lines is always entered the sum of money
which a wife brings her husband; a poor woman will bring from thirty
shillings to three pounds, a rich woman from a hundred to three hundred
pounds; and whatever the sum be, the husband must refund it to the wife
when he divorces her. The actual getting of the divorce is simplicity
itself. Man and wife go before the deputy of the governor of the city or
province and state their case. The deputy will probably say, "Very well.
Pay the woman such-and-such a sum mentioned in the agreement, and go your
several ways."

A man, however, often changes his mind, and marries the woman whom he has
divorced; and perhaps they are divorced a second time and married a third
time. But he may not marry her the third time unless she has meanwhile
been married by another man and divorced from him.

Many of the Moorish husbands leave their wives--the Riffis, for instance,
going back into the Riff. If they are away over a year and send no money
to the wife, she can claim a divorce: going before the deputy with a
witness or two, it is soon arranged; she then probably marries a second
husband. Were it not for this arrangement, Tetuan would be full of
deserted wives.

It must be most difficult to try to "preach" either to the men or women.
The men would not have it. I knew one missionary who used to sit in their
shops and talk to them, but directly he veered round within a point of
"religion" that talk was over. The women were less difficult in that
respect; they would discuss the point: one woman I heard say something as
follows:--

"Why should I turn a Christian? See--I may steal, I may lie, I may commit
murder; my sins may reach as high as from earth to heaven, and at the day
of my death _God is merciful_. He will forgive me all, because I witness
to Mohammed as his Prophet. Your religion is a narrow little religion;
mine covers everything. You go home and go away by yourself and _witness
to Mohammed_ as his Prophet, and all your sins will be forgiven."

It is a sign of their being low down in the intellectual scale when the
members of society talk for the most part of "persons," just as it is a
sign of a higher tone when the conversation runs chiefly upon "ideas."
Among the women at Fatima's tea party there was no sort or kind of
exchange of thought of any description, nor was there general
conversation. They talked in a desultory way to each other about their
children, their clothes, their food