Page:Africa by Élisée Reclus, Volume 2.djvu/528

 482 NORTH-WEST AFRICA. differing in appearance from those used by the neighbouring peoples, yet sufficient for the experienced eye to recognise their true origin. The Dazas have also the custom of removing the uvula and the first incisors from their children at a very early age. Both Tibbus and Dazas are supposed to have been converted to Mohammedanism about two or three centuries ago. They are very zealous Mussulmans, and recite the daily prayers with great regularity. At the time of Nachtigal's visit in 1869, they had already been brought under the influence of the Senusiya, and some of them had undertaken the difficult journey to the Wau oasis in order to visit the branch of the order there stationed, consult them on questions of dogma, and appeal to their decision on points of law. If the Dazas are frequently described as pagans by the neighbouring tribes, the reason is because under this term of reproach the good followers of the Prophet feel themselves justified in plundering them without remorse and reducing them to slavery. At the same time there can be no doubt that a few superstitions — that is to say, some survivals of the older religions — still persist amongst them. Thus sacrifices continue to be made in honour of the springs ; spells, also, of pagan origin, besides verses from the Koran and amulets derived from their Semitic neighbours, are still in use ; while many of their religious observances resemble those practised by the heathen populations of Sudan. The blacksmiths are much dreaded as potent magicians, and at the same time regarded as outcasts. No Tibbu with any sense of self-respect would ever give his daughter in marriage to a worker in iron, or even condescend to treat him as a friend. The word " smith " is one of the most insulting in the language ; but it is never applied to those following this industry, the people being careful not to abuse or oll'end them in any way through fear of some supernatural vengeance. The Tibbu social system is not based on the principle of equality. Every village has its dardai, or chiefs, its maina, or nobles, and its common folk. At the Simie time, the upper classes have practically very little power, the unwritten law of custom being the true sovereign. They neither keep any troops to enforce their decrees, nor maintain any system of taxation by which they might surround themselves with sycophantic retainers. But they act as judges in all cases not requiring to be settled by the law of vendetta ; they also discuss questions of peace and war, and their counsel is generally received with respect. The only privilege enjoyed by many of the nobles over their inferiors is the empty glory of being able to boast of their " blue blood." Nor is the family governed more despotically than the community. The wife, who is generally distinguished for the domestic virtues of order, cleanliness, good management, and fidelity, is held as an equal by her husband. Even the polygamy authorised by Islam is seldom practised, although temporary emigrants usually contract a second alliance in foreign lands. Marriage is commonly preceded by a long period of betrothal, which is held to be as binding as the marriage tie itself. At the death of the groom the betrothed is united to his brother or nearest relative. As amongst the Kafirs and several other African peoples, the change of state produced by marriage is an event of such importance that all must keep the secret,