space beyond the camp. There she is fêted by songs and dances in her honour. If she does not go herself, a hayfork is dressed up to represent her. The songs are naturally topical, with allusions to the joys and sorrows of her position,—the mother-in-law of course being a prominent butt.
"Thy father gave the Beloved to me, but his mother opposed.
May her death be terrible, because she did not give him.
May seven black dogs be the sacrifice for his mother on the day of her death."
If an old man should,—as a matter often of duty,—marry the young widow of a near relative, they will sing,—
"I'll die the worst death, but a greybeard shall never embrace me.
His white beard is like a scorpion piercing my bosom."
The future husband, if good-natured, will reply,—
"We'll go to-morrow to the dyer, and for love's sake I'll have my beard dyed,
"And I'll be a fine fellow, who has no equal among the Bedu." (Trans, from Musil, op. cit., vol. iii.).
Or, again,—
"I am smelling the odour of the sweet trefoil,[1]
She who is above has taken my understanding,
And he who goes to the hot bath
Hears the tinkling of the anklet.
I am smelling the odour of the sweet trefoil,
I am smelling the odour of ginger,
Spur on thy horse, my brother; spur on,
Spur on thy horse which is noble."
Another song is,—
"O paternal uncle, said Ralye,
A lady of the costly ones is costly.
I take none except the Bedu
The father of the head-cloth which is put on askance. [This is a sign of jollity; cf Plate XII.].
- ↑ Sweet herbs, or a necklace of cloves, are always a part of the bride's toilette.
