A garment, of a fabric almost transparent, was folded over her bosom, and fastened with a golden ornament. A loose pelisse of blue brocade, confined at the waist with a cymar of embroidered silk, displayed the contour of her figure, and full trousers of muslin were furled about her limbs. Her cheek was tattooed with a blue star, and her nails were stained pink with henna. She was waited upon by a negro girl wearing a white muslin turban ornamented with a rose, the leaves and stem of which were gilded. Elegant in her manners, easy in her mode of address, this woman appeared to the uninitiated traveller the model of feminine grace. When he took his leave, however, his friend undeceived him, with an apology, and he discovered that he had been conversing with a Moorish prostitute.
This sketch of a woman, belonging to the class, may serve to show the extent to which some of them are encouraged. Indeed the society of the dancers, who are all prostitutes, is a favourite recreation with the Moors of all classes. The women, as we have said, belong to various grades, from those who debase themselves by their obscene postures in the low coffee-houses, to those who display their more elegant licentiousness to amuse the wealthy. A man, entertaining a party of friends, sends for a company of dancers to enliven them in his kiosk or pavilion. There, amid the fumes of tobacco, and sometimes of strong liquors (for the precepts of the Koran are often disregarded), these unhappy women descend from ordinary immodesty to the most degrading obscenity, until the orgies become such as no pen could describe. When the master of the feast is particularly delighted with the beauty or the dexterity of any girl, he performs a favourite act of gallantry by dropping a few golden coins into her bosom. The whole company is liberally rewarded[78].
In whatever countries the Mohammedan religion has been established, to describe the condition of women would be generally to repeat the accounts already given. Their character varies in different populations, but everywhere the laws to which they are subject are substantially the same.
In Syria and Asia Minor the marriage code is, among the Muslims, precisely similar to that of Egypt and Turkey, and so also in Arabia. In Natolia, especially, the influence of the Prophet’s law is powerful, and the comparative simplicity of its inhabitants leads them to respect the boundaries laid down to their indulgences. Possessing within their own country all the materials of prosperity, they might, with virtue and industry, become once more a powerful and wealthy race; but misgovernment adds yearly to the mass of their corruption, and they perish in misery and servitude.
In such countries ambition sees no path but that of reckless crime, and mental activity only stimulates to sensual pursuits. Accordingly profligacy flourishes in the cities of Asia Minor, though in the thinly-peopled tracts there is perhaps more purity of manners than in any other Mohammedan country, except Arabia. Polygamy, permitted as it is by the law, is far from being generally adopted. In 1830, the extensive city of Brussa contained only a single man who had more than one wife. Women are secluded to some extent, but enjoy great freedom. Loved and indulged they are, but not respected; and, consequently, their morals are inferior to those of the Bedouin wives.
The Christians, who are so freely tolerated among the Mohammedan population of Asia Minor, preserve very much the customs of Europe, except in the lesser details of their life. In the rich provinces of Syria, Arabs, Greeks, and Ottomans have mingled, bringing each some characteristic habits to modify the general social scheme. The pastoral and the Christian tribes are by far the most moral.
Among the Maronites of Lebanon, who hold our faith, a rigid code exists, with purity of manners; but, as among the ancient Germans, the severe law is only the moral influence in action. The law, without the feeling which upholds it, would be powerful; which constitutes the difference between a community which frames its own code according to its own spirit, and that which receives decrees from the caprice of a ruler. If a man among the Maronites seduce a girl, he must marry her; should he refuse, fasts, imprisonments, and even blows are employed, which force him to submit. The illicit intercourse of the sexes, married or unmarried, is reprobated by the sense of the community, and the profession of prostitution is unknown. On the whole, this may be described as a simple and comparatively innocent race, removed above the profligacy which ferments around them.
The Druses, also, are distinguished by the same characteristics; they do not permit polygamy, and marry very young. A man may divorce his wife, however, by only saying, “Go;” or if she ask permission to visit her relatives, and he concede it, without enjoining her to return, she must consider herself put away. In spite of this facility such separations scarcely ever occur. An adulteress is mercilessly put to death by the hands of her friends. One who commits fornication suffers a similar punishment, but in this case the father may pardon her if he choose. The tenderness of the parent sometimes induces him to spare his child, though her guilt may stain the honour of his house; but brothers, it is said, never relent, visiting the sin of their sister with unsparing sternness.
Prostitutes and dancing girls are common in all the cities and towns of Syria, but they are never met with among any of the pastoral or nomade tribes. In Asia Minor and Palestine the same circumstance is to be observed.
There is little to remark upon in the habits or characteristics of the class, which is similar to others of the same sisterhood in Egypt, Turkey, and other parts of the East[79]. Since, therefore, little could be gained by dwelling at length upon these countries, we quit them, and pass to a region which, if the spirit of romance still remains on earth, may be described as its chosen home.
In Arabia we find a system of manners at once unique and beautiful. In saying this, however, we allude to the Bedouins, or representatives of the true Arab race, who preserve their original simplicity in the rainless plains of their ancient country. In the cities of the coast, and wherever the fertility of the soil has attracted a crowded population, vice has introduced itself, and the graces of the shepherd state have quickly disappeared. In surveying the civilization of Arabia this distinction must always be held in view.
Many natural circumstances combine to influence the natural character of the Arabs in their native region. A country whose sunny and sandy plains alternate with tracts of hills and valleys of the richest bloom, has been their home. In the mountains of Yemen wet and dry seasons alternate, but over the desert hangs a sky of perpetual blue,—bright, dry, and warm; while, during the summer solstice, a sun almost vertical floods the waste of rock and sand with insufferable light, parching the face of all nature.
In this extraordinary region the Arabs live; some, as we have said, in cities or villages, some in separate families, under tents. An independent patriarchal form of government has been preserved in complete unity with their simple system of manners. Their religion is that of Mohammed, though various interpretations of his law have divided them into numerous sects. Differing, as they do, in their scheme of education from Europeans, it is difficult for us to understand their character. The boy grows up until five years old under his mother’s care; then, without a graduation, he is taken to his father’s side. From the companionship of women and children he passes at once into the society of men.
The Arabs hold the female sex in high estimation. They exclude women, indeed, from all public assemblies, preclude them from the use of strong liquors, and hold them from infancy to womanhood under tutelage; but they restrain themselves as well, and their general demeanour is modest, sober, and grave. Those in the fertile province of Yemen are more vivacious than those of the sterile plains. Nevertheless the men love society. Every village has its coffee-house full of gossipers, and every camp its place of rendezvous.
The women of the family occupy the interior of the house or tent; they are secluded to some extent, but not in the extravagant degree described by some writers. A man will not salute one in public, or fix his eyes upon her. Strangers, in general, are not allowed to converse with them, and they are expected to pay great deference to the ruling sex, but they are neither disguised nor immured. Veils they wear, but do not hide their faces with that religious care considered indispensable in some countries. Among many of the tent-dwellers, women drink coffee with strangers; and in some of the communities towards the south they are allowed to entertain a guest in their husband’s absence. Indeed it may be said, that they are in Arabia more free than anywhere else in Islam, and proverbially abstemious in the gratification of all their appetites. All the household duties are performed by them. They fetch water, drive flocks, and wait on the men; but they are loved and respected, notwithstanding, and no claim is held so sacred as that by which a mother exacts duty from her son. There is, indeed, something admirable in the simplicity of these desert tribes, where the wife sits within her husband’s tent, weaving her own garments from the wool of his flocks.
Where several families are congregated, the females visit each other, assemble together, and exchange every pleasant service. They meet in the evening to sing to the young men of the tribe, and many romantic assignations are kept in the little secluded valleys in which Arabia abounds. The well is the favourite spot of rendezvous.
The dances of the Arab girls, who perform before the men, are not only decent but elegant and romantic—totally in contrast to those of the Ghawazee. These amusements are as much for their own gratification as that of the other sex, for sometimes no males are present. Nor are they forced to exhibit when disinclined. Sometimes when the young men have offended the maidens of a tribe, they assemble night after night, but no damsels appear to dance or sing. All this indicates considerable purity of manners. The Mohammedan marriage law prevails among all the Arabs of the peninsula, though its details are modified by their system of manners. A man is expected, though not compelled, to take the widow of his deceased brother. A man has an exclusive right to the hand of his cousin, but is not compelled to marry her. He, however, must finally renounce his claim before she can be taken by any one else. Each may have four wives and as many concubines as he pleases. Two sisters may not be had at once; but one being divorced, the other may be taken.
The disparity between the sexes in point of number, which has been asserted by some travellers, does not appear to exist. Polygamy, a privilege of the rich, is seldom practised even by them. Many wealthy Bedouins, who could well maintain a harem, declare they could not be happy with more than one companion. The law obliges a man to pass at least one night in every week with each of his wives, and this has assisted in checking the practice.
The Mohammedans of Arabia are accused of selling their daughters; but they do not often bargain them away for profit. They naturally prefer a wealthy before a poor son-in-law, and receive a bounty from him; but they richly portion out the bride. She is further endowed by her husband. The contract drawn up before the Kadi stipulates not only what she is to receive upon her marriage, but what she may claim in case of a divorce. In many cases a sheikh of substantial fortune takes a poor son-in-law, gives him the sum necessary to be paid before the judge, and exacts from him in return only a pledge of such an amount, in the event of repudiation, that it can never take place. The wife, not being compelled to vest all her property in him, is, in some measure, free from his authority. She is, indeed, more supreme in the household than in most countries, and is even more happy, because she can insist upon a divorce if ill-used. Some men, indeed, take two wives, and some even three, but these instances are so few that, though the sexes are numerically equal, almost every man may have a wife. In the towns, soldiers and domestics are more frequently married than in Europe. No insult wounds an Arab woman more than to compare her to a fruitless tree. In this way the evils of polygamy, in the cities, are counteracted. A maiden past the marriageable age is ashamed of her virginity, and a widow without children is miserable until she finds a new partner. There are no retreats whither celibacy may fly for refuge from the taunts of the world. Every woman, consequently, is desirous to marry; but those who are taken by pluralists bear fewer children than those who have no rival under the roof. In the house of a polygamist, each woman, feeling she has to contend for favour, seeks by unnatural means to increase her own attractions, to seem more voluptuous than she is, and thus injures her natural powers. Concubinage is more common than polygamy. The sheriff of Mecca has numerous female slaves, and his high example is followed by many wealthy men in the luxurious and corrupt populations of the cities. In the desert it is more rare, and, indeed, scarcely ever practised, except where a father presents his son with a beautiful bondmaid, that he may be satisfied with her, and not enter the towns in search of prostitutes.
In Mecca, the sacred city of the Mohammedan faith, nearly all the wealthy men maintain concubines, but, if they bear children, must, unless their complement of four wives be already complete, marry them or incur public reproach. Some of these voluptuaries, who look on women only as a means to gratify their animal appetites, marry none but Abyssinian wives, because they are more servile, obsequious, and voluptuous than those of pure Arabian blood. Foreigners arriving at that city with the caravan bargain for a female slave, intending to sell her at their departure, unless she bear offspring, in which case she is elevated to the position of a wife. Under any circumstances, to sell a concubine slave, is by the respectable part of the community, regarded as disreputable. Speculators, however, sometimes buy young girls, indulge their sensuality upon them, train them up, educate them, and sell them at a profit. No distinction is made among the children, of whichever class of mothers they are born.
It is one sign of pure manners among the simple communities of Arabia, that chastity is highly prized. When the young Arab marries a girl, he sometimes stipulates in the contract that she must be a virgin. Of this he desires to assure himself by examination. If the outward signs are wanting, the bride’s father has to prove the circumstance accidental; should he fail in this, the fame of her innocence may be destroyed, and she may be driven from home overwhelmed with shame. In many of the nomade communities it is the invariable rule to put away a bride immediately after the discovery of any suspicious sign, and in the hills of Yemen the laws are equally severe. The man who marries a woman disgraced by incontinence shares her infamy unless he send her back to her father.
The dwellers in towns, estimating less highly the worth of feminine virtue, laugh at a man who dishonours his family on account of such a circumstance. A man finding that his bride is not a virgin demands compensation from her father, keeps her a short time, and then puts her away privily, as Joseph was minded to do with the mother of Jesus. Many also understand that nature has refused the sign to some females, and that it is unjust to condemn a woman on the strength of a circumstance which a hundred accidents may have caused. If adultery be committed by the wife, the law condemns her to have her throat cut by the hand of her brother or father; but in general humanity prevails against the written code, and this horrible punishment is seldom inflicted. The usual manner of visiting such an offence is by summary divorce, which is indeed easily to be obtained for trivial causes, or for no cause at all. In towns an agreement before the Kadi, in the desert a lamb slaughtered before the door of the tent, is all the ceremony needed. The simple pronunciation of the word “Go” is, in many parts, sufficient. Men of violent passions abuse this privilege, and it is said that some, not more than 40 years of age, have had as many as 50 wives; but it is utterly untrue to say that such instances are frequent. The existence of the pure and true sentiment of love, which is so rare in Mohammedan countries, is admitted to prevail in Arabia; the natural jealousy of the male sex, the superior wisdom of their regulations respecting the intercourse of the sexes prior to marriage, the independence of the women, and the lofty system of morals distinguishing the Bedouins of the desert, are totally incompatible with such a flagrant profligacy in the use of divorce. Were it the case, the complete confusion of society would ensue; whereas no region in the world presents spectacles of happier homes than the plains of Arabia, with their tents and wandering tribes. Women are comparatively free, being tolerated even in religious differences, which implies a high estimate of their intellectual qualities. The republican spirit of the desert assigns them, indeed, their natural position, and, though much is required from them as modest women, little is exacted from them as an inferior sex.
Some of the peculiar customs among the various communities of Arabia are curious enough to require notice. Before the Wahaby Conquest it was customary among the Deyr Arabs for a man to take his daughter, when marriageable, to the market-place—where all such engagements were formed—and proclaim her for disposal, crying aloud, “Who will buy the virgin?” The Bedouins of Mount Sinai still adhere to their singular practices. A man desiring matrimony makes a bargain with some one who has an unmarried daughter, and if able to settle it, sticks in his turban a sprig of green, which signifies that he is wedded to a virgin. The bride’s inclinations are not beforehand consulted. She must go home with her husband, and submit for one night to his embraces. If she be not pleased, however, she may in the morning go home, when the contract is dissolved. Among the wealthier tribes of the East, no price is paid, and every girl is free to choose a partner. Modesty, with them, is regarded as the finest grace of the sex. It is genuine and unassailable. The bride even is sometimes so coy, that her husband is obliged to tie her up and whip her before she will yield to him. A widow’s marriage is disreputable, and assailed with every demonstration of disrespect. This proves that divorce among them is unfrequent. Among the Nazyene, a tribe on the peninsula of Sinai, a girl, when given in marriage, flies and takes refuge among the hills, where she is supplied with food by her relations. The bridegroom goes in search, and when he finds his bride, must pass the night with her in the open air. She may repeat the flight several times, and indeed is not expected to live with her husband until a whole year has elapsed or she has become pregnant. Various other customs characterise different tribes; but in every feature of Arabian manners we discover a simplicity and purity as admirable as it is rare. Conjugal infidelity is rare in the desert. Fornication scarcely ever happens, and common prostitutes are unknown. In the crowded towns on the coast, however, there are numbers of professional prostitutes, licensed to carry on their calling, who pay considerable sums to the magistrates for the enjoyment of their privileges. In Mecca they are extremely numerous, and for the most part inhabit the poorest quarter of the city. In Dhyrdda, also, they are extremely numerous, but the population of that place is almost exclusively foreign. These women bear scarcely any children. When, during the early years of their vocation, they are capable of producing offspring, they employ artificial means to ensure abortion. The seeds of the tree whence is obtained the balm of Mecca, are used for that purpose.
In the mosques of the sacred city, prostitutes collect in great numbers, and are largely encouraged by the Moolah or priestly class, who find them a source of profit. Those of the more indigent description inhabit a particular quarter, but the others are dispersed amid the general mass of the population. They are more decent in their outward demeanour than the same class in the East and in Europe, and it requires a practised eye to detect, amid the throng of veiled women circulating in the streets and bazaars, those of the venal sisterhood. Contrary, however, to the rule which prevails in England, they are almost the only females who frequent places of worship, which is on account not of their devotion, but of their effrontery, the prejudices of Mohammedans being against it. The Bedouins near cities sometimes frequent the brothels in their neighbourhood; but these belong to the class the manners of which have been vitiated by intercourse with strangers.
In what numbers the prostitutes of the Arabian cities are found we know not, nor do we discover anything remarkable in their manners or modes of life. It would, consequently, be unprofitable to dwell on them. We have to notice, however, in connection with Arabia, two remarkable customs, one of which exhibits to us a class of male prostitutes, if such a term may be allowed, and the other a species of hospitality, now very rare, except among the grossest communities.
In the Arabian province of Hedjaz no unmarried woman may pass within the boundary or enter the mosque. As, however, many rich old widows and persons whose husbands have died by the way arrive with every pilgrim caravan, some device is necessary to procure them admission without breaking the law. A number of men, therefore, live in the frontier towns, who, upon the arrival of every concourse, hire themselves out to the women, marry them, live with them while they pass through the sacred territory, receive a munificent sum for their services, and are then divorced. If one of these individuals chooses to insist on keeping the wife he has procured, she cannot help it; but such an act would be attended with great discredit and the loss of a very profitable occupation. Eight hundred men are sometimes employed as temporary husbands, and a number of boys are continually trained that they may inherit the calling. On the various roads to the shrine of Mecca congregate a number of women, with somewhat of a sacred character attached to them. They are prostitutes, but not indiscriminate in their connections, since they offer to bear to wealthy pilgrims children, who are considered as born under a fortunate auspice.
Among the Merehedes, on the frontiers of Yemen, a custom far more revolting has existed from ancient time, and still prevails. A stranger arriving as a guest is compelled to pass the night with the wife of his host, whatever her age or condition. Should he succeed in pleasing her he is honourably treated. If not, she cuts off a piece of his garment, turns him out into the village, and leaves him to be driven away in disgrace. When the Wahabis conquered the Merehedes, they forced them to abandon this odious practice; but some misfortunes ensuing to the tribe, they were all imputed to this sacrilegious infringement of an ancient law. The custom was therefore restored. Some other female of the family, may, however, be substituted for the wife, but young virgins are never sacrificed to this barbarous hospitality[80].
There is one general system of manners pervading the Mohammedan world. In examining, therefore, the moral aspects of the various countries in which the religion of the Prophet is established, we find little in each to distinguish it from the rest. In Turkey exists the same civilization as in Egypt, though its population is more corrupt. 25,000,000 souls inhabit a region which would support twice as many, and yearly the work of decay is going on.
The Osmanlis, a race of Scythian extraction, have held Turkey during 400 years, receiving, however, large infusions of Persian and Mongolian blood. The wealthier people their harems with the beauties of Georgia and Circassia; the humbler intermarry with Servians, Bulgarians, Albanians, and Greeks, so that the original physical characteristics of the race have been greatly modified. Their moral nature has changed also, but in a less degree. Proud, sensual, and depraved in their tastes, they are too indolent to acquire even the means of gratifying their most powerful cravings. Their pride is satisfied with the recollection of former glories; their lust looks forward to the enjoyments of paradise, crowded, as they believe, with celestial creatures devoted to the delight of their senses. Immersed in an atmosphere of epicurean speculation, the Turk whom poverty does not compel to labour for his bread passes the day in lounging on cushions, smoking, sipping coffee, winking with half-closed eyes on the landscape, dreamily indifferent to all external objects. Even the poor indulge in this idleness. They measure out the amount of labour sufficient to keep them from want, and spend the rest of their lives drowsily awaiting the sensual bliss promised them by their prophet in heaven. During this lethargy passions more violent than are known to Europeans sleep in their breasts, and when these are excited, the Turk cannot be surpassed for brutal fury. All his ideas are gross. He is able to imagine no authority not armed with whip or sword. Moral power is to him an incomprehensible idea. It is, perhaps, for this reason that the Osmanlis have conquered so much, and possessed so little talent for governing what they acquired.
This notice of the Turkish character is necessary, because it corresponds exactly with their estimation of the female sex. The person alone is loved. Intellect in a Turkish woman is a quality rarely developed, because never prized. It is no part of her education to learn to read or write. To adorn herself, to dress in charming attire, to beautify her face, to perfume her hair, and soften her limbs in the bath or with fine ointments, is the object to which she applies her mind; and when, thus decorated, she lounges on a pile of cushions in the full splendour of her costume, her delight is some spectacle which will stimulate her passions and intoxicate her with excitement. Turkey is thus the empire of the senses.
Polygamy, authorized by the Prophet’s code, is not now so frequently resorted to as formerly. It is growing into disrepute, and the female sex, upon which the laws relating to property have conferred much independence, are generally averse to it. Men marrying wives equal in rank to themselves frequently engage in their first marriage contract not to form a second, and the breach of this agreement is viewed as a profligate abuse of manners. The practice of polygamy was once, however, very prevalent among the higher orders, and contributed much to corrupt as well as to diminish the population. In the families of those Mohammedans who indulge in a plurality of wives, the children are fewer than in those of the Greeks, Armenians, and Jews, to whom polygamy is not permitted.
The offspring of married women, also, in the middle ranks of life is more numerous than in the wealthier harems. Indeed, the sex in Turkey is naturally prolific; but the growth of the nation has been checked by this among other causes. To account for the origin of the practice in Turkey many ingenious theories have been framed. It appears easy, however, to find its origin. The men are naturally sensual, and have never been accustomed to respect the female sex. When, therefore, an individual’s wealth allowed him, he naturally made use of it to multiply the sources of that animal enjoyment, dearer to him than any other earthly pleasure. Some have supposed that polygamy was necessitated by the numerical disparity of the sexes; but this does not seem the case. In those cities and towns where the women are in greater numbers than the men, we find that they are purchased in large numbers from the neighbouring villages or in the markets, to furnish the harems of the opulent.
The social code of Turkey requires a woman to preserve herself in strict seclusion. The privacy of her apartments is so great that, unless on very rare occasions, no male is allowed to enter them except the master of the house. There are only certain days of the year in which a brother, an uncle, or a father-in-law can be admitted, or on festive occasions, such as a birthday or ceremony of circumcision.
The usages of the country do not even permit a man to see his wife before marriage. In this respect the Turks are more jealous than their written law, for the Prophet advised his friend to obtain a glimpse of the woman whom he designed to receive into his bed. She may gratify her curiosity by seeing him, but such an occurrence is not frequent. This severe separation of the sexes has given employment to a class of professional matchmakers, who, as in China, make considerable profits by their calling, and often gain money under fraudulent pretences. The beauty and temper of the woman are exaggerated to the man, who, on the other hand, is described to the lady as possessed of every heroic qualification. They are mutually deceived; they rush into a marriage, and perhaps in a few days a divorce is required. Children of three or four years are sometimes betrothed, and married when they are fourteen. This interference of the parents leads often to evil results, for the youth, who is forced to accept his father’s choice, sometimes hates his bride before he sees her, and resolves to take a concubine as soon as circumstances permit.
Each family deputes an agent to promote the satisfactory settlement of the transaction, while the girl herself, under her cloudy veil, sits in her harem to await her fate. To expose her face to a strange man’s gaze would be regarded as a species of prostitution. Her fortune is, therefore, decided for her. The terms of the contract are laid down in a document, which is signed by witnesses, and the woman is then called “a wife by writing.” This is concluded some days before the actual rite of wedding; but the whole interval is occupied with ceremonies, rejoicing, and liberal displays of hospitality. A man in Constantinople usually reckons on spending a year’s income on the occasion of his marriage. The average of this, in the middle ranks, is from 2000 to 2500 piastres.
On the appointed day the union, which is a mere civil contract, though blessed by religious rites, is concluded. The bridegroom is conducted by an Imaum, or priest, to the entrance of the bride’s chamber, and there a prayer is uttered, to which all his friends make response. He is then left alone, standing outside the door. He knocks three times. A slave-maid admits him, going out herself to fetch a table with a tray of viands. While she is gone the husband endeavours to uncover his wife’s face, in which, after the usual coy resistance prescribed by custom, he, of course, succeeds. Meanwhile the damsel returns, and they eat together. The meal is very quickly dispatched, and a bridal couch is spread on the floor. Then the bride is taken into a neighbouring room, where she is undressed by her mother and her friends, after which the newly-married pair are left alone. Among the most popular stories connected with Ottoman manners, is that of the sultan throwing his handkerchief to the woman he chooses as the companion of his pillow, and the imitation of this practice by great men in their harems. This, however, is a fanciful invention, repeated by some travellers who desired the world to suppose they were intimate with the secrets of the seraglio. When the sultan chooses any one of his women to pass the night with, he sends an eunuch with a present to inform her of the intended honour. She is taken to a bath, perfumed, attired in beautiful garments, and then placed in bed. The story of her creeping in at the foot of the couch is also a fable. The first chosen is the chief in rank.
The first of these fanciful accounts was probably suggested by a custom still practised among some of the Bosnian communities in western Turkey, where manners are more simple than in the eastern provinces. The young Muslim girls are there permitted to walk about in the daytime with uncovered faces. A man inclined to matrimony who happens to be pleased with the appearance of one of these maidens throws an embroidered handkerchief, or some part of his dress, over her head or neck. She then returns to her home, considers herself betrothed, and never again exposes her features in public. This is the usual preliminary to marriage; but it is probable that the lover has more than one look at his mistress before he makes the sign.
Even the sultan’s concubines are purchased slaves, since no free Turkish woman can occupy that position. Occasionally he gives one away to a favourite pasha, who looks with pride upon the acquisition, and glories in the refuse of a palace. Little girls, about seven years of age, are much prized as slaves, and are often sold for upwards of a hundred guineas.
Life in the harems of Constantinople is similar to that in those of Cairo. It is a round of sensual enjoyment, in which vanity is almost the only relief to the grosser appetites of humanity. The bath is the favourite place of resort. Lady Wortley Montague has left a celebrated description of one of these palaces of indolence. The ladies, perfectly naked, walked up and down, or reclined in various attitudes on heaps of cushions, attended by pretty slaves, who handed them coffee or sherbet. They delighted in the voluptuous movements of the female dancers, of which the public class in Turkey, as in Egypt, is composed of prostitutes. It struck them with surprise and disappointment that Lady Mary did not take off her clothes as they did; but she showed them how she was cased up in her stays, so that she could not strip, which they imagined was an ingenious device of her jealous husband.
The morals of the Turkish women in general are described by most writers as very loose. The veils which were invented to preserve their virtue, favour their intrigues to dispose of it. The most watchful husband may pass his wife in the street without knowing her. Thus they live in perpetual masquerade. The places of assignment are usually at Jews’ shops, where they meet their paramours, though very seldom letting them know who they are. “You may easily imagine,” said Lady Montague, “the number of faithful wives to be very small in a country where they have nothing to fear from a lover’s indiscretion.” This may be taken, however, as an exaggerated view, for her ladyship was accustomed to breathe the impure moral atmosphere of courts, and cared little for the character of her sex in any part of the world.
The wife in Turkey holds this check upon the caprice of her husband—her property belongs to herself, and if she be divorced she may take it away. The widow, also, is inviolable in her harem, not only against private intrusion, but against the officers of the law. If a woman’s husband neglect her, that is, if he fail to visit her once a week, she may sue for a separation, which may be easily effected before a Kadi. If she commit adultery, he may also sue; but if the divorce takes place by mutual consent no formality whatever is required. As in Egypt, a man may marry a woman twice after divorcing her; but the third time he must not take her again, until she has been had and put away by another person.
Women, in Turkey, regard as an object more pitiable than any other the childless wife. With them to be barren after marriage is viewed as more disgraceful than with us to be fruitful before. All sorts of quackeries are resorted to by them to prolong and increase their powers of child-bearing, so that many kill themselves by the dangerous devices they employ. It is common to see a woman who has borne thirteen or fourteen children; some in the middle ranks bear from 25 to 30. They pray for the birth of twins, and are usually good mothers, though some have expressed themselves indifferent whether all their children lived or half of them were swept off by the plague. The single instance of superior refinement observable in Egypt is also remarkable here. Midwives only attend the bed of child-birth. There are no accoucheurs. Female practitioners also cure diseases; though an European physician is sometimes admitted to feel a pulse or even to see a patient’s face.
Among the humbler classes the condition of the women resembles very nearly that of our own country. Their morality is generally superior to that of those wealthier inmates of the harems whose indolence seduces them into vice.
The dancing girls of the public class of Turkey resemble, in all respects, those of Egypt. They are prostitutes by profession; but they do not appear to be so numerous in that country as formerly. Their performances, however, are prized by all classes, and they dance as lasciviously in the harem before women, as in the Kiosk before a party of convivial men. Those who perform in public indulge in every obscenity, and vie with each other in their indecent exhibitions. Their costume is exceedingly rich both in colour and in material. Frequenting the coffee-houses by day, they pick up companions, whom they entertain with songs, or tales, or caresses until nightfall, when preliminary orgies take place, and they disperse, with their patrons, to houses in various parts of the city, generally in the more narrow, tortuous, and remote streets. The outsides of these habitations are usually of a forbidding, cheerless, dirty aspect, but the interior of those belonging to the wealthier chiefs of the dancing girls are fitted up with every appurtenance of luxury.
One of the most extraordinary features in the social institutions of Turkey is the temporary union, or marriage of convenience, which is adopted by many. It is, indeed, strictly speaking, simple prostitution. A man going on a journey, and leaving his wife behind, arrives in a strange city, where he desires to make some stay. He immediately bargains for a girl to live with him while he remains in the neighbourhood; a regular agreement is drawn up, and he supports her, and pays her friends, while he has her in his possession. The Moolahs declare this to be one valuable privilege of the male sex in Turkey; but the engagement does not appear to be valid before the law, if contracted expressly as a temporary union. But this is not necessary. The facility of divorce renders all such precaution useless. The man, therefore, takes the girl, nominally as his wife, but virtually as his mistress, until he is tired of her, or wishes to depart, when she returns to her friends and waits the occasion of a new engagement.
Such is, in outline, the social system of Turkey with reference to the female sex[81].
A peculiar interest attaches to the nation inhabiting that isthmus, with its stupendous mountains, which forms the natural barrier between Asia and Europe; and is, perhaps, still the least known region in the ancient world. The Western Caucasus comprehends an immense district commencing at the middle Kuban, and terminating with Georgia. It is peopled by various tribes, claiming a common descent, and governed by princes, elders, and nobles. The Circassians are a brave and civilized, hospitable and courteous, race, resembling the ancient Swiss; and they present a singular system of manners varying considerably with the different tribes.
There is a race, known as the Abassians, which is considered the aboriginal nation of the Caucasus,—described by Strabo as a predatory people,—pirates at sea, robbers on land; characteristics which they have to this day preserved. They are, however, in other respects, virtuous, dwelling in fixed habitations, strangers to the worst vices of civilized life, and humble in their desires. Their religion, a compound of Judaism, Christianity, and Islamism, permits polygamy; but, as a wife is expensive, they are usually contented with one, who is more the companion than the menial of her husband. The women are exceedingly industrious; employing themselves in a variety of pursuits, and tasking themselves far more than is essentially necessary in order to procure ornamental clothes. To reward them for this they are allowed full liberty, are free in their social intercourse, and, if they wear a veil, wear it only to screen their complexions from the sun. Their costume is highly elegant, and their state is indicated by the colour of their trowsers—white being that for the virgin, red for the wife, and blue for the widow.
The laws these people have made to protect their own morals, have, in some degree, answered their purpose. Illegitimate children have no claim to a share of the patrimony, and can legally claim no relationship with any one. Should they be sold as slaves there is no one bound to ransom; should they be assassinated there is no relative expected to avenge their death. Nevertheless the inherent kindness of the Abassians mitigates the effect of these harsh laws. Illegitimate children are rarely treated ill, and their legitimate brothers often make with them a voluntary partition of property.
But when a man marries a barren woman, he is allowed to take a concubine, whose children inherit no disability on this account.
When a man dies, be his rank what it may, the social law confers on his wife the superintendence of the household, and she administers the property without division until her death, when it is divided among the sons. Should any of the daughters remain unmarried, their eldest brother is bound to support them until a suitor appears, when he may make as good a bargain as he can.
Severe laws have been enacted against immorality. The man detected in illicit intercourse with a married or unmarried woman is tried before the elders of the community, who rarely fail to punish him, either by a fine or by perpetual banishment. The dishonoured wife is returned to her parents, as well as the girl, and sold as a slave. The dowry which her husband had given for her is returned to him. If the guilt have happened in the family of a prince, it can only be washed out by the blood of one, if not both, of the criminals. So bitter, indeed, is the shame which such an occurrence brings upon a house, that they who have been so disgraced often retire to some desolate part of the Caucasus, there to hide themselves from the obloquy which ever afterwards attaches to their name.
When a man desires to divorce his wife, he must declare before a council of elders the reasons for such a step; and if these be not perfectly satisfactory he is obliged to pay the parents of the women a sufficient amount to recompense them for the burden thus thrown upon their hands. Should the woman, however, marry again before two years have expired, this sum is returned. Frequently a maiden having formed some romantic attachment, and hating the man chosen as her husband by her parents, flies alone into the woods, and hides until her friends proclaim themselves willing to concede her desires. Occasionally, also, two warriors select the same girl to marry, and in this case a duel is fought—sometimes with fire-arms—the victor carrying off the prize. Similar laws and usages prevail among the Circassians, except that the wealthier men among them seclude their wives, and are altogether more Turkish in their manners. On the whole, however, the patriarchal institutions of this singular and romantic people are admirable for the effect they produce, since the Circassians and Abassians are exceedingly pure in their morality.
Among the Circassians themselves, with the exception of the prouder nobles, women are not secluded. The wives and daughters of a house are often introduced to the traveller, and unmarried girls are frequently seen at public assemblies. One singular custom, however, is observed, which is that the husband never appears abroad with his wife, and scarcely ever sees her during the day. This is not from neglect or scorn, but in accordance with ancient habits, and a desire to prolong the first sentiments with which the bridegroom approaches his bride.
All Circassian women wear, until they are married, a tight corset of leather, which makes their complexion sallow, and hurts the figure, as all unnatural compression does. The consequence is, that the young wives are infinitely more beautiful than the maidens; and the charms of the women of this race are celebrated throughout the world. The reason assigned for this strange custom is, that it is shameful for a virgin to have a full bosom. When a girl has been chosen and purchased, her future husband comes to the house, places her on horseback, gallops away, and conveys her home. Then, when all the people are supposed to be asleep, the bridegroom first unlooses the abominable ligatures which confine the bosom of his bride. He does not, until some time has passed, live with her openly.
An idea prevails among the vulgar in Europe, that the Circassians sell their daughters as slaves to any Turk or Persian who may desire to buy them. This is not correct. They are particularly careful as to the position and birth of the individual who desires to intermarry with them, and the sale is no more than takes place among their own people, as well as among all the nations inhabiting the Caucasus. Great precautions are taken to secure the happiness of the girls, and long negotiations frequently produce no bargain. It is true that in the bazaars of Constantinople, and the principal towns of Asia Minor and Persia, numerous girls are sold under the name of Circassians, but they are mostly Abassians, or the children of Circassian peasants, or children ravished from the neighbouring Cossacks, or slaves procured from those base Circassian traders who have given in their adhesion to Russia. Many of the girls, being trained to such ideas from childhood, prefer the Turkish harem to the life they follow among their native hills. Some come back after having obtained their liberty, and bring accounts, in the most fluent language, of the voluptuous joys they have indulged in in their luxurious prisons; but generally the race is dearly attached to its freedom.
Throughout the Caucasus we have found a high scale of manners. Prostitution, as a profession, is unknown. In one of the simple tribes, still under patriarchal rule, a girl who took up such a calling would be so shunned and abhorred by the rest of her countrywomen, that she would speedily be compelled to fly beyond the bounds of their territory, that is, if she escaped being sold as a slave or put to death by her indignant friends. The parental authority, more moral than legal, is a great check upon profligacy, since a man of whatever age, if he have a father living, pays obedience to him, and fears to incur his reproof. It is therefore delightful to point out a country surrounded by gross and profligate nations, where simplicity of manners still prevails, and where the female sex is as happy and as highly esteemed as it is modest, chaste, and virtuous[82].
The immense region of Central Asia, little known and seldom visited, has been the cradle of great nations, which have exercised a mighty influence on the fortunes of the world, and may again become conspicuous in history. It is, therefore, interesting, as well as important, to inquire into the characteristics of the populations which still cling to its soil. They are divided under many names, and among the most remarkable are the hordes of Kirghiz Kazaks, who wander between the borders of the Caspian Sea on the west, and the fortified line which forms the southern frontier of the Russian Empire. On the east it is divided by a similar chain of posts from the Chinese dominions, but towards the south the limits of their wanderings are unknown. Over this vast steppe a various climate prevails; but the whole is particularly marked by extremes of heat and cold, while the soil is composed of alternate deserts of sand and pasture, where rain during the greater part of the year is exceedingly scanty. A short and delicious spring, a burning and dry summer, a short and miserable autumn, which speedily darkens into a long, bitter, and gloomy winter—such are the influences to which these hordes are subject. Forests, patches of green, salt lakes, springs and rivers of fresh water, a few rich valleys, and some rocky hills, vary the aspect of the wilderness which is their home; but generally it is a blank and monotonous waste. All these circumstances are enumerated, as they may be supposed to have formed, or at least to have modified, the character of the Kirghiz Kazaks. They are divided into three principal hordes—the Great, the Lesser, and the Little—amounting altogether to from 2,000,000 to 2,400,000 souls. Engaged perpetually in wandering from place to place, they have nevertheless certain spots, belonging by prescriptive rights to particular tribes, where they encamp for the coldest months of the winter. Their manners afford a faithful picture of the ancient patriarchal life, not, indeed, the poetical life of Arcadia and the pastures of Israel, but that of the Scythians, as represented by Herodotus, or the Bedouins in their original simplicity. Forming a nation of shepherds, they appear to live only on and for their flocks, accustoming themselves little to the use of arms, and, though perpetually on horseback, seldom engaging in the chase. They dwell in huts or temporary habitations of strong wickerwork, covered in with fleeces; and in the interior of these singular habitations much comfort, elegance, and even sumptuous luxury may often be found. Nevertheless they are a robust, hardy race, possessing very indistinct ideas of property, and, though addicted to sensual enjoyments, long lived, and seldom visited by epidemic diseases, except when the small-pox is brought among them from Siberia.
Their manners with respect to the character and treatment of the female sex are simple, but, in comparison with other pastoral races, somewhat coarse. In costume the woman differs little from the man. Both men and women adorn themselves with ornaments of silver, gold, or coral, or even pearls and other gems, and in this reciprocal display of vanity we discover a token of equality between the sexes. It is difficult to ascertain the religion of these hordes, but it is apparently a crude mixture of Mohammedanism and Paganism. The Muslims have attempted to disseminate their doctrines widely, but few of the Prophet’s laws have been accepted so readily as that which allows a plurality of wives—which the Kirghiz indulge in whenever they can afford the amount to be paid for a bride according to the usages of their nation.
The Kirghiz are immoderately addicted to voluptuous pleasures, and are extremely idle. It is curious to remark, however, that while the men are distinguished by their indolence, the women are fond of exertion, occupying themselves, as much from inclination as from necessity, with the affairs of the household, with attendance on the flocks, and with the manufacture of garments. Their recompense is to be treated as servitors by masters who are sometimes proud and harsh; but the labour of the women is not compulsory, nor are they shut up in harems, or forbidden to mix with the other sex. The seclusion of females, indeed, is not a custom. Their manner of living exposes them to every temptation; jealousy has little power to watch, and the wife’s virtue is, for the most part, left to guard itself.
Though, as we have said, the Kirghiz, when they are rich enough, eagerly avail themselves of the privilege of polygamy, few possess wealth enough to enable them to marry more than one wife. This circumstance prevents them from indulging in that pride which impels a man to shut up the partner of his pillow from every eye but his own. They who have seraglios must follow a steady and uniform course of life. The Tartar’s tent offers few obstacles to curiosity or intrigue. Turks and Persians who keep a harem usually possess slaves also, whose labour permits their mistresses to lounge idly on silken cushions; but as the Kirghiz loves to be indolent, he is constrained to let his wife be as active as she pleases, and is never so happy as when she saves him the trouble of moving from his couch, by going everywhere and doing everything herself. But on horseback he is proud of motion, which accounts partly for the migratory habits of the hordes, though the nature of their country is the chief cause of their nomade manner of life. Women consequently enjoy their liberty, and to their love of industry they join a goodness of heart and a warmth of affection which extort praises from many travellers.
The great check upon polygamy is, as we have noticed, the cost of the Kalyms, which is to be paid for every woman. This price varies in amount, from five or six sheep, and occasionally less among the poor, to 200 or 500 or even 1000 horses among the rich. To these are added different household effects, with, on rare occasions, a few slaves, male or female. Out of these payments a considerable share goes to the Mohammedan Moolahs who frequent the steppes, and who are attracted thither no less by their profitable occupation of marrying the people than by religious zeal. The Kalym increases with the number of wives. The second costs more than the first, and the third than the second, and so forth, which enables none but a very wealthy man to keep a harem. The khan of the Little Horde, who was lord over nearly 1,000,000 men, had sixteen or seventeen wives, besides fifteen concubines, whose offspring, however, were all on an equality. This patriarch had 42 sons and about 34 daughters. Young men usually take their first wife not according to their own choice, but under their father’s direction. As to girls they are always under their parents’ control, and many are affianced during infancy.
The first arrangement made when a marriage is in contemplation is to fix the amount of the kalym, and the date on which it is to be paid. These preliminaries concluded, the Moolah consecrates the transaction by asking three times of the parents of the bride and those of the bridegroom, “Do you consent to the union of your children?” and reading prayers for the happiness of the married couple. Witnesses and arbitrators are then chosen, who may decide future disputes, should any such arise, and the nuptials are terminated by a feast and various kinds of merry-making. The man then begins to pay a kalym, or else his father does this on his behalf; and the parents of the girl occupy themselves with getting ready a trousseau for their daughter—among the articles of which it is essentially requisite to include the tent which the bride is to occupy when she is finally delivered over to her husband. While the kalym remains unpaid the marriage is suspended; though the bridegroom may pay visits to the maiden he has chosen, and even live with her, provided he engages not to take away her chastity.
Among some tribes these preliminary meetings are conducted with much ceremony; in all they are often the first interviews which the husband has with the woman who is to be his wife. When once, however, a part of the required amount is paid, neither can retract without disgrace. Ruptures, indeed, rarely, if ever, take place; partly because no young girl dare to assert a will of her own, and partly because the man does not care to rebel against a union which he is free to break when he desires.
Frequently, however, the bride and bridegroom, during their preliminary visits, anticipate the final nuptial ceremony; in which case this is usually hastened, though the whole amount of kalym may not have been paid. They are led, richly clothed if possible, into a tent, where various rites are performed. The husband then departs, but immediately comes again on horseback and demands his wife. Her parents refuse to yield her, when he enters, bears her off by force, places her across his saddle, and gallops away to his tent, which during many hours after is sacred against all intruders. This custom, however, is not universal.
If a man finds his wife not to be a virgin, he may disgrace her, send her home, and demand from her father the restitution of the kalym, or one of his other daughters who happens to be chaste, without payment.
As every woman brings with her dowry a new tent, so each wife, when a man has more than one, dwells in a separate habitation. The first is styled the “rich wife,” and exercises superior authority over all the rest. Though she may have disgusted her husband, he is bound to distinguish her by respect; while the others, entirely equal among themselves, remain always in a certain dependence on her. Prudent husbands divide even the flocks belonging to the different women, that the children of each may justly inherit her property. The chief wife may quit her husband, if she can show any grave cause for separation, and return to her parents, but the others have not that privilege.
The manners of the Kirghiz women are in general simple and courteous; and the conduct of the men towards them, though often rude, gross, and contemptuous, is frequently also polite and deferential. The love songs of the desert are some of them exceedingly poetical; and the pictures drawn by Tartar improvisatori of their mistresses are full of passion and adulation.
A man may kill his wife if he find her actually committing adultery, but not otherwise. A fine is the usual punishment of the adulterer; while the woman may be divorced, or chastised in various ways.
Generally the morals of the Kirghiz Kazaks are good. Chastity in their women is highly prized—its loss entailing disgrace; but as numbers of the men are extremely sensual, many prostitutes may usually be found in each camp, though not so many as some appear to imagine. They live usually in companies, resembling the class of suttlers in European armies; though some of superior fortune inhabit separate tents, and live in ease and plenty.
Among the Nogay Tartars, who are also nomades, the custom prevails of a man serving his father-in-law for a certain number of years. With them the weaker is absolutely the property of the stronger sex, and all contracts are transactions of sale. The father sells his daughter, the brother his sister, and girls are considered part of an inheritance as much as flocks and herds, and are equally divided among the sons. The value of a woman is measured in cows; five being the cost of an inferior, and thirty of a superior one. The man, however, though obliged to buy, is not allowed to sell his wife. If she transgress beyond his patience he turns her out of the dwelling, and she returns to her parents, who seldom fail to receive her kindly. Divorce is permitted, but is so costly that few resort to it. When a wife leaves her husband against his consent he may demand her back; but if she meanwhile commit adultery or theft, her parents must restore the kalym which was originally paid for her, and she becomes so infamous that only the poorest man will buy her.
The rich are polygamists; and as the sexes are about equal in point of numbers, many of the poor cannot get a wife of any kind. The woman is not allowed to eat with her husband; and if she expect paradise, it is with the understanding that she is to dwell there as a servitor. Marriages are not fruitful, and the population is regularly decreasing.
The Russians have introduced into the country certain virulent diseases, which aid rapidly to thin the people, who themselves have lost much in morality. Wherever they have large encampments, and settle for the winter, numbers of prostitutes spring up among them, not indeed entirely addicted and altogether destined to that calling, but employing it as a means of gain, and living on its wages for a shorter or a longer period.
Prostitution, which is unknown among the pastoral tribes of Arabia, is, in fact, very prevalent among some of the shepherd communities inhabiting the Tartar steppes. There are two classes of women who betake themselves to it—widows and divorced women—who, having no independent means of subsistence, hire out their persons under a sort of necessity, and linger through a miserable remnant of life, in dirt, rags, and contempt; and a few who addict themselves to prostitution simply under the impulse of a profligate disposition. On the whole, however, the morality of Tartars is of a superior character[83].