actual life in turkey

7/27/2019 Actual Life in Turkey

1/112

H Q1707C351914MAIN

IC-NRLF

El SM3

gag


2/112


3/112


4/112


5/112

Actual LifeIN THE

Turkish Harem(Illustrated)

BYVAHAN) CARDASHIANv-.jg...

Author ofThe Ottoman Empire of the XXth Century," etc.Imperial Ottoman Adj. High Commissioner tothe Panama-Pacific International Exposition.

Third Edition


6/112

Copyright, 1914By VAHAN CARDASHIAN


7/112

HQI707CL35CONTENTS.CHAPTER I.

PAGE.THE WOMAN UNDER THE VEIL ANDHER OVERLORD 5

CHAPTER II.THE HAREM AND ITS EVOLUTION 18

CHAPTER III.THE KORAN ON MARRIAGE 23

CHAPTER IV.MARRIAGE AND AFTER 36

CHAPTER V.THE TURKISH WOMAN OF TO-DAY ANDOF TOMORROW 67

CHAPTER VI.THE SHEIK-UL-ISLAM ON MARRIAGE,

DIVORCE AND POLYGAMY 74CHAPTER VII.

Two TURKISH SUFFRAGETTES ON90


8/112


9/112

CHAPTER I.THE WOMAN UNDER THE VEIL AND HER

OVERLORD.This is the story of the woman of locks andbars HAREM. Stripped of its trammels and

tassels of sentimental and mawkish fairy talesand dramatic Arabian Night stories, theHarem is plainly one of the fundamental prin-ciples of Mohammedanism, which permits aman to marry as many as four women at atime, under certain restrictive conditions; tokeep them indoors, behind locks and bars, orunder veil and shawl when out of doors, awayfrom the gaze of men other than their hus-bands or immediate members of the family,and to divorce them, according to the Koraniclaws, until a man shall have married as manyas seven women all told. He may also haveother women in his household or elsewhere,without marrying them, provided that he hasfulfilled his obligations to those whom he hasmarried.

It requires no stretch of the imagination tosee that, in a society where one man is worth


10/112

6 ACTUAL LIFE INfour vvoiiien or more, inevitably the moral toneof that society is low and an impassable gapseparates the male sex from the female. Evenrecognizing the fact that this legalized polyg-amy is not practiced by the Moslem of Tur-key to its extreme limit, one cannot lose sightof the mischievous influences of the principleitself, as seen in the unnatural organization ofthe Turkish home, where the wife is just theshadow of the overlord. It may be justlyasserted that the institution of polygamy,founded on the idea of the superiority of theman over the woman, is one of the two funda-mental causes that brought about the gradualdecline of the Turkish State. In addition tothe cankerous infection that it injected intothe moral fibre of the Turk, which debasedhis character and made him an outcast andderelict in Christian society, its essential ap-pendage of Harem life, that is, the seclusionof the woman, made family life and family re-union among the Turks themselves imprac-ticable and social intercourse and intermar-riage with the native Christian nationalitiesimpossible. This latter barrier deprived thecountry of the social and intellectual leader-ship of the governing element the Turk


11/112

THE TURKISH HAREM 7and forced each subject nationality into a sep-arate and independent sphere of activity andlife and thus made fusion and consolidationimpossible.The Turk constitutes about thirty percentum of the population of Turkey, or alittle more than six millions, out of anestimated population of twenty millions.About one million Turks are to be found inEuropean Turkey and not more than an equalnumber on the Asiatic side of the Bosphorusand the shores of the Aegean. In these re-gions, which are the only sections of Turkeythat have come in close contact with Occidentalcivilization, the Turk is in the minority andthe Greek, Armenian, Jew and European con-stitute the majority.

Here, the women of the last named na-tionalities dress and go about, or at least havethe privilege to do so, in the same manner asthe women of America and Europe. It ishere that on the streets and on the avenues,one is forcibly impressed with the monstrosityof the veil and shawl, which usually hides theface and envelops the figure of the Moslemwoman. The most tragic, however, and cer-tainly the most painful yoke to which she must


12/112

8 ACTUAL LIFE INsubmit and does submit is the iron rule thatshe must not speak to men other than her hus-band and the immediate members of the fam-ily.The woman under the veil has all of themoral attributes and physical charms of thenon-Moslem woman, who walks yonder, freefrom any badge of servitude and inferiority.Her heart vibrates with the emotions, the long-ings and the passions of her non-Moslem sis-ter, but she has not the freedom to expressand assert herself. Yet, she is freeing herselfslowly but surely from the disabilities of thelast thirteen hundred years. This gradualprocess of emancipation set in positively withthe advent to power of the younger Turkishelement in 1908. She enthusiastically em-braced this golden opportunity for compara-tive freedom and addressed herself to the taskof emulating her Western sister in mannersand style, so far as the man party permits her.She emerged quietly from the narrow confinesof walls and shutters and demonstrated an in-tense spirit for progress and a resolute deter-mination to develop individuality. This mostserious and delicate campaign of evolution sheis conducting with signal tact, with an admir-


13/112

THE TURKISH HAREM gable and modest regard to the feelings andopinions of the man, who is yet reluctant tofree her unconditionally and to trust her tothe fortunes of a civilization based on equalityand liberty.

HER APPEARANCE AND MANNERS.Walk about the Grand Rue de Pera at Con-

stantinople. She will instantly command yourattention. The woman under the veil enrap-tures, draws, captivates, because she just sug-gests and is quite inaccessible. You admirethe supple, seductive form fluctuating underthe silken shawl; you admire the bright lumi-nous eyes, blue, sea-blue and dark eyes, ofwhich you can see hundreds every day. Youadmire the imperious, majestic walk, thesprightly steps, the well shaped, dignifiedhead. The woman under the veil (I am speak-ing of the higher class) is dressed in the latestParisian fashion. You cannot miss seeing it.You see her hair dressed in conformity withthe last word in the art. You see her high-heeled shoes, white gloves and hobble skirt.Before the shop windows, in the shops, shehurls back her veil. On the boat and in the


14/112

io ACTUAL LIFE INtunnel, she is seated on one side with her facefree from the veil and nonchalantly smokesher cigarette. You cannot help seeing it.Away from the hustle and bustle of the con-glomerate streets of Constantinople, in thesection known as "Yogurtjular," on the greenbanks of the Sea of Marmora, you will seeTurkish women in groups of two, three, fouror more, seated in chairs or on the grass. Themajority of them are neatly dressed, withcream-colored opera cloaks on and silkhandkerchiefs partly covering their hair.Here, the veil is discarded. They all carrysilk umbrellas, richly embroidered in colors tomatch their attire. Here, one has an excellentopportunity to observe and study the featuresof the Turkish woman. She does not displaythe vivacity of the American woman and hermanners betray evidences of being puzzled atthis extraordinary departure from the oldrule, a startling change that is only six yearsold. She does not seem to be at home withthe new custom, which many of them practisecautiously and timidly only on Wednesday andFriday afternoons. Hundreds of men passby and gaze in great wonderment at the seem-ingly unresponsive faces of their womenfolk.


15/112

THE TURKISH HAREM 11SHE IS A SKILLFUL FLIRT.

In the heyday of his power, one day, Abd-Ul-Hamid II summoned to his Imperial pres-ence X Effendi, a cousin and an heir to thethrone of Turkey, and commanded him to gohome and divorce his wife. The panic-stricken prince salaamed and reverently re-treated. He hurried home, where, for manyhours he threatened himself with suicide orsome such dire disaster and wept himself intophysical exhaustion, for he loved and idolizedhis wife, his only wife, deeply and truly. Thenhe regained courage and told his wife that hedivorced her then and there. No reason wasgiven, because he did not know of any. "Allright, Sir," she said, put on her veil, concealedher face from the gaze of her former husband,packed her trunk and left the princely palacefor an unknown part of Constantinople.

It appears that the romantic and energeticwife of the royal prince was detected by spieswhile throwing a letter out of her bedroomwindow to an admirer, who was a personageno less than Prince Y, a cousin of the Khediveof Egypt, who recently held an important port-folio in the Turkish Cabinet.


16/112

12 ACTUAL LIFE INDuring my recent trip to Constantinople, I

actually saw the following incident:I was returning on a crowded boat from a

visit to "Yogurtjular" where I had gone tosee the fashionable Turkish women promenad-ing on the banks of Marmora on a Wednesdayafternoon. A well groomed Turkish youngman, who was seated inside of the boat, ven-tured to solicit conversation with a Turkishgirl on the other side of the window. Thegirl did not seem to be over twenty. She wasvery neatly dressed and carried neither shawlnor veil. She was chaperoned by her mother.Another Turkish young man, who was seatedopposite the first, resented the advances of thebrave one and deemed his act an insult to Mos-lem Womanhood. An altercation followed.A dozen or more men gathered at this attrac-tive point, who seemed to be more interestedin the young lady, who was laughing heartily,than in the boyish scrap. An elderly man,with judicial demeanor, approached, asked forthe facts in the case and put these questionsto the young lady and her admirer : "Do youwant this young man to speak to you?" "Yes,"she responded and burst into a hilarious laugh-ter. "Do you want this young lady to speak


17/112

THE TURKISH HAREM 13to you?" he now addressed the young man.The young man with violent gestures and evi-dent embarrassment was trying to explain thesituation. But the man with judicial demeanorwas not interested in any explanation. "Ifthis young woman wants to speak to this youngman, and he to her, it is their own business,"he thus rendered his decision. But it laterdeveloped that the young lady with curls wasthe sister of the bewildered young man. Asthey landed, mother, daughter and son entereda carriage and drove away in happy laughter.

IS SHE JEALOUS? NATURALLY.Our summer home at Cesarea, Asia Minor,

is situated on a hill and is separated from thecottage of our Turkish neighbor by a gulleyabout 300 feet in width. My impressions ofthe conditions that obtained in the Turkishfamily, a few hundred feet from our house,must have been very strong on my youthfulmind, for then I was a boy yet under fifteenyears and until last year, I felt a strong curi-osity to know the nature of those conditions.

All I remembered was, that Dervish Agha,a robust looking Turk of about forty years,


18/112

14 ACTUAL LIFE INhad two wives, the elder was 50 years and theother yet in her twenties; that there occurredperiodic uproarious quarrels among the threeand that my mother was called upon to makepeace in the strife-ridden family. So, afterfifteen years of separation from my mother,I met her last year at Constantinople andasked her to tell me about her experiences withour Turkish neighbors. Mother thought thatit was rather amusing on my part to makeinquiries about queer and freakish people, in-stead of seeking information about the goodold Bishop or other equally interesting peopleand subjects. But the story of the two womenwith one husband was to me of more unusualand compelling interest. With evident reluc-tance, she gave me the following reminiscentversion on the subject:

"Dervish Agha married his first wife, whowas his senior by about ten years, and eightyears after his first venture, he married AnsheHanum, his second wife, who was an alluringcoquette. Dervish Agha had a genuine feel-ing of attachment for his first wife, but hewas rather inclined in favor of his second wife,particularly in the division of his time and at-tention. This partiality excited bitter dis-


19/112

THE TURKISH HAREM 15putes between the two women and the youngerone, depending upon the influence she pre-sumed to have on her husband, was tactlessand haughty and resorted to the use of un-measured language against her rival. DervishAgha was between the devil and the deep seaand he threatened to divorce Anshe Hanum,which he could do by telling her so; where-upon, she exercised the privilege of her sexand made the noisiest outcry that her vocalchords would permit. The first wife madeclaim to an equal and just treatment in thehands of their common husband, or at leastdemanded opportunity to compete, but theyounger one could not be satisfied with anyconcession less than an absolute monopoly."

It was during these critical periods thatmother was called upon as a peacemaker andshe seemed to have been successful, for, I wasinformed, the first wife of Dervish Agha dieda few years thereafter and he divorced AnsheHanum. He has now a third wife and is astanch advocate of monogamy.


20/112

16 ACTUAL LIFE INTHE MENTALITY OF THE OVERLORD.

The Sheik-Ul-Islam is the supreme primateof the Mohammedans in Turkey and the high-est interpreter of the Mohammedan law in theIslamic world. During my conversation withHis Highness on the different phases of Mo-hammedan society, he observed that in Europeand America polygamy is practiced in defianceof the law, whereas the Mohammedans maypractice polygamy in accordance with theKoranic law and, therefore, they are more hon-est than the non-Moslems. Besides, he said,the fact that Mohammedanism permits polyg-amy and that many non-Moslems practice itproves conclusively that it is a physiologicalnecessity. I replied that his sweeping asser-tion was based upon exaggerated reports.True, there may be here and there some menwho override the convention set up by theChristian Church, but because a few men in-dulge in gambling, in drunkenness or incrookedness, we would not be excused or jus-tified in sanctioning, or much less in legalizingthese vices arid evils. His Highness replied:"But the vices you are referring to invadeupon the right of society, whereas a man mar-


21/112

THE TURKISH HAREM 17ries more than one woman with the consentof that woman, in which there is no act oftyranny or invasion of right." I did not presshome my argument, for I was there to havehis views on the subject. But it is self-evidentthat the reason why a woman gives her con-sent to such a marriage is because she has noalternative, any more than a subject who ap-parently submits with contentment to the op-pressive rule of a tyrant sovereign, as thepeople of Turkey submitted to the bloodyreign of Abd-Ul-Hamid.The views of the Sheik-Ul-Islam on womanand Harem, which I set forth more fully else-where in this book, reflect the opinion of themajority of the Mohammedan men.

Despite the views held by the Sheik-Ul-Islamand his adherents in support of an indefensibleinstitution, it may be safely asserted that, dur-ing the next decade, the status of the Moham-medan woman, at least in Turkey, will beplaced on a more logical and honorable founda-tion. And this beginning of the hour of re-form and re-adjustment in the Turkish socialbody will mark the beginning of a new andwholesome life in the history of the Turkishrace.


22/112

i8 ACTUAL LIFE IN

CHAPTER II.THE HAREM AND ITS EVOLUTION.MEANING OF THE TERM "HAREM."The literal meaning of the Arabic term"Harem" is exclusiveness, seclusion or privacy.

In its restricted use, it embodies the dual mean-ing of the woman or women of the householdand their exclusive apartment. In the wideracceptance of the term, we understand by"Harem" an established social system, deriv-ing its sanction from a body of laws and rules,whose depository is Mohammedanism. There-fore, for a comprehensive understanding of thesignificance and scope of the Turkish Harem,it is necessary for us to review the origin ofthe religion of Mohammed.

SOCIETY AND RELIGION IN ARABIA IN THE7TH CENTURY.

Mohammedanism is the reflection and em-bodiment of the feelings and sentiments, theintelligence and inclinations of Mohammed,


23/112

THE TURKISH HAREM 19formulated skillfully and adapted tactfully, tothe demands and needs of the political and so-cial conditions and influences, which existed inArabia in the 7th century. At that time,Arabia was the battle-ground of scores of mi-gratory and predatory tribes wandering aim-lessly to and fro, continually preying upon oneanother. It had no compact political system.The bulk of the people were rude and illiterate.Fetichism was the dominant religion of thesenomads. They had a multitude of gods,graded according to their power, each sym-bolical of a certain event. They had no rec-ognized system of home life. Perhaps one-half of the people of Arabia were of unknownparentage. The man was a brute ignorant,coarse, despotic; the woman was the slave ofa cruel system. She was regarded simply asan instrument for the pleasure and conve-nience of man, and did not represent any highervalue than an ordinary chattel. Upon thedeath of a man, his widow descended to hissons, by the same woman or another, and oneof them would or could marry her. The pro-portion of women to men was so great thatmen often buried their female children alive,without scruple and with no interference from


24/112

20 ACTUAL LIFE INoutside authority. This was a common cus-tom. There was no limit upon the number ofwives a man might possess except his abilityto support them for the time being, and hecould dismiss one or all at pleasure, withoutany regard as to their future comfort. Mendid not know their mothers, brothers couldnot recognize their sisters. Incestuous mar-riages were unavoidable and common. Tosummarize: there were no civil, social, relig-ious or educational institutions in Arabia, inour meaning of the terms. Unrestrainedpolygamy, slavery, polytheism, drunkenness,gambling, plunder, murder, with their attend-ant evils, indicate the level of life in the coun-try. These evils Mohammed undertook toimprove and remove, and his religion is a posi-tive advance upon the conditions which at thetime prevailed in these regions. Therefore,to judge the merits and demerits of Moham-medanism by our 2Oth century standards ofcivilization, is not only uncharitable and un-reasonable, but unscientific as well.


25/112

THE TURKISH HAREM 21MOHAMMED'S MISSION.

Without concerning ourselves here with thepersonality and career of the man Mohammed

the camel driver of the 7th century, whocommands to-day the allegiance of upwards oftwo hundred millions of adherents we mustbear in mind the conditions and influences Ihave described, to discover the reasons andmotives for the laws and rules he inaugu-rated. Polytheism and drunkenness he sup-planted by Monotheism and abstinence; thedestruction of female children, the incestuousmarriages he prohibited forcibly and strenu-ously. Upon the woman of the "chattel grade"he placed a "Soul Value," vested her with well-defined rights and prerogatives of the wisestand gentlest nature.

REASONS FOR POLYGAMY.Instead of joining in the condemnation of

the average writer, I can assign two materialreasons for his concession of polygamy. First :the Arab was sensual, uncivilized and accus-tomed, as we have seen, to an unrestrictedplurality of wives. To attempt to abolishthat deeply seated system, without taking intoconsideration the feelings and sentiments of


26/112

22 ACTUAL LIFE INthe masses, would lead Mohammed unto utterfailure. They were even disgruntled with hisrestriction which allowed only four wives at atime, so that as a matter of expediency, hewas forced to supplement the limitation by theadditional provision, that they could have fe-male slaves, who also were to enjoy certainrights. The second and not less substantialreason was that there was such a large num-ber of women in excess of men, that some kindof arrangement had to be devised for theirmaintenance. To turn the unmarried thou-sands loose into the wilds would only serve toaggravate the existing moral depravity. Un-der his regulation, they were housed and sup-ported honorably.

REASONS FOR "HAREM SYSTEM."Now, as to the reason for the "Harem Sys-

tem." One reason for Mohammed's provisionfor the seclusion of the woman, that is the"Harem System," is to be found in the sensualjealousy characteristic of the ignorant classesgenerally. But specifically it was devised asa guard against the indiscriminate associationof ignorant and poverty-stricken men andwomen.


27/112

THE TURKISH HAREM 23

CHAPTER III.THE KORAN ON MARRIAGE.

KORAN MOHAMMEDAN BIBLE, CODE OFETHICS AND LAW.

The substance of the laws which governthe "Harem System," as it now prevails amongall the Mohammedans, is recorded in the"Koran." The word "Koran" is a derivativefrom the Arabic word "Kara" which signifies"to read." The "Koran" is the Bible of theMohammedan world. It is the combined re-ligious, juridical, ethical and social code of theMussulman. It is the collection of one hun-dred and fourteen chapters, called "Surah,"of from six to five hundred lines each, pre-sumed to be revelations Mohammed receivedfrom Archangel Gabriel during his ministryand delivered to his people. As a book the"Koran" is a collection of discordant, inco-herent, inconsistent, verbose and discursivechapters and paragraphs, in the form of alle-gorical commandments, and poetical admoni-tions ; prohibitive, mandatory, declaratory pre-


28/112

24 ACTUAL LIFE INcepts, with a multitude of redundancies, char-acteristic of the mediaeval Asiatic system ofthought and expression, utterly at variancewith the modern manner of thinking, phi-losophy and logic.

PRIVATE MORALITY OF MOHAMMEDAN TURK.Whatever may be the moral and spiritual

blemishes upon the character of the Turk, hedeserves of the charitable sympathy of theforeign observer, in that he steadfastly andfaithfully clings to the teachings of his re-ligion, with greater faithfulness than the ad-herent of the Christian Church, and practicesquite punctually the principles of his faith.Five times a day he worships his God and Mo-hammed fervently and piously, wherever hehappens to be: in the shop, in the street, inthe harem, in the desert, on the oceans; fortydays in the year he fasts twelve hours a day;and in all respects, he abides by the teachingsof his religion, ever believing that the prom-ises in this world and in the hereafter will befulfilled unto him. Trying as these religiousduties may be, the compensations therefor inthe world to come are of attractive and com-


29/112

THE TURKISH HAREM 25pensating nature. Mohammed said: Chap.LII : "The believer shall dwell amidst gardensand pleasures, and it shall be said unto him,'Eat and drink with easy digestion/ and theLord will espouse them unto virgins with largeblack eyes."

MARRIES YOUNG AND OFTEN.His private morality judged by the standard

of his religion cannot be assailed as incon-gruous and unscientific. He is directed tomarry young and often, and he observes thisDivine command eagerly and valiantly. Thereare no unmarried men, no bachelor maidsamong them. There is no race suicide, nohome without children among the Moslems.The Prophet said: "All young men who havearrived at the age of puberty, should marry,for marriage prevents sin." This admoni-tion embraces women as well. It is said, thatonce a Believer came to consult Mohammedabout some religious matter. The Prophetasked him, "O man, art thou married?" Uponbeing told that he was not, the Calif added,"Art thou subject to any physical deformityor disability?" His caller answered in the


30/112

26 ACTUAL LIFE INnegative. In an angry tone, the Prophet ex-claimed: 'Then thou art one of the brethrenof the devil !"

HAS CERTAIN DIVINE DIRECTIONS INSELECTING A WIFE.

In the selection of a wife, a Turk is morefortunate than others, in that he has certainclear and logical directions to follow, and theresult in most cases seems to be satisfactory.The Prophet said: "Marry women who willlove their husbands and be prolific." Andthis somewhat indefinite formula, to constitutea desirable life mate, he supplemented by theprovision that "the best wife is one who pos-sesses intellect, honor, chastity, good sense,modesty, tenderness of heart, good manners,submission to her husband, gravity of de-meanor."

MUST NOT MARRY FOUR PARTICULARKINDS OF WOMEN.

Furthermore, the Mohammedan Priesttakes a paternal interest in the domestic wel-fare of his flock, and shrinks not from the


31/112

THE TURKISH HAREM 27duty of warning the True Believer againstcertain classes of women he should not marry.These are the Yearner, the Deplorer, the Back-biter, the Toadstool. A Yearner is one whohas a child or children by another husband,and who, in their maintenance out of the prop-erty of her present husband, is inconsiderateand extravagant. A Deplorer is the widow,who constantly dwells, at the breakfast table,during dinner hour, at a family reunion, uponthe good qualities of her former husband, tothe intense displeasure of her present husband.A Backbiter is the woman of a rather hypo-critical disposition, who pats her husband onthe back, but during his absence would pour outan avalanche of accusation and calumny againsthis avarice, selfishness and oppressive nature.A Toadstool is an unprincipled beauty, whooppresses and tortures a loving husband by herconstant bickerings, and indifferent, gallingtreatment of him. Now, a Turk, if he knowsit, would not think of asking a woman of theforegoing classes to join him in the blessedwedlock.


32/112

28 'ACTUAL LIFE INFORBIDDEN TO MARRY WITHIN CERTAINDEGREES OF CONSANGUINITY.Moreover, before he further proceeds with

the selection of his life-companion, he mustbeware of enslaving his inexperienced soul toa woman of the prohibited degree of consan-guinity. The Prophet was sharp and definitein this matter. He said: "Marry not womenwhom your fathers had for wives ; you are for-bidden to marry your mothers, your daughters,sisters, aunts, nieces, your foster-sisters, andyour wife's mother/'

DOES NOT SEE THE LADY TO WHOM HEWISHES TO PROPOSE.

But the painful phase of the situation is,that the young man does not know any par-ticular young woman he would care to proposeto. He has seen none. He has spoken to nomaiden with blushing cheeks and domesticbent. Yet, with the modesty and docility ofa model son, characteristic of the easternyouth, he defers the entire matter of selectionand negotiation to his parents. His motherparticularly is well conversant with the con-


33/112

THE TURKISH HAREM 29dition of the matrimonial market in the neigh-borhood. She knows certain marriageableyoung maidens, whom she may have heard ofor seen at a women's gathering or a publicbath. Should her familiarity with the probablestock of choice be a limited one, she calls inthe services of a woman go-between (let uscall her a woman matrimonial broker), whosespecialty it is presumed to be, to know thequalities and qualifications of all the youngmen and women in that locality. So, follow-ing a momentous conference, the mother, orother near relative or friend of the impatientyoung man, accompanied by the lady broker,visits the Harems of one or more young ladies.Upon the completion of this part of the im-portant program, they return home.

HIS MOTHER AN EFFICIENT ARTIST.Whereupon the excited but happy mother

sets herself to the arduous task of giving herbashful son a vivid and picturesque descrip-tion of her thrilling experiences and the ladiesshe visited. "Well, now, my dear/' she goeson to say, "Fatima Hanum is a striking, slen-der lady, with rosy cheeks, ruby lips, large blackeyes, and fluffy auburn hair, partly concealing


34/112

30 ACTUAL LIFE INa broad, marble-like forehead, with captivat-ing manners, and undying smile shining on analmost baby-like profile. She is indeed a beau-tiful child, Fatima Hanum is. But JenanHanum," she proceeds, nervously, almost with-out a pause, "is rather a stout girl, with a ma-jestic carriage, a pair of bewitching sea-blueeyes, eyelashes as long as the bow of your vio-lin, almost overlapping artistically designeddark eyebrows, and an undulating mass ofbrunette hair, covering a most graceful head,but my, wasn't she bashful ! Why son, I couldhardly look into her dear, radiant eyes. Andher father ! Well, you know he is a' rich man.He owns a feed store and a herd of cattle.Well, I think they're just grand." "Well,mother, I think Jenan Hanum is just the girlto suit me," puts in the love-stricken chap,in a nervous tone. And here ends his part ofthe homemaking transaction.

DUTIES OF BROKER.The proud mother is jubilant. She imme-

diately sends for the lady broker, who, in ex-pectation of a fat commission (probably notmore than $5) hurries to the residence of herimpatient patron. An animated, brisk con-


35/112

THE TURKISH HAREM 31versation ensues. Armed with the requisitecredentials and instructions, with an air ofdignity and triumph, the match-maker pro-ceeds to the home of Jenan Hanum. Hereshe is closeted in a sacred conference with thebewildered, dumb lady, whose duty it is tolisten. In her exaggerated rhetoric and im-perious voice, which carry conviction, this OldGuard of the Matrimonial School tells her of thechivalrous, gallant young man she wants herto marry; she lauds his gracious manners, hissoldierly carriage (although he may be lameand awkward) ; she tells her of his unlimitedresources to get all she wants in this finite life(although he may be one of those ambitiousyoung men who spend their days in the ceme-teries and the street corners, sleeping orsmoking) ; she delineates skillfully some vividfeatures, instances and outlines of his manlyqualities, his views and ideas on life's prob-lems; she dwells at length with profuseenthusiasm and ardor upon his euphonicdreams and ambitions and reaches the climaxby proclaiming, with dramatic gestures, inelevated tone and incisive sentences, the intenseand undying devotion and affection he enter-tains for her. She presents a picture of ac-


36/112

32 ACTUAL LIFE INcomplishment and perfection that would en-tice the tender heart of any domestically in-clined young maiden, or even an old maid forthat matter. For the old matchmaker (whoinvariably is an elderly woman) is dominatedmore by the expected commission than by theconsideration of the suitableness of the parties.Her young woman is always a stout girl, witha majestic carriage, captivating manners, apair of bewitching or dreamy sea-blue eyes,with lashes almost overlapping beautifullyarched dark eyebrows, and heavy masses ofrich brown hair, partly concealing a broadforehead. Her young man is invariably gal-lant, chivalrous, and has an unlimited income.In fact, this Old Speculator has the sameformula of presentation and description for alland every young man and woman. She isversed in her trade, and a consummate actor.The next step in this most portentous transac-tion is to approach, with all the solemnity ofthe moment, the parents or guardians of theyoung lady. Their consent being obtained,the next and most important formality to beobserved is the negotiation between the twofamilies for the amount of dower.


37/112

THE TURKISH HAREM 33NEGOTIATION FOR DOWER.

Almost no woman would consent to marrya man, or no man would think of marrying awoman, unless he is prepared to stipulate topay to her a certain sum, called dower, uponhis divorcing her, or upon his death, to bepaid to her out of his estate. No man wouldthink of divorcing his wife unless he is readyto discharge this ante-nuptial obligation. Herethe woman possesses a positive right that noman can disturb or ignore. In its operationit becomes not only a shield to the woman, italso puts a check upon the caprice of the manin repudiating his wife, and thus counteractseffectively the lax privilege with which a Mos-lem may divorce his wife. The dower maybe represented by money, chattel or realty.In the large majority of cases it is in smallamounts, ranging from $25 to $250.

MOHAMMED'S VIEWS ON "DESCRIPTIVEMATRIMONIAL INITIATION."

Before proceeding any further, it may notbe amiss to state, that the custom of "Descrip-tive Matrimonial Initiation," is not consonantwith the more practical views of the Prophet.


38/112

34 ACTUAL LIFE INHe said, "When any of you wishes to demanda woman in marriage, if he can arrange it, lethim see her first." This Prophetic privilegeis availed of in all Mohammedan countries ex-cept in Turkey and Egypt.

RIGHTS AND ATTITUDE OF WOMAN INNEGOTIATION OF MARRIAGE KNOWS

HER BEAU BY DESCRIPTION.Here I must also say a word or two, as to

the right of a woman to decline the proposalof a suitor. To constitute a valid marriage,the consent of an adult woman is a legal neces-sity. But as she is usually married under age,the consent of the father or guardian is suf-ficient to meet the requirements of the Koraniclaw. Mohammed said that "no True Moslemshould force a Believing Woman into mar-riage against her free will and consent." Hersilence to a proposal to marry is an implied con-sent. In fact, in the vast majority of cases,the young lady is not consulted at all. Forher to take an active part in the matter, or toattempt to express an opinion on any phaseof the situation, would be regarded as theheight of immodesty. She must assume an


39/112

THE TURKISH HAREM 35indifferent attitude, as an evidence of her ab-solute resignation to her destiny and to thedecision of her parents. Indeed, the want ofeconomic opportunities for the employment ofwomen, the lack of political security for themin traveling and several other environmentalinfluences, peculiar to those regions, have de-veloped in the women of the East the habit ofabsolute dependence upon the counsel and di-rection of their parents, which means a totalabsence of any ambition and desire for theassertion of individuality, even in matterspurely of personal character; and this primi-tive custom of patriarchal domination in allthe matters of the household has so stronglyfortified the position of the parents, that itamounts to a conviction of infallibility, so thata gentle attempt by a young lady to disregardthe counsel of her guardian or father in matri-monial matters would be branded as a grosslyungracious and impudent act, amounting tomoral turpitude. So she submits.


40/112

36 ACTUAL LIFE IN

CHAPTER IV.MARRIAGE AND AFTER.ENGAGEMENT PERIOD.

FIRST, SECOND AND THIRD DAYS OF WEDDINGFESTIVITIES.

The period intervening between the engage-ment and marriage is in most cases a briefone, no longer than a few weeks.The marriage festivities generally occupythree days. These are the days for the enter-tainment and enjoyment of the bridegroom,who participates in all the functions of theoccasion; but they are the hours of tryingordeal to the young bride, who is perhapscloseted in a dark chamber, which she leaveson the afternoon of the third day. The firstday is one of general entertainment and jubi-lation in both families, especially at thebridegroom's. Relatives, immediate friends,neighbors, in their gala dress gather in a jollycelebration of the happy time. On the sec-ond day, amid shouts and volleys of hurrahs,


41/112

THE TURKISH HAREM 37the shrill trumpets, bugles and tambourines,and the wild demonstration of an enthusiasticcrowd, the trousseau of the bride is removedto her future home. On the third day, thebridegroom, after being subjected to a largenumber of teasing jokes and performances,dons his picturesque garment, and accom-panied by a select group of men and women ofhis household, proceeds to the home of thebride. There the men are conducted to theSelamlik, and the women to the Haremlik.Mutual congratulations, happy and jovial re-marks and pleasantries, and an unending num-ber of refreshments are the order of the day.

BRIDE RELEASED FROM HER CLOSET.During all this time Jenan Hanum may bein her closet. But her turn comes next. Now

she is called upon by a few ladies of her im-mediate family, divested of her girlhood gar-ments and introduced to a mass of oppres-sively fashionable gowns. They squeeze herfeet, they force on her tender fingers half adozen hard rings, they fasten upon her pinkears a pair of new ear-rings, they dress her,they adorn her, they paint her cheeks and eye-


42/112

38 ACTUAL LIFE INbrows, they powder her, they do all sorts ofthings to the poor, dumb creature, always sub-ordinating comfort to appearance and fashion.This formality completed, the next step is theperformance of the marriage ceremony.

MARRIAGE CEREMONY BRIDE REPRESENTEDBY PROXY.Under the Mohammedan law, marriage is

a civil contract, and for its validity does notdepend upon a religious ceremony, thoughthis customarily takes place. The woman hasno physical part in this ceremony. She is rep-resented by proxy. The entire procedure oc-cupies but a few minutes. The Cadi, in thepresence of two witnesses, requests the bride-groom to hold the hand of the representativeof the bride, and asks him: "Do you consentto marry this woman, and stand by your cove-nant to pay the dower in due time 1" To whichthe bridegroom answers: "With my wholeheart and soul, to my marriage with thiswoman, as well as to the dower already settledupon her, I consent, I consent, I consent."Whereupon, the Cadi offers the followingprayer : "O Great God, grant that mutual love


43/112

THE TURKISH HAREM 39may reign between this couple, as it existedbetween Adam and Eve, Abraham and Sarah,His Highness Mohammed and Ayeshah." Thiscompletes the marriage ceremony.

BRIDEGROOM MEETS HIS BRIDE FOR THEFIRST TIME AFTER CEREMONY.IF DISPLEASED, MAY DIVORCE HER.

Thereupon, the bridegroom is conductedinto the main parlor, where he finds a fewwomen and his bride, all concealed, of course.Without much delay, with the exception of thebride, they all retire. The bridegroom is inthe presence of his bride. Two hearts beatfast. Now he attempts to remove the impene-trable long veil which conceals her face. Sheopposes strenuously this flagrant impudence.He entreats and struggles to see her face. Sheremains unmoved. The measure of hermodesty is determined by her persistence andthe number of "Don'ts" she utters. Finallyshe is exhausted; the impatient young manpromises her the customary gift, and up fliesthe long veil. Two pairs of strange eyes gazeinto each other for the first time; amazed, be-wildered, speechless, and with all the natural


44/112


45/112

THE TURKISH HAREM 41sage-like human figures; camels and donkeysdecorated with ringing bells, multi-colored tas-sels and a variety of flowers and branches oftrees, preceded by a noisy clarionette or trum-pet, a pair of tambourines, two or more mimicsperforming all sorts of tricks and jokes, con-stitute the bridal party.

SHE IS PUT ON EXHIBITION TO THE GAZE OFCURIOUS RELATIVES AND NEIGHBORS.

Once in her new home, this long-sufferinggirl is placed on exhibition on an elevatedstand, in the main parlor. For several hours,an interminable procession of women of everyvariety and description from all over the neigh-borhood the curious women, the gossips, theambitious matrons all stream to this centerof attraction, and pass by the bridal throne,asking all kinds of foolish questions; as howshe liked the man she had seen for a minuteor two; whether she is already very enthusi-astic over him and proud of him; or whethershe enjoys this grandstand review immensely!Jenan Hanum (for this is her first name, andin the East they address men and women bytheir first names, title of address Mr., Mrs. or


46/112

42 ACTUAL LIFE INMiss follows the name), answers all thesecritical questions fired at her with some appro-priate word, while maintaining a uniformsmile, as an evidence of her intense pleasureat this barbarous treatment.

WIFE MUST LOVE AND OBEY HUSBANDMAY CHASTISE AND CONFINE ANAUGHTY WIFE.

The installation of Jenan Hanum in her newhome leads us to the discussion of the para-mount question of the relation of man towoman and the general marriage and divorcelaws.Under the Mohammedan law the man, byreason of certain presumed natural exclusive

gifts and qualities, is held to be superior tothe woman. The Prophet said, Surah IV:"Men are superior to women on account ofthe qualities God had gifted the one above theother. The honest women are obedient andcareful during the absence of their husbands,because God hath of them been careful. Butthose, whose perverseness ye shall be appre-hensive of, rebuke, and remove them into sep-arate apartments and chastise them ; but if they


47/112

THE TURKISH HAREM 43are obedient to you, then seek not occasionagainst them, for God is knowing and mer-ciful." Certain other sayings of Mohammedmay help us to determine more fully his opin-ion of women. He once said: "Women arethe whips of Satan." On another occasion hesaid: "Trust neither a king, a horse nor awoman."

TURK MAY HAVE FOUR WIVES AT A TIMEAND FEMALE SLAVES BESIDES.

A Mohammedan may marry four wives ata time, and in addition thereto, have femaleslaves. Chapter IV. of the Koran says : "If yefear that ye shall not act with equity toward or-phans of the female sex, take in marriage ofsuch other women as ye please, two, or threeor four at a time." They said: "O Prophet,does this revelation apply also to you?" Hesaid: "Yes, it does." A few days thereafter,God, in His Infinite Wisdom, hurried, throughArchangel Gabriel, a modifying revelation,which runs as follows: Chapter XXXIII:"O Prophet, we have allowed thee thy wivesunto whom thou hast given their dower, andalso slaves which thy right hand possesseth,


48/112

44 ACTUAL LIFE INof the booty which God had granted thee, andthe daughters of thy uncles, and the daughtersof thy aunts, both on thy father's side and onthy mother's side, and any other believingwoman, if she give herself unto the Prophet,in case the Prophet desireth to take her forwife. This is a peculiar privilege granted untothee above the rest of the true believers. Thoumayest postpone the turn of such of thy wivesas thou shall please, and her whom thou shalldesire of those whom thou shall have beforerejected, and it shall be no crime in thee. Thiswill be more easy, that they may be entirelycontent, and they may not be grieved, but maybe well pleased with what thou shall give everyone of them. God knoweth whatever is inyour heart. O True Believers, enter not thehouse of the Prophet, unless it be permitted yeto eat meat with him, without waiting his con-venient time; but when ye are invited thenenter, and when ye shall have eaten then dis-perse yourselves; and stay not to enter intofamiliar discourse, for it incommodeth theProphet. He is ashamed to bid you depart,but God is not ashamed of the truth. Andwhen you ask the Prophet's wives what youmay have occasion for, ask it of them from be-


49/112

THE TURKISH HAREM 45hind a curtain. This will be more pure foryour hearts. Neither is it for you to marrythe wives of the Apostle of God, after himforever ; for this would be a grievous thing inthe sight of God."Upon this revelation is based the Harem

system of the Sultan, who is the successor ofthe Prophet, by reason of his possession ofthe old garb, sword, standard and two hairsof the beard of the Prophet. The deposedSultan Abd-Ul-Hamid had several hundredwomen in his Harem. Many of his predeces-sors maintained large Harem establishments,which entailed an expenditure of several mil-lions of dollars a year. The present Sultanhas but two wives, and may not have any other.

PROBABLE FUTURE OF THE HAREM.Be that as it may, Harems of extrava-

gant size and vicious nature and influences,as the one supported by Abd-Ul-Hamid, arethings of the past, and will perhaps neveragain obtain in Turkey. This system apartfrom its inherent debasing character, serves toundermine the tone of social and home life;lowers the spiritual and mental standards of


50/112

46 ACTUAL LIFE INthe woman, and gives undue prominence to thesensual side of the nature of the man, puttinghim on a level with the animals. The enor-mity of this law is widely recognized evenamong the non-progressive Mohammedans, sothat a man with one wife is more respectedby men and women than one with severalwives. Yet, the fact that hardly 20 per cent,of the Mohammedans are polygamous is notdue to the influence of any moral conviction orscruple, but to the difficulty which the middle-class Mohammedan experiences in supportingmore than one wife, and the equal inability ofthe higher classes to meet the requirements ofmodern fashion and luxury, which dominatethe Harems. Aside from the economic fal-lacy of the system, its moral deformity seemsto force itself upon the better class of Mo-hammedans ; and no doubt the closer contact ofChristendom with the Mohammedan worldwill so revolutionize the fundamental prin-ciples of the Mohammedan social system, thatthe institution of polygamy will be outlawed,either under pressure of progressive legisla-tion or through disuse, even before the Mo-hammedan woman is adequately equipped in-tellectually to demand the abolition of this


51/112

THE TURKISH HAREM 47shameful system of slavery. Moreover themost forceful reason for the abolition of thisprimitive institution is not its inconsistencywith the spirit of modern civilization, suffi-cient though that is, but the decay of its orig-inal cause, namely: the over-abundance ofwomen.

TURK AS A HUSBAND WOMAN MADE OFCROOKED SIDE BONE.

A Mohammedan is generally a devoted andaffectionate husband. He is expected to ex-tend to his wife that measure of kindnesswhich he expects to receive from her. Mo-hammed said : "That is the most perfect Mos-lem whose disposition is the best, and the bestof you is he who behaves best to his wives."On another occasion he said: "A Moslem mustnot hate his wife, for if he is displeased withone bad quality in her, then let him be pleasedwith another that is good." The Koran con-tains a specific provision on this point. Chap-ter IIV: "The women ought to behave to-wards their husbands in like manner as theirhusbands should behave towards them, accord-ing to what is just." He again said: "Admon-


52/112

48 ACTUAL LIFE INish your wives with kindness, because womenwere created from a crooked bone of the side ;therefore, if you wish to straighten it, you willbreak it; if you let it alone, it will always becrooked." The wife is said to be the mirror ofthe husband's character. The nature of hisdisposition and treatment of her reflect uponher health and demeanor. The husband isexpected to be dignified toward his wife, com-plaisant and polite to her relatives. In hisaffection to her he must not be demonstrative,for that may lead to lese majeste. At all placesand functions, and on all occasions in thehome, at the table, on the train, in the carriage,in entering, in leaving, in sitting, but not inrising the husband must and does take prece-dence over his wife. In view of her presumedmental inferiority, she should not be consultedregarding important matters, nor should sheknow the exact amount of her husband's pos-sessions, for that may tempt her to be extrava-gant.

WIFE MUST MOURN FOUR MONTHS.The obedience of a woman to her husband

is a condition precedent to justify her claim


53/112

THE TURKISH HAREM 49to enjoy kind treatment in his hands. TheKoran prescribes explicitly that "when a mancalls his wife, she must come, even though shemay be at an oven." The wife must accom-pany the husband wherever he may be. Shemust mourn four months and ten days at herhusband's death. The husband is legallybound to support his wife during the continu-ance of their married life. The wife may con-tract legitimate debts in the name of the hus-band.

A TURK MUST DIVIDE HIS TIME AND ATTEN-TION IMPARTIALLY AMONG HIS SEVERALWIVES, UNDER PENALTY OF PARALYTIC

STROKE.The question arises as to the amount of at-tention each wife should receive from her hus-

band, should he have more than one wife. Ahusband is presumed to divide his time andattention impartially among his several wives.Mohammed's mind seems to have been preoc-cupied with this momentous question, for hehas several revelations on the subject. Onereads thus: "The man who has two or morewives and who, in partition of his time, in-


54/112

50 ACTUAL LIFE INclines particularly to one of them, shall, in theday of judgment, incline to one side by beingparalytic." Still another one runs as follows :"When a man has two wives and does nottreat them equally, he will come on the day ofResurrection with half of his body fallen off."He himself once exclaimed: "God well knowsthe power he has given me, I divide impar-tially among my wives." Yet according tothe most advanced expounders of Mohammed-anism, a wife has no claim to the attentionor time of her husband when he is on ajourney. Then he is at liberty to have anyof them accompany him without conflictingwith the divine admonition. Also, one ofthe wives may waive her right in behalf ofanother.

HE MAY DIVORCE HER ON ANY OR NOGROUNDS. NO FORMALITY NECESSARY.The divorce law through its laxity is a de-

grading and dangerous institution in the Mo-hammedan social system. A man may divorcehis wife with or without any cause. No for-mality is necessary to consummate the dissolu-tion of the marriage tie. He may simply utter


55/112


56/112

52 ACTUAL LIFE INMOHAMMED'S VIEW ON DIVORCE.

Mohammed was rather inclined to be harshon the woman in the matter of divorce, forhe said: "The woman who asks her husbandto divorce her without good cause, will neverenter the paradise." Even he was disin-clined to encourage divorce at all. He oncesaid : "The thing which is lawful but dislikedby God, is divorce." Even to-day the Mo-hammedan doctors maintain, that the legalityof divorce does not change its dangerous char-acter and look upon it with great disfavor.

Considering the laxity of the divorce laws,it is surprising to be told by certain native au-thorities in a position to know, that the per-centage of divorces among the Mohammedansis not very much larger than that which pre-vails in most Christian countries.

KORANIC LAW ABOUT "VEIL" AND "SHAWL."Most of the laws and rules governing the

relations of man to woman seem to have beendevised with a view to decreasing the exist-ing curse of immorality, which had so muchdegraded the social life of the Arabs. Mo-


57/112

THE TURKISH HAREM 53hammed instructed his followers to abstainfrom seeing, or associating with other womenthan their wives. He even put a ban on thecustom of the unveiled private interview of awoman with another woman, alleging that:"A woman by having a full view of anotherwoman may describe her to her husband, sothat he shall have seen her by description."This provision is not strictly adhered to, how-ever. Along the same line, he once remarkedthat : "God will reward the Moslem who, hav-ing seen the beauties of a woman, shuts hiseyes." On another occasion he said: "Donot follow up one look at a woman with an-other, for verily the first look is excusable, butthe next is unlawful." He again said: "Donot visit the houses of men who are absentfrom their homes; for the devil calculateswithin you as the blood in your veins." It wassaid: "O Prophet, in your veins also?" Hereplied : "In my veins also. But God has givenme power over the devil, and I am free fromwickedness." But he was explicit and sternin his direction to the woman, in the matter ofconcealing her face from the eye of man.Surah XXIV: "Speak to the believing womenthat they restrain their eyes, and preserve their


58/112


59/112


A TURKISH LADY IN THE HAREM.

A CIRCASSIAN GIRL, Now AN INMATE OF THE HAREM.Her race supplies the majority of the wives ofthe higher class of Turkish Officials.


60/112

ACTUAL LIFE IN

ONE OF THE SULTAN'S HAREM IN THESERAGLIO PALACE.

A TURKISH CABARET DANCEK AND SINGER.


61/112


62/112

ACTUAL LIFE IX

A TYPICAL TURKISH DANCER.


63/112


BLACK EUNUCH AND WHITE DWARFS IN THE SULTAN'S PALACE.Eunuchs are servants and guardians of the Womenof the Harem. Dwarfs are entertainers.

A GROUP OF SULTAN Azrz' WIVES. THE NEGRO AT THE LEFT is A EUNUCH.


64/112

6o ACTUAL LIFE IN

THE INMATES OF A TURKISH HAREM, PREPARINGFOR A DRIVE.

AN EGYPTIAN MOSLEM WOMAN OP THE UPPER CLASS.


65/112



66/112

ACTUAL LIFE IN

A TURKISH LADY OF HIGH RANK, TAKING A WALK IN AFASHIONABLE SUBURB OF CONSTANTINOPLE.


67/112

THE TURKISH HAREM

A TURKISH DANCING GIRL.

THE WIFE OF A TURKISH OFFICIAL INHER HAREM COSTUME.


68/112

64 ACTUAL LIFE IN

ALGERIAN BRIDES.In all Mohammedan countries, except Turkey and Egypt, Moslemuoiueu go about without veil.


69/112

THE TURKISH HAREM


70/112

66 ACTUAL LIFE IN


71/112


72/112

68 ACTUAL LIFE INif there is no issue. A Mohammedan of eithersex may alienate but one-third of his or herestate to objects other than the legal heirs andnext of kin. Here is an absolute equality ofrights. The testimony of two women is equiv-alent to that of one man, and the fine of awoman is only one-half of that of a man. Thecustody of a minor child is always entrustedto the mother, unless she is disqualified uponmoral grounds or married to a stranger.

TURKISH HOME SELAMLIK HAREMLIK.A Turkish house consists of two separatedepartments, Selamlik and Haremlik. Se-lamlik is the men's department and Haremlikthat of women. In a humble home with tworooms, the rear room is the Haremlik, and thefront is the Selamlik. In a hut with one undi-vided space, the Selamlik is separated from theHaremlik by some kind of curtain. In awealthy home, the Haremlik and Selamlik aretwo separate departments, with several roomsin each, each with its retinue of servants. Thewoman of the former class is contented withher veil and shawl, and with her seclusion.She regards it as a law of nature, and her pre-


73/112


74/112


75/112

THE TURKISH HAREM 71her privileges; and impression without expres-sion is always deadening in its effects. Shehas not many bright dreams or brilliant expec-tations. Hers is a life of fatal monotony inits never-changing routine. To the questionput by a friend to a Mohammedan lady of highrank, as to how she spent her time, "I sit onthis sofa," she answered significantly, "andwhen I am tired, I cross over and sit on that."And in this soulless existence, she may be dis-turbed at any moment, by the caprice of theman, by her being divorced, or by the additionof another woman to the household. Thethrilling experiences of the American girl inher expected days of betrothal, the coyness sodear to feminine heart of leaving her lover insuspense, or putting him off, are not withinthe sphere of possibilities for the Turkishmaiden, whatever her instinctive desire in thatdirection may be. Hers is not the love ofchoice and sentiment, but one of compulsionor expediency.


76/112

72 ACTUAL LIFE INREASONS FOR MOHAMMEDAN SOCIAL

STAGNATION.While the history of the legal status of thewoman of the civilized world has been one of

uniform but slow growth, and transition fromharsh and extreme restrictions and limitationsto wider private and public privileges socialand political tending to the equality of thesexes, that of the Mohammedan woman ex-hibits a state of absolute stagnation save incertain isolated and unrecognized instancessince it was originally adopted. The reasonstherefor are two: First, since the mitigationof the disabilities of the woman dependedlargely upon the intellectual development of theman, the mental lethargy of the Mohammedanman stood in the way of any remedial or pro-gressive legislation dealing with woman. Sec-ondly, the comparative superiority of Islamiclegislation pertaining to the weaker sex, tothose of contemporary nations and states, whenit was first enacted, and the substantial sur-vival of the majority of the conditions and in-fluences which warranted these laws and regu-lations, rendered any change unnecessary.


77/112

THE TURKISH HAREM 73HER PROBABLE FUTURE.

I do not believe that the Grand Old Man ofArabia intended that women should suffer inthe generations to come. I believe that if hecould have foreseen the forthcoming socialevolution, which was to break down the bar-riers of ignorance and superstition, and bringmen into vital sympathy with women, hewould have solved the problem of the sexes ina different and fairer manner. But Moham-med was a child of his age, and especially ofthe narrow environment whence he sprang,and what he accomplished for his people inthe light of these limitations is worthy of ourrespect. No doubt, the development of freerpolitical institutions, the spread of education,the broadening influences of the pressing Occi-dental civilization upon the Turkish social life,will bring about conditions and customs moreconsonant with the spirit of our twentieth cen-tury civilization.


78/112

74 ACTUAL LIFE IN

CHAPTER VI.THE SHEIK-UL-ISLAM ON MARRIAGE,

DIVORCE AND POLYGAMY.An Interview with the Author.

"Special Cable to New York American, fromConstantinople, July 19, 1914."

"The Moslem is permitted to marry morethan one woman under the strictest rules andregulations. The result is a general monog-amy. The Christian is forbidden to marrymore than one woman. The result is wide-spread polygamy and immorality."

"If a man and a woman have made a mis-take in marrying, why perpetuate the mistake ?Perhaps each of them could make another per-son happy."Such are two utterances of the Sheik-Ul-Islam, the venerated archpriest of the two hun-dred millions of Islam throughout the world,in an interview granted to a commissioner sentto His Highness by the New York American,to-day.Never before, in the thirteen centuries thathave rolled by since Mohammed, Prophet of


79/112

THE TURKISH HAREM 75Allah, existed, has a Sheik-Ul-Islam grantedsuch an interview.

Always, as to-day, the Grand Arbiter of thedestiny of Islam, with his high office and tre-mendous power, dwells almost like a demigodin the Babi-Fetva, the Mohammedan Vatican,here remote from the gaze and contact of theordinary mortal. Scores of doctors of the-ology and interpreters of the Koran wallhim.Most remarkable of all, the Sheik-Ul-Islam

spoke to one who is not a Moslem of woman,of marriage, of divorce, of the Koran. Neverwas such a thing known; to broach suchsubjects to the Head of Islam has beenregarded as the height of audacity; as sac-rilege."Your Highness," said I, after being ad-mitted to the Presence, "the newspaper that

sends me to you is anxious to be enlightenedas to Islam's present attitude toward polygamy,toward the veil and shawl which so many Tur-kish women are discarding, and above all to-ward the so-called 'feminist' movement whosefundamental purpose is to bring about equalityof sexes; equality of opportunity for womenand men."


80/112


81/112

THE TURKISH HAREM 77that the Synod, in accordance with precedentand usage, would answer only 'yes' or 'no' tomy questions. I beg you to elaborate youranswers with your own lips, so that they maygo to the uninitiated, to those who do notunderstand Mohammedanism and who per-haps are inimical to its precepts and insti-tutions."The venerable head of the Church consulted

with His Excellency the Counsellor and someof the theologians about him. Then he saidgraciously :"My son, I will answer briefly such ques-tions as I see fit/'"Your Highness, the whole world attaches

particular importance to the attitude of Mo-hammedanism toward woman," I said."Islam is far more solicitous for the welfareof the woman than any other religion," re-

plied the present lieutenant prophet of Allah."Islam is earnestly anxious to keep her awayfrom the depressing and degrading influencesand struggles of the street, from free as-sociation with men and to confine her withinthe precincts of the home, as the Lord or-dained.

"Physically she is unfit to perform the labors


82/112

78 ACTUAL LIFE INof the man. She cannot discharge her mostimportant function in life, which is the repro-duction of the race, outside of the home. Islamfollows the line of least resistance. It obeysNature. It obeys God. It is a logical re-ligion/'"Why, Your Highness, does Islam decree

that woman shall hide herself from the gazeof man?"

"Because Allah knew that her charms wouldawaken impure thoughts in the mind of theman, which would naturally bring in theirtrain, as in Europe, family dissensions, in-felicities and general immorality."Human nature has not changed during thelast thirteen hundred years in this respect, andit will never change. So that which was neces-sary at the time Islam was promulgated is es-sential to-day. The woman's veil and shawlconstitute two of the fundamental principlesof Islam.

"Allah directed the woman in explicit termsto conceal her face and her ornaments fromthe view of men. Allah is all-knowing and all-wise. Allah does not change His mind. Heknew thirteen hundred years ago the character


83/112

THE TURKISH HAREM 79of the nature of the man to come thirteen hun-dred years hence.

"If any change were to be made in His LawHe would have provided for it. So we mustadhere to the veil and the shawl as long asIslam remains a living religion. May Allahprosper it.

"It will last as long as the world itself. Todiscard the veil and the shawl would clearlymean to refute the great attribute of the infal-libility of Allah. As I stated, Islam is basedupon logic, and therefore it cannot contradictitself by abandoning a guiding principle suchas the infallibility of Deity."

"Islam approves of polygamy/' I ven-tured."What I have just said of the veil and shawl

applies with equal force to polygamy," re-sponded the Sheik-Ul-Islam. "That is, polyg-amy was devised by Allah thirteen centuriesago, and it cannot be changed by the transientwhim or decision or direction of men andlaws."When God in His infinite wisdom sent HisApostle to this world He so ordained thatArabia should become the cradle of the TrueFaith. At this time, in Arabia there were three


84/112

8o ACTUAL LIFE INwomen and one man. The men of Arabiawere accustomed to an unrestricted pluralityof wives. Arabia is a tropical country and assuch polygamy becomes a physiological neces-sity. Our Lord directed that a faithful manhave more than one wife; as many as fourwives at a time.

"But he said a Moslem must divide his timeand attention equally among his several wives.If he goes out he must take them all. Hemust buy for them exactly the same wearingapparel. Even in the distribution of his af-fections he must not be partial to one ofthem.

"These are severe rules to follow. Whatdo they all mean? They mean that a Mos-lem who cannot fulfill all the conditions laiddown by the Lord physically, temperamen-tally and economically must marry only onewoman."The difference I observe between the polyg-

amy of Islam and that of the Christian worldis decidedly refreshing and encouraging to me.The Moslem is permitted to marry more thanone woman under the strictest rules andregulations; the result is a general monog-amy.


85/112

THE TURKISH HAREM 81"The Christian is forbidden to marry more

than one woman; the result is widespreadpolygamy and immorality."Our religion does not regard with disfavoror as immoral the attention of a Moslem toanother woman, provided that he has fulfilledall his duties to his wives. I am inclined tobelieve that the world is floating in the direc-tion of Islam.""A Moslem can divorce his wife simplyby signifying his intention to do so/' Isaid.Answered the Sheik-Ul-Islam :"If he has fulfilled his contractual obliga-

tions, he should have the privilege of divorc-ing his wife, if that could accrue to their hap-piness. You know that before a Moham-medan takes a woman for wife, he promisesto give to her, upon divorcing her, a certainsum of money, in lieu of dower. Very fewmen to-day are able to fulfill this ante-nuptialagreement, so it becomes a shield to thewoman.

"If a man and his wife cannot dwell in har-mony, it would be utterly senseless to forcethem to remain under the same roof forever.To do so would be a grievous thing in the


86/112

82 ACTUAL LIFE INsight of God. It would be an assumptionof human infallibility, which is false andillogical.

"If a man and woman have committed amistake in marrying each other, why perpet-uate the mistake? They are simply mismated.Perhaps each of them could make another per-son happy. If they have children, they areunder bad influences because of the recurringcontroversies of their parents. A just arrange-ment in such a case is a good service to theunhappy couple and to society, and an accept-able deed to the Lord, who wishes every oneof his creatures to be happy here and in thehereafter.

"I understand that in certain Europeancountries those who are unable to pay lawyers'fees and court disbursements are debarredfrom obtaining relief in their marital infelicity.In Islam no time and no money are wasted.A woman or a man with a just case can befreed within twenty-four hours.""Now the broadest of the questions, if YourHighness please, what is the relation of Mo-hammedanism to the state?"The Sheik-Ul-Islam is infinitely more pow-

erful than the Pope in the Roman Catholic


87/112


88/112

84 ACTUAL LIFE IN"If the world were to take the pains to look

into and study the precepts and teachings ofthe Prophet of Allah, the world would becomeMohammedan. Mohammed was once discon-solate at the hardships he encountered in con-verting his neighbors."The Lord told him that, if He had so

willed, He could have created all men of onefaith and mind; but He endowed man withreason to think, to see and to accept the truth.Mohammedanism is the truth. If men do notcare to use the mind God has given them, itis their own fault and misfortune."Now as to the relation of Mohammedanismto the State. Islam recognizes the equality ofall the elements of the State in the eye of thelaw. Islam recognizes the legitimacy andpropriety of assembling deliberative or par-liamentary bodies, consisting of all the ele-ments in the State, for the purpose of dis-cussing subjects and measures that fall di-rectly within the province of the temporalpower."They must not concern themselves, how-ever, with matters and duties that pertain tothe faith."You know that the contents of the Holy


89/112

THE TURKISH HAREM 85Koran were handed down to Mohammed byGod through the Archangel Gabriel. Yet Mo-hammed, to avoid the possibility of any errorin transmission or transcription, or in his ownunderstanding thereof, in the last instance as-sembled a council to deliberate upon each wordand sentence of every chapter. Turkey mustremain a Mohammedan State as long as theState is maintained.

"I repeat emphatically that the Koran wasgiven to the world for all the time and notfor a specified time. That which is foundin it constitutes the foundation of Islam.Islam is based upon logic and wisdom. Whatit was thirteen centuries ago, it is so to-day,and it will so remain until the end of thetimes."The veil, the shawl and polygamy mustbe kept and respected within the provisions of

the laws that govern them."Men and women must not intermingle inany sphere of life. Women are permitted toeducate themselves, but without any associa-tion with men.

"Those who advocate the slightest changein these things are the enemies of Islam, andtheir reward shall be eternal fire."


90/112

86 ACTUAL LIFE INAt the last words Allah's representative on

earth raised his thin, ascetic hand; his voicewas almost fierce. The interview was at anend. I bowed and salaamed deeply and wasushered out.

"Islam will remain to the end of time."The words were ringing in my ears. Justone hour after departing from the Babi-Fetva

I was leaving the Sublime Porte. An opencarriage passed. One of its two occupantswas a

fascinating Turkish maiden, perhapstwenty years old.Her veil was flung back entirely; her lus-trous blonde hair, her charming complexion,her flashing eyes attracted the intense but re-spectful attention of every one.

She is far from being the only brave, ad-vanced woman of the higher classes. Scores,hundreds of Moslem women, fashionably at-tired, women of the highest reputation, havefreed themselves from the thraldom of theveil.In the "Quartier des Modes" one can lookfreely upon the women of the Turkish aristoc-racy on a fair Friday afternoon, promenading,driving, sitting in groups, smoking cigarettes


91/112

THE TURKISH HAREM 87and partaking of refreshments, absolutely freefrom the slavery of the veil.The Sheik-Ul-Islam appeared to me to beabout ninety years old, but the spirituality ofhis face defied any accurate estimate of hisage. He is not more than 5 feet 7 inches tall ;his stooped shoulders bespoke the student whohas burned the midnight oil studying theKoran.

His eyes are blue and lustrous ; he has a longgray beard. His outer garment was a longblack mantle, which he wore unbuttoned.

HOW HE SECURED THE DIFFICULTINTERVIEW.

My learned friend, Dr. Izzet-dine Bey, presi-dent of the Department of Infants' Estates,a prominent member of the house of the Sheik-Ul-Islam, was the means of gaining me anaudience with the Teacher of Islam. The be-lief is forced upon me that the venerable manexpected only an audience had no idea ofgranting this unique interview.The Babi-Fetva, which means the Porte ofSheik-Ul-Islam's Decrees, is an old two-storystone and brick building, which shelters the


92/112

88 ACTUAL LIFE INSheik-Ul-Islam and several hundred of his as-sistants. When the doctor and I drove in itsspacious courtyard we saw a score of old andyoung theologians, who, clad in white tur-bans and black mantles, were gathered ingroups, discussing this or that precept orverse of the Koran or dictum of Moham-med and its application to society and gov-ernment.Yonder ten or more women were assembled.

They were wrapped in black shawls; theirfaces were revealed only from the upperlip to the forehead ; some had babies intheir arms. They had come to seek divorcefrom husbands who were cruel or who haddeserted them.

In five minutes a secretary of the Sheik-Ul-Islam announced that His Highness would re-ceive me. Accompanied by the Doctor, Ipassed through stretches of wide halls, cov-ered in the centre with strips of red and greenSmyrna rugs and almost uninterruptedly of-fered salaams to rows of standing Hojaz andattendants, many of whom may have beenwaiting for days or weeks with Mohammedanpatience to touch the fringe of their leader'ssacred garb. Two uniformed attaches swung


93/112

THE TURKISH HAREM 89open the door of the sanctum sanctorum.Surrounded by his entourage the Sheik-Ul-Islam stood before a large chair upholsteredin red plush.


94/112

90 ACTUAL LIFE IN

CHAPTER VII.TWO TURKISH SUFFRAGETTES ON

"HAREM."An Interview with the Author.

Appeared in "Travel" Magazine, May, 1914.

A slight and black-eyed Turkish maiden,twenty summers old, was seated on my left ; arobust and vivacious Turkish matron and herhusband were seated opposite me in the latter'shome, and discussed with me bravely for onehour the guiding principles and ideals of theawakening Turkish woman of the TwentiethCentury. They snubbed and defied the tyran-nical selfishness of the man who has held herin bondage for centuries, behind iron-barreddoors and latticed windows, and who smoth-ered her intellect; challenged the Sheik-Ul-Islam and his Councillor to prove their con-tention that the veil and shawl constitute abasic principle of Islam, or even that theirobservance is required by the Koran, and de-manded vehemently and resolutely the recog-


95/112

THE TURKISH HAREM 91nition of the inherent and natural law ofequality of the sexes.Never before in the history of the Turkishsocial life was a non-Mohammedan man or aMohammedan man, not an immediate mem-ber of her family, admitted to the presence ofa Moslem woman to discuss with her ques-tions and subjects that pertain to the rightsand enfranchisement of the female sex. Thisin itself was a revolutionary departure fromthe cast-iron rules and time-honored customsof Islam, which departure assuredly marks thebeginning of the end of feminine slavery inthe Mohammedan world.The battle of emancipation of the Turkishwoman is an uphill fight, in which must be met

the opposition of combined forces. An unre-lenting priesthood, entrenched in power andobdurate in its prejudices, jealous in the ob-servance of its traditions and its faith, mustbe overcome. The bulk of the governing con-servative Moslem manhood, whose inmost sen-sibilities will feel shocked and outraged at thisfeminine audacity, must be convinced, per-suaded and won over.

In spite of the fearful narrowness of theirfield of operation, the emptiness of their war-


96/112

92 ACTUAL LIFE INchests and the united opposition of men of allshades of opinion and classes, these heroicapostles, who demand nothing more than therecognition of their birthright, will achievetheir purpose. They will attain their end bygradual processes of educational campaigns athome and by the influences of the active andsympathetic co-operation which they hope andexpect to receive from abroad. A revolutionthat is put in operation to regain lost liberties,to conquer the stronghold of tyranny or tobring about the recognition of an inalienablehuman right, cannot be silenced by dungeonand scaffold and beaten back forever. Thesewomen I met are sworn revolutionists. Theyburn in the terrible fire of wounded pride andhumiliation caused by the slur and slight dealtto them by men; they mean to disassociatethemselves from the category of "fruit andfurniture" with which they have been hereto-fore classified by the male sex. These womeninterpret the deliberate and resolute sentimentsand passion of a host of their sisters hereto-fore chained and kept under the heels of men.I confess that to-day the one bright ray of hopein the cloudy horizon of Turkish life is thishealthy awakening of the Turkish woman. A


97/112

THE TURKISH HAREM 93quiet but determined war is now being wagedby the Turkish woman to extort from the mena confession that women are entitled to thesame rights and privileges that the men enjoy,except where nature forbids ; but this is a wrarwhere all ammunition, tradition and prepon-derous sentiment are on the side of the men,and the women are but equipped with the pas-sion and conviction of the righteousness oftheir cause, for in response to a written re-quest for an interview, Nuriye Ulviye Hanum,editor of the feminists' paper, informed methat I might call at the offices of the "Woman'sWorld," and that I would be most cordiallyreceived by her husband. This was not ex-actly what I wanted, but it was a good begin-ning. Accordingly, I was at the offices of the"World" and was met by the husband ofUlviye Hanum.

Fifteen years ago, at Cesarea, Asia Minor,a certain Turk was sent into exile by Abd-Ul-Hamid because of his then radical and ad-vanced ideas in government and society. Fiveyears ago this man became the editor of Ser-besti, a radical Turkish journal at Constanti-nople, and played a most important role in thereaction of 1909 that resulted in the deposi-


98/112

94 ACTUAL LIFE INtion of Abd-Ul-Hamid. The husband ofUlviye Hanum, it developed, was the exile atCesarea. Cesarea is my home town. I hadseen him dozens of times promenading in theyard of the Jesuits. I recognized him. Hisname is Rifat Bey. He volunteered to fur-nish me with all the information I desired. Itold him simply that I wanted to meet thewomen and have my information from them.He laughed, turned to the telephone on his left,which was connected with his home, and spoketo his wife: "Nuriye, Mr. Cardashian is hereand wishes to see you and the other ladies. Iknow his family, and his brother-in-law is anintimate friend of mine. Can't you put onyour cloak and receive him?" Presently thetelephone bell rang and we were summonedto the Haremlik. In this case, the Haremlikwas furnished like thousands of receptionrooms we find in America. Here I met twoyoung Turkish women standing with smilingfaces and a somewhat embarrassed attitude atthe unusual meeting. I shared in their emo-tion. I could feel the throb and the force ofthe impulse that induced them to embark onthis tradition-smashing nature. I had seenthe faces of hundreds of Turkish women, but


99/112

THE TURKISH HAREM 95never before had I called on a Turkish lady inthis fashion to talk and discuss subjects thatpertained to her sex.By common consent, Belkis Hanum was

nominated the spokeswoman of the Society forthe defense of woman's rights, which she pre-sented somewhat as follows:"The position of the Turkish woman is un-

like that of any other woman in the civilizedworld. Heretofore, she has been treated bythe men as a chattel or article of convenience.This does not mean that the Turkish womandoes not possess those fine qualities of theheart and mind characteristic of the woman ofAmerica and Europe, which she has developedto a remarkable extent. The Turkish womanhas been held in severe and brutal bondage byman, and has been told that the only functionof the woman is to serve the convenience andcomfort of her lord and master. To speakagainst the men brought up in civilization ofthis nature would put the stamp of infidelityupon the woman. To rebel against this ruleof iniquity and oppression would mean aharsher treatment and life. We felt dis-tressed and agonized. We appreciated theawkwardness, but we could not break away


100/112

96 ACTUAL LIFE INfrom it, because we had no freedom; therewere no opportunities for women to work andmaintain themselves. Men held the strings ofthe purse and they decreed that women wouldonly prattle and act foolishly and do nothingsensibly. You see that we were born into astupid and tyrannical system, and we remainedfor all these centuries the slaves of this abom-inable system. The standard of the civiliza-tion of the women of a nation is in proportionto the standard of the civilization of the menof that nation. Turkey came in contact withthe European civilization, particularly duringthe last quarter of a century. A large num-ber of Turkish men traveled in Europe andbrought back some of the customs and ideas ofthe Western World. Either by a desire toimitate or by a certain amount of conviction,a few of these men assumed a somewhat lib-eral attitude toward their women. Just as itis among men, so it is among women; theTurkish initiation of the Western civilizationbegins with the costume. I personally wouldprefer that it should begin with the mind whichcreates, influences, directs and molds our insti-tutions and our whole civilization. Hobbleskirts and Prince Albert coats introduced


101/112


102/112

98 ACTUAL LIFE INthree per cent, of the total population of Tur-key. Indolence excites lust, which demor-alizes, degrades, enervates and ruins a nation.The Turk is the most conspicuous example ofa nation that has persistently and obduratelyclung to immorality, which always brings inits train a multitude of social and economicevils."When a party or a group is traveling in

the wrong direction, unless it is advised or pre-vailed upon by an interested opposing party orgroup to change its course, it is bound to de-struction and oblivion. The Turkish man partyheretofore traveled on the wrong track, and asthe woman party did not have any voice in thecommon affairs of the nation, the nation wentdown headlong. Fortunately, many factorsand influences, a few of which I have alreadystated, have brought about certain changes inthe attitude of our men toward social and po-litical problems. They feel and appreciatethat the misfortunes of the nation have beencaused largely by their own omissions. Theysee the many valuable services the women ofAmerica and Europe render to their respectivenations in almost every field of life. Theyrealize the supreme fact that fifty per cent, of


103/112

THE TURKISH HAREM 99the force and energy of the nation representedby its women has been left unused, which is, ifI may say so, an essential part of the motivepower that stimulates and sustains the life ofa nation. I must admit that the great troublewith our men is not the want of intelligence,but the lack of will to do things. They mayrecognize the justice of our cause, yet theydecline to grant the means by which we mayexercise our right. But as we know theirpeculiar characteristics, which they have in-herited from their fathers, so we know how todeal with them. We must hammer and drillthat which we want into their heads and forcethem to act. This we are resolved to do. AsI understand, in America, when people voteon a given measure, say, for example, to builda school, they proceed with the proposed workin a week or two. Here in Turkey we wastemonths and years in talking and deliberatingin all things. For a long time past I havebeen inclined to believe that here we do notknow how to think correctly. We have notas yet developed our sense of proportion. Inour vices and in our pretended virtues we al-ways take the extreme view and never followa moderate and sensible middle course.


104/112

ioo ACTUAL LIFE IN"You can rest assured that we mean to

change this inveterate system of dilly-dallying,and lethargic and slipshod way of doing things.But we must be patient. The achievement oflarge tasks requires time and steady labor.The A B C in our program is to bring abouta change in the notions so long held by ourmen, that women cannot perform the dutiesof life just as efficiently as man can. We donot propose to snub Nature. In certain fieldswe can work together and in certain matterswe can work separately. But in all things thatpertain to women exclusively we are betterand more competent judges than men are. Itis for this reason that we exclude entirelyarticles contributed by men to our journal.We are quite able to emancipate ourselves andassert ourselves without the assistance of ouroppressors. In one word, we want to divideresponsibility and lighten the nation's burden.Man has not sufficient power to do it all anddo it well, even though he may not admit it.We want to be self-supporting, independentand useful members of society. We want tobe equal in all things where nature does notdeny us the right. To accomplish the endswe have in view, we have organized the As-


105/112

THE TURKISH HAREM 101sociation for the Defense -of EqiVal Rights.Let me read from' the Preamble of the Con-stitution of the Association,, tJic principal pur-poses for which it has been brought into ex-istence :

1 'Our country is now passing through acritical period. We, the Turkish women, donot understand as yet the science of govern-ment, and do not propose to interfere in polit-ical matters. But as members of a social bodywe have the right "to unite and enter upon thepath of progress." Should we pursue thislegitimate end in accordance with the laws andregulations of our religion, we shall be in timean important and useful element in the lifeof our Fatherland. The Association for theDefense of Equal Rights will educate womenin the duties of wifehood and motherhood,will strive to open fields of employment to theneedy girls and women and will endeavor todisseminate correct information and developthe ideas and ideals of women. The Associa-tion will proceed in its difficult task along threed

actual life in turkey

Documents