Berber Hospitality Customs
"Although the Moors can fully hold their own in a bargain, and are frequently impelled by motives of self-interest to what appears to be generosity, it cannot be recorded of…
From: 1902 C.E. To: 1902 C.E.
Location: Morocco
Note: This article has been excerpted from a larger work in the public domain and shared here due to its historical value. It may contain outdated ideas and language that do not reflect TOTA’s opinions and beliefs.
“Alms, Hospitality, and Pilgrimage,” from The Moors: A Comprehensive Description by Budgett Meakin, 1902.
Although the Moors can fully hold their own in a bargain, and are frequently impelled by motives of self-interest to what appears to be generosity, it cannot be recorded of them that they are ungenerous, or that most of them have not kind hearts, and are indisposed to good deeds. In this, as Muslims, they do not lack encouragement, for Mohammed has left them abundant precepts inculcating alms-giving and hospitality, as well as general good works. “Pay your legal alms," says the Koran: "Be constant in prayer and alms-giving:” “God loveth not the proud or vain-glorious, who are covetous and recommend covetousness unto men, and conceal that which God of His bounty hath given them,...and who bestow their wealth to be observed of men." There is a Mohammedan saying that "Prayer carries us halfway to God, fasting brings us to the door of His palace, but alms procure us admission." Mohammed is reported to have said that he who left his legal contributions unpaid should have a serpent twisted round his neck at the resurrection.
The legal alms, or zakat, as distinguished from sadakah or free-will offerings, have to be given once a year, at the feast of Aashur or tithing, and consist in varying proportions of the worldly goods a man possesses at the time, his actual cash being subject to 2.5 per cent of zakat. His stock, cattle, and all property which has been held a year, pay proportions of which the Moors do not seem to have any general knowledge, and about which few appear to be particular. No oversight is exercised, so it is probable that the legal standard is seldom approached.
Besides the Aashur, alms are readily given at each of the feasts, especially after Ramadan, when portions of wheat and other food are collected on behalf of every member of a family, to be given to the poor under the name of fitrah or "breakfast dish." Formerly this was gathered and distributed by government, but in 1286 Yusef III. left it to individual discretion. Fridays are considered special alms-giving days, and so are the fast days at the beginning and end of Rajab, and on Sha'aban 17th, but probably much more finds its way into the pockets of the professionally religious than into those of the really needy.
After a funeral food is distributed at the grave, and of course on occasions of rejoicing, such as weddings, the poor come in for their share of the feast. One of the most meritorious methods of bestowing alms in these warm lands is by providing drinking-water, either by erecting fountains or wayside crocks, or by simply paying a water-carrier to go round with a skin-full, calling on all the thirsty to freely drink: "Ho ye that thirst, come and drink: this is the way of GODl"
Under such conditions beggars could not fail to abound, and they manage to make themselves heard as well as seen. At every gateway, by every frequented mosque, and at any other likely point they congregate, uttering wearisome cries with wonderful persistence and unvarying tones. Most of them bring in the Name of God, in which they beg, but many are content to imply it, making mention only of some favourite saint, one of the most common expressions combining the two, "For GOD and my lord Abd el Kader!"
"For the face of GodI" cries another, or he simply ejaculates "For God! For God!—Ar Allah!"—repeating it slowly at first, then more briskly, and still faster, faster, faster; till, rocking to and fro in time with his cry, he works himself up to a pitch beyond which he cannot go, and suddenly collapses, letting fall his head upon his breast in silence. Others ask that GOD may "leave those who give in prosperity," or "have mercy on their relatives," or "preserve their children," or "give them strength and blessing," or "keep their bag full," while a delightfully suggestive prayer is "May GOD give thee something to give!" Those who are not so inclined, but who are pestered by their importunity, get rid of them at last by replying "GOD bring it!" or "GOD make it easy!" A special polite way is to say "GOD open a way for us and thee to prosperity!"
But if a man means to give, it is considered that he loses his reward if he selects a coin of low value from his pocket, the most excellent idea being that he who is truly generous will be content to share what he has, giving whatever comes first, a lesson which all might learn. A man or woman who lives by begging is said to "stand at God's door," and what is given to a beggar is described as "for God's due"—"hakk Allah." When free supplies are sent to the poor the summons is to "come and eat God's food."
In hospitality the town Moors are well to the front, but do not excel to the same degree as the Arabs. In the country it suffices for a wayfarer to approach any dwelling or the village mosque, to be assured of a place to sleep, and something to eat, though he must not expect too much unless at the hands of some well-to-do individual who makes a point of hospitality. On approaching the home of a tribe, the native traveller ascertains from some shepherd or ploughman the name of the man in the village most reputed for hospitality, and forthwith makes for his home. Arrived there, he proclaims himself "daif Allah"—"guest of GOD," and is heartily entertained for the night, and told next day for whom to ask in the next village, a companion being sent with him if necessary. Should harm befall him, his late host summons his male relatives to avenge the insult, and they at once set out with their guns for the purpose.
But in this, as in so much else, all depends upon the the social status of the visitor, who, if apparently of the least importance, will probably be made the guest of the local head-man, and fed on the fat of the land. In many parts the governors pride themselves upon their open-handed hospitality at the expense of those they govern, and it is the same with many of the great hereditary saints, who consider as their guest whoever visits their place. As Europeans come in for a share of all this beyond what the Moors do, they are apt to over-estimate Moorish hospitality, which to be rightly judged must be considered from the stand-point of the needy Moor.
It is doubtful, however, whether in a comparison on that basis our own hospitality would show up as well as we might expect. Formerly it was the custom throughout the country, and it still is in most parts of the interior, to consider the foreign visitor as the guest of the nation, and provide him with all that he needs free of charge, though of course the officials and others employed in catering for him at no cost to themselves expect to make something out of it, and presents are not refused. The provisions thus supplied are called mona, and are furnished by the authorities on production of a shareefian,—i.e. "official" letter,—to be obtained from the court of a provincial governor on the application of foreign officials, the nature of the treatment received depending largely on the source of the letter.
Even when unprovided with such letters, European travellers who call upon the kaids or governors will often be provided with a good supper, half a pound of tea, a pound of candles and a loaf of sugar, to which for more important folk may be added fruits, milk, sweets, a sheep, and barley for the animals, besides supplies for the servants.
The difficulty in such cases is to know how to make a suitable return for the kindness received, the supply and transport of a number even of small presents being no trifling matter in Morocco, and money seldom being accepted. In the case of embassies, for which everything is provided on the most lavish scale, the country-people are severely "squeezed," and although the value of the supplies they furnish nominally comes out of their share of the taxes, along the high-roads to the capitals it becomes a serious burden. Too often the superabundance is disposed of by night to the people themselves, who repurchase it from the foreigners' underlings. Notwithstanding all the efforts made by most of the ambassadors to put a stop to this, it still goes on, and the people grow accustomed to being bled.
At his own meals a Moor seldom cares to be alone, and if able to do so will often invite another to eat with him in order to have company, many officials and others in good position making it one of the duties of their secretary or their steward to take meals with them: those in high authority often demand that their head cook shall partake of each dish and cup for a different reason, to guard against poison. Christians visiting Moorish friends, and known to approve of Moorish manners and food, will often be invited to remain informally for a meal, as well as being bidden to feasts. Besides this, it is incumbent on anyone eating before others to invite them to join, whether they do so or not remaining at the bystanders' discretion. I have seen one glass of tea, or one cigarette, passed round to a dozen, and have at times felt terribly boorish for having to excuse myself from doing the same with some European eatable which was the only food within reach I could manage, and which I had cooked for one.
When an invited guest is a stranger, or when special honour is to be done, it is customary to send one or more of the servants to fetch him, or even a mule or a horse for him to ride, and when a man of low degree invites one of importance to honour his house, he probably goes himself to fetch his guest.
Otherwise the guest may have to wait some time at the door, while the women are being stowed away, before his knock will be answered, or if it has been, before the door is opened to him. When his host appears with the blandest of smiles, and a torrent of hearty welcomes, prominent among these will be "Marhaban" or "Marhaba bikum,”—"Welcome" or "Welcome to you," repeated many times amid enquiries after health and welfare, which may be accompanied by "Ahlan wa sahlan,"—"(Be) at home and at ease," to which is sometimes added a poetical complimentary phrase such as "Ameer el milah wa zain el budoor,"— "Prince of the good, and beauty of the stars," or by the simple statement "Anta fi dar-ak"—"Thou art in thine own house!"
The guest having meanwhile reciprocated enquiries mingled with praise to GOD, according to the customary forms of salutation, he is led—often by the Chamber hand—into the guest-chamber, which in large establishments is one of a suite of rooms in which male guests are lodged, or on a private stair, entirely separated from the women's quarters, but which in ordinary dwellings is the family living and sleeping room evacuated for the occasion.
Once inside here, the door is closed, or the curtain over it dropped, and the women venture from their retreats till the host gives the signal for them to again retire, without which it would be most impolite even to rise, and more so still to approach the door. The women receive guests of their own sex only when no men are about, the stranger's slippers at the threshold being a warning to them not to approach. Such visits are commonly paid by way of the roofs. Many kaids have a number of unfurnished guest-rooms in which travellers are entertained, and in towns there are allotted vacant houses or gardens, or some official is instructed to turn out of his quarters for them; or they may be relegated to the Jewish quarter.
Among the religious duties of Islam, none is in greater favour among the Moors than pilgrimage, whether to the great Mohammedan centre at Mekka or to some distant city or shrine in the country itself. The hajj or pilgrimage par excellence—to Mekka, of course—is incumbent on every Moor, as a member of the Maliki sect, who has strength for the journey and power to earn his food by the way. This accounts for the large number of Moroccans who are to be found throughout the length of Barbary, in Egypt, and in the Levant generally, the most part poor, or who, having settled where they are when unable to proceed further for lack of means, have since grown rich. In Tunis those from Sus especially abound, forming so reliable a guild—in which all members are responsible for each other,—that they are in great demand as guards. On the pilgrim route from Damascus to Madina, too, where the wells at each stage have to be guarded by forts, it is only the Moors who can be induced and trusted to remain as garrisons.
Formerly the whole journey was performed by land at immense risk and hardship, caravans yearly making the round from Morocco to Mekka and back, taking and bringing merchandise as well as pilgrims, uniting business with religion. Now that method is a thing of the past, and the faithful make their way to the coast in irregular shoals instead of caravans. There they camp at the ports till they go on board some foreign vessel, usually a merchant steamer chartered for the run to Alexandria, Port Said or Jedda, by some speculator who packs all he can on board, at whatever rate he can obtain in competition with others, averaging from four to ten dollars (13s. 4d. to 33s. 4d.) a head. At this price it is hardly surprising that luxuries are not conspicuous, and that each one finds his own provisions, even including his skin of water, though when this runs out the ship replenishes it.
An ordinary stock of eatables to take includes a pound each of tea, coffee, and candles; a small loaf of sugar, two pounds each of dried meat and rancid butter; and ten pounds each of kesk'su, biscuits and charcoal, with ten or more loaves of bread: a supply intended to last for some fourteen or sixteen days, and leave something to land with. Besides these, most men take as indispensable utensils, brazier, stew-pot, bellows, tea-pot and glass, kettle, dish, and wooden spoon.
The only other special provision needed is that of the new sandals and ahram (an unsewn cloak or rather rectangular cotton sheet) which the pilgrim has to wear as he enters the sacred district in which Mekka stands. The round cost to a working man who seeks no more than is absolutely necessary, amounts to about fifty dollars, the return fares being much higher than those quoted. Morocco is left ten or fourteen days after the Aid es-Sagheer, in order that the pilgrims may assemble on the all-important day of the Aid el Kabeer at the valley of Mina near Mekka, returning to their home-land if not delayed, about the feast of the Maolud.
Meakin, Budgett. The Moors: A Comprehensive Description. S. Sonnenschein & Company, 1902.
About TOTA
TOTA.world provides cultural information and sharing across the world to help you explore your Family’s Cultural History and create deep connections with the lives and cultures of your ancestors.
