Behind the Veil in Persia and Turkish Arabia Part 11

The river Tigris, on the banks of which Mosul is situated, is a n.o.ble stream. Though inferior in length to its sister the Euphrates, yet it is no mean rival, either in antiquity or historical fame. They share together the distinction of having on their banks the romantic spot reputed to be the Paradise of Adam and Eve. The Garden of Eden is situated, according to the tradition of the country, near the junction of the Euphrates and Tigris. When we pa.s.sed that way on our journey from Busrah to Baghdad, the land was flooded by the spring rains, so we saw nothing of the beauties of Paradise.

The Tigris can also claim, in common with the Euphrates, an interesting connection with some of the ancient kingdoms of the world, extending back to early post-diluvian times. Near by, the a.s.syrian Empire built its towns of splendour and strength. Daniel records visions seen upon its banks, Cyrus is said to have marched his troops along its sh.o.r.es, Alexander overthrew the armies of the Medes and Persians near its basin, while in the plain of Nineveh the dynasty of the Ommiade caliphs was destroyed and supplanted by that of the Aba.s.sides. The origin of its name is unknown, but it is thought that the swiftly-flowing character of the river gave rise to its name. Hence the old Scriptural name Hiddekel, signifying "swift or quick." Owing to its wealth of fertilising power, it is sometimes called by the Arabs "Nahar-as-Salam," the River of Peace. At all times the Tigris is a swift river, but the velocity with which it travels differs according to the season of the year, the swiftest time of all being in the spring, when the snows from all the surrounding mountains melt and rush down to the river, causing it often to overflow its banks, and increasing its impetuosity to a great extent. At this time it is possible to travel on the river from Mosul to Baghdad in forty-eight hours, while in the late summer or autumn it takes at least ten or twelve days. When flowing at its fastest rate, the Tigris is said to be swifter than the Danube. The course of the river is a very winding one, extending for about 1040 miles. Its breadth varies very much. At Mosul it is a little less than 400 feet, at Baghdad about 600, while in one place where another river flows into it, the width amounts to over 1000 feet.

The sources of the Tigris are at an alt.i.tude about 5000 feet above sea-level, but the greater part of its fall is accomplished at its commencement, by the time it reaches Mosul the elevation above sea-level is only 353 feet, the remainder of its course, a distance of about 650 miles, being made by easy descent.

With a very little trouble the river could easily be made navigable as far up as Mosul, the chief hindrance to this being obstructions in the river which could be removed by dynamite or other explosives. A day's journey from Mosul by water there is a large dam stretching right across the river, believed to have been built by Darius with the intent to prevent Alexander from penetrating his dominions by means of the river. When the Tigris is full this is not an insurmountable barrier even as it exists now. During the summer and autumn the water is very shallow, and steamers would find it difficult to reach Mosul, but a little engineering could render the river navigable at all seasons. Once or twice steamers have reached Mosul, thereby causing great excitement amongst the natives. For the last thirty years it has been the talk of Mosul that "steamers are coming," but they have not yet started. We heard a year ago that two steamers had been chartered for plying between Mosul and Baghdad, and were only awaiting a firman from the Sultan, but so far nothing has been seen of them.

Pending the inauguration of steamers, the natives still continue to use the same method of river transport as existed in the days of Abraham and Jonah. This consists of a raft-like construction, and is employed for both pa.s.senger and goods traffic. It is composed of a number of sheep or goat skins inflated and fastened close together, upon which cross-bars of wood are laid and bound firmly in place. The skins are examined daily and when necessary reinflated; great care must be taken to keep them moist, for if they become dry they are liable to burst. The raft is manned by one or two natives, whose only work is to guide the "keleq," as the raft is called, to keep it in the middle of the stream, away from all dangerous rocks and shoals. For this purpose a rough kind of oar is used, made from the branch of a tree, with palm branches at the end forming the blade. The keleq floats down the river with the current, the pa.s.sengers amusing themselves with singing and reciting stories.

When a European travels, a little hut is built for his convenience. A light framework of lath is run up, just large enough to hold a travelling bedstead and chair; this is covered with felt or water-proof sheeting and placed upon the raft. On arrival at Baghdad the whole is sold for about half its original price. The owner of the keleq sells the planks of wood forming the floor of the raft, packs up carefully his skins, and returns by land to Mosul, as the current is too strong to allow of his return the same way as he came. He is then ready to be hired for another journey. In good weather a journey on a raft is a very pleasant mode of travelling. It has many advantages over caravaning by land. There is no need of the early morning or midnight scramble preparatory to the start. The owner simply ties up after sunset, and as soon as dawn appears he quietly slips the rope, and off the raft glides, while the pa.s.senger is still sweetly slumbering, unconscious of any movement.

In summer, however, the river is the happy hunting-ground of flies and mosquitoes, the result being that rest and sleep are impossible either by day or night. In a storm, too, the keleq is not a very secure place of refuge. An English lady travelling from Mosul to Baghdad was once caught in a hurricane and her keleq blown about in such a way that she expected every minute to find herself precipitated into the river, while her little hut and all its contents were saturated through and through with water.

A raft is a good target for the Arabs whose villages lie along the banks of the river. An Englishman once placed his bicycle, which he was taking home, on the top of his hut, thinking to keep it out of harm's way. The Arabs, seeing this extraordinary-looking machine, at once came to the conclusion that it was a Maxim gun or some such deadly weapon. They immediately opened fire, and continued shooting till the raft was out of sight--fortunately with no serious result.

The French Consul at Mosul was also attacked by Arabs when travelling on a keleq. For seven hours they kept up an active fusilade, both parties making good use of their guns.

The merchants of Mosul use these rafts for exporting their goods to Baghdad and other places. After the harvest enormous keleqs may daily be seen leaving Mosul, loaded heavily with wheat and corn. All goods for the south are exported in this way. For these large commercial rafts, about three to four hundred skins are used, while others contain from fifty to two hundred, according to the size of raft and number of pa.s.sengers. A European travelling alone would need about one hundred and fifty to two hundred skins to make a fairly comfortable raft.

Natives often use a single inflated skin for travelling down the river, sometimes even going as far as Baghdad on one. This latter feat a man has been known to accomplish in twenty-four hours. It is by no means as easy as it looks, to balance yourself on a skin; when bathing we have often tried, but found it very difficult. The Arabs use these skins as ferry-boats when the river is unfordable. They take off their garments and tie them round their head as a turban, so that when they reach the opposite side their clothes are quite dry.

In a village near Mosul I have seen women crossing the river in this way, many of them carrying a child on her back in addition to a large bundle of clothes which she has been was.h.i.+ng in the river. The Arabs, both men, women, and children, are quite at home in the river--swimming as easily as ducks, and playing all manner of games in the water; it is quite interesting to watch them from a distance. The women do not take off their long loose garment, but just hold the skirt of it in their teeth if it impedes their swimming. Last summer we were staying for a time at a castle quite near the river, about an hour's ride from Mosul; while there we bathed almost every day, a small wood running to the edge of the water acting as a convenient dressing-place. The owner of the castle gave notice to all the villagers that the wood was "hareem"

each afternoon, so we were always quite private. I engaged the services of an Arab woman to teach me to swim whenever my husband could not be there. She could swim like a fish herself, but had no idea of teaching any one else; however, before our holidays were over I had mastered the art. She would make me put one hand on her shoulder and then call out: "Now, kick"--that was the sum total of her instructions, "kick"! The river is considered very dangerous for bathing unless you know it well. Shortly before we were there last year, an Arab woman had been drowned. She was a good swimmer, and was swimming in deep water, when suddenly she called out that she was drowning, and before any one could go to her rescue she sank, and was quickly carried down the stream by the current; when the body was recovered life was quite extinct. For a few days the women were too frightened to bathe in that place, thinking that death was due to something in the water; but when we arrived a fortnight later they had apparently quite recovered from their fright, and were bathing as usual.

Another day we were watching the men playing in the water, when suddenly a black object appeared in the distance floating down the stream; it looked like the head of a baby. As it approached the place where the men were bathing, one of our servants swam out to see what it was, and found to his horror it was the body of a man. He brought it to the bank, and every one rushed to view the corpse. Then came the question as to who would bury it; no one was willing to do this, although the body was that of an Arab, and all the onlookers were also Arab villagers. We offered backsheesh to any one who would dig the grave, but no one volunteered, and suggested pus.h.i.+ng the body out into the current again to be carried to Baghdad, as the easiest way of settling the matter. Finally a mullah pa.s.sed by, and seeing the body, ordered some men to bury it at once. We were very thankful, as we could not bear to think of the poor body floating down the stream, or being left exposed on the banks of the river.

We watched some men dig a very shallow grave, and the body was laid to rest, the mullah reciting some Moslem prayers ere it was covered with earth and stones.

As one sees such scenes as this taking place, it is not pleasant to think that this same river forms our sole water supply for drinking and all domestic purposes! If we take a walk down the river to the place where the water-carriers fetch the water, we shall have all the more reason thoroughly to enjoy our water! There hundreds of women are to be seen was.h.i.+ng their clothes, men and boys enjoying a swim, horses, mules, and donkeys revelling in the mud; while not at all unlikely a few dead dogs or cats may be seen floating around! All congregate in this favourite spot. This being the case, it is not surprising that often our water resembles mud much more than water when brought to the house. Needless to say, all our drinking-water is filtered and boiled before using. The water is brought from the river in skins on the back of donkeys or mules, at the rate of 3s. 4d. a hundred skins. It seems so absurd to be paying in this way for water when, with a comparatively speaking small outlay, it could easily be conveyed to each house by means of pipes from the river running close by. This has been done by an energetic Vali in Damascus, and the result is enviable.

The Tigris cannot be said to contain a great or varied supply of fish, but there are two or three kinds to be found, which help to vary the housekeeping monotony of everlasting mutton and chicken. A very large fish called "bis" is the best kind, as the meat is tender and mild, while the bones are few; the others seem to be all bones, and are hardly worth eating, besides being absolutely flavourless.

Fis.h.i.+ng is carried on from the bridge by the fish-sellers. A line is generally used, baited with melon or pieces of flesh. Sometimes poison is thrown into the river in order to kill the fish, which then float on the top of the water and are easily caught. In the summer it is very risky buying fish in the bazaar, as it so soon becomes stale; so if I want to be quite sure of having fresh fish, I send a servant down to the bridge to see a fish caught and then bring it home. As a matter of fact, I fancy he does not at all like sitting in the sun waiting, so often beguiles the time by sitting in the coffee-house situated on the banks of the river; and then, having allowed an hour or two to elapse, returns empty-handed, saying: "There are no fish in the river to-day."

Rivers without bridges are a great trial of patience when journeying; it takes such a long time to transport everything, and the crossing generally takes place at the end of a stage when every one is tired, and--shall I confess it?--often cross too. The waiting in the burning sun while the boats are fetched, the weary bargaining, and all the usual trials of patience become exaggerated out of their due proportions when you know that just across the water is the resting-place for the night--so near and yet so far! And as you sit on the wrong side of the river waiting, waiting, it is difficult to feel restful and at peace with all men. I long often to be able to do as the animals do, i.e. swim over. A small charge is made for the transport of each animal, so the muleteer often prefers to swim over himself, taking his animals with him. There is as a rule only one ferry-boat, so that you have to take your turn; and as each pa.s.sage takes about an hour, a great deal of patience is often needed.

The ferry-boat is a large flat-bottomed, antediluvian-looking construction, and you wonder how ever it can bear the weight of all that is put upon it. When a carriage is to be transported the horses are first unharnessed, then the vehicle is lifted bodily on to the boat, with all its contents, the pa.s.sengers and horses finding standing-room as best they can.

When you get to the other side your troubles are not over, for on starting to put up the tent you find one of the poles has been left behind on the other side; so there is nothing to do but to sit still and continue the waiting process. Or perhaps you think a cup of tea would help while away the time, only to find that the charcoal has not yet arrived! So there is only one thing to do, and that is to wait till everything is safely landed; then you can begin to prepare for the long-delayed rest.

CHAPTER IV

THE CHILDREN OF MOSUL

Spoiling process--Despair of the parents--The "G.o.d" of the hareem--Death by burning--Festivities at birth of boy--Cradles and cradle songs--School life--Feast in honour of a boy having read the Koran through--"Only a girl"--Girl life--Girl victims of Naseeb--Marriage.

"The household must weep for forty days on the birth of a girl."

Arabic Proverb.

"Is it all forgot? All schooldays' friends.h.i.+p, Childhood's innocence?"

Shakespeare.

"Where children are not, heaven is not."

A. Swinburne.

The children of Mosul have on the whole a very good time. From their earliest days they are allowed to do pretty much as they like, and only when the process of spoiling is completed, and the child has become a terror to all, do the parents realise that it is far easier to spoil a child than to "unspoil" him, once the deed is done. This method, or rather lack of method, of bringing up the children, is a great cause of trouble and sorrow in after years both to the parents and to the children themselves, but yet they never seem to profit by their experiences, for they still continue to say that it is a great "aib" or shame to deny a child anything he may want. Although this spoiling process is carried on with both boys and girls in the earlier years of their lives, it is brought to perfection in their treatment of the boys.

I remember a pretty little child called Jamila (beautiful); she was so fair and pretty that she was known by many as "the English child." When she was about three years old she became very ill, and the mother brought her to my husband, who prescribed for her, but said that the chief part of the treatment lay in the diet. On no account was solid food to be given for at least three or four days. The mother looked in despair when she heard this, as she said, "Jamila will cry if she cannot have her meat and bread and pillau!" A day or two later I was calling at the house, and saw that Jamila was looking very ill, and asked the mother what the child had been eating. "Oh," she said, "poor little child, I had to give her meat and bread, for she tore her hair and clothes in her anger, on my refusing to give them to her, and so, how could I deny them to her?" And sure enough, while I was there, Jamila began to cry for bread, and on her mother refusing, threw herself on the ground in a paroxysm of anger, beating her head and face with her clenched fist, till she was quite blue and black in the face. The mother ran at once and brought bread and meat, and gave to the child, who immediately recovered her equanimity of mind and temper.

Then again, I have seen a room full of people all in despair over a child of perhaps two or three years old, who refuses to drink his medicine ordered by the doctor. The father begins the performance by solemnly taking the gla.s.s containing the medicine up to the child, and saying to him, "Oh, my beloved, will you take this medicine?" "No,"

says the child, and pushes it away. The father looks round on the audience for signs of wonder and astonishment at the marvellous doings of the child. Then perhaps the uncle has a try, and meets with like success; then the mother, the aunts, and a few friends all beseech the child to take the medicine, saying, "For my sake, for the sake of your father, your mother, &c., take this," but, of course, all are unsuccessful, and they all shake their heads and say, "I told you so, he will not take it," and it being a "khatiya"

(sin) to force a child to do anything against his will, the child, of course, gains the victory in this as in everything else. If you suggest pouring the medicine down the child's throat by force, the parents and friends will put you down as being a monster of cruelty.

If there happens to be only one boy in the hareem, he becomes almost like a little G.o.d to all the women folk. A small friend of mine was in this position, and although a very jolly little boy, was fast becoming unbearable in his actions towards his grandmother, mother, and aunts. He was only about eight years old, but one day he was calling on me with his aunt, whom I loved very much, when, without the smallest provocation, he suddenly took up a stick and gave his aunt two or three hard cuts across her shoulders with it, and then ran laughing out of the room. I did not say anything to the boy, but presently my husband came in to lunch, and I asked him to give the boy a beating, and told him what he had done. So we went to hunt for the boy, and found him hiding behind his grandmother, who besought us not to touch the darling boy. My husband gave the boy a very slight whipping, and told him if ever he did such a thing again, he would give him something to remember! The boy was so astonished at being chastised, that to this day he has been a changed boy, and much more bearable in his home life.

Another instance of the way the boys are spoilt. A woman and her daughter, a little girl of about eight years, were sitting in their verandah one day behind a pile of cotton which had just been "fluffed"

by the man whose work it is to fluff cotton. The son of the woman, a boy of seven, thought it would be great fun to set a light to this cotton, which he promptly did by throwing a lighted match into the midst of it, with the result that his mother and sister were burnt to death. I called at the house some days after, and found the boy who had done this deed quite a hero in the eyes of the women folk, and far from being blamed and punished, on the contrary they were fondling and caressing him more than ever. I told them I thought the boy was so pleased with all the attention he was receiving, that very likely he would do the same thing again if he had the opportunity.

Let me give you a short sketch of a child's life, in order that you may see for yourself something of their everyday life.

As we are talking of Eastern children, we must begin with the boy, as he is so much more important a personage than a mere girl.

A boy's birth is celebrated by great rejoicings and feastings, and if the family is a well-to-do one, at least two sheep will be slain and cooked and given to the poor. Our next-door neighbours were rejoicing over the birth of a boy a short time ago, and they thought it necessary to sacrifice three sheep, and for two days the poor were coming with their little dishes and pots to carry away portions of the meat. I went to see this ceremony, and it was very interesting. Apparently no questions were asked, the only recommendations necessary being poverty and need. Also hundreds of loaves of bread were given away at this time. If we go to the hareem to admire and pay our homage to the little king, we must be careful not to praise him too much, or, if we do, we must qualify our praise by saying "Mash'allah," which will counteract any evil influence. We shall find the baby boy swathed up tightly in his swaddling clothes, his eyebrows and eyelids pencilled with native cosmetics, and very likely a beauty spot on his forehead; his little head will be covered with a little silk cap, over which a handkerchief will be wrapped, and on the cap will be seen some coins and blue beads, to avert the dreaded evil eye. We shall find him very probably strapped tightly into a cradle made of brightly-painted wood; the baby is laid on the top of the little mattress, which is level with the sides of the cradle, and then strapped down. As he grows out of his first cradle he will be given another and larger one, and much more comfortable, in which he need not be strapped, as the sides are high enough to prevent his falling out; a cord is attached to the cradle, so that his mother can swing him gently while she sits and spins or does anything she has to do. It is very quaint to listen to their monotonous chant as they rock the cradle, and very often they sing to the swing of the cradle, "Allah ho, Allah hi, Allah ho, Allah hi,"

"He is G.o.d, He is living, He is G.o.d, He is living."

The first time of shaving a boy's head is looked upon as a very important day, and the barber must be careful to leave a little tuft of hair on the top of the head, by which he can be pulled up into heaven, otherwise he might get left behind.

When the boy is about five, he will probably be sent to school. He is then dressed as a miniature man, in white knickerbockers, s.h.i.+rt, coloured vest, and silk or cloth "zeboon," a loose garment reaching to the ankles; on his head, of course, will be the inevitable red fez, adorned with charms to bring him good luck and keep off evil. Arrived at the school, our little friend will seat himself on the ground, and his education will begin by learning the A b t (alef, bey, tey), the A, B, C, of the Arabic language. After he has mastered the alphabet, and can write a few words, then the Koran will be started, and the boy will be kept hard at this, each day learning a short portion till a chapter is known perfectly by heart. All the boys in the school may be reciting different portions of the Koran at the same time, and in a sing-song tone, so that, as you pa.s.s up and down the streets, it is easy to recognise these seats of learning for the young. I have often peeped into some of these schools, and watched the boys, all seated on the ground, swaying themselves backwards and forwards, repeating the Koran in a loud, monotonous voice. When a boy has been through the Koran once, a great feast is made in his honour. He is decked out in grand new garments, generally of silk and embroidery, and men dancers are engaged for a day or more, according to the means of the parents.

The son of a friend of mine in Mosul had just completed this part of his education, and his mother sent word to know if the dancers might come and dance before us in our compound. We thought this might be rather trying, as they would probably have stayed all day, so I sent a message thanking her for the honour, but saying I would prefer to come to her house to see the "tamash" (sight), as I only had a limited time to give to it. So at the time appointed I went, accompanied by a woman servant and a man, as I thought there would probably be a great commotion. On arriving at the door of the house, it seemed hopeless even to think of getting in, as the courtyard was full of men, dancing, shouting, yelling, whirling and slas.h.i.+ng naked swords and daggers. The court was a very small one, and my first thought was to turn and fly, but the hostess was a very dear friend of mine, and I did not like to disappoint her, so I sent the man-servant in front to open a pa.s.sage in the crowd and followed hard after him, and felt very thankful when we reached a room safely. The women were gathered there looking out of the windows at the fun. But this did not seem to please the dancers, for they called repeatedly for the "khatoun" (lady) to come and watch them, and some even followed me into the room, thereby throwing the women into a state of panic and fright. The men were so wildly excited that they hardly knew what they were doing. Stripped to the waist, they flourished their swords and yelled, then jumped high into the air, then crouched on the ground and again leapt into the air, all the time pointing the daggers or swords either at their own hearts or some one else's. To add to the general excitement, other men were beating drums and playing on a weird kind of stringed instrument. After receiving their "backsheesh"

they departed, for which I was not sorry. The boy in whose honour all this is taking place is very happy and delighted, and thinks now he is a man, and so, as he is leaving his childhood behind him, we too will leave him and pa.s.s on to the much less important subject (from an Eastern standpoint) of the childhood of a girl.

"Only a girl"--"Only a girl." These are the words which generally follow the announcement of the birth of a girl. Poor little mite, her entrance into the world is not a cause of great joy or rejoicing, and from her earliest days, I think, this lies as a shadow upon her; for to my mind there is a sadness and pathos about the little girls quite different to the masterful looks and ways of the boys, the lords of creation. As it is a part of the Moslem's creed to bow in submission to the will of G.o.d, so the parents now, as always, say, "It is G.o.d's will" ("Al Allah"), and bow their heads in submission to this new yoke put upon them. Of course there are exceptions, and some love their little daughters very much, but taken as a rule, girls are not welcome--certainly not more than one. If the parents of the girl baby are well-to-do, perhaps they may sacrifice one sheep, but the feastings and almsgiving are done in a much quieter way and with as little ostentation as possible; and if you visit the mother it is not necessary to say very much about the new arrival as it is "only a girl," and it is not well to make the poor mother feel too sad.

So the little girl starts her life, with not too much love and attention. If she happens to be well and strong she will thrive apace in spite of all, but if she is at all inclined to be weak or delicate, the chances are that she will be neglected until it is too late for human aid, and then perhaps, as a conscience salve, she will be taken to the doctor by the mother or some other relative. How many of these little victims have been brought when too late to my husband I should not like to say. Directly the doctor sees a child suffering from some terribly neglected disease he at once says, "A girl, of course! If the child had been a boy you would have brought him long ago." And so, alas, it is true of many cases. It is a convenient way of getting rid of some of a too numerous family of girls, and then the mothers and relations will piously clasp their hands and say, "It is the will of G.o.d." The will of G.o.d, indeed! This so-called submission to the will of G.o.d, or "kismet" or "naseeb," as the Turk and Arab call it, is often responsible for a great deal of neglect by mothers of their little girls. For instance, there was such a nice-looking young widow who used to come and see me. She had two children, both girls, the elder about five years of age, and the younger nearly three. This younger child was a perfectly beautiful child--just like a lovely wax doll; indeed, so much did she resemble a doll that she was often called "l'abbi," which means a doll. Her sweet little face had a complexion which any English mother might have been proud of, and her large brown eyes were full of life and fun, while her dear little golden curls falling over her forehead and forming a halo round her head gave her an appearance of a little cherub. I found out very soon that this child had the beginnings of a terrible disease in her, which, if attended to at once, might be cured, but which neglected would mean certain and sure death. I spoke to the mother about it, and implored her to bring the child to the hospital for treatment; but no, she would not listen; she simply shrugged her shoulders and said, "Naseeb, al Allah. If the child is to die, she will die; if it is written she is to live, she will live," and nothing I could say would induce her either to bring the child or to let us have her to take care of; and I heard afterwards from a neighbour that the mother wanted the little girlie to die, so that she might be free to marry again, as no man would take a wife who already was burdened with two girls. Instances of this kind might be multiplied by the hundred, showing how girl life is neglected, under the blasphemous idea that it is "naseeb."