In the Heart of Africa

Abou Sinn had arranged to move northward on the following day; we therefore agreed to pass one day in his camp, and to leave the next morning for Sofi, on the Atbara, about seventy-eight miles distant.

From Korosko to this point we had already passed the Bedouins, Bishareens, Hadendowas, Hallongas, until we had entered the Shookeriyahs. On the west of our present position were the Jalyns, and to the south near Sofi were the Dabainas. Many of the tribes claim a right to the title of Bedouins, as descended from that race. The customs of all the Arabs are nearly similar, and the distinction in appearance is confined to a peculiarity in dressing the hair. This is a matter of great importance among both men and women. It would be tedious to describe the minutiae of the various coiffures, but the great desire with all tribes, except the Jalyn, is to have a vast quantity of hair arranged in their own peculiar fashion, and not only smeared, but covered with as much fat as can be made to adhere. Thus, should a man wish to get himself up as a great dandy, he would put at least half a pound of butter or other fat upon his head. This would be worked up with his coarse locks by a friend, until it somewhat resembled a cauliflower. He would then arrange his tope or plaid of thick cotton cloth, and throw one end over his left shoulder, while slung from the same shoulder his circular shield would hang upon his back; suspended by a strap over the right shoulder would hang his long two-edged broadsword.

Fat is the great desideratum of an Arab. His head, as I have described, should be a mass of grease; he rubs his body with oil or other ointment; his clothes, i.e. his one garment or tope, is covered with grease, and internally he swallows as much as he can procure.

The great Sheik Abou Sinn, who is upward of eighty, as upright as a dart, a perfect Hercules, and whose children and grandchildren are like the sand of the sea-shore, has always consumed daily throughout his life two rottolis (pounds) of melted butter. A short time before I left the country he married a new young wife about fourteen years of age. This may be a hint to octogenarians.

The fat most esteemed for dressing the hair is that of the sheep. This undergoes a curious preparation, which renders it similar in appearance to cold cream; upon the raw fat being taken from the animal it is chewed in the mouth by an Arab for about two hours, being frequently taken out for examination during that time, until it has assumed the desired consistency. To prepare sufficient to enable a man to appear in full dress, several persons must be employed in masticating fat at the same time. This species of pomade, when properly made, is perfectly white, and exceedingly light and frothy. It may be imagined that when exposed to a burning sun, the beauty of the head-dress quickly disappears; but the oil then runs down the neck and back, which is considered quite correct, especially when the tope becomes thoroughly greased. The man is then perfectly anointed. We had seen an amusing example of this when on the march from Berber to Gozerajup. The Turk, Hadji Achmet, had pressed into our service, as a guide for a few miles, a dandy who had just been arranged as a cauliflower, with at least half a pound of white fat upon his head. As we were travelling upward of four miles an hour in an intense heat, during which he was obliged to run, the fat ran quicker than he did, and at the end of a couple of hours both the dandy and his pomade were exhausted. The poor fellow had to return to his friends with the total loss of personal appearance and half a pound of butter.

Not only are the Arabs particular in their pomade, but great attention is bestowed upon perfumery, especially by the women. Various perfumes are brought from Cairo by the travelling native merchants, among which those most in demand are oil of roses, oil of sandal-wood, an essence from the blossom of a species of mimosa, essence of musk, and the oil of cloves. The women have a peculiar method of scenting their bodies and clothes by an operation that is considered to be one of the necessaries of life, and which is repeated at regular intervals. In the floor of the tent, or hut, as it may chance to be, a small hole is excavated sufficiently large to contain a common-sized champagne bottle. A fire of charcoal, or of simply glowing embers, is made within the hole, into which the woman about to be scented throws a handful of various drugs. She then takes off the cloth or tope which forms her dress, and crouches naked over the fumes, while she arranges her robe to fall as a mantle from her neck to the ground like a tent. When this arrangement is concluded she is perfectly happy, as none of the precious fumes can escape, all being retained beneath the robe, precisely as if she wore a crinoline with an incense-burner beneath it, which would be a far more simple way of performing the operation. She now begins to perspire freely in the hot-air bath, and the pores of the skin being thus opened and moist, the volatile oil from the smoke of the burning perfumes is immediately absorbed.

By the time that the fire has expired the scenting process is completed, and both her person and robe are redolent of incense, with which they are so thoroughly impregnated that I have frequently smelt a party of women strongly at full a hundred yards' distance, when the wind has been blowing from their direction.

The Arab women do not indulge in fashions. Strictly conservative in their manners and customs, they never imitate, but they simply vie with each other in the superlativeness of their own style; thus the dressing of the hair is a most elaborate affair, which occupies a considerable portion of their time. It is quite impossible for an Arab woman to arrange her own hair; she therefore employs an assistant, who, if clever in the art, will generally occupy about three days before the operation is concluded. First, the hair must be combed with a long skewer-like pin; then, when well divided, it becomes possible to use an exceedingly coarse wooden comb. When the hair is reduced to reasonable order by the latter process, a vigorous hunt takes place, which occupies about an hour, according to the amount of game preserved. The sport concluded, the hair is rubbed with a mixture of oil of roses, myrrh, and sandal-wood dust mixed with a powder of cloves and cassia. When well greased and rendered somewhat stiff by the solids thus introduced, it is plaited into at least two hundred fine plaits; each of these plaits is then smeared with a mixture of sandal-wood dust and either gum water or paste of dhurra flour. On the last day of the operation, each tiny plait is carefully opened by the long hairpin or skewer, and the head is ravissante. Scented and frizzled in this manner with a well-greased tope or robe, the Arab lady's toilet is complete. Her head is then a little larger than the largest sized English mop, and her perfume is something between the aroma of a perfumer's shop and the monkey-house at the Zoological Gardens. This is considered "very killing," and I have been quite of that opinion when a crowd of women have visited my wife in our tent, with the thermometer at 95 degrees C, and have kindly consented to allow me to remain as one of the party.

It is hardly necessary to add that the operation of hairdressing is not often performed, but that the effect is permanent for about a week, during which time the game becomes so excessively lively that the creatures require stirring up with the long hairpin or skewer whenever too unruly. This appears to be constantly necessary from the vigorous employment of the ruling sceptre during conversation. A levee of Arab women in the tent was therefore a disagreeable invasion, as we dreaded the fugitives; fortunately, they appeared to cling to the followers of Mahomet in preference to Christians.

The plague of lice brought upon the Egyptians by Moses has certainly adhered to the country ever since, if "lice" is the proper translation of the Hebrew word in the Old Testament. It is my own opinion that the insects thus inflicted upon the population were not lice, but ticks. Exod. 8:16: "The dust became lice throughout all Egypt;" again, Exod. 8:17: "Smote dust… it became lice in man and beast." Now the louse that infests the human body and hair has no connection whatever with "dust," and if subject to a few hours' exposure to the dry heat of the burning sand, it would shrivel and die. But the tick is an inhabitant of the dust, a dry horny insect without any apparent moisture in its composition; it lives in hot sand and dust, where it cannot possibly obtain nourishment, until some wretched animal lies down upon the spot, when it becomes covered with these horrible vermin. I have frequently seen dry desert places so infested with ticks that the ground was perfectly alive with them, and it would have been impossible to rest on the earth.

In such spots, the passage in Exodus has frequently occurred to me as bearing reference to these vermin, which are the greatest enemies to man and beast. It is well known that, from the size of a grain of sand in their natural state, they will distend to the size of a hazelnut after having preyed for some days upon the blood of an animal. The Arabs are invariably infested with lice, not only in their hair, but upon their bodies and clothes; even the small charms or spells worn upon the arm in neatly-sewn leathern packets are full of these vermin. Such spells are generally verses copied from the Koran by the Faky, or priest, who receives some small gratuity in exchange. The men wear several such talismans upon the arm above the elbow, but the women wear a large bunch of charms, as a sort of chatelaine, suspended beneath their clothes around the waist.

Although the tope or robe, loosely but gracefully arranged around the body, appears to be the whole of the costume, the women wear beneath this garment a thin blue cotton cloth tightly bound round the loins, which descends to a little above the knee; beneath this, next to the skin, is the last garment, the rahat. The latter is the only clothing of young girls, and may be either perfectly simple or adorned with beads and cowrie shells according to the fancy of the wearer. It is perfectly effective as a dress, and admirably adapted to the climate.

The rahat is a fringe of fine dark brown or reddish twine, fastened to a belt, and worn round the waist. On either side are two long tassels, that are generally ornamented with beads or cowries, and dangle nearly to the ankles, while the rahat itself should descend to a little above the knee, or be rather shorter than a Highland kilt. Nothing can be prettier or more simple than this dress, which, although short, is of such thickly hanging fringe that it perfectly answers the purpose for which it is intended.

Many of the Arab girls are remarkably good-looking, with fine figures until they become mothers. They generally marry at the age of thirteen or fourteen, but frequently at twelve or even earlier. Until married, the rahat is their sole garment. Throughout the Arab tribes of Upper Egypt, chastity is a necessity, as an operation is performed at the early age of from three to five years that thoroughly protects all females and which renders them physically proof against incontinency.

There is but little love-making among the Arabs. The affair of matrimony usually commences by a present to the father of the girl, which, if accepted, is followed by a similar advance to the girl herself, and the arrangement is completed. All the friends of both parties are called together for the wedding; pistols and guns are fired off, if possessed. There is much feasting, and the unfortunate bridegroom undergoes the ordeal of whipping by the relatives of his bride, in order to test his courage. Sometimes this punishment is exceedingly severe, being inflicted with the coorbatch or whip of hippopotamus hide, which is cracked vigorously about his ribs and back. If the happy husband wishes to be considered a man worth having, he must receive the chastisement with an expression of enjoyment; in which case the crowds of women again raise their thrilling cry in admiration. After the rejoicings of the day are over, the bride is led in the evening to the residence of her husband, while a beating of drums and strumming of guitars (rhababas) are kept up for some hours during the night, with the usual discordant singing.

There is no divorce court among the Arabs. They are not sufficiently advanced in civilization to accept a pecuniary fine as the price of a wife's dishonor; but a stroke of the husband's sword or a stab with the knife is generally the ready remedy for infidelity. Although strict Mahometans, the women are never veiled; neither do they adopt the excessive reserve assumed by the Turks and Egyptians. The Arab women are generally idle, and one of the conditions of accepting a suitor is that a female slave is to be provided for the special use of the wife. No Arab woman will engage herself as a domestic servant; thus, so long as their present customs shall remain unchanged, slaves are creatures of necessity. Although the law of Mahomet limits the number of wives for each man to four at one time, the Arab women do not appear to restrict their husbands to this allowance, and the slaves of the establishment occupy the position of concubines.

The Arabs adhere strictly to their ancient customs, independently of the comparatively recent laws established by Mahomet. Thus, concubinage is not considered a breach of morality; neither is it regarded by the legitimate wives with jealousy. They attach great importance to the laws of Moses and to the customs of their forefathers; neither can they understand the reason for a change of habit in any respect where necessity has not suggested the reform. The Arabs are creatures of necessity; their nomadic life is compulsory, as the existence of their flocks and herds depends upon the pasturage. Thus, with the change of seasons they must change their localities, according to the presence of fodder for their cattle. Driven to and fro by the accidents of climate, the Arab has been compelled to become a wanderer; and precisely as the wild beasts of the country are driven from place to place either by the arrival of the fly, the lack of pasturage, or by the want of water, even so must the flocks of the Arab obey the law of necessity, in a country where the burning sun and total absence of rain for nine months of the year convert the green pastures into a sandy desert.

The Arab cannot halt on one spot longer than the pasturage will support his flocks; therefore his necessity is food for his beasts. The object of his life being fodder, he must wander in search of the ever-changing supply. His wants must be few, as the constant changes of encampment necessitate the transport of all his household goods; thus he reduces to a minimum the domestic furniture and utensils. No desires for strange and fresh objects excite his mind to improvement, or alter his original habits; he must limit his impedimenta, not increase them. Thus with a few necessary articles he is contented. Mats for his tent, ropes manufactured with the hair of his goats and camels, pots for carrying fat, water-jars and earthenware pots or gourd-shells for containing milk, leather water-skins for the desert, and sheep-skin bags for his clothes—these are the requirements of the Arabs. Their patterns have never changed, but the water-jar of to-day is of the same form as that carried to the well by the women of thousands of years ago. The conversation of the Arabs is in the exact style of the Old Testament. The name of God is coupled with every trifling incident in life, and they believe in the continual action of divine special interference. Should a famine afflict the country, it is expressed in the stern language of the bible—"The Lord has sent a grievous famine upon the land;" or, "The Lord called for a famine, and it came upon the land." Should their cattle fall sick, it is considered to be an affliction by divine command; or should the flocks prosper and multiply particularly well during one season, the prosperity is attributed to special interference. Nothing can happen in the usual routine of daily life without a direct connection with the hand of God, according to the Arab's belief.

This striking similarity to the descriptions of the Old Testament is exceedingly interesting to a traveller when residing among these curious and original people. With the Bible in one hand, and these unchanged tribes before the eyes, there is a thrilling illustration of the sacred record; the past becomes the present; the veil of three thousand years is raised, and the living picture is a witness to the exactness of the historical description. At the same time there is a light thrown upon many obscure passages in the Old Testament by a knowledge of the present customs and figures of speech of the Arabs, which are precisely those that were practised at the periods described. I do not attempt to enter upon a theological treatise, therefore it is unnecessary to allude specially to these particular points. The sudden and desolating arrival of a flight of locusts, the plague, or any other unforeseen calamity, is attributed to the anger of God, and is believed to be an infliction of punishment upon the people thus visited, precisely as the plagues of Egypt were specially inflicted upon Pharaoh and the Egyptians.

Should the present history of the country be written by an Arab scribe, the style of the description would be purely that of the Old Testament; and the various calamities or the good fortunes that have in the course of nature befallen both the tribes and individuals would be recounted either as special visitations of divine wrath or blessings for good deeds performed. If in a dream a particular course of action is suggested, the Arab believes that God has spoken and directed him. The Arab scribe or historian would describe the event as the "voice of the Lord" ("kallam el Allah"), having spoken unto the person; or, that God appeared to him in a dream and "said," etc. Thus much allowance would be necessary on the part of a European reader for the figurative ideas and expressions of the people. As the Arabs are unchanged, the theological opinions which they now hold are the same as those which prevailed in remote ages, with the simple addition of their belief in Mahomet as the Prophet.