The Arabs Generally 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 Arabs
and their herds must follow the example of the wild beasts, and
live as wild and wandering a life. In the absence of a fixed
home, without a city, or even a village that is permanent, there
can be no change of custom. There is no stimulus to competition
in the style of architecture that is to endure only for a few
months; no municipal laws suggest deficiencies that originate
improvements. The Arab cannot halt in 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 that was 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 during one
season, the prosperity is attributed to special interference.
Nothing can happen in the usual routine of daily life without a
direct connexion 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 the experience 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," &c. 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.
There is a fascination in the unchangeable features of the Nile
regions. There are the vast Pyramids that have defied time; the
river upon which Moses was cradled in infancy; the same sandy
deserts through which he led his people; and the watering-places
where their flocks were led to drink.
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