SPREAD OF CIRCUMCISION.
From Chaldea, then, in the mountains of Armenia and Kurdistan, the
practice of circumcision was, in all probability, first adopted by the
Phoenicians, who finally relinquished the Israelitish rite as to age of
performance and exchanged it for the Egyptian rite. From Phoenicia its
spread through the maritime enterprises of this race to foreign parts
was easy. Egypt was the next place to adopt its practice; at first the
priesthood and nobility, which included royalty, were the only ones who
availed themselves of the practice. The Egyptians connected circumcision
with hygiene and cleanliness; this was the view of Herodotus, who looked
upon the rite as a strictly hygienic measure. History relates of the
existence of circumcision among the Egyptians as far back as the reign
of Psammetich, who ruled toward the end of the sixth century B.C. The
practice must then have been of a very religious and national nature, as
we are told that Psammetich, having admitted some noted strangers, whom
he allowed to dwell in Egypt without being circumcised, brought himself
into great disfavor among his subjects, and especially by the army, who
looked upon an uncircumcised stranger as one undeserving of favors.
During the next century Pythagoras visited Egypt, and was compelled to
submit to be circumcised before being admitted to the privilege of
studying in the Egyptian temples. In the following century these
restrictions were removed, for neither Herodotus nor Diodorus, who
visited the country, were obliged to be circumcised, either to dwell
among the people or to follow their studies. There is one curious habit
that is mentioned in connection with the rite of circumcision among
these people, this being its relation to the taking of an oath or a
solemn obligation. Among the Egyptians the circumcised phallus, as well
as the rite of circumcision, seemed to be the symbol of the religious as
well as of the political community, and the circumcised member was
emblematical of civil patriotism as well as of the orthodox religion of
the nation. To the Egyptian, his circumcised phallus was the symbol of
national and religious honor; and as the Anglo-Saxon holds aloft his
right hand, with his left resting on the holy Bible, while taking an
oath, so the ancient Egyptian raised his circumcised phallus in token of
sincerity,--a practice not altogether forgotten by his descendants of
to-day. It was partly this custom of swearing, or of affirming, with the
hand under the thigh, by the early Israelites, that caused many to
believe that their circumcision was borrowed from the Egyptians,
especially by M. Voltaire, who insists that it was the phallus that the
hand was placed on, and that the translation has not the proper meaning,
as given in the Bible.
Among the Arabs it was the practice to circumcise at the age of thirteen
years, this being the age of Ishmael at his circumcision by his father,
Abraham. The Arabs practiced circumcision long before the advent of
Mohammed, who was himself circumcised. Pococke mentions a tradition
which ascribes to the prophet the words, "Circumcision is an ordinance
for men, and honorable in women." Although the rite is not a religious
imposition, it has spread wherever the crescent has carried the
Mohammedan faith. Uncircumcision and impurity are to a Mohammedan
synonymous terms. Like the Abyssinians, the Arabs also practice female
circumcision,--an operation not without considerable medical import, as
will be explained in the medical part of the work. This practice is also
common in Ethopia. Some authorities argue, from this association of
female circumcision among the Southern Arabs, Ethiopians, and
Abyssinians, that they did not derive their rite from the Israelites;
but there is not much room for doubt but that the operation came down to
the Arabians from Abraham through his son Ishmael. Considering the
occupancy of Syria, Arabia, and Egypt by the French, and the intercourse
with these countries by the British, it is surprising that the
profession in the early part of the present century had not full
information regarding the nature and objects of female circumcision as
practiced in these countries. Delpesh observes, in relation to the
Oriental practice, that his information was too vague to determine
whether it was the nymphae or the clitoris that were removed, or whether
it was only practiced in cases of abnormal elongations of these parts.
M. Murat, however, writes at length on the subject, very intelligently,
as well as Lonyer-Villermay, who, writing in the same work with Delpesh,
thinks it is certainly the clitoris that is removed.[12] In Arabia, the
trade or profession of a _resectricis nympharum_ or she-circumciser is
as stable an occupation with some matrons as that of cock-castration or
caponizing is the sole occupation of many a matron in the south of
Europe. It is related by Abulfeda that, in the battle of Ohod, where
Mohammedanism came very near to a sudden end by the crushing defeat of
the prophet and his followers, Hamza, the uncle of the prophet, seeing
in the opposing ranks a Koreish chief, whom he knew, thus called out:
"Come on, you son of a she-circumciser!" As Hamza was among the slain,
it is most likely that he met his death from the hands of the chief,
whose mother really followed that occupation. So extensive is the
practice, that these old women sometimes go through a village crying out
their occupation, like itinerant tinkers or scissors-grinders.
The present ceremonies attending the performance of the rite among the
Arabians are well described by Dr. Delange, a surgeon of the French
army, as witnessed by him in the province of Constantine, in Algeria.
With these Arabs, circumcision is performed on a whole class, so to
speak, at the same time, regardless of the trifling differences in their
ages. It is preceded by feasting, the total length of the feast being
for eight days. For the first seven days, all the Arabs of the quarter
where the candidates for circumcision reside dress in their best. The
poor have their mantles and clothes carefully washed, and the rich deck
themselves out in their gold and silver brocaded vests and pantaloons.
During these seven days there is general rejoicing, and the Arabs spend
most of this time in the village street, racing, firing guns, or
engaging in sham battles between the different camps, during which one
carries the green, or sacred banner, which is supposed to render the
bearer invulnerable. The battle ends by the standard-bearer being fired
at by all parties, and falling, but quickly rising again and waving the
flag in token of its protecting power. The Arabs now adjourn to another
public place, where the notables and strangers are furnished seats on
carpets; here a dance to the music of tumtums and the singing of
invisible females takes place, the dancers being only males.[13] In the
evening the women sing, to which the men listen in silence, this concert
being kept up until midnight. On the seventh day, the women, decked out
in their best, and with all their personal ornaments, accompanied by all
the young men, armed with their guns and pistols, repair to the
extremity of the oasis, where they gather plates of fine sand. With this
sand they return to the village, where it is exposed overnight to the
glare of the full moon on the terraces of the house. This last day
closes with a grand banquet, given by the rich whose children are about
to be circumcised, to which all the people are invited.
The next morning all the relatives of the candidates repair to the house
where the rite is to be performed; the women going up into the second
floor, wherefrom they can look down into the court from a porch screened
with lattice-work, without themselves being seen. The men gather
together on the ground-floor, together with the operator and his
assistants and the children about to be circumcised, who are dressed in
yellow, silken gowns. The child to be operated upon is seated in a pan
of sand, while an assistant fixes his arms and holds the thighs well
separated from behind. The circumciser then examines the prepuce, the
glans, and removes any sebaceous collection. This done, a compress with
an aperture to admit of the passage of the glans is slipped over the
organ; a small piece of leather, some six centimetres in diameter, with
a small hole in the centre, is now used, the free end of the prepuce
being drawn through the aperture; a ligature of woolen cord is then tied
on to the prepuce next to the front of the leather shield, and, the
knife being applied between the thread and the leather, the prepuce is
removed at one sweep; the mucous inner layer is then lacerated with the
thumb-nails and turned back over to join the other parts. The surface is
then sprinkled with _arar_ or _genevriere_ powder and dressed with a
small cloth bandage, the subsequent dressings consisting of _arar_
powder and oil. During the operation the women in the gallery keep up an
unearthly music by means of tumtums, cymbals, and all the kettles and
saucepans of the neighborhood, which are brought into requisition for
the occasion. This music is accompanied with songs and chants, each
woman striking out with an independent song of her own, either
improvised or suggested by the occasion. This not only serves to drown
the cries of the children, but it must, in a manner, assist to draw them
away from the immediate contemplation of their sufferings. The prepuces
are now gathered together and carried to the end of the oasis, where
they are buried with ceremony and rejoicings. This circumcision only
takes place once in three or four years, and the children are from four
to eight years of age; of fifteen circumcised at the feast witnessed by
M. Delange, only two had passed their eighth year.
In a very interesting old book,[14] "The Treaties of Alberti Bobovii,"
who was attached to the court of Mohammed IV, published with annotations
by Thomas Hyde, of Oxford, in 1690, there is a description of the
Turkish performance of the rite which leads one to infer that they
circumcised the children quite young: "Et cum puer prae dolore exclamat,
imus ex duobus parentibus digitis in melle ad hoc comparato os ei
obstruit; caeteris spectatoribus acclamantibus. O Deus, O Deus, O Deus.
Interim quoque Musica perstrepit, tympana et alia crepitacula
concutiuntur, ne pueri planctus et ploratus audiatur." Bobovii says that
the age at which circumcision is performed is immaterial provided the
candidate is old enough to make a profession of faith,--which, however,
is made for him by the godfather,--in the following words: "There is no
God but God, and Mohammed is his Prophet," or, as rendered by our
author, "Non esse Deum nisi ipsum Deum, et Mohammedem esse Legatum
Dei." To which he adds that the child must not be an infant, but that he
must be at least eight years of age. Like to the Arabs, the Turks
celebrated the occasion by feasts, plays, and a general good time; the
child was kept in bed for fifteen days to allow complete cicatrization
to take place. The circumcision was performed with the boy standing.
Michel Le Feber, writing in 1681,[15] speaks of the tax levied on the
Christians by the Turks, that they, the Christians, may enjoy liberty of
conscience, and observes that, circumcision not being compulsory among
the Turks, it often led to trouble and annoyances, as many of the Turks
evaded the operation. The tax-gatherers in Turkey are very industrious,
and, as being circumcised was, as a rule, sufficient evidence of not
being a Christian, he often witnessed on the streets scenes wherein
strangers, arrested by these tax-collectors, were compelled to show
their circumcision as an indisputable sign of their exemption from the
tax. He also relates that in their zeal for converts to Mohammedanism
the Turks often resorted to presents to induce Christians to embrace
their faith. While in Aleppo, he saw a Portugese sailor, who, through
presents, had forsaken his religion, but who had repented in the most
emphatic manner when brought to face circumcision. Finding entreaties in
vain, the Cadi ordered the immediate administration of a stupefying
draught, and the sailor was then seized and circumcised without further
ceremony.
In cases where the new Mohammedan is reasonable and submits like a hero,
the ceremonies are more elaborate. Le Feber relates that if the
candidate is a man of note or wealth he is mounted on a horse and
exhibited all over the city; he is dressed in the richest of Turkish
robes and in his hand he holds an arrow with the point directed to the
sky; he is followed by a great concourse of people, some dressed in
holiday attire and others in fantastic costumes; and general feasting
and enjoyment is the rule over the course of the march, where all the
people run to swell the crowd. If the man happens to be a poor man, he
is simply hurriedly marched about on foot, with a simple arrow in his
hand pointed skyward, to distinguish him from ordinary mortals; before
him a crier proclaims in a loud voice that the new religionist has
ennobled himself by professing the faith of the prophet in this solemn
manner. A collection for his benefit is taken up among the booths and
shops, which is mostly appropriated by the conductor, circumciser, and
his assistants, after which he is circumcised without further ado.
The same author describes the operation as performed on the young Turks
and the accompanying ceremonies. They differ in some respects from those
employed in circumcising a convert. The parents of the child give a
feast in proportion to their means, to which are invited the relatives
of the family and personal friends; if of the upper ranks, he is
promenaded about the town to the music of drums and cymbals, dressed in
rich attire; two warriors lead the procession with drawn swords, and a
troop of females who sing songs of joy bring up the rear; the procession
now and then stops, when the two gladiators in the front indulge in a
fierce set-to, hacking at each other in the most determined and
murderous manner, but so studiedly shammy that neither is injured; on
the return to the house, the child, who is usually eight or ten years of
age, is bound hand and foot to prevent his causing any injury to
himself, laid on a bed, and circumcised with a razor, the operation
being performed either by a surgeon or the chief of a mosque.