The principal ladies led us into the private compartment, divided by colored screens from the rest of the tent. It was furnished with more than usual luxury. The cushions were of the choicest silk, and the carpets (in the manufacture of which the Milli excel) of the best fabric. Sweetmeats and coffee had been prepared for us, and the women did not object to partake of them at the same time. Mousa Agha’s mother described the various marriage ceremonies of the tribe. Our account of similar matters in Europe excited great amusement amongst the ladies. The Milli girls are highly prized by the Kurds. Twenty purses, nearly 100l., we were boastingly told, had been given for one of unusual attractions. The chief pointed out one of his own wives who had cost him that sum. Other members of the same establishment had deserved a less extravagant investiture of money. The prettiest girls were called before us, and the old lady appraised each, amidst the loud laughter of their companions, who no doubt rejoiced to see their friends valued at their true worth. They were all tatooed on the arms, and on other parts of the body, but less so than the Bedouin ladies. The Kurdish ladies do not, like the Mussulman women of the town, conceal their features with a veil; nor do they object to mingle, or even eat, with the men. During my stay at Umjerjeh I invited the harem of the Chichi chief, and their friends, to a feast in my tent—an invitation they accepted with every sign of satisfaction.
The Milli were formerly one of the wealthiest Kurdish tribes; but they were wantonly plundered, and almost reduced to want, by the Turkish troops three years ago. Although the Porte openly condemned the outrage, and had promised compensation, no step whatever had been taken to restore the stolen property, the greater part of which had passed into the government treasury.
Mijwell, during our visit, had been seated in a corner, his eyes wandering from the tent and its furniture to the horses and mares picketed without, and to the flocks pasturing around. He cast, every now and then, significant glances towards me, which said plainly enough, “All this ought to belong to the Bedouins. These people and their property were made for ghazous.” As we rode away I accused him of evil intentions. “Billah, ya Bej!” said he, “there is, indeed, enough to make a man’s heart grow white with envy; but I have now eaten his bread under your shadow, and should even his stick, wherewith he drives his camel, fall into my hand, I would send it to him.” He entertained me, as we returned home, with the domestic affairs of his family. Rathaiyah had offered herself in marriage to Suttum, and not he to her; a common proceeding, it would appear, among the Bedouins. Mijwell rather looked upon his brother with pity, as a henpecked husband. He himself, although already married to one wife, and betrothed to Maizi, whom he would soon be able to claim, was projecting a third marriage. His heart had been stolen by an unseen damsel, whose beauties and virtues had been the theme of some wandering Arab rhymers, and she was of the Fedhan Aneyza, the mortal enemies of the Shammar. Her father was the sheikh of the tribe, and his tents were on the other side of the Euphrates. The difficulties and dangers of the courtship served only to excite still more the ardent mind of the Bedouin. His romantic imagination had pictured a perfection of loveliness; his whole thoughts were now occupied in devising the means of possessing this treasure.[133] He had already apprised the girl of his love by a trusty messenger, one of her own tribe, living with the Shammar, and she had, at last, promised him her hand, if he could claim her in her own tent. Mijwell had now planned a scheme which he was eager to put into execution. Waiting until the Fedhan were so encamped that he could approach them without being previously seen, he would mount his deloul, and leading his best mare, ride to the tent of the girl’s father. Meat would, of course, be laid before him, and having eaten he would be the guest, and under the protection of the Sheikh. On the following morning he would present his mare, describing her race and qualities, to his host, and ask his daughter; offering, at the same time, to add any other gift that might be thought worthy of her. The father, who would probably not be ignorant of what had passed between the lovers, would at once consent to the union, and give back the mare to his future son-in-law. The marriage would shortly afterwards be solemnised, and an alliance would thus be formed between the two tribes. Such was Mijwell’s plan, and it was one not unfrequently adopted by Bedouins under similar circumstances.
The laws of Dakheel, another very remarkable branch of Bedouin legislation, in force amongst the Shammar, are nearly the same as those of the Aneyza and Hedjaz Arabs, of which Burckhardt has given so full and interesting an account. I have little, therefore, to add upon the subject, but its importance demands a few words. No customs are more religiously respected by the true Arab than those regulating the mutual relations of the protected and protector. A violation of Dakheel (as this law is called) would be considered a disgrace not only upon the individual but upon his family, and even upon his tribe, which never could be wiped out. No greater insult can be offered to a man, or to his clan, than to say that he has broken the Dakheel. A disregard of this sacred obligation is the first symptom of degeneracy in an Arab tribe; and when once it exists, the treachery and vices of the Turk rapidly succeed to the honesty and fidelity of the true Arab character. The relations between the Dakheel and the Dakhal (or the protector and protected) arise from a variety of circumstances, the principal of which are, eating a man’s salt and bread, and claiming his protection by doing certain acts, or repeating a certain formula of words. Amongst the Shammar, if a man can seize the end of a string or thread, the other end of which is held by his enemy, he immediately becomes his Dakheel. If he touch the canvas of a tent, or can even throw his mace towards it, he is the Dakheel of its owner. If he can spit upon a man, or touch any article belonging to him with his teeth, he is Dakhal, unless of course, in case of theft, it be the person who caught him. A woman can protect any number of persons, or even of tents.[134] If a horseman ride into a tent, he and his horse are Dakhal. A stranger who has eaten with a Shammar, can give Dakheel to his enemy; for instance, I could protect an Aneyza, though there is blood between his tribe and the Shammar. According to Mijwell, any person, by previously calling out “Nuffo” (I renounce), may reject an application for Dakheel.
An Arab who has given his protection to another, whether formally, or by an act which confers the privilege of Dakheel, is bound to protect his Dakhal under all circumstances, even to the risk of his own property and life. I could relate many instances of the greatest sacrifices having been made by individuals, and even of whole tribes having been involved in war with powerful enemies by whom they have been almost utterly destroyed, in defence of this most sacred obligation. Even the Turkish rulers respect a law to which they may one day owe their safety, and more than one haughty Pasha of Baghdad has found refuge and protection in the tent of a poor Arab Sheikh, whom, during the days of his prosperity, he had subjected to every injury and wrong, and yet who would then defy the government itself, and risk his very life, rather than surrender his guest. The essence of Arab virtue is a respect for the laws of hospitality, of which the Dakheel in all its various forms is but a part.
Amongst the Bedouins who watched our camels was one Saoud, a poet of renown amongst the tribes. With the exception of a few ballads that he had formerly composed in honor of Sofuk, and other celebrated Shammar Sheikhs, he chiefly recited extemporary stanzas on passing events, or on persons who were present. He would sit in my tent of an evening, and sing his verses in a wild, though plaintive, strain, to the great delight of the assembled guests, and particularly of Mijwell, who, like a true Bedouin, was easily affected by poetry, especially with such as might touch his own passion for the unknown lady. When the bard improvised an amatory ditty, the young chief’s excitement was almost beyond control. The other Bedouins were scarcely less moved by these rude measures, which have the same kind of effect on the wild tribes of the Persian mountains. Such verses, chanted by their self-taught poets, or by the girls of their encampment, will drive warriors to the combat, fearless of death, or prove an ample reward on their return from the dangers of the ghazou or the fight. The excitement they produce exceeds that of the grape. He who would understand the influence of the Homeric ballads in the heroic ages, should witness the effect which similar compositions have upon the wild nomades of the East. The art of improvising seems innate in the Bedouin. Although his metre and mode of recitation are rude to European ears, his rich and sonorous language lends itself to this species of poetry, whilst his exuberant imagination furnishes him with endless beautiful and appropriate allegories. The wars between the tribes, the ghazou, and their struggles with the Turks, are inexhaustible themes for verse, and in an Arab tent there is little else to afford excitement or amusement. The Bedouins have no books; even a Koran is seldom seen amongst them: it is equally rare to find a wandering Arab who can read. They have no written literature, and their traditional history consists of a little more than the tales of a few storytellers who wander from encampment to encampment, and earn their bread by chanting verses to the monotonous tones of a one-stringed fiddle made of a gourd covered with sheep-skin.
The day of our departure now drew nigh, and Suleiman Agha, to do us honor, invited us to a general review of the irregular troops under his command. The horsemen of the Milli and Chichi Kurds, and of the Arab tribes who encamped with them, joined the Turkish cavalry, and added to the interest and beauty of the display. The Hyta-Bashis were, as usual, resplendent in silk and gold. There were some high-bred horses in the field; but the men, on the whole, were badly mounted, and the irregular cavalry is daily degenerating throughout the empire. The Turkish Government have unwisely neglected a branch of their national armies to which they owed most of their great victories, and at one time their superiority over all their neighbours. The abolition of the Spahiliks, and other military tenures, has, of course, contributed much to this result, and has led to the deterioration of that excellent breed of horses which once distinguished the Ottoman light cavalry. No effort is now made by the government to keep up the race, and the scanty pay of the irregular troops is not sufficient to enable them to obtain even second-rate animals. Everything has been sacrificed to the regular army, undoubtedly an essential element of national defence; but in a future war the Turks will probably find reason to regret that they have altogether sacrificed it to the ancient irregular horse.
The Kurds, although encumbered by their long flowing garments and huge turbans, are not bad horsemen. Mijwell, however, as he scanned the motley crowd with his eagle eye, included them all in one expression of ineffable contempt.