the rural parts. At each of their chief places of sojourn one was invested with the title of Emir, or chief of the settlement. She was entitled to no authority over the rest, yet exercised much influence by virtue of her dignity. In Cairo itself their number was small, and they inhabited a spacious Khan, or hotel, overlooked by the castle. “In a city,” says Burckhardt, “where among women of every rank chastity is so rare as at Cairo, it could not be expected that public prostitution should thrive.” This is a harsh judgment on the character of the Caireen females, and, according to the accounts of most travellers, it is unjust.
Before Mohammed Ali, instigated by the priests, made his awkward crusade against the Ghawazee tribes, the public prostitutes were put under the jurisdiction of a magistrate—an aga, or captain of the dancing girls. He kept a list of them, and exacted from each a sum of money by way of tax. He also acted as a censor on the general morality of the people. One of these agas took upon himself an extension of his jurisdiction, and whenever he found a woman, no matter of what class, who had been guilty of a single act of incontinence, he added her name to the list of common prostitutes, and extorted the tax from her, unless she could offer him a sufficient bribe, and thus escape the infamy. Nor was this all. To gratify private revenge, he sometimes inserted in his list the names of respectable ladies; but was at length detected and punished with death. Whenever a party of Ghawazee was engaged, they had to pay to their chief a sum of money and procure his permission to dance. This practice was pursued by persons who farmed the tax, until Mohammed Ali was smitten by a sudden reverence for morals, and made an attempt, characteristic of his vulgar genius, to abolish the profligacy of Egypt. In June, 1834, a law was published compelling the Ghawazee throughout the country to retire from their profession. It is said that the Moolahs, or Muslim bishops, objected to them, not on account of the impurities they practised, but because it was a scandal that women belonging to the race of true believers should expose their faces to infidels for hire. An agitation was raised on the subject; a storm of sacerdotal rage assailed the palace; and the viceroy, priest-ridden, banished all the dancers to Esneh, 500 miles up the Nile. There they were herded together, with a small stipend from government to keep them from starvation. The effect of this truly barbarian device was just what might have been expected. The profligacy, which had been chiefly confined to them, broke out in other classes, and demoralization advanced several steps further. It is said that the Moolahs repent their policy, since some additional burdens have been laid on them to make up for the loss of revenue.
Under the old system, when all the known prostitutes paid a tax, the amount contributed by those of Cairo alone was 800 purses, or 4000l., which was a tenth of the income-tax on the whole population. This will suggest an idea of the numbers in which they existed. The Ghawazee formed the chief element in this system of prostitution, and Mohammed Ali imagined that with one stroke of the pen he could obliterate this blot on the social aspect of Egypt—he who had so worn himself out with licentious pleasures that his physicians had to persuade him to disband an army of concubines which he had kept at the expense of his miserable people. At once prostitution was denounced as a crime. The Ghazeeyeh daring to infringe the new law was condemned to fifty stripes for the first, and imprisonment with severe labour for the second, offence. The punishments of these and of all other women were illegal, according to the code of the Prophet. It has, however, been a blessing to the Mohammedan population of the East that their great lawgiver left his frame of legislation, for, invested with the authority of religion, it has been some check on the caprice of tyrants.
The men, also, who were detected encouraging the Ghawazee were made liable to the punishment of the bastinado. Legal enactments, however, cannot purify the morals of a whole community. Prostitution was abolished by law, but remained in practice as flagrant as ever. The Egyptians borrowed a device from the Persians. When a man desires to have intercourse with a woman of the prostitute class, he marries her in the evening and divorces her in the morning. The dowry he pays her is no more than she would receive were this transaction not to take place. She dare not apply for the usual stipend to maintain her afterwards. Even these connections are often kept entirely secret. The dancing has been more successfully suppressed, for many of the performances were public; but the Europeans, as well as the rich natives, frequently indulge by stealth in the prohibited amusement.
The Almehs, at least since the banishment of the Ghawazee, dance, and prostitute themselves, as well as sing—though their name implies neither practice, meaning simply “learned or accomplished women.” When an entertainment of the kind is given, it is usual to choose for the scene a lonely house in the outskirts of the city, surrounded by a garden with a high wall. There, with the windows veiled, parties meet, and the dancers are introduced. Women with children at the breast come sometimes to take part in these abominable orgies; but do not usually, unless excited by the men, develop all their powers of licentious expression. Occasionally a party of soldiers breaks in on the forbidden revel, and the girls are carried off to prison, where stripes, or, perhaps, sentences of banishment, await them.
There are, however, in Egypt considerable classes of women solely devoted to prostitution, who practise none of the accomplishments in which the Almeh and Ghawazee excel. Among them is a peculiar tribe called the Halekye, whose husbands are tinkers or horse and ass doctors. They wander about the country like gipsies, and most of the women engage in prostitution. Prostitutes of the common order swarm in all the cities and towns of the valley. In and about Cairo they are particularly numerous, whole quarters being inhabited exclusively by them. Legislation is powerless to suppress their calling. Their dress differs from that of the other sorts of women only in being more gay and less disguising. Some even wear the veil and affect all the airs of modesty. Many are divorced women, or widows, or wives of men whose business has obliged them to go abroad. The wives of many of the Arabs, if neglected for a short time, slide easily into prostitution. When Ibrahim Pasha was away on the expedition to Syria, it was said that on his return the soldiers would find all their wives courtezans; but this, of course, was a satire.
Numbers of the common prostitutes in Cairo have been accustomed to sell pigeons and other birds in the different bazaars. Hence has arisen a proverb, that a person who marries in the bird-market must divorce his wife next morning. We find in these popular sayings many indications of the features which mark the system in Egypt. We have some in allusion to the shouts and disorderly conduct of persons issuing from the brothels in the morning, and others describing the career of the prostitutes themselves. “The public woman who is liberal of her favours does not wish for a procuress.” “If a harlot repent she becomes a procuress.”
One reason assigned for the practice of early marriages is, the proneness of the young men to be seduced by prostitutes. It is only just, however, to observe, that in Alexandria, though it is considered the refugium peccatorum of the Mediterranean, the European community has preserved itself to an unusual degree uncontaminated by the general corruption of the male population.
The women of Egypt, as we have already observed, are, in point of morals, far superior to the men. They are generally silly and childish, because they are treated as soulless creatures and children; but, on the whole, their character is not so degraded by unnatural vices as that of their male rulers. These generally are coarse voluptuaries, in whom little except the animal appetite is developed.
We perceive in Egypt the illustration of some signal truths. We find there the proper fruits of Oriental despotism; we see the results of a vulgar barbarian attempt to reform public morals. We witness also the influence of its position upon the character of the female sex. Women in Egypt have been made by their social laws what the originator of those laws considered them to be—the mere servitors of man. In the prostitute system of the country we discover some singular features, which contribute to render modern Egypt, in relation to our actual subject, one of the most interesting regions in the East. The Christian population we do not notice, because it is composed of fragments of races which will be noticed in their proper countries[77].
A very brief notice is all that is required by the other States of northern Africa. They are distinguished from the barbarous communities of that region by having assumed the forms of regular society, which places them under a separate head, but, in relation to our subject, they present little that is characteristic. In describing the condition and morality of the female sex in other Mohammedan countries we shall meet with nearly all the features offered by Algiers, Barca, Morocco, Tunis, and Tripoli. Nevertheless, on account of the extraordinary mixture of the population, some curious details are observed. Turks, Christians, Arabs, Jews, Berbers, and Moors mingle in the cities of those States. The last, however, form the mass, and it is to them our remarks must apply.
The Moors of northern Africa possess all the vices, and scarcely any of the virtues, of the Mohammedans of the East. They are proud, ignorant, sensual, and depraved, without any of that high spirit of honour which often, in the oriental Muslim, half redeems his character.
The treatment of women among the Moors answers exactly to this view. They are regarded as the mere material instruments of man’s gratification. Accordingly their whole education is modelled so as to render them fit to serve the lust of a gross sensualist. Among the more elevated nations of Asia, men sometimes tire of their wives’ company, because they are simple beauties, without animation of mind, seeking the society of educated courtezans, more for their wit and vivacity than for their meaner and more material accomplishments. But, with the Moors, the animal appetite is all that they seek to satisfy. A woman with daughters does not train them in seductive arts; she feeds them into a seductive appearance—as pigeons and doves are fed in certain parts of Italy. They are made to swallow daily a number of balls of paste, dipped in oil, and the rod enforces their compliance. This practice is adopted as well by the inmate of the rich man’s harem as by the courtezan; for to be plump, sleek, and fair, are the objects of their common ambition. A girl who is a camel’s load is the perfection of Moorish beauty. Thus intellect and sentiment are not the possessions to recommend her, but fat.
It is strange that the woman’s character does not correspond altogether with her mode of life. Heavy, corpulent, and sensual, she is, nevertheless, alive to the keenest feeling. Hot impulses, untameable in their outbreak, characterize her sex. Rivarol once said, that in Paris the veins of the women were full of milk; but in Berlin, of pure blood. Pananti says that in the Moorish woman fire is the circulating fluid. Fiery hearts, indeed, are general among the women of the East; and are as remarkable in Egypt as in Morocco, where Oriental passions seem to spring from African soil.
Immured as the wives of rich men are in splendid harems, and rigidly excluded from intercourse with the other sex, they seek their whole enjoyment in the gratification of their passions or their senses. Their time is spent at home, or at the bath, lounging on cushions, sipping coffee, smoking, gossiping, or multiplying the devices of the toilette.
The Moors are extravagantly jealous. Some have been known to slay their women before proceeding on a long journey; others have forbidden them to name even an animal of the masculine gender. They are, therefore, entirely shut up within the walls of the harem; muffled under mountains of ungraceful black drapery as they move along the streets; or secluded from the sight of the world in the impenetrable recesses of the bath. There they exhaust all the ingenuity they can command in the perfuming and decoration of their persons.
Many have wondered why women thus prevented from displaying themselves should be so untiring in the offices of vanity. The reason, however, is clear. In the Moorish harem all that a wife or concubine has to look to is the favour of her lord. If she succeed in charming him, her lot is far more happy than under any other circumstances. Besides, it is not only to please him that she labours. The mortification of her rivals is an additional source of triumph, for in the narrow sphere of the harem, where the nobler qualities of the mind have no room for development, the meanest naturally flourish most profusely.
The marriage laws of Mohammedan countries in general prevail in the Barbary States, with slight modifications. The husband has more absolute control over the wife. Few take more than one, though polygamy is universally allowed. Opulent men, however, sometimes indulge in the full complement of four, besides a number of concubines. Though the betrothal usually takes place at an extremely early age, the actual union seldom takes place until the bride is twelve or thirteen, when, as a poet of Barbary expresses it, “The rose-bud expands to imbibe the vivifying rays of love.”
An extensive system of professional prostitution prevails in all the cities of these States. In Algiers and Morocco they are particularly numerous. The low drinking shops are crowded with men, and the loose characters of the town have each a companion who is a harlot. The public dancers all belong to this sisterhood. They exist in large numbers and are very much encouraged by both sexes. The women in the baths, after steeping their bodies in warm water until every nerve is relaxed, and all their limbs are softened into a voluptuous languor, lie on cushions and sip coffee, while dancers, attired in a slight costume, display their licentious arts, and Almeh sing songs equally lascivious. These prostitutes are of various classes, from the low vulgar wretches, encouraged by the French soldiers in Algiers, to the wealthy courtezans who live amid luxury and splendour.
A late traveller was introduced by a friend to “a Moorish lady.” She occupied a fine house, situated, however, in a narrow and retired street. Its architecture was rich, and on the door being opened, signs of wealth became everywhere apparent. The visitor was ushered into a spacious apartment, roofed with graceful arches, and hung with rich-coloured silks. A lamp burning amid piles of freshly-gathered flowers, stood on the table. Reclining on a luxurious divan, with a tiger-skin spread at her feet, was a woman of extreme loveliness, attired in a superb costume. Though of a fair and brilliant complexion, her hair was jet black, braided with curious art and bound up with strings of pearl. Its heavy tresses were partly concealed by a tiara of crimson, figured with gold. Diamond drops hung from her ears; corals and gems sparkled round her neck.