CITY LIFE

"Seek the neighbour before the house, And the companion before the road."

_Moorish Proverb._

Few countries afford a better insight into typical Mohammedan life, or boast a more primitive civilization, than Morocco, preserved as it has been so long from western contamination. The patriarchal system, rendered more or less familiar to us by our Bibles, still exists in the homes of its people, especially those of the country-side; but Moorish city life is no less interesting or instructive. If an Englishman's house is his castle, the Mohammedan's house is a prison--not for himself, but for his women. Here is the radical difference between their life and ours. No one who has not mixed intimately with the people as one of themselves, lodging in their houses and holding constant intercourse with them, can form an adequate idea of the lack of home feeling, even in the happiest families.

The moment you enter a town, however, the main facts are brought vividly before you on every hand. You pa.s.s along a narrow thoroughfare--maybe six, maybe sixteen feet in width--bounded by almost blank walls, in some towns whitewashed, in others bare mud, in which are no windows, lest their inmates might see or be seen. Even above the roofs of the majority of two-storied houses (for very many in the East consist but of ground floor), the wall is continued to form a parapet round the terrace. If you meet a woman in the street, she is enveloped from head to ankle in close disguise, with only a peep-hole for one or both eyes, unless too ugly and withered for such precautions to be needful.

You arrive at the door of your friend's abode, a huge ma.s.sive barrier painted brown or green--if not left entirely uncoloured--and studded all over with nails. A very prison entrance it appears, for the only other breaks in the wall above are slits for ventilation, all placed so high in the room as to be out of reach. In the warmer parts of the country you would see latticed boxes protruding from the walls--meshrabiyahs or drinking-places--shelves on which porous earthen jars may be placed to catch the slightest breeze, that the G.o.d-sent beverage to which Mohammedans are wisely restricted may be at all times cool. You are terrified, if a stranger, by the resonance of this great door, as you let the huge iron ring which serves as knocker fall on the miniature anvil beneath it. Presently your scattered thoughts are recalled by a chirping voice from within--

"Who's that?"

You recognize the tones as those of a tiny negress slave, mayhap a dozen years of age, and as you give your name you hear a patter of bare feet on the tiles within, but if you are a male, you are left standing out in the street. In a few moments the latch of the inner door is sedately lifted, and with measured tread you hear the slippers of your friend advancing.

"Is that So-and-so?" he asks, pausing on the other side of the door.

"It is, my Lord."

"Welcome, then."

The heavy bolt is drawn, and the door swings on its hinges during a volley and counter-volley of inquiries, congratulations, and thanks to G.o.d, accompanied by the most graceful bows, the mutual touching and kissing of finger-tips, and the placing of hands on hearts. As these exercises slacken, your host advances to the inner door, and possibly disappears through it, closing it carefully behind him. You hear his stentorian voice commanding, "_Amel trek!_"--"Make way!"--and this is followed by a scuffle of feet which tells you he is being obeyed. Not a female form will be in sight by the time your host returns to lead you in by the hand with a thousand welcomes, entreating you to make yourself at home.

The pa.s.sage is constructed with a double turn, so that you could not look, if you would, from the roadway into the courtyard which you now enter. If one of the better-cla.s.s houses, the floor will be paved with marble or glazed mosaics, and in the centre will stand a bubbling fountain. Round the sides is a colonnade supporting the first-floor landing, reached by a narrow stairway in the corner. Above is the deep-blue sky, obscured, perhaps, by the grateful shade of fig or orange boughs, or a vine on a trellis, under which the people live.

The walls, if not tiled, are whitewashed, and often beautifully decorated in plaster mauresques. In the centre of three of the four sides are huge horseshoe-arched doorways, two of which will probably be closed by cotton curtains. These suffice to ensure the strictest privacy within, as no one would dream of approaching within a couple of yards of a room with the curtain down, till leave had been asked and obtained.

You are led into the remaining room, the guest-chamber, and the curtain over the entrance is lowered. You may not now venture to rise from your seat on the mattress facing the door till the women whom you hear emerging from their retreats have been admonished to withdraw again. The long, narrow apartment, some eight feet by twenty, in which you find yourself has a double bed at each end, for it is sleeping-room and sitting-room combined, as in Barbary no distinction is known between the two. However long you may remain, you see no female face but that of the cheery slave-girl, who kisses your hand so demurely as she enters with refreshments.

Thus the husband receives his friends--perforce all males unless he be "on the spree,"--in apartments from which all women-folk are banished.

Likewise the ladies of the establishment hold their festive gatherings apart. Most Moors, however, are too strict to allow much visiting among their women, especially if they be wealthy and have a good complexion, when they are very closely confined, except when allowed to visit the bath at certain hours set apart for the fair s.e.x, or on Fridays to lay myrtle branches on the tombs of saints and departed relatives. Most of the ladies' calls are roof-to-roof visitations, and very nimble they are in getting over the low part.i.tion walls, even dragging a ladder up and down with them if there are high ones to be crossed. The reason is that the roofs, or rather terraces, are especially reserved for women-folk, and men are not even allowed to go up except to do repairs, when the neighbouring houses are duly warned; it is illegal to have a window overlooking another's roof. David's temptation doubtless arose from his exercise of a Royal exemption from this all-prevailing custom.

But for their exceedingly substantial build, the Moorish women in the streets might pa.s.s for ghosts, for with the exception of their red Morocco slippers, their costume is white--wool-white. A long and heavy blanket of coa.r.s.e homespun effectually conceals all features but the eyes, which are touched up with antimony on the lids, and are sufficiently expressive. Sometimes a wide-brimmed straw hat is jauntily clapped on; but here ends the plate of Moorish out-door fashions. In-doors all is colour, light and glitter.

In matters of colour and flowing robes the men are not far behind, and they make up abroad for what they lack at home. No garment is more artistic, and no drapery more graceful, than that in which the wealthy Moor takes his daily airing, either on foot or on mule back. Beneath a gauze-like woollen toga--relic of ancient art--glimpses of luscious hue are caught--crimson and purple; deep greens and "afternoon sun colour" (the native name for a rich orange); salmons, and pale, clear blues. A dark-blue cloak, when it is cold, negligently but gracefully thrown across the shoulders, or a blue-green prayer-carpet folded beneath the arm, helps to set off the whole.

_Chez lui_ our friend of the flowing garments is a king, with slaves to wait upon him, wives to obey him, and servants to fear his wrath.

But his everyday reception-room is the lobby of his stables, where he sits behind the door in rather shabby garments attending to business matters, unless he is a merchant or shopkeeper, when his store serves as office instead.

If all that the Teuton considers essential to home-life is really a _sine qua non_, then Orientals have no home-life. That is our way of looking upon it, judging in the most natural way, by our own standards. The Eastern, from his point of view, forms an equally poor idea of the customs which familiarity has rendered most dear to us.

It is as difficult for us to set aside prejudice and to consider his systems impartially, as for him to do so with regard to our peculiar style. There are but two criteria by which the various forms of civilization so far developed by man may be fairly judged. The first is the suitability of any given form to the surroundings and exterior conditions of life of the nation adopting it, and the second is the moral or social effect on the community at large.

Under the first head the unbia.s.sed student of mankind will approve in the main of most systems adopted by peoples who have attained that artificiality which we call civilization. An exchange among Westerners of their time-honoured habits for those of the East would not be less beneficial or more incongruous than a corresponding exchange on the part of orientals. Those who are ignorant of life towards the sunrise commonly suppose that they can confer no greater benefit upon the natives of these climes than chairs, top-hats, and so on. Hardly could they be more mistaken. The Easterner despises the man who cannot eat his dinner without a fork or other implement, and who cannot tuck his legs beneath him, infinitely more than ill-informed Westerners despise petticoated men and shrouded women. Under the second head, however, a very different issue is reached, and one which involves not only social, but religious life, and consequently the creed on which this last is based. It is in this that Moorish civilization fails.

But list! what is that weird, low sound which strikes upon our ear and interrupts our musings? It is the call to prayer. For the fifth time to-day that cry is sounding--a warning to the faithful that the hour for evening devotions has come. See! yonder Moor has heard it too, and is already spreading his felt on the ground for the performance of his nightly orisons. Standing Mekka-wards, and bowing to the ground, he goes through the set forms used throughout the Mohammedan world. The majority satisfy their consciences by working off the whole five sets at once. But that cry! I hear it still; as one voice fails another carries on the strain in ever varying cadence, each repeating it to the four quarters of the heavens.

It was yet early in the morning when the first call of the day burst on the stilly air; the sun had not then risen o'er the hill tops, nor had his first, soft rays dispelled the shadows of the night. Only the rustling of the wind was heard as it died among the tree tops--that wind which was a gale last night. The hurried tread of the night guard going on his last--perhaps his only--round before returning home, had awakened me from dreaming slumbers, and I was about to doze away into that sweetest of sleeps, the morning nap, when the distant cry broke forth. Pitched in a high, clear key, the Muslim confession of faith was heard; "La ilaha il' Al-lah; wa Mohammed er-rasool Al-l-a-h!"

Could ever bell send thrill like that? I wot not.

[Ill.u.s.tration: _Cavilla, Photo., Tangier._

ROOFS OF TANGIER FROM THE BRITISH CONSULATE, SHOWING FLAGSTAFFS OF FOREIGN LEGATIONS.]

VII

THE WOMEN-FOLK

"Teach not thy daughter letters; let her not live on the roof."

_Moorish Proverb._

Of no country in the world can it more truly be said than of the Moorish Empire that the social condition of the people may be measured by that of its women. Holding its women in absolute subjection, the Moorish nation is itself held in subjection, morally, politically, socially. The proverb heading this chapter, implying that women should not enjoy the least education or liberty, expresses the universal treatment of the weaker s.e.x among Mohammedans. It is the subservient position of women which strikes the visitor from Europe more than all the oriental strangeness of the local customs or the local art and colour. Advocates of the restriction of the rights of women in our own land, and of the retention of disabilities unknown to men, who fail to recognize the justice and invariability of the principle of absolute equality in rights and liberty between the s.e.xes, should investigate the state of things existing in Morocco, where the natural results of a fallacious principle have had free course.

No welcome awaits the infant daughter, and few care to bear the evil news to the father, who will sometimes be left uninformed as to the s.e.x of his child till the time comes to name her. It is rarely that girls are taught to read, or even to understand the rudiments of their religious system. Here and there a father who ranks in Morocco as scholarly, takes the trouble to teach his children at home, including his daughters in the cla.s.s, but this is very seldom the case. Only those women succeed in obtaining even an average education in whom a thirst for knowledge is combined with opportunities in every way exceptional. In the country considerably more liberty is permitted than in the towns, and the condition of the Berber women has already been noted.

Nevertheless, in certain circ.u.mstances, women attain a power quite abnormal under such conditions, usually the result of natural astuteness, combined--at the outset, at least--with a reasonable share of good looks, for when a woman is fairly astute she is a match for a man anywhere. A Mohammedan woman's place in life depends entirely on her personal attractions. If she lacks good looks, or is thin--which in Barbary, as in other Muslim countries, amounts to much the same thing--her future is practically hopeless. The chances being less--almost _nil_--of getting her easily off their hands by marriage, the parents feel they must make the best they can of her by setting her to work about the house, and she becomes a general drudge. If the home is a wealthy one, she may be relieved from this lot, and steadily ply her needle at minutely fine silk embroidery, or deck and paint herself in style, but, despised by her more fortunate sisters, she is even then hardly better off.

If, on the other hand, a daughter is the beauty of the family, every one pays court to her in some degree, for there is no telling to what she may arrive. Perhaps, in Morocco, she is even thought good enough for the Sultan--plump, clear-skinned, bright-eyed. Could she but get a place in the Royal hareem, it would be in the hands of G.o.d to make her the mother of the coming sultan. But good looks alone will not suffice to take her there. Influence--a word translatable in the Orient by a shorter one, cash--must be brought to bear. The interest of a wazeer or two must be secured, and finally an interview must take place with one of the "wise women" who are in charge of the Imperial ladies. She, too, must be convinced by the eloquence of dollars, that His Majesty could not find another so graceful a creature in all his dominions.

When permission is given to send her to Court, what joy there is, what bedecking, what congratulation! At last she is taken away with a palpitating heart, as she thinks of the possibilities before her, bundled up in her blanket and mounted on an ambling mule under strictest guard. On arrival at her new home her very beauty will make enemies, especially among those who have been there longest, and who feel their chances grow less as each new-comer appears. Perhaps one Friday the Sultan notices her as he walks in his grounds in the afternoon, and taking a fancy to her, decides to make her his wife. At once all jealousies are hidden, and each vies with the other to render her service, and a.s.sist the preparations for the coming event. For a while she will remain supreme--a very queen indeed--but only till her place is taken by another. If she has sons her chances are better; but unless she maintains her influence over her husband till her offspring are old enough to find a lasting place in his affections, she will probably one day be despatched to Tafilalt, beyond the Atlas by the Saharah, whence come those luscious dates. There every other man is a direct descendant of some Moorish king, as for centuries it has served as a sort of overflow for the prolific Royal house.

As Islam knows no right of primogeniture, each sultan appoints his heir; so each wife strives to obtain this favour for her son, and often enough the story of Ishmael and Isaac repeats itself among these reputed descendants of Hagar. The usual way is for the pet son to be placed in some command, even before really able to discharge the duties of the post, which shall secure him supreme control on his father's death. The treasury and the army are the two great means to this end. Those possible rivals who have not been sent away to Tafilalt are as often as not imprisoned or put to death on some slight charge, as used to be the custom in England a few hundred years ago.

This method of bequeathing rights which do not come under the strict scale for the division of property contained in the Koran is not confined to Royalty. It applies also to religious sanct.i.ty. An instance is that of the late Shareef, or n.o.ble, of Wazzan, a feudal "saint" of great influence. His father, on his deathbed, appointed as successor to his t.i.tle, his holiness, and the estates connected therewith, the son who should be found playing with a certain stick, a common toy of his favourite. But a black woman by whom he had a son was present, and ran out to place the stick in the hands of her own child, who thus inherited his father's honours. Some of the queens of Morocco have arrived at such power through their influence over their husbands that they have virtually ruled the Empire.

Supposing, however, that the damsel who has at last found admittance to the hareem does not, after all, prove attractive to her lord, she will in all probability be sent away to make room for some one else.

She will be bestowed upon some country governor when he comes to Court. Sometimes it is an especially astute one who is thus transferred, that she may thereafter serve as a spy on his actions.

Though those before whom lies such a career as has been described will be comparatively few, none who can be considered beautiful are without their chances, however poor. Many well-to-do men prefer a poor wife to a rich one, because they can divorce her when tired of her without incurring the enmity of powerful relatives. Marriage is enjoined upon every Muslim as a religious duty, and, if able to afford it, he usually takes to himself his first wife before he is out of his teens.

He is relieved of the choice of a partner which troubles some of us so much, for the ladies of his family undertake this for him: if they do not happen to know of a likely individual they employ a professional go-between, a woman who follows also the callings of pedlar and scandal-monger. It is the duty of this personage, on receipt of a present from his friends, to sing his praises and those of his family in the house of some beautiful girl, whose friends are thereby induced to give her a present to go and do likewise on their behalf in the house of so promising a youth. Personal negotiations will then probably take place between the lady friends, and all things proving satisfactory, the fathers or brothers of the might-be pair discuss the dowry and marriage-settlement from a strictly business point of view.

At this stage the bride-elect will perhaps be thought not fat enough, and will have to submit to a course of stuffing. This consists in swallowing after each full meal a few small sausage-shaped boluses of flour, honey and b.u.t.ter, flavoured with anise-seed or something similar. A few months of this treatment give a marvellous rotundity to the figure, thus greatly increasing her charms in the native eye. But of these the bridegroom will see nothing, if not surrept.i.tiously, till after the wedding, when she is brought to his house.

By that time formal doc.u.ments of marriage will have been drawn up, and signed by notaries before the kadi or judge, setting forth the contract--with nothing in it about love or honour,--detailing every article which the wife brings with her, including in many instances a considerable portion of the household utensils. Notwithstanding all this, she may be divorced by her husband simply saying, "I divorce thee!" and though she may claim the return of all she brought, she has no option but to go home again. He may repent and take her back a first and a second time, but after he has put her away three times he may not marry her again till after she has been wedded to some one else and divorced. Theoretically she may get a divorce from him, but practically this is a matter of great difficulty.

The legal expression employed for the nuptial tie is one which conveys the idea of purchasing a field, to be put to what use the owner will, according him complete control. This idea is borne out to the full, and henceforward the woman lives for her lord, with no thought of independence or self-a.s.sertion. If he is poor, all work too hard for him that is not considered unwomanly falls to her share, hewing of wood and drawing of water, grinding of corn and making of bread, weaving and washing; but, strange to us, little sewing. When decidedly _pa.s.see_, she saves him a donkey in carrying wood and charcoal and gra.s.s to market, often bent nearly double under a load which she cannot lift, which has to be bound on her back. Her feet are bare, but her st.u.r.dy legs are at times encased in leather to ward off the wayside thorns. No longer jealously covered, she and her unmarried daughters trudge for many weary miles at dawn, her decidedly better-off half and a son or two riding the family mule. From this it is but a short step to helping the cow or donkey draw the plough, and this step is sometimes taken.

Until a woman's good looks have quite disappeared, which generally occurs about the time they become grandmothers--say thirty,--intercourse of any sort with men other than her relatives of the first degree is strictly prohibited, and no one dare salute a woman in the street, even if her attendant or mount shows her to be a privileged relative. The slightest recognition of a man out-of-doors--or indeed anywhere--would be to proclaim herself one of that degraded outcaste cla.s.s as common in Moorish towns as in Europe.

Of companionship in wedlock the Moor has no conception, and his ideas of love are those of l.u.s.t. Though matrimony is considered by the Muslim doctors as "half of Islam," its value in their eyes is purely as a legalization of license by the subst.i.tution of polygamy for polyandry. Slavishly bound to the observance of wearisome customs, immured in a windowless house with only the roof for a promenade, seldom permitted outside the door, and then most carefully wrapped in a blanket till quite unrecognizable, the life of a Moorish woman, from the time she has first been caught admiring herself in a mirror, is that of a bird encaged. Lest she might grow content with such a lot, she has before her eyes from infancy the jealousies and rivalries of her father's wives and concubines, and is early initiated into the disgusting and unutterable practices employed to gain the favour of their lord. Her one thought from childhood is man, and distance lends enchantment. A word, the interchange of a look, with a man is sought for by the Moorish maiden more than are the sighs and glances of a coy brunette by a Spaniard. Nothing short of the unexpurgated Arabian Nights' Entertainments can convey an adequate idea of what goes on within those whited sepulchres, the broad, blank walls of Moorish towns. A word with the mason who comes to repair the roof, or even a peep at the men at work on the building over the way, on whose account the roof promenade is forbidden, is eagerly related and expatiated on. In short, all the training a Moorish woman receives is sensual, a training which of itself necessitates most rigorous, though often unavailing, seclusion.

Both in town and country intrigues are common, but intrigues which have not even the excuse of the blindness of love, whose only motive is animal pa.s.sion. The husband who, on returning home, finds a pair of red slippers before the door of his wife's apartment, is bound to understand thereby that somebody else's wife or daughter is within, and he dare not approach. If he has suspicions, all he can do is to bide his time and follow the visitor home, should the route lie through the streets, or despatch a faithful slave-girl or jealous concubine on a like errand, should the way selected be over the roof-tops. In the country, under a very different set of conventionalities, much the same takes place.