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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..c1223ab --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #51041 (https://www.gutenberg.org/ebooks/51041) diff --git a/old/51041-0.txt b/old/51041-0.txt deleted file mode 100644 index 3c8b6f3..0000000 --- a/old/51041-0.txt +++ /dev/null @@ -1,11480 +0,0 @@ -The Project Gutenberg EBook of The Horses of the Sahara, by Eugene Daumas - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: The Horses of the Sahara - And the Manners of the Desert - -Author: Eugene Daumas - -Commentator: Abd-el-Kader - -Release Date: January 25, 2016 [EBook #51041] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK THE HORSES OF THE SAHARA *** - - - - -Produced by MWS, readbueno and the Online Distributed -Proofreading Team at http://www.pgdp.net (This file was -produced from images generously made available by The -Internet Archive) - - - - - - - - Third Edition, in One Vol. 8vo, bound in cloth, price 18s. 6d. - - THE - - ILLUSTRATED HORSE-DOCTOR; - - BEING AN ACCURATE AND DETAILED ACCOUNT, - - Accompanied by more than 400 Pictorial Representations, - - CHARACTERISTIC OF - - THE VARIOUS DISEASES TO WHICH THE EQUINE RACE ARE - SUBJECTED; - - TOGETHER WITH THE LATEST MODE OF TREATMENT, - - AND - - ALL THE REQUISITE PRESCRIPTIONS - - WRITTEN IN PLAIN ENGLISH - - By EDWARD MAYHEW, M.R.C.V.S. - - "_A Book which should be in the possession of all - who keep Horses._" - - - ALSO BY THE SAME AUTHOR: - - Immediately will be published, in One 8vo Volume, - a companion to the above, entitled: - - THE - - ILLUSTRATED STABLE ECONOMY - - with upwards of 400 engravings. - - - LONDON: - - Wm. H. ALLEN & CO., 13, WATERLOO PLACE, S.W. - - - - - THE - - HORSES OF THE SAHARA - - AND THE - - MANNERS OF THE DESERT. - - - - - THE HORSES - OF THE SAHARA, - AND THE - MANNERS OF THE DESERT. - - - BY - E. DAUMAS, - GENERAL OF DIVISION COMMANDING AT BORDEAUX, - SENATOR, ETC., ETC., - - WITH COMMENTARIES - BY THE EMIR ABD-EL-KADER. - - TRANSLATED FROM THE FRENCH - BY JAMES HUTTON. - - (THE ONLY AUTHORISED TRANSLATION) - - - LONDON: - WM. H. ALLEN & CO., 13, WATERLOO PLACE, S.W. - - 1863. - - - - - PUBLISHERS' NOTICE. - - -In this English version of General Daumas' justly eulogised work on the -Horses of the Sahara and the Manners of the Desert, two or three entire -chapters, besides many isolated passages, have been omitted, which -treated either of veterinary science or of matters little suited to the -taste of general readers in this country. Part the second, which was so -strangely overlooked by the critics of the last French edition, will be -found extremely interesting to all who love the chace and can appreciate -a life of adventure. The description of the sports and pastimes, the -manners and customs of the aristocracy of the African Desert, is -especially worthy of perusal; nor will the quaint remarks of the once -famous Emir Abd-el-Kader fail to command very general respect and -sympathy. - - - - - TABLE OF CONTENTS. - - - PART THE FIRST. - - THE HORSES OF THE SAHARA. - - -INTRODUCTION 3 - - Sources of information. - -_Remarks by the Emir Abd-el-Kader_ 5 - - Treatises on the horse.—Anecdote of Abou-Obeïda. - -ON THE ORIGIN OF THE ARAB HORSE 7 - - Curious letter from the Emir Abd-el-Kader.—Four great - epochs.—Creation of the horse.—Change of coats.—Moral - qualities of the thoroughbred. - -THE BARB 26 - - Oneness of the race.—Letter from Abd-el-Kader.—Letter - from M. Lesseps on the Alexandria races.—Weight carried - by African horses. - -THE HORSES OF THE SAHARA 33 - - Traditional love of the horse.—Arab proverbs.—A - popular chaunt. - -_Remarks by the Emir Abd-el-Kader_ 44 - - Superiority of the horses of the Sahara. - -BREEDS 47 - - Incontestable purity of the Saharene Barb.—Endurance - of the Arab horse.—The noble horse. - -_Remarks by the Emir Abd-el-Kader_ 59 - - Two varieties of the horse. - -THE SIRE AND THE DAM 65 - - Treatment of the mare and foal. - -_Remarks by the Emir Abd-el-Kader_ 73 - - Influence of the sire.—Purity of race. - -REARING AND BREAKING-IN 75 - - Early training.—Elementary exercises.—Names. - -_Remarks by the Emir Abd-el-Kader_ 107 - - Names of the Prophet's horses. - -DIET 112 - - Camel's and ewe's milk.—Dates.—Green food. - -_Remarks by the Emir Abd-el-Kader_ 118 - - Repose and fat injurious to a horse. - -GROOMING, HYGIENE, PROPORTIONS 121 - - Selection of food and water.—How to foretell - the size and character of a horse. - -_Remarks by the Emir Abd-el-Kader_ 127 - - Ingenious measurements. - -COATS 130 - - Variety of colours.—Anecdote.—White - spots.—Anecdote.—Tufts. - -_Remarks by the Emir Abd-el-Kader_ 136 - - Favourite coats.—Objectionable coats. - -ON CHOOSING AND PURCHASING HORSES 139 - - Serious objections.—Mode of sale.—The - Arab horse-dealer. - -_Remarks by the Emir Abd-el-Kader_ 148 - - Genealogical tables.—Poetic and anecdotic illustrations. - -SHOEING 150 - - Farriers, their privileges and tools.—Cold shoeing. - -THE HARNESS 159 - - The Arab saddle.—Advantages of the Arab system. - -MAXIMS OF THE ARAB CAVALIER 166 - - Temperance.—Endurance.—Making the horse a study. - -_Remarks by the Emir Abd-el-Kader_ 171 - - Horse-racing among the Arabs. - -ABD-EL-KADER ON THE ARAB HORSE 178 - - Examples of endurance.—Reasons for early training.—High - price of mares.—Genealogical registers.—Identity of the - Arab and the Barb.—General instructions.—Draught horses. - -THE WAR HORSE 185 - - His form and qualities. - - - - -PART THE SECOND. - - - - -THE MANNERS OF THE DESERT. - - -THE EMIR ABD-EL-KADER ON THE HORSE 189 - - The Arab horse derives his character from his Arab master. - -THE SAHARA, BY ABD-EL-KADER 191 - - A poem of the Emir. - -THE RAZZIA 196 - - Three kinds of razzia: the _Tehha_, the _Khrotefa_, - the _Terbigue_.—Episodes.—Popular chaunt.—The - combat.—Circumstantial details. - -THE KHRIANA, OR THEFT 206 - - Horse, camel, and sheep stealing.—Superstitions.—Ludicrous details. - -WAR BETWEEN DESERT TRIBES 214 - - Motives for hostilities.—Proclamation of war.—Summoning - allies.—Departure.—A war chaunt.—Amorous intrigues.—Thefts. - —Scouts.—Preliminaries of peace.—Saharene diplomacy.—Conclusion of - peace.—Hostilities.—The eve of battle.—Challenges.—War cries.—The - battle.—Defeat.—Victory.—Anecdotes. - -_Remarks by the Emir Abd-el Kader_ 234 - - Lamentations of an Arab warrior. - -USAGES OF WAR 236 - - Distribution of the plunder.—The chief.—Loan of a - horse.—Female spectators of the battle.—Apologue.—The - marabouts. - -_Remarks by the Emir Abd-el-Kader_ 241 - - The horse of noble race.—Victors and the vanquished. - -OSTRICH HUNTING 243 - - On horseback.—Details of the excursion.—From an - ambush.—Habits of the ostrich.—Laying and hatching. - -GAZELLE HUNTING 259 - - On horseback.—Habits of the gazelle. - -THE GREYHOUND 264 - - Respect shown to it.—Characteristic details. - -HAWKING 270 - - Training and rearing.—A hawking expedition. - -_Remarks by the Emir Abd-el-Kader_ 272 - - Four kinds of falcon.—Training.—Hawking. - -THE CHACE, BY ABD-EL-KADER 281 - - Varieties of sport.—The gazelle.—The hyæna.—The - panther.—The lion.—Different modes of hunting. - -THE CAMEL 305 - - Management of the camel.—Diet.—Usefulness. - -THE SHEEP 309 - - Immense flocks.—Their usefulness in the Sahara. - -LIFE IN THE DESERT 313 - - The villager.—The master of the tent.—Sobriety.—Runners. - —Inventory of a wealthy Arab's fortune.—His occupations. - —Armourers.—Legislation.—Women's employments.—Hospitality. - —Mendicants.—Sorcerers.—Magic.—Religion. - -THE ARAB ARISTOCRACY 329 - - The thorny shrub and the date-tree.—The sherifs.—The - marabouts and the _djouad_.—A great tent.—The - _vendetta_.—Examples.—Blood money.—_Lex talionis._ - —Birth, education, and marriage.—Polygamy.—An Arab - interior.—Amusements.—Death and funeral rites. - - - - - PART FIRST - - THE HORSES OF THE SAHARA - - - - - INTRODUCTION. - - -The horsemen of Numidia were famous even in the time of the Romans. The -Arab horsemen are in no way inferior to their predecessors. The horse -has continued down to these our days to be the chief instrument of war -among those martial tribes. A dissertation on the horses of Algeria, -which still retain the typical characteristics of both the Barb and the -Arab stock, is not only of interest for the lovers of horse-flesh, but -also for those who are responsible for the maintenance of our power in -Algeria. The greatest merit of a study of this kind is its perfect -accuracy as to facts. I will therefore mention the sources whence I have -derived my information. - -In the course of the sixteen years which I have passed in Africa, I have -been intrusted with missions or have exercised functions which brought -me into constant intercourse with the Arabs, a people hitherto so little -known, but whom we are bound to study if we would learn how to govern -them. - -From 1837 to 1839 I was the French Consul at Mascara accredited to the -Emir Abd-el-Kader; after that, head of the Arab Office in the province -of Oran, in which at that time General Lamoricière held the chief -military command; and finally Central Director of the Arab Office of -Algeria under the government of Marshal the Duke of Isly. These -different posts brought me into close contact with the native chiefs and -the first families of the country. I acquired their language and it was -through their assistance that I was enabled to publish, one after the -other, my books on the Algerian Sahara, the Great Desert, Great Kabylia, -and on the Manners and Customs of Algeria, works which may perchance -have rendered some service to French interests by throwing light upon -important questions of war, commerce and government. - -The study of the Arab horse, which had long been the subject of my most -careful researches, seemed to me to form the natural complement of my -previous labours. Indeed, this question, full of uncertainty and -contradictions, was as it still is, of the most thrilling interest. In -the event of a European war must we always have recourse to foreign -countries, or cannot Algeria come to our aid in supplying remounts for -our light cavalry? Such was the national question I set before myself, -and the reply to which I founded on patient and minute inquiries -throughout my long residence in Algeria. - -Besides, according to some authorities, the Arabs are the first horsemen -in the world, while according to others they butcher their horses. The -former give them credit for whatever is good in the systems pursued by -ourselves or our neighbours; while the latter insist that they know -nothing whatever about riding, or about the veterinary art, or about -breeding. How much of truth is there in all this? What is the real value -of Arab horses? What is the nature of the service they are capable of -rendering? This I was determined to find out, not by hearsay, but -through the evidence of my own eyes—not from books, but from men. What I -am now about to place before the reader is consequently the result both -of my own personal observations, and also of conversations with Arabs of -every grade of life, from the tented chief down to the simple horseman, -who, as he himself would say in his picturesque idiom, has no other -profession than to "live by his spurs." In other words, I made my -inquiries of those who had large possessions, and of those who had very -little; of those who bred horses, and of those who only knew how to ride -them: in short, of every body. Thus the opinions which I am about to -commit to paper do not emanate from the head of a single individual—they -are gathered separately from the members of a powerful tribe. My only -merit is that of having collected and arranged many documents widely -scattered and difficult to obtain. - -In fact, a Christian has need to employ both tact and patience to -extract from Mussulmans information insignificant perhaps in itself, but -which a gloomy fanaticism makes them regard as of great importance, or -as perilous to their religion. Nevertheless, I have one reservation to -make. I am not at all prepared to say: "This is right," or "That is -wrong." I say simply: "Right or wrong, this is what the Arabs do." - - - REMARKS OF THE EMIR ABD-EL-KADER. - -Learned Mussulmans have written upon horses a great number of books in -which they discourse at considerable length upon their qualities, their -colours, upon all that is esteemed beneficial or injurious, their -maladies and the right mode of treatment. One of them, Abou-Obeïda, a -contemporary of the son of Haroun-al-Raschid, composed no fewer than -fifty volumes on the horse. This Abou-Obeïda met with a little -misadventure, which shows that it is not the author of the most -ponderous and numerous volumes who imparts the soundest information, and -that not the worst plan is to consult men themselves. - -"How many books hast thou written upon the horse?" asked one day of a -celebrated Arab poet the vizir of Mamoun, son of Haroun-al-Raschid. -"Only one." Then turning to Abou-Obeïda he put to him the same question. -"Fifty," replied he. "Rise, then," said the vizir, "go up to that horse -and repeat the name of every part of his frame, taking care to point out -the position of each." "I am not a veterinary surgeon," answered -Abou-Obeïda. "And thou?" said the vizir to the poet. - -"Upon that"—it is the poet himself who relates the anecdote—"I rose from -my seat, and taking the animal by the forelock, I began to name one part -after the other, placing my hand upon each to indicate its position, and -at the same time recited all the poetic allusions, all the sayings and -proverbs of the Arabs referring to it. When I had finished, the vizir -said to me: "Take the horse." I took it, and if ever I wished to annoy -Abou-Obeïda, I rode this animal on my way to visit him." - - - - - ON THE ORIGIN OF THE ARAB HORSE. - - -In all times the horse has been regarded by peoples and Governments as -one of the most potent elements of their strength and prosperity. At the -present day there is no question relating either to rural economy or to -the art of war, more canvassed than that touching the amelioration of -the charger. The highest authorities of the State, learned societies, -agriculturists, the army, every body, in short, is taken up with it in -France, and yet we are very far from being agreed upon it. For my own -part, I have never wearied of studying that noble animal, from taste -quite as much as from patriotism or professional necessity. I have -consulted the most esteemed authors and men of great erudition, but I -confess that it is among the Arabs I have met with the most just and -practical appreciations of the subject. To obtain the best possible -information, I have frequently applied to the Emir Abd-el-Kader, that -illustrious chief who, by reason of his exalted position in Mussulman -society, his science, and his skill as a horseman, was of all men the -most competent to remove the misgivings which still troubled me. The -following is the last letter that he wrote to me in reply to certain -questions I had proposed to him as to the origin of the Arab horse. It -seems to me to contain some very remarkable suggestions, even from a -zoological point of view. In any case it is sufficiently curious to -justify my expectation that it will prove acceptable to all who, whether -at home or abroad, feel an interest in the equine race. - - - LETTER OF THE EMIR ABD-EL-KADER. - -Praise be to the one God! - -To him who remains ever the same amidst the revolutions of this world: - -To our friend, General Daumas. - -Peace be with you, through the mercy and blessing of Allah, on the part -of the writer of this letter, on that of his mother, his children, their -mother, of all the members of his family and of all his associates. - -To proceed: I have read your questions, I address to you my answers. - -You ask me for information as to the origin of the Arab horse. You are -like unto a fissure in a land dried up by the sun, and which no amount -of rain, however abundant, will ever be able to satisfy. - -Nevertheless, to quench, if possible, your thirst (for knowledge) I will -this time go back to the very head of the fountain. The stream is there -always the freshest and most pure. - -Know then that among us it is admitted that Allah created the horse out -of the wind, as he created Adam out of mud. - -This cannot be questioned. Several prophets—peace be with them!—have -proclaimed what follows: - -When Allah willed to create the horse, He said to the south wind: - -"I will that a creature should proceed from thee—condense thyself!"—and -the wind condensed itself. Then came the Angel Gabriel, and he took a -handful of this matter and presented it to Allah, who formed of it a -dark bay or a dark chestnut horse, (_koummite_—red mingled with black) -saying: - -"I have called thee horse (_frass_); I have created thee Arab, and I -have bestowed upon thee the colour _koummite_. I have attached good -fortune to the hair that falls between thy eyes. Thou shalt be the lord -(_sid_) of all other animals. Men shall follow thee wheresoever thou -goest. Good for pursuit as for flight, thou shalt fly without wings. -Upon thy back shall riches repose, and through thy means shall wealth -come." - -Then He signed him with the sign of glory and of good fortune (_ghora_, -a star in the middle of the forehead). - -Do you now wish to know if Allah created the horse before man, or if He -created man before the horse? Listen: - -Allah created the horse before man, and the proof is that man being the -superior creature, Allah would naturally give unto him all that he would -require before creating himself. - -The wisdom of Allah points out that He made all that is upon the earth -for Adam and his posterity. - -Here is another testimony to that: - -When Allah had created Adam, He called him by his name and said unto -him: - -"Choose between the horse and _Borak_."[1] - -Adam answered: "The fairest of the two is the horse," and Allah replied: - -"It is well; thou hast chosen thy glory and the eternal glory of thy -children; so long as they shall exist, my blessing shall be upon them, -for I have created nothing that is more dear to me than man and the -horse." - -Likewise Allah created the horse before the mare. My proof is that the -male is more noble than the female, and he is, besides more vigourous -and potent. Though they are both of the very same species, the one is -more impassioned than the other, and the Divine Power is wont to create -the stronger of the two the first. What the horse most yearns after is -the combat and the race. He is also preferable to the mare for the -purposes of war because he is more fleet and patient of fatigue, and -because he shares his rider's emotions of hatred or tenderness. It is -not so with the mare. Let a horse and a mare receive exactly the same -sort of wound, and one that is sure to be fatal, the horse will bear up -against it until he has succeeded in carrying his master far from the -field of battle; while the mare, on the contrary, will sink at once upon -the spot, without any force of resistance. There is not a doubt on the -subject—it is a fact known by proof among the Arabs. I have seen -frequent instances of it in our combats, and have experienced it myself. - -This being granted, let us pass on to another point. Did Allah create -the Arab horse before the foreign horse, or did he create the foreign -horse before the Arab? - -As a consequence of my former argument every thing leads us to believe -that He created the Arab before all others, because he is without -dispute the most noble. Besides, the foreign horse is only a species of -a genus, and the Almighty has in no case created the species before the -genus. - -Now whence come the Arab horses of the present day? - -It is related by many historians that after the time of Adam, the -horse—like all other animals, such as the gazelle, the ostrich, the -buffalo, and the ass—lived in a wild state. According to these writers -the first man who, after Adam, mounted the horse was Ishmael, the father -of the Arabs. He was the son of our lord Abraham, beloved of Allah. -Allah taught him to call the horses, and when he did so, they all came -galloping up to him. He then took possession of the finest and most -spirited, and broke them in. - -But after a while many of the animals trained and employed by Ishmael -lost something of their purity. One single stock was preserved in all -its nobleness by Solomon, the son of David, and it is that which is -called _Zad-el-Rakeb_ (the gift, the support of the horseman), whence -all real Arabs derive their origin in this manner. - -There is a tradition that some Arabs of the Azed tribe went up to -Jerusalem the Noble to congratulate Solomon on his marriage with the -Queen of Saba. Having fulfilled their mission they addressed him as -follows: - -"O Prophet of Allah! our country is far distant, and our provisions are -exhausted: thou art a great king; bestow upon us wherewithal to take us -home." - -Solomon thereupon gave orders to bring from his stables a magnificent -stallion descended from the Ishmael stock, and then dismissed them with -these words: - -"Behold the provisions which I bestow upon you for your journey. When -hunger assails you, gather fuel, light a fire, place your best rider on -this horse and arm him with a stout lance. Hardly will you have -collected your wood and kindled a flame, when you will see him return -with the produce of a successful chase. Go and may Allah cover you with -his blessing." - -The Azed took their departure. At their first halt they did as Solomon -had prescribed, and neither zebra, nor gazelle, nor ostrich could escape -them. Thus enlightened as to the value of the animal presented to them -by the son of David, these Arabs on their return home devoted him to -foal-getting, and carefully selecting the dams, at length obtained the -breed to which out of gratitude they gave the name of _Zad-el-Rakeb_. - -This is the stock whose high renown spread at a later period through the -whole world.[2] - -In fact it was propagated both in the East and the West in the train of -the Arabs who subsequently penetrated to the limits of the habitable -globe. Long previous to Islam, Hamir-Aben-Melouk and his descendants -reigned for a hundred years over the West. It was he who founded Medina -and Saklia. - -Shedad-Eben-Aâd made himself master of the whole country to the borders -of Moghreb, and built cities and constructed sea ports. - -Afrikes, who gave his name to Africa, extended his conquests as far as -Tandja (Tangiers), while his son Shamar overran the East as far as -China, forced his way into the city of Sad, and destroyed it. On that -account that place has ever since been called Shamar-Kenda,—because -_kenda_ in Persian signifies "he has destroyed",—which the Arabs have -corrupted into Samar-Kand. - -Since the introduction of Islamism, new Mussulman invasions extended the -fame of Arab horses to Italy, Spain, and even to France, where, without -doubt, they have left traces of their blood. But the event which more -than any other filled Africa with Arab horses, was the invasion of -Sidi-Okba, and still later the successive invasions of the fifth, and -sixth centuries after the Hijra. Under Sidi-Okba the Arabs merely -encamped in Africa, whereas in the fifth and sixth centuries they -arrived as colonists with the intention of settling there with their -wives and families, their horses and mares. It was these latter -invasions which established Arab tribes on the soil of Algeria, -particularly the Mehall, the Djendel, the Oulad-Mahdi, the Douaouda, -etc., who spread themselves in all directions and founded the true -nobility of the country. These same invasions transplanted the Arab -horse into the Soudan, and justify our asserting the oneness of the -Arab stock, whether in Algeria or in the East. - -Thus, the history of the Arab horse may be divided into four great -epochs: 1st from Adam to Ishmael; 2nd from Ishmael to Solomon; 3rd from -Solomon to Mohammed; 4th from Mohammed to our own times. - -It is to be clearly understood, however, that the race of the principal -epoch, that of Solomon, having been forcibly divided into several -branches, different varieties have been formed partly from the change of -climate, and partly from the greater or less degree of care bestowed -upon them, precisely as is the case with mankind. The colour of the coat -has also varied under the influence of the same circumstances. -Experience has satisfied the Arabs that in districts where the ground is -stony, the usual colour is gray, and in those where the ground is chalky -(_Ard Beda_), white is the prevalent hue. I have myself frequently -verified these observations. - -There remains now only one question to settle with you. You ask by what -outward signs the Arabs recognize a horse to be noble, a drinker of air. -Here is my answer: - -The horse of pure descent is distinguished among us by the thinness of -its lips and of the interior cartilage of the nose, by the dilation of -its nostrils, by the leanness of the flesh encircling the veins of the -head, by the graceful manner the neck is attached, by the softness of -its coat, its mane, and the hairs of its tail, by its breadth of chest, -the largeness of its joints, and the leanness of the extremities. -According, however, to the traditions of our ancestors the thoroughbred -is still better known by its moral characteristics than its physical -peculiarities. The outward signs will enable you to guess at the race, -but it is by the moral qualities alone you will receive full -confirmation of the extreme care displayed in coupling the sires and -dams, and of the pains taken to prohibit all misalliances. - -Thoroughbred horses have no vice. A horse is the most beautiful of all -animals, but his moral qualities, as we think, must correspond with his -physical, or he will be regarded as degenerate. The Arabs are so -convinced of this that if a horse, or a mare, have given indisputable -proof of extraordinary speed, of remarkable endurance of hunger and -thirst, of rare intelligence, or of grateful affection for the hand that -feeds them, they will make every imaginable sacrifice to get their -progeny, under the persuasion that the points by which they were -themselves distinguished will reappear in their offspring. - -We allow, then, that a horse is really noble when in addition to a fine -configuration, he unites courage with fire, and bears himself proudly in -midst of battle and danger. - -Such a horse will love his master, and as a rule will suffer no other -person to mount him. - -He will not yield to the wants of nature so long as his master is on his -back. - -He will refuse to touch what another horse has left. - -He will take pleasure in troubling with his feet whatever limpid water -he may meet with. - -By the senses of hearing, of sight, and of smell, as well as by his -address and intelligence, he will know how to save his master from the -thousand accidents that may befall him in war or at the chase. - -Finally, sharing the emotions of pain or pleasure experienced by his -rider, he will aid him in the combat by combating also, and every -where without hesitation will make common cause with him -(_ikatel-ma-Rakebhou_). Such are the tokens which evidence purity of -race. - -We possess numerous works on the characteristics of the horse, whence it -appears that, after man, he is the most noble, the most patient, the -most useful of created beings. He is content with little, and if -considered simply with regard to strength, he is still superior to other -animals. An ox of great strength will carry a hundred-weight, but if you -place it on his back he will move only with an effort and be quite -incapable of running. On the other hand, the horse carries a full grown -man, a robust cavalier, with standard, arms, and ammunition, besides -food for both, and will go at speed for a whole day and more, without -eating or drinking. It is by his means that the Arab holds whatever he -possesses, rushes on his enemy, tracks him down or flees from him, and -defends his family and his freedom. Let him be enriched with the -possession of all that sweetens life, his horse alone is his protector. - -Do you now understand the boundless affection the Arabs feel for their -horses! It is only equalled by the services rendered by the latter. To -their horses they owe their joys, their triumphs, and therefore are they -prefered to gold and precious stones. In the days of paganism they loved -the animal from motives of interest and merely because it procured them -glory and wealth; but when the Prophet spoke of it in terms of the -highest praise, this instinctive love was transfigured into a religious -duty; some of the first words he uttered on the subject of horses are -those ascribed to him by tradition, on the occasion of the arrival of -several tribes from Yemen with a view to accept his doctrines and to -present him, in token of submission, with five magnificent mares -belonging to the five different races of which Arabia then boasted. It -is said that Mohammed went forth from his tent to receive the noble -animals that had been sent to him, and caressing them with his hand, -expressed himself in these words: - -"Blessed be ye, O Daughters of the wind!" - -Afterward the Messenger of Allah (_Rassoul Allah_) said in addition: - -"Whosoever keeps and trains a horse for the cause of Allah is counted -among those who give alms day and night, publicly or in secret. He shall -have his reward. All his sins shall be remitted to him and never shall -fear dishonour his heart." - -Now I pray unto Allah to grant you a happiness that shall never pass -away. Cherish your friendship for me. The wise men among the Arabs have -said: - -Riches may be lost: - -Honours are but a shadow that fades away: - -But true friends are a treasure that remains. - -He who hath written these lines with a hand which shall one day be -withered in death, is your friend, the pauper in the presence of Allah. - - SID-EL-HADJ, ABD-EL-KADER, BEN-MAHHYEDDIN. - -Damascus, end of Deul-Kada 1274 (end of August 1857). - - * * * * * - -P. S. For the better understanding of our correspondence, permit me to -instruct you on one point. The word _ferass_ is not exclusively applied -to the female of the horse, as is customary in Algeria—it indicates the -male as well as the female. If a mare be particularly alluded to, it is -necessary to say a female _ferass_; and in like manner if the allusion -be to a horse, a male _ferass_ is the proper phrase. Such is the way -with the true Arabs (_Arabes-es-sahh_); strictly speaking, the mare is -called _hadjra_ and the horse _hossan_. - -The reader of this curious document will doubtless have remarked the -singular admixture of legendary anecdotes with snatches of natural -history sometimes true, sometimes fabulous after the manner of Pliny and -Aristotle, and all of it under the dominion of a religious sentiment. It -is history as written by Orientals and likewise by the Western Arabs; -for both the one and the other, until now outlawed as it were from -progress by their forced or voluntary exclusion from the intellectual -movement going on in Europe, are still, so far as science and literature -are concerned, no farther advanced than their ancestors of Bagdad or -Granada. - -Now, it is a remarkable fact that the more learned an Arab may be, the -more are his writings imbued with that fancifulness which, for a reader -accustomed to the preciseness of our European style, needs to be cleared -of its poetical mysteriousness and constructed afresh, before it can be -reduced to the character of a document possessed of any historical or -scientific worth in the sense we usually give to those words. Thus, at -first sight, the letter we have just perused is nothing more than a -fragment detached from an Oriental tale. There are, nevertheless, -lurking within it incontestable truths, and from beneath the -exaggerations and symbols of tradition may be gathered information of a -kind not wisely to be despised. Here especially is it the letter that -killeth while the spirit giveth life—let us then seek for the spirit -beneath the letter. - -God created the horse out of the wind, symbol of fleetness, which, in -the eyes of an Arab, is the first quality of a courser. The poets of -Greece were inspired by the same idea. It was the wind that impregnated -the mares of Thessaly, the swiftest of ancient times; and it may be that -those mares were introduced into Greece from Syria, or Arabia, together -with the fabulous pedigree assigned to them by the poets of both -countries. If this were the case, and here history is in accord with -tradition, the Arabian horses must have been, what they still are on -their native soil, the fleetest and best in the world. - -The Arabs, who neither understand nor practice our system of fighting in -compact and serried masses, at times immovable, but who charge without -any semblance of order and see nothing disgraceful in a headlong flight, -are naturally disposed to love and to vaunt above all others the drinker -of air. "The air-drinker," say they, "is the first in the combat to rush -at the enemy; and the first after victory to fly at the booty, and in -case of defeat the first to escape from danger." - -A poet has said: "There are things which an intelligent King should -never neglect. The first is a horse, that by its swiftness shall be able -to rescue him from the enemy he has failed to overcome." - -The favourite steed of the Prophet was named _Ouskoub_, "the torrent," -from the word _sakab_, "quickly flowing water." The intervention of the -Angel Gabriel in the creation of the horse commends that animal to the -good offices of the true Believers, for the Angel Gabriel is the -constant medium of communication between the Deity and the Prophets, -especially Mohammed. Now it was by means and with the assistance of the -horse alone that the Mussulman tribes succeeded in accomplishing that -immense system of emigration, that propaganda war, as far as China to -the eastward, and westward to the Ocean, which was in the mind of -Mohammed to impose upon them. It was indispensable, therefore, that the -horse should be looked upon in the light of a sacred animal, a -providential instrument of war, created by the Deity for a special -purpose, and of a nobler essence than that with which He fashioned the -other animals. To produce the horse in a manner beyond the common law of -creation, to envelop his origin in a symbolism that wanders abroad from -natural history to lose itself in mysterious legends, to place him thus -beneath the safeguard of religious reverence, evinced, as the result has -proved, a thorough knowledge of the spirit of the people upon whom -Mohammed purposed and was about to operate. - -The Koran in speaking of horses calls them _El-Kheir_, "the especial -treasure," and from this simple word the commentators of the Sura, -_sad_, have arrived at the conclusion that "an Arab ought to love horses -as a part of his own heart, and to sacrifice for their keep the very -food of his own children." A volume might be composed of phrases -detached from the sacred book, or from the _hadites_ of the Prophet (his -conversations as handed down by tradition), and of the commentaries upon -them, which under the form of maxims and precepts, prescribe to -Mussulmans, as a religious duty, the love of horses. I shall quote only -a few of them. - -"Blessings, good fortune, and a rich booty shall be attached to the -forelock of horses until the day of the resurrection." "Whoso keeps a -horse for the holy war in the way of the Most High, increases the number -of his good works. The hunger and thirst of such a steed, the water he -drinks, the food he eats, every one of his hairs, each step he takes, -and every function of nature, shall all weigh in the balance at the day -of the last judgment." - -"The horse prays thrice a day. In the morning he says: 'O Allah! make me -beloved of my master.' At noon: 'Do well by my master, that he may do -well by me.' In the evening: 'Grant that he may enter into paradise upon -my back!'" - -It was doubtless under the impression of these last words that -El-Doumayry wrote in his history of animals, _Hayat-el-hayouan_: "The -horse is the animal that by his intelligence approaches nearest to man." -While on this subject I cannot help remarking that the Arabs, when they -advanced this proposition, were well acquainted with the animals which -pass with us as being the most intelligent such as the elephant, the -dog, etc. How is it then? May it not be that the Arabs, by living on -such intimate terms with the horse, have succeeded in developing -faculties the very existence of which is unknown to us, who accord to -that animal only the instinct of memory? With them, in fact, the horse -is a friend of the family. With us, on the contrary, it is no more than -an article of luxury or an instrument of labour, which we are ever ready -to change through interest or caprice; as witness the common saying: -"One does not marry one's horse!" But the Arab does marry his horse. Be -this as it may, the maxims quoted above all tend to the same end, to -identify man with the horse. Let it not be supposed, however, that that -is all. It was necessary that the horse should be the companion of the -Believer alone, to the exclusion of all infidels,—a dogma the political -hearing of which will be readily appreciated. Allah hath said: "The -horse shall be cherished by all my servants, but he shall be the despair -of all those who do not follow my laws, and none will I place on his -back save those who know me and who worship me." - -It is needless to add that the Mussulman princes have availed themselves -of this dogma to prohibit in the name of Allah the sale of Arab horses -to Christians, under pain of sin and damnation. These commands, though -of divine origin have, I am well aware, been disobeyed in some -countries. The Arab loves money, it is true; but for all that we may -rest assured that for the most part the animals sold to us are of an -inferior order, and that the horses or mares whose noble and precious -qualities have been ascertained by proof, whether as regards speed or as -breeders, are never parted with to foreigners for any price. Even if the -owner were willing to let them go, the whole tribe in the name of their -common interest would oppose it. This is the real truth, and probably -explains the disrepute into which Arabians appear to have fallen in -Europe. One seldom there meets with any except such as the Arabs have no -desire to keep. But enough on that head: let us now turn to another -topic. - -The Emir Abd-el-Kader asserts that the horse was created _koummite_, red -mixed with black, that is to say, dark bay or dark chesnut. Desengaged -from the cloudiness of fancy, this assertion will at least go far to -prove that these colours have in all ages been esteemed by the Arabs as -the index to superior qualities. It is a fixed idea with this observing -people. It is constantly turning up. The Prophet said: - -"If after having collected all the horses of the Arabs I were to make -them race against one another, it is the _euchegueur meglouk_, the dark -chesnut, that would outstrip the rest." Moussa, the celebrated conqueror -of Africa and Spain, is reported to have said: "Of all the horses of all -my armies the one that has best borne the fatigues and privations of war -is the true bay, _hameur somm_." - -And the Prophet further remarked: "If thou hast a dark chesnut, conduct -him to the combat, and if thou hast only a sorry chesnut, conduct him -all the same to the combat." - -From all this it is abundantly apparent that legendary traditions and -experience are in perfect harmony in according a decided superiority to -coats of deep and decided hues. Coats of a light pale colour are held in -no esteem whatever. The horse's coat, therefore, must be an index to his -character. The long experience of Mohammed the Prophet and of Moussa the -Conqueror must have placed them in a position to speak with full -knowledge of the subject, and their opinion confirmed by that of all the -Arabs, the best horsemen in the world and the most interested in -studying the animal, upon whom indeed depend their honour and their -life, is certainly entitled to be regarded with some respect. It is -beyond all question that the _koummite_—red mingled with black, chesnut -or bay—is preferred by the Arabs to all others. If I might be allowed to -quote my own personal experience, I should have no hesitation in saying -that, if there be any prejudice in the matter, I share it with them. -Besides, must it necessarily be a prejudice because it may seem to be -one? No one will deny that all the individuals of the same species are, -in their wild state, identical in colour and endowed with common -instinctive qualities inherent in the race. These colours and these -qualities undergo no alteration or admixture except in a state of -servitude and under its influences, so that if any of these individuals, -by a return to their natural condition more easily proved than -explained, happen to recover the colour of their first ancestors, they -will be equally distinguished by more broadly defined natural qualities. -The canine race may be taken as an illustration. Whence it follows that -a certain number of domesticated individuals being given, their coats -alike and with dominant qualities, it may be fairly concluded that this -coat and these qualities were those of the race in its wild state. In -the case, then, of the Arab horse, if it be true that those whose coat -is red shaded with black are endowed with superior speed, are we not -justified in inferring that such was the uniform colour, such the -natural qualities, of the sires of the race? I submit with all humility -these observations to men of science. - -Abd-el-Kader assures us, moreover, that it is ascertained by the Arabs -that horses change colour according to the soil on which they are bred. -Is it not possible, in fact, that under the influence of an atmosphere -more or less light, of water more or less fresh, of a nurture more or -less rich according as the soil on which it is raised is more or less -impregnated with certain elements, the skin of the horse may be sensibly -affected? Every one knows that with any coat, the colour changes in tone -and shade according to the locality where the animal lives, the state of -its health, the quality of the water it drinks, and of the food it eats, -and the care that is bestowed upon it. There is perchance in all this a -lesson in natural history not to be despised, for if the circumstances -in which a horse lives act upon his skin, they must inevitably act also -in the long run upon his form and qualities. - -This point being dismissed, the last proposition in the letter of the -Emir Abd-el-Kader is that which classes the history of Arab horses in -four epochs: 1st, from Adam to Ishmael; 2nd, from Ishmael to Solomon; -3rd, from Solomon to Mohammed; 4th, from Mohammed to our own times. - -This is the history of the Arabs themselves, so completely have they -identified themselves with the horse, their necessary and indispensable -companion. Between Adam and Abraham the Arabs did not exist—it was the -age of a pastoral population. No wars, at least of a serious character, -no pillaging. The horse appears in it only on the day of creation. He -has no part to play except as a head of cattle among the flocks and -herds, peacefully employed in domestic service. But on the second epoch -with Ishmael, his part changes altogether. Ishmael is a bastard, -disinherited, abandoned in the desert. His life is to be a struggle. He -must be at open war with all mankind because he must live somehow upon -the soil to which he has been banished, without taking into -consideration the fact that this necessity of fighting in order to live, -at the same time gratifies the resentment he entertains towards his -brothers, heirs, to his prejudice, of the paternal fields. We read in -the Bible, that when Hagar, in Arabic _Hadjira_, fled into the -wilderness an angel appeared to her and said: - -"I will multiply thy seed exceedingly that it shall not be numbered for -multitude. - -"Behold, thou art with child, and shalt bear a son, and shalt call his -name Ishmael; and he will be a wild man; his hand will be against every -man, and every man's hand against him; and he shall dwell in the -presence of all his brethren." - -Ishmael is the personification of the Arab people. He calls the horses -to him, selects the best, and trains them for racing, for the chase, and -for war. It is by their aid that he will live upon the plunder of the -rich caravans that may venture upon his territory, and will make forays -from the land of hunger and thirst into the land of abundance. The horse -has made him King of the desert, and in return he makes a friend, a -companion of his horse. Between them there is only one interest. - -Nevertheless, the Arabs, hard pressed to the eastward by the powerful -armies of the Kings of Abyssinia, to the northward by the people of -Jehovah,—one-half of them absorbed and decimated in these great -struggles; and the other half shut in within their arid peninsula and -divided by intestine dissensions—the Arabs degenerated, and with them -their horses suffered deterioration. It was at Jerusalem the Noble, and -according to the legend in the stud of Solomon, that the true type of -the race was exclusively preserved. Travellers, perhaps conductors of -the caravans which in those days used to arrive in Jerusalem in great -numbers, receive as a gift certain horses, of whose value and fine -qualities they are ignorant. But under the influence of peace commerce -again discovers the long disused road from Central Asia to the seaports -of Syria, and the Arabs interested in making common cause with one -another reform themselves by mutual alliances between tribes. The horse, -on his part, follows this new phase of their fortunes. - -At a later period, a fresh degeneracy arises in consequence of the -immigration into Arabia of foreigners, Jews and Christians, and from -quarrels among the Arabs themselves. Some few noble and powerful tribes, -such as the Koreishites, for example, the most powerful and the most -noble of all, had preserved a traditional love of the horse as -inseparable from their original dignity. But in order that Mohammed's -task should have any chance of accomplishment, it was necessary to -extend to all and to popularise this exceptional passion of a few, and -equally essential was it to condense into one national unity the -disunited elements of which the tribes of Arabia then consisted. We have -seen with what persistance the Prophet reverts to this necessity, in the -Koran, in his conversations, and in his teachings, and how he made the -careful tendance of horses an obligation of Mussulman life, and an -article of faith in the Believer. In this manner, from the Hidjra to our -own times, the condition of the Arab horses has unavoidably gone on -improving. Has he not said: "Whoso feeds and tends a horse for the -triumph of religion, makes a magnificent loan to Allah"? - -I have only one more word to say on the portrait of the thoroughbred -horse sketched by Abd-el-Kader. The Emir takes it at one view, and as -inseparable one from the other, both the physical and moral qualities. -In his opinion physical qualities alone will never constitute a perfect -horse. He must also by his intelligence and by his affection for the -master who feeds, who tends, who rides him, unite with him as an -integral part. To demand such qualities from a horse is simply placing -him, in the intellectual order, immediately after man, just as, -according to the legend, he has been placed in the order of creation. - -The Europeans are, I am aware, far from entertaining such a high opinion -of the animal, but may we not err in the opposite degree? - - - - - THE BARB. - - -We have often heard it said that the horse of our African possessions, -to whose rare qualities we have endeavoured to do justice, was very -inferior to the true Arabian. Notwithstanding a conviction based on a -lengthened experience and a grave study of the subject, we have made it -our duty to take up and discuss an opinion put forth with an air of -authority. We were willing to accept as umpire in this dispute, a man -whose intelligence, whose habits, whose whole life, render him a supreme -judge in all matters relating to horse-flesh—the Emir Abd-el-Kader. We -addressed to that genuine horseman a letter in which we frankly -expressed the objections which each of our assertions had encountered. -His reply to this letter is given below. It will be seen from this -curious document that the Emir does not confine himself to the -confirmation of the proposition we advanced, but develops by reflections -or by facts the whole of our opinions. According to his statement, the -Barbary horse, so far from degenerating from the Arab, is, on the -contrary, superior to him. The Berbers, he says, formerly inhabited -Palestine, where they reared the animal that has become the type of a -perfect war horse. Having emigrated to Africa through the vicissitudes -of their life of adventure, they paid the utmost attention to the guest -of their tents, the instrument of their hunting expeditions, their -comrade in the fight. Their horses thus preserved such eminent -qualities, that an Asiatic sovereign engaged in a perilous war, sent for -them from the Berbers. The reader will appreciate the value of this -historical dissertation which, from whatever point of view it be -examined, does not the less possess an interest that cannot be -contested. It is quite certain that the Barbary horse is indebted to the -climate in which he flourishes, to the education which he receives, to -the food that is given to him, to the privations that are familiar to -him, for a vigour that enables him to equal, if not to surpass the most -vaunted steeds of Persia and Upper Egypt. Supported by the following -letter, we hold ourselves justified in repeating that all the horses of -Asia and Africa may be blended together under one common denomination. -We oppose to the European horse, one identical horse—the horse of the -Orient—which, thanks to our conquest of Algeria, we believe will be -daily called upon to render to our country services more and more -valuable and more and more valued. - -This is the letter from the Emir Abd-el-Kader, which he forwarded to me -from Broussa: - -Praise to the one God! His reign alone is eternal! - -May the profoundest peace and the most perfect divine beneficence be -extended to the person of General Daumas,—of him who ardently seeks for -the solution of the most obscure questions! May Allah conduct and -protect him! - -To proceed: You have asked us our opinion on Barbary horses, their -character, and their origin. To give you satisfaction I am again turning -my attention to these subjects, and can do nothing better to-day than -send you some extracts taken from the poetical works of the famous -Aâmrou-el-Kaïs, who lived a short time before the coming of the Prophet. -They refer to the superiority of the horses of the Berbers, and I think -you will there find proofs against those who maintain that those -admirable animals are of an inferior stamp. The poet remarks, while -addressing himself to Cæsar, Emperor of Constantinople, in a long piece -of versification: - -"And I answer thee, if ever I am reinstated as King, we will ride a race -where you shall see the horseman lean forward over his saddle to -increase the speed of his courser; - -"A race across a space trampled down on all sides, where no higher marks -are distinguishable to direct the traveller, than the hump of an aged -Nabathæan camel loaded with years and uttering plaintive moanings. - -"We shall be borne, I tell thee, on a horse accustomed to nocturnal -journeys, a steed of the Barbary race; with slender flanks like a wolf -of Gada; a steed that rushes along on his rapid course, and whose flanks -are running with sweat. - -"When, slackening the bridle, the rider urges him on still faster by -striking him with the reins on either side, he quickens his rapid -course, bending his head to his flanks and champing the bit. - -"And when I say: 'Let us rest;' the horseman stops as by enchantment and -begins to sing, remaining in the saddle on this vigorous horse, the -muscles of whose thighs are long drawn out and whose tendons are lean -and well apart." - -Aâmrou-el-Kaïs was one of the ancient Kings of Arabia, who took infinite -pains to procure Barbary horses wherewith to combat his enemies. He was -doubtful of success if obliged to trust himself to the qualities of Arab -horses. It is not possible, in my opinion, to give a more invincible -proof of the superiority of the Barb. After testimony like this any one -who should dispute it would be quite unable to adduce an allegation of -the slightest value. - -The Berbers, as stated by El-Massoudi, are descended from the -Beni-Ghassan, while other writers affirm that they come from the -Beni-Lekhm and the Djouzam. Their native country was Palestine, whence -they were expelled by one of the Kings of Persia. They then emigrated to -Egypt, but the souvereign of that country refusing them permission to -settle here, they crossed the Nile and spread over the regions to the -westward of the other side of the river. - -Maleck-ben-el-Merahel says that the Berbers form a very numerous -population composed of Hymiar, Modher, Copts, Amalkas, and Kanéan, who -became amalgamated in the province of Sham (Syria) and took the name of -Berbers. Their immigration into the Maghreb, according to this historian -with whom El-Massoudi, El-Souheili, and El-Zabari also agree, was owing -to their marching under Ifrikesh to the conquest of the African -peninsula. - -Ibn-el-Kelbi asserts that opinions are divided as to the real name of -the chief under whose guidance the Berbers emigrated from Syria towards -the Maghreb. Some will have it that it was under the Prophet David, -others name Youssha-ben-Enoun, others again Ifrikesh, and yet others -certain Kings of the Zobor. - -El-Massoudi adds that they did not emigrate until after the death of -Goliath and that they established themselves in the province of Barka -and in the Maghreb, after having vanquished the Frendj (Franks). They -then invaded Sicily, Sardinia, the Balearic Isles, and Spain. Still -later it was stipulated between them and the Frendj that the latter -should occupy the towns, while the former should fix themselves in the -deserts which extend from Alexandria to the Ocean. - -Ibn-Abd-el-Berr affirms that the establishment of the Berbers extended -from the extremity of Egypt, that is, from the regions situated behind -Barka to the Green Sea, and from the sea of Andalusia to the end of the -deserts which border on Soudan. On this frontier line a tribe bearing -the name of Berbers still exists between the Habeuch (Abyssinians) and -the Zendy (Zanzibar). The author of the _Kamous_ (an Arabic Dictionary) -makes mention of them, but they are a very insignificant tribe, whose -trivial and obscure history records not a single important event. - -The essential point here is the extract from the poet Aâmrou-el-Kaïs on -the subject of Barbary horses. As for the Berbers themselves, every -thing proves that they have been known from time immemorial and that -they came from the East to settle in the Maghreb, where we find them at -the present day. - -Peace be with you, at the end as at the beginning of this letter on the -part of your friend. - - ABD-EL-KADER-BEN-MAHHIDDIN. - -May Allah cover him with His blessings! - -Broussa, the 1st of Safer, 1269-1854. - -Since the above was written, I have received a proof confirmatory of my -opinion as to the excellence of the Barbary horse and its perfect -equality with other horses of oriental extraction. It is this: - - Paris,—185— - - MY DEAR GENERAL, - -I forward you a copy of the official report of the races which came off -at Alexandria in Egypt on the 25th July, 1836. I give you full -permission to introduce it in your work as a useful argument in support -of your thesis on the excellence of the Barb. I have already related to -you how these races took place in consequence of a conversation I had -with Mehemet-Ali, in the course of which the Viceroy of Egypt bantered -me on the arrival of a horse which my brother Jules had sent me from -Tunis. - -Accept, etc., etc. - - FERD. DE LESSEPS. - - -DISTANCE RUN: 4-1/2 KILOMÈTRES (NEARLY 2-4/5 MILES) IN A STRAIGHT LINE. - - - =1st Heat.= - -Nejdi horse, dappled-gray, 4-1/2 yrs, the property of Subi-Bey, ridden -by the owner. - -Nejdi horse, bred in Cairo, bay, 9 yrs, the property of M. Jules Pastré, -ridden by the owner. - -Anézé horse, from Syria, iron gray, 3-1/2 yrs, the property of M. -Méreinier, ridden by M. J. Dufey. - -Nejdi horse, bred in Cairo, the property of H. E. Moharrem-Bey, son in -law of Mehemet-Ali, and ridden by Terata-Tutemy-i-Bashi of the Pasha. - - * * * * * - -The horse ridden by M. Jules Pastré was the first in. - - - =2nd Heat.= - -Barbary horse, from Tunis, bay, 4 yrs, the property of M. Ferd. de -Lesseps, ridden by the owner. - -Nejdi horse, white, 6-1/2 yrs, the property of M. Etienne Rolland, -ridden by M. J. Dufey. - -Nejdi horse, bay, 5 yrs, the property of Subi-Bey, ridden by the owner. - -Nejdi horse, bred in Cairo, 7 yrs, the property of H. E. Moharrem-Bey, -ridden by Cerkès-Osman-Sakallé. - - * * * * * - -The Barb ridden by M. de Lesseps was the winner. - - - =3rd Heat.= - -Nejdi horse, bred in Cairo, gray, 6 yrs, the property of -Hussein-Effendi, ridden by the owner. - -Nejdi horse, dappled-gray, 5-1/2 yrs, the property of Dr Gaetani-Bey, -ridden by M. Ferd. de Lesseps. - -Nejdi horse, bred in Cairo, iron gray, 6 yrs, the property of M. W. -Peel, ridden by the owner. - -Samian horse, bay, 9 yrs, the property of Ibrahim-Effendi-Bimbashi, -ridden by the owner. - - * * * * * - -The Egyptian horse ridden by Hussein-Effendi was the winner. - - - =4th Heat.= - -Nejdi horse, bred in Cairo, bay, 8 yrs, the property of M. Henricy, -ridden by M. Escalon. - -Egyptian horse, from Atfeh, bay, 8 yrs, the property of M. Samuel Muir -Junior, ridden by M. Sanders. - -Nejdi horse, bred in Cairo, bay, 8 yrs, the property of Turki-Bashi, -ridden by the owner. - -Nejdi horse, gray, 4 yrs, the property of M. Roquerbe, ridden by M. -Bartolomeo. - - * * * * * - -Won by the Nejdi horse ridden by M. Bartolomeo. - - - =Recapitulation of the Winners.= - -1st Heat, Cairo horse, the property of M. Pastré, ridden by the owner. - -2nd Heat, Barbary horse, the property of M. Ferd. de Lesseps, ridden by -the owner. - -3rd Heat, Cairo horse, the property of Hussein-Effendi, ridden by the -owner. - -4th Heat, Nejdi horse, the property of M. Roquerbe, ridden by M. -Bartolomeo. - - * * * * * - -According to previous agreement the four winning horses having gone over -the same ground, were to contend against one another in a fifth heat. -They came in in the following order: - -1st. Barbary horse, the property of M. Ferd. de Lesseps, ridden by the -owner. - -2nd. Cairo horse, the property of M. Jules Pastré, ridden by the owner. - -3rd. Nejdi horse, the property of M. Roquerbe, ridden by M. Bartolomeo. - -4th. Nejdi horse, the property of Hussein-Effendi, ridden by the owner. - - Certified the accuracy of the above report. - - _Signed_: FERD. DE LESSEPS. - -To finish with the Barb and to give, over and above the other qualities -he possesses, an exact idea of his strength and spirit, I cannot do -better than state the weight carried in most of our expeditions by the -horse of a chasseur d'Afrique. - - -WEIGHT CARRIED BY THE HORSE OF A CHASSEUR D'AFRIQUE SETTING OUT ON AN -EXPEDITION. - - - Kilogr.[3] Hectogr. Décagr. - - Horseman armed and in full uniform 82 — — - Equipments and pistol 24 — — - Bread for two days 1 5 — - Biscuit for three days 1 6 5 - Coffee for five days — 6 — - Sugar for five days — 6 — - Bacon for five days 1 — — - Rice for five days — 3 — - Salt — — 8 - Pressed hay for five days 25 — — - Barley for five days 20 — — - Three packets of cartridges 1 3 — - Four horse-shoes 1 6 — - ---------- -------- ------- - TOTAL (350 lbs) 159 6 3 - -159 kilogrammes, or 19 more than the horse of a carabineer, and 26 more -than the horse of a cuirassier in France. This weight, of course, -decreases as the column proceeds on its march. - -Delivered the 31st February 1847, by Colonel Duringer, at the moment of -departure of a column. - -Now, a horse that, in a country often rough and difficult, marches, -gallops, ascends, descends, endures unparalleled privations, and goes -through a campaign with spirit, with such a weight on his back, is he, -or is he not, a war horse? - - - - - THE HORSES OF THE SAHARA. - - -To a pastoral and a nomadic people, roaming our vast grazing grounds, -and whose numbers bear no proportion to the extent of their territories, -the horse is a necessity of life. With his horse, the Arab trades and -travels, looks after his numerous flocks, distinguishes himself in -battle, at weddings, and at the festivals of his marabouts. He makes -love, he makes war: space is nothing to him. Thus, the Arabs of the -Sahara still give themselves up with ardour to the rearing of horses. -They know full well the value of blood, they pay great attention to -crossing the breed, and try every means to improve the species. The -state of anarchy in which they have lived in these latter times has -naturally modified some of their habits, but it has effected no change -in this condition of their existence—the breeding, perfecting and -training of horses. - -The love of the horse has passed into the Arab blood. That noble animal -is the friend and comrade of the chief of the tent. He is one of the -servants of the family. His habits, his requirements are made an object -of study. He is the burden of their songs, the favourite topic of -conversation. Day by day in the gatherings outside the _douar_, where -age alone enjoys the privilege of speech, and which are marked by the -decorous behaviour of the listeners, seated in a circle on the sand or -on the turf, the young men add to their practical knowledge the counsels -and traditions of their seniors. Religion, war, the chase, love, and -horses, inexhaustible subjects of observation, make regular schools of -these open air meetings, in which warriors are formed and develop their -intelligence in collecting a mass of facts, precepts, proverbs, and -sententious sayings, the application of which will only too frequently -occur in the course of the perilous life they have to lead. It is thus -they acquire that knowledge of horse-flesh which we are so astonished to -meet with in the humblest horseman of a desert tribe. He can neither -read nor write, and yet every phrase in his conversation rests upon the -authority of the learned commentators of the Koran, or of the Prophet -himself. "Our lord Mohammed declared"—"Sidi-Ahmed-ben-Youssef says in -addition"—"Si-ben-Dyab relates"—And you may take him on trust, this -learned ignoramus, for all these texts, all these anecdotes, which for -the most part are only to be found in books, he for his part derives -from the _tholbas_ or from his chiefs, who, unconsciously come, as it -were, to a mutual understanding, to develop or maintain among the people -the love of the horse, useful precepts, sound doctrines, and the best -rules of hygiene. The whole is sometimes tainted, no doubt, with gross -prejudices and ridiculous superstitions. It is a picture with much -shading. But let us not be too severe: it is not so very long since very -nearly the same absurdities were proclaimed in France as indisputable -truths. - -I was talking one day with a marabout of the tribe of the -Oulad-Sidi-Schik about the horses of his country, and pretended to -question some of the opinions he had expressed. "You cannot understand -that, you Christians," he exclaimed, abruptly rising to his feet, "but -horses are our riches, our joys, our life, our religion. Has not the -Prophet said: 'The good things of this life, even to the day of the last -judgment, shall be suspended from the hairs which are between the eyes -of your horses?'" - -"I have read the Koran," I replied, "but have never met with those -words." - -"You will not find them in the Koran, which is the voice of Allah, but -in the conversations of our lord Mohammed (_Hadite sidna Mohammed_)." - -"And you believe in them?" I retorted. - -"Before taking my leave of you, I will show you what may happen to those -who have faith." And my companion gravely recited the following history: - -"A poor man confiding in the words of the Prophet which I have just -repeated to you, came one day upon a dead mare. So he cut off her head -and buried it under the threshold of his door, saying to himself: 'I -shall become rich if it please Allah' (_An-sha-Allah_). Days, however, -followed each other, but no riches came, and yet the Believer never -doubted. The Sultan of the country being on his way to visit a holy -spot, happened by accident to pass before the lowly abode of the poor -Arab. It was situated at the end of a small plain bordered by large -trees and watered by a pretty rivulet. The scene pleasing him, he halted -his brilliant escort, and dismounted to rest himself in the shade. Just -as he was about to give the signal to continue the journey his steed, -which a slave was employed to look after, impatient to devour space, -began to neigh and to paw the ground, and presently broke loose. All the -efforts of the _saïs_ (grooms) to catch him again were for a long time -in vain and every one was in despair, when they beheld him stop suddenly -of himself at the threshold of an old hut which he smelt at while -throwing up the ground with his forefeet. An Arab, until that moment an -unmoved spectator, went up to him without frightening him, as if he had -been known to him, caressed him with hand and voice, laid hold of him by -the mane, the bridle being in a thousand pieces, and without any -difficulty led him quietly up to the astonished Sultan. - -"How have you contrived," demanded his greatness, "thus to tame one of -the most fiery steeds of Arabia?" - -"You will no longer be surprised, my lord," replied the man of faith, -"when you learn that, having been taught that all the good things of -this world unto the day of judgment shall be suspended from the hairs -which are between the eyes of our horses, I buried under the door-way of -my house the head of a mare I found lying dead. The rest has come to -pass through the blessing of Allah." - -"The Sultan instantly caused the ground to be dug up at the spot -indicated, and when he had thus verified the statement of the Arab, he -hastened to recompense one who had not hesitated to give an entire faith -to the words of the Prophet. The poor man received the present of a fine -horse, superb garments, and riches enough to place him beyond the reach -of want for the rest of his days." - -"You now know," continued the marabout, "what may happen to those who -believe," and without waiting for my reply he saluted me with the eyes -after the manner of the Arabs, and withdrew. - -This legend is popular in the Sahara, and the words of the Prophet on -which it is founded are there an article of faith. Whether the Prophet -uttered them or not, they do not the less surely answer the end proposed -to himself by their imputed author. The Arab loves honours, power, -riches. To tell him that all that was attached to the long hairs of his -horse was to endear it to him, to bind it to him by the bond of a common -interest. The genius of the Prophet doubtless went much farther. He -fully understood that the mission of conquest which he had bequeathed to -his people could only be accomplished by hardy horsemen, and that the -love of the horse must be developed in them simultaneously with faith in -Islam. These injunctions, which all tend towards the same end, are -clothed in various forms. The marabout and the thaleb strung them -together as sayings and legends, the noble (_djieud_) as traditions, and -the common people as proverbs. Subsequently, proverbs, traditions, and -legends, assumed a religious character which has for ever accredited -them to the great family of Mussulmans: for it is the will of the -Prophet that his own people, to the exclusion of all infidels, should -reserve to themselves these powerful instruments of war, which in the -hands of the Christians might become so fatal to the Mussulman religion. -This inner motive, which the common people of the tent may not have -seen, through the symbolical veil behind which it was concealed, has not -escaped the perception of the Arab chiefs. The Emir Abd-el-Kader, when -at the height of his power, inflicted death without mercy on every -Believer convicted of having sold a horse to a Christian. In Morocco the -exportation of these animals is hampered with such heavy duties that the -permission to take them out of the kingdom is altogether illusory. At -Tunis the same reluctance yields only to the imperious necessities of -policy, and in like manner at Tripoli, in Egypt, at Constantinople, in -short in all Mussulman States.[4] - -If you speak of horses to a _djieud_, the noble of the tent, who still -plumes himself on his ancestors having fought with ours in Palestine, he -will tell you: - - The mounting of horses, - The letting slip greyhounds from the leash, - And the clinking of ear-rings, - Draw the maggots out of your head. - -If your interlocutor is one of those horsemen (_mekhazeni_) whose -bronzed face, pepper-and-salt beard, and prominent exostosis[5] on the -tibia announce that he has gone through many adventures, he will say to -you: - - Horses for a quarrel, - Camels for the desert, - And oxen for poverty. - -Or he will remind you that when the Prophet was engaged in expeditions, -in order to induce the Arabs to tend their horses properly, he always -gave two-thirds of the prize to whomsoever had accompanied him on the -best horse. - -The voluptuous Thaleb, man of God for the world who lives in -contemplative idleness, without any other occupation than that of -writing talismans and making amulets for all men and women who want -them, will repeat to you with his eyes on the ground: - - The paradise of earth is to be found on horseback, - In the study of books, - - Or on the bosom of a woman, - -he will add if no prudish ears are at hand. - -Again, if you question one of those aged patriarchs who are renowned for -their wisdom, their experience, and their hospitality, he will answer -you: - -"Sidi-Aomar, the companion of the Prophet, hath said: 'Love horses, tend -them well, for they are worthy of your tenderness. Treat them like your -own children, nourish them like friends of the family, clothe them with -care! For the love of Allah, do not neglect to do this, or you will -repent of it _in this house and in the next_.'" - -Finally, if you have the good fortune to encounter in your journey one -of those wandering story-tellers (_me-dahh_, _fessehh_) who pass their -lives in travelling about from tribe to tribe, to amuse the abundant -leisure of these warrior-shepherds, supported by a player on the flute -(_kuesob_), and accompanying himself on a tabour (_bendaïr_), he will -chaunt to you with a hollow but not unmusical voice: - - My horse is the lord of horses! - He is blue as the pigeon beneath the shade, - And his black hairs are like waves; - He bears hunger and thirst; he outstrips the eyesight; - And, true drinker of air, - - He blackens the heart of our enemies - In the days when muzzles touch each other. - Mebrouk[6] is the pride of the country. - - My uncle has thoroughbred mares, whose distant sires - Are counted in our tribes since the ancient times, - Gentle and timid as daughters of the Guebla[7]. - You would say they were gazelles - Feeding in the valleys under the eye of their dams. - To see them, is to forget the authors of our days. - - Covered with _djellals_[8] which make our flowers look pale, - They march like Sultanas attired for a fête, - A negro of Kora[9] tends them, - Gives them pure barley, and milk to drink, - And leads them to the bath. - Allah preserve them from the evil eye![10] - - For his much loved mares - My uncle demanded Mebrouk in marriage, - And I said to him: No; - Mebrouk is my support, I wish to keep him - Proud, full of health, dexterous and fleet. - Time turns on itself and returns; - There may be no dispute to-day, but to-morrow, perhaps, we shall see - The hour of strife approach with rapid strides. - For a skin full of blood, my uncle replied, - Thou hast made my face yellow[11] before all my children. - The earth is vast: adieu. - - Mebrouk, why this neighing night and day? - Thou betrayest my ambush and warnest my enemies, - Thy thoughts wander too much to the daughters of our coursers, - - I will marry thee, o my son! - But where shall I find my friends - Whose mares are so noble, and their she-camels such treasures? - Their tidings are buried in the earth; - Where are their spacious tents so pleasant to the eye? - In them were spread the carpet and the mat; - In them was offered the hospitality of Allah, - And the poor man filled his belly. - They are vanished! - The scout viewed the hillocks, - The brave marched in the front rank, - The shepherds drove the flocks after them, - And the hunters, on the track of their sharp greyhounds, - Chased the gazelle. - - Have you heard speak of the tribe of my brethren? - No! Well, come with me and count their numerous horses: - There are colours which will please you. - Behold those horses white as snow that falls in its proper season; - Those black as the slave carried off from Soudan; - Those others green[12] as the reed that grows on the banks of rivers; - Those, again, red as blood that spirts first from a wound, - And those blue[13] as a pigeon when it flies beneath the sky. - Where are those rifles so straight, - quicker than the winking of an eye? - That powder from Tunis, and those balls turned out in moulds,[14] - Which pierced the bones, tore the liver, - And made the stricken perish with mouth wide open? - - When I cease to sing, I am still transported thither by my heart; - For it burns for my brethren with a fire that consumes my interior. - Nowhere have I seen such warriors. - O Allah! strike with blindness those who bear them envy! - Have they not spacious tents well provided with carpets, - Mats, cushions, saddles, and rich arms? - The traveller and the orphan are they not always received there - By these words of our sires: "You are welcome!" - Their wives, bright as the corn-poppy, - Are they not borne on camels, - Those ships of the earth, - That march with the noble gait of the ostrich? - - Are they not covered with veils - Which trailing far behind them fill even the marabouts with despair! - Are they not adorned with ornaments, gems enriched with coral, - And the blue tattoo on their arms, was it not pleasant to behold? - Every thing about them charmed the heart of the believers in Allah; - You would say they were bean-flowers created by the Eternal. - - You have plunged into the southern desert, - And the days seem unto me very long! - Behold! it is well nigh a year that nailed to this wearisome[15] Tell, - I have seen no more of you than the traces of your encampments. - O my cherished dove - Who wearest trousers that reach to thy feet; - Who wearest a burnous that sits so well on your shoulders; - Whose wings are variegated, and who knowest the country; - O thou who cooest! - Away, fly beneath the clouds, they will serve thee for a covering; - Go, find my friends, give them this letter to read, - Tell them that it proceeds from a sincere heart, - Come back quickly and inform me if they are happy or unhappy, - They who make me sigh. - - You will see _Sherifa_:[16] a haughty damsel; - She is haughty, she is noble, I have seen it in writing; - Her long hair falls with grace - On her white and ample shoulders; - You would say it was the sable plumes of the ostrich - That dwells in the desert and sings beside its brood. - - Her eyelids are bows brought from the negro-land; - And her eye-lashes, you would swear that - it was the beard of an ear of corn - Ripened by the eye of light[17] towards the end of summer; - Her eyes are the eyes of the gazelle - Troubled about her little ones, - Or, rather, it is the flash that precedes the thunder - In the middle of the night. - Her mouth is admirable, - Her breath sugar and honey, - And her fine set of teeth resemble the hailstones - - Which the winter in its fury sows over our land. - Her neck is as the standard which our warriors plant in the ground - To defy the enemy and rally the runaways, - And her faultless body outvies the marble - Which is used for building the pillars of our mosques. - - Fair as the moon around which gathers the night, - She shines like a star undimmed by a cloud. - Tell her that she has wounded her lover - With two thrusts of a poniard, one in the eyes, - the other in the heart. - Love is no light burden. - I ask of the Almighty to give unto us water; - We are in the springtime - And the rain has tarried too long for the people of flocks. - I am hungry, I am fasting like a Ramadan moon. - - They are at Askoura, praise be to Allah! - Bring me my horse! - And you there, strike the tents! - I go to seek my uncle; - He will forgive the son of his brother; - We shall be reconciled to one another, - And by the head of the Prophet, - I will give a feast in which the young men shall appear - With shining stirrups and saddles richly embroidered; - Powder shall be burnt[18] to the sound of the flute and the tabour; - I will marry Mebrouk - And his offspring shall be called the offspring of well tended mares. - - O tribes of the Sahara! - You claim to possess camels;[19] - But camels, you are aware, - Care only for those who can defend them; - And those who can defend them are my brethren, - Because they know in the fight how to crush bones of the rebellious. - -Thus it is seen that among the Arabs every thing concurs to develop the -love of horses. Religion makes a duty of it, while the agitated life, -the incessant conflicts, and the distances to be traversed in a country -absolutely devoid of means of rapid communication, make it a necessity. -An Arab can only live a double life, his own and his horse's. - - * * * * * - - - REMARKS BY THE EMIR ABD-EL-KADER. - -The best horses are chiefly to be found in the Sahara, where the number -of bad horses is very small. In fact, the tribes that inhabit it and -those who border on it only employ their horses to make war, or to -contend in trials of swiftness. Accordingly, they never use them for -agricultural purposes, or exercise them in any other way than in battle. -On this account their horses are nearly all excellent. - -No individual in the Sahara cares to possess ten camels until he has a -horse to defend them against those who might assail them. - -In the Tell most of the Arabs apply their horses to the cultivation of -the land. They also make use of them to ride and for any other purpose. -They have no particular preference for males because in their eyes the -horse is merely an animal to be turned to any employment of which it is -capable, and not kept for war alone. For this reason the horse of pure -origin bred in the Sahara is preferable to the same horse in the Tell. -The former, unlike that of the Tell, is subjected to fatigue, to long -journeys, to hunger, and to thirst, which renders him able to achieve -whatever is required of him. - -The Koran calls horses "the especial good." - -The servant of the Prophet used to say: "With women, what the Prophet -loved best was horses." - -"Aïssa-ben-Meryem (Jesus, the son of Mary),—peace be with him!—went one -day to Eblis, the black demon, and said: 'Eblis, I have a question to -address to thee: wilt thou tell me the truth?' 'Spirit of God,' answered -Eblis, 'question me as seemeth good to thee.'" - -"I demand of thee," pursued Jesus, "by the Living One who cannot lie, -what is it that can reduce thy body to a liquid state and cut thy back -in two?" "It is," replied the devil, "the neighing of a horse. Never -have I succeeded in entering a house that contained a horse for the -cause of the Most High." - -Being passionately fond of horses, one of the companions of the Prophet -asked him if there were any in Paradise. "If Allah causes thee to enter -Paradise," replied the Prophet, "thou wilt have a horse of rubies, -furnished with two wings, with which he will fly whithersoever thou -willest." - -A poet has said: "Who are they who will weep for me after death? My -sword, my Boudaïna lance, and my long-bodied chesnut, trailing the reins -to the fountain, after death has deprived him of his rider." - -In all times, among the Arabs, the horse has been the object of the -greatest solicitude, and this solicitude the Prophet lost no opportunity -of keeping up, developing and augmenting by introducing the religious -sentiment. - -We find in the collection of his conversations the following precepts: - -"Happiness in this world, a rich booty, and eternal rewards are attached -to the forelock of horses." - -"Evil spirits enter not into a tent where there is a thoroughbred -horse." - -"The Angels sympathise with only the three following pastimes of men: -the exercises of war—the joys of connubial love—and the running of -horses." - -"Whensoever any one is prevented from fulfilling his religious duties, -let him keep a horse for the sake of Allah, and all his sins shall be -forgiven him." - -"Whoso maintaineth a horse for the triumph of religion makes a -magnificent loan to Allah." - -"The horse, sincerely reared in the way of Allah, for the holy war, -shall save his master from the fire at the day of the resurrection." - -"Whoso maketh sacrifices in order to train a horse for the holy war -shall be treated in the next world as a martyr." - -"Whoso traineth a horse in the way of Allah is counted in the number of -those who give alms day and night, in secret or in public. He shall have -his reward. Never shall fear dishonour his heart." - -"Money spent upon horses passes in the eyes of Allah for alms given in a -direct manner." - -"Whoso keepeth and tendeth a horse for the service of Allah shall be -recompensed as one who fasts during the day and passes the night in -prayer." - -"Horses pray to Allah to make them beloved by their masters." - -"Allah comes to the aid of such as occupy themselves with horses, and -lightens the expenses incurred on their account." - -"Every grain of barley given to a horse is inscribed by Allah in the -Register of good Works." - -"Martyrs of the holy war will find in Paradise horses of rubies, -furnished with wings, which shall fly whithersoever their riders -desire." - - - - - BREEDS. - - -The tribes that inhabit the Sahara have always been better able than -those of the Tell to withdraw from the caprice, oppression, and -spoliation of the various conquerors of Africa. It is therefore -evidently among them that the Barb has had the best chance of preserving -all the qualities of grace, speed, and sobriety, that are universally -regarded as its characteristics. We shall consequently confine ourselves -exclusively to the horses of that region, and with a view to avoid a -repetition of what every one has read in books, we shall allow the many -Arabs we have interrogated, to speak for themselves. Here, then, is the -outline they have drawn of the thoroughbred horse, _shareb-er-rehh_, -"the air-drinker:" - -The thoroughbred horse is well proportioned, his ears are small and in -constant motion, his bones massive, his cheeks meagre, his nostrils wide -as the throat of a lion, his eyes bright, black, and level with the -head,[20] his neck long, his chest full, his withers prominent, his -loins well knit, his haunches strong, his fore-ribs long and the hinder -ones short, the belly hollow, the croup rounded, the upper part of his -legs long like an ostrich's and furnished with muscles like a camel's, -his hoofs black and of a uniform colour, his hair fine and abundant, his -flesh firm, his tail very thick at the dock but loose at the extremity. -Looked at in front he is like unto the peak of a lofty mountain. Looked -at from behind, he seems to lean forward as if he would prostrate -himself. Looked at from the side, he shows himself robust and well set -up. - -To sum up: he should have four points broad, the front, the chest, the -croup, and the legs;—four points long, the neck, the upper part of the -legs, the belly, and the haunches;—four points short, the loins, the -pasterns, the ears, and the tail. All these qualities in a good horse, -say the Arabs, prove firstly that he has real blood in him, and secondly -that he is certainly fleet of foot, for his form combines something of -the greyhound, the pigeon, and the _mahari_, or riding camel.[21] - -The mare ought to take from the wild boar its courage and breadth of -head; from the gazelle, its grace, its eyes and mouth; from the -antelope, liveliness and intelligence; from the ostrich, its neck and -swiftness; from the viper, the shortness of its tail. - -A thoroughbred horse (_hôor_)[22] may be known by yet other signs. For -instance, he cannot be prevailed upon to eat barley out of any other -nosebag than his own. He so loves trees, verdure, shade, and running -water, that he will neigh for joy on seeing them. Seldom does he drink -until he has troubled the water, and if the conformation of the ground -prevents him from doing so with his feet, he will kneel down and do it -with his mouth. He is continually shrivelling his lips; his eyes are in -constant motion; alternately he pricks up and lowers his ears, and turns -his neck to the right or left as if he wished to speak, or to ask for -something. If to all these signs a horse adds sobriety of disposition, -his owner may deem himself the possessor of a pair of wings. - -It has been remarked that a horse that is a fast galopper has the head -firmly set on, and the transverse apophysis of the atloïd very -protuberant. "He has horns," say the Arabs. - -The races most esteemed in the western part of the Algerian Sahara are -three in number: that of Hâymour, that of Bou-Ghareb, and that of -Merizigue. Their offspring are dispersed among a great many tribes, such -as the Hamyân, the Oulad-Sidi-Shikh, the Leghrouât-Kuesal, the -Oulad-Yagoub, the Makena, the Aâmour, the Oulad-Sidi-Nasseur, and even -the Harar. Every one, according to his fancy, or according to his -occupation, offers his mare to the descendants of one of these three -types. The Hâymour usually produce bay horses, the Bou-Ghareb white -ones, and the Merizigue those of a gray colour. The Hâymour are most -sought after. They are of a beautiful shape, with a good carcass, and -yet very active. They pass for the swiftest coursers of the Sahara, and -preserve their strength to a very advanced age. They bring good luck, -and their owners belong to the richest and noblest families. - -Next come the race of Bou-Ghareb, the produce of which are taller, and -are also very patient of fatigue, but less fleet than the Hâymour. Like -the latter, however, they remain sound until a great age. - -Lastly the Merizigue who are shorter and have less bottom than the -preceding, but are solid, clean-limbed, and sober. They are chiefly -sought after by common horsemen who have long journeys to make and great -hardships to undergo. - -The Hâymour breed is superior to all others; nor has the imagination of -the Arabs failed to trace it to a marvellous source. The legend runs as -follows:—A chief owned a magnificent mare, which happened to receive a -serious hurt in hunting the ostrich. It was feared that she would be -lame for life. Her master though he could see no improvement in her -condition and was annoyed at the trouble of dragging her after him in -all his removals from place to place, was still unable to bring himself -to put her to death, and therefore turned her out to graze at large. On -returning from a long journey he remembered his mare and inquired what -had become of her. She proved to be in excellent health, and on the -point of foaling. He at once brought her in, took the greatest care of -her, and soon afterwards found himself possessed of a foal that was -unrivalled throughout the desert. As no tribe had passed for a very long -time near the place where he left the animal, the Arabs were willing to -believe that she had been covered by a wild ass, _hamar el ouâhhch_, and -they gave to the foal the name of Hâymour, which is that of the foal of -the onager. - -In the central part of the Algerian Sahara, the Arbâa[23] affect the -offspring of _Rakeby_. This breed has both height and bottom, and is -found among the Aghrazelias, the Oulad-Shayb, the Oulad-Mokhtar, and -even among the Oulad-Khrelif.[24] For the most part they are gray or -dark bay. They endure hunger and thirst with ease, and without being -knocked up will cover for several consecutive days distances of -twenty-five to thirty leagues.[25] At the present day the finest animals -are in the family of the Seuffrân. _Rakeby_, it seems, was formerly -brought from Morocco by the ancestors of Sidi-Hamed-Oulad-_Tedjini_, the -famous Marabout of Aain-Mady. - -The Oulad-Nayl[26] make use of the offspring of a celebrated stallion -named El-Biod, "the White," formerly the property of the -Oulad-Si-Mahmed, one of their divisions. This stock is renowned for its -sobriety and speed. - -In the Hodna and the Medjana, among the Oulad-Makrane and the Ghiras, -the most highly esteemed are the descendants of a well-known stallion -belonging to the Oulad-Mahdi. It was named Bey-el-Hissen, and was the -property of the family of El-Amri-ben-Abi-Meramer. - -A good horse in the desert ought to accomplish for five or six days, one -after the other, distances of twenty-five to thirty leagues. After a -couple of day's rest, if well fed, he will be quite fresh enough to -repeat the feat. "With a horse that on arriving at a resting place -shakes himself, paws the ground with his foot, and neighs at the -approach of the barley, then pushing his head into the nosebag begins to -munch eagerly three or four mouthfuls of the grain, there is no occasion -to pull up in a journey." The distances to be traversed in the Sahara -are not always of such great length, but at the same time it is no very -rare occurrence to hear of horses doing fifty to sixty leagues in four -and twenty hours. - -A tribe on receiving notice that its enemies project a razzia, at once -sends out scouts (_shouâfin_) to watch them, mounted on mares, "the -children of a Jew"—_benate el ihoude_—so cunning and dexterous are they. -These horsemen take with them no more than a feed of barley for their -horse's supper. They frequently vary their pace but are always careful -to husband their steeds, and will place themselves in ambush thirty -leagues from their point of departure in order to "kill the earth"—that -is, to reconnoitre. If the result of their observations causes them to -entertain any immediate apprehension for the safety of their brethren, -they return at once at full speed to warn them to take to hasty flight. -In the contrary event, they retrace their steps leisurely and will yet -gain their tents before the hour of the evening prayer, after having -traversed sometimes fifty to sixty leagues in the twenty-four hours. -Should there be a skirmish on the morrow, their horses will be in a -condition to take part in it. If the horse of a _shouaf_ happens to die -in the course of a reconnaissance made for the good of all, it is -replaced at the expense of the whole tribe. - -With regard to the great distances accomplished by the horses of the -desert, instances may be quoted which will appear incredible, and the -heroes of which are still alive, if witnesses were wanted to confirm the -truth of the story. Here is one of a thousand, which was told to me by a -man of the tribe of Arbâa. I give his own words: - -"I had come into the Tell with my father and the people of my tribe to -buy corn. It was in the time of the Pasha Ali. The Arbâa had had some -terrible quarrels with the Turks, and as it was their interest for the -moment to feign a complete submission in order to obtain an amnesty for -the past, they agreed to win over by presents of money the Pasha's -suite, and to send to himself not merely a common animal as was -customary, but a courser of the highest distinction. It was a -misfortune, but it was the will of Allah, and we were forced to resign -ourselves. The choice fell upon a mare "gray stone of the river," known -throughout the Sahara, and the property of my father. He was informed -that he must hold himself in readiness to set out with her on the morrow -for Algiers. After the evening prayer my father, who had taken care not -to make any remark, came to me and said: 'Ben-Zyan, art thou thyself -to-day? Wilt thou leave thy father in a strait, or wilt thou make red -his face?'" - -"I am nothing but your will, my lord," I replied. "Speak, and if your -commands are not obeyed, it will be because I am vanquished by death." - -"Listen. These children of sin seek to take my mare in the hope of -settling their affairs with the Sultan, my gray mare, I say, which has -always brought good fortune to my tent, to my children, and the camels: -my gray mare, that was foaled on the day that thy youngest brother was -born! Speak! Wilt thou let them do this dishonour to my hoary beard? The -joy and happiness of the family are in thy hands. _Mordjana_ (such was -the name of the mare) has eaten her barley. If thou art of a truth my -son, go and sup, take thy arms, and then at earliest nightfall flee far -away into the desert with the treasure dear to us all." - -"Without answering a word I kissed my father's hand, took my evening -repast, and quitted Berouaguïa,[27] happy in being able to prove my -filial affection, and laughing in my sleeve at the disappointment which -awaited our sheikhs on their awaking. I pushed forward for a long time, -fearing to be pursued, but Mordjana continued to pull at her bridle and -I had more trouble to quiet her than to urge her on. When two-thirds of -the night had passed, and a desire to sleep was growing upon me, I -dismounted and seizing the reins twisted them round my wrist. I placed -my gun under my head and at last fell asleep, softly couched on one of -those dwarf palms so common in our country. An hour afterwards I roused -myself. All the leaves of the dwarf palm had been stripped off by -Mordjana. We started afresh. The peep of day found us at Souagui. My -mare had thrice broken out into a sweat, and thrice dried herself. I -touched her with the heel. She watered at Sidi-Bou-Zid in the -Ouad-Ettouyl, and that evening I offered up the evening prayer at -Leghrouât, after giving her a handful of straw to induce her to wait -patiently for the enormous bag of barley that was coming to her. These -are not journeys fit for your horses," said Si-ben-Zyan in conclusion, -"—for the horses of you Christians, who go from Algiers to Blidah, -thirteen leagues, as far as from my nose to my ear, and then fancy you -have done a good day's work." - -This Arab, for his part, had done eighty leagues in twenty-four hours: -his mare had eaten nothing but the leaves of the dwarf palm on which he -had lain down and had only once been watered, about the middle of the -journey; and yet he swore to me by the head of the Prophet that he could -have slept on the following night at Gardaya, forty five leagues farther -on, had his life been in any danger. Si-ben-Zyan belongs to a family of -marabouts of the Oulad-Salahh, a section of the great tribe of the -Arbâa. He comes frequently to Algiers and will tell this story to -whoever will listen to him, confirming his narrative, if required, by -authentic testimony. - -Another Arab, named Mohammed-ben-Mokhtar, had come to buy corn in the -Tell after the harvest. His tents were already pitched on -Ouad-Seghrouan, and he had opened a business communication with the -Arabs of the Tell,[28] when the bey Bou-Mezrag, "father of the spear," -fell upon him at the head of a strong body of cavalry to chastise one of -those imaginary offences which the Turks were in the habit of inventing -as pretexts for their rapacity. Not the slightest warning had been -given; the razzia was complete; and the horsemen of Makhzen gave -themselves up to all the atrocities customary in such cases. -Mohammed-ben-Mokhtar thereupon threw himself on his dark bay mare, a -magnificent animal known and coveted throughout the Sahara, and -perceiving the critical nature of the situation, at once resolved to -sacrifice the whole of his property to save the lives of his three -children. One of them, only four years old, he placed on the saddle -before him, and another aged six or seven behind him holding on by the -troussequin, and was about to place the youngest in the hood of his -burnous when his wife stopped him, exclaiming: "No, no, I will not let -thee have this one. They will never dare to slay an infant at its -mother's breast. Away, I shall keep him with me. Allah will protect us." -Mohammed-ben-Mokhtar then dashed forward, fired off his piece, and got -clear of the mêlée; but, being hotly pursued, he travelled all that day -and the following night until he reached Leghrouât, where he could rely -upon being in safety. Shortly afterwards he received intelligence that -his wife had been rescued by some friends he had in the Tell. -Mohammed-ben-Mokhtar and his wife are still alive, and the two children -he carried on his saddle are spoken of as two of the best horsemen of -the tribe. Can there be imagined a scene more dramatic, or more worthy -of a skilful artist, than this family being saved by a horse from the -midst of plunder, confusion, and fighting! - -And why should I look for evidence to establish these facts? All the old -officers of the Oran division can state how, in 1837, a General -attaching the greatest importance to the receipt of intelligence from -Tlemcen, gave his own charger to an Arab to go and procure the news. The -latter set out from Château Neuf[29] at four o'clock in the morning and -returned at the same hour on the following day, having travelled seventy -leagues over ground very different from the comparatively level desert. - -One of the best and most formidable horsemen of this tribe of the Arbâa -is El-Arby-ben-Ouaregla; "his ball never falls to the ground." He -belongs to the section of the Hadjadj, among whom he is celebrated both -by reason of his personal prowess and because of an adventure that -befell him in his infancy. He was still at the breast, when his father, -Mohammed-ben-Dokha, being surprised by the enemy, rolled him in his -large _habaya_[30] and fastened him in it with his girdle. Then, whilst -his family and his flocks sought safety in flight, he mounted a mare -that "could wring a tear from the eye," and fighting all day in the -rearguard saved his property and killed seven of his assailants. - -The Arabs of the Sahara sum up the perfection of a horse in the -following manner. He must carry a full grown man, his arms and a change -of clothing, food for both his rider and himself, a flag, even on a -windy day, and if necessary, dragging a dead body behind him, keep up at -a good pace the whole day through without giving a thought to food or -water. In their opinion a horse lives from twenty to twenty-five years, -and a mare from twenty-five to thirty. As to the service to be derived -from this animal, a proverb exactly expresses their idea: - - _Sebâa el Khrouya_, seven years for my Brother; - _Sebâa lya_, seven years for myself; - _Sebâa li adouya_, seven years for my enemy. - -It is therefore from seven to fourteen that they consider a horse as -most apt for the exercises of war. I have often had the curiosity to -inquire of the Arabs if they know whence they had received the horses of -which they were so proud. In reply to this question they would point -with their finger to the East, and answer: "They come from the native -country of the first man, where they were created a day or two before -him." And as confirmation of this their belief, they would add: "Allah -hath said: 'I have created for man whatsoever is upon the earth. I give -it all to Adam and his descendants. Man shall be the most noble of -created beings, and the horse the most noble of animals.' Now, when a -chief is expected to come and rule over us we prepare a tent to receive -him, carpets for him to sit upon, and various dishes to gratify his -palate, and, above all, horsemen to attend upon him and execute his -orders. Consequently the horse must have been created before the coming -of Adam upon the earth." - - -THE STEED OF NOBLE RACE. - - Where are those noble steeds - Whose dam never knew any but a noble sire? - The stirrup is their life; inaction is death to them. - O Father of cavaliers! the ignorant find them every where, - But they are as rare as true friends, - And when they die the very saddle sheds tears. - - In the race-course of valour - May Allah bless the noble courser! - His chest is of steel, and his flanks of iron: - He loves naught but rapine, glory, and the combat; - He cherishes his master and his family, - And when he gallops, he puts the thunder to shame. - He passes, look at him: he is already out of sight; - Women, grudge him not the milk of our she-camels. - - What has become of the time when I used to bestride a swimmer, - With black eye, wide nostrils, - Clean limbs, and a faithful heart! - It was a sparrow-hawk for carnage, - And life was nothing worth to me - When the bridle was out of my hands. - I was then young; I went in search of danger, - I mocked at the ill-omened ravens; - The distant always seemed to me close at hand, - And my tent overflowed with plunder. - - In summer, when sleep has restored strength to my body, - When the eye of light has dispersed the shades of night, - And when the heat bites everything, even into stone, - The song of the turtle-dove fills me with soft desire. - In the boughs of the palm-tree shaken by the slightest breeze, - On the leaf that sighs and bewails itself, - She is consumed with passion. - By my head! she rekindles in my breast the fire of bygone days. - - They said to me: - Ah! thou art still longing for them who dye their eyelids with black? - And I answered: No, in my eyes - Nothing at present is equal to my horse of pure blood. - With him, I bear myself proudly; I hunt and increase my riches; - With him, I enter the strife and protect the poor and the orphan; - With him, I chastise insult and daunt my rivals; - His neigh is like the roar of a lion in the mountains; - It is an eagle hovering in the air. - - Away with you, fond memories of this world! - The most potent has never carried off more than a winding-sheet. - I am known by my air-drinker, at night and in the fight; - I am known by my sabre, the shock of battle, the pen and the paper; - I am sharper than a spear, and endure hunger like a wolf. - No matter: to-day I court solitude: - In solitude is happiness: age has taught me that. - Never again shall men behold me seeking a horse, or the love of - women, or the court of an Emir. - - - * * * * * - - REMARKS BY THE EMIR ABD-EL-KADER. - -Horses, though they are all of one and the same family, are of two -different species: the first is the Arab race, the other the race of the -_Beradin_. In like manner oxen, though of only one family, are of divers -species: the first that of domestic cattle, which is the best known, and -the second that of buffaloes: as different from one another in agility -and weight as are the Arab horses from the _Beradin_. In like manner, -too, the family of camels is one, and yet includes more than one -species,—the Arab race and the race _Bakhati_.[31] - -If the foal has for its sire an Arab horse, and for its dam an Arab -mare, it is indisputably noble, _hôor_. - -If it has for its sire an Arab horse, and for its dam a _Beradi_ mare, -it is called _Hadjin_. - -If it has for its dam an Arab mare and for its sire a _Beradi_ horse, it -is called _Meghrif_, and it is inferior to the _Hadjin_. - -Hence it will be seen that the most important rôle is assigned to the -sire. - -It is impossible, we think, to get a pure race out of a stock the blood -of which is impure. On the other hand it is a well authenticated fact -that it is quite possible to restore to its primitive nobleness a breed -that has become impoverished,—but without any taint in its -blood,—whether through insufficient food, want of proper care, or -excessive and unsuitable work: in a word, a race may be restored, the -degeneracy of which has not been occasioned by any admixture of blood. - -In default of public notoriety, it is by actual trial, by speed combined -with bottom, that the Arabs form their judgment on horses, and recognise -the nobleness and purity of their extraction. But the form likewise -reveals the higher qualities. A thoroughbred horse is one that has three -things long, three things short, three things broad, and three things -clean. The three things long are the ears, the neck, and the fore-legs. -The three things short are the dock, the hind-legs and the back. The -three things broad are the forehead, the chest, and the croup. The three -things clean are the skin, the eyes, and the hoof. - -He ought to have the withers high, and the flanks hollow and without any -superfluous flesh. - -"Dost thou accomplish a journey at great speed with steeds high in the -withers and fine in the flanks?" - -The tail should be well furnished at the root, so that it may cover the -space between the thighs. - -"The tail is like unto the veil of a bride." - -The eye of a horse should be turned as if trying to look at its nose, -like the eye of a man who squints. - -"Like to a beautiful coquette who leers through her veil, his glance -towards the corner of the eye pierces through the hair of the forelock -which covers his forehead as with a veil." - -The ears resemble those of an antelope startled in the midst of her -herd. - -The forelock, abundant. - -"In the hour of pain mount a slender mare whose forehead is covered by -silky and flowing hair." - -The nostrils, wide. - -"Each of his nostrils resembles the den of a lion; the wind rushes out -of it when he is panting." - -The cavities in the interior of the nostrils ought to be entirely black. -If they are partly black and partly white the horse is of only moderate -value. - -The fetlock, thick. - -"They have fetlocks that resemble the down which is concealed beneath an -eagle's wing and like him they grow black in the heat of battle." - -The fetlock joints, small. - -"The fetlock joints of their hind-legs are small, but the muscles on -both sides stand out prominent." - -The hoof, round and hard. - -"The hoof should resemble the cup of a slave. They walk on hoofs hard as -the moss-covered stones of a stagnant pool." - -The frogs, hard and dry. - -"The frogs concealed beneath the hoofs are seen when he lifts his feet, -and resemble date-stones in hardness." - -"When my courser rushes towards a goal he makes a noise like to that of -wings in motion, and his neigh resembles the mournful note of the -nightingale." - -"His neck is long and graceful as a male ostrich's. His ear is split in -two and his black eye full of fire." - -"In the elegance of his form he resembles a picture painted in a palace. -He is as majestic as the palace itself." - -If by protruding his head and neck in order to drink from a stream that -flows level with the ground, a horse can remain upright on all fours -without bending either of his fore-legs, be assured that his form is -perfect, that all parts of his body harmonise with one another, and that -he is thoroughbred. - -Among the horses of the tribes of the Sahara, those of the Hamyân, the -Arbâa, the Oulad-Naïl, and their respective branches, are the most -patient of hunger and thirst, the most capable of enduring fatigue, the -fleetest gallopers, and the most able to keep up a good pace for several -days together without stopping,—very different in that respect from the -horses of the Tell. - -There existed in ancient times several stallions whose fame has come -down to us. Among others, _el Koura_, of the tribe of the Beni-Timin, -and _Aouadj_, "the concave," of the tribe of the Beni-Helal. On the -subject of this latter, the following anecdote is told: His master being -asked, "what canst thou relate of a surprising nature in connection with -thy horse?" recounted this anecdote: - -"I was wandering one day in the desert mounted on _Aouadj_, when I was -seized with a violent thirst. By good fortune, I fell in with a flock of -ketâa[32] flying towards a spring. I followed them, and though holding -in my horse as much as possible, I reached the water as soon as they -did, without once pulling up to breath him. It is a most extraordinary -example of speed, for the flight of the _ketâa_, always rapid, is -greatly quickened when, driven by thirst, it makes for water.... Had I -not," continued the owner of _Aouadj_, "checked his speed by pulling at -the bridle with all my force, I should have outstripped the _ketâa_." - -The origin of this stallion's name is this: He had not been long foaled, -when his master was attacked by enemies and forced to flee. The foal -being too weak to follow by itself, was put into a sack and placed upon -the back of a beast of burden. Thence were derived the roundness of his -back and his name _Aouadj_, which bears that signification. - -Another celebrated stallion—here the Emir relates the origin of the race -of the Hâymour (see page 50) and adds: "Whoever has seen the horses of -that breed will not question for a moment the truth of the tale, for -their resemblance to the zebra strikes every eye." - - - - - THE SIRE AND THE DAM. - - -The Arabs affirm that the best age for reproduction is from four to -twelve years as regards the mare, and from six to fourteen as regards -the horse. Exacting as concerns the mare, which must be of good descent, -swift of foot, of good height, of sound constitution, and of a graceful -form, they are still more difficult to please as concerns the horse. -"Choose him" say they, "and choose him again, for the offspring always -resembles the sire rather than the dam." They do not object, however, to -the horse being of shorter stature than the mare, provided he be of pure -race and sound in wind and limb. They attach far more importance to -bottom, speed, and sobriety than to that conventional type of beauty -which is so seductive in our eyes. Thus a stallion, fat, sleek, rounded -in all parts, and who owes the brilliancy of his form to high feeding, -indolence of disposition, or inaction, excites their distrust in the -highest degree. They will say of such an animal: "Let us not be in a -hurry. Let us see him at work. There may possibly be nothing there but a -lion's hide upon the back of a cow." But, on the other hand they esteem -as a genuine sire a horse for long journeys, whose flesh is firm, whose -ribs are bare, his limbs clean and his respiration powerful. He must -also be endowed with a good temper, and have given proof of being able -to bear great fatigue, privations, and hardships. - -As to the mare, the case has been pending for centuries. Now as formerly -the custom is to picture an Arab by the side of his mare. The gold of -the purchaser glitters at his feet, but whilst this gold is being -counted out the descendant of Ishmael casts a melancholy look on the -noble animal from whom he cannot bring himself to separate. He springs -upon her back and rushes far away into the desert: "The eye knoweth not -where he has passed." Such is the orthodox representation; let us now -see the truth as depicted by the Emir Abd-el-Kader: - -The Arabs prefer mares to horses, it is true, but only for the three -following reasons. The first is because they consider the profit to be -derived from a mare as something very handsome, for it is well-known -that as much as fifteen to twenty thousand _douros_ (from £3,000 to -£4,000) have been received for the offspring of a single mare. Hence -they may be often heard to exclaim: "The head of riches is a mare that -produces a mare." And this idea gathers strength in their eyes from it -having been said by our lord Mohammed, the messenger of Allah: "Give the -preference to mares; their belly is a treasure, and their back a seat of -honour. The greatest of blessings is an intelligent woman, or a prolific -mare." These words are thus explained by commentators: "Their belly is a -treasure," because a mare by means of her offspring increases the wealth -of her master; and "their back is a seat of honour," because the pace of -a mare is more easy and agreeable; some even going so far as to say that -the easiness of her gait will after a time render her rider effeminate. - -The second motive is that the mare does not neigh in time of war like -the horse, and is less sensitive as to hunger, thirst, and heat, and is -therefore of greater use to a people whose riches consist principally in -flocks of camels and sheep. It is known to all, that camels and sheep do -not really thrive except in the Sahara, where the ground is so arid that -many Arabs, being unable to procure water more than once in eight or ten -days, accustom themselves to drink nothing but milk. This is one of the -consequences of the great distance that frequently, on account of the -pasturage, divides the encampment from a spot where there are wells. The -mare is like the serpent: her strength increases in the hot season and -in torrid regions. A snake that lives in a cold country or in water has -very little life or venom, so that its bite is rarely mortal; whereas a -snake that lives in a hot country is full of life, and the virulence of -its poison is intensified. Contrary to the horse who is less capable of -supporting the heat of the sun, the mare, owing doubtless to her -temperament, finds her vigour doubled in the hottest season. - -The third and last motive is, the little attention required by the mare. -She feeds on anything. Her owner leads or sends her to graze on the same -herbage as the sheep and camels. There is no occasion to place a -watchman in regular attendance. The horse, however, cannot dispense with -being well kept, nor can his owner send him to the pasture without a -_saïs_, or groom, to look after him. - -Such are the true reasons for the preference which Arabs show for mares. -This preference is not caused by an idea that the foal inherits from its -dam more than from its sire, or that it is better on all occasions to -ride a mare than a horse. But it rests partly on substantial benefits -received, and partly on the necessities of the life which the Arabs -habitually lead. It may be laid down, then, as a fact that the horse is -more noble than the mare, and that the sire bequeaths to the foal more -than the mare does, which the Arabs express by the saying: _El mohor -itebaâ el Faâl_, "the foal follows the stallion." I admit, however, that -the best produce is that which proceeds from a sire and a dam both of -pure race. In this case, it is gold allying itself with gold. I will add -that the horse is stronger, of a higher courage and greater speed than -the mare, and is free from the grave drawback attendant on the latter of -stopping short under her rider, even in battle and at a time perhaps -when everything depends on rapid movement. - -There can be no doubt that the foal proceeds from the stallion and the -mare. But the experience of ages demonstrates that the essential parts -of the body, such as the bones, tendons, nerves, and veins follow after -the sire. The mare may impart to her young the colour of her coat, a -general resemblance, and something of her frame, but it is the stallion -that transmits the strength of the bones, the vigour of the nerves, the -solidity of the tendons, speed and all the other most important -characteristics. He also communicates to his offspring his moral -qualities, and if he is really noble, preserves him from all vice, for -the Arabs of old have said: "The noble horse has no malice." - - * * * * * - -No sooner has the foal seen the light than one of the bystanders takes -it in his arms, and walks up and down with it for some time in the midst -of almost inconceivable noise and uproar. It is supposed that a useful -lesson is thus taught for the future—the animal, accustomed from its -birth to horrible sounds, will never afterwards be frightened at -anything. This lesson finished, the master of the tent places the right -dug of the mare in the foal's mouth, and exclaims: "In the name of -Allah! Allah grant that the new-born (_mezyoud_) may bring us good -fortune, health, and abundance!" The friends who are present answer all -together: "Amen! May Allah bless thee! He has sent thee another -child."[33] - -To teach the foal to suck, a fig or a date soaked in milk slightly -salted is put into his mouth. As soon as he has taken a liking to it and -begins to suck it, he is placed under his dam. After two or three -attempts he soon mistakes the dug for the fig or date he has just left, -and the thing is done. After that he is carefully preserved from the -night-cold. But it is also necessary to accustom him to drink camel's -and ewe's milk. It is done in this manner. They take a goat's skin used -several years for holding milk, and fill it with air. Then squeezing it -gently, they blow up his nostrils a few times. By way of complement to -this operation they crush dates in milk, which impart to it a sweetish -flavour and then place the mixture close to the foal's mouth, forcing -him every now and then to dip his lips into it. He begins by tasting and -licking it and after a while drinks it, whether the dam gives him suck -or not. Great importance is attached to teaching the foal to drink milk; -first, because he can thus be left in the tent while the mare is again -put to work; and secondly, because in after years, in default of water, -he will be satisfied with milk instead, and also as food if barley runs -short. Should the mare take an aversion to her young, she must be -separated from him, and the latter must be brought up on camel's milk, -as this is deemed preferable to the milk of the cow or the she-goat, -which produces laziness and heaviness. - -A few days or a few months after the birth of a foal, some Arabs slit -one or both of the ears. This fancy is accounted for in various ways. -According to one party this operation is performed on animals born in -the night time, because they ought to have a better sight than those -that come into the world during the day. According to others, it is done -to foals born on Friday, the day of the gathering together of Mussulmans -at the mosque, because it is a lucky sign. The truth is simply this: The -master of a tent has a child of tender years, whom he loves very dearly. -In slitting the ear of his foal he declares that he reserves him for his -son so-and-so. Should the father afterwards die, no one would dispute -the possession of the animal with the child thus named. Others, however, -slit the ear of a foal that has the colic; the bleeding saves him. - -Soon after the birth of a foal they hang round his neck amulets, and -talismans (richly ornamented in the case of wealthy people) and little -shells called _oudaâ_. They are suspended by neckbands of wool or of -camel's skin (_goulada_) which the women delight to make with their own -hands, especially applying themselves to harmonise the colours -tastefully. To bay or black horses they attach a white _goulada_, to -those of a light colour red _gouladas_. These neckbands are useful as -well as ornamental, for they serve to hold the animal by if need be, -thus replacing our halters in a manner more agreeable to the eye and -less irksome to the horse. As for the talismans (_heurouze-aâdjab_) they -are simply little bags made of Morocco leather, more or less ornamented, -and containing words extracted from the sacred writings, by means of -which they hope to preserve the animal from wounds, from sickness, and -from the evil eye. - -Occasionally in war time the foal is killed immediately after its birth, -in order that the dam may be the sooner fit for service; but never do -they slay a filly. Such a one is weaned and left in the tent to shelter -it from the sun, and the women frequently succeed in saving its life by -giving it ewe's or camel's milk. If a filly be born on the road during a -journey or march undertaken for a commercial or a warlike object, in -order to save it every possible fatigue it is placed upon a camel, where -a soft nest is constructed for it; but it will only be allowed to -approach its dam during a halt or in the night time. - -During the Taguedempt expedition in 1841 I saw a cavalier of Makhzen, -who had no means of transport, carry before him on his saddle for the -first four days after its birth a filly which his mare had given him at -the bivouac. At the end of that period it followed its dam, throughout -the campaign. - -When the colts are not destroyed they are usually sold in the Tell, at -the season of buying grain, whereas the fillies are preserved as a -source of riches through their offspring. - -The greater the value attached to the mare, the earlier is the time for -weaning, but it generally takes place in the sixth or seventh month. In -weaning the foal they remove it from its dam, first of all for one day, -then for two, and so on, gradually increasing the period of separation. -To render the transition less abrupt, they give it camel's milk -sweetened with date honey, and to keep it from wandering in search of -its mother they tether it by its fore or hind-legs with woollen cords -but in either case above the knees or the hocks; whence proceed the -whitish marks that are often observable. If at that age the animal were -fastened by the pasterns considerable injury might be done. The foal -never remaining still and puzzled by its novel situation, the processes -called by the Arabs _louzze_, or almonds, would speedily be formed. -Redoubled attention is paid to the foal while being weaned, for if it -succeeded in getting loose and approached its dam it would be liable to -fall ill through sucking a corrupt and sour milk. - -In the day time while the mare is on the march or in the pasture, a sort -of halter (_kuemama_) is put on the foal, the noseband of which is -furnished with short porcupine's quills. The dam then refuses of herself -to let the foal touch her. As soon as it is fairly weaned, it is -necessary in order to prevent the accumulation of milk to draw it off -from the mare from time to time, and somewhat to lower her diet. After -being weaned, the foal is fed on ground barley in regularly increasing -quantities, taking care, however, not to cause satiety. They use a -wooden measure called _feutra_. This measure contains three double -handfuls, and is common to all the tribes of the desert, because its -origin dates from a religious tradition. At the _aïd-es-seghrir_, that -is, at the little festival which follows the Ramadan, the Prophet -recommends every Mussulman who is tolerably well off to give to the poor -a _feutra_ of food, wheat, barley, dates, rice, etc., according to the -productions of the country in which he may be residing. - -As soon as the foal is weaned, the women take possession of it, saying: -"It belongs to us now; it is an orphan, but we will make its life as -pleasant as possible." - - - REMARKS BY THE EMIR ABD-EL-KADER. - -The foal follows the sire. The best stock is that which proceeds from a -sire and a dam of pure extraction. The produce of a foreign mare by an -Arab horse is less valued, and much less that of a blood mare by a -common horse. Lastly, a colt whose sire and dam are both of foreign race -has no good quality whatsoever. - -The Arabs affirm that an entire horse has more vigour and speed than a -mare. As a rule stallions are scarce in the Sahara. They are seldom to -be met with except with the chiefs or with men of wealth, who can afford -to have them properly tended and looked after, as it would be dangerous -to turn them loose on to the grazing grounds. On the contrary, the mare -requires very little attention, and is therefore chiefly ridden by the -Saharenes. - -Immediately after the foal is born it is made to swallow two or three -eggs. Then, while the foal is still on the ground they rub the sole and -crust of the hoof with salt dissolved in a preparation of -_bouna-faâ_,[34] which renders the horn hard and tough. After that, the -foal gets up, gropes about, and seeks its dam. Twelve hours later it -will follow her to the pasture. As soon as the foal is born the master -of the tent hastens to arrange his ears, the forelock, the mane, and the -neck, carefully collecting the hairs together from the root upwards. If -the weather is cold, both the dam and the foal are kept in the tent. -Seven days afterwards the mare is made to swallow a pound or a pound and -a half of rancid butter not salted. - -The nobler the mare, the sooner is the foal weaned, and in any case it -is never permitted to suck longer than six months. In certain countries -the Arabs are under the impression that a protracted suckling almost -always produces a bad disposition and a hard mouth. Everywhere, where it -is possible, and according to the season of the year, they give the foal -camel's, or cow's, or ewe's milk, which is supposed to render the coat -more soft and sleek. - -"The best treasure of a man is a fruitful mare." - -"Allah bade them multiply, and they have multiplied." - - - - - REARING AND BREAKING-IN - - -Though weaned, the foal accompanies its dam to the pasture. This -exercise is found necessary to its health and to the development of its -faculties. In the evening it comes home to lie down beside the tent of -its owner. There, it is to every member of the family the object of the -greatest care. The women and the children sport with it, and give it -_Kouskoussou_,[35] bread, flour, milk, and dates. This daily contact -leads to that docility which is so much admired in Arab horses. - -Sometimes tushes grow out even in one-year olds, and the animal falls -away in condition until they are extracted, when it recovers its health. -Should the colt at the age of fifteen to eighteen months fail to promise -a fine free action of the shoulder, they do not hesitate to apply the -cautery to the scapulo-humeral joint. It is generally applied in the -form of a cross, the four extreme points of which are joined by a -circle. Previous to the operation care is taken to trace the design with -pitch if the animal be of a light colour, or with plaster if it be dark. -If, again, a colt's knees are ill-shaped, or indicate a predisposition -to bony tumours or to thickening, fire is applied in three parallel -lines. Lastly, if any apprehension is felt of the colt becoming too -straight either in front or behind, they fire the fetlock joint but only -on the front part, which shows that the Arabs understand the tendons and -treat them carefully. The fire is usually applied with a sickle. In -performing this operation they avoid as much as possible the great heats -of summer. The most favourable season is the end of autumn or the -beginning of spring: there are fewer flies then, and the temperature is -cooler. - -The education of a colt should commence when eighteen months old, -because it is the only way to make him thoroughly docile, and also -because the development of the spleen is thus checked—a very important -point in the opinion of the Arabs. If he is first of all mounted at a -later period, he may look stronger to the eye, but in reality he will be -inferior in patience and in speed. - -"Every horse inured to fatigue brings good fortune."[36] - -And Heaven knows how the Arab horse is inured to fatigue! So to speak, -he is always on the march. He travels with his master who is one of the -greatest travellers on horseback in the world. He travels to seek his -food. He traverses long distances to find water; and this sort of life -renders him abstinent, not easily tired, and ready for anything. It must -be admitted that that is a method of training horses not easily -surpassed. - -I repeat, for I cannot too strongly insist on this capital point, the -opinion of the Arabs is unanimous in favour of the education of the colt -beginning at a very early age. In acting otherwise, there is a risk, -they imagine, of having an unmanageable horse, or one heavy and clumsy. -Exercise, on the contrary, accustoms the horse to submission, gives -strength to the joints while rendering them supple, imparts firmness to -the bones, develops the muscles, and brings out that power of enduring -fatigue without which the animal is nothing more than source of outlay -without any return for it. - -At the age, then, of eighteen to twenty months the colt is mounted by a -child who takes him to water, goes in search of grass, or leads him to -the pasture. Not to hurt the bars he guides him with a longe, or a -tolerably soft mule's bit. This exercise is good for them both. The -child grows up a horseman, and the colt acquires the habit of carrying a -weight proportioned to his strength. He learns to walk, to fear nothing, -and it is in this manner, say the Arabs, that "we contrive never to have -restive horses." The first time the child mounts the colt, he should -say, while in the act of bestriding him: "Glory to Him who has subjected -the horse to us! Without Allah we should never have accomplished it." - -It is at this age also they begin to shackle the colt. The clogs are at -first fastened very short, as without that precaution the young animal -might lose something of the steadiness of its balance and injure its -chest or shoulders either in lying down or getting up again. They ought -likewise to be attached loosely so as not to occasion the formation of -hard knots. This mode of shackling a horse is decidedly the best. With -it one never hears of a horse breaking loose, a misadventure that causes -such confusion in a bivouac, drives horsemen to despair, and is the -source of a thousand accidents. As the animal is forced to stoop and -lean forwards to graze, one would imagine that it could not fail after a -while to lose something of its uprightness. The fear is altogether -unfounded. The chest expands, the limbs acquire strength. All Barbs -stand well upon their legs and are admirably straight along the back and -loins. The Arabs are loud in their abuse of our mode of tying up horses -with a longe. They affirm that in addition to the vices and accidents it -may occasion, it has the great inconvenience of not allowing the animal -to lie down. Whereas with clogs a horse protrudes his head and neck and -when he wants to sleep places himself exactly in the position of a -greyhound basking in the sun. Besides, a great many stable vices -disappear when they are used. The animal can neither entangle itself in -the halter, nor slip it, nor get into the manger nor lie down beneath -it, nor scratch the earth with its foot, nor rub against the manger nor -contract any other bad habits of the kind: an indisputable advantage so -far. - -The colt being thus shackled in front of the tent, a little negro with a -switch is placed near him to accustom him to remain still. It is the -duty of this young slave to correct him slightly if he attempts to lash -out at anything passing behind him, or if he bites at his neighbours. He -is watched in this manner until he is brought to the most perfect -gentleness. When he is sent to the pasture, the ligatures fasten -together a fore and hind foot at the same side, and the cord is -purposely made very short. It is observed that when the colt stoops to -graze, the shortness of the cord compels the vertebral column to remain -straight, and to become rather convex than concave. If, on the contrary, -the cord were too long, there would be nothing to support the vertebral -column, and it would easily become distorted. - -When from twenty-four to twenty seven months old, the colt is for the -first time saddled and bridled, but with every precaution. For instance, -he is not saddled until quite used to the bridle. For the first few days -the bit is covered with undressed wool, partly with a view not to hurt -his bars, and partly to allure him to docility by the saltish flavour of -which he is so fond. When he begins to champ the bit, the task is nearly -accomplished. This preparatory exercise takes place morning and evening. -Thus sagaciously handled, the young animal will be ready to be mounted -in the early part of the autumn, when he will be less tormented by the -flies and heat. Wealthy owners, before they allow their colt to be -mounted by a grown-up man, sometimes have him led up and down gently for -a fortnight, with a pack-saddle on his back supporting two baskets -filled with sand. He thus gradually passes from the weight of the child -that first bestrode him to that of the man who is about to mount him. - -Suppose the colt now to have completed two years and a half. His -vertebral column has acquired strength. The clogs, the saddle and the -bridle are familiar to him. A cavalier mounts on his back. The animal is -certainly very young, but he will be ridden only at a walking pace, and -his bit will be a very easy one. The main point is to accustom him to -obedience. The owner without spurs and holding only a light cane in his -hand which he uses as little as possible, rides him to the market, or to -visit his friends, his flocks and pastures, and attends to his affairs -without exacting anything more than submission and docility. This he -ordinarily obtains by never speaking to him except in a low voice, -without passion, and carefully avoiding anything likely to elicit -opposition that must result in a contest from which he might come forth -conqueror, but at the expense of his horse. Particular importance is -attached to keeping the young animal still and quiet for a few minutes -before letting him start. At a later period, his owner will not fail to -reap the benefit of this excellent practice. - -The common people sometimes mount their colts before they are two years -and a half old, and if reproached for doing so, they answer: "You are -quite right; we know that, but how can it be helped? We are poor, and -have no choice but to act in this manner or go on foot. We prefer the -former alternative, notwithstanding its disadvantages. In the perilous -life we lead, the present moment is everything." - -Seeing the Arabs employ their colts so early, mounting the two-year olds -and exacting from them considerable fatigue, and forced marches, and -using them even as pack-horses without regard to their age or strength, -many persons have concluded that this people knew nothing about the -proper mode of managing horses, and have even denied that they had any -love for the animal. Such persons, however, cannot have taken into -account that sometimes to save their families, sometimes their property, -and frequently to obey the summons of the holy war (_djehad_) these -Arabs are obliged to use whatever materials come to hand. They are -compelled to employ their horses through the necessities that beset -them, and through circumstances quite beyond their control, but they are -perfectly aware that it would be better not to do so. - -It is also when he is about thirty months old that the colt is taught -not to break loose from his rider when the latter sets foot to earth, -and not even to stir from the spot where the bridle has been passed over -his head and allowed to drag on the ground. Especial care is taken in -teaching this lesson, because it is one of great importance in Arab -life. The same means is adopted in this case, as in accustoming the colt -to the clogs. A slave stands beside him, who puts his foot on the bridle -whenever the animal is about to go off, and thus gives a disagreeable -shock to the bars of his mouth. After a few days of this exercise he -will stand stock still at the spot where he has been left, and will wait -for his master for days together. This practise is so universal -throughout the Sahara that the first thing an Arab does after killing -his adversary, if he wants his horse, is to pass the bridle quickly over -his head. The animal then remains perfectly still and allows the -conqueror time to despoil his fallen foe: without this precaution it -would have rejoined its _goum_. - -Here is a scene we have all witnessed. An Arab arrives at the market, -and dismounts in the midst of a score of horses or mares. You suppose -that he is going to give his animal to some one to hold. Not so: he -passes the bridle over his neck, lets it fall on the ground, and placing -a stone upon it goes without disquietude to transact his business. Two -hours afterwards he returns, finds that his horse has not moved from the -spot where he left him—and to which he probably fancied himself -fastened—gets on the saddle and returns to his own people. - -From the age of two and a half to three years the system already -indicated continues to be applied with a view to confirm the young -animal in the docile habits so essential in war time. Pains too are -taken to make him very quiet to mount, by using every precaution. In his -life of perilous adventure the Arab has need, before all things, of a -horse easy to mount. Lessons to this effect will be renewed day after -day until they are no longer necessary: but not too long at a time for -fear of tiring out the colt. At first the owner will be assisted by two -men, one of whom will hold the bridle and the other the stirrup, and -after a while he will succeed in producing a statue-like immobility. -Sick and ill-shaped horses, say the Arabs, alone prove unteachable. - -From three to four years old more is expected from a horse, but at the -same time he is better fed. He is now ridden with spurs and, being -thoroughly grounded in the foregoing lessons, he gives proof of mettle -and learns to fear nothing. The cries of the animals living in the same -_douar_, the roaring of the wild beasts that prowl around during the -night, and the constant discharge of fire-arms, soon prepare him for -war. - -However, if notwithstanding all the careful management we have -described, a horse takes to rearing either through laziness or vice, or -to plunging, or biting, or refuses to leave the tent or the other -horses, recourse is had to the potency of spurs. These are made very -sharp, and their point is bent in the form of a slightly rounded hook. -With these instruments the rider draws long bloody wheals along the -animal's belly and flanks, which inspire him with such terror that he -becomes as tame as a lamb and will track his master out like a dog. -Horses that have undergone this punishment rarely relapse into their -former faults. To increase the potency of the spurs, salt or gun powder -is rubbed into the still bleeding wounds. The Arabs are so convinced of -the efficacy of this chastisement that they do not look upon a horse as -thoroughly trained for war until he has passed through this terrible -experience. At the same time that the rider uses the spurs to chastise a -decidedly restive horse, he strikes him a little behind the headstall of -the bridle with a short thick stick, with which he is always provided -when he means to break in an animal of this kind. - -In certain localities to prevent a horse from rearing they attach an -iron ring to his ear. If he tries to rise up a smart blow with a stick -is struck upon this ring, the pain thus caused soon sickening the animal -of his bad "defence." To cure a horse of plunging, he is mounted with -his tail towards a thick thorny shrub (_gandoule_). He is then urged -forward, but jibs, lashes out, and pricks himself. However, after a few -lessons of this kind, he breaks himself of his abominable habit. - -The Arabs declare that spurs add one-fourth to the rider's horsemanship, -and one-third to the spirit of the animal, and illustrate their -assertion by the following fable: - -"When beasts were first created, they had the gift of speech. The horse -and the camel took an oath never to harm one another but to live, on the -contrary, with a perfect mutual understanding. An Arab placed in a -critical position by one of the chances of war, saw with despair the -flight of the camel on which he had hoped to save his property. There -was no time to lose. 'Bring my horse!' he exclaims, and leaps on his -back. He scolds him, beats him, gives him the heel. All in vain. The -horse stirs not a step, remembering the promise made to his friend. The -Arab then puts on his spurs, which he carried in his _djebira_,[37] and -the horse, smarting with his torn flanks, springs forward, and speedily -overtakes the runaway. 'Ah! traitor!' cried the camel, 'thou hast -violated our compact; thou tookest an oath never to do me any harm, and -yet thou hast replaced me in the power of my tyrant.' 'Accuse not my -heart,' replied the horse, 'I refused to move, but "the thorns of -misery" have brought me up to thee.'" - -It is not an easy task to use the spurs properly. Horsemen who possess -that talent are cited even among the Arabs. Some are only able to urge -on their steed by constantly tickling his flanks without wounding him. -Others are acquainted only with the _tekerbeâa_, or the art of clashing -their iron spurs against their iron stirrups in order to frighten the -animal. The most skilful alone know how to raise those bloody wheals to -which we have already alluded. When it is said of a horseman that he -marks his horse with wheals from the navel to the vertebral column, the -highest compliment has been paid to him. During my residence at Mascara, -how often have I heard the Arabs assert, by way of vaunting the -horsemanship of their Emir: "Abd-el-Kader! why, he crosses his spurs on -his horse's loins!" - -These spurs are dangerous for inexperienced horsemen, who sometimes -prick the animal on the kneepan and so lame him if the wound be deep. -And if a horse comes down, the spur is very apt to run into him. For -this reason the Arabs generally have the leathers of their spurs -tolerably loose, in order to obviate by their slackness, their own -awkwardness. It also enables them to disembarrass themselves more -quickly in battle if their horse happens to be killed and they are -compelled to flee on foot to save their lives. On the same grounds they -prefer in a serious combat loose-fitting shoes to boots. Our spurs they -look upon as utterly inefficient. "What benefit, in a case where your -life is at stake do you expect to get from them with a horse already -knocked up? They are good only for tickling a horse and to make him -restive. With our spurs we draw every thing out of him. As long as there -is life in him, we will get it out of him: they lose their effect only -in presence of death." - -Every Arab trains his own horse. In the Sahara the only riding masters -are practice, tradition, and example. A reputation as a good rider is -only acquired after many proofs of skilfulness. It is not sufficient to -be competent to manage a horse on level ground. It is necessary, gun in -hand, to make the most of him at a rapid pace over a broken, wooded, and -difficult country, "Such a one," say they, "is a horseman of the gun, -while so-and-so is only a horseman of the heel." Perfection implies -equal skill with the gun and the heel. They even go so far as to -institute a difference between one who rides well over dry ground, and -one who rides boldly over slippery ground. They distinguish between the -horseman of summer and the horseman of winter. - -What experience must not such an apprenticeship lay up! There is one -point, however, which they entirely overlook—they never trouble -themselves as to which leg the horse puts foremost. An Arab horse as -always power and well formed shoulders which, owing to his practice as a -colt of grazing on mountains, in woods, and on broken ground, have -become far better developed than they would have been by means of the -plate-longe and the riding school. He is also easy in his paces because -the rider yields to all the movements of his body and never sets himself -against them. I may add that the Arab has a perfect seat, and though he -rides very short he makes up for that disadvantage by wearing very long -spurs which, by the slightest movement of the leg, catch the horse on -the flank, compel him to bring his hind-legs under the centre of -gravity, keep him in hand, and place his head as correctly as if he had -acted upon our best system of horsemanship.[38] - -Arab horses have always a good mouth. A proverb says: - - The horseman makes the horse, - As the husband makes the wife. - -But it is not enough to have softened and tamed the horse. Although by -means of kind treatment, daily intercourse, and punishment judiciously -applied, he has become docile, and a good action has been secured, his -education is still incomplete. It still remains to perfect him, and to -do so they train him to the following exercises: - -_El Feuzzâa_, "setting off suddenly at full gallop." To accomplish this -they pursue nearly the same method as ourselves, with this difference -that they avail themselves of the aid of the _tekerbeâa_, which we have -already described, so that a horse must be altogether impracticable if -he does not act as he is required to do. - -_El Kyama_, "going free." They rush the animal at a wall, or tree, or a -man, and pull him up short. By degrees he will learn to halt abruptly in -the middle of a rapid career, on the bank of a river or on the edge of a -ravine or precipice—a valuable accomplishment, oftentimes most -advantageous in war. If a young horse is not a free-goer, but capers -about and obstinately refuses to separate from the other horses, a fault -of the last consequence to an Arab, he is cured by the following -process. The owner's friends get on horseback and draw themselves up in -two lines, facing each other and two or three paces apart. The horse is -then ridden between these two hedges. If he stops, the horsemen beat him -with sticks, while his rider plies him vigourously with the spur. A -fortnight of this lesson is more than enough for the most obstinate. - -_El Lotema_, "the wheeling round." This exercise consists in turning -suddenly to the right or left, but more frequently the latter, as soon -as the rider has fired off his piece. The principle is this, the trigger -being pulled, the horseman strikes his horse sharply with the left hand -behind the saddle, and at the same moment with his right hand on the -neck. The animal understands what is meant, and in a very short time -learns to obey merely the movement of his rider's body. This instruction -is inculcated with the greatest care, being of great importance to the -Arab, who is so often exposed to single combats. - -_El Djery_, "the race." They first of all make the animal go at a swift -pace by itself over a level plain, stimulating it with whip and spur, -but only for a short distance. After a while they match the colt against -an old horse of some renown. The young one becomes excited, and does his -utmost to maintain the contest. These exercises being frequently -repeated serve likewise to give the owner an exact knowledge of his -horse's capabilities, and of what he may safely undertake with him in -the future. They are not unattended with danger, but "the angels have -two special missions in this world: to preside at the racing of horses -and at the union of man with woman." It is their duty to preserve -horsemen and horses from all accident, and to see that marriages are -fruitful. - -_Teneguize_, "the leap." Moreover, the colt must be taught to leap. This -teaching is progressive and demands much patience. The lesson is not -repeated more than twice or thrice in the course of one day. At first -they begin with small obstacles, so as not to disgust the animal, nor is -he brought face to face with any of a serious nature until he is quite -docile and fully developed. Unquestionably, the Arabs regard the leap as -the necessary complement of a colt's education, but they are far from -attaching to it the same importance that Europeans do. Their country is -for the most part difficult, full of ravines, strewed with huge stones, -and covered with prickly bushes. They assert, therefore, that if they -were to jump over every obstacle they encounter either in war or in -hunting, they would be always jumping, which would fatigue their horses -terribly and in the long run ruin them. Consequently, they go round any -very rough ground, ride down almost perpendicular places, and go -straight up the steepest slopes, and practice renders their horses so -adroit that in a long journey they reach the end more quickly than if -they had jumped over everything that came in their way. - -_El Nechacha_, "the exciting." The horse is taught to throw himself upon -that of the adversary, and bite either the rider or the animal. The -rider pulls up his horse, while he pushes him with his legs, and all the -time keeps on repeating the cry of _sheït_, and success is the more easy -because the animal is naturally excitable. The Arabs declare that horses -trained in this manner have often unseated an enemy in single combat. -Sometimes, too, in razzias, they quicken the pace of the camels that -have been captured. I myself have seen a Makhzen horseman thus hurry on -animals that had fallen behind. His horse rushed at them and bit at them -with apparent pleasure. - -Horsemen of renown do not, however, confine the education of their -horses to these manœuvres so necessary in battle, but they also teach -them to shine at feasts and fantasias by the following accomplishments: - -_El Entrabe_, "the caracol." The horse walks, so to speak, on his -hind-legs. Scarcely does he touch the ground with his forefeet, than he -again rises. One hand in concert with the legs, soon trains to this -exercise a horse of fair intelligence. - -_El Gueteâa_, "the bucking." The horse springs up with all fours off the -ground, the horseman at the same time throwing up his gun into the air -and cleverly catching it. To obtain this action, the rider marks certain -intervals of rest and works with his legs. He gives with the animal as -he rises, in order to hold him up when he comes down again. Nothing can -be more picturesque than this exercise. The horses quit the earth, the -guns fly into the air, and the ample folds of the burnous float and -unroll themselves in the wind, thrown back by the vigourous arms of the -children of the desert. It is, in truth, the charm and crowning act of -the fantasia. - -Lastly, _El-Berraka_, "the kneeling." The rider remaining on his saddle -causes his horse to kneel down. This is the _nec plus ultra_ of the man -and the animal. Not every horse is fit for this exercise. The colt is -trained to it by tickling him on the coronet, pinching him on the legs, -and forcing him to bend the knee. After a time the horseman will reap -the benefit of these preliminary steps. He need only clear his feet of -the stirrups, stretch his legs forward, turn out the points of his toes, -touch with his long spurs the animal's fore-arms, and then as his piece -is fired at marriage feasts and other rejoicings, his horse will kneel -down amid the applause of the young maidens, piercing the air with -joyful acclamations. - -After the horse is completely "suppled" by all these exercises, the -following feats are attempted: - -_Laâb el Hazame_, "the girdle feat." When the horse is thoroughly -trained, at a family festivals and religious solemnities, the horseman -going at full gallop will pick up a girdle lying on the ground: the most -skilful grasping it at three different places. - -_Laâb Ennichan_, "firing at a mark." The target is usually a stone, or a -mutton shoulder-blade. The performers start from a distance in order to -get a good seat, and when fifty or sixty paces off they discharge their -pieces. The Saharene will recall these lessons to mind when out hunting, -and going at full speed, he brings down an ostrich or a gazelle. It is -not of an inhabitant of the Tell that you must expect these prodigies of -address, skilfulness, and equestrian science. Nor will you see on him -the light apparel, the fine and beautiful wool of a child of the desert, -whom, besides, you will always recognize by his slender, long-bodied -horse, the ease with which he handles his gun, and that graceful forward -movement by which he quickens his courser's pace. How many are there in -the Tell who would ride a whole stage without dropping a piece of money -placed between the sole of the foot and the spur?[39] - -"And you Christians! you go at a trot. And so do we, but only when time -is of no consequence and to breathe our horses. In war time we know -nothing but the walk and the gallop. If we are not in a hurry, the trot -is enough for us, but if there be danger it is the gallop that saves our -heads." - -An Arab chief would not keep a horse whose pace was not formed. The -above exercises are not adopted by all Arabs. Each selects what is best -suited to his position, his fortune, and his tastes. But all conform -themselves to the principles we have laid down for the education of the -colt. These consist in first of all reducing the young animal to the -last degree of wretchedness, in order to handle him gently when between -three and four years old. After these trials, his real value is known. -These principles are, moreover, summed up in a familiar proverb that -shows the amount of interest attached to beginning by times the task of -training. - - Let the one-year old colt do nothing but eat, - And he will not strain himself: - Mount him from two to three years old, - Until he is quite tamed. - Feed him well from three to four. - Then mount him again, - And if he does not suit you, - Sell him without hesitation. - -Let it not be supposed, however, that it is only the Arabs of our -African possessions who are so mad, if I may be allowed the use of the -expression, about commencing the process of breaking-in at an early age. -The Arabs universally, no matter to what country they belong, profess -the same principles. If proof be wanted, read what has been said on the -subject by no inexperienced person, in fact by an inspector-general of -the Haras, M. Pétiniaud, who was commissioned by the French Government -to travel through Upper Asia to procure horses of pure Oriental blood. -He shall speak for himself:— - -"After three years of wanderings among the tribes encamped from -Diarbekir and Aleppo to the confines of the Nedjed, I returned to Bagdad -last January. Among the papers that awaited me, I found a number of the -_Journal des Haras_, containing an article on the horses of the Sahara. -The perusal of this only too brief memoir which denoted such a perfect -knowledge of the Arab and his horse, inspired me with a desire to -possess the entire work. On my arrival in France, you were obliging -enough to send me a copy, for which I thank you. No one could take a -greater interest than myself in a work which you might safely have -entitled: "On the Arab horse of Asia and Africa;" for such is the spirit -of tradition among this peculiar people that at every line I recognized -in the customs of the Moghreb Arabs the customs of their ancestors of -the Koreish and the Nedjed, and that after a separation of many -centuries." - -"In 1851 I descended the Tigris from Mosul to Bagdad, with a volume of -Herodotus in my hand. All his descriptions of men and things were still -strictly applicable. Thus, at a distance of two thousand three hundred -years he depicted the manners of the Arabs with the same truthfulness -with which you, General, have described in Africa the Arabs of Asia. -Time and space are impotent in the presence of the unchangeableness of -such habits: intestine feuds, the chace, _fantasias_, love of the horse, -etc., etc., I have witnessed in Asia exactly what you have written of -Africa." - -"Your work which possesses the great merit of telling the whole truth -and nothing but the truth, is calculated, as I think, to exercise a -great influence on the education of the horse in France. This delightful -style of reading will develop an interest in the animal in those who -have never before given it a thought, while our breeders will derive -some useful hints from the numerous details you relate. They will learn -not to reserve their admiration for a horse that has no other merit than -that of being fat, and they will at last come to understand the -advantages that result from putting a colt to salutary work from his -earliest age. "The horse is a labourer"—let him, then, be accustomed to -it in good time." - -"I observed that the Arabs used universally to fatigue without mercy -their two and three-year olds, but spared them from three to four years -of age. They say that sustained work at an early age strengthens the -chest, muscles, and joints of the colt, at the same time imparting a -docility that will remain with him until death. They also declare that -as soon as these rude trials have been got over, his constitution should -be developed by rest, care, and an abundant diet, because after this new -stage of life he will only be able to show himself exactly what he -really he is—good or bad. If good, they will keep him: if bad, they will -get rid of him without hesitation, for in their eyes a bad horse is not -worth the barley they give him." - -I trust to be pardoned for this digression for the sake of the -reflections which it suggests. Is it not wonderful to behold a people -scattered over vast territories, from the Persian Gulph to the Atlantic -Ocean, without means of communication, without printing machines, -without telegraphs, without any one of the thousand appliances of modern -civilization, but still speaking the same language, living in obedience -to the same law, and preserving by simple tradition as well as we could -do by books, the usages, the manners, and even the precepts of their -ancestors? While seeing and interrogating the Arabs of Algeria, I saw -and listened to the Arabs of the primitive stock. Is not this oneness, -under such circumstances, a matter to create astonishment? - -It may happen that after a horse's education is finished, vices will -occasionally break out. The Arabs, however, pay little attention to -these, because they consider that such faults proceed simply from too -long a period of rest which renders them of lazy habits, or subject to -caprice through excess of vitality. They correct them by work, the -fatigues of war and the chace. The convenient disposition of their -saddles enables them to keep their seat in spite of the obstinate -"defences" of the animal, they are consequently never taken by surprise, -nor frightened, and always end by mastering the animal completely. No -one ever thinks of getting rid of his horse because he rears or plunges -or is otherwise troublesome. On the contrary they take delight in these -proofs of spirit, for the time will come when they will find their -advantage in it. The Arabs have a saying that "The horseman who has not -known how to train his horse, bestrides death every day." - -The individual to whom they attribute the honour of having been the -first to tame the horse is Ishmael, the common ancestor of all the -Arabs. Their authority is these words of the Deity: "We placed horses -under his dominion in order that he might ride them"—and the celebrated -invocation of Ishmael himself: "Horses, night, and space are my -witnesses, as well as my sabre, my pen, and paper." Always, always, -religious tradition. - -As to the really bad vices of biting, plunging, and kicking, they are -almost unknown. In fact, all their efforts are directed to avert these. -They make the horse live close to the tent, and receive him in some -degree as an integral part of the family. In the midst of the women, the -children, and the slaves, he can hardly fail to acquire habits of -gentleness and docility. For the rest, this care shown to the horse is -not merely the result of a sense of personal interest on the part of the -owner: it takes its origin in religion. The Prophet has said: "The -Believer who has trained his horse to shine in the holy war, the sweat, -the hair, the very excrement of this animal shall be placed in the -balance to his favour at the day of the last judgment." - -However, notwithstanding all these bonds which attach man to the horse, -notwithstanding the solidarity formed by habit, religion, and interest, -no Mussulman will ever give to his horse the name of a man. Men's names -have been borne by saints; it would therefore be a deadly sin, a -sacrilege, in fact, to apply them to any animal, even though he should -be the noblest of all. Besides, names of any kind are given solely to -illustrious steeds, and only in the tents of the great. The following -are some of their designations:— - -_Rakib_, the Scout; _Mansour_, the Victorious; _Sabeur_, the Patient; -_Salem_, the Saviour; _Kamil_, the Perfect; _Saâd_, Happiness; -_Maârouf_, the Known; _Aatik_, the Noble; _Sabok_, the Rapid; _Nadjy_, -the Persevering; _Moubarek_, the Blessed; _Guetrâne_, Pitch; _Messaoud_, -the Happy; _Safy_, the Pure; _Ghezala_, the Gazelle; _Naâma_, the -Ostrich; _Mordjana_, Coral; _El Aroussa_, the Bride; _Djerada_, the -Locust; _Ouarda_, the Rose; _Guemera_, the Moon; _Hamama_, the Dove; -_Yakouta_, the Ruby; _El Guetaya_, the Cutter; _Aâtifa_, the Docile; and -_Leïla_, Night. Very similar names are given to slaves. - -A constant practice of the Arabs, and one that must have been remarked -by all who have served in Africa, is to cut the hairs of the forelock, -the neck, and the tail. The rules for this seem odd to Europeans. When -the colt is one year old they clip off all his hair except a tuft -between the ears, on the withers, and on the dock of the tail. At two -years old the operation is repeated, but this time the hair is entirely -clipped off. When three years old, in the third spring, a third clipping -takes place. From three to five years the hair is allowed to grow, but -only that the whole may be clipped off at the termination of the fifth -year. This final operation is called _el halafya_, and no instrument is -ever again raised against the hair. It would be thought sinful to do so, -as the only object could be to deceive one's brethren as to the age of -the horse. After each clipping they never fail to rub the parts thus -exposed with sheep's dung soaked in milk, or with Prussian blue diluted -with melted butter. These applications soften the skin and thicken the -hair. The practice of clipping is supported by several reasons. In the -first place, it indicates, at sight, the age of a horse up to eight -years, as it takes at least three years before the horse, having -recovered his full length of hair, can be styled _djarr_—one that trails -his tail along the ground. Secondly,—which is an important point in hot -countries,—it compels the animal to bear patiently the stings of flies. -And lastly it is supposed that the hair thus becomes thicker, longer, -and more silky. - -If the Arabs explain and justify this method of clipping a horse's coat -until it is five years old, they do not attempt to do so for our fashion -of docking a horse's tail. In their eyes it is a barbarism that has no -name. It affords an inexhaustible theme for raillery. They rally us, -indeed, on this subject in the most serious conjunctures. I can -corroborate this assertion by an incident for the accuracy of which I -personally vouch:— - -In 1841 the column commanded by Marshal Bugeaud marched to Taguedempt to -destroy the fort erected there at great expense by the Emir -Abd-el-Kader. We were encamped on the Ouad-Krelouk one of the -tributaries of the Mina. In the course of the night we were awakened by -the report of a musket shot fired in the middle of the camp. Every one -rushed out of his tent, hastened in the direction of the sound, and -inquired what was amiss. An Arab was lying on the ground, with his thigh -broken. He held in his hand a small knife with a very sharp edge and, -like all professional thieves in that country, he had nothing on save a -leathern girdle furnished with a pistol. The sentinel who had fired -explained that having observed a bush approach, halt, and then approach -still nearer, he had suspected some trickery and so fired at it at ten -paces distance, just as it was close to the horses of his captain. On -hearing the tale of the African veteran, his comrades in their fury were -about to massacre the Arab, but the officers who were present calmed -their not unnatural excitement and reported the case to the superior -authorities. The Arab was carried without delay to the ambulance and had -his wound dressed. On the morrow the expedition resumed its march. The -fellow had received a very severe wound, and it was useless to embarrass -ourselves with him. To have put him to death would only have hastened -his destiny, perhaps, by a few days, without doing us any particular -good, and, besides, the adventure could be turned to a better account. -The Governor General decided, therefore, that he should be left upon the -site of the encampment, and that a letter should be entrusted to him for -the powerful tribe of the Flittas, upon whose territory we then happened -to be. In this letter clear intimation was given to that hostile people -that their furious dislike to us would one day be fatal to themselves; -that it was useless to contend with us, that France abounded in warriors -and in wealth, that Abd-el-Kader by continuing the struggle would only -bring upon them unnumbered woes; and lastly that the best thing they -could do, was to draw off from that man, unless they preferred to see -their rich harvests destroyed and burnt before their very eyes. - -At early dawn the column set out, and the rearguard was not a thousand -_metres_ from our bivouac when they observed some Arab horsemen arrive, -dismount, and carry off the wounded man. On the following day we -received the reply of the Flittas. It was addressed to "General Bugeaud, -Kaïd of the Port of Algiers," and was couched to the following effect:— - -"You tell us that you are a strong and powerful nation, and that we -cannot contend against you. The powerful and the strong are just. And -yet you seek to take possession of a country that does not belong to -you. Besides, if you are so rich, what do you propose to do among a -people who have nothing but powder and shot to give you? Moreover, when -it pleases Him, the Master of the world humbles the strong and exalts -the feeble. You threaten to burn our crops, or to devour them with your -war horses and beasts of burden. How often already have we experienced -similar calamities! We have had bad seasons, we have had locusts and -drought, but Allah has never forsaken us; for we are Believers, we are -Arabs, and privations will not kill an Arab. We will never yield to you. -You are the enemies of our religion. It is quite impossible. -Nevertheless, if the Almighty, to punish us for our own sins and for -those of our forefathers, should be pleased to inflict upon us some day -that horrible malady, we confess we should be greatly embarrassed. With -us the mark of submission is the presentation of a horse to the victors. -We are aware that you care only for horses with short tails, and our -mares do not produce such." - -Subsequently, however, the Flittas were compelled to give us such -horses as their mares did produce; but their resistance was -obstinate. Since then they have always been the first to raise the -cry of war and rebellion. It was they who slew the brave General -Mustapha-ben-Ismaïl.[40] It was they who supported Bou-Maza. It was -they, in short, who were the last reduced to submission. - -After this episode so characteristic of our African campaigns, I cannot -better conclude this chapter on the education of the colt than by giving -some entirely novel details as to the manner of treating horses in -Arabia, which will not be at all out of place and may be interesting to -many as showing the part played by woman in the life of that noble -animal. - -I have often heard it asked whence come the gentleness, the address, -the intelligence which, every one is agreed, are to be met with in Arab -horses. Are these qualities inherent in the Oriental stock? or are they -the result of education? A genial climate is undoubtedly favourable to -the development and improvement of the equine race. A rich and noble -stock is naturally more apt than any other to yield what is demanded of -it, but at the same time something must be done for it in return. The -most fruitful soil will produce nothing but briars and thorns if it is -not cultivated, and that in a proper manner. Starting from this standing -point the Arabs apply themselves with the greatest care and the utmost -tenacity to perfect, in their horses, the gifts of nature. A sustained -education, daily contact with man, with the other animals, with external -objects, that is their grand secret—it is that which makes the Arab -horse what he is, an object worthy of our unexceptional admiration. I am -aware that this feeling of admiration has not been altogether general. -Imperfect knowledge has led many to accuse the Arabs of being ignorant -and even of acting like butchers in the matter of horses. They rode them -badly, and did not bestow upon them the sort of care so prized in -Europe; they abused them from their most tender years, and were -constantly drawing blood from the flanks or from the mouth, etc., etc. -But truth at length began to dawn, and when it was ascertained that all -their horses were intelligent, obedient to the hand and leg, quiet to -mount, and inaccessible to fear, there was no choice but to acknowledge -that these were great qualities which could only have been produced by a -sound and logical education. - -Our horses, on the other hand, are nothing more than animals more or -less tamed. They bear with man as a conqueror who disposes of them, but -they have neither confidence nor affection for those who employ them. -Slaves of mankind in general, they do not attach themselves to any one -man in particular, because no man especially attaches himself to his -horse, which is merely tended and valued like any other agricultural -product that is sold as soon as possible, or like an article of -commerce, or a piece of furniture that is bartered for profit or -exchanged from caprice. Our dogs, it may be, are only attached to us -because we do not part with them for a price. - -The Arabs desire to find, in their horse, a devoted friend. With them he -leads, so to speak, a domesticated life, in which, as in all domestic -life, women play a conspicuous part—that, in fact, of preparing by their -gentleness, vigilance, and unceasing attention, the solidarity that -ought to exist between the man and the animal. On a journey or a -campaign, far from the dwelling place, it is the rider who occupies -himself with his horse. But at the encampment, under canvas, and in time -of repose, it is the wife who directs, superintends, and feeds the noble -companion in arms who so frequently augments the reputation of her -husband while supplying the wants of her children. In the morning it is -the wife who brings him his food, and tends him, and if possible washes -his mane and tail. If the ground on which he stands happens to be -uneven, broken, or covered with stones, she removes him to a spot more -convenient for his repose and the just disposition of his weight. She -caresses him, passes her hand gently over his neck and face, and gives -him bread, or dates, or kouskoussou, or even meat cooked and dried in -the sun. "Eat, O my son!" she says to him in a soft and tender tone. -"One day thou shalt save us out of the hand of our enemies and fill our -tent with booty." - -It is in the morning also that the Arab wife goes forth to the pastures -to gather for the animal she cherishes an ample supply of herbs esteemed -in the desert for their tonic and nutritive properties. On her return -should she see any children, as yet too young to reason, amusing -themselves by teasing or ill using the horses tethered in front of the -tent, she will cry to them as soon as she can make herself heard: -"Children, beat not the horses. Wretches! it is they who nourish you. Do -you wish that Allah should curse our tent? If you begin again, I will -speak to your father." - -On this subject the Arab wife is so intractable that she would not spare -her own husband if he took no care of his horse. The horse is his -honour, his fortune. She is proud and jealous on those points, and deems -herself affected by whatever affects him. If it ever came to pass that -her remarks and suggestions were passed over with neglect, she would not -hesitate to carry her complaints to the chief of the tribe: "O my lord! -you know that our horse is all we have, and yet my husband takes him on -idle journeys, ill uses him, overrides him, and taxes him beyond his -strength. It would be something if he looked after him when at home; but -no, his covering is full of holes, he is never certain of being fed, and -even goes in want of water. Scold my husband, I beseech you in the name -of Allah. Lead him back into the ways of our forefathers. Above all, do -not tell him that it was I who suggested this to you." - -The Arab chief, whose interest it is in the course of his adventurous -career to be followed only by well mounted horsemen, never fails to make -use of the information thus given. He will summon the delinquent before -him, reprove him, and warn him that if he does not change his conduct he -will take his horse from him and make him walk like a common -foot-soldier. At last he will discharge him with these words: "Thou -understandest me; go thy way; but bear in mind that in this world honour -begins at the stirrup to be completed in the saddle." A lesson of this -kind always produces a great effect, not only on the offender but on all -who might be tempted to follow his example. And in this manner, -sometimes through self-love, sometimes through the fear of punishment, -the Arabs apply themselves to inculcate, voluntarily and compulsorily, -on all characters and dispositions a love for the horse. - -In the afternoon, a little later or a little earlier according to the -season, the wife employs herself in leading the horses to water if the -fountain be not too distant, and in that case she goes herself to fetch -the water in goat-skin bags. When water fails entirely, she gives them -ewe's or camel's milk. At this hour the tent of an Arab chief presents a -truly singular spectacle. Oftentimes may be seen between the legs of the -women and the horses, in presence of a crowd of picturesquely attired -children, by the side of falcons beating their wings or greyhounds in a -state of excitement, a gazelle, an antelope, or an ostrich, running in -and out and jumping about, to beg a drop of that liquid so rare in the -desert but which is nevertheless given in abundance to the favourite of -the family. Now the evening is at hand. What means that dark speck on -the horizon? It is the young men of the _douar_[41] wearily regaining -the encampment, mounted on horses with hollow flanks, worn out, and -shoe-less. They have been out the whole day hunting, without eating or -drinking. Camels loaded with gazelles, hares, bustards, etc., follow -behind, but this prize, tempting though it be, will not save them from -the storm that awaits them: "Young men," their mothers will exclaim with -an angry voice, "it is disgraceful thus to ruin our horses for the sake -of a little useless game. You would do far better to spare them for the -day when the saliva will dry up in the mouth, for the day when riches -will not ransom the head." - -During the great heats the women bring the horses into the tent, to -shelter them from the fierce rays of the sun. They wash and cleanse -them, and in the evening fill the nose-bags with barley to hang round -the neck of their petted animals. Each one, and it is a very important -point, receives a ration proportioned to his age and temperament and the -work he has gone through. These every day attentions and kindnesses as -we have already remarked and can not too often repeat, render the horses -gentle and affectionate. They neigh with pleasure at the approach of her -who tends them, and, as soon as they see her, turn their head gracefully -towards her. They go up to her, and she lays hold of them whenever it -pleases her, and if any one expresses surprise she will reply with -perfect simplicity: "How can you suppose that our mares will not -recognize the hand that caresses and feeds them? To how many gambols do -they not betake themselves in my presence? And when rising up on their -hind-feet behind my back they gently rest their legs on my shoulders—and -when they carry a young lamb in their teeth by its wool—and when they -slip into the tent to steal our kouskoussou—these are all associations -very dear to us. Besides, is it not I who, by giving them at proper -times milk or barley, have succeeded in tightening their bellies, -developing their chests, sharpening their heads, widening their -foreheads, and hardening their limbs? Behold them pass by the side of a -herd of gazelles and you would see no difference between the one and the -other: the same grace, the same vigour in their bounding, the same -swiftness in the course. Like the gazelles have they not eyes level with -the head, large eyeballs, bold, sharp ears, thin legs, a rounded croup, -and hoofs hard and well knit?" - - - REMARKS BY THE EMIR ABD-EL-KADER. - -The details touching the education of the colt are true. It is what we -really do. Too great fatigue and too long journeys do not suit the colt -because they prevent the development of his strength and stature. The -_djeda_, or less than three years old colt is like a shrub—any -impediment in his way stops his growth. But what does suit the colt is -exercise and a cautiously graduated fatigue. He must be accustomed to -the saddle and bridle, but should only be ridden by a child or by a man -of discretion whose weight is in proportion to the age and strength of -the animal. - -A very customary kind of exercise is after this manner. The colt is -mounted by a child, who, with a light stick in his hand, sets off at -full gallop. When the colt is tired, he stops, and browses, and lies -down as soon as he returns home. On the following morning they give him -a feed of barley and take him back to the same starting point, whence he -again sets off. This time he is expected to go a greater distance, and -in this manner they continue until they have obtained from him a course -twice as long as that of the first day. - -The Arabs look for a free-going pace in a young horse, and they demand -three varieties of gallop; 1st a short gallop, such as is usual in -taking a ride for pleasure; 2nd a strong and regular gallop, useful in -war, or in hunting wild beasts; 3rd a gallop at full speed, as in races -or in fleeing for one's life. This last should not be too freely -indulged in. - -In fine, the education of the colt should be commenced very early. This -is an excellent practice, and not to conform to it is disgraceful—it is -making a horse unfit for war. An animal that is not thoroughly trained -from its earliest years is intractable, difficult, and awkward: with the -slightest exertion it bursts out into a sweat and is good for nothing. -It is therefore incumbent in sparing the colt, as I have already said, -whatever may check his growth and the full development of his -proportions, to endeavour to obtain by work a horse that is supple and -patient of fatigue. - -The first horse possessed by the Prophet was called _Ouskoub_, by reason -of his speed, for the word _sakab_ denotes water that escapes. - -Another horse belonging to the Prophet was named _Mortadjez_, because of -the beauty of his neigh which resembled poesy and the harmonious metres -of the _Aadjaz_. He was of a white colour, and was also styled -"Gracious" and "Noble." - -A third was known as the "Trailer," as if he trailed his tail along the -ground. A fourth was _El Hezzez_, "the fixed" or "the adherent," as if -he were already fixed and adherent at the goal it was proposed to reach. -Others affirm that his name referred to the vigourous set of his limbs. -A fifth was named the "Hill," either because of his height, or because -of the power and hardness of his limbs. The Prophet's sixth horse was -called the "Rose," on account of the colour of its coat, which was a -cross between a chestnut and a dark bay. The seventh was named the -"Swimmer," because of the beautiful movements of his shoulders, and -because in galloping he raised his fore-legs as if he were swimming. - -His first horse, _Ouskoub_, was his favourite. He had besides these the -"Sea," the "Wolf," etc., etc. - -It has been my object in recalling to mind these notices to teach the -Arabs the rule they ought to follow in naming their horses, which should -always be called after those of the Prophet. _Djarada_, a -javelin,—_Delim_, male ostrich,—_Rakib_, vigilant (the wild ass), are -likewise designations suitable to horses. - -There are three kinds of horses: the first loads with crimes and belongs -to Satan; the second preserves from eternal fire and belongs to man; the -third brings down rewards and belongs to Allah. - -Loads with crimes and belongs to Satan the horse that is trained out of -pride and ostentation, and kept to support wagers to play at games of -hazard, or to do injury to Mussulmans. - -Preserves from the fire and belongs to man the horse reared for the -purpose of reproduction, to save his owner from poverty, and to be -useful to him in his personal affairs, without his wandering from the -way of God. - -Lastly, draws down rewards and belongs to Allah the horse destined -exclusively for good works, in the interest of religion. The grass eaten -by such a horse in the field or the garden, his evacuations, the water -he drinks with his master on his back while crossing a river, without -even any intention on the part of the latter to give him to drink, are -inscribed by Allah in the register of good works. - -Remonstrate with your horses, and they will avoid the faults which have -brought down your anger upon them, for they understand the wrath of man. -Treat them, however, habitually with great gentleness; and when you -mount them, fear not to guide them into the midst of a crowd or of -uproar. Let them hear the report of fire-arms, the _guellal_ (the -tabour), the shouts of men, and the cries of camels; let them see -everything, too, which appears strange to them, and in a short time they -will manifest neither surprise nor terror. - -A man of a noble family of the Oued-Shelif[42] setting out for Mecca, -started in company with a few friends who wished to do him honour. He -was riding a blood mare, still in the possession of the family. Suddenly -she stumbled, and to punish her he gave her a smart cut with his bridle -end, which put her into such a state of agitation that for some minutes -she did nothing but rear and jump about from right to left. On his -return from Mecca he rode the same animal, and the friends who had -accompanied him on his departure went forth to meet him and give him -welcome. Scarcely had they reached the spot where the mare was beaten -than she began to rear and caper about, going through absolutely the -same movements as on the day she was struck. Every one was astonished at -this proof of extraordinary memory in an animal that had preserved for -a whole year the recollection of a punishment, and of the place where -she received it. - -"Our noble coursers pass their time in vying with each other in -swiftness." - -"The women wipe off with their veils the sweat that runs down their -faces." - -"They balance their heads as if they would free themselves from the -fastenings that hold them captive, and are attentive to the slightest -command." - -"On their backs are mounted fierce lions." - - - - - DIET. - - -If in the Sahara ewe's or camel's milk is frequently given to horses, it -must not be supposed that that is their only drink. It is more generally -a substitute for barley, which is a scarce commodity, than for water, -which is not usually difficult to find. The Arabs are convinced that -milk maintains health and strengthens the fibre, without increasing the -fat. It is needless to add that the rich who possess many she-camels are -less sparing of milk than the poor, who have hardly enough to satisfy -the wants of their families. The latter dilute it with water when they -can. In the spring time they make use of ewe's milk, to which at other -seasons they add camel's milk. - -At Souf, Tougourt, Ouargla, Metlili, Gueleâa, and in the Touat, where -there are more camels than horses and where grain is scarcer than in the -first zone of the desert, dates oftentimes take the place of barley. -When they are dry they are given in a nosebag. In eating them the horse, -of himself, rejects the stones with considerable address. In certain -districts the stones are taken out and crushed in a mortar, and are then -mixed with the dates, which are likewise slightly bruised. Dates are -also given to horses before they are perfectly ripe, and are eaten -stones and all—being quite soft they do no harm. When it is desired to -mix the dates with the drink, the Arabs proceed after this fashion. -After the fruit is gathered they take three or four pounds of fresh -dates, and manipulate them in a large vase full of water until the pulp -of the date has become a sort of liquid paste. The skins and stones are -removed and the mixture after being well shaken is presented to the -animal. The date regimen makes fat, but does not harden the fibre. - -In the first zone of the Sahara the ordinary diet of the horse is as -follows for each season:—In the spring the shoes are generally removed, -and the animals are turned out on the pastures, which at that period of -the year abound with a succulent and fragrant herbage known under the -generic name of _el âacheub_. They are clogged. Care is taken to avoid -the districts where the _ledena_ is met with, a velvety plant the leaves -of which resemble a rat's ear. It grows close to the ground and is -usually covered up and hidden in the sand. It brings on colics that for -the most part terminate fatally. Persons of distinction who keep many -servants, and experienced horsemen, never give green food to their war -horses. Rich or poor, no one gives barley, which is replaced by ewe's -milk, which in this season is very abundant, and preserves the horse in -perfect condition. The animals are watered only once a day, at two in -the afternoon. - -In summer the Saharenes proceed to the Tell to lay in their provision of -grain. They are surrounded by unfriendly strangers, and sometimes by -enemies. They do not, therefore, care to send their horses out to graze, -as they would run the risk of being stolen. Nor are they sorry to have -them close at hand in case of any of the numerous accidents happening -which so often occur. Barley and barley straw are purchased from their -hosts: it is the period of the year when the animals fare most -liberally. I mention barley straw, because no Arab would ever consent to -feed his horses on fresh wheaten straw. They fancy it produces jaundice -if used before the winter. If, perchance, any thing should prevent them -from going to buy grain in the Tell, as the plains afford no herbage but -what is dried up by the sun, they make for the mountains of the Sahara, -where there is a better chance of coming across rivers, or ponds, or at -least marshes. If this resource fails them, they encamp in the -neighbourhood of the _Kuesours_[43] where straw can be had for money or -in the way of barter. In either case the mares alone are sent out to -graze, the horses being fastened in front of the tents. Whatever be the -temperature, the Arabs never give their horses that mixture of bran, -barley meal, and water which we call a mash, and of which we make such a -mistaken use. They accuse it of relaxing the tissues and of weakening -the system, while favouring the growth of fat, an evil they dread above -all things. When their horses are over heated they lessen their work, -and if they can procure it they give them green barley straw, and if -that is not to be had they have recourse to cooling baths. As to the -barley, they like it heavy, without any bad smell, and free from the -dirt which gets mixed with it in the "silos," as well as from the black, -withered, and blighted grains which have been struck by the South wind. - -In autumn the horses are again turned out into the pastures, where they -find the _shiehh_, that invaluable resource of the Sahara, so that it is -said in praise of a man who is as capable as he is modest: - - So-and-so is like the shiehh: - He has parts, but is no prattler. - -So much for the day. At night are given handfuls of _seurr_, a species -of thorny shrub. It is cut down close to the ground, and beaten with a -stick to get rid of the dry prickles, which might injure the œsophagus, -or the membranous lining of the stomach. It contains many nutritive -elements. Another plant somewhat resembling the common bramble and -called _el âdem_ is prepared in a similar manner. - -The horse is watered only once in the twenty-four hours, about two in -the afternoon. That time is thought the most favourable because the -water will have lost something of its coldness,—the temperature then -falling every day. Those who are well off give barley, but the poor -cannot always do so. - -In winter the horses continue to be sent to the pastures, which are now -verdant in proportion to the rain that has fallen. The _shiehh_, the -_âdem_, the _derine_,[44] etc., are met with, and afford a very -sufficient diet. At night _bouse_ is thrown to them in quantities. It is -called by the Arabs "brother of the barley," so highly do they -appreciate its nutritive properties. _Bouse_ is in fact, nothing else -than the _alfa_,[45] which, at the moment of forming its ear, having -been pulled by its upper part has come away and got separated from its -sheath. Being gathered into small sheaves it is cut up in pieces and -answers the purpose of chopped straw. The _alfa_ is turned to account in -yet another manner. Its roots are laid bare with a mattock and being -freed from their reddish coating, are eaten with avidity by the animal. -This article of food takes the name of _gueddeine_ or _zemouna_, -according to the locality. It is nutritious, but not a substitute for -barley. Hay is unknown in the desert. The Arabs might, if they chose, -lay up an abundant supply of it for the winter, but they reject it as -having a tendency to make a horse heavy, to soften the fibre, and in -the long run to occasion inflammatory disorders. The animals are watered -only once a day as in autumn. It is a proverbial saying with the Arabs -that "The food of the morning goes out into the draught, while that of -the evening passes into the croup." They affirm, therefore, that if the -horse has drunk sufficient over night, and eaten heartily through the -night, there is not the slightest inconvenience in not giving him -anything on the morrow, especially if he has to set out early in the -morning. Thus in our camps, with fifteen to eighteen hundred Arab -horsemen making part of the expedition, what did we witness? Every -officer of the old African army can vouch for the truth of what I am -about to say: - -Contrary to our habits, to the very last moment the most perfect -tranquillity continued to reign in the Arab bivouac. Not a minute was -taken from the rest of the animal. They gave him nothing either to eat -or to drink. The instant before starting they rubbed him down with a -nose-bag. The saddle replaced the covering worn through the night. The -bridle was put on, the tents struck, the morning prayer offered up, and -at the hour named they were on the march. More than once I have happened -to testify my surprise at such a system, but always received the same -reply: "Why wouldst thou do for thy horse what thou wouldst not do for -thyself? If thou leavest the table at ten or eleven at night, canst thou -sit down again to it on the morrow at the dawn of day?" With this -regimen the animals remain thin and slender. They are always ready to -march or gallop, or do whatever hard work may be required of them. They -pick up in an astonishing manner when instead, of a few handfuls of -barley and what they can graze off plains parched by a burning sun, they -fall in with the produce of the Tell. How would it be, then, if they -were placed on the diet of European horses? Instead of their flesh being -firm they would get quite fat, and so gain in our estimation, but they -would lose in that of the Arabs, who little appreciate that style of -beauty generally acquired at the cost of the best qualities of a war -horse. - -However, if the Arab is too genuine a horseman not to attach the -greatest importance to vigour, he is on the other hand too fond of pomp -and distinction and the _fantasia_—to use a word already popular in -Europe—not to bestow upon himself, when he can, the luxury of a horse -for show and parade. It is therefore no rare thing to see Arabs of high -position leave their favourite mares for three or four months fastened -in front of their tents, without putting them to any work. They thus get -into good condition, and are employed only at festivals and marriage -feasts and on occasions when the chiefs are particularly anxious to -distinguish themselves. For the chace, for razzias, and for long and -arduous journeys, they keep horses of less apparent value, but of which -they are sure, and do not fear to fatigue them. The mares to which we -have alluded are equipped with great ostentation. The _stara_, or -cloths, and the bridles are embroidered with pure gold, the stirrups are -plated or gilt, and the felt saddle-cloths are as fine as cloth; the -most esteemed coming from Ouareglâa. - - - REMARKS OF THE EMIR ABD-EL-KADER. - -One of the Prophet's companions as he went out one morning found him -wiping with his cloak the head of his horse. "Why, with thy cloak?" -"What know'st thou?" replied the Prophet. "It may be that the Angel -Gabriel has been angry with me on his account last night." "At least let -me give him his food." "Ah!" cried the Prophet, "Thou would'st take for -thyself all the rewards, for the Angel Gabriel has told me that every -grain of barley eaten by the horse is accounted to me for a good work." - -The Saharene gives his horse camel's milk to drink which has the -particular property of imparting speed, so that a man—according to what -is said by reliable persons who guarantee the truth of the statement—if -he takes nothing else for a sufficient time, will attain to such a -degree of swiftness that he may vie with the camels themselves. In fact, -camel's milk strengthens the brain and the tendons, and does away with -fat, which produces a relaxation of the muscles. - -In some parts of the Sahara the chiefs and horsemen of renown never give -green food to their war horses. Milk, barley, and the plants known by -the names of _shiehh_, _derine_, _bouse_, and _seuliane_ form their sole -keep. This diet does not enlarge the belly or fatten like green food, -which distends the intestinal canal, partly because of the enormous -quantity consumed by the animal before he is satisfied, and partly -because of the water it contains. - -In summer the horses are not watered until three o'clock in the -afternoon. In winter they are watered rather earlier—from noon to one. -It is the time of day when in the open air the water has lost much of -its coldness. These principles are expressed in the following proverb, -known to the meanest horseman of the desert:— - - In the hot season[46] put back the hour of the watering-place - And put forward that of the nose-bag; - In the cold season put forward the hour of the watering-place, - And put back that of the nose-bag. - -Among the desert tribes, for forty days counting from the month of -August, the horses are watered only every other day. The same method is -pursued during the last twenty days of December and the first twenty -days of January. In cold weather the rich let their horses have as much -barley as they can eat, but decrease the ration considerably in hot -weather. Milk and _bouse_ may be substituted for barley. It is seldom -that any thing to eat is given in the morning. The horse marches upon -the food of the previous evening, and not on that of the same day. - -Looking at two horses, one from the Tell and the other from the Sahara, -a man who has not studied the subject will always prefer the former, -which he will find handsome, heavy, sleek, and fat, while he will -despise the second, fool that he is, and abuse the very points which -constitute his worth—that is, the fine, dry extremities, the tightened -belly, and the bare ribs. And yet this horse of the desert that has -never been accustomed to barley, green food, or straw, but only -_shiehh_, _bouse_, and _seuliane_, that has never had any thing but milk -to drink and from his earliest years has served at the chace and in war, -will have the swiftness of the gazelle and the patience of the dog, -while the other will never be any thing but an ox by his side. - -The greatest enemies of the horse are repose and fat. - - - - - GROOMING, HYGIENE, PROPORTIONS. - - -Grooming is unknown in the Sahara. The horses are merely wiped down with -woollen rags, and covered with very good _djellale_, or rugs that -envelop both the croup and the chest. In truth, labour of this sort is -little wanted, the horses being habitually placed in a healthy spot, on -raised ground, and sheltered from draughts. Arabs who have observed us -grooming our horses morning and evening with elaborate carefulness, -pretend that this continual rubbing of the epidermis, especially with -the curry-comb, injures their health, and renders them delicate and -impressionable, and consequently incapable of supporting the fatigues of -war, or at all events more liable to disease. - -When the weather is hot and facilities exist for the purpose, the horses -are washed morning and evening. Frequently in winter time they are -fastened up inside the tents, which are very roomy, to shelter them from -the sun and rain. The great thing is to keep them clean. One day a horse -was led up to the Prophet who examined it, rose up, and without saying a -word, wiped his face, eyes, and nostrils with the sleeves of his -under-garment. "What! with your own garments!" exclaimed the bystanders. -"Certainly," replied he; "the Angel Gabriel has more than once rebuked -me, and has commanded me to act thus." - -In winter the covering is kept on day and night; and in summer until -three o'clock when it is taken off, but put on again at eight for the -whole night, to preserve the animal from cold and dew, which are all the -more dangerous, say the Arabs, because the skin has been heated -throughout the day by a burning sun. The following proverb expresses -their dread of the cold of summer nights:— - - The cold of summer - Is worse than a sabre cut. - -If the Arabs do not, like ourselves, attach much importance to grooming, -they are, on the other hand, very careful and particular in their choice -of the food, and above all of the water, they give to their horses. Many -a time during the early days of the conquest, while on an expedition, -after long marches in an intolerable heat, with a south wind blowing -that choked us and drove the dust and sand into our faces, when horse -and foot alike panting, exhausted, without power of motion, we delivered -ourselves up, worn out as we were, to a fatiguing sleep often -interrupted by the alerts caused by the enemy prowling around us—at such -a time I have seen the natives go a league from the bivouac in order to -water their horses at some pure spring known to themselves. They -preferred to risk their own lives to experiencing the pain of watering -their horses at the scanty rivulets in the encampment, quickly converted -into filthy drains by the trampling of men and beasts of burden. - -It can hardly be necessary for me to dilate any farther on the hygiene -of the horse among the Arabs. Indeed, I could only repeat what I have -already said. It seems to me preferable to refer the reader to the -various details scattered through the preceding pages, and particularly -to the principles enunciated in the chapter on the education of the -colt. If I have made myself at all understood, I have shown how every -owner of a horse among the Arabs is an active, vigilant, I had almost -said devoted, master who watches and directs the progress, corrects the -defects, and perfects the qualities of his pupil from the very first -day. This education embraces every thing, including what I may fairly -call the moral faculties; and it augments, modifies, and improves the -physical qualities. Every thing is weighed and foreseen. The drink, the -diet, the exercise, the position in rest, the whole is graduated and -proportioned to age, place, and season; it is all the object of -incessant and sustained solicitude. Moreover, the grand principle, and I -myself think it a good one, seems to be to avoid, on one hand, excessive -fatness which is opposed to all energetic work, and, on the other, any -check to perspiration which is the cause of the greater number of -diseases. Once more, the question is not: is all this care well founded? -are they wrong, or are we mistaken? But after having propounded the -formula, that in the life of an Arab his most absorbing and almost -exclusive occupation is the rearing and training of his horse, I have -shown that the Arab is not guided by mere chance, that his is not a -blind, inconsiderate passion, as is supposed by those who see him from -afar and bestow only a glance on him. Any one who will study him -perseveringly, who will examine him, as it were, under the microscope, -and analyse his daily acts and doings, will be forced to the conclusion -that he is guided by traditional and logical motives. In a word, this -education, this careful bringing up, of the horse is based upon fixed -and constant principles having for their aim to endow the animal with -spirit, bottom, and health. And what is this but hygiene? - -The Arabs, says Ben-el-Ouardy, have always preferred good horses to -their own children, and they love so much to show them off on occasions -of rejoicing that they would deprive themselves of all nourishment -rather than see them suffer from hunger and thirst. In the arduous and -critical circumstances of life, especially in years of famine, they go -so far as to give them the preference over their own persons and -families. This is proved both by faithful narratives, and by the chaunts -composed by their poets. Witness the verses addressed by the learned -Ben-Sassa to the great tribe of the Beni-Aâmer.[47] - - Beni-Aâmer, why do I behold your horses - Blemished and changed by misery? - Such a condition cannot be right for them. - Though death has an hour that no man can put back, - Horses are your safeguard: - Give them the good things you yourselves like best; - With pure barley fill their nose-bags, - And with iron furnish their hoofs. - Love horses, and take care of them; - In them alone lie honour and beauty. - In taking care of them, you take care of yourselves, - The Arab who has not a good horse can never aim at renown. - For my part, on this earth, I know no other happiness. - - And had I hundreds of gold _soulthanis_.[48] - I should enjoy them only by sharing them with him. - I would also support my family with them, - And when they came to fail me, - I would humble my pride - Even to beg alms proudly for my friend. - All the treasures of Karoun,[49] without a horse, - Would not make me happy. - - Does the north wind begin to blow, - Do the heavens open upon the earth, - Secure your horses from the cold rain. - Keep them warm, they deserve these attentions. - For sports, for war, - Adorn them with your richest saddles, - With bridles embroidered with gold, with superb garments, - And the Prophet will love you. - - Sympathise, too, with, the mares of your poor dependents, - When in spite of all their efforts - They have not sufficed for their wants; - Bestow upon them a generous hospitality, - Share with them your ordinary food; - Associate them with your own families, - Many sins will be forgiven you. - - The sabres are drawn, - The warriors are in their ranks, - The horse is about to become more precious than a wife. - The fire of battle is kindled, - I guide him into the midst of perils, - He protects me with his head, and his croup, - And makes my enemies to flee. - May Allah preserve this well-maned horse, - Whose eyes flash fire! - Love horses, take care of them, - In them alone lie honour and beauty. - -In the Sahara, then, the horse is the noblest creature after man. The -most honourable occupation is to rear him, the most delightful pastime -is to mount him, the best of all actions is to tend him well. - -The Arabs assert that they can tell beforehand, by certain methods, what -will be a colt's stature and character when he becomes a horse. These -methods vary in different localities, but those most generally adopted -are the following:—For the height, they take a cord, and passing it -behind the ears and the nape of the neck, they bring the two ends -together on the upper lip just below the nostrils. Having established -this measure, they apply it to the distance from the foot to the -withers. It is an article of belief that the colt will grow as high as -this last measurement out-tops the withers. - -When it is desired to ascertain the value of a horse by his proportions, -they measure with the hand from the extremity of the dock to the middle -of the withers, and take note of the number of palms. They then begin -again from the middle of the withers to the extremity of the upper lip, -passing between the ears. If in the two cases the number of palms is -equal, the horse will be good, but of ordinary speed. If the number of -palms behind is greater than in front, the horse will have no "go" in -him. But if the number of palms between the withers and the extremity of -the upper lip is more considerable than in measuring from the tail to -the withers, rest assured the animal will have great qualities. The more -the number differs to the advantage of the forepart, the greater will be -the value of the horse. With such an animal, say the Arabs, they can -"strike afar"—go a long distance—thus expressing the pace and bottom -promised by such proportions. With a little practice they easily come to -judge by the eye so as to have no occasion to measure. While a horse is -passing they compare rapidly, starting from the withers, the hindpart -with the forepart, and without going into details the animal is judged. - - -REMARKS BY THE EMIR ABD-EL-KADER. - -Passing before a horse the Prophet began to rub his face with his -sleeve, saying: "Allah has been wrathful with me because of horses." -"Felicity is attached to the forelocks of horses." And it is on their -account that their owners can reckon on the aid of Allah. Therefore it -is your duty to wipe their forelocks with your hands. A wise man has -said:—"The noble labours with his hands without a blush, in three cases; -for his horse, for his father, and for his guest." - -One mode of judging of a horse is to measure him from the root of the -mane close to the withers and descend to the end of the upper lip -between the nostrils. They then measure from the root of the mane to the -end of the tail-bone, and if the forepart is longer than the hindpart -there is no doubt the horse will have excellent qualities. To ascertain -if a young horse will grow any more or not, the Arabs measure first from -the knee to the highest point situated in the prolongation of the limb -above the withers, then from the knee downwards to the beginning of the -hair above the coronet (to the crust of the hoof): if these two measures -are to one another as two-thirds to one-third, the horse will grow no -more. If this proportion does not exist, the animal has not done -growing, for it is absolutely necessary that the height from the knee to -the withers should represent in a full grown horse exactly double the -length of the leg from the knee to the hoof. - -In the desert the curry-comb is never used, the horses are cleaned with -the nose-bag, which is made of horse hair, and are frequently washed if -the weather is favourable. Milk is their ordinary drink. Should it -happen to run short, the Arabs do not hesitate to go a considerable -distance to find clear and pure water for them. The barley ought to be -heavy, very clean, without any bad smell, and completely clear of the -impurities which are unavoidably mixed with it in the "silos." The -horses are covered with good _djellale_, which fully protect the loins, -the belly, and the chest. They are manufactured in the tribe. Those that -are made with care are water proof. - -There are some coats which must be preserved with equal attention from -cold and from heat. Experience has demonstrated that this is necessary -for all horses of a light colour, beginning with the white, the fineness -of whose skin makes him very susceptible. - - In the sun he melts like butter: - In the rain he melts like salt. - -Coats of a dark colour do not need so many precautions. When it is very -hot or very cold, the horses are brought inside the tent. In the Sahara -the nights are always cool; in summer, as in winter, the animals must be -covered. Nothing is overlooked that may avert checked perspiration. -After a long journey the saddle is not removed until the horse is dry. -Nor do they give him any thing to eat until he has recovered the -regularity of his breathing, and for the most part they give him water -to drink with the bridle on. Lastly, the encamping grounds are -studiously selected. What is preferred is a dry ground, cleared of the -stones that might encumber it, on which the horse is placed so that the -forequarters shall be a little higher than the hind quarters, and facing -as much as possible the master of the tent, who watches him night and -day like one of his own children. To place a horse with his forequarters -lower than the hind quarters is to ruin his shoulders. Particular care -should always be taken of the _djellale_. A horseman is little respected -by the Arabs when it can be said of him: - - His horse drinks troubled water, - And his covering is full of holes. - - - - - COATS. - - -The favourite coats are:— - -The White: "Take the horse white as a silken flag, without spot, with -the circle of his eyes black." - -The Black: "He must be black as a night without moon and stars." - -The Bay: He must be nearly black, or streaked with gold. "The dark red -one said to the dispute, 'Stop there.'" - -The Chestnut: "Desire a dark shade. When he flees beneath the sun, it is -the wind. The Prophet was partial to chestnuts." - -The Dark Dappled-Gray, called "the grey of the wild pigeon," if -resembling the stone of the river. - - He will fill the douar - When it is empty, - And will preserve us from the combat, - On the day when the muzzles of the guns touch each other. - -The Grays are generally esteemed when the head is of a lighter colour -than the body. - -The Green, or rather the yellow dun, which must be dark, with black tail -and mane. - -White is the colour for princes, but does not stand heat. The black -brings good fortune, but fears rocky ground. The chestnut is the most -active. "If one tells you that he has seen a horse fly in the air, ask -of what colour he was; and if he replies: 'Chestnut,'—believe him." "In -a combat against a chestnut, you must have a chestnut." The bay is the -hardiest and most sober. "If one tells you that a horse has leaped to -the bottom of a precipice without hurting himself, ask of what colour he -was; and if he replies: 'Bay,'—believe him." - -Ben Dyab, a renowned chief of the desert, who flourished in the year of -the Hijra 955, happening one day to be pursued by Saad-el-Zenaty, sheikh -of the Oulad-Yagoub, turned to his son and asked: "What horses are in -the front of the enemy?" "White horses," replied his son. "It is well; -let us make for the sunny side, and they will melt away like butter." -Some time afterwards Ben Dyab again turned to his son and said: "What -horses are in the front of the enemy?" "Black horses," cried his son. -"It is well; let us make for stony ground, and we shall have nothing to -fear—they are the negroes of the Soudan, who cannot walk with bare feet -upon the flints." He changed his course, and the black horses were -speedily distanced. A third time Ben Dyab asked: "And now, what horses -are in the front of the enemy?" "Dark chestnuts and dark bays." "In that -case," exclaimed Ben Dyab, "strike out, my children, strike out, and -give your horses the heel, for these might perchance overtake us had we -not given barley to ours all the summer through." - -The coats despised are: - -The Piebald: "Flee him like the pestilence, for he is own brother to the -cow." - - The kouskoussou arrives when he is gone, - And he finds the dispute as soon as he arrives. - -The Isabel, with white mane and tail; no chief would condescend to mount -such a horse. There are some tribes even that would not consent to allow -him to remain a single night with them. They call such a one _sefeur el -ihoudy_, "the Jew's yellow." It is a colour that brings ill luck. - - The iron gray - And the Jew's yellow, - If his rider returns from the fight - Cut off my hand. - -The Roan; this is called _meghedeur-el-deum_, "a pool of blood." The -rider is sure to be overtaken, but will never overtake. - -The horse is to be valued that has no white spots except a star on the -forehead, or a simple white stripe down the face. The latter must -descend to the lips, and then the owner will never be in want of milk. -It is a fortunate mark. It is the image of the dawn. If the star is -truncated or has jagged edges, it is universally disliked, and if the -animal adds to that a white spot in front of the saddle no man in his -senses would mount it, nor would any judge of horse-flesh deign to -possess it. Such a horse is as fatal as a subtile poison. If a horse has -several white spots, three is the preferable number—one of the right -feet should be exempt, but it matters not whether it be behind or -before. It is a good sign to have stockings on both the off forefoot and -the near hindfoot. It is called, - - The hand of the writer - And the foot of the horseman. - -The master of such a horse cannot fail to be fortunate, for he mounts -and dismounts over white. The Arabs, it must be remembered, generally -mount on the off side and alight on the near side. Two hind stockings -are a sign of good fortune; - - The horse with the white hind-feet, - His master will never be ruined. - -It is the same with white forefeet—his master's face will never turn -yellow. Never buy a horse with a white face and four stockings, for he -carries his winding-sheet with him. The prejudices of the Arabs on the -subject of white spots are summed up in the following little story: - -"An Arab had a blood mare. There was a dispute beforehand as to what her -foal would be. So when she was on the point of foaling he invited all -his friends to be present. The head first of all came in sight—it bore a -star. The Arab rejoiced. His horse would one day, outstrip the dawn, for -he had the mark on his forehead. Next appeared the near forefoot, when -the owner in ecstasy demanded one hundred _douros_ for the foal. The off -forefoot then showed itself with a stocking, and the price was reduced -to fifty douros. After that came the near hindfoot. It also had a -stocking, and the Arab overjoyed, swore that he would not part with his -foal for the whole world. But lo! the fourth foot presents itself -likewise with a stocking, when the dweller in the Sahara cast the animal -out, in his fury, on the refuse-heap, unable to bring himself to keep -such a brute." - -A horse has forty white _Tufts_, of which twenty eight are generally -considered as being of neither good nor bad omen, while to the remaining -twelve a certain influence is attributed. It is agreed on all hands to -regard six of these as augmenting riches and bringing good fortune, and -the other six as causing ruin and adversity. - -The tufts of good omen are: - -The tuft that is between the two ears, _nekhlet el aâdar_, "the tuft of -the head stall": such a horse is swift in the race. - -The tuft that grows on the lateral surface of the neck, _sebâa enneby_, -"the finger of the Prophet": the owner will die like a good Mussulman in -his bed. - -The tuft of the Sultan, _nekhlet essoultan_. It runs along the whole -length of the neck, following the tracheal artery: love, riches, and -prosperity. The horse that bear this offers up three prayers every day: - -"Allah grant that my master may look upon me as the most precious -possession he has in the world!" - -"May Allah give unto him a happy lot, so that mine may benefit by it!" - -"May Allah grant unto him the happiness of dying a martyr upon my back!" - -The tuft on the chest, _zeradya_, fills the tent with plunder. - -The tuft where the saddle-girths pass, _nekhlet el hazame_ multiplies -the flocks. - -The tuft on the flank, _nekhlet eshebour_, "the tuft of the spurs." If -it is turned towards the back, it preserves the rider from misadventure -in war: if it is turned towards the belly, it is a sign of riches for -its master. - -The following white tufts bring misfortune: - -_Netahyat_, a tuft over the eyebrows: the master will die, shot through -the head. - -_Nekhlet el nâash_, the coffin tuft, grows close to the withers and goes -down towards the shoulder. The rider will not fail to perish on the back -of such a horse. - -_Neddabyat_, the mourners; a tuft on the cheek; debts, tears, ruin. - -_Nekhlet el khriana_, the thieves' tuft. It is close to the fetlock -joint, and night and morning it prays: "O Allah! grant that I may be -stolen, or that my master may die!" - -The tuft by the side of the tail announces trouble, misery, and famine. - -The tuft on the inner part of the thigh: women, children, flocks, all -will disappear. - -Such is the classification generally adopted. It is not, however, -absolute, for it varies according to localities, each tribe increasing -or diminishing the number of its lucky and unlucky tufts. It will be -seen that I have alluded only to the principal coats without entering -upon the gradation of shades, which would have carried me too far -astray. Making every allowance for prejudice and superstition, it is -clear that the Arabs are fond of dark and decided colours, while they -look upon light and faded colours, as well as white spots upon the head, -carcase, and limbs, if broad or long, as signs of weakness and -degeneracy of race. Every Arab has his own favourite coat. Some like -black horses and others gray, while others again affect bays or -chestnuts. Their preferences and antipathies are usually based on family -associations. With such a coat their ancestors achieved a brilliant -success—with such another they encountered a grievous calamity. They -will thus often refuse a good horse, without giving any other reason -than "It is not my colour." - - - REMARKS BY THE EMIR ABD-EL-KADER. - -The horse the most esteemed is a black one with a star on his forehead -and white spots on his feet. Then comes the blood-bay, and after that -the dark chestnut. Horses of other coats are placed on the same line -with the exception of the piebald, with which the Arabs will have -nothing to do. - -The Prophet has said: "If thou wouldst go to the war, purchase a horse -with a star on the forehead and stockings on all his legs with the -exception of the right forefoot." - -A horse with white feet, his off foreleg being alone of the colour of -his coat, resembles a man who carries himself gracefully in walking, -with the sleeve of his cloak floating in the air. - -The Prophet has said: "If I were to gather together in one spot all the -horses of the Arabs, and make them race against one another, it is the -chestnut that would outstrip the rest." - -According to the traditions of our Lord Mohammed the black horse is -superior in the beauty of its mould and in its moral qualities, but the -chestnut in fleetness. The Arabs have a saying: "If thou hast a -chestnut, bring him along. If thou hast only a sorry chestnut, still -bring him." - -In a spacious arena constructed for races, cast thy eyes over the -assemblage of noble coursers. - -Thou wilt see the one who, arriving the first at the goal, has removed -his master's anxieties. - -Then the second who followed close at hand;—they both reached the goal -without slackening their speed. - -Every horse of noble race fascinates the eyes and rivets the gaze of the -enthusiastic spectator. - -One of a rose colour, whose coat resembles the red tints which the -setting sun leaves on the horizon. - -Another of a white colour, like to a shooting star hurled against the -evil genii. - -A third, a blood-bay, of incomparable beauty and tall stature, in whom -may be recognized traces of his paternal and maternal uncles, famous in -the annals of racing. - -There may also be seen a bright bay with a skin like gold. - -And then a chestnut that pleases the eye with its shining mane. - -Or another, black as night, adorned only with a white star on the -forehead, that shines like the first light of dawn. Oh! blessed is the -horse with white stars and stockings! - -The Prophet abhorred a horse that has white marks on all its legs. The -horse with a white mark that does not come down to the tip of the upper -lip, accompanied by a stocking on the off forefoot, bears upon him the -signs of the most evil omen. Thus, whosoever sees him prays to Allah to -avert from himself the calamity announced by this animal. He is like the -"hour poison."[50] - -The fleetest of horses is the chestnut; the most enduring, the bay; the -most spirited, the black; the most blessed, one with a white forehead. - -The Arabs distinguish forty knots or tufts in a horse. Of these, twenty -eight are without any significance in their eyes, and are of neither -good nor bad omen. To twelve of them alone do they ascribe an influence -allowed by tradition and confirmed, as they think, by personal -observation. - -"Horses are eagles mounted by riders tall as a lance; they arrive, -cleaving the air like a falcon swooping on its quarry." - - - - - ON CHOOSING AND PURCHASING HORSES. - - -In the Sahara horses that are celebrated for their blood and speed sell -easily and at a good price. There are blemishes that totally exclude a -horse from serving in war. Such as _el maateuk_, a narrow and hollow -chest accompanying lean and perpendicular shoulders. It is difficult to -form an idea of the importance attached by the Arabs to the development -of the muscles of the chest. - -Another blemish is fatness and want of prominence in the withers. You -can never fix the saddle properly on such a horse, nor handle him boldly -in galloping down hill. Again, the jardens "father of bleaching" (of the -beard): curbs, when too far gone; ring-bone; spavin, especially when it -is near the saphena; the processes known as _louzze_, or "almonds," on -the ribs, and _fekroune_, or "tortoise," on the forequarters; splints, -if near the back sinew; the pastern prolonged and bent; the pastern -short and upright; windgalls along the tendons; and a long and concave -back, are all serious objections. An animal is also rejected if he -cannot see at night, or when there is snow. It is discovered by the -manner he raises his feet when it begins to grow dark. The defect may be -ascertained by placing a black surface before him in the day time—if he -steps upon it without hesitation, there is no doubt on the subject. As -the Arab passes much of his life-time in making nocturnal marches to -surprise his enemy, or to escape from him, what could he do with such an -animal? - -Let us pass on now to the faults or blemishes which, though generally -dreaded, do not prevent a horse from changing masters. These are narrow -nostrils—they will leave you in trouble; long, soft, and pendant ears; -and a short, stiff neck. A horse is little worth that does not lie down, -nor one that switches his tail about while in quick motion; also horses -that scratch their neck with their feet, that rest on the toe of their -foot, that over-reach themselves in trotting or galloping, or that cut -themselves by knocking their feet together. To discover if a horse cuts -himself, pass the two wrists, joined together, between his two fore-arms -and place them below his breast. If they are touched by the inner part -of the fore-arms, be sure that the animal has too narrow a chest and -cannot help cutting himself. - -Distrust a horse that wets his nose-bag in eating his barley, and that -seems to sip the water with the tips of his lips. An ambler is not fit -for a chief: it is the horse of such as "clash the spurs," (carry -messages). Beware of a horse that rears, refuses the spurs, bites, is -difficult to mount, and breaks away from his rider when the latter -dismounts: these are all grave faults in war time. Leave to the -pack-saddle a horse that is deaf. You will know him by his hanging ears, -void of expression, and thrown backwards, and also by his not answering -to any sound of the voice. By sight, by smell, by hearing, a horse will -warn his master of coming danger, if he does not save him from it. He -saith: - - Preserve me from what is in front, - I will preserve thee from what is behind. - -"The lion and the horse disputed one day as to whose eyesight was the -best. The lion saw, during a dark night, a white hair in milk, but the -horse saw a black hair in pitch. The bystanders pronounced in favour of -the latter." - -The highest virtue in a horse is endurance, to which, in order to -constitute a perfect animal, must be joined strength. A horse is -considered strong if he clears fifteen to sixteen foot-lengths in his -first bound. If he covers a greater space he is deemed to be of superior -strength, but if he clears no more than eight to ten feet he is set down -as a heavy animal. A very fiery horse never exhibits patience of -fatigue; nor one whose legs are lanky, neck too long, and buttocks too -heavy to be in harmony with other parts of his body; nor one who lacks -vigour in his heels. Such a horse, after a long course, will be -exhausted in his legs, so that when he is pulled up by his rider he will -still take several steps contrary to the latter's wishes. A horse that -has neither patience nor mettle is easily recognised. The form of his -body is irregular, his chest narrow, and his breathing short. Strength -and wind are the two highest qualities of a horse. The absence of either -is likely to affect his endurance and lower his spirit. - -"Look in a horse for speed and bottom. One that has speed alone, and no -bottom, must have a blemish in his descent; and one that has bottom -alone and no speed, must have some defect, open or concealed. - -"Reject a horse high in the middle, with a narrow chest, flat ribs, and -lanky limbs and that is for ever fidgetting about and holding up his -head. If you give him his head, he says: 'Hold me in!' and if you hold -him in, he says: 'Let me go!' - -"But if in the course of your life you alight upon a horse of noble -origin, with large, lively eyes, wide apart, and black, broad nostrils, -close together; whose neck, shoulders, haunches, and buttocks are long, -while his forehead, loins, flank, and limbs are broad; with the back, -the shin-bone, the pasterns, and the dock short; the whole accompanied -by a soft skin, fine, flexible hair, powerful respiratory organs, and -good feet with heels well off the ground—hasten to secure him if you can -induce the owner to sell him, and return thanks to Allah, morning and -night, for having sent thee a blessing." - -Never burden yourself with an animal that is broken-kneed, diseased, or -wounded, though they assure you that it is only a temporary accident. -Recall to mind the saying of your ancestors; - - Ruined, and son of a ruined one, - Is he who buys to cure. - -It is no uncommon thing for an Arab to buy a horse in partnership with -another. The usual conditions of such a compact are after this fashion. -An Arab sells a mare to another for 100 _douros_, but receives only 50 -_douros_ in payment, the balance representing his share in the animal. -The purchaser rides the mare about, and makes use of her for war, the -chace, and for his private journeys. If he make a razzia, three-fourths -of the plunder belong to himself, and one-fourth to his partner. Should -the mare be killed in war, in an expedition mutually agreed upon, the -loss falls upon them equally. But should death overtake her at a -fantasia, a wedding, or any other festival, the purchaser is alone -answerable—he has to make good 50 _douros_ to the vendor. If the animal, -however, is killed in front of the tent, suddenly, or under the -horseman, while the latter is defending his wife, his children, and his -flocks,—the circumstances were beyond his control, and he is not called -upon for any reimbursement. - -Should the mare produce a colt, it is reared until it is a year old, -when it is sold, and the proceeds equally divided between the partners. -On the other hand, if the mare has produced a filly, the latter is -valued when a year old, and the vendor has the privilege of choosing the -filly or the dam, paying or receiving the difference of value. This sort -of compact is never made with respect to horses. - -An Arab who wishes to sell a horse will never consent to be the first to -name a price. Some one comes up and says: "Sell; thou wilt gain." The -vendor replies: "Buy; thou wilt gain." - -"Speak thou first." - -"No, speak thou." - -"Was he purchased, or reared?" - -"Reared in my tent, like one of my own children." - -"What hast thou been offered for him?" - -"I have been offered 100 _douros_." - -"Sell him to me at that price—thou wilt gain. Tell me, then, what thou -asketh." - -"See what is written with Allah." - -"Come, let us drive away the previous bidder, and do thou take 10 -_douros_ over and above his offer." - -"I accept. Take thy horse, and Allah grant thou mayst be successful upon -his back as many times as he has hairs upon it." And should he be -desirous to avoid all risk of future annoyance on the subject of -warranty, he adds in the presence of witnesses: "The separation between -us is from this very moment. Thou dost not know me, and I have never -seen thee." - -It is not permitted to mount a horse for a trial until after the price -has been agreed upon. Nevertheless, before the bargain is completely -concluded the animal is tested against a horse that has a certain local -reputation. The mode of trial is somewhat singular. The riders are -barefooted, and are not allowed to touch their horse with the heel -during any part of the race. - -Horses whose reputation is well established in the country are never -sold in the market-place. It is a positive insult to an Arab to ask him, -"wilt thou sell thy horse?" before he has made known his intentions. -"They must think me then in a miserable condition," he will say, "that -they should dare to make such a proposal to me." - -Certain tribes are particularly addicted to traffic in horse-flesh. The -most noted of these Arab horse-dealers are the Beni-Addas. It is said of -them: - - With others, horses are mere carrion, - With them, they are youthful brides: - With others, they are asleep, - With them, they dance. - -For the rest, the Arab is no horse-dealer after the European fashion. He -never makes use of ginger, nor does he resort to any trickery to -disguise the bad points of his horse. He simply places him before the -purchaser. But for the fraud he disdains he substitutes a flow of -seductive eloquence. His inexhaustible oratory pours itself forth in -metaphors and hyperboles. Pointing to the animal, he will say: "Uncover -his back and satisfy thy gaze." - -He will then go on: - -"Say not it is my horse; say it is my son. He outstrips the flash in the -pan, or a glance of the eye. He is pure as gold. His eyesight is so good -that he can distinguish a hair in the night time. In the day of battle -he delights in the whistling of the balls. He overtakes the gazelle. He -says to the eagle: 'Come down, or I will ascend to thee!' When he hears -the voices of the maidens, he neighs for joy. When he gallops he plucks -out the tear from the eye. When he appears before the maidens he begs -with his hand. It is a steed for the dark days when the smoke of powder -obscures the sun. It is a thoroughbred, the very head of horses! No one -has ever possessed his equal. I depend on him as on my own heart. He has -no brother in the world: it is a swallow. He listens to his flanks, and -is ever watching the heels of his rider. He understands as well as any -son of Adam: speech alone is wanting to him. His pace is so easy that on -his back, you might carry a cup of coffee without upsetting it. A -nosebag satisfies him, a sack covers him. He is so light that he could -dance on the bosom of thy mistress without bruising it." - - The owner of the truly beautiful offers him for sale; - The owner of the swift one makes protestations. - -Ben-Youssouf, having one day given in exchange for a mare of the desert -twenty she-camels with their young replied to his father who had keenly -rebuked him: "And why are you angry, my lord? Has not this mare brought -me the agility and the softness of skin of the jerboa, the movement of -the neck of the hare, the fleetness and the vision of the ostrich, the -hollow belly and the limbs of the greyhound, and the courage and breadth -of head of the bull? She cannot fail to turn yellow the face of our -enemies. When I pursue them, she will plunder without ceasing the croups -of their horses; and if they pursue after me, the eye will not know -where I have passed!" - -It will be seen, as I had previously indicated in tracing the outline of -a thoroughbred horse as sketched by the Arabs, that they esteem it of -consequence that in his form he should borrow certain details from other -animals. He should unite in himself the qualities that are separately -remarked in the gazelle, the greyhound, the bull, the ostrich, the -camel, the hare, and the fox. It is agreed that he should have the long, -clean limbs of the gazelle, the fineness and strength of its haunches, -the convexity of its ribs, the shortening of its fore-legs, the -blackness of its eyes, and the straitness of its armpits, He should also -recall to mind the length of the lips and tongue of the dog, the -abundance of its saliva, and the length of the lower part of its -fore-paws. They go so far as to regard this resemblance of the horse to -the greyhound as a means of guiding inexperienced purchasers: at least, -such appears to be the moral of an anecdote widely circulated among -them. - -"Meslem-ben-Abou-Omar, having learned that one of his relatives was -travelling near the banks of the Euphrates, desired to avail himself of -this opportunity to obtain one of the famous horses of that country. His -relative knew nothing about horses, but was very fond of the chace, and -had some very fine dogs. Despatching a servant with proper instructions, -Meslem informed his relative that the form of the horse he wished for -corresponded to that of the best of his greyhounds. An animal was thus -procured, the like of which the Arabs have never since met with." - -Merou-ben-el-Keyss replied one day to some friends who accused him of -knowing nothing about either horses or women: - - Yes, I have ridden horses - Sober, strong, and swift in the course, - Whose thighs were solid, - Their sinews lean and their rump rounded. - Forming as it were a channel towards the tail: - Their hoofs were hard: they could go without shoes. - By Allah! I used to fancy myself on an ostrich. - - To find the tall grass - Which grows in solitudes dangerous to traverse, - In solitudes defended by the points of lances, - And by the descent of torrents, - I have many a time galloped, - When the birds were yet asleep in their nests. - - To hunt the white-skinned zebra, - Whose legs are striped like Indian stuffs, - Or to overtake the antelope that lives in wild regions, - I have ridden horses with flesh hardened by exercise, - It was Allah who created them for the happiness of Believers. - - Many a time, too, have I rested my heart - On that of a maid with budding bosoms, - And legs adorned with anklets of gold! - In our incursions of horsemen, - When eye must meet eye, - Many a time have I said: - Forward! forward! O my beloved courser! - Follow up the enemy routed and fleeing! - -The value of a horse is in his stock. - - -REMARKS BY THE EMIR ABD-EL-KADER. - -To a King who asked a poet for his horse named _Sakab_, the latter -replied: "_Sakab_ is not for sale, nor is he to be exchanged. I would -ransom him at the price of my life. My family should die of hunger -rather than that he should suffer." - -An Arab once said: "My countrymen blame me for being in debt, and yet I -contracted it for a horse of noble race and well rounded forms, who -confers honour upon them and serves as a talisman to my _goum_, and to -whom I have given a slave as his attendant." - -An Arab one day sent his son to buy a horse in the market-place, and he, -before setting out, asked his father what qualities the animal should -have. The father made answer: "His ears should be ever in motion turning -sometimes forward, sometimes behind, as if he were listening to -something. His eyes ought to be keen and restless, as if his mind were -occupied with something. His limbs must be well set on and well -proportioned." "Such a horse," the son rejoined, "will never be sold by -his master." - -Many of the Arabs of Upper Asia have genealogical trees, in which they -state and confirm by evidence that would be accepted in a court of -justice, the birth and parentage of the colt, so that when a proprietor -wishes to sell a horse he has only to produce his genealogical tree to -satisfy the purchaser that he is not deceiving him. - -I have seen among the Annaza, a tribe extending from Bagdad to the -confines of Syria, horses so absolutely priceless that it was impossible -to buy them, or at least to pay in cash for them. These horses are -usually disposed of to great personages or wealthy merchants, who pay a -fabulous price for them in thirty to fifty bills, falling due at -intervals of twelve months, or else they bind themselves to pay an -annual sum for ever to the vendor and his descendants. - -"I take them by surprise in the morning, while the bird is yet in its -nest and the moisture from the dew is making its way to the river. - -"I surprise them with my sleek-coated courser that by its swiftness -overtakes the wild beasts and never wearies of hunting the gazelle in -all seasons and far from our home. - -"He has the flanks of the gazelle, the legs of the female ostrich, and -the straight back of the wild ass standing as a sentinel on a hillock. - -"His croup, like to a heap of sand which moisture has rendered compact, -harmonizes with withers rising above the back, like the pack-saddle of -the camel kept in its place by the crupper. - -"The swellings behind his ears are rounded like spheres: the headstall -and the headband seem as if they were fixed to the extremity of the -trunk of a palm-tree, stripped of its leaves. - -"Fastened by the side of other horses, he bites and demeans himself in -his jealousy as if he were possessed by a demon." - - - - - SHOEING. - - -Contrary to the accepted opinion, the Arabs of the Sahara are in the -custom of shoeing their horses, whether on the two forefeet, or on all -four feet, according to the nature of the ground they occupy. Those who -shoe them on all four feet are the inhabitants of the stony districts, -and these constitute the majority. Among them are the Arbâa, Mekhadema, -Aghrazelia, Saâid-Mekhalif, Oulad-Yagoub, Oulad-Nayl, Oulad-Sidi-Shikh, -Hamyane, etc., etc. It is the universal practice to take the shoes off -in the spring, when the animals are turned out to grass; the Arabs -asserting that care must be taken not to check the renewal of the blood -which takes place at that season of the year. - -In every desert tribe there is a _douar_ set apart by the name of -_douar-el-maâllemin_, "the master's douar." It is that of the farriers. -A profession entirely and especially devoted to that indispensable -complement of the Arab, his horse, might be expected to be made the -object of particular esteem. Accordingly, numerous and invaluable -privileges are accorded to them, but I am not certain if the concession -of these privileges is to be regarded as an homage rendered to an art -that refers exclusively to the horse, and not also, seeing that it is -the only art that survives in the desert, as a remembrance of the -encouragements formerly given to the able and learned men of Arabia, -Egypt, Africa, and Spain, by the Arabs of the olden times, the brilliant -conquerors of the Goths and contemporaries of Haroun-al-Raschid. - -The Arabs of the Sahara say that their first farriers came to them from -the towns on the seaboard, such as Fez, Tunis, Mascara, Tlemcen, and -Constantine, since when their knowledge and their calling have been -perpetuated in their families from generation to generation. A farrier -must likewise be something of an armourer and iron-smith, to repair -their bits, spurs, knives, guns, sabres, and pistols, besides making -horse-shoes, sowing needles, sickles, small hatchets, and mattocks. - -In return he enjoys the following immunities: He pays no -contributions—on the contrary, when his tribe proceeds to the Tell to -buy grain a collection is made for his benefit. This immunity, however, -he shares with the maker of sandals. "The worker in iron and the maker -of boots pay no imposts." Neither is he called upon to offer kouskoussou -or shelter to any one: in other words, he is exempted from the duty of -hospitality, which in certain cases is imposed upon all. The constant -toil demanded by his calling, the unavoidable accidents to which he is -liable through the urgent wants of his brethren night and day, the -sleepless nights he has to undergo, entitle him to certain dues, called -_aâdet-el-maâllem_, "the master's dues." On their return from the -purchase of grain in the Tell every tent makes over to him a _feutra_ of -wheat and barley, and a _feutra_ of butter. In the spring he receives in -addition the fleece of a ewe. If a camel is killed for eating, he claims -the part comprised between the withers and the tail, deducting the hump, -which, being covered with fat, is esteemed a delicacy. In razzias and -expeditions, whether or not he has taken part in the enterprise, he is -entitled to a share of the booty. Usually, it is a sheep, or a camel, -according to the value of the prize. This due is known as the horseman's -ewe. The most important privilege, however, accorded to farriers, the -indisputable token of the protection they formerly enjoyed and of the -esteem in which they are still held, is the gift of life on the field of -battle. If a farrier is on horseback, with arms in his hands, he is -liable to be killed like any other horseman of the _goum_; but if he -alights and kneels down and imitates with the two corners of his -burnous—raising and depressing them by turns—the movement of his -bellows, his life will be spared. Many a horseman has saved his life by -means of this stratagem. A farrier can only enjoy the benefit of this -privilege by leading an inoffensive life, absorbed in the duties of his -business; but if he distinguishes himself by his warlike prowess, he -forfeits the privileges of his calling, and is treated as an ordinary -horseman. These advantages, on the other hand, are compensated by a -serious drawback. Should he happen to grow rich, a quarrel is fastened -upon him and in one way or another a portion of his wealth is taken from -him to prevent him from quitting the district. - -A farrier whose tribe has been plundered seeks out the victors, and on -the simple proof of his trade, recovers his tent, tools, utensils, and -horse-shoes. His implements consist of a pair of bellows, which are -nothing more than a goat-skin bag with three openings, of which two are -on the upper part in the same line, and the third at the opposite end. -Through this last protrudes the barrel of a gun, or pistol, that conveys -the blast to the fire. It is the wife's department to work the bellows. -She kneels down before the charcoal which is placed in a hole, and takes -in each hand one of the upper orifices, which she closes by clutching -the skin around them. Then by alternately opening and closing her hands, -she produces a movement that causes a current of air sufficient for the -purpose, though not very powerful. The Arabs of the Sahara give the -preference over a more perfect one to these bellows with their feeble -blast, but which are easily transported in their nomadic expeditions. To -the bellows the farrier joins an anvil, a hammer, files, pincers, and a -vice. These instruments they obtain chiefly from the seabord, though -some of them they make for themselves. Formerly they used to procure the -iron in the great markets of the central desert, at Tougourt, among the -Beni-Mezabe, or at Timimoun, according to the greater or less distance -of those points from their own neighbourhood; but now they begin to -purchase them from us. The charcoal they prepare themselves with the -_arar_, the _remt_, the _senoubeur_, and the _djedary_, the last being -the most esteemed. - -The horse-shoes are kept ready made, and always command a sure sale, the -Arabs being in the habit of laying in their supply for the whole year, -consisting of four sets for the fore-feet and four for the hind-feet. -The nails are likewise made by the farriers. When a horseman goes to a -farrier, taking his shoes with him, the latter is paid by his -privileges, and when the horse is shod, its master gets on its back, -merely saying: "Allah have mercy on thy fathers!" He then goes his way -and the farrier returns to his work. But if the horseman does not bring -his shoes with him, he gives two _boudjous_ to the farrier for the -complete set, and his thanks are couched in the simplest formula of Arab -courtesy. "Allah give thee strength!" he says, as he takes his -departure. - -In the Sahara, they put the shoes on cold. In the foot of the horse, say -the Arabs, there are hollow interstices, such as the frog, the heel, -etc., which it is always dangerous to heat, if only by the approach of -the hot iron. This aversion for the hot iron, founded on the destructive -action of heat on the delicate parts of the foot, is so strong among -them that in bivouacs, when they see us shoeing our horses, they -exclaim: "Look at those Christians pouring oil upon fire!" In a word, -they cannot understand why—especially in long marches, when the exercise -draws the blood down to the foot of the horse—any one should wish to -increase this natural heat by the action of heated iron. - -The shoes are very light, of a soft, pliant metal. In the fore-shoes -only three nails are driven in on each side. The toes are free, and -never fastened. According to the Arabs, nails in the toe would interfere -with the elasticity of the foot, and would cause the horse at the moment -he sets his foot on the ground precisely the same sensation that a man -experiences from wearing a tight shoe. Many accidents thence ensue. - -The feet are neither pared nor shortened. The hoof is allowed to grow -freely, the very stony ground and incessant work sufficing to wear it -off naturally as it tries to get beyond the iron. The necessity of -paring the feet is only felt when horses have been for a long time -fastened in front of the tent without doing any work, or have remained -long in the Tell. In such a case the Arabs simply make use of the -sharp-pointed knives which they are never without. This method has this -further advantage that if a horse casts a shoe, he can still proceed on -his journey, as the sole remains firm and hard. "With you," say they, -"and with your practise of paring the foot, if the horse casts a shoe -you must pull up, or see him bleeding, halting and suffering." - -The shoes are joined at the heel. As the horse can only suffer in the -part that is quick, and not in the part that is hard, it is, of course, -the frog that should be shielded from accident. The shoes should -therefore follow the curvature of the frog. They give to the nail-heads -the form of a grasshopper's head, the only form, as they allege, that -allows the nails to be worn down to the last without breaking. They -approve of our method of driving the nails into punched holes and -clinching them outside, which prevents a horse from cutting himself; but -their scarcity of iron obliges them to content themselves, for their -part, with hammering the nails down upon the hoof, so as to render them -serviceable a second time by making a new head. If a horse overreaches -himself they cut away his heels and place light shoes on his forefeet, -but heavier ones on his hindfeet. They are careful not to leave one foot -shod and the other bare. If during an excursion a horse happens to cast -one of his fore-shoes, and his rider has not a fresh supply with him, he -takes off both the hind shoes and puts one of them on the forefoot; and -if the animal is shod only on his forefeet, the rider will take the shoe -off the other foot, rather than leave him in such a condition. Should a -horse, after a long journey such as the horsemen of the desert not -unfrequently make, require to be shod, it is no uncommon thing to place -a morsel of felt between the shoe and the foot. - -The necessity, caused partly by the nature of the ground and partly by -the length of their excursions, of shoeing the horses of the Sahara, has -shown the expediency of accustoming the colt to let himself be shod -without resistance. They therefore give him kouskoussou, cakes, dates, -etc., while he allows them to lift his foot and knock upon it. They then -caress his neck and cheeks, and speak to him in a low tone; and thus -after a while he lifts his feet whenever they are touched. The little -difficulty experienced at a later period, thanks to this early training, -has probably given rise to the Arab hyperbole: "So wonderful is the -instinct of the thoroughbred horse that if he casts a shoe he draws -attention to it himself by showing his foot." This exaggeration at least -proves how easy these horses are to be shod, and further explains how -every horseman in the desert ought to have the knowledge and the means -of shoeing his own horse, while on a journey. It is a point of the -highest importance. It is not enough to be very skilful in horsemanship, -or to train a horse in the most perfect manner, to acquire the -reputation of a thorough horseman—in addition to all this, he must -likewise be able to put on a shoe if necessary. Thus on setting out for -a distant expedition every horseman carries with him in his _djebira_ -shoes, nails, a hammer, pincers, some strips of leather to repair his -harness, and a needle. Should his horse cast a shoe, he alights, -unfastens his camel-rope, passes one end round the _kerbouss_ of the -saddle and the other round the pastern, and ties the two ends together -at such a length as will make the horse present his foot. The animal -stirs not an inch, and his rider shoes him without assistance. If it be -a hind shoe that has been thrown, he rests the foot upon his knee, and -dispenses with aid from his neighbours. To avoid making a mistake he -passes his awl into the nail holes in order to assure himself beforehand -of the exact direction the nails should take. If, by chance, the horse -is restive, he obtains for the hindfeet the help of a comrade who -pinches the nose or ears of the animal. For the forefeet, he merely -turns his hindquarters towards a thick prickly shrub, or extemporises a -torchenes with a nose-bag filled with earth. Such cases, however, are -rare. - -The Saharenes declare that our shoes are much too heavy and in long and -rapid excursions must be dreadfully fatiguing to the articulations, and -cause much mischief to the fetlock joint. "Look at our horses," say -they, "how they throw up the earth and sand behind them! how nimble they -are! how lightly they lift their feet! how they extend or contract their -muscles! They would be as awkward and as clumsy as yours did we not give -them shoes light enough not to burden their feet, and the materials of -which as they grow thinner commingle with the hoof and with it form one -sole body." And when I have answered that we did not discover in our -mode of shoeing the inconveniences pointed out by them, they would -reply: "How should you do so? Cover as we do in a single day the -distance you take five or six days to accomplish, and then you will see. -Grand marches you make, you Christians, with your horses! As far as from -my nose to my ear!" - - - - - HARNESS. - - -I have stated that the Arab saddle furnishes the rider with such a firm -seat that he does not trouble himself at all about certain vices in a -horse that are apt to cause us uneasiness. I will therefore say a few -words on the subject, though it is one now familiar to every body. - -The Arab saddle consists of a wooden saddle-tree, surmounted in front by -a long _kerbouss_ or pommel, and by a broad troussequin behind, high -enough to protect the loins. The whole is covered and held together, -without nails or pegs, by a plain camel's skin which gives it great -solidity. The bands rest on the animal's back, and are broad and flat, -with a proper regard for the freedom of the withers and loins, and -afford a roomy and commodious seat. This last is very hard, and it -requires long practice to get used to it. The chiefs cover it with a -woollen cushion; but the common horsemen make it a point of honour to -ride on the bare wood, pretending that the use of cushions is excessive -effeminacy, and by diminishing their points of contact cannot fail to -invite them to sleep during a long course, and consequently expose them -to injure their horses. This is all the more meritorious that for the -most part, and especially in summer they ride without trousers or -drawers. - -The saddle-tree is concealed by a _stara_, or covering of red morocco, -without ornament, in the case of individuals who are poor or not very -well-to do; and by a _ghrebaria_, or covering of cloth or scarlet -velvet, embroidered with gold or silver thread, and ornamented with -fringes, in the case of rich people and chiefs. The _deïr_, or -breast-piece, is very broad and is placed like that of our French -saddle. Its extremities are provided with two strong buckles of iron or -chased silver, and are fastened to the saddle-tree by small -girth-leathers, so placed as to keep the saddle in its true position. -The Arabs will have nothing to do with a crupper. They say it interferes -with every forward movement by the restraint it imposes on the animal. -They use it only with bat mules and donkeys, and even then they do not -pass it under the tail. - -The stirrups are broad and clumsy. Their lateral faces gradually -diminish so as to unite with the upper bar which supports the ring for -the stirrup-leathers. They are used very short, and the whole foot is -thrust into them, and thus shielded from balls or falls. These stirrups -are extremely painful for those who are not accustomed to them, because -in raising oneself on them the eye strikes against the bone of the leg. -After a time the skin hardens and an exostosis is formed that destroys -all sensibility. It is by these exostoses that a horseman is -distinguished from a foot-soldier, and so clearly, indeed, that in the -province of Oran a certain Bey, having resolved to inflict an exemplary -chastisement on a tribe that had revolted, put to death all who fell -into his hands, bearing these marks. He well knew that his anger was -vented only on the horsemen. The stirrups of wealthy individuals are -either plated or gilt, and in former times the great Turkish officers -had them made of solid silver or gold. The stirrups are suspended by -leathers placed behind the girth, which are simply twisted straps of -morocco or camel's skin—when doubled seven or eight times, they are of -great strength. The noble make their stirrup-leathers of silken cord; -but as these, let them be ever so solid, will not suffice when going at -a rapid pace with the whole weight thrown upon the stirrups, they add -what are called _maoune_, or stirrup-holders. - -By way of horse-cloths the Arabs make use of pieces of felt fastened to -the saddle, to allow of the operation of saddling being quickly -performed. They are seven in number, and dyed blue, red, and yellow—the -blue being uppermost. An eighth one is added, but white and unattached, -so that it can be washed and dried in the sun if the horse has perspired -much. When these pieces of felt are well shaped, the different colours -lying one over the other and slightly projecting, form an ornament in -very fair taste, while they preserve the horse from wounds and sores. -Care is taken that they should partially cover the loins. - -The saddle-girth is placed in front of the stirrups, and is narrower -than ours. The Arabs as a rule girth their horses loosely; and they can -do so without inconvenience, as their saddles never slip round. - -The headstall of the bridle is very broad; blinkers are used, and -occasionally, but not often, a throat-band, loose and fastened to the -headband. The Arab of the Sahara, however, does not approve of it, -because if his horse, as may often happen, should be seized by the -bridle in a fight, it deprives him of his usual resource of slipping the -bridle over the head, and so escaping from the enemy, whose prize is -thus reduced to the bridle alone. The blinkers have the advantage of -preventing a horse from being disquieted by external objects, and are -perhaps partly the cause of his not fearing anything. The headstall and -the headband of the bridle are embroidered in silk for the commonality, -and in silver or gold for the rich. The bit is attached to the bridle, -and is never cleaned. The bars are broad, short, straight, and fashioned -_à la Condé_. The canons are flat, and the curb is a circular ring fixed -to the upper part of the mouth piece. The Arab bit allows no liberty to -the tongue, and its lever-arm is much shorter than in a French bit: -consequently, it is much less severe than has been hitherto imagined. -The advantage it offers in wartime of being free from those curbs and -hooks which are often so difficult to replace, cannot be too highly -appreciated. - -The reins are long. Two knots are made in them, one at the length whence -a horse can be kept at a foot pace without impeding the freedom of his -movements, and the other at the point where experience has shown that -the horse, after shortening the muscles of the neck for a gallop, begins -to bear on the hand. They are held very full, and at times used as a -whip to quicken the animal. The Arabs reject the snaffle as calculated -to confuse a horse. Rarely combatting with the sabre, they have never -experienced the necessity of it. - -As with them the horse is constantly fastened by hobbles, the Arabs do -not understand the value of the halter which we employ. They replace it -by a _goulada_, a thick cord of silk or camel's hair, of a more or less -lively colour according to the coat of the animal. It is passed round -the neck, and from it are suspended small morocco sachets, inclosing -talismans that have the virtue of preserving from the evil eye, of -averting sickness, and of bringing success in war. This _goulada_ is, in -the first place, an ornament, and, besides, it serves to hold the horse -by, when required. To take him by the forelock to hold or lead him, as -we do, is to dishonour him; for the Prophet has said: "The good things -of this world to the day of the last judgment shall be suspended from -the hairs that are between the eyes of your horses." - -The Arabs of the Sahara make use of a whip to correct a horse when they -are breaking him in, or to excite him in war or at the chace. It is -composed of five or six twisted leather thongs, attached to a ring fixed -to a bar of iron six or seven inches long, terminating in another ring. -To the latter is fastened the small leather thong that is slipped over -the wrist. Round the iron rod, but shorter by an inch, is a hollow -cylinder, also of iron, of a diameter that allows the rod to play easily -within it. The whip is used with all their might. It punishes so -severely that after a time it suffices to shake it in order to make the -animal dash forward at full speed—the noise made by the cylinder coming -in contact either with the rings or with the bar that connects them, -recalling to his memory the nearly similar sound of the _tekerbeâa_. - -In the desert the Arabs carry from the _kerbouss_ of the saddle a club a -cubit in length, and terminating in a large knob garnished with spikes. -It is hung from the wrist by a leather thong. Some replace this by a -longer club terminating in a hook, for the purpose of picking up booty -from off the ground, without alighting from the saddle. The latter is -called _el aâraya_, or the despoiler. Neither the Arbâ nor the Harrars -would ever mount on horseback without one of these clubs. - -The spurs have only one spike, and are clumsy, solid, and long. They are -kept in their place by a simple leather strap crossed, and are attached -very loosely. - -Every Arab carries as a complement of his equipment, suspended from the -_kerbouss_ of his saddle, a kind of sabretache called _djebira_ or -_guerab_. It contains several compartments, for the purpose of carrying -bread, biscuit, a mirror, soap, cartridges, shoes, a flint, writing -materials, etc., etc., according to the calling of the owner. Some -_djebiras_ are extraordinary rich. I am convinced that the sabretaches -of our Hussars must have come to us from the East. The common people on -an expedition carry also suspended from the troussequin of their saddle -a kind of wallet, which they call _semmâte_. They are shorter than ours, -so as not to irritate the animal's flanks. - -With the exception of the great chiefs, the Arabs have no holsters to -their saddles. They carry their pistols in their girdles, or in a -heart-shaped case that rests on the left side, and is held in its place -by a leather strap over the shoulder and another round the body. They -prefer this latter mode, because they are sure of having them on their -person if they chance to be separated from their horse. - -Those who do not put a throat-band to their bridle generally adorn their -horses with boar's tusks or lion's teeth, or with talismans which they -attach to their necks by means of silk or woollen cords. - -To our taste, the less covered a thoroughbred horse may be, the better -are the beauty and elegance of his form displayed. The Arabs think -differently. They say: - - Kohol[51] embellishes the bearer of babes, - A tribe embellishes a defile, - And the saddle embellishes horses. - -During my residence in Africa, I have seen so many horses that it was -impossible to dispose of when girt with an English saddle, bought up -with avidity when caparisoned with an Arab one, that I am much inclined -to adopt the native prejudice. Many a time also I have observed that -when an Arab, who had purchased a horse from an European, had covered -its back with his own saddle, the vendor was seized with regret, being -struck with a beauty he had never before noticed. It is true, the only -extravagance indulged in by the Arabs is in their harness; for the -Prophet, while proscribing the use of gold in their garments, authorised -and even enjoined it, in respect of arms and horses. He said: "Whoso -fears not to spend money on the maintenance of horses for the holy war, -shall be considered, after his death, as the equal of him who has always -been open-handed." It is therefore no uncommon sight to see, even in -these times of trouble and misery, an Arab chief treat himself to a -saddle worth from £80 to £120, and on days of feasting or on solemn -occasions, cover the croup of his horse with _shelil_, a silken stuff of -brilliant hues. - - - - - MAXIMS OF THE ARAB CAVALIER. - - -When thou mountest a horse, first pronounce these words: _Bi es-sem -Allah_, "in the name of Allah." The grave of the horseman is always -open. - -The cavalier of Truth should eat little, and, above all, drink little. -If he cannot endure thirst, he will never make a warrior—he is nothing -but a frog of the marshes. - -Purchase a good horse. If thou pursuest, thou attainest: if thou art -pursued, the eye presently knoweth not where thou hast passed. - -Prefer a horse from the mountain to a horse from the plain, and the -latter to one from the marshland, which is only fit to carry the -pack-saddle. - -For the combat mount a horse with a trailing tail [that is, one at least -eight years old]. In the day when the horsemen shall be so crowded -together that the stirrups knock against one another, he will save thee -from the thick of the fight and bear thee back to thy tent, though he -were pierced by a ball. - -When thou hast purchased a horse, study him carefully, and give him -barley more and more every day until thou hast ascertained the quantity -demanded by his appetite. A good horseman ought to know the measure of -barley suited to his horse, as exactly as the measure of powder suited -to his gun. - -Suffer neither dogs nor donkeys to lie down upon the straw or barley you -intend to give to your horses. - -The Prophet has said: "Every grain of barley given to your horses shall -secure you an indulgence in the other world." - -Give barley to your horses; deprive yourself to give them still more; -for Sidi-Hamed-ben-Youssouf has remarked; "Had I not seen the mare -produce the foal, I should have said it was the barley." He has also -said: "Superior to spurs there is nothing but barley." - -Do not water your horses more than once a day, at one or two in the -afternoon; and give barley only in the evening, at sunset. It is a good -practice in wartime, and, besides, it is the way to make their flesh -firm and hard. - -To train a horse that is too fat for the fatigues of war, reduce him by -exercise, but never by lowering his keep. - -So long as your horse, when at work, sweats over his whole body, you may -say that he is not in good wind. But you may count upon him as soon as -he sweats only on the ears and chest. - -Leave not thy horse near others that are eating barley, without he has -some likewise, for otherwise he will fall ill. - -Never water your horse after having given him barley. It would be the -death of the animal. - -Never give water to a horse after a rapid gallop, for here is danger of -checked perspiration. - -After a rapid gallop, water him with the bridle on, and feed him with -the saddle-girth on, and thou wilt not repent of it. - -Be clean, and perform your ablutions before mounting your horse, and the -Prophet will love you. - -Whoso is guilty of an impropriety on the back of his horse is not worthy -to own him. Moreover, he will suffer for it, for his horse will do -himself a hurt. - -Never fall asleep upon thy horse. The sleep of the rider wounds or -wearies the animal. - -When you put a horse to his speed, husband his strength for the time of -need. He must be treated like a goat-skin water-bag, which if you open -gradually, keeping the neck nearly closed, you will easily preserve the -water. But if you open it hastily, the water will rush out all at once, -and not a drop will remain to quench your thirst. - -A horseman should never urge his horse to full speed, while going up or -down hill, unless he is forced to do so. He ought, on the contrary, to -hold him in. - -"Which dost thou prefer?" the horse was asked one day, "The getting on, -or the getting off thy back?" And he made answer: "Allah curse the point -where they meet!" - -When you have a long journey to accomplish, relieve your horse by -changing his pace, to enable him to recover his wind. Repeat this until -he has sweated and dried three times, then shift his girth, and -afterwards do what you will with him. He will never fail you in a -difficulty. - -If, on a march, you have a strong wind right in your teeth, contrive if -possible to save your horse from facing it—you will spare him various -diseases. - -If at the bivouac your horse is so placed that he cannot move out of the -wind that is blowing violently into his nostrils, do not hesitate to -leave the nose-bag suspended from his nose—you will preserve him from -serious mischief. - -If you have put your horse to the gallop and other mounted men are -following behind, soothe him, do not urge him on, for he will be -sufficiently excited of himself. - -If you are chasing an enemy and he commits the error of pushing his -horse on, hold in your own—you are sure to overtake the fugitive. - -Never strike a thoroughbred. It humiliates him, and his pride will -revolt and urge him to resistance. It is quite sufficient to correct or -animate him by word or gesture. - -If, after having wandered a long time in the mountains and by narrow -path-ways, the horseman descends into the plain, it is good to give the -animal a gallop over a short distance. - -At starting the rider should not scruple to play with his horse for a -few minutes, as he will thereby relax his joints, and assure himself -peace for the rest of the day. In like manner, after a painful and -fatiguing excursion, at the moment he reaches his tent let him perform -the fantasia for a while. The women of the _douar_ will applaud, saying: -"Look at so-and-so, son of so-and-so!" and he will find out, besides, -what his horse is really worth. - -The rider who does not teach his horse a good pace is no true horseman, -but an object of pity. - -If, in war time or in hunting, your horse is in a lather, and you happen -to come across a stream, have no fear of allowing him to swallow half a -dozen mouthfuls with the bridle on. So far from doing him any harm it -will enable him to continue his course. - -When you dismount think of your horse before thinking of yourself. It is -he who has carried you, and is to carry you again. - -After a long journey, either unsaddle your horse immediately and throw -cold water over his back, at the same time leading him up and down; or -else leave the saddle on until he is perfectly dry and has eaten his -barley. There is no middle path between these two courses. - -When after a long journey in winter, through rain and cold, you at -length regain your tent, cover your horse well, and give him parched -barley and warmed milk, but do not let him have any water that day. - -Suffer not your horse to have anything to eat or drink directly after a -journey of unusual length, or you will produce inflammation. - -Put not your horses to speed, unless positively compelled to do so, -during the great heats of summer. The animal himself says: - - Put me not to speed in the summer, - If thou would'st that I should one day save thee from the sabre. - -In a case of life or death if you feel your horse's wind failing, take -off the bridle if only for an instant, and strike him on the croup with -a spur sharply enough to draw blood. - -If after a rapid gallop you are able to give a little respite to your -horse, you will know when to start again by the drying up of the mucus -that issues from his nostrils. - -If you would know, at the end of a day of excessive fatigue and hard -riding, how far you can yet depend upon your horse, get off his back and -pull him strongly towards you by the tail. If he remains unmoved as if -rooted to the ground, you may still rely upon him. - -On an expedition when, after great fatigue, you have only a moment for -repose, take for your pillow some of the bridles of your brethren, and -you will not be abandoned or forgotten, happen what may. - -A horseman ought to study the habits of his horse and obtain a thorough -knowledge of his character. He will then know whether, when he alights, -he can have any confidence in him and can leave him in the midst of -other animals, or whether he must keep an eye upon him and hobble him. -Not one of these details is a matter of indifference in the presence of -an enemy. - -The proper season for calling on a horse to do great things, is the -spring, before the great heats; or the autumn, before the intense cold. - -The horse is what his work is. - - Yes, give the heel to your steeds, - Learn and teach them what will be of service to you. - In this world it is certain that, one day or another, - Every man has to face him who demands his life. - - -REMARKS BY THE EMIR ABD-EL-KADER. - -The Arabs have preserved the practice of racing their horses against one -another, in which they indulged so far back as in the times of idolatry, -prior to Mohammed. The new law has in no way altered this usage. On the -contrary it has consecrated its lawfulness, and, by impressing it with -the seal of religion, has attached additional importance to it. - -For racing, the Arabs subject their horses to a preparatory regimen, -which is called _tadmir_, or training. Thank to this treatment, a horse -acquires a wonderful speed. The _tadmir_ is in this wise. - -They begin by increasing the animal's allowance of food, so that he -gains fat to a perceptible degree. When this result has been attained, -they begin to reduce his condition by gradually diminishing his rations -for forty days, until they have reached the minimum of nourishment. -During these forty days, they subject him to progressive exercise. At -the same time, and from the very first day from lowering his keep, they -cover the animal with seven _djellale_, or horse-cloths, one of which -they remove every six days. The sweating disperses all the fat, gets rid -of a useless weight, gives tone to the muscles, and leaves nothing but -hard flesh. By means of this treatment, a horse attains, according to -the stock he comes from, the highest degree of speed. Thus prepared, the -horse is brought on to the _djalba_ or race ground. - -Horses arriving from all districts are led on to the _djalba_, and -crowds of people likewise flock thither. At no other time, except at the -period of the assemblage of pilgrims, is such a concourse of men to be -seen, and all the nobles and chiefs are present. - -"We have taken part in the races, and, although it was yet early, the -crowd was as great as at the period of pilgrimages." - -Horses properly trained are never suffered to run against those that are -not. They are placed in different classes, to each of which a different -goal is assigned. The trained horses have much the longest course to -run. The race-course in this case in called _el midmar_, and upon this -the learned Bokhari has remarked: - -"The Prophet caused the trained horses to run by themselves, and fixed a -distance of seven miles to traverse, while for ordinary horses he fixed -a distance of only three miles."[52] - -The horses are grouped together by tens, but before allowing them to -start and to prevent false starts, the following precaution is taken. A -rope is stretched across touching the animals' chests, the two ends of -which are held by two men. This rope is called _el mikbad_, and _el -mikouas_; and in reference to it the Prophet said: "The horse runs -according to his race, but placed before the _mikouas_ he runs according -to his chance of a rider." Or, in other words: "In ordinary -circumstances the speed of horses depends on the qualities of blood with -which they are more or less endowed; but in a race success depends -greatly on the skill of the rider, and not unfrequently a horse of the -purest blood may be outstripped by a less noble animal." To each of the -ten horses that have contended, a name is assigned indicative of his -degree of swiftness. Thus the one that arrives first at the goal is -called _Modjalla_, "taking away," because he takes away care from the -heart of his master. The second is named _el Mousalli_, from the word -_salouan_, "the extremity of the buttocks," because he follows the first -so closely that the point of his nose touches the other's hindquarters. -"I must positively be the _mousalli_, [that is, the second] if I consent -to thy carrying off the first prize." The third receives the surname of -_el Msali_, "Consoling," because he consoles his master, who is content -that there is only one horse between his own and the winner. The fourth -is _el Tali_, or "the Follower;" the fifth _el Mourtah_, "the fifth -finger of the hand;" the sixth _el Aâtif_; the seventh _el Hadi_, "the -Lucky one," because he has his share of success with the foremost; the -eighth, _el Mouhammil_, "one who gives hopes," because he caused his -master to hope that he might be among the winners; the ninth, _el -Lathim_, or "the Buffeted," because he has been humiliated and rejected -on all sides; and the tenth, _el Sokeït_, "the Taciturn," because his -master undergoes the lowest humiliation without uttering a word—shame -closing his mouth. Of these ten horses seven gain a prize, but the -others obtain nothing. At the further end of the course a vast tent is -pitched, into which the seven winners are admitted in order to shelter -them, while the three others are ignominiously driven away. - - - IN THE NAME OF ALLAH THE CLEMENT AND MERCIFUL. - -"We took part in the horse races. Though it was early morning the crowd -was as dense as at the season of pilgrimage. - -"Horses were brought from every quarter, but no one knows better than -ourselves how to rear and train them. - -"We arrived at the peep of day with horses whose hoofs were as hollow as -cups. The stars had announced good fortune to them. - -"They are drawn up according to the purity of their race. The noble is -placed by the side of the noble. - -"Among them is a black horse with robust limbs and adorned with a white -mark on his forehead. When he feels the bit in his mouth, he dashes off, -clearing the lines traced to indicate the goal. - -"The star that shines on his forehead equals the brilliancy of -Mirzam.[53] - -"Then a dark bay with a black mane, endowed by nature with admirable -qualities, with a sleek skin, bearing also a star on his forehead, and a -white mark on the upper lip. - -"Next a horse completely black without a white spot anywhere, but -participating in the excellent qualities of the preceding. - -"They have been brought to excite the admiration of the spectators, -impatient to see them appear in the lists. - -"Horsemen mount them, hardy as bars of iron and short of stature. Their -voice is like the roaring of the lion. - -"Seated on their coursers they look like starlings hovering over the -table-land of a mountain. - -"At last they draw up in line. In the midst of the assembly of -spectators, a man, a Mussulman like the others, sits in the capacity of -umpire. He has been chosen by common accord as arbiter, and surely his -awards will not be tainted with partiality. - -"The steeds let loose in the arena disperse immediately like pearls that -fall from a necklace, or like a covey of _ketâa_ (gray partridges) -discovered by a falcon that swoops down upon them, attacking them with -fury. - -"The black, with a white mark on the forehead, comes in first. - -"The bay with the dark mane is second, and the entirely black is without -reproach, for he runs in third. - -The _Tali_ is the fourth, and follows the others. But how far is the -inhabitant of the Tahama from the inhabitant of Nedjed! - -The fifth, _el Mourtah_, is not to be blamed, for he has done as well as -he could do. - -The _Aâtif_ is the sixth. He comes in all trembling, and his fear well -nigh stopped him in mid-career. - -"The seventh is the _Hadi_. The awarder of prizes will give unto him his -due. - -"The _Mouhammil_, who gave such hopes to his master, has come in the -eighth. He was mistaken. The unfortunate one encountered on his path the -bird of ill omen. He suffered seven horses to pass before him and ran in -the eighth—but the eighth horse is not one of the winners. - -"The ninth arrives at last. He is the _Lathim_, the buffeted one, and -receives blows from every one. - -"On his traces follows, capering about, the _Sokeït_, the Silent one, -with trouble in his face and humiliation on his forehead. The horseman -who rides him at the tail of the others is the object of reproaches from -all sides, and still more so his groom. It is of little use to ask who -is his master,—no answer is to be had from those whom shame has made -dumb. - -"Whoso does not take to the race-course the horses that are most noble -by birth ought to repent of it. - -"In being present we have experienced the greatest gratification, -without speaking of the glory and advantages we have carried off. - -"In exchange for the seven reeds planted at the end of the course and -carried off by the first seven as they arrived, we have received -magnificent presents, such as it is seemly to offer. - -"Striped calico from Yemen, dyed of various colours, and _haïks_ of silk -and of wool. - -"We carried off all these stuffs spread out over our horses, with -borders red as blood. - -"In addition to all this they gave us silver coins by thousands, but -this silver we never keep for ourselves. We distribute it among the -servants who tend our horses, though we ourselves tend these with our -own hands far more carefully than they do. - -"These are horses that never drink any but the purest water, and never -feed on any but the choicest food. - - * * * * * - -The Mussulman law distinguishes three ways of offering prizes for horse -racing. The first is positively permitted, the second is so -conditionally, and the third is utterly prohibited. In the first case, -some one entirely without interest in the result of the race offers a -prize, saying: "Whoever shall be victor in the race shall gain the -prize." Kings, chiefs, and great personages whose rank or fortune places -them in an exalted position, sometimes propose prizes in this manner, -which is sanctioned without any condition. In the second case, an -individual interested in the race, says: "I offer a prize which shall be -given to the one first in." This mode is allowed, with the condition -that if the donor himself is the first to arrive at the goal, the prize -shall be given to the assembly. The third manner is that by which every -one interested in the race offers a prize for the benefit of him by whom -he is beaten. This style of racing is nothing more than a wager, and -consequently is absolutely forbidden. Much more is betting by persons -not concerned in the race formally prohibited. - - - - - ABD-EL-KADER ON THE ARAB HORSE. - - -Having known the Emir Abd-el-Kader during the time I held the office of -French Consul at Mascara, from 1837 to 1839, and having again met him at -Toulon in 1847, whither I had been ordered on special duty at the time -of his first landing in France, I had full opportunity in my numerous -interviews with him to appreciate his intimate acquaintance with all -that related to the history of his country, as well as to all questions -of horse-flesh. I did not hesitate, therefore, to ask his opinion on a -subject of a purely scientific nature, which may nevertheless be of -great moment, not only for the future interests of our colony, but for -those of the country at large. The following is his reply, written under -date of the 8th November, 1851. - -Glory to the one God, whose reign alone endureth for ever! - -Peace be with him who equals in good qualities all the men of his time, -who aims only at what is good, whose heart is pure and his word abiding, -the wise, the intelligent, the Lord General Daumas, on the part of your -friend Sid-el-Hadj Abd-el-Kader, son of Mahhi-Eddin. - -Behold the reply to your inquiries:— - -1st. You ask me how many days an Arab horse can march without rest and -without suffering too severely. Know, then, that a horse sound in every -limb, that eats as much barley as his stomach can contain, can do -whatever his rider can ask of him. For this reason the Arabs say: "Give -barley and over-work him." But without tasking him overmuch, a horse can -be made to do sixteen parasangs day after day.[54] It is the distance -from Mascara to Koudiat-Aghelizan on the Oued-Mina; it has been measured -in cubits. A horse performing this journey every day, and having as much -barley as it likes to eat, can go on, without fatigue, for three or four -months, without lying by a single day. - -2nd. You ask me what distance a horse can accomplish in a day. I cannot -tell you very precisely, but it ought to be about fifty parasangs, or -the distance from Tlemcen to Mascara. However, an animal that has -performed such a journey ought to be carefully ridden on the following -day, and allowed to do only a very much shorter distance. Most of our -horses used to go from Oran to Mascara in a single day, and could repeat -the journey for two or three consecutive days. On one occasion we -started from Saïda about eight in the morning to fall upon the Arbâa, -who were encamped at Aaïn-Toukria, among the Oulad-Aïad near Taza, and -we came up with them at break of day. - -3rd. You ask for examples of the temperance of the Arab horse, and for -proofs of his power of enduring hunger and thirst. Know that when we -were established at the mouth of the Melouïa, we used to make razzias -into the Djebel-Amour, following the route of the Sahara, and on the day -of attack pushing forward at the gallop for five or six hours at a -stretch—the entire expedition, going and returning, being completed in -twenty to twenty-five days at the outside. During this space of time our -horses had no barley except what they carried with them, about enough -for eight ordinary feeds. Nor did they find straw, or anything except -the _alfa_ and _shiehh_, and grass in the spring time. And yet, on -rejoining our people, we performed the fantasia on our horses, and some -among us burnt powder. Many, too, who were not fresh enough for the -latter exercise, were quite able to go upon an expedition. Our horses -would go a day or two without water, and once they found none for three -days. The horses of the Sahara do far more than that, for they go three -months without touching a grain of barley. Straw they meet with only -when they go to the Tell to buy grain, and for the most part feed on the -_alfa_, the _shiehh_, and sometimes the _guetof_. The _shiehh_ is better -than the _alfa_, but not so good as the _guetof_. The Arabs say: - - The _alfa_ is good for marching, - The _shiehh_ is good for fighting, - And the _guetof_ is superior to barley. - -In certain years the horses of the Sahara have gone the whole twelve -months without a grain of barley to eat, especially when the tribes have -not been suffered to enter the Tell. At such times the Arabs give dates -to their horses, which is a fattening food, and keeps them in condition -for marching or fighting. - -4th. You ask why, seeing the French do not mount their horses before -they are four years old, the Arabs mount theirs at a very early age. -Know that the Arabs say that horses, like men, are more easily taught -when quite young. They have a proverb: - - The lessons of infancy are engraved upon stone, - The lessons of ripe age pass away like birds' nests. - -They likewise say: - - The young branch is made straight without much trouble, - But the old wood can never be straightened. - -In the very first year, the Arabs teach the colt to let itself be led by -the _reseum_, a species of cavesson. They call it then _djeda_, and -begin to fasten and bridle it. As soon as it has become _teni_, that is, -as soon as it has entered on its second year, they ride it a mile or -two, or even a parasang, and after it has completed eighteen months they -do not fear to fatigue it. When it has become _rebâa telata_, that is, -when it has entered on its third year, they tie it up, cease to ride it, -cover it with a good _djellal_, and get it into condition. They say: - - In his first year, tie him up lest he should meet with an accident; - In his second year, ride him until his back bends; - In his third year, again tie him up, and after that, if he does not - suit you, sell him. - -If a horse is not ridden before his third year, it is certain that he -will never be good for anything but to gallop, which he does not need to -learn, as it is his nature to do so: an idea thus expressed by the -Arabs: "The noble horse gallops according to his race"—that is, a -thoroughbred horse has no occasion to be taught to gallop. - -5th. You ask me how it is, seeing that the foal derives more qualities -from its sire than from its dam, that mares are always higher priced -than horses. The reason is this. He who buys a mare does so with the -expectation that he will not only be able to make use of her for the -saddle, but will also obtain from her a numerous stock; while he who -buys a horse cannot hope to get any other advantage out of him than by -riding him. - -6th. You ask me if the Arabs of the Sahara keep registers to establish -the descent of their horses. Know that the inhabitants of the Algerian -Sahara do not, any more than those of the Tell, concern themselves with -these registers. The notoriety of the fact suffices them; for pedigree -of their blood horses is as well known to every one as that of their -masters. I have heard it said that some families possessed these written -genealogies, but I cannot answer for the fact. Such books, however, are -kept in the East. - -7th. You ask me which are the tribes of Algeria the most renowned for -the pure breed of their horses. Know that the best horses of the Sahara -are unquestionably those of Hamyân. They possess none but excellent -animals, because they never employ them to till the ground, or as beasts -of burden. They employ them solely on expeditions and in battle. These -are superior to all others in endurance of hunger, thirst, and fatigue. -Next in order come the horses of the Harar, the Arbâa, and the -Oulad-Naïl. In the Tell, the horses in the first rank for nobility of -race, for height and beauty of mould, are those of the Shelif, -especially those of the Oulad-Sidi-Ben-Abd-Allah, near the Mina, and -those of the Oulad-Sidi-Hassan, a section of the Oulad-Sidi-Dahhou, who -dwell in the highlands of Mascara. The fleetest in the race-course, and -at the same time of a beautiful shape, are those of the Flittas, the -Oulad-Sherif, and the Oulad-Lekreud. The best for traversing stony -ground, without being shod, are those of the Hassasna in the Yakoubia. -The following words are ascribed to Mulay-Ishmael, the celebrated Sultan -of Morocco. - - May my horse have been reared in the Mâz, - And watered in the Biaz. - -The Mâz is a district of the Hassasna, and the Biaz is the stream known -by the name of Foufet, that flows through their territory. The horses of -the Oulad-Khaled are also famous for the same qualities. In reference to -this tribe Sidi-Ahmed-Ben-Youssel has said: "The long locks and the long -_djellals_ will lie seen in the midst of you to the day of the -resurrection," thus eulogising their women and their horses. - -8th. You say that people maintain against you that the horses of Algeria -are not Arabs but Barbs. It is a theory that turns against its own -authors, for the Barbs were originally Arabs. A well-known writer has -said: "The Berbers inhabit the Mogheb. They are all sons of -Kaïs-Ben-Ghilan. It is likewise stated that they spring from two great -Hemiarite tribes, the Senahdja and the Kettama, who came into the -country at the time of the invasion of Ifrikesh El Malik." According to -both these opinions, the Berbers are decidedly Arabs. Historians, -moreover, establish the descent of most of the Berber tribes from the -Senahdja and the Kettama. The arrival of these tribes was anterior to -Islam. Since the Mussulman invasion the number of Arabs who have -emigrated into the Mogheb is beyond computation. When the Obeïdin [the -Fatimites] were masters of Egypt, immense tribes passed into Africa, -among others the Riahh, and spread themselves from Kaïrouan to Merrakesh -[Morocco]. It is from these tribes that are descended the Algerian -tribes of the Douaouda, the Aïad, the Mâdid, the Oulad-Mahdi, the -Oulad-Iakoub-Zerara, the Djendel, the Attaf, the Hamïs, the Braze, the -Sbeha, the Flittas, the Medjahar, the Mehal, the Beni-Aâmer, the Hamian, -and many more. Without doubt the Arab horses were dispersed through the -Mogheb in like manner with the Arab families. At the time of -Ifrikesh-ben-Kaïf, the empire of the Arabs was all powerful. It extended -as far west as the confines of the Mogheb, just as in the time of Shamar -the Hemiarite it extended eastward to the frontiers of China, as it is -related by Ben-Kouteïba in his book entitled "El Marif." - -It is quite true, however, that although the Algerian horses come of -Arab stock, many have degenerated from their nobleness from being -employed much too often in the plough, in carrying and drawing heavy -loads, and in other kinds of labour, and from other causes which did not -exist among the Arabs of the olden times. It is sufficient, they say, -for a horse to have walked over ploughed land to lose something of his -excellence, and by way of illustration they relate the following -anecdote: - -"A man was riding one day, mounted on a thoroughbred, when he met his -enemy also mounted on a noble courser. The one turned and fled, while -the other gave chace. The latter was distanced, and despairing to -overtake the former, cried out to him: - -"I demand of thee in the name of Allah, has thy horse ever been in the -plough?" - -"He has ploughed for four days." - -"Ah! mine has never been in the plough. By the head of the Prophet, I am -certain to overtake thee." - -"He then followed up the pursuit and towards the end of the day the -pursued began to lose ground and the pursuer to gain upon him. At last -the latter succeeded in coming up with and combating him whom he had at -first despaired of overtaking." - -"My father—Allah be merciful to him!—was in the habit of saying: 'There -was no blessing for our land since we converted our coursers into beasts -of burden and tillage. Did not Allah create the horse for riding, the ox -for the plough, and the camel for the transport of burdens? There is -nothing to be gained by changing the ways of Allah.'" - -9th. You ask me further what is our practice with regard to the keep and -maintenance of our horses. Know that the master of a horse gives him -very little barley to begin with, and goes on increasing the quantity -little by little, until he fails to consume it all, when the quantity is -reduced and afterwards maintained at the exact measure of his appetite. -The best time of day for giving barley is the evening. Unless on a -journey, it is useless to give it in the morning. The best way is to -give it to the horse saddled and girthed, just as the best way of -watering him is with the bridle on. There is a saying. - - Water with the bridle, - And barley with the saddle. - -The Arabs greatly prefer a horse that eats little, provided he does not -lose strength. Such a one, say they, is a priceless treasure. To water a -horse at sunrise, makes him lose flesh. To water him in the evening, -puts him into good condition. To water him in the middle of the day, -keeps him as he is. During the great heats which last for forty days, -the Arabs water their horses only every second day: a custom, they -assert, attended with beneficial effects. In summer, autumn, and winter -they throw an armful of straw to their horses; but the substance of -their keep is barley, in preference to every other kind of food. They -say: "Had we not seen that horses come from horses, we should have said -that it is the barley that produces them." Again: - -"Of forbidden flesh, choose the lightest," that is, choose a horse that -is light and nimble—horse-flesh being forbidden to Mussulmans. - -"No one becomes a horseman until he has been often thrown." - -"Thoroughbred horses have no vice." - -"A horse in a leading-string is an honour to his master." - -"Horses are birds without wings." - -"No distance is far for a horse." - -"Whoso forgets the beauty of horses for that of women will never -prosper." - -"Horses know their riders." - -The pious Ben-el-Abbas—Allah be good to him!—hath said: - - Love horses and take care of them, - Spare no trouble; - By them comes honour, by them comes beauty. - If horses are forsaken of men, - I will receive them into my family, - I will share with them the bread of my children; - My wives clothe them with their veils, - And cover themselves with the horse-cloths; - I ride them every day - Over the field of adventures; - Carried away in their impetuous career - I combat the most valiant. - -I have finished the letter which our brother and companion, the friend -of all men, the Commandant Sidi-Bou-Senna [Boissonnet], will cause to be -delivered into your hands. Peace! - - - - - THE WAR HORSE. - - -AN ARAB CHAUNT. - - My steed is black as a night without moon or stars; - He was foaled in vast solitudes; - He is an air-drinker, son of an air-drinker. - His dam also was of noble race, - And our horsemen of the days of powder have surnamed him Sabok.[55] - The lightning flash itself cannot overtake him: - Allah save him from the evil eye! - - His ears vie with those of the gazelle, - His eyes are the eyes of a woman with wiles, - His forehead resembles that of a bull, - His nostrils the cavern of a lion. - His neck, shoulders, and croup are long, - He is broad in the seat, in the limbs and flanks, - He has the tail of a viper, the thighs of an ostrich, - And his vigorous heels are lifted above the ground. - I reckon upon him as upon my own heart. - Never has mortal mounted his equal. - - His flesh is firmer than that of the zebra; - He has the short gallop of the fox, - The easy and prolonged running of the wolf; - He accomplishes in one day a five days' march; - And when he stretches out at full speed, - he strikes the girts with his hocks. - You would say that it was a dart hurled by fate, - - Or a thirsty pigeon that precipitates itself - Upon the water preserved in the hollow of a rock. - - Yes, Sabok is a war horse! - He loves the chace of savage animals, - He sighs only for glory and booty, - And the cries of our virgins excite his ardour. - When I urge him into the midst of dangers, - His neighing summons the vultures - And makes my enemies tremble; - On his back, death cannot overtake me, - It fears the sound of his hoofs. - - Aâtika[56] said to me: "Come and be without a companion!" - Docile as the sabre one draws from the sheath, - Sabok hears my spurs, and divines my thoughts; - He cleaves through space like a falcon regaining its nest, - And when I arrive near her whose eyes are languishing, - Alone, in the midst of peril, patient and immovable, - He champs his bit until my return. - By the head of the Prophet, this horse is the resource of caravans, - The ornament of a tent, and the honour of my tribe. - - I am an Arab. I know how to command and to combat, - My name protects the feeble and the afflicted, - My flocks are the reserve of the poor, - And the stranger in my tent is named The Welcome One. - The Almighty hath loaded me with his gifts, - But time turns upon itself, and turns back, - And if I must drink one day of the two cups of life, - I will show that adversity cannot humiliate my soul. - My virtue shall be resignation, - My fortune, contempt of riches, - My happiness, the hope of another life; - And if poverty were to grasp me by the throat, - I would not the less glorify Allah. - - - - - PART SECOND - - - THE MANNERS OF THE DESERT - - - - - THE EMIR ABD-EL-KADER ON THE HORSE. - - -It is certain that the Arabs are the most experienced horsemen in the -world. They know a horse thoroughly and minutely, and can rear and train -one better than any other people. It is also certain that the Arab -horses are better than those of all other nations. A sufficient proof of -this is that they always finish by overtaking the gazelle, the ostrich, -and the wild ass, which they sometimes pursue to a great distance. - -"He has chased the onager, the buffalo, and the ostrich, without once -pulling up, and without a single drop of sweat moistening his coat." - -The nature of the horses of the Sahara is a consequence of the life led -by their masters. The Saharenes are obliged to accustom their horses to -support hunger through the scarcity of food, and likewise thirst through -the scarcity of water, which is frequently not to be found within a -couple of day's march of the encampment. Endurance of fatigue and speed -are the result of the countless quarrels of these Arabs, their incessant -hostile excursions, and their fondness for the chace of the swiftest -animals, such as the ostrich, the gazelle, and the wild ass, which some -among them hunt the whole year round without interruption. - -The Most High hath said: "Put on foot all the forces you can dispose of, -and hold in readiness a large number of horses, to intimidate the -enemies of Allah and your own, and yet others, whom you know not but who -are known to Allah. Whatever you shall have expended in the service of -Allah, shall be recompensed to you. You will not be forsaken." - -And the Prophet never ceased to repeat: - -"Whoso possesses an Arab horse and honours him, will be honoured of -Allah." - -"Whoso possesses an Arab horse and contemns him, will be contemned of -Allah." - - - - - THE SAHARA - - - BY ABD-EL-KADER. - - -Glory to God alone! - -O thou who takest up the defence of the _hader_[57] - -And condemnest the love of the _bedoui_[58] for his boundless horizons! - -Is it for their lightness that thou findest fault with our tents? - -Hast thou no word of praise but for houses of wood and stone? - -If thou knewest the secrets of the desert, thou wouldst think like me: - -But thou art ignorant, and ignorance is the other of evil. - - If thou hadst waked up in the middle of the Sahara, - If thy feet had trampled this carpet of sand, - Sprinkled with flowers like to pearls, - Thou wouldst have admired our plants, - The singular variety of their hues, - Their grace, their delicious perfume; - - Thou wouldst have drawn in this balmy breath which - doubles life, for it has not passed over the impurity of - cities. - - If, going out some splendid night, - Cooled by an abundant dew, - From the summit of a _merkeb_,[59] - Thou hadst cast thy eyes round thee, - Thou wouldst have seen far away and on all sides - troops of wild animals - Browsing the fragrant shrubs. - At that moment all care would have fled from before - thee. - Overflowing joy would have filled thy soul. - - What a charm, too, in our hunting! At sunrise, - Through us every day brings terror to the savage - beast. - And the day of the _rahil_,[60] when our red _haouadjej_[61] are - fastened on our camels, - Thou wouldst have said that a field of anemones were - bedecking themselves, under the rain, with their richest - colours. - - Upon our _haouadjej_ recline our virgins; - Their _taka_[62] are closed by houri eyes. - The conductors of their animals raise their shrill - chaunt; - The tone of their voice finds the door of the soul. - - We, swift as the air, on our generous coursers, - The _shelils_[63] waving over their croups, - We give chace to the _houache_.[64] - We overtake the _ghezal_,[65] that fancies itself far from us. - It escapes not from our horses at full speed, - With thin flanks. - How many _delim_[66] with their females became our prey! - Although their running is not less rapid than the - flight of other birds. - - We return to our families at the hour of halt, - On a new camping ground, free from pollution. - The earth exhales the odour of musk,[67] - But purer than it, - It has been cleansed by the rains - Of evening and morning. - - We pitch our tents in circular groups; - The earth is covered with them, as is the firmament - with stars. - They of old time have said, who are no more, but our - fathers have repeated it, - And we say as they did, for truth is always truth: - Two things are beautiful in this world, - Beautiful verses and beautiful tents. - - In the evening, our camels come up to us; - At night the voice of the male is heard like distant - thunder. - - Light ships of the land, - Safer than ships, - For a ship is inconstant; - Our _maharis_[68] rival in speed the _maha_.[69] - - And our horses—is there a glory like unto theirs? - Always saddled for the fight, - When any one invokes our aid, - They are the promise of victory. - Our enemies have no place of refuge against our blows, - For our coursers, celebrated by the Prophet, - swoop upon them like the vulture. - - Our coursers have the purest milk to drink, - The milk of the camel, more precious than that of the cow. - - Our first care is to divide the booty we have taken from the enemy. - Equity presides at the distribution. - Every one receives the due reward of his valour. - - We have sold our rights of citizenship. We have no reason to regret - the bargain. - We have gained honour, of which the _hader_ knows nothing. - We are Kings. There is none to be compared with us. - Is it life to undergo humiliation? - - We suffer not the insults of the unjust. We leave him and his land. - True happiness is in wandering life. - - If contact with our neighbour annoys us, - We withdraw from him—neither he, nor we, have anything to complain of. - - What fault, then, hast thou to find with the _bedoui_? - Nothing but his love of glory, and his liberality that knows no - stint. - - Under the tent, the fire of hospitality is kindled for the - traveller. - He finds, whoever he may be, a sure remedy against cold and hunger. - - Ages have told of the salubrity of the Sahara. - All disease and sickness dwell only beneath the roof of cities. - In the Sahara, whoever is not reaped by the sword sees days without - number; - Our old men are the most aged of all men. - - - - - THE RAZZIA. - - -The most frequent and almost daily incident of Arab life is the -_razzia_. Glory is a fine ting, no doubt, and in the Sahara hearts are -as open to its fascination as elsewhere. But there, the idea of glory is -to injure the enemy and destroy his resources, and at the same time -augment one's own. Glory is not smoke, but plunder. The thirst for -revenge is also a motive; but what vengeance is sweeter than to enrich -oneself with the spoils of one's enemy? This threefold craving for -glory, revenge, and plunder, could not possibly be gratified more -promptly or efficaciously than by the _razzia_—the invasion by force or -stratagem of the ground occupied by the foe, which contains all that is -dear to him, his family and his fortune. - -In the desert, there are three kinds of _razzia_. First of all there is -the _tehha_ ["the falling," from the verb _tahh_, "it is fallen"], which -takes place at the _fedjeur_, or dawn of day. In a _tehha_, the object -is not pillage, but massacre: no thought is given to riches, but all to -vengeance. The next is the _khrotefa_, which comes off at _el aasseur_, -or two or three in the afternoon, and means nothing but rapine. And -lastly, the _terbigue_, which is neither war, nor an affair of -brigandage, but, at most, a thievish operation. The _terbigue_ is -attempted at _nous el leïl_, or midnight. When a razzia is determined -upon, those who propose to take part in it say to one another _Rana -akeud_, "we are a knot." The enterprise is arranged, the association -formed, and a compact concluded—compact of life and death. - - - THE TEHHA. - -When a _tehha_ is contemplated, the sheikh issues orders to shoe the -horses, to prepare food, and to provide a supply of barley for five or -six days, more or less. These provisions are put into a _semmât_, or -wallet, each taking his own. Previous to setting out, two or three -mounted scouts are sent forward to reconnoitre the position of the enemy -they propose to attack. The scouts are men of intelligence, well -mounted, acquainted with the country, and circumspect. They take every -precaution and make a great circuit, so that in the event of a surprise, -they will appear from a quarter whence those whom they intend to assail -are accustomed to see only friends appear. On arriving near to their -destination, they place themselves in ambush, and one of them, -separating from the band, penetrates on foot to the very heart of the -_douar_, without exciting the slightest suspicion. As soon as they have -obtained the necessary information respecting the numbers and -disposition of the enemy, they retrace their steps and rejoin the -_goum_, who await them at a spot previously agreed upon. Like the scouts -they, too, have followed a path little calculated to inspire with -apprehension those whom they propose to surprise. All necessary -intelligence having been obtained, and the foe being now near at hand, -it is arranged to fall upon him at the dawn of day, because at that hour -they will find - - The wife without her girdle, - And the mare without her bridle. - -Before dashing into the _mêlée_, the leaders address to their followers -a few impassioned words: "Listen. Let no one think of despoiling the -women, driving off the horses, entering the tents, or alighting for -purposes of plunder, before taking many lives. Bear in mind that we have -to do with 'children of sin,' who will defend themselves vigourously. -These people have butchered our brethren. No mercy! Kill! Kill! if you -desire at the same time to take revenge and the goods of your enemies. I -tell you again they will not give these up to you without a struggle." -The _goum_ then breaks up into three or four bands, with a view to -strike terror into the assailed from several different quarters at the -same time. As soon as they are within range they open fire, but not a -cry is uttered until their fire-arms have made themselves heard. - -These _razzias_ are for the most part frightful scenes of carnage. The -men, taken off their guard, are nearly all put to the sword, but the -women are merely stripped of their clothing and jewels. If time permit, -the victors carry off with them the tents, the negroes, the horses, and -the flocks, leaving the women and the children, for in the desert no one -ever burdens himself with prisoners. On their return the flocks are -committed to the custody of a few horsemen, while the others form -themselves into a strong rearguard to cover the retreat. On reaching the -_douar_, the combatants divide among themselves the flocks and the booty -captured without personal risk, and give to the sheikh, over and above -his share, thirty or forty ewes, or three or four camels, as the case -may be, besides bestowing a special gratuity on the horsemen who were -sent forward as scouts. - -Previous to attempting an enterprise of this kind each tribe places -itself under the protection of a particular marabout to whom it is in -the habit of applying in difficult circumstances. In the eyes of the -Saharene, to plunder an enemy, though an incident of no uncommon -occurrence, is an affair by no means devoid of solemnity. It is thus -that the tribe of the Arbâa regard as their regular and accredited -marabout Sidi-Hamed-ben-Salem-Ould-Tedjiny. A successful _razzia_ is -celebrated by great rejoicings. In each tent an _ouadâa_, or feast, is -prepared in honour of the marabouts, to which are invited the poor, the -_tolbas_, or men of letters, the widows, the farriers, and the free -negroes. - -The _tehha_ is usually achieved with five or six hundred horses, and not -unfrequently foot-soldiers accompany the expedition, mounted on camels. -Sometimes the tribe that is to be attacked has received timely warning, -and been able to adopt measures for defence. The horses are saddled, the -arms ready to the hand. A combat takes place, instead of a massacre, and -many fall on both sides. The assailants, however, have usually the -advantage, as they are not embarrassed with women and children like -their adversaries; and it rarely happens that they return home without -booty. - -Perhaps I cannot do better than reproduce in this place one of those -popular chaunts which so well depict the rage and the varying fortune of -these bloody struggles, that generally originate in love or jealousy. - - My horse is whiter than snow, - Whiter than the winding-sheet of men; - He will bound like a gazelle, - And will bear me to the tent of thy father. - - O Yamina, fools are they who foster thy pride, - Greater fools they who tell me to forget thee! - Would that I were the pin[70] of thy _haïk_; - A lock of thy black hair, - The _meroueud_[71] that blackens thy eyes, - Or, still better, the carpet thou tramplest under foot. - - I watered my horse at the fountain-head, - Then lightly leaped on his back. - My _chabir_ are glued to his flanks, - And I have faith in my arms as I have faith in my own heart - They betrayed me for the moon of my soul, - But time shall betray them also. - - By Allah, O ye vultures! - Why hover ye in the air? - I ask of Allah to grant us one of those bloody combats, - In which every one can die in health and not of disease. - You will pass days and nights in gorging yourselves! - Our lives and those of our horses, - Do they not belong to our maidens? - - Away, strangers, away! - Leave the flowers of our plains - To the bees of the country. - Away, strangers, away! - - O the generous One! Behold, then, the night - In which our _goums_ shall burn powder - Close to the very _douar_ of Yamina, - While the women are yet without their girdles, - - And the horses have iron fastenings on their feet, - Before the _aâtatouche_[72] has been placed on the backs of - camels, - And the horsemen have drawn on their _temag_. - Grant that I may receive seven balls in my burnous, - Seven balls in my steed, - And that I may place seven[73] in the body of my rival. - The best of all loves is that which causes gnashing of teeth. - - Strike out, young men, strike out![74] - The bullets do not slay; - It is fate alone that takes life. - Strike out, young men, strike out! - - The horse of Kaddour is dead, the horse of Kaddour is dead! - Publish it through your tribes, for they will rejoice at it; - But, if you are not Jews, - Add that, bleeding and wounded, - He was able to save his master and bear him out of the _mêlée_. - He was not one to be false to his ancestors, - Never had he been trained to flee, - He knew only how to throw himself on the foe. - Merouan is dead for Yamina—his days were counted! - - O my heart! why art thou so bent - To make the waters flow back to the mountains? - Thou art the madman who giveth chace to the sun! - Believe me; cease to love a woman - Who will never say to thee, Yes. - The seed sown in a _sebkha_[75] - Will never produce ears of corn. - - - THE KHROTEFA. - -The object of the _razzia_ called _khrotefa_ is to carry off a flock of -camels grazing at a distance of seven or eight leagues from the tribe. -From a hundred and fifty to two hundred horsemen join together as "a -knot" and set out on the expedition. The reconnaissance is conducted in -the same manner as for the _tehha_, only the arrangements are made with -a view to arrive at the appointed spot towards _el aasseur_—three or -four in the afternoon—and not at the _fedjeur_, or dawn of day. - -When the _razzia_ has been accomplished, and four, five, or six -_ybal_—or flocks of one hundred camels each—have been driven off, they -divide into two parties. The one, consisting of the weakest horses, goes -forward with the booty, while the other forms a sort of rearguard whose -duty it is, if necessary, to make head against the enemy. After -appointing a rendez-vous for the morrow, the parties separate; but, in -order to throw out the pursuers, those who are to check the enemy follow -a different path to that taken by the drivers of the flocks. - -In these forays the shepherds are usually spared; nor do they, indeed, -take much trouble to defend property that does not belong to them. But -the noise and shouting soon give the alarm. Every one saddles his horse -and gallops forward; then they halt and rally, and finally appear in -force upon the ground. Here again the assailants have every chance in -their favour. They are on the look-out, and ready to receive the enemy. -Their horses have had time to rest, while those of the tribe that has -been plundered are exhausted and blown. Musket shots are nevertheless -exchanged, but night supervenes; and, as soon as the darkness has -thickened so that "the eye begins to grow black," the plunderers decamp -and go off at full gallop to rejoin their comrades, whom they overtake -at sunrise. The pursuit lasts but a short time. The conviction that the -camels cannot be recovered, and the fear of falling into an ambuscade, -soon induce the plundered tribe to return to their tents. - -Although the actual fighting incidental to this kind of expedition is -devoid of animation and soon interrupted by nightfall, they who take -part in it do not the less run considerable risk. A horseman may receive -a wound sufficiently severe to disable him from continuing his march. In -that case he is lost, unless he happen to be a personage of distinction, -for then he is certain not to be deserted. Some strong, vigourous fellow -takes charge of him, lifts him up, places him across his saddle, and -carries him home dead or alive. As for slight wounds, with the Arab -saddle they do not give much trouble, nor do they prevent the return to -the _goum_. On rejoining the tribe, the spoils are divided among those -who shared in the _khrotefa_. - - - THE TERBIGUE. - -In a _terbigue_ not more than fifteen to twenty horsemen make "a knot," -and propose to drive off the flocks from the very middle of a _douar_. -They send some of their party to reconnoitre the tribe, and arrive close -to the tents on one of the darkest nights. An isolated _douar_ is -selected, to which they approach as near as two or three hundred paces. -Three of them dismount and stop, while one goes round to the opposite -side, and makes a noise to attract the attention of the dogs. The people -of the tribe fancy it is a passing hyæna, or a jackal, and take no -notice of it. In the meanwhile the two other robbers penetrate into the -interior of the _douar_, loosen the fastenings of ten, fifteen, or -twenty camels, according as fortune favours them, and knock their shoes -together, to frighten the liberated animals and cause them to run away. -They then make off as quickly as they can, rejoin their horses, and all -assist in collecting the scattered camels. After that they separate into -two bands, one of which conducts the captured animals, while the others, -lagging a little behind, allow themselves to be pursued in a different -direction. If by chance they have succeeded in letting loose the -_faâle_, or stallion, their success is certain, for all the females -strive to follow him. - -Since, in these operations, the secret is generally well kept, they -seldom fail, nor are accidents at all common. Should the _douar_ be on -its guard, the attacking party at once retires. They who venture upon -such enterprises are usually well mounted, and speedily escape from a -pursuit that is rendered almost impossible by the obscurity which -effaces all traces and inspires dread of ambush. For a _razzia_ of this -sort, they do not hesitate to go thirty or forty leagues. - -Sometimes incidents of a grotesque nature characterise the _terbigue_. -When a party of horsemen does not care to leave a reserve to fight the -enemy, they conceal themselves in an ambuscade seven or eight hundred -steps from the _douar_; while the most experienced robber of the band -strips himself naked, and, taking only his sword with him and tying his -shoes to his head to look like enormous ears, penetrates into the -_douar_. He carries in his hand an old saddle-bow, which he shakes in -all directions, every now and striking the earth. To this dull sound he -joins cries of alarm and terror: "The _goum_! the _goum_! up! up! We are -betrayed!" The clamour, the jumping about, the strange aspect of the -individual, and the noise of the saddle which he keeps on shaking, -strike terror into the animals. Horses, sheep, and camels rush pell-mell -out of the _douar_, and are caught by the concealed horsemen. The others -rush out of their tents, snatch up their guns, and spring into the -saddle; but flocks and plunderers are already far away, fleeing at full -speed, and protected by the night. - - - - - THE KHRIANA, OR THEFT. - - -The _terbigue_ is, in fact, a robbery, but it is at the same time almost -a warlike operation—it is, at least, a _razzia_. The strength of the -party that executes the enterprise, the importance of the wrong -inflicted upon an entire division of a tribe, the high qualities of the -perpetrators of the robbery, who, after all, are real warriors,—all -these circumstances taken together, if they do not suffice as a -justification in the eyes of scrupulous Europeans, are esteemed in the -desert as extremely plausible motives. Since a few brave and reckless -fellows have imperilled their lives to injure a hostile tribe, there -cannot be otherwise than joy and triumph in that to which they belong. - -In the _khriana_, however, we descend a step lower, and arrive at a mere -marauding expedition, executed by professional thieves. It is no longer -war, even in miniature—it is nothing more than theft. It is no longer a -subject of rejoicing for a whole tribe, though still a matter for praise -and congratulation among friends; always provided the robbery has not -been committed on their own or on a friendly tribe—which would be a -disgrace—but absolutely on an enemy. They say, "Such a one is a brave -man—he robs the enemy." As may readily be imagined, all thefts are not -managed in the same manner, but are adapted to the nature of the capture -that is proposed to be made. - - - HORSE-STEALING. - -This species of theft is practised towards the end of the Mussulman -month. When the moon is scarcely visible, five or six men, having a -proper understanding between themselves, take a supply of provisions -with them in their wallets, and go forth in search of adventures. Before -starting, they give alms to the poor, and intreat them to intercede with -Allah for the success of their enterprise. They then swear by some -well-known marabout, generally Sidi Abd-el-Kader, that, if they succeed, -they will do him homage by putting aside a portion for the unfortunate. -"O Sidi Abd-el-Kader," they exclaim, "if we return with joy, loaded with -spoils and free from accident, we will give thee thy lance's share, if -it please Allah!" - -On leaving the _douar_ the robbers travel in broad daylight, but, as -they approach the tribe they propose to rob, they proceed only at night, -and conceal themselves, when two or three leagues from the tents, in the -bed of a river, or among the herbage, or in the mountains. As soon as -the darkness has become dense, they issue from their hiding-place and -try the different _douars_ one after the other, stopping at last at that -which seems the least securely guarded, and where the dogs are the least -wakeful. If the robbers are six in number, four of them remain about -fifty paces from the _douar_, silent and motionless, while the two -others, the most daring and adroit, make their way into the interior. -Before separating, they agree upon a pass-word; and then the two thieves -go to work. If they find the dogs on the watch, they return for a third -companion, whom they station a little way off, in front of the tent -guarded by the vigilant dogs, and they themselves enter the _douar_ from -another quarter. They agree upon the tent they propose to rob; and while -one of them, called the _gaad_, remains as a sentinel beside it, the -other, the _hammaze_, pushes on to the horses. If the latter comes upon -a horse or a mare, fastened only by leather thongs ropes, he unties or -cuts the knot, seizes the animal by the _goulada_, or necklace of -talismans, and leads it to the side opposite to where the dogs are held -engaged by the _layahh_,[76] the third accomplice who was stationed for -that purpose in front of the tent. The _gaad_ stays behind ready to -shoot with a pistol, or to knock down with a stone or stick, the first -man who comes out of the tent, and then to mislead the rest by flying in -a direction different to that taken by his comrade with the horse. He -then rejoins the _layahh_, and the two quickly come up with the -_hammaze_, when all three return to their expectant companions. A second -robbery is committed, if the _douar_, buried in sleep, has had no -suspicion of what was going on; otherwise they prepare for flight. One -of them, placing his folded _haïk_ on the back of the horse so as to use -it for stirrups, starts forward at a gallop, after naming a rendez-vous -for the morrow or the day after. The others, to escape from the pursuit -which is sure to be instituted in the morning, hide themselves during -the whole of the first night. The one who mounted the horse only -continues his flight if the theft has been committed in the first hours -of the night; otherwise, he passes the whole of the morrow concealed in -a dry and stony spot, where the animal would leave no trace. - -Should the fastenings of the horse, instead of being woollen, be of -iron, the operation is more difficult. The preliminary arrangements are -the same, but, once fairly at work, the _hammaze_ cautiously raises the -clog up to the knee, and binds it there with his camel's rope, which he -throws round the animal's neck, and leads it out very slowly. As soon as -he has rejoined his comrades and is sufficiently far from the scene of -his exploits, he bethinks him of giving his prize the liberty that is -still wanting. He therefore removes the clog by means of a small saw, or -picklock; at the worst he turns the padlock to the outside of the -animal's legs and shatters it with a pistol ball, or else fills it with -powder and blows it open. The explosion, however, rouses the owners of -the animal, who set out in search of it, but nearly always in vain. The -night is dark, and the robbers separate; though, if things come to the -worst, they abandon their prize to save their lives. - -Sometime the master of a tent is troubled by the barking of the dogs, -and awakens his people by calling out to them, _El hayi rah hena_, -"there is somebody here." They go out, and, finding nothing, they -conclude that a hyæna, or a jackal, has occasioned the uproar, and so -turn in again. The thieves then come out of their hiding-places, and -perhaps proceed to some other _douar_ that is less upon the watch. - -In preparing for a _khriana_, each one provides himself with a pistol -which he secretes under his burnous, a knife, a thick cudgel with a cord -at one end, and a poniard. If a robber fancies that the dogs will -distinguish him because of the whiteness of his garments, he leaves them -with his comrades, and enters the _douar_ entirely naked, his knife in -one hand and the cudgel in the other. It is a popular belief in the -Sahara that a man in a complete state of nudity is invisible in a dark -night. A vicious horse, or one that is thoroughbred, or entire, is safe -from robbers. Their habit of neighing on seeing a man would betray the -plunderers. To avoid being scented by the dogs the precaution is taken -to stalk up the wind. There are likewise other details which should not -be neglected—the absence of moonlight, for instance. The twenty-first of -the Mussulman month is the right time for setting out, and the night of -the twenty-second is usually the most favourable for the execution of -the enterprise. Dust and a high wind are useful allies, but rain is -treacherous, for, by moistening the soil so as to retain foot-marks, it -favours the pursuit. The cold season is the best for robberies of this -character. There is a common saying: "In winter, cattle-stealing, -because the dog sleeps in the tent. In summer, theft in the tent, -because the dog goes away to sleep." - -Like all other Arabs, the robber believes that Allah does not disdain to -give him warnings—whence superstitious hopes and fears. If, on leaving -the _douar_, he meets a black mare, dirty, lean, and altogether in bad -condition, it is an evil omen and he goes back again. Another bad sign -is to hear yourself called by people who know not whither you are going. -To see two partridges is an auspicious augury, but one by itself -portends calamity. To find yourself, on starting, confronted by a -cheerful, courageous person, well dressed, and well mounted, infallibly -betokens success. An old woman, blind or maimed, and covered with rags, -will certainly prevent you from succeeding. Start, however, with perfect -confidence, if you have met a beautiful woman, richly dressed, to whom -you have said: "Open thy girdle, Fatma, for that will bring us good -fortune." She will not refuse to open to you the door to riches. It is -equally desirable to see on one's road a woman carrying milk, and to -drink a mouthful of it. - -On their return, the robbers divide their spoils. The vow made to the -marabouts who were invoked is scrupulously fulfilled. The chief of the -_douar_, and the woman who opened her girdle, each receives a present. -The share that falls to the lot of the _hammaze_ is the largest; for it -is he who has played the most important part, and incurred the greatest -risks. - - - CAMEL-STEALING. - -Camel-stealing is practised in the same manner as horse-stealing. They -choose full grown camels,—or, at least, such as no longer cry—or -she-camels with foal. Having removed the clogs, the robbers prick the -animal with a poniard or knife to make it go off, and get on its back as -soon as they are far enough away from the tents. All that night they -travel on, and if at daybreak they do not feel that they have gone -sufficiently far to escape the pursuit of horsemen, they halt and -conceal themselves in a spot the soil of which does not retain -foot-marks. The pursuers give up the chace if they find no traces of the -fugitives. In the other event they often recover what they have lost; -and, unless the robbers let go their prize and hide themselves, they may -pay for their daring with their life.[77] This is the supreme moment for -invocations and vows. "O Sidi Abd-el-Kader," cries the robber, on seeing -the enemy close at hand, and in dread of discovery, "if thou wilt save -us yet this one time, we will make in thy honour an _ouadâa_ for the -poor." In the Sahara, Sidi Abd-el-Kader-el-Djilaly is the patron of -robbers. This very undesirable patronage is due to the charity of the -holy marabout, who shrinks from leaving in trouble those who invoke his -name. - - - SHEEP-STEALING. - -Sheep are but a poor prey, and more troublesome than profitable. They -walk slowly, and it is impossible to drive them far enough away by the -day after the theft. The Arabs, therefore, content themselves with -stealing from an enemy, in his absence, to feed themselves while lying -in ambush. Nevertheless, the opportunity is sometimes tempting. A flock -is seen grazing at a distance from the _douars_. The shepherd is lying -down, asleep, or in some other way occupied. It is yet early morning, -and there is time to cover a considerable distance before sunset, when -the flocks are driven home, and the theft is likely to be discovered. -Sometimes, therefore, they risk the hazard. Striking the negligent -shepherd a heavy blow on the head with a stick, they throw dust into -his eyes, and, tying his hands behind him, draw over his face the hood -of his burnous. The robbers then share with one another the task of -driving off the flock, broken up into small sections, each taking a -separate course, and going slowly at first, but after a while quickening -their pace. On the morrow, after traversing none but lonely paths, they -meet again at an appointed spot. In an affair of this kind they take the -shepherd with them, and set him free only in the middle of the night, -when they have nothing more to fear from him. - - - - - WAR BETWEEN DESERT TRIBES. - - -A caravan has been plundered—the women of the tribe have been -insulted—the right of water and pasturage has been disputed. These are -wrongs which no _razzia_, not even the terrible _tehha_, can -sufficiently avenge. The chiefs, therefore, assemble and decide upon -war. Then they write to the chiefs of all their allied tribes, and claim -their aid. The allies are loyal and faithful—are they not also enemies -of the tribe to be chastised? Have they not the same sympathies, the -same interests, as those who summon them? Are they not an integral part -of the confederation? Not a single tribe will refuse to send a -contingent in proportion to its importance. But the allies are distant. -They cannot arrive within a week or ten days, and in the meantime -counsels are taken, and the passion of the warriors excited by the -proclamations of the chiefs:— - -"You are warned, O servants of Allah! that we have to exact vengeance -from such a tribe that has offered us such or such an insult. Shoe your -horses. Supply yourselves with provisions for a fortnight. Forget not -the wheat, the barley, the dried meat, and the butter. You must provide -not only for your own wants, but also that you may be able to afford a -generous hospitality to the horsemen of such and such tribes that are -coming to our assistance. Command your prettiest women to hold -themselves in readiness to accompany us, and to array themselves in -their finest garments, and adorn their camels and litters to the utmost -of their power. Do you yourselves also put on your handsomest dresses, -for with us it is a matter of _nif_ [self-love]. Keep your arms in good -condition. Supply yourselves with powder, and be assembled on such a day -at such a spot. The horseman who owns a mare and does not come, the -foot-soldier who possesses a gun and stays at home, shall be fined, the -former twenty ewes and the latter ten." - -Every able-bodied man, though he should have to go on foot, is bound to -join in the expedition. Before setting out, the chiefs confide the -flocks, tents, and baggage of the tribe to the care of experienced -veterans, who are likewise charged to exercise a sort of police -supervision over this assembly of women, children, invalids, and -shepherds. - -The enemy, on their part, likewise make their preparations. Warned by -travellers, by friends, and even by relatives whom they claim in the -opposite party, they hasten to write in all directions to assemble their -allies. Their flocks, tents, and baggage they place in a secure spot, -and then assign a rendez-vous to the horsemen with the least possible -delay. To guard against a surprise, they select a position suitable for -defence, and await whatever may happen. They have not long to wait. The -tribe that has taken up arms to avenge itself is very soon on the march, -for it has not lost a single moment. On the evening before their -departure, all the auxiliary chiefs join those who have summoned them, -and, in the presence of the marabouts, take the following oath on the -sacred book of Sidi Abd-Allah:— - -"O friends! let us swear by the truth of the sacred book of Sidi -Abd-Allah that we are brothers, that all our guns shall be as one, and -that, in dying, we will all die by the same sabre. If you call us by -day, we will come by day, and if you summon us by night, we will hasten -to you by night." - -Having taken this oath, they arrange to start on the following morning. -At the appointed hour a man of high birth, noble among the noblest, -mounts on horseback, orders his women, borne on camels, to follow him, -and gives the signal. There is a general movement, and all set out. The -eye is dazzled by the strange and picturesque confusion, the many-hued -crowd of horses, warriors, and camels bearing rich palanquins in which -the women are inclosed. Here are the foot-soldiers, who march by -themselves—there the horsemen, who superintend the female procession. -Others, again, more impetuous and thoughtless, dash on in front or -spread out on the flanks, but rather as hunters than as scouts, and with -their greyhounds run down the gazelle, the hare, the antelope, and the -ostrich. The chiefs, however, are more serious. Upon their shoulders -rests the whole responsibility. To them will accrue the largest share of -the plunder, if the expedition succeed; and upon them, also, in the -event of failure, will fall imprecations, ruin, and shame. They, -therefore, consult together and form their plans. Lastly, come the -camels that carry the supplies. Thus the host advances, adapting itself -to the irregularities of the ground, all in wild confusion, every one -noisy and joyous, thinking much of the adventure, nothing of the -fatigue, dreaming of glory, not of danger. The warriors relate their -former exploits, while the players on the flute accompany them, -inspiriting or interrupting them, and the women utter joyful cries. And -above all this uproar are heard the loud reports of fire-arms. The -firing ceases, and a young and handsome horseman strikes up one of those -love-songs, through which the ardour of their passion scatters strange -images and striking colours, and which, in the desert, have always a -fresh charm for these chivalrous nations. - - My heart burns with fire - For a woman come forth from paradise; - O ye who know not Meryem [Mary], - That miracle of the one Allah, - I will show you her portrait. - - Meryem, she is Osman Bey himself - When he appears with his standards, - And the roll of his drums, - And his _goums_ following behind. - - Meryem, she is a blood mare - That lives in luxury - In a gilded palace; - And loves the leafy shade, - And drinks limpid water, - And will have negro slaves to wait upon her. - - Meryem, she is the moon of stars - That betrays robbers; - Or, rather she is the palm-tree - Of the country of the Beni-Mezab,[78] - - The fruit of which grows so high - That no one can gather it. - - Meryem, rather is she the gazelle, - Bounding in the desert. - The hunter covers her young; - She sees the powder flash, - Leaps forward to receive the ball, - And dies to save its life. - - She appointed to meet me - On Monday night. - My heart beat, she came, - All enveloped in silk, - And threw herself into my arms. - Meryem has no sister [no equal] - In the four corners of the world! - - She is worth all Tunis and Algiers, - Tlemcen and Mascara, - Their shops, their shop-keepers, - And their perfumed stuffs. - - She is worth the vessels - That traverse the azure deep with their sails, - Going in search of the riches - Which Allah has created for us.[79] - - She is worth five hundred mares - The fortune of a tribe, - When they hasten to the fight - Beneath their proud riders. - - She is worth five hundred she-camels - Followed by their little ones, - Besides a hundred negroes of the Soudan, - Stolen by the Touarueg[80] - To serve Mahommedans. - - She is worth all the wandering Arabs, - Happy and independent, - And those with fixed abodes, - Unhappy victims - Of the caprice of Sultans. - - Her head is adorned with pure silk, - Whence escapes in flowing curls - Her black hair perfumed with musk, - Or with amber from Tunis; - Her teeth, you would say they were pearls - Set in the reddest coral, - And her eyes, charged with blood, - Wound like the arrows - Of the savage inhabitants of Bernou.[81] - - Her saliva, I have tasted it, - Is the sugar of dried grapes, - Or the honey of bees - In the flower of spring time. - Her neck is the mast of a ship - That ploughs the deep seas, - With its white sails - To float along with the wind. - - Her throat resembles the peach - Which is seen ripening on the tree; - Her shoulders are like polished ivory, - And her rounded ribs - Are the haughty sabres - Drawn by the Djouad[82] - When weary of using their fire-arms. - How many valiant horsemen - Have died for her in battle! - - Oh! would that I possessed - The best horse of the desert, - - To ride pensive and alone - By the side of her white she-camel! - That horse would fill with rage - The young men of the Sahara. - - I hunt, I pray, I fast, - And follow the laws of the Prophet: - But, were I forced to go to Mecca, - Never would I forget Meryem. - Yes, Meryem, with thy black lashes - Thou wilt always be beautiful, - And as delightful as a gift. - -At the end of a few hours the heat becomes unpleasant, and a halt is -called. The tents are pitched, breakfast is prepared, and the horses are -unbridled and allowed to graze—and all rest themselves. As the sun goes -down, the heat diminishes—it is now between two and three in the -afternoon. To your saddles and forward, ye daring cavaliers! Display in -a brilliant fantasia the worth of your horses and of yourselves. The -women behold you; show them what you can do with a horse and a gun. Ah! -more than one of you shall be rewarded for his prowess. Do you see that -negro? He is bearing to one of you the recompense of his skill in -managing his arms and his steed. He is the messenger to whose care one -of the lovely spectators has confided the secret of her love, in -charging him to deliver to the hero of the fantasia her _khrolkhral_, or -anklets, or her _mekhranga_, or necklace of cloves. - -It is not enough, however, to be a brave and skilful horseman—it is -incumbent on thee, also, to be discreet. Thou hast a friend; to-morrow -thou wilt give him thy horse and thy garments. Urge him strongly, for -thy sister[83] wishes it, to show himself in the midst of the _goum_ -upon thy steed and in thy dress, so as to deceive the other horsemen. -In the mean time thou wilt pass unperceived as a humble foot-soldier, -and wilt walk beside the camel that bears thy mistress. Attention! watch -the favourable moment, and slip into her palanquin. She is just as -impatient as thyself, and stretches her hand to thee. Profit by this -assistance, and let thy movements outstrip suspicion. - -In love, as in war, fortune favours the bold, but they have likewise the -largest share of perils. If such meetings are frequent and nearly always -successful, there is nevertheless risk to life; for, if the lovers are -ever surprised, both of them perish without mercy. But who is there to -betray them? All who surround them are in their favour. The lover tells -his good fortune to his friends, all of whom are anxious to forward his -happiness, and ten or a dozen _douros_ have been sent to his mistress. -Nor is this all. Her confidential servant has received two or three -_douros_, and money has been freely distributed among her slaves and -attendants. All, therefore, keep a good watch, and give timely notice to -the lover when he must glide out of the litter, in the midst of the -disorder and confusion caused by the pitching of the camp at the -approach of night. - -Previous to sunset, the chiefs reconnoitre a spot suitable for an -encampment. It must be supplied with water, grass, and shrubs for -fire-wood. On arriving at the place selected, each tent is pitched, the -horses are unbridled and hobbled, as are also the camels, the negroes go -in search of wood and grass, the women prepare the food, and they all -sup. A thousand little scenes impart to a camp of this kind an aspect -full of charm and novelty. Then total darkness envelopes the scene, -unless there happens to be moonlight. The fires are extinguished—there -is nothing alight to diminish the darkness. In the Sahara, oil and wax -are alike unknown. Immediately after supper, each tent selects a man to -watch the animals and the baggage. It is his business to prevent thefts, -which his most active vigilance is, nevertheless, powerless to avert. - -Not robbers alone wait for the night. Protected by the same obscurity, -the lover, with the privity of his mistress, cautiously approaches the -tent in which she reposes, raises the canvass, and guided by a devoted -slave, takes the place of the husband who, fatigued by the day's -journey, is sleeping in the men's chamber,—for in the tents of the -desert there are always two distinct compartments, one for men, the -other for women. Besides, it is deemed disgraceful for a man to pass the -whole night by the side of his wife. There is nothing therefore, to -interfere with these clandestine meetings. The presence of the two or -three other wives permitted by the Mussulman law would certainly not be -considered an obstacle. According, to an Arab proverb, only a Jewess -surpasses Shitan in trickery, but next to Shitan comes the Mussulmanee. -It is a thing unheard of in the desert that women should denounce one -another. But if, perchance, the adventure should seem too hazardous, the -woman issues from the tent when every one is asleep, and proceeds to a -spot she has indicated to her lover by means of one of the usual -intermediary agents, the negroes and shepherds. - -At the very hour that happy lovers meet, are accomplished schemes of -vengeance. A rejected lover penetrates into the tent of the woman who -has treated him with scorn, goes up to her, and shoots her with a -pistol. At the sound of the explosion, the other women jump up, run -against one another, and utter shrieks. The murderer, however, has had -time to disappear, and the crime, perpetrated unseen, nearly always -remains unpunished. Love adventures are common in the Sahara. Willingly -or unwillingly, an Arab woman is sure to have lovers. The jealous -precautions of the husbands excite and foment to an unnatural degree the -libertine propensities of the women, by the very restraints that are -placed upon them. To whatever class they belong, they pass their time in -inventing stratagems to deceive their husbands while they are young, -and, when they are old, to facilitate the amours of others. - -The night is over; the sky is covered with a golden light; it is time to -depart. The chiefs now send forward scouts to reconnoitre the enemy's -position, and to form an opinion, from external signs, of his moral -condition, and of the reinforcements he has received. The scouts advance -very cautiously, and, when they are nearing the hostile camp, travel -only at night. One of them is then detached on foot, who takes advantage -of every irregularity of the ground to avoid being noticed, and -oftentimes, disguised in rags, penetrates boldly into the midst of the -_douars_. There he makes himself acquainted with the number of -foot-soldiers, horses, and tents; observes whether they are laughing and -amusing themselves, or if sadness reigns in the camp; and then returns -to communicate the result of his investigations. The scouts remain all -night in a concealed spot, impatient to discover what will be the -attitude of the enemy at sunrise. If he executes the fantasia and -discharges his fire-arms,—if shouts of joy are heard, and singing, and -the sound of the flute,—it is certain that he has received -reinforcements, and troubles himself very little about the approaching -attack. - -The tribe continues its march until it is not above nine or ten leagues -from the enemy. The advance has been made by short stages. The baggage, -the women, the foot-soldiers, are so many causes of delay; but what has -chiefly retarded the advance are the orders of the chiefs, who are -desirous to afford time for reflection to those they proposed to -chastise. It was acting prudently, and they were influenced by powerful -motives. Who knew but that terms of peace might be asked for, -accompanied by many presents for themselves, the leading councillors? -Examples were not wanting to that effect—indeed, it was the usual -custom. For them would be the cotton stuffs, the garments of cloth, the -guns mounted in silver, the anklets, and the _douros_! When an affair -takes such turn as this, an amicable arrangement is not far distant. - -The two hostile bands are at length divided from one another by no more -than ten leagues, and no propositions, direct or indirect, have been -exchanged. Does the tribe recognise the impossibility of resistance, or -will it accept battle? If it declines the contest, it assembles the most -influential marabouts, and furnishes them with money and presents, -towards which each individual has contributed his share. These holy men -then proceed to the opposite camp in the middle of the night, under the -protection of a chief who has received timely notice of their coming, -after being seduced by their gifts. By him they are conducted to -another, who is in like manner induced to accept the presents offered to -him. The two now accompany the messengers of peace to a third chief, and -so on to others, until they have gained the votes of all the most -powerful. Then, and not till then, do the marabouts, secure of a -friendly audience, unfold the propositions they are instructed to -make—expressing themselves after this fashion:—"We have come only for -the love of Allah. You know we are marabouts, and that we desire only -what is right. For our sake, you must come to terms with the Mussulmans -who have sent us. That is far better than bringing down upon us all the -calamities of war, ruin and death. If you will do what is right, Allah -will bless you, yourselves, your wives, your children, your mares, and -your she-camels. If you choose what is wrong, may it recoil upon your -own heads. We repeat, make peace, and may Allah curse the demon!" - -Having first raised a few difficulties for form's sake, the chiefs -finish by saying in reply to the marabouts:—"Well! we will make peace -for the sake of Allah, and for your sake, but on the following -conditions: 1st, You will restore to us the objects, goods or animals, -which were taken from us when your people robbed our caravan at such a -place. 2nd, You will pay the _dya_[84] of our people slain by yours on -such a day. 3rd, You will restore to us all the flocks that were carried -off from us by your people on such a day, in such a _khrotefa_. 4th, You -will restore to us all the camels and horses which your thieves have -stolen from us, and which are still within your bounds." - -The marabouts accept these conditions, and guarantee their fulfilment. -The sacred book of Sidi Abd-Allah is then produced, and the chiefs swear -to make peace. After the oath has been taken, they who have come to -prevent the shedding of blood return to their tribe, to give an account -of what has been decided, and compel them to execute the terms which -they have just guaranteed. On the morrow the tribe that has accorded -peace continues its march, and encamps within a league of the enemy. It -is barely installed, when the marabouts and chiefs of the opposite party -arrive with the ratification that was stipulated. The leading men of the -two rival camps meet together, and again swear on the book of Sidi -Abd-Allah:—"By the truth of Sidi Abd-Allah, we swear that there shall -not again be between us _razzia_, or theft, or murder, or reprisals -[_ousiga_], that we are brothers, and that our guns shall henceforth -fire in accord." - -The marabouts of both parties next read the _fatahh_, or religious -invocation, and conclude with these words: "Allah bless you, our -children, for having thus buried the knife of contention, and prosper -you in your families and in your goods!" The marabouts are afterwards -visited by the chiefs of both sides who present to them offerings called -_zyara_, literally a visit. - -Peace concluded, the tribe that had put itself into motion retraces its -steps, and at its departure executes a fantasia of the most noisy -character. The horses caracole, reports of fire-arms resound, and the -women utter loud cries. All is joy, happiness, and delirium. A dozen of -the chiefs of this tribe remain in the midst of their late enemies, and -receive from them a splendid hospitality, and even costly presents. And -at their departure they take with them some of their hosts, and requite -their new-found friends with a generous welcome. These truces last a -considerable time; that is, from one to two years. - -Peace, however, would certainly not have been concluded if the marabouts -who came to intercede for it had not presented themselves under cover of -the night. Had they come in the day time, the Arabs, discerning their -intrigues, would have exclaimed out of jealousy: "By the sin of our -women! we will fight. This one has received cloth-goods, that one money, -another jewels, a fourth cotton-stuffs, and that other one arms. But we, -whose brothers are dead, whose flocks have been carried, we have got -nothing. Yes, we swear it by Sidi Abd-Allah, the powder shall speak." -And, in truth, the powder very often does speak, and without the envious -having had any cause to complain of the presents made to their chiefs, -and without their having prevented the latter from entering into -negotiations, and accepting conditions from which no advantage would -accrue to the commonality. This happens when the tribe threatened has -resolved to oppose force to force, and has prepared for a struggle. - -In the latter event the enemy is allowed to approach within a day's -march. No advances are made, no propositions offered. The march is -therefore continued on the morrow, and the camp is pitched about two -leagues from that of the tribe which awaits the assault. The scouts of -the two parties come into collision, and, mutually exasperating each -another, prelude actual hostilities by insults. A few musket shots are -exchanged, and they cry out to one another:— "O Fatma, daughters of -Fatma! The night has arrived; why go on to-day? To-morrow shall be -called your day." Or, "Dogs, sons of dogs, wait till to-morrow! If you -are men, you will meet us." - -The skirmishers fall back, and the leaders on both sides organise as -quickly as possible a guard of one hundred horsemen and one hundred -foot-soldiers, to insure the safety of the camp. On the morrow they -watch each other attentively. If one party strike their tents, the -others do the same; or if they leave their tents pitched, and advance to -the combat with horses and foot, and with the women mounted on camels, -the example is followed on the other side. The cavaliers of the two -tribes confront one another. The women are placed in the rear, ready to -excite the combatants by their cries and applause, and are themselves -protected by the foot-soldiers who form the reserve. The battle begins -by small parties of ten or a dozen horsemen bearing down upon the -flanks, and trying to turn the enemy. The chiefs, at the head of a -tolerably compact mass, keep in the centre. Presently the affair grows -warm and animated. The bravest and best mounted of the young men dash -forward, carried away by passion and the thirst for blood. Uncovering -their heads, they strike up their war-songs, and excite themselves by -loud outcries:— - -"Where are they who have mistresses? It is beneath their eyes that the -warriors will combat this day! - -"Where are they who, in the presence of the chiefs, were always boasting -of their valour? It is to-day that tongues should be long, and not in -peaceful gossipings. - -"Where are they who run after fame? - -"Forward, sons of powder! You see before you those sons of Jews! Our -sabre shall drink of their blood, and their goods we will give to our -women. - -"Strike out, young men! Strike out! It is not the balls that kill, but -fate." - -These shouts madden the horsemen. They make their steeds rear up on end, -and fire off their pieces. Every face asks for blood. They rush -together, and at last attack each other with the sabre. One party or the -other, however, soon gives way, and begins to fall back upon the camels -carrying the women. Then shrieks arise from both sides. These scream -with joy, to animate yet more the victors—those utter wrathful and -terrible imprecations, to rally the failing courage of their husbands -and brothers. - -"Look at those famous warriors who show off with their bright stirrups -and splendid garments at marriage feasts and festivals! Look at them -running away and abandoning even their women! O Jews, and sons of Jews! -alight and let us mount your horses, and from henceforth you shall no -longer be counted among men. Oh! Allah curse all cowards!" - -These railings recall the spirit of the vanquished. They make a vigorous -effort, and, supported by the fire of the foot-soldiers who are in -reserve, they recover the lost ground, and even hurl the enemy back into -the midst of his own women, who now rail as loudly as they lately -applauded. The struggle is renewed on the ground that separates the -women of the two tribes. During these varying phases the contest has -been very desperate, and before long the side that has most men and -horses wounded, that has lost the greatest number, and, above all, that -has witnessed the fall of its most valiant chiefs, takes to flight, -notwithstanding the exhortations and prayers of a few energetic men, who -fly from right to left, trying to rally the fugitives and restore the -fight. These brave fellows cry aloud:— "Are there any men here, or are -there not? Hold your own souls! If you flee, they will carry off your -women and leave you nothing but shame. Die! Let it not be said: 'They -fled!' Die! and you will yet live!" - -A beautiful and touching scene will, perhaps, then be enacted. A chief -of the highest rank, in despair at being defeated, throws himself into -the _mêlée_ to seek death, but is held back by the young men who gather -round him, and beseech him to retire. "Thou art our father!" they will -exclaim; "What will become of us if thou shouldst perish? It is our duty -to die for thee. We will not remain as sheep without a shepherd." A -handful of warriors still endeavour to make head against the foe, but -they are swept away in the general rout, and soon find themselves by the -side of their women. Every one, then, seeing that all is lost, devotes -himself to saving what is dearest to him. As rapidly as possible they -make to the rear, only from time to time facing about to check the -pursuit of the enemy. - -The audacity of desperation has more than once changed the face of -things. Aïssa-ben-el-Sheriff, a child of fourteen, mounted on horseback -with his tribe to repel an attack directed by Sid-el-Djedid. The Arbâa -were beginning to give way and take to flight, when the boy, throwing -himself before them, tried to stop them: "What!" he exclaimed, "You are -men, and are afraid! You have been brought up in the midst of powder, -and do not know how to burn it! Did you pay all that attention to your -mares only to make use of them in flight?" And when the others replied, -"Djedid! Djedid! Look at Djedid!" "Djedid," continued the child. "It is -a single man that makes you flee! Behold, then, this terrible warrior, -who puts hundreds to the rout, checked in his victorious career by a -child!" With these words he dashed his spurs into his horse's flanks, -and came up with the redoubtable warrior. Djedid, fearing nothing from a -mere boy, was off his guard, but the latter threw himself round his -neck, entwined his arms round him, and, leaving his own horse, hung by -one arm, while with the other he endeavoured to stab him with his knife. -Astonished at such audacity, and hampered in his movements, Djedid -strove in vain to shake him off, but with all his presence of mind he -was unable to parry the boy's frequent thrusts. Puzzled what to do, he -slipped off his horse, hoping to crush Aïssa in his fall. The latter, -however, succeeded in avoiding him, and throwing himself on the courser -of the dreaded chief, rejoined his tribe, to whom he exhibited a trophy -that made the oldest warrior blush for the momentary panic to which they -had yielded. - -Were it not that the conquerors usually build a golden bridge for the -conquered, the latter might be easily destroyed; but the thirst for -pillage gains the day, and the victors disperse in search of plunder. -One despoils a foot-soldier, another a horseman whom he has overthrown; -another, again, leads away a steed, and yet another a negro. Thanks to -this disorder, the bravest of the discomfited tribe succeed in saving -their women, and even their tents. When the pillage is at an end, the -horsemen of the victorious tribe are anxious to return home, and their -chiefs encourage the desire. "We have slain numbers," say they. "We have -seized their horses, captured their women, taken their guns, and -refreshed our souls by making orphans of these sons of dogs. Our best -plan now is to go and sleep at such a place, for the enemy, strengthened -by his reinforcements, may possibly resume the offensive and attack us -during the night." The baggage is sent forward in front, and, protected -by a strong rearguard, during the first few days they continue their -march until nightfall. - -In this species of warfare, the greatest respect is shown to the captive -women. Men of low birth, indeed, despoil them of their jewels, but the -chiefs make it a point of honour to restore them to their husbands, with -their camels, their jewels, and their ornaments. They even take pains to -properly array those who have been robbed, before sending them back. - -In the desert, they make no prisoners, and cut off no heads, and they -have a horror of mutilating the wounded, who are left, however, to -themselves to escape or perish, for no one takes any trouble about them. -Rare examples of cruelty do sometimes occur, but these are acts of -private revenge, when men have recognised the murderers of those who -were dear to them, a friend or brother. - -On reaching their own territory, the tribe is welcomed by extraordinary -rejoicings. The universal exultation betrays itself by the liveliest -demonstrations. The women draw up their camels in a single row, and -utter cries of joy at regular intervals. The young men execute in their -presence a fantasia of the wildest description. Salutations, embraces, -and interrogations are exchanged on all sides. Food is prepared for the -warriors and their allies, and the chiefs collect the sum that is to be -divided among them. A common horseman never receives less than ten -_douros_, or an article of equal value. This recompense, called -_zebeun_, is obligatory, and is given over and above the plunder each -may have seized for himself; and, in addition to this, three camels are -bestowed upon every cavalier who has lost a horse. It is needless to add -that a larger sum than ten _douros_ is offered to the chiefs of the -allied tribes, whose influence has been so successful. They receive -their share like the others, but in secret they are presented with -money, or articles of considerable value, such as carpets, tents, arms, -horses, etc., etc. - -A generous hospitality is offered to the allies; and on the morrow, when -they set out to return to their own territories, the chiefs mount on -horseback and accompany them. After riding on together for two or three -hours, they renew the mutual oath never to raise but one war-shout, -never to make but one and the same gun, to come in the morning if -summoned in the morning, and to come at night if summoned at night. In -the desert, if feuds are keen and hereditary, sympathies, on the other -hand, are also numerous and profound. The following verses illustrate -the extreme degree of delicacy and devotedness to which the sentiment of -friendship is carried by the Arabs: - - If a friend does not walk as blindly as a child, - If he does not voluntarily expose himself to death, - Forgetting that suicide is a crime, - - He shall have no place in the tents of our tribes. - I will obey the summons of my friend. - Though the morning light should be the reflection of swords, - Though the darkness of night should be the cloud of dust raised - by the tramp of horses, - I will go to die or to be happy. - The smallest of the sacrifices to which I have agreed is death. - Can I live far away from the place of refuge so dear to me? - Can I support the absence of neighbours to whom I have become - accustomed. - -It may be naturally asked why a tribe that is menaced with an attack, -but will not make the necessary sacrifices to obtain peace, does not -flee, instead of awaiting the assault. To flee, is to invite pursuit -while in the disorder of a retreat. It means leaving one's country, -exposing oneself to scarcity of water for the flocks, or even falling -into the hands of some other enemy, who would certainly take advantage -of this opportunity for pillage and revenge. The wisest plan is to -choose a good position, assemble the allies, and await the enemy if -confident in one's own strength, or else to make concessions if -conscious of weakness. - -"O Allah! save us and save our horses. Every day we lie down in a new -country. It may be that She remembers our vigils with the flutes and -tabours." - - - REMARKS BY THE EMIR ABD-EL-KADER. - -How can any strange people contend with us, who are brought up in the -highest sense of honour, even above all the tribes collected in the -great assemblies? Do we not advance against the enemy on horses of pure -race, terrible as raging lions, that gallop wildly along the perilous -mountain path? - -I have prepared, against the time when fortune shall be unfavourable to -me, a noble courser of perfect shape, and which none can rival in -swiftness. - -I have also a flashing sabre which severs at a stroke the body of an -enemy. And yet fortune has treated me as if I had never tasted the -pleasure of bestriding an air-drinker; - -As if I had never rested my heart on the virgin bosom of a well-beloved -maiden, with legs adorned with bracelets of gold; - -As if I had never felt the anguish of separation; - -As if I had never taken part in the exciting spectacle of our blood -horses surprising the enemy at the break of day; - -As if, in short, after a defeat, I had never brought back the runaways -to the fight, by crying aloud:— - -"Fatma! daughters of Fatma! - -"Death is a tax levied on our heads; turn the neck of your horses, and -repeat the charge. - -"Time turns upon itself and returns. - -"Would that I could throw the world on its face!" - - - - - USAGES OF WAR. - - -On returning to their _douars_ after a _razzia_, or an expedition, the -Arabs of the desert proceed to divide the spoils in equal shares, a -certain portion being set aside for special cases. Thus a cavalier who -has slain another in battle is entitled to the horse of the deceased, to -his arms, garments, harness, pouch, and _djebira_. "In fact, he has -risked a life to take a life, and will have to answer before Allah for -the death he has inflicted, rightly or wrongly." A horse that is -captured without its owner being killed, is comprised among the general -stock to be divided. If a horseman has been slain by several persons -firing simultaneously, without it being clearly shown by whose hand he -fell, his spoils are equally shared by all. In some tribes, the plunder -reverts to the chief when it cannot be proved from whose gun the fatal -ball was fired. Should a cavalier learn after the fight is over, that he -has killed an enemy with his own hand, and be able to produce witnesses -to the deed, he obtains restitution of the entire plunder of the slain. - -When a tribe makes an expedition against another tribe, each individual -retains whatever he has taken in _haïks_, burnouses, arms, and garments; -but tents, flocks, horses, mules, camels, provisions, and grain, are -public property. The chief alone is entitled, over and above an ordinary -share, to thirty or forty ewes, or three or four camels, as the case may -be. Even should he not have accompanied the tribe in person, he would -still be assigned what is called the _akeud ek-sheikh_, or the sheikh's -knot. If any one, not caring to join the expedition, has lent his mare -to a friend, he shares the booty acquired by the latter. If the animal -be killed and any prize is made, the value of the mare is deducted and -paid over to her owner, for she had gone for the service of the tribe. -Should the result be unfavourable, the owner puts up with his loss—"he -sought his good fortune." - -Whoever offers a supply of food to a party of horsemen is entitled to a -share if the party prove successful, as he was interested in the -expedition. - -A "lance" [one share] is given to the farrier of the tribe, for he -contributes his skill and labour to the success of the enterprise. To -kill a farrier is deemed infamous. It is a deed that will recoil upon -the guilty tribe, who will be pursued by a curse ever after. - -He who takes off his burnous and goes up to the enemy with the butt end -of his rifle in the air, must also be spared. - -Shepherds, likewise, have their life accorded to them. - -A special share of the plunder is reserved for those who have been sent -forward as scouts previous to the attack upon the enemy. It is their -just recompense for offering their lives to secure the triumph of their -brethren. If a scout loses his mare, he is compensated by one hundred -ewes, or another mare, or by one hundred Spanish _douros_. There is no -exaggeration in this estimate, for it is always the best mounted who are -selected. If a band returns with booty, a "lance" is bestowed upon the -woman of distinction who goes forth from her tent, and lifts up her -voice in honour of the victors. In an affair of _nif_ (self-love), the -pretty women who accompany the expedition to animate the combatants are -entitled to a share of the spoils. Whoever lends his rifle, receives -one-fourth of the share that falls to the lot of the borrower. - -Suppose an Arab finds a horse at pasture away from its owner, at a time -when his tribe happens to be attacked, or is on the point of setting out -on an expedition. Suppose he takes the animal, and places on its back a -borrowed saddle. Suppose, further, that this saddle is not complete; but -that he gets stirrups from one, a girth from another, a bridle and a -breast-band from a third, until at last he is completely equipped. He -sets out and returns with plunder; but the proprietor of the horse has -no right to any portion of it. Had the animal been killed, the owner -would have been reimbursed, in the event of success; but if it is -brought back safe and sound, he cannot claim anything: "The animal has -been nothing more than an instrument of Allah to render service to the -brave horseman who exposed himself for the public good." The -proprietors, however, of the different parts of the equipment are -entitled to a share. The wanderers of the desert have an apologue quite -in the Arab style which exactly defines the respective dues of each: - -"Quoth the saddle-tree to the horseman: 'Do you purpose to keep all the -prize to yourself? Who furnished you with a seat? What would you have -done had you not found me there?' - -"A pretty story!" exclaims the girth. "The service you brag of, was it -after all so very great? Why, you would have done more harm than good, -had I not held you on the horse's back." - -"Gently, gently!" cry the stirrups. "I acknowledge you may both of you -have been useful in your way; but pray tell me who supported the -horseman when he dashed forward? On whom did he lean when he made use of -his rifle to bring down the enemy from whom he took the spoils about -which you are wrangling so sharply? Who was it that enabled him to look -far ahead, to stoop down, or turn round, according as he wished to -strike a blow, or to avoid one with which he was threatened?" - -"It was you," replied the bridle. "There is no denying the truth. And -yet, O my sons, by Allah, master of the world! our horseman would not -have much riches to boast of to-day had he employed only your services. -You did not take the road to the plunder, and assuredly you would be far -enough from it now had I not guided you. Cease, then, these disputes. -The palm is mine, for it was I alone who enabled you to reach the goal." - -"Ah! that is rather too much of a good thing!" the horse ironically -observes, after listening thus far without uttering a word. "Somehow I -fancied that the greatest praise was due to myself. I thought I had seen -you lying forgotten in a corner, and that you were picked up only -because I had been found. I was dreaming, no doubt, and it is you who -have carried me. I own that I was mistaken. Take me back, then, as -quickly as possible to my pasture, or at least let me hear no more of -your squabbles." - -"To put an end to all this jangling, the horseman divided his booty into -six equal parts, one of which he gave to the saddle-tree, one to the -girth, and one to the bridle, and kept the three others for himself. -Leading the horse back to the pasture he said to him: 'I do not give -thee anything, for thou hast the honour of having been useful to thy -tribe.'" - -If any one lends a saddle complete, he is entitled to one-half share. -This distribution is called _âadet esserdj_, or the custom of the -saddle. - -When on the point of starting on an expedition, the _goum_ offers up the -following invocations: "O Sidi Abd-el-Kader-el-Djilaly! O -Sidi-Sheik-ben-el-Dine! O Sidi-el-Hadj-bou-Hafeus! If we succeed and -return safe and sound, we promise a camel to each of you. Protect us!" -Before any division takes place these three camels are always put aside -for the marabouts. - -The division of the plunder, as may be imagined, is never carried out -without many remonstrances, for the prevention or repression of which -the _mekadim_ were instituted. Sometimes the chiefs make choice of five -or six individuals of approved discretion. At other times, after a -_razzia_ or capture of property, the booty is divided into four equal -parts. They who execute the enterprise form themselves into four -sections, and each section names a _mekadem_ whose business it is to -manage the subdivision. The _mekadim_ search out and demand the -restitution of all articles concealed by dishonourable persons, such as -jewelry, money, coral, etc. When an Arab is suspected of having -purloined things in this manner, and nothing is found upon him, the -_mekadim_ make him swear by Sidi-Ben-Abd-Allah, and that oath clears -him. In the Sahara, Sidi-Ben-Abd-Allah is held in great veneration. No -one would dare to invoke his name falsely, through fear of dying, or of -seeing his flocks waste away. The _mekadim_ are acknowledged to be -honest among pilferers. They are well treated and receive a handsome -remuneration, consisting for the most parts of articles not included in -the division of the spoils. - - - REMARKS BY THE EMIR ABD-EL-KADER. - -I have surprised them with horses of pure race, with sleek coats, -foreheads adorned with stars announcing good fortune, flanks lean -through exercise, and flesh firm and hard. I have fallen upon them like -a cloud charged with lightning that hangs over a defile. - -It is a horse that, without ever being fatigued, always finishes by -asking pardon of his rider. His head is lean, his ears and lips fine, -his nostrils well open, his neck slender, his skin black and soft, his -coat sleek, and his joints large. By the head of the Prophet! he is of -noble race, and you would never ask how much he cost if you had seen him -marching against the enemy. - -When you see the horses of the _goum_ marching proudly, their heads up, -and making the air re-echo with their neighings, rest assured that -victory accompanies them. But, on the other hand, when you see the -horses of the _goum_ marching sadly, with their heads down, without -neighing, but lashing themselves with their tails, be sure that fortune -has abandoned them. - -Nevertheless, Allah is wiser than man. - -Oh! would that I could see my blood flowing over my _haïk_, white as -ivory from Soudan! It would be the more beautiful for it. - - - - - OSTRICH HUNTING. - - -In the desert there are two principal modes of hunting the ostrich—on -horseback, and in ambush. There is, indeed, a third method which is only -a modification of the second, and consists in killing the bird while -drinking at a stream of water. - -The true sport is on horseback. Watching for the bird is no better than -taking a sitting shot with us. The former is a noble and royal pastime, -the latter is only fit for a common fellow, or a poacher. It is not -enough to kill, the thing is to run the bird down. For this purpose the -general sort of education given to a horse will not suffice. A special -preparation is required, just as a race-horse needs a particular -training for some days previous to the contest. - -Seven or eight days before a hunting expedition, both grass and straw -are entirely stopped, and nothing but barley given. The horse is watered -only once a day, at sunset, when the water begins to get cool, and he is -then washed all over. He is taken out for a long ride every day, now -walking, now galloping, during which the rider carefully ascertains that -nothing is wanting to the equipment proper for the purpose. At the end -of these seven or eight days, say the Arabs, the belly disappears, while -the neck, chest, and croup show firm flesh. The animal is then ready to -endure the fatigue. This special training is called _teshaha_. - -The equipment also is modified with a view to lighten the weight. The -stirrups should be much less heavy than usual, the saddle-bow very -light, the two _kerbouss_, or pommels, of less than the ordinary height -and without the _stara_. The breast-band is likewise omitted, and -instead of the seven pieces of felt only two are used. The bridle, in -like manner undergoes several metamorphoses. The blinkers and headstall -are omitted as too heavy, the bit being simply fastened to a tolerably -stout camel-rope, without any throat-band, and kept in its place by a -make-shift headstall of cord. The reins are also very light, but strong. -All four feet are shod. - -The most favourable season for this sport is during the great heats of -summer. The higher the temperature, the less energy does the ostrich -possess to defend itself. The Arabs describe the exact period by saying -that it is when a man, standing upright, casts a shadow no longer than -the sole of his foot. Ostrich hunting implies a regular expedition -lasting over seven or eight days. It requires preparatory arrangements -which are concerted by ten or a dozen horsemen bound in "a knot," as for -a _razzia_. Each hunter is accompanied by a servant, called a _zemmal_, -who is mounted on a camel that carries, besides, four goat-skin bags -filled with water, barley for the horse, wheaten flour, another kind of -flour parched, dates, a pot to boil the food in, leather thongs, a -needle, and a set of horse-shoes and nails. - -Each hunter should take only one woollen or cotton shirt, and one pair -of woollen trousers. He winds round his neck and ears a kind of thin -stuff called in the desert _haouli_, and fastens it with his camel-rope. -His feet are protected by sandals attached by cords, but he also puts on -light gaiters [_trabag_]. He takes neither rifle, nor pistol, nor -powder. His only weapon is a club of wild olive or tamarisk, four or -five feet long and terminating in a very heavy knob. The party do not -start until they have ascertained from travellers, or caravans, or from -messengers sent forward for that purpose, where a large number of -ostriches are collected at one point. These birds are generally met with -in places where there is a good deal of grass, and where rain has -recently fallen. According to the Arabs, whenever the ostrich sees the -lightnings flash and a thunder storm coming on, it immediately hastens -in that direction, however distant it may be, for it thinks nothing of -going ten days on the stretch. In the desert it is proverbially said of -a man who is particularly careful in tending his flocks and supplying -them with what is necessary, that "he is like the ostrich—where he sees -the lightning flash, he is there." - -The start is made in the morning. At the end of one or two days' march, -when the hunters have arrived near to the spot where they were told to -look for ostriches, and where tracks are observable, they halt and -bivouac. On the morrow two intelligent servants, stripped to the skin, -and wearing nothing but a handkerchief round their loins, are sent -forward to reconnoitre. They take with them a goat's-skin bag suspended -from the side, and a small quantity of bread, and walk on until they -come upon the ostriches, which usually keep to the high ground. As soon -as they have sighted them, they lie down and observe their movements; -and then, while one remains, the other returns to the camp, and says -that he has seen thirty, forty, sixty ostriches—it is alleged that -_djeliba_ or troops to that number are really to be met with. At certain -times, and especially when mating, the ostriches are seldom found more -than three or four couples together. - -Guided by the man who has brought the information, the hunters advance -cautiously in the direction of the ostriches, and on nearing the hillock -on which the birds were sighted, they use every precaution to avoid -being seen. Having at length reached the last inequality of ground that -affords them any sort of cover, they dismount, and two scouts crawl -forward to make sure that the birds are still in the same place. If -these bring confirmation of the former tidings, each rider gives his -horse a small draught of the water brought on a camel's back, for it is -rare to find a place where water is to be had. The baggage is piled up -where the halt takes place, without any one being left to watch it, so -certain are they of being able to retrace their steps to the identical -spot. Every hunter is provided with a _chibouta_, or goat's-skin bag of -water. The attendants follow the tracks of the horses—the camel carrying -only the horses' evening feed of barley and his own, and water for both -men and animals. - -Carefully reconnoitring the ground occupied by the ostriches, the -hunters concert their mode of attack. Spreading out, they gradually form -a circle, in which they inclose the quarry at a sufficient distance not -to be seen, for the ostrich is very far-sighted. The attendants fill up -the gaps between the horsemen. Then, when all are at their respective -posts, the latter advance straight upon the ostriches, who flee -panic-stricken, but are met by the horsemen, who at first content -themselves by driving them back within the circle. The ostrich thus -exhausts its strength by the rapidity of its movements; for, when -surprised, it does not "husband its wind." Again and again it repeats -the same manœuvre, always trying to break through the circle and always -driven back in affright. At the first symptoms of fatigue, the hunters -dash at them, and presently the troop scatters in all directions. Those -that are losing strength open out their wings, which is a sure sign of -weariness. The hunters, now secure of their prey, hold in their horses. -Each one picks out a bird, rides after it, overtakes it, and, either -from behind or from the side, fetches it a terrible blow on the head -with the cudgel already mentioned. The head is bald and very sensitive, -whereas other parts of the body would offer greater resistance. Stunned -with the blow, the ostrich falls to the ground, and the hunter, -springing out of his saddle, cuts its throat, taking care, however, to -hold it away from the body, so that the wings may not be stained with -the blood. - -The _delim_, or male bird, when its throat is cut, especially if near -its young ones, moans in a lamentable manner, but the _reumda_, or -female, utters not a sound. When the ostrich is on the point of being -overtaken, it is so exhausted that, if the hunter is willing to spare -its life, it is easy for him to lead it away captive, guiding it with -his cudgel; for by that time it can scarcely walk. Immediately after -being bled, the bird is carefully skinned, so as not to spoil the -feathers, and the skin is stretched on a tree or on a horse. When the -camels arrive, salt is plentifully rubbed in. - -The servants now light fires and prepare the pots, in which they boil -for a long time over a fierce fire all the fat of the bird. As soon as -it is reduced to a very liquid state, it is poured into a sort of -leather bottle formed of the skin stripped off from the thigh to the -foot, and strongly tied at the lower end; it would spoil if put into -skin taken from any other part of the body. The fat of an ostrich in -good condition ought to fill both its legs. When the bird is brooding, -it is very lean, and at that time its fat would certainly not fill both -legs; and it is, at that time, hunted only for the sake of its feathers. -The rest of the flesh is served up for the hunters' supper, seasoned -with flour and pepper. - -The attendants having watered the horses and given them a feed of -barley, and the hunters having refreshed themselves, they hasten, no -matter how fatiguing the chace may have been, to return to the spot -where they left their baggage. There they remain forty eight hours to -rest their horses, on whom they bestow the greatest care. After that, -they regain their tents. Sometimes they send the produce of the chace to -the _douar_, whence the servants bring back a fresh supply of -provisions, and, on receiving favourable intelligence, they start on a -new expedition. - -In the desert, the male bird is called _delim_; the female, _reumda_; a -one-year old, _ral_; over one year, _oulid gleub_; a two-year old, -_oulid bou gleubtin_; a three-year old, _garah_, at which age the bird -attains its full growth. - -The fat of the ostrich is used in the preparation of food—of -kouskoussou, for instance—and it is likewise eaten with bread. The Arabs -also apply it as a remedy in many diseases. It is sold in the -market-place, and in the tents of the rich a store of it is often kept -to give away to the poor, as a medicine. It is not, however, by any -means expensive—one pot of ostrich grease being exchanged for only three -pots of butter. - -The plumes are sold in the _kuesours_, at Tougourt and at Leghrouât, and -among the Beni-Mzab, who, at the time of the purchase of grain, bring -ostrich skins down to the seaboard. Among the Oulad-Sidi-Shikh the skin -of the male was formerly sold at from four to five _douros_, and that of -the female at from ten to fifteen francs; but of late the price has -risen considerably. In the Sahara, before our time, the beautiful -ostrich plumes were only used to ornament the top of a tent or a straw -hat. The Shamba strengthen their shoes with the skin of the under part -of an ostrich's foot. They place a strip under the toes, and another -under the heel, and the sole will thus wear a long time. With the sinews -they make laces to sow the saddles, and to mend various articles made of -leather. - -In the eyes of the Arab ostrich hunting possesses the double charm of -profit and pleasure. It is a favourite exercise of the horsemen of the -Sahara, and it is also a remunerative enterprise, the value of the skin -and fat much more than covering the expense. Notwithstanding the -numerous train indispensable for this species of sport, it is not by any -means the exclusive privilege of the rich. Any poor man who feels that -he can acquit himself well can generally contrive to join a party of -horsemen who propose to hunt the ostrich. He goes to a wealthy Arab, who -lends him a camel, a horse and harness, and two-thirds of the barley -required, two-thirds of the goat-skins, and two-thirds of the supply of -food. The other third of all things is provided by the borrower, and the -produce of the chace is divided between the two in the same proportions. -The servant who, during the expedition, rides the camel lent to the poor -man, receives from the latter two _boudjous_ for every male killed, and -one _boudjou_ for every female. He is, besides, fed from the provisions -taken with him by the horseman. - -The ostrich is also hunted by lying in ambush, after it has laid its -eggs, or towards the middle of November. Five or six horsemen, taking -with them a couple of camels loaded with supplies for at least a month, -go in search of places where rain has recently fallen, or where ponds -are to be found. In such localities there is certain to be abundance of -herbage, which never fails to attract the ostriches in considerable -numbers. To avoid idle wanderings to and fro, they question every -individual, every caravan, they happen to meet: besides, they know -beforehand the most likely stations. On these occasions they provide -themselves, not with a cudgel, but with a rifle and an ample supply of -powder and ball. - -As soon as they come upon ostrich tracks, the hunters examine them -closely. If they appear only in the form of patches here and there eaten -down to the ground, it shows that the ostrich has come here merely to -graze. But if the tracks cross each other in all directions, if the -grass has been trampled under foot, but not eaten, it is a sure sign -that the ostrich has made her nest in the neighbourhood. The hunters -thereupon search attentively for the spot where she has deposited her -eggs, and approach it with the greatest precautions. While the ostrich -is digging out her nest, all day long her plaintive moanings may be -heard, but after her eggs are laid she never utters her usual cry until -about three in the afternoon. - -The female sits on her eggs from morning till mid-day, while the male -goes to the pasture. At noon he returns, and the female goes to feed in -her turn. When she comes back, she places herself four or five paces -from the nest, in front of the male, who incubates all night. The male -himself keeps watch over the eggs to defend them from all enemies. -Jackals, among others, often times place themselves in ambush near at -hand ready to play them an evil turn, and their bodies have frequently -been found by the hunters lying not far from the nests, stricken to -death by the male—the female being too timid to inspire any fear. - -It is in the morning, during the time the female is sitting, that the -hunters dig on each side of the nest, and not above twenty paces -distant, a hole deep enough to contain a man. They then cover it over -with the long grass so common in the desert, so that only his rifle is -seen. The best marksmen are, of course, placed in these holes. - -Seeing all these preparations, the female takes fright, and runs off to -join the male, who beats her and compels her to return to the nest. If -these preparations were to be made while the male is brooding, he would -go off to join the female, and neither of them would ever come back -again. - -When the female returns to the nest, they take care not to molest her, -it being the rule to kill the male in the first instance. It is, -therefore, customary to await his return from the pasture, which happens -about noon, when the hunter holds himself ready. The ostrich, while -engaged in incubation, spreads out its wings so as to cover all the -eggs. In this position, with its legs bent under the body, the thighs -are very conspicuous. This circumstance is favourable to the marksman -who aims to break the leg of the bird. All chance of escape is thus cut -away, which would not be the case were it is wounded in any other part. -As soon as the ostrich is down the hunters run up and cut its throat. -The two marksmen come out of their holes, and their companions, -attracted by the report, lend their assistance. All traces of blood are -quickly covered with sand, and the body of the bird carefully concealed. -At sunset the female returns as usual to pass the night close to the -nest. The absence of the male causes her no anxiety, for she fancies he -has merely gone away to feed, and she quietly sits upon the eggs. She is -then killed in the same manner as her mate, by the hunter who has not -previously fired. The one who shot the male receives a _douro_ in -addition to his proper share; but if, what rarely happens, he should -miss his aim, he pays to his companions the value of the bird: "We chose -thee," they say, "as the best shot: we placed thee in the good position -to do us a benefit, and lo! thou workest us such a wrong as this. Thou -shalt pay for it." The hunter who killed the female receives only an egg -over and above his share. If he miss, he forfeits what would have come -to him from the price of the male and the eggs. The one who is to fire -at the male is appointed beforehand. - -The nest of an ordinary couple contains from twenty five to thirty eggs, -but it frequently happens that several couples combine to lay in common. -In that case, they form a large enclosure, and the oldest couple are -placed in the centre, with the others around them in regular order—so -that, if they are four in number, they will occupy the four angles of a -square. When the eggs are all laid they are pushed towards the centre, -but not mingled together; and when the oldest male comes to sit the -others take their places around, where their eggs were laid—and the same -with the females. These companies are composed of the young of the same -family—in fact, of the young of the oldest couple. They do not all lay -the same number of eggs. The one-year olds, for instance, do not lay -more than four or five, and those of a small size. At times as many as a -hundred eggs are found in the same nest. These family gatherings are -most common where the herbage is most abundant. The Arabs have observed -a very singular circumstance. The eggs of each couple in these monster -nests are carefully piled up together, with one egg conspicuously at the -top. It is the one first laid, and it serves for a special purpose. As -soon as the male perceives that the moment has arrived for hatching, he -breaks with his beak the egg he judges to be the most forward, and at -the same time very carefully makes a small hole in the one which -surmounts the others. The latter furnishes their first meal to all the -young ones as they are hatched, and, though open, will remain sweet for -a considerable time. This quality is peculiarly useful; for the male -does not break all the eggs on the same day, but only three or four at a -time, when he hears the young ones moving inside. The egg which supplies -them with nourishment is always liquid, whether through the prevision of -nature, or that the old birds have instinctively avoided sitting on it. - -The fledglings, after having partaken of their first meal, and being -speedily dried in the sun, begin at once to run about, and at the end of -a few days follow the parent birds to the pasture: in the nest, they -always nestle under their wings. The nest is generally of a circular -form, and is formed in a sandy soil. The ostrich constructs it with its -feet, by simply throwing out the sand from the centre to the -circumference. The dust raised by this operation may be seen at some -distance. The period of incubation lasts ninety nights. - -The hunters eat the eggs if they are fresh, and not near ready to be -hatched. The shells they either throw away, or take with them, to give -as presents to friends, or to deposit them in the _koubba_.[85] However, -for some time past, the Arabs have become aware that eggs are an article -of traffic on the seaboard, and they now reserve them for that object. - -The ambush hunt is very lucrative. It is quite possible to kill several -birds and carry off their eggs. At that season, the ostrich itself is -very lean; but, on the other hand, the feathers are better and hold more -firmly together. Where several couples are assembled together in one -nest, it is only the oldest male and female that are killed. Were the -hunters to make as many holes as there are birds, they would very soon -be discovered, and the whole company would take to flight. - -According to the Arabs, ostriches kill vipers with a stroke of their -beak, and swallow them. They eat, also, serpents, locusts, scorpions, -lizards, and a very large fruit called _hadj_, abundant in the desert, -and produced by a creeping plant, bitter as turpentine, having leaves -like those of a water-melon: in short, they digest anything, even -stones. Such is the voracity of this bird that where it is kept in a -domesticated state, it bolts everything it comes across, knives, -jewelry, bits of iron. The Arab who gave me these details declared that -a woman one day had a coral necklace snatched from her neck and -swallowed by an ostrich, and I have heard an officer of the African army -relate how one tore off and bolted a button from his tunic. It is at the -same time very adroit, and will snatch a date from a man's lips without -hurting him. When lightnings flash and announce a coming storm, they -cannot contain themselves for joy. They jump about, and hasten towards -the water of which they are so fond, though capable of long endurance of -thirst. - -Paternal love is a strong passion in the male ostrich. He never deserts -his young, and fears no danger, be it what it may, whether from dogs, -hyænas, or man himself. The female, on the contrary, is easily -frightened, and forsakes all in her terror. Thus, in speaking of a man -who defends his tent with courage, they compare him to the _delim_; -while a feeble, timid man is likened to the _reumda_. Ostriches are -generally met travelling together in couples, or in family parties of -four or five couples. But, where rain has fallen, one is certain to find -two or three hundreds of these birds together. From a distance, they -resemble a flock of camels. They never approach a spot that is inhabited -except to drink, after which they flee away in haste. - -The Arabs hunt the young of the ostrich by a very simple method. Once -upon the track, and at a short distance from the birds, they begin to -shout aloud. The young ones, being frightened, run for protection to the -parent birds; and the hunters, coming up with them, seize upon their -prey in spite of the male, and under his very eyes. The _delim_ becomes -terribly excited, and exhibits the most poignant grief. Sometimes -greyhounds are employed in this sport. While the old birds are defending -themselves against the dogs, the hunters carry off the little ones -without any difficulty, and bring them up in their tents, where they are -easily tamed. They play with the children and sleep under the canvass. -In the wanderings of the tribe they follow the camels. There is no -instance of any bird brought up in this way taking to flight. They are -full of spirits, and frolic with the horsemen, dogs, etc., etc. Does a -hare happen to start up, away go the men in full chace, and the ostrich, -becoming excited, rushes after them and takes part in the hunt. If it -meets in the _douar_ a child with something in its hand of an eatable -nature, it lays him gently on the ground, and endeavours to take it from -him. The ostrich is a great thief; or rather, as I have already said, it -desires to swallow everything it sees. The Arabs, therefore, distrust it -when they are counting out money, for two or three _douros_ would soon -disappear. - -It is no uncommon thing to see a wearied child placed on the back of an -ostrich. The bird proceeds with its burden straight to the tent, the -little fellow holding on by its pinions. But it would not submit to -carry a heavier load—a man, for example, but would hurl him to the -ground by a blow from its wing. On the march, in order to keep it from -running about to the right or left, they pass a cord round one of its -hocks, to which they fasten another cord by which to hold it. In the -desert, the ostrich has no other enemy to fear than man. It can repel -the dog, the jackal, the hyæna, and the eagle, but yields, perforce, to -man. - -I mentioned that there was a third mode of hunting the ostrich, when on -its way to water. The Arabs simply make a hole near the water, conceal -themselves in it, and fire upon the creature as it approaches to drink. - -Ostrich hunting, in the Sahara, makes numerous and excellent marksmen, -who practice at hitting nothing but the head, in order that the blood -may not stain the feathers. A marksman of note always carries a chaplet -of talismans behind the lock of his rifle, and his name is quoted in the -tribes. Among the defenders of Zaatcha there was more than one crack -hunter of ostriches. - -The ostrich drinks every fifth day if water is to be had: if not, it can -endure thirst for a long time. Ostrich hunting is a very profitable -sport. The Arabs say of a successful speculation: "It is an excellent -transaction—as good as an ostrich hunt." - -The Arab to whom I am indebted for these particulars is an -Oulad-Sidi-Shikh, named Abd-el-Kader-Mohammed-ben-Kaddour, a -professional hunter. According to him, the country for ostriches is -comprised in a triangle contained by lines drawn from Insalah to Figuig, -from South to North—from Figuig to Sidi-Okba, from West to East—and from -Sidi-Okba to Ouargla, from North to South. - - - - - GAZELLE HUNTING. - - -The chace of the gazelle is not, like that of the ostrich, at the same -time a lucrative and a toilsome enterprise—it is merely an exercise, a -pastime, a party of pleasure. The gazelle is barely worth a franc or a -franc and a half, and it is not for such a valueless prey that an Arab -will prepare, train, fatigue, and even risk the loss of a horse,—as -frequently happens in ostrich hunting. Besides, in this species of -sport, the chief credit belongs neither to the man nor to the horse,—for -whom it is, properly speaking, nothing more than a promenade—but to the -greyhound, that other companion of the noble of the desert, of whom I -shall have occasion to speak hereafter. - -If the gazelle be of little value, it is because it is by no means rare. -Everywhere, but above all in Sersou, is found the _sine_, or diminutive -gazelle; in the Tell and in mountainous districts, the _ademi_, the -largest kind; and in the Sahara, the _rime_, or intermediate species, -distinguished by the whiteness of its belly and thighs, and the length -of its horns. All these varieties alike travel in herds of four, five, -ten, twenty, thirty, a hundred; and not unfrequently as many as two or -three hundred are found herding together. At a distance they may be -taken for the flocks of an emigrating tribe. A herd of gazelles is -called a _djeliba_. - -Gazelle hunting is not a sport exclusively reserved for horsemen. In the -incessant and daily wanderings of the Sahara tribes, as soon as the camp -is fixed near a fountain or river, the hunters set off in great numbers, -taking care to go up the wind. The gazelles possessing a very fine sense -of smell, the scent of the men wafted on the wind would soon put them to -flight. The hunter advances under shelter of bush after bush, and from -time to time imitates the cry of the gazelle. The latter stops, looks -about on all sides, and seeks the companion it supposes to have gone -astray. The hunter approaches close to it, and may even be seen without -scaring it away. At a proper distance he pulls the trigger, and rarely -misses his aim, "unless a spell cast upon his rifle causes it to hang -fire, and prevents it from going off during the whole day." At the sound -of the report the entire herd dashes off at top speed, but at the end of -a league or a league and a half, their fright has passed off with the -recollection of the cause of their alarm, and they again halt and go on -browsing as before. - -The genuine hunter is a hardy, indefatigable walker. Experience teaches -him in what direction the herd is likely to stop, and to that he bends -his steps. Again he conceals himself and repeats the former manœuvre. In -this manner, in the course of the day, he can bring down three or four -gazelles, which his friends or servants will lift up and carry to the -camp in triumph. In the spring time, when the _djedi_, or fawns, sleep -amidst the _alfa_, having taken their fill of the milk of their mother, -it is easy to catch a dozen or fifteen of them in a single morning. It -is the old hind that generally betrays them. - -But not such is the sport of persons of distinction, of the real -horsemen. What the great chiefs affect is to hunt them on horseback. A -dozen or fifteen cavaliers take the field, accompanied by their -servants, and seven or eight greyhounds, and carrying with them tents -and provisions. Directing their course towards a place where gazelles -are usually found, they ride forward at a venture. When a herd of -gazelles appears in the distance, they proceed towards it, covering -their advance as much as possible by means of shrubs and the -inequalities of the ground. When they get within a quarter of a league, -the attendants who hold the hounds in leash, squeezing their throats to -prevent them from giving tongue, dismount and let them slip. No sooner -do they find themselves free than they go off like an arrow, the Arabs -stimulating them to still greater speed by shouts and passionate -invocations: "My brother! my lord! my friend! there they are!" The -horsemen follow leisurely at a gentle gallop, so as not to be quite -thrown out; and behind them comes the baggage. The best greyhounds will -not fairly overtake the herd until after a course of two or three -leagues. Then, at last, the spectacle becomes full of incident and -interest. A thoroughbred greyhound picks out the finest animal of the -herd, and springs forward. A contest of agility and swiftness ensues. -The gazelle doubles, now to the right, now to the left, bounds forwards -and backwards, leaps even over the greyhound, and strives sometimes to -throw him out, sometimes to strike him with its horns. Its windings and -doublings are all to no purpose. Ardent and indefatigable, its enemy -hangs close upon its track. When on the point of being pulled down it -utters plaintive cries, and chants, as it were, its death song—song of -death to it, but of victory to the greyhound who seizes it by the back -of the neck, and snaps the vertebral column with its teeth. The gazelle -falls to the ground, and lies motionless at the feet of the victor, -until the hunters come up and cut the throat of the still living animal. - -Now, as every true Believer should conform to the Law, and as it is -possible that he may not reach the spot for a quarter of an hour after -the gazelle has been pulled down, the hunters, before letting the hounds -loose, do not omit to exclaim: _Bi es-sem Allah! Allah akbar!_ "In the -name of Allah! Allah is great!" For the Prophet hath said: "When thou -hast let loose thy dog and hast invoked the name of Allah, if thy dog -has not killed the game that he has overtaken, and thou hast found it -yet alive, cut its throat to purify[86] it; and if it was already dead -when thou hast found it, and thy dog has not eaten of it, thou mayest -eat of it." If the previous invocation was omitted through accident, the -game may still be eaten; but not if the omission has been voluntary. - -The horsemen who are well mounted, and own the best greyhounds, renew -the chace, and not until the evening do men and animals take rest. -Sometimes the hunters cook the gazelle on the spot where they have -pitched their camp. At other times, on their return home on the morrow, -they send the product of the chace to their friends and relatives, and -these presents give rise to family feastings at which the chief dish -consists of the flesh of this animal, so highly esteemed by the Arabs. -Gazelles are brought up in the tents, and are driven with the sheep at -every change of encampment; but in the end they always contrive to -escape. The winter is the proper season for hunting the gazelle and the -antelope. The earth, softened by the heavy rains, retards and -embarrasses their flight, while the dogs and horses find water -everywhere. When the snow is on the ground, if a party of Arabs come -upon a herd of gazelles, a regular massacre ensues. They are then unable -to run, and being famished are easily overtaken. Ten or a dozen may be -killed by each Arab. In hunting this animal the Arabs take with them -three burnouses, boots, and shoes, and carry the horse-cloth upon the -top of the saddle. - -The proverbial beauty of the gazelle's eyes, and the whiteness of its -teeth, have given rise to a curious practice. Women with child have one -brought to them that they may lick its eyes with their tongue, in the -belief that the eyes of their infant will have the same lustrous -melancholy. Under a similar idea they touch its teeth with a finger, -which they afterwards put into their own mouth. The horns, shaved thin -and mounted in silver, are used by women as instruments to put _kohol_ -on their eyes; and the skin, after being carefully tanned, is made into -_mezoueud_, or cushions, in which they enclose their most valuable -articles. - - - - - THE GREYHOUND. - - -If it were necessary to prove how aristocratic are the habits of the -people of the Sahara, how lordly their tastes, I could give yet another -very simple proof, which some persons may regard as puerile—I mean the -love they have for the _slougui_, or greyhound. - -In the Sahara, as in all Arab countries, the dog is looked upon as a -servant in disgrace, troublesome, and cast off, no matter how useful he -may be in guarding the _douar_, or in looking after the flocks. The -greyhound alone enjoys the esteem, the consideration, the tender -attention of his master. The rich as well as the poor regard him as a -companion of their chivalrous pastimes; while for the latter he is also -the purveyor that supplies them with food. They do not grudge him, -therefore, the most assiduous care. The couplings are as scrupulously -superintended as those of their horses. A Saharene will go twenty or -thirty leagues to couple a handsome greyhound bitch with a dog of -established reputation; for one that is really famous will run down a -gazelle. "When he perceives a gazelle cropping a blade of grass, he -overtakes her before she has time to swallow what she already holds in -her mouth." This is an hyperbolical expression, no doubt, but still it -is based on a certain degree of truth. - -When the _slouguïa_, or bitch, has pupped, the litter is never lost -sight of for an instant. The women will sometimes give their own milk to -them. Visitors arrive in troops, the more numerous and eager according -to the reputation of the mother. They surround the owner, offering him -dates, kouskoussou, etc. There is no sort of flattery they will not -lavish upon him in the hope of obtaining a pup: "I am thy friend. -Prithee, give me what I ask of thee. I will attend thee in thy hunts," -etc. To all these solicitations, the owner usually replies that he will -not decide upon what pups he means to keep for himself until after seven -days. This reservation has its motive in a very singular observation, or -fancy, of the Arabs: in every litter, one of the pups gets upon the back -of the others. Is it a sign of greater vigour? or is it mere chance? To -ascertain this point they remove it from its habitual position, and if -it returns to it for seven consecutive days, the owner builds upon it -such extravagant expectations, that he would not accept a negress in -exchange. A prejudice causes them to attach the greatest value to the -first, third, and fifth pups, in fact, to all the odd numbers. - -The pups are weaned at the end of forty days, but are still fed with -goat's, or camel's milk, thickened with dates, or kouskoussou. In the -Sahara, the flocks are so numerous and milk so abundant, that it is not -at all surprising that wealthy Arabs, after having weaned their -greyhound pups, should set aside so many she-goats for their -nourishment. When the pups are three or four months old, their education -commences. The boys drive out of their holes the jerboa, or the rat -called _boualal_, and set the pups at them. The latter by degrees get -excited, dash after them at full speed, bark furiously at their holes, -and only give up the pursuit to begin another. At the age of five or six -months, they are assigned a prey more difficult to catch—the hare. Men -on foot lead the greyhound close to the form where the animal is -couched. Then, by a slight exclamation, they set the young dog, who -rushes at the hare, and soon acquires the habit of coursing with speed -and intelligence. From the hare, they pass to the young of the gazelle. -The Arabs approach the spot where these are lying near their mother, and -direct the attention of the greyhound to them. As soon as he is -thoroughly excited and rears up with impatience, they let him go. After -a few lessons of this kind, the greyhound understands perfectly what to -do, and begins to press forward resolutely in chace of the old hinds -themselves. - -When a year old the greyhound has very nearly reached its full strength. -His scent is developed, and he follows the gazelle by its slot. -Nevertheless, he is kept under some restraint, and not until the age of -fifteen to eighteen months is he regularly allowed to hunt. From that -period, however, he is held in leash, and often with great difficulty; -for the Arabs say that when the greyhound scents the game, his muscular -power becomes so great that, if he stiffens himself upon his paws, a man -can hardly make him lift a leg. As soon as he sights a herd of thirty or -forty gazelles, he trembles with joy, and looks up at his master, who -cries to him: "Ah son of a Jew! thou canst not say this time that thou -didst not see them." The hunter then takes off his goat's-skin bag, and -pours a little water on the back and belly of the hound, who, in his -impatience, casts a suppliant eye on his master. At last, he is free and -bounds forward. Presently, he tries to hide himself, stoops down, and -follows a circuitous course until he is within an easy distance, when he -springs forward with all his might, and picks out for his victim the -finest male in the herd. When the hunter cuts up the gazelle, he throws -to the _slougui_ the flesh around the kidneys. If he were to offer him -the intestines, he would reject them with disdain. - -The greyhound that cannot hunt at two years old, will never be able do -so. There is a saying to this effect, - - A greyhound after two years - And a man after two fasts [fifteen years]; - -meaning thereby that that is the proper age to judge what either will -ever be worth. - -The greyhound is an intelligent animal and full of self-love. If, in -slipping him, a fine gazelle is pointed out to him, and he kills only a -common looking one, he is very sensible of the reproaches addressed to -him, and slinks off, ashamed of himself, without claiming his portion. -He has no lack of vanity, and indulges much in fantasia. A thoroughbred -_slougui_ will neither eat nor drink from a dirty vessel, and refuses -milk in which the hand has been dipped. Has he not been taught this -disdainful daintiness? And yet the utmost that is done for the common -dog, their faithful and vigilant guardian, is to let him find his food -among the offal and bones that are lying about. And while the latter is -driven with hootings from tent and table, the greyhound sleeps in the -compartment reserved for men, on carpets by his master's side, or on his -very bed. He is clothed and sheltered from the cold, like the horse, and -is even preferred for being chilly, as that is an additional proof of -the purity of his race. The women take pleasure in bedecking him with -ornaments, in tying collars of shells round his neck, and in securing -him from the evil eye by fastening talismans on him. He is fed with -care, nicety, and caution, kouskoussou being lavished upon him. In -summer-time, to give him strength, they make a paste of milk and dates, -of which the stones have been extracted. There are some who never feed -their greyhounds during the day. Nor is this all. The _slougui_ -accompanies his master when on a visit, and receives the same -hospitality with him, having a portion of every dish. - -A thoroughbred greyhound will hunt with no one but his master. By his -cleanliness, his respect for decency and the graciousness of his manner, -he shows that he recognizes the attention paid to him. On his master's -return after a somewhat prolonged absence, the _slougui_ leaps with a -bound on to his saddle, and caresses him. The Arabs talk to him: "O -friend, listen to me! You must bring me some meat. I am tired of eating -dates," and flatter him in many ways. The petted animal leaps about in a -frolicsome manner, and seems not only to understand but to wish to -reply. The death of a _slougui_ fills the whole tent with mourning, the -women and children bewailing him as if he were one of the family. -Sometimes it falls to the greyhound to find food for all, and one that -nourishes a family can never be for sale. Now and then, however, he may -be given away in compliance with the supplications of women and -relatives, or of the most respected marabouts. - -A greyhound that catches with ease the _sine_ and the _ademi_, is worth -a she-camel; but one that can overtake the _rime_ is priced as a -valuable horse. They are very generally named _ghezal_ or _ghezala_, "a -gazelle." Frequently wagers are laid on such or such a _slougui_, the -stakes being sheep, or a feast of _taam_, dates, etc. - -The greyhound of the Sahara is far superior to that of the Tell. He is -of a tawny colour, and tall, with a sharp snout, broad forehead, short -ears, and muscular neck; the muscles of the hindquarters being, also, -very prominent. He has no belly, clean limbs, well detached sinews, the -hock near the ground, the under part of the paw small and dry, the -palate and the tongue black, and the hair very soft. Between the two -ilia, there should be the breadth of four fingers, and the tip of the -tail should be able to pass under the thigh and reach the hip-bone. Both -the fore-arms are generally fired in five lines to harden the muscles. - -The most renowned greyhounds of the Sahara are those of the Hamiân, the -Oulad-Sidi-Shikh, the Harar, the Arbâa, and the Oulad-Naïl. - - - - - HAWKING. - - -The sporting equipments of a noble of the Sahara are complete when he -has a _thair el horr_, or a bird of race; for there men of distinction -are still addicted to falconry. The _thair el horr_ is of a dark yellow -plumage, with a short, powerful bill, thick, muscular thighs, and very -sharp talons. It is very rare, and is caught in the following manner. -When a _thair el horr_ has been sighted, they put a tame pigeon into a -small net, and throw it up into the air in front of the bird of prey, -who swoops down upon it. Her talons, however, get entangled in the net, -so that she can neither draw them out, nor fly away, and is thus easily -secured. When the falcon finds herself a prisoner, she shows no signs of -fear or anger. There is a saying in the desert which is often quoted in -seasons of calamity: - - A bird of race, when she is caught, never frets. - -Rings are passed round her legs and she is fastened to a small perch -prepared for her in the tent. To accustom her to the presence of men, -they cover her head with a hood, which allows only the beak to appear. -Her master unhoods her, gives her fresh meat, holds her on his fist, and -caresses and speaks to her as much as possible before a numerous -company, to accustom her to noise. At the end of a month the bird knows -her master, and is thoroughly tamed. They then take a leveret and tie it -by one leg, the hawk also being held fast by a very long "creance." They -unhood her, and let the leveret go before her eyes. As soon as the bird -sees it, she rises into the air, uttering cries. The leveret stops and -squats down, when the falcon swoops and kills it with a blow of her -talons. The owner runs up, draws the leveret, and gives a portion to the -bird. This manœuvre is repeated until the falcon shows no desire to fly -away, which is known by her remaining beside the animal she has killed. -The falcon, naturally disposed to seize her prey, is further looked upon -as trained, when she answers to the call before she has pounced upon her -quarry. - -Having arrived at this point, the bird may be taken out to hunt. The -owner mounts his horse and takes her with him, hooded, and perched upon -his head or his shoulders. As soon as he sees a hare, he unhoods her and -excites her with his voice. The falcon soars into the air, and swoops -down suddenly with a sharp cry, and kills the animal with a single blow; -after which the hood is immediately put on again. Sometimes the hare is -killed so far off that the hunter cannot bleed it in time, according to -the religious injunction; but this inconvenience is obviated by his -exclaiming, when he throws off the bird, _Bi es-sem Allah! Allah -akbar_—"in the name of Allah! Allah is great!" If the falcon has -devoured a part of the game, the rest may be eaten by the hunter, -because the bird of prey has been trained to return to her master when -he calls her, and not to eat the game. A bird of race will no more eat -carrion than will an eagle. She will kill hares, rabbits, the young of -the gazelle, the _habara_—a bird, they say, as big as a bustard—pigeons, -and turtle-doves. - -The principal tribes of the Sahara that practice hawking are: in the -province of Constantine, the Douaouda, the Selmya, the Oulad-Moulat, the -Oulad-ben-Aly, the Sahari, the Oulad-Mahdi, the Oulad-Bou-Azid, the -Rahman, and the Oulad-Zid; in the province of Algiers, the Bou-Aysh, the -Oulad-Mokhtar, the Oulad-Yagoub, the Oulad-Shayb, the Oulad-Ayad, the -Mouidat, the Zenakha, the Abadlya, the Oulad-Naïl; and in the province -of Oran, the Hassasna, the Rezayna, the Oulad-Mehalla, the Beni-Mathar, -the Derraga, the Harar, the Angades, the Hamyân, the Oulad-Sidi-Shikh, -and the Oulad-Khelif; and the inhabitants of all the regions where -_alfa_ grows in abundance. Hawking is also pursued in the higher -table-lands, on the borders of the Sahara. - - - REMARKS BY THE EMIR ABD-EL-KADER. - -The Arabs recognize four species of birds of noble race, which they -employ in the chace. These are the _berana_, the _terakel_, the -_nebala_, and the _bahara_. The _berana_ and the _terakel_ are the most -esteemed; especially the _terakel_, which is the largest—the female -sometimes attaining the size of an ordinary eagle. This species has -black wings, gray on the under side. The belly is black and white, the -tail black, as is also the head when young, but gradually turning gray -and then white as the bird grows older. Its beak is very hard and sharp, -and its talons solid and vigorous. The _berana_ is less strong and -somewhat smaller than the _terakel_. Its wings are of a whitish gray, -its breast white, its tail gray and white, the latter predominating. The -head is of many hues, but there also white is the dominant colour. The -_bahara_ is almost entirely black, with the exception of a few whitish -spots on the breast. "It is a negro, and not worth much." In the -_nebala_, gray predominates; there are some white spots, however, on the -wings, and the feet are yellow. All these birds mew at the end of -summer. - -In certain districts, the following species are likewise valued; the -_shashin_, the _aogab_, the _meguernes_, and the _baz_. The _baz_ is the -most courageous. Its plumage is of a dark red, its eyes deep set, with -arched eyelids, its shoulders wide apart, its feathers soft, its breast -broad, its rump thick, its tail short, its thighs wide apart, its legs -white, and its feet broad. The heavier it feels on the hand, the swifter -it is on the wing. It is said that its wind is bad. - -The bird of noble race is given away rather than sold; whoever catches -one takes it to the master of a large tent, who makes him a present in -return. It is in the summer-time that they endeavour to procure these -noble birds, in order to have time to train them for the hawking season, -which is towards the end of autumn. They go to work in the following -manner. - -They envelope a pigeon in a sort of shirt made of horse-hair and a -quantity of wool. A horseman rides about a desert place carrying this -lure with him, and when he sees a bird of race, throws it up into the -air and then hides himself. The falcon stoops and strikes it, but her -legs and talons become entangled in the wool and hair, and her struggles -only make her position worse. At last, stupefied and exhausted, she -finishes by alighting, or rather by falling on the ground, when the -horseman issues from his hiding place and secures her. A perch is -prepared for her in the chief's own tent, to which the bird is fastened -by an elegant thong of _filali_.[87] It is needless to add that the -greatest care is taken to attach the jesses, so as not to hurt the bird, -or cause her unnecessary inconvenience. The master of the tent feeds her -with his own hands once a day, about two in the afternoon. Her ordinary -food is raw mutton, very clean, and carefully cut up. She is not stinted -as to quantity, may eat to satiety, and is even expected to improve in -condition. - -By way of commencing her education, they proceed in this manner. They -show her a large piece of flesh, and at the same time call to her three -times, with a cry that may be represented by the sound long drawn out of -"Ouye! ouye! ouye!" The bird throws herself upon the meat, which is not -given up to her, but which she fights hard to get hold of. They draw it -away slowly, still showing it to her and teasing her, until she is quite -exhausted, when they give her several small morsels on her perch. Up to -that time, the falcon is kept scrupulously within the tent, remaining -hood-winked all day, and also during the first few nights, until she is -accustomed to live with the women and children, the dogs and other -animals. This last point is difficult to manage, and is never completely -achieved. - -When the "gentle" bird has got thus far, when she is used to accept her -food upon the perch, in the manner above described, the circle of her -prison is extended. She is fastened by the foot to a cord, or creance, -of camel's hair, soft and pliable, from fifty to sixty cubits in length, -which allows her to go abroad. Outside of the tent, they repeat the -lesson of calls to come and be fed, cautiously feeling their way. The -falcon is in this manner tended a long time within the tent, going out -only to receive her food. When her master is quite sure of having -accustomed her to himself, he takes her with him on his fist to a -considerable distance, putting on and off her hood several times, at -different intervals. It is not without difficulty, without many -struggles, that the bird accommodates herself to the scene abroad, but -by degrees she becomes used to that also. - -At this period, the last touch is given to her education, by means of -the same calls, the same alternations of teasing and gratifying; but far -from the tent and the _douar_, without hood and without leash, her food -is given to her. As soon as she is gorged, the hood and leash are -replaced. After that, her master never moves a step without her perched -upon his fist. But this is not enough. The bird is only tamed—she has -yet to be trained for the sport. Accordingly, they take a hare and cut -its throat, disclosing the gash by drawing back the skin, so as to let -the flesh appear. Then, inside the tent, they take off the hood of the -falcon, who springs at the throat of the animal, and is allowed to worry -it for a time in order to get a taste for it; and a little later they -give her some of the flesh. This manœuvre is repeated seven or eight -days following, with a live hare, whose ears the master keeps pulling to -make it squeal, while he himself utters the call "Ouye! Ouye!" The -falcon precipitates herself on the head of the animal and fights for it, -pecking out the eyes, and sometimes the tongue. The hare is then opened, -and some of the flesh given to the bird. This exercise is repeated more -or less frequently, according to the bird's aptitude for learning. - -The hawking season is now at hand. The bird must be put to the proof, to -ascertain if she has profited by these lessons so skilfully graduated, -by this education so laboriously inculcated, and so appropriate to her -nature and to the style of sport for which she is intended. They go out, -therefore, on horseback, taking the "gentle" bird hood-winked, and -proceed to an open plain, or a vast plateau, having first provided -themselves with five or six live hares. Having reached the appointed -spot they take a hare and, having broken its four feet, let it go within -the scope of the bird's ken. Squeaking and moaning it hobbles on as well -as it can, when they unhood the falcon, and throw her off—exclaiming _Bi -es-sem Allah! Allah akbar!_ The _terakel_, impatient, soars straight up -toward the sky, and from a great height swoops down upon the hare, which -she kills, or stuns, with a single blow with her tightly closed talons, -as with a fist. The hunters come up, bleed and open the animal, and give -the entrails, the liver, and the heart to the bird, who devours them on -the spot. After repeating this lesson several days in succession, the -training of the bird is considered complete. - -This course of instruction has extended from summer to near the end of -autumn, which is the favourable season, for the falcon only hunts well -in cloudy and cold weather. She cannot endure the glare of the sun, nor -yet thirst or heat. She would leave her master to go in search of water, -which she sees from afar, and would never return. At that period, then, -a party sets out after a light breakfast, at about eleven in the -morning, with the falcon on the shoulder or on the fist. The only -provisions they take with them are camel's milk, dates, bread, and dried -grapes. - -But the sport does not begin until after a tolerably long ride, towards -three in the afternoon. The cavalcade is usually a numerous one. Having -reached a suitable spot, they scatter about, beating the brushwood and -tufts of _alfa_ in the hope of starting a hare, which they drive towards -the man who holds the falcon. As soon as the quarry is sighted, the -latter unhoods the bird, and throws her off; pointing with his finger to -the hare, and exclaiming _Ha hou!_ "there it is!" While her master is -pronouncing the sacramental _Bi es-sem Allah! Allah akbar!_ the bird is -off, soars out of sight, keeping the hare in view all the time with her -piercing eye, and then precipitates herself upon it, and strikes it, -either on the head or on the shoulder, one blow with her closed talons, -violent enough to stun, if not to kill it. The horsemen, seeing the -falcon stoop, gallop up from all quarters, surround her, and generally -find her engaged in picking out the eyes of the hare. To make her let -go, some one draws out from below his burnous the skin of another hare, -and throws it down a little way off, when she immediately pounces upon -it. Her _curée_, or reward, is not given to her until after their return -to the _douar_. - -It will be readily understood that, though the bird was fed abundantly, -and even to excess, during the time she was being tamed, and taught to -obey the call, she is kept somewhat sparingly during the hawking season, -to avoid making her dull and depriving her of her full power, and in -order to make her a good hunter, that is, ardent and alert. - -It is no uncommon thing with two or three falcons to kill from ten to -fifteen hares in a day. A large bird called the _habara_[88] is also -hunted with the _thair el horr_, and in this wise. The hunters ride on -until they meet with _habaras_, who generally go in couples, or in -companies of half a dozen and more. The falcon is on the fist. Her hood -is removed, and the birds are pointed out to her. When thoroughly -roused, she is thrown off with the invocation, _Bi es-sem Allah_! She -soars aloft, stoops upon her quarry, strikes it on the head, and holds -it in the pitiless grasp of her talons in spite of the desperate -struggles of the victim, until the horsemen come up and snatch it from -her. One of them then bleeds it to death, and gives the falcon her -reward. The flesh of this bird intoxicates the falcon, according to the -Arabs, either because of the perfumed vapour emanating from it, or -because she is proud of the capture of a _habara_, a dainty fit to set -before a Sultan. Thus, when she is replaced on the shoulder, she struts -and balances herself, and executes her fantasia. If the _habara_ -attempts to fly, the falcon soars, and both mount together, the latter -rising higher and higher till she is well above the other, when she -precipitates herself upon it like a thunder-bolt, and breaks, first a -wing, and then the sternum. They fall together, tumbling over and over, -but the falcon always managing to keep uppermost and to hold her victim -beneath her, so that it alone may feel the shock of this frightful fall. - -The "gentle" bird hunts, also, the _seroun_, the _hamma_, and the -_agad_. Some falcons will not hunt the _habara_. They are never trained -to hunt partridges, as it is feared that, if they became accustomed to -it, they would prefer a feathered quarry to one with a skin. If a bird -delays to return to her master, a horseman, holding in his hand the skin -of a hare furnished with ears and feet, gallops up towards her and -throws this lure to her, at the same time hooping "Ouye!": she generally -answers to the call. This interjection, if I may so express myself, is -the vocative of the bird of race. The falcon, when properly trained, -seldom betrays, that is, escapes from her master. They are sometimes -lost, however, by their passion for a desert bird called _hamma_, which -they pursue with fury. - -The _biaz_—such is the name of the falconer, the individual whose -special duty it is to tend and feed the falcon—sometimes entertains a -blind and fatal attachment for his pupil. He will pet and pamper her to -excess; and although it is proverbially said that "vanity is her only -counsellor and sole motive of her actions," yet, if she be not hungry, -instead of hunting, she resumes her liberty. A bird, however, must be -exceedingly well trained and even renowned, to be kept for more than one -year. As a rule, unless she has displayed an exceptional prowess, she is -turned loose at the end of the season, as another is sure to be obtained -before the time comes round again. Birds that have been kept for three -years are quoted as something quite out of the common run. - -When the _djouad_, or nobles, go out hawking, it is in parties of -five-and-twenty to thirty, without reckoning their attendants, and -wagers are often laid. For a trained falcon, a camel is given, or a -hundred _boudjous_, and at times even a horse. The falcon is regarded as -a member of the family. She lives in the tent, and is the object of the -most constant attention. Some chiefs are never to be seen without their -falcon, which they carry about with them everywhere. It is a sign of -distinction and of gentle birth to have marks of a falcon's muting on -one's burnous. In the Sahara, little or great, rich or poor, all alike -love and caress the "gentle" bird. - -"And how should it be otherwise?" said to me one day a noble Arab; "we -love pomp, splendour, and magnificence, and one must be more or less -than an Arab not to feel joy and excitement at the sight of our warriors -returning from hawking. The chief rides on in front, followed by many -horsemen, and carrying two falcons, one on his shoulder, the other on -his fist, guarded by a leather gauntlet. The hoods of these birds are -enriched with silk, morocco leather, gold, and small ostrich plumes, -while their jesses are embroidered and ornamented with silver bells. The -steeds neigh, the camels are loaded with game, and their drivers murmur, -in a melancholy tone, one of those chaunts of love, or war, which never -fail to find the way to our hearts. Yes; I swear by the head of the -Prophet, next to a goum taking the field, there is nothing so striking -as the departure or return of a hawking party. Thus, however weary, -exhausted, and out of breath one may be, sleep is less refreshing than -the hope and expectation of recommencing on the morrow." - - - - - THE CHACE - - - BY ABD-EL-KADER. - - -It is related that an Arab Sheikh was seated in the centre of a numerous -group, when a man who had lost his ass presented himself before him, and -asked if any one had seen the animal that had gone astray. The Sheikh -immediately turned to those around him, and addressed them in these -words:—"Is there any one here to whom the pleasures of the chace are -unknown? Who has never pursued the game at the risk of life and limb, if -he fell from his horse? Who, without fear of tearing his clothes or his -skin, has not thrown himself into the midst of brushwood bristling with -thorns, in order to overtake the wolf? Is there any one here who has -never experienced the happiness of again meeting, the despair of leaving -a woman who was dearly loved?" - -One of his hearers answered: "For my part, I have never done, or -experienced any of those things you mention." - -Looking to the owner of the ass, the sheikh thus spoke: "Behold the -beast you were looking for! Lead him away." - -The Arabs, indeed, have a saying that "he who has never hunted, nor -loved, nor felt emotion at the sound of music, nor prized the perfume of -flowers, is not a man, but an ass." With us, war is especially a contest -of agility and craft. Consequently the chace is the highest of all -pastimes, as the pursuit of savage animals teaches how to pursue men. A -poet has written the following eulogy of that art: - -"The chace disengages the mind from the cares by which it is harassed. -It adds to the vigour of the intelligence, brings joyfulness, dissipates -chagrin, and renders useless the science of the physicians by -maintaining perpetual health in the human body. - -"It forms good horsemen, for it teaches them to spring quickly into -their saddles, to alight promptly on the ground, to rush a horse across -rocks and precipices, to clear stones and bushes at full gallop, to push -on without stopping, even though some part of the harness has been lost -or broken. - -"Every one who gives himself up to the chace, makes progress day by day -in courage, and learns to despise accidents. - -"To fully enjoy his favourite diversion, he withdraws from perverse -people. He puts falsehood and calumny to the rout, escapes from the -corruption of vice, and emancipates himself from those fatal influences -which tinge our beards with gray, and burden us, before our time, with -the weight of years. - -"Days spent in the chace are not counted among the days of one's life." - -In the Sahara, the chace is the sole occupation of the chiefs and rich -people. When the rainy season sets in, the inhabitants of that region -transport themselves to the shores of the small lakes formed by the -rain; and, if game get scarce at one spot, they open up a new scene in -their wandering life. A legend familiar to every Arab shows with what -force the passion for the chace may seize upon the heart of an African. - -A man of distinction fired at a gazelle and missed it. In a hasty -moment, he took an oath that no food should come near his mouth until he -had eaten the animal's liver. Twice again, he fired at the gazelle, and -with no better success, but not the less did he continue the pursuit for -the whole of that day. At nightfall his strength gave way; but true to -his oath, he refused to take any nourishment. His servants, therefore, -resumed the chace, which lasted for three days more. At last the gazelle -was killed, and its liver brought to the dying Arab, who touched it with -its lips and yielded up his last breath. - -The Arabs hunt both on foot, and on horseback. A horseman who would -chace the hare must take with him a greyhound, which is called -_slougui_, from Slouguïa, a spot where they were originally produced -from the coupling of she-wolves with dogs. The male _slougui_ lives -twenty years, the female twelve. Greyhounds that are able to run a -gazelle down are rare. Few of them will give chace either to the hare or -to the gazelle, even if those animals pass close to them. Their -customary object of pursuit is the _bekeur-el-ouhash_, which they -generally catch by the ham and pull to the ground. It is said that this -animal, in trying to recover itself, falls forward on its head and is -killed. Sometimes, the _slougui_ seizes the _bekeur-el-ouhash_ by the -throat, and holds it until the hunter comes up. Many Arabs hunt this -beast on horseback, and strike it from behind with a spear. It is also -on horseback that they generally hunt the gazelle, which goes in herds. -They select from among its companions the animal they intend to bring -down, and shoot it without for a moment pulling up their horse, on which -they started at full speed. There is an Arab proverb: "More forgetful -than a gazelle." This pretty creature, in fact, appears to have the -giddy brains as well as the soft, mysterious glance of woman. The -gazelle, if missed, runs a little way further on, and again stops, -without heeding the ball which, in another minute, will again seek its -life. Some Arabs hunt this animal with the falcon, which is trained to -strike at the eyes. - -It is especially among the Arabs of the Eshoul country that this variety -of sport chiefly prevails. I have there met with a small tribe, called -the Es-Lib, who lived entirely on the products of the chace. Their tents -were made of the skins of gazelles and of _bekeur-el-ouhash_; and their -clothing, for the most part, was nothing but the skins of wolves. A -member of this little tribe of hunters told me that when he went out to -hunt he generally took with him an ass laden with salt. Each time he -knocked over a gazelle, he cut its throat, opened the belly, and rubbed -the entrails with salt, and then left it to dry on a bush. After a while -he retraced his steps, and carried to his family all the animals that he -had thus prepared, for in that district there are no beasts of prey to -dispute with a hunter for his game. The Es-Lib are so accustomed to feed -upon flesh, that the children threw away the biscuits I gave to them, -never supposing that they were good to eat. - -The hunt in ambush is often practised against both the male and female -of the _bekeur-el-ouhash_. When the great heats have dried up the ponds -in the desert, a hole is dug close to the springs whither they resort to -drink, and they meet with their death while in the act of quenching -their thirst. The chace that demands the greatest intrepidity is that of -the _lerouy_, an animal resembling the gazelle, but larger, though -without attaining the size of the _bekeur-el-ouhash_. The _lerouy_, -which is likewise called the _tis-el-djebel_, or mountain goat, -frequents rocks and precipices, among which it must be pursued on foot, -amid a thousand perils. As these animals have very little speed, any -ordinary dog can catch them easily if they descend into the plains. But -they have a singular peculiarity, as I am assured. A _lerouy_ closely -pressed by hunters throws itself down a precipice a hundred cubits deep, -and falls on its head without receiving any hurt. The age of the animal -is known by the knobs on its horns—each knob indicating a year. Both the -_lerouy_ and the gazelle have two incisor teeth, but they have not those -situated between the incisors and the canine teeth. - -If _lerouy_ hunting be the glory of the pedestrian, ostrich hunting is -the glory of the horseman. In the season of the sirocco, when a sort of -burning sleep seems to weigh down all nature, when it might be thought -that all animated beings must be condemned to repose, the dauntless -hunters mount on horseback. Of all animals, the ostrich is known to be -the least provided with craft. It never takes a circuitous course, but, -confiding in its swiftness alone, endeavours to escape in a line -straight as that of an arrow. Five horsemen station themselves at -intervals of a league in the direction it is certain to take. Each one -acts as a relay. When one pulls up, the next clashes off at a gallop in -pursuit of the bird, which is thus deprived of a moment's rest, and has -to contend against horses that are fresh. The horseman who is the last -to start is necessarily the victor, but his victory is not achieved -without danger. In falling, the ostrich, by the movement of its wings, -inspires the horse with a panic that is often fatal to the rider. - -On horses that have to accomplish this terrific running they place only -a saddle-cloth, and a saddle of extreme lightness. Some hunters use only -wooden stirrups, and an extremely light bit attached to a simple -pack-thread. Each one takes with him a small leathern bottle filled with -water, and from time to time moistens the bit, in order to keep the -animal's mouth tolerably cool. This racing of five horsemen is not, -however, the only mode of hunting the ostrich. Sometimes, an Arab who is -thoroughly acquainted with the habits of the bird, takes his post by -himself close to a spot where it is in the habit of passing—near a -mountain defile, for instance—and as soon as the ostrich comes in sight -he gives chace at full gallop. But it is rare for a hunter to succeed by -himself, as very few horses can overtake the ostrich. However, I once -possessed a mare that excelled in this sport. - -Although the horse is usually employed in this as in other kinds of -hunting, he is not indispensable to man. Craft may sometimes of itself -overcome the ostrich. In the laying season the hunters dig holes near -the nests, in which they squat down, and kill the parent bird as it -comes to visit its eggs. The Arabs have recourse, likewise, to -disguises. Some of them will clothe themselves in the skin of the bird, -and thus approach close to those they wish to kill; but hunters, -disguised in this fashion, have sometimes, they say, been shot by their -own companions. If an ostrich has had a leg broken by a ball, she -cannot, like other bipeds, run along, hopping on the other leg. This is -because there is no marrow in its bones, and, without marrow, bones will -not mend when they have been fractured. The Arabs affirm that the -ostrich is deaf, and that the sense of smell replaces that of hearing. - -The hyæna is a powerful animal, with formidable jaws, but a coward and -afraid of daylight. For the most part it dwells in caves which it finds -in ravines and among rocks. It seldom goes abroad but at night, and -searches for carrion and dead bodies, and commits such ravages in -graveyards, that the Arabs, by way of prevention, bury their dead at a -great depth. In some districts they even construct two chambers for a -single corpse, which is then interred in the lower one. As a rule, it -does not attack the flocks; but sometimes at night, prowling round an -encampment, it carries off a dog. The Arabs take little notice of it, -though they amuse themselves by hunting it on horseback, and let it be -pulled down by their greyhounds, but never pay it the compliment of -firing at it. After they have carefully reconnoitred the cave in which -it makes its lair, it is no uncommon thing to find Arabs who despise the -beast sufficiently to penetrate boldly into its den, after having -carefully closed the entrance with their burnouses, so as not to allow -any light to enter. Having got thus far, they go up to it, talking with -great energy, seize hold of it, gag it, without the slightest resistance -on its part—so terrified is it—and then drive it out with heavy blows -with a stick. The skin of such a cowardly brute is little esteemed. In -many tents they would not permit it to enter, for it can bring nothing -but misfortune. The common people eat the flesh, which is not at all -good, but they carefully abstain from touching the head or -brains—contact with which, they believe, would make them go mad. - -Let us leave this ignoble animal, and pass on to one much more to be -feared, and the chace of which presents some striking scenes, though its -reputation is far from being in the eyes of the Arabs what it is in the -imagination of Europeans—I allude to the panther. - -The panther is found over the whole surface of Algeria, though it -inhabits only wooded coverts, and broken, difficult ground. There are -several species. Some never quit the neighbourhood of their lair, and -are called _dolly_, that is, keeping to the house. Others, again, which -are called _berani_, or strangers, frequently wander away from the place -where they usually dwell, and prowl about the surrounding districts to a -considerable distance. - -The _dolly_ panther is larger, stronger, and more dangerous than the -other species. Its coat is speckled with spots more elegantly disposed, -of a very dark shade, and close to one another. The colours are black, -white, and yellow. On the jowl, limbs, and back-bone, there are no -spots, but stripes. Those on the jowl are arranged diagonally. The upper -points start from the lower eyelids, the nostrils, and the corners of -the mouth, and descend towards the neck, gradually melting away into -yellow, and finally lost in the white. - -Panthers lap like dogs. They generally roam in couples. In districts -that are well peopled, they are never seen in the daytime. In -uninhabited regions, although they do go abroad in the day, they hunt -only at night. They have not more than two or three cubs. The Arabs are -far from regarding the panther with the esteem they accord to the lion. -The lion, say they, if attacked, harassed, wounded, and surrounded by -enemies, feels his courage heighten in the midst of the uproar and in -the thick of the danger. He fearlessly encounters his assailants and -fights to the death, while the panther only accepts the combat when it -finds no way to retreat. In a word, the lion, as soon as the combat has -fairly commenced, never retires, while the panther escapes whenever an -opportunity presents itself. Another difference is this—the lion will -devour a man, the panther never. The latter generally strikes at his -head, lacerates him with its claws, and inflicts terrible bites, and -then, preferring the flesh of other animals to that of a son of Adam, it -leaves him there and goes in search of other prey. In a country where it -is able to supply itself with the flesh of wild boar, sheep, cattle, and -game of all kinds, and where it can satiate itself with the carcases of -animals, it kills man, not because it is hungry, but in self-defence, as -the only way of shaking off an enemy. In the case of the lion, man is -often the game in quest of which he stalks abroad; while in that of the -panther he is an adversary to be avoided, and never to be provoked. You -may pass boldly and confidently close to the thick brushwood that -conceals it, and, if you do not begin the attack, it will remain -crouched as close as a partridge, even holding in its breath. But if you -fire and miss, it will spring upon, bite, and lacerate you, and then, -still distrustful of itself, will take itself off. - -The Arabs have remarked, from the numbers of persons who have come in -collision with panthers, and been wounded without being killed, that it -uses only its teeth; its bite being like that of the dog, and injuring -only the flesh. The lion, on the other hand, by his violent shaking, -breaks the bones of the victim he holds in his powerful jaws. When the -panther has inflicted its bite, it does not trouble itself as to its -being fatal or otherwise, but makes off with fear and caution. The lion -grows more and more furious, and returns to the attack again and again. -It is not enough that the enemy be disabled—he must feel the whole -weight of a lion's wrath. The lion bounds into a _douar_, and plunders -boldly, at his leisure. He seizes his share without any concealment; he -has no fear; he is exercising his right, the right of the strongest. The -panther covers its advance, glides, creeps, crawls along like a thief, -accompanied by shame and fear. The panther's spring, when enraged, is -like a flash of lightning; but after that tremendous effort, its pace is -less swift than that of an ordinary horse. If a panther be surrounded, -tracked down, and hard pressed—maddened by terror rather than by rage—it -will spring on the tree in which the hunters are stationed, and close -with them. But at another time, if only one or two men are lying in -ambush, and it be not shut in on all sides and a path is left for -escape, it forgets its power and runs away. Everywhere and at all times, -the lion is a dangerous enemy, to encounter whom is a terrible -undertaking; whereas no one need dread the panther unless he has first -attacked it. The cry of the latter animal resembles the clear, shrill, -impotent neigh of the mule, and is in no way calculated to inspire -terror like the roar of the lion, which is as the growling of thunder. -But it is quick and agile, and its movements baffle the eye. If the -natural disposition of the panther leads it to spare, or at least to -avoid, man, and to choose for its prey animals wild or tame, such as -sheep, cows, gazelles, and antelopes, that cannot defend themselves, it -is equally instructed by instinct to modify its mode of attack upon -animals whose habits or courage render them difficult or dangerous to -assail—against such, it has usually recourse to surprise. It will not -attack a horse in the centre of a _douar_. Its habitual circumspection -and cowardice will restrain it from seeking to seize upon a prey that -might be rescued in time, or promptly avenged. Even when out grazing, a -horse by itself might escape by galloping off; but if it has not been -seen, or suspected, if with a single bound it can fall upon the horse, -he is lost. - -Nor is the wild boar an easy victim. If it be full grown, and have had -warning, and there be room enough, it will defend itself successfully. -At times, indeed, it comes off absolutely victorious—the Arabs having -found panthers in desert places, ripped up by a boar's tusks. A frequent -struggle, perhaps the only one which the panther openly engages in, is -with the porcupine; but the latter, though it grows to a considerable -size in Africa, is more formidable in appearance than in reality. It has -indeed, the property of bristling up its long, hard, sharp-pointed -quills, which it can even throw to some distance; but these arms cannot -save it. The slightest wound completely paralyses the muscular -contractions by means of which it places itself in a state of defence: -besides, it cannot do anything without something to fall back upon, such -as a tree or a stone. - -However timorous and apt to run away the panther may be under ordinary -circumstances, it becomes really dangerous if its cubs have been carried -off in its absence—or under its very eyes by force, which only happens -when the hunters are in considerable numbers. At such times it will -sometimes perish in the attempt to save them—at least, the _dolly_, or -larger species will do so; but the _berrani_, or small panther, makes -off, uttering the while lamentable cries. The cubs, thus torn from their -mother, are given to chiefs residing in towns, to Sultans, Pashas, and -Beys; but they are never kept in a tribe, for when still quite young -they are dangerous even in their play, and no sort of attention will -ever tame them or guarantee the master of the tent, or his wives and -children, from a momentary outburst of fury on the part of the -perfidious and capricious brute. We may mention, however, that in -certain _zaouïas_ lions are tamed by marabouts and led up and down the -tribes. Thus summoning curiosity to the aid of charity, they augment the -amount of the alms which they beg for their congregation. The most -celebrated _zaouïa_ in which tame lions are kept is that of -Sidi-Mohammed-ben-Aouda, a tribe of the Flittas in the province of Oran. - -With this special exception the Arabs—and it is a characteristic trait -worthy of note—never rear any but inoffensive animals. There is not a -tent without a gazelle, an antelope, a jackal, an ostrich, or a falcon; -but in no _douar_ is a savage beast ever to be seen, such as a hyæna, a -panther, or a lion. Some tribes take pleasure in rearing a young wild -boar, under the idea that it amuses the horses, which like its smell. -The little pig is faithful and always in motion. When the tribe is -changing ground, it trots about, grunting joyously in the midst of the -other animals, and accompanies the sheep and the calves to the pasture. -It is called "the father of good fortune," and strangely enough, it is a -lucky omen to meet a wild boar on issuing from one's tent. Prior to -Mohammed the Arabs used to eat swine's flesh, but the Prophet forbade it -to them, as well as the blood of animals and the flesh of every creature -that has not been bled. - -The panther, as I have already remarked, seldom goes abroad during the -day; but if, by chance, shepherds or travellers happen to alight upon -one near an inhabited neighbourhood, they utter in shrill tones _ha -houa!_ "there it is!" These cries are repeated with incredible rapidity. -The entire population swarms forth—horse and foot, armed with whatever -first comes to hand, guns, sticks, swords, spears, or pistols, and -followed by their dogs and greyhounds. Surrounding on every side the -spot whither the beast has retired, generally difficult ground, covered -with thick high brushwood, they attack it fearlessly and usually end by -killing it. It rarely happens that it escapes while it is light. - -But when, instead of this sudden outbreak of an entire population -against an unexpected enemy, a genuine hunt is projected, certain -preparations are made before starting. It is true, the panther will run -away if it has the chance, but it is always possible that it may show -fight; and although, in the long run, it is sure to be mastered without -a single casualty on the side of the hunters, it is as well to guard -against the wounds it may inflict, however insignificant in themselves. -It usually flies at the head. Against the lacerations of its teeth and -claws a sufficient defence is the thick woollen cap, the _shashia_, the -numerous folds of the haïk, the hood of the burnous, and the long, -coarse camel's rope. But the enemy may with a single bound spring on to -a horse's croup, and with one blow on the head with its paw knock over, -stun, and even kill the rider. On this account they not unfrequently don -a helmet—a helmet of modest pretentions, which at other times serves as -a kettle. - -The panther is also killed, like the lion, from an ambush. A hole is dug -in the earth and covered over with branches, through which an opening is -made for the rifle of the concealed hunter, who fires at the distance of -about fifteen paces, as the animal approaches to devour the carcase of a -sheep or goat placed there for that purpose. But lest the brute, if only -wounded, should spring upon the _melebda_, as the hunter's hiding place -is called, the latter is always provided with two or three guns, and -perhaps with pistols likewise. At other times a gun is fastened to a -tree, and at the muzzle of the barrel is fixed a bait, to which a string -is tied, that passes round the tree and is attached to the trigger—so -that if the bait be pulled at all forcibly the gun is sure to go off. -And if the panther is not shot dead, it is certain to be wounded, and -the hunters set off in pursuit, guided by the tracks of blood it leaves -on its path. There is yet another mode of killing the panther, which is -by surprising it while sleeping. Should it happen to be awake, it is -merely a disappointment, not a danger, for it runs away at sight of a -man. - -But whatever be the nature of the sport in which the Arabs indulge, the -least timorous are liable to superstitious fears. As it is not always -possible to relinquish an enterprise when they have once entered upon -it, they endeavour by all means to avoid chances of sinister omen. On -the other hand they become emboldened, and take courage if, on setting -out, they are greeted by one of those encounters which are reputed -fortunate—with a jackal in the morning for instance, or with a wild boar -in the evening. - - Let thy morning be with a jackal, - And thy evening with a wild boar. - -A hare or a fox is of ill omen; as is, also, a single crow, or a white -mare. A still worse and more detestable omen is the sight of an old -woman. But it is a good chance for whoever sees two crows or a mare of -any colour; and, above all, success, glory, and plunder, await the -_goum_ that, when starting on an expedition, is met by a beautiful young -and noble maiden, who will uncover her bosom and show one of her -breasts. It is the custom; and if the damsel were to refuse this -blessing to the warriors of her tribe, they would dismount to compel -her, were she the daughter of the chief and though he were himself at -the head of the _goum_—all the better, indeed, if her birth were so -exalted, for the nobler the damsel, the happier the augury. In the west, -young girls loosen their girdle. If, in the morning, you hear -affectionate and courteous words, you will have a pleasant day; but it -will be the reverse if on first awaking you are greeted with an -imprecation or an insult. Do not go out to hunt on a Tuesday, a -Thursday, or a Friday. - -We now come to the sport that is really worthy to sharpen the -intelligence and inflame the souls of warriors. The Arab hunter acts -upon the aggressive with the lion. In this daring enterprise there is -all the more merit, because in Africa the lion is a formidable monster, -regarding whom there exist many mysterious and terrible legends, with -which an awe-struck superstition surrounds his dread Majesty. With that -keenness of insight which characterises them, the Arabs have made a -series of observations on the subject of the lion that are worthy of -being collected and preserved. - -In the daytime the lion rarely seeks to attack man. Very commonly, -indeed, if a traveller happens to pass near him, he turns aside his head -and affects not to see him. At the same time, if any one, walking close -to the bush in which he is couched, be rash enough to cry aloud _ra -hena_—"he is there!"—the lion will at once spring upon his denouncer and -the disturber of his repose. As night comes on, his humour completely -changes. When the sun has set, it is perilous to venture into a wild, -woody, and broken country. It is there the lion lies in ambush—it is -there he is met on the path-ways, which he intercepts by barring all -further advance with his body. The Arabs thus describe some of the -nocturnal scenes which are continually happening. If a solitary -individual, a courier, traveller, or letter-carrier, chancing to meet a -lion, possess a courage of the highest temper, he will walk straight -towards the animal, brandishing his sword or gun, but carefully -abstaining from using the one or the other. He simply cries out: "Oh, -the robber! the highway-man! the son of a mother who never said No! Dost -thou think to frighten me? Thou canst not know, then, that I am -so-and-so, the son of so-and-so? Get up, and let me proceed on my -journey." The lion waits till the man has come close up to him, and then -goes off to lie down again a thousand paces farther on. The traveller -has to endure a long series of terrific trials. Each time that he quits -the path, the lion disappears, but only for an instant. Directly -afterwards he again presents himself, and all his movements are -accompanied by horrible noises. He breaks off innumerable branches with -his tail. He roars, howls, growls, and emits gusts of poisonous breath. -He plays with the subject of his fantastic and manifold attacks, and -keeps him constantly suspended between fear and hope, like a cat playing -with a mouse. If a man involved in such a difficulty does not allow his -courage to fail him, if—to use an Arab phrase—he succeeds in firmly -holding his soul, the lion will finally leave him, and seek his fortune -elsewhere. But if, on the contrary, the latter perceives that he has to -deal with a man whose countenance betrays his fear, whose voice -trembles, and who dares not articulate a word, he repeats over and over -again, in order to terrify him still more, the manœuvre above described. -He will approach him, push him out of the way with his shoulder, cross -his path every other minute, and amuse himself with him in various ways, -until at last he devours his victim already half dead with terror. - -There is really nothing incredible in the facts thus stated by the -Arabs. The ascendancy of courage over animals is indisputable. The -professional robbers who roam abroad at night, armed to the teeth, -instead of shunning the lion, cry out to him if they meet with him: "I -am not what thou seekest. I am a robber like thyself; pass on, or, if it -please thee, let us rob in company." It is said that the lion sometimes -follows them, and attempts an assault on the _douar_ towards which they -are bending their steps. It is even affirmed that this good -understanding between the robbers and the lions frequently displays -itself in a striking manner. Robbers have been seen, when taking their -meals, to treat the lions as other people treat their dogs, and throw to -them at a certain distance the feet and entrails of the animals they -themselves are eating. - -Women likewise have been known successfully to have recourse to -intrepidity in opposing a lion. They have run after him when engaged in -carrying off a ewe, and have forced him to let go his prey by giving him -a shower of blows with a cudgel, crying aloud all the time: "Ah, robber! -son of a robber!" The Arabs say that the lion is seized with shame, and -makes off as quickly as possible. This trait shows that in the eyes of -the Arabs the lion is a peculiar sort of creature midway between men and -beasts, which, by reason of its strength, appears to them to be endowed -with a special order of intelligence. The following legend, intended to -explain how it is that the lion allows a sheep to escape him more easily -than any other prey, is a confirmation of this belief. Enumerating one -day the various feats his strength enabled him to accomplish, the lion -remarked: "_An sha Allah_—if it be the will of Allah—I can carry off a -horse without distressing myself. _An sha Allah_, I can carry off a -heifer, without being prevented from running by its weight." But when he -came to the ewe, he deemed it so much beneath him that he omitted the -pious formula, "if it be the will of Allah;" and, to punish him, Allah -condemned him to be never able to do more than drag it along. - -There are several modes of hunting the lion. When one makes his -appearance in the midst of a tribe, his presence is indicated by a -multitude of signs of all kinds. The earth shakes, as it were, with -roarings. Then a series of losses and accidents take place. A heifer, or -a colt is carried off, or a man is missing. The alarm spreads through -all the tents. The women tremble for their property and for their -children. Lamentations arise on all sides, and the hunters decree the -death of their troublesome neighbour. It is published in the -market-places that on such a day and at such an hour, all who are -capable of joining in the chace, whether on horseback or on foot, must -assemble in arms at an appointed spot. Prior to this, the thicket has -been discovered to which the lion retires during the day. Everything -being ready, the hunters set out, the men on foot leading the way. When -they have arrived within fifty paces of the bush in which they expect to -find the enemy, they halt and await him. Closing up, they form three -deep, the second rank ready to fill up the gaps in the first if succour -be necessary, while the third, firm and compact, and composed of capital -marksmen, forms an invincible reserve. Then commences a strange -spectacle. The front rank begin to insult the lion, and even send a few -balls into his hiding place to make him come out: "Look at him who -boasts of being the bravest of all, and yet dares not show himself -before men! It is not he—it is not the lion—it is a cowardly thief, and -may Allah curse him!" The animal sometimes comes while they are abusing -him in this manner, and, looking round serenely on all sides, yawns and -stretches himself, and appears perfectly insensible to what is passing -around him. - -One or two balls now hit him, upon which, magnificent in his audacity, -he stalks forth and stands in front of the bush which sheltered him. Not -a word is spoken. The lion roars, rolls his glaring eyes, draws back, -crouches down, again rises up, and by the movements of his tail and body -snaps off all the branches that surround him. The front rank discharge -their pieces, whereupon the monster bounds forward, and generally falls -dead beneath the fire of the second rank, who step forward and fill up -the intervals left in the first. This is the critical moment, for the -lion resigns the contest only when a ball has struck him in the head, or -in the heart. It is no rare thing to see him continue the fight with ten -or a dozen balls through his body. In other words, he is seldom -overpowered until he has killed or wounded some of his foot assailants. -The horsemen who accompany the expedition have nothing to do, so long as -their foe does not quit the broken ground. Their part commences when, as -occasionally happens, the men on foot have succeeded in driving out the -lion upon a plateau, or into the plain. The combat then assumes a new -aspect, full of interest and originality. Each horseman, according to -his hardihood and agility, spurs on his horse at full speed, fires at -the lion as at an ordinary mark, at a short distance, and, wheeling his -horse round the moment he has fired, gallops off to reload his piece -before making a second assault. The lion, attacked on all sides and -wounded at every moment, faces about in every direction, rushes forward, -flees, returns, and falls, but only after a glorious struggle. His -defeat, indeed, must inevitably terminate in his death, for against -horsemen mounted on Arab horses success is impossible. He makes but -three terrific bounds, after which his pace is by no means swift, and an -ordinary horse will distance him without trouble. To form a just idea of -such a combat, it is absolutely necessary to have witnessed one. Every -horseman hurls an imprecation; there is a wild confusion of sounds, the -burnouses fly out, the powder thunders, the hunters crowd together or -scatter widely apart. The lion roars, the balls whistle, and the whole -forms a scene of movement and animation. But notwithstanding all this -tumult, accidents are very unusual. The hunters have little to fear, -unless a fall from their horse throws them under the paw of their enemy, -or—which is more frequent misadventure—they are hit by a friendly but -ill-directed ball. - -Such is the most picturesque, the most warlike aspect that lion-hunting -assumes. Other measures, however, are sometimes adopted, both more sure -and more speedily efficacious. The Arabs have observed that on the -morrow after he has carried off and devoured sheep or oxen, the lion, -suffering from a weak digestion, remains in his lair, fatigued, -oppressed with sleep, and incapable of moving. When a place that is -usually disquieted with roaring is undisturbed for a whole night, it may -be inferred that the formidable inhabitant who dwells therein is plunged -in this state of lethargy. Upon this, a man of devoted courage, -following the tracks that lead to the covert in which the monster is -concealed, will go up to him, take a steady aim, and shoot him dead upon -the spot with a ball between the two eyes. Kaddour-ben-Mohammed, of the -Oulad-Messelem, a section of the Ounougha, is reputed to have killed -several lions in this manner. - -Recourse is likewise had to various forms of ambush. The Arabs sometimes -excavate a hole in the path the lion usually takes, and cover it with -thin woodwork, which the animal breaks by its weight and is caught in -the trap. At other times they dig close to a dead body a hole covered by -thick boards, between which a small opening is left to allow the barrel -of a gun to pass through. In this hole, or _melebda_, the hunter squats -down, and when the lion approaches the body, he takes a careful aim and -fires. Not unfrequently the lion, if he has not been struck down, throws -himself on the _melebda_, shatters the barrier, and devours the hunter -behind his demolished rampart. On other occasions, again, a single man -will undertake an adventurous and heroic enterprise, recalling the feats -of chivalry. Si-Mohammed-Esnoussi, a man of approved veracity, who -inhabited the Djebel-Guerzoul, near Tiaret, thus describes his own mode -of going to work: - -"I used to mount a good horse and proceed to the forest on a bright -moonlight night. In those days I was a capital shot, and my ball never -fell to the ground. Then I began to cry aloud several times, _Ould el -ataïah!_—'Daughter of a mother who yields herself up!'—The lion would -come forth, and direct his steps towards the spot whence issued the cry; -and at that moment I fired at him. Occasionally the same thicket would -contain several lions, who would issue forth all together. If one of -these brutes approached me from behind, I would turn my head and fire at -him over the back of my saddle, and then go off at full gallop in the -fear that I might have missed him. If I was attacked in front, I wheeled -my horse round and repeated the manœuvre." - -The people of that district affirm that the number of lions killed by -Mohammed-ben-Esnoussi amounted to nearly a hundred. This intrepid hunter -was still alive in the year 1253 [A. D. 1836]. When I saw him, he had -lost his eyesight. May he participate in the mercy of Allah! - -A yet more dangerous sport than hunting the lion himself, is hunting a -lion's cubs. There are individuals, however, adventurous enough to -undertake even this hazardous enterprise. Every day, about three or four -in the afternoon, the lion and lioness quit their lair to make a distant -reconnaissance, with the object, no doubt, of procuring food for their -litter. They may be seen upon the summit of an eminence, examining the -_douars_, and taking note of the smoke that issues from them, and of the -position of the flocks. After uttering some horrible roars, an -invaluable warning to the surrounding population, they again disappear. -It is during this absence that the hunters cautiously make their way to -the cubs and carry them off, taking care to gag them closely, for their -cries would not fail to bring back the old ones, who would never forgive -the outrage. After an exploit of this nature the entire neighbourhood is -obliged to be doubly vigilant. For seven or eight days the lions rush -about in all directions, roaring fearfully. The lion under such -circumstances is a truly terrible monster. At such a time the eye must -not encounter the eye. - -The flesh of the lion, though sometimes eaten, is not good, but his skin -is a valued gift, and presented only to Sultans and illustrious chiefs, -and occasionally, to marabouts and _zaouïas_. The Arabs fancy that it is -good to sleep upon one, as it drives away the demons, conjures up good -fortune, and averts certain diseases. Lion's claws, mounted in silver, -are used as ornaments by women; while the skin of his forehead is a -talisman worn by some persons on their head to preserve the energy and -audacity of their brain. In short, lion-hunting is held in high repute -among the Arabs. Every combat with that animal may take the device: -_Kill or Die!_ He who kills him, eats him—says the proverb—and he who -kills him not is eaten by him. In this spirit they bestow on any one who -has killed a lion, this laconic and virile eulogy: _Hadak houa_—"that -one is he!" A popular belief illustrates the grandeur of the part played -by the lion in the life and imagination of the Arabs. When a lion roars, -they pretend that they can readily distinguish the following words: -_Ahna ou ben-el mera_—"I and the son of woman." Now, as he twice repeats -_ben-el mera_, and only once says _ahna_, they conclude that he -recognizes no superior save the son of woman. - - - - - THE CAMEL.[89] - - -It was said by the Prophet: "The good things of this world, to the day -of the last judgment, are attached to the forelocks of your horses; - -"Sheep are a blessing; - -"And the Almighty has created nothing, as an animal, preferable to the -camel." - -The camel is the ship of the desert. Allah hath said: "You may load your -merchandize in barks and on camels." As in the desert there is very -little water, and there are long distances to be traversed, the Almighty -has endowed them with the faculty of easily enduring thirst. In winter -they never drink. The Prophet more than once gave the following advice: -"Never utter coarse remarks on the subject of the camel or of the wind: -the former is a boon to men, the latter an emanation from the soul of -Allah." Camels are the most extraordinary animals in the world, and yet -there are none more docile, owing to their being so much with men. -So great, indeed, is their docility, that they have been known to -follow a rat, that, in the act of gnawing, pulled a rope smeared with -butter, by which they were fastened. Such is the will of Allah. These -apophthegms suffice to show that the camel is, of all created animals, -the most useful in respect of the wants of the Arabs. - -The Arabs of the Sahara can tell the age of a camel by its teeth. They -say it is long-lived, though they cannot give any very precise -information on the subject. They put the case, however, in this manner. -If a camel be born on the same day with a child, it has reached old age -by the time the latter has distinguished himself in combats, which -implies the age of eighteen to twenty-five years. Camels require much -care and experience in managing them. Whenever it is possible, the male -camels are led to a different pasture from the females. After the 15th -of April, they are not sent out to feed until the afternoon, because it -has been remarked that the grass is covered with a sort of dew that lays -the foundation of fatal diseases. Care is also taken to prevent the -camels from eating within the _douar_ what remains in the morning of the -small quantity of grass given to the horses overnight. These precautions -are necessary during the six weeks or two months in which the dew is -observed. Throughout the whole winter, the end of autumn, and the -beginning of spring, the camels may be permitted, with advantage, to -browse on shrubs with a salt flavour; but in the beginning of April, and -at the end of May, they must not be allowed to do so for more than five -or six days. - -The shearing of the camels takes place in the latter part of April. They -are made to lie down, and are operated upon by the shepherds and female -slaves, a woman standing behind them to gather the fleece which she -thrusts into bags. It is a somewhat slow operation. _El oubeur_, or -camel's fleece, is used in making canvas for tents, camel-ropes, sacks -called _gherara_, and _djellale_, or horse-cloths. It is mixed almost -invariably with common wool. - -The ordinary burden of a camel is two _tellis_ of wheat, or about 250 -kilogrammes. If not over-driven, it can go from dawn to sunset, at least -if it be allowed, as it journeys along, to elongate its neck and pluck -the herbage that grows on either side of its path. In this manner it -will cover from ten to twelve leagues in the twenty-four hours, and -every fifth day it must be permitted to rest. In the desert, camels are -let out to hire, not by the day, but by the journey, going and -returning, according to the distance. For instance, from El-Biod, among -the Oulad-Sidi-Shikh, to the Beni-Mzab, or about fifty leagues, costs -from two to three _douros_, and from the same point to Timimoun six or -seven _douros_. - -The flesh of the camel is eaten as food. The animal, however, is seldom -killed unless it has a broken leg, or is sick. The flesh is sometimes -salted, and, after being dried in the sun, is kept as a provision on a -journey. The love and veneration felt by the Arabs of the Sahara for -their camels are quite intelligible. "How should we not love them?" they -exclaim. "Alive, they transport ourselves, our wives, our children, our -baggage and provisions, from the land of oppression to that of liberty. -The weight they can carry is enormous, and the distance they traverse -very considerable. In other words, they further the relations of -commerce and render aid in war. Thanks to them, we are able, whenever we -please, to shift our encampment, whether in search of new pasturages, or -to escape from an enemy. Moreover, we drink their milk, which is also -useful in the preparations of food, and neutralises the injurious -qualities of the date. Dead, their flesh is everywhere eaten with -relish, and their hump is sought after as a savoury dish. Their skin -serves as shoe-leather. If soaked, and then sewed to the saddle-tree, it -imparts, without the aid of a single nail or peg, a solidity that -nothing can affect. Then, their sobriety and endurance of heat and -thirst permit them to be kept alike by rich and poor. They are truly a -boon from Allah, who hath said:— - - Horses for a dispute, - Oxen for poverty. - Camels for the desert. - - - - - SHEEP. - - -No cattle are reared in the Sahara, owing to the scarcity of water, the -scantiness of the herbage, the stony nature of the ground, and the -frequent removals from one place to another. But, if the desert be -unfavourable for the rearing of cattle, it is, assuredly, the veritable -country of the sheep. This animal finds there the salt shrubs eaten by -the camel, as well as many fragrant and nutritious plants known by the -generic name of _el aâsheub_. Water it obtains from the ponds supplied -by the rains, or from the basins formed by the side of wells, and kept -up with great care. The wells themselves are, for the most part, -surrounded with masonry, and sheltered from the drifting sands. Sheep, -besides, are patient of thirst. In spring, they are given to drink once -in five or six days; in summer, every other day; in autumn, every third -day; and in winter every fourth day. During the great heats of summer, -they are not allowed to touch the pools of water lying on the surface of -the ground,—experience having shown that at that period of the year -stagnant water, rendered tepid by the sun's rays, is very unwholesome. -If a drought happens to have prevailed during the first two months of -spring, and if rain falls plentifully in the third, the herbage grows -luxuriantly, and is called _khelfa_, or compensation. As if to make -amends for their long abstinence, the sheep eat it greedily, but it is -apt to give them a sickness named _el ghoche_, or treason. This disease -does not manifest itself until after the summer heats. The head and -lower jaw become much swollen, the animal coughs continually, and death -usually supervenes. According to the Arabs, a rainy autumn, by causing -fresh grass to spring up early, greatly tends to mitigate the pernicious -effects of the _ghoche_. - -Sheep are very prolific. They generally lamb twice in the year—in the -early part of spring and autumn. The large tribes possess from two to -three hundred thousand sheep, which are divided into flocks of four -hundred, called _ghelem_ or _aâssa_ [a stick]. Wealthy individuals have -from fifteen to twenty _ghelem_, and the poorest a half, or even a -quarter _ghelem_. - -In the Sahara there is a species of sheep that yields a magnificent -wool, very soft but not very long. This is the wool employed in the -manufacture of articles of luxury. These animals are nearly red in the -head, and the ewes give a great deal of milk. - -It is said of the finest ewes of this breed: - - They see like an owl, - And walk like a tortoise. - -Their wool descends to their hoofs and so completely covers their head -that, literally, nothing but their eyes is visible. In the Sahara and in -the _kuesours_, a _zedja_, or fleece, is worth only one _boudjou_, but -the price is greatly enhanced by the time it reaches the Tell, and -especially the sea-coast. Some sheep have no horns, and are called -_fertass_ [bald]. Others, again, have four, and are known as _el -kuerbourb_; while others have horns that are bent back, and are named -_el kheroubi_. - -The Arabs take no care whatever of their sheep. They have no sheds in -which to shelter them from the severity of the weather, nor supplies of -forage to save them from starvation. Consequently, in bad seasons they -frequently lose one-half of their flocks, and if blamed for this -carelessness, or offered advice, they answer quite simply: "To what -purpose is all that? They are the property of Allah [_Kher Eurby_]. He -does with them as it pleases Him. Our ewes give us two lambs every year. -Next year our losses will be repaired." - -The following sentiments are ascribed to sheep:— - -"I love the close hand, that is, to belong to a miser who would neither -sell us, nor slaughter us for the entertainment of his guests. - -"I love distant market-places; for when they are near to my master, for -one reason or another we are sold, or slaughtered. - -"And every day a new house; that is, fresh and more abundant pasturage." - -Sheep are the fortune of the child of the desert. He says of them: -"Their wool serves to make our tents, our carpets, our garments, our -horse-cloths, our sacks, our nose-bags, our camel's-packs, our ropes, -our cushions. And what remains in excess of our own necessities we sell -in the _kuesours_ or in the Tell, when we go there, after harvest, to -buy grain. Their flesh we eat, or give it to be eaten by the guests of -Allah. Dried in the sun, it will keep, and be of use to us in our -journeys. Their milk is very serviceable to our families, whether as -drink or food. We make of it _leben_ or _sheneen_ [sour milk], and what -is over we give to our horses. We also get butter from it, which enters -into the preparation of our food, or which we exchange in the _kuesours_ -for dates. Of their skin we make cushions, and buckets to draw water -from the well. With it we ornament the _aâtatouches_[90] of our women, -or we dress it for shoe-leather. We have no need to plough, or sow, or -reap, or thresh out the corn, or to fatigue ourselves like vile slaves, -or like the wretched inhabitants of the Tell. No; we are independent, we -pray, we trade, we hunt, we travel, and if we have occasion to procure -that which others can only obtain by sweat and toil, we sell our sheep, -and forthwith provide ourselves with arms, horses, women, jewels, -clothes, or whatever else affords us gratification, or embellishes our -existence. The owner of sheep has no need to labour, nor is he ever in -want of anything. So Allah has willed it!" - - - - - LIFE IN THE DESERT. - - -In studying life in the desert, I have been greatly struck by its -analogy to that of the Middle Ages, and by the resemblance which exists -between the horseman of the Sahara and the knight of our legends, -romances, and chronicles. This analogy will appear yet more real, this -resemblance yet more striking, on a close observation of the accessory -characteristics which I now propose to sketch with a rapid hand. - -By the Arab of the Sahara, I do not mean a dweller in the _kuesours_. -The latter is rallied by the wandering tribes as much as the inhabitants -of the Tell, and receives at their hands all sorts of derisive epithets. -Grown fat through his habits of indoor and commercial life, he is called -"the father of the belly," the grocer, the pepper-dealer. This rearer of -fowls—the Arab of the tent possesses no fowls—this shopkeeper resembles -the simple citizen of all countries and of all times. He is, at bottom, -the villain, the churl of the Middle Ages. He is the Moorish citizen of -Algiers—he has the same placid, apathetic, crafty physiognomy. - -It is of the master of the tent that I propose to speak: of him who is -never more than fifteen to twenty days without changing his abode; of -the genuine Nomad, of him who never enters "the tiresome Tell" but once -a year, and then only to purchase grain. My horseman, my hunter, my -warrior is the man with a hardy iron-nerved constitution, a complexion -embrowned by the sun, limbs well proportioned, in stature rather tall -than short, but making light of the advantage of height, "of that lion's -skin on a cow's back," unless adroitness, activity, health, vigour and, -above all, courage be combined with it. But if he values courage, he -also pities rather than despises, and never insults those who "want -liver." It is not their fault, he good-humouredly remarks, but the will -of Allah. His abstinence cannot be exceeded, but, accommodating himself -to circumstances, he never neglects an opportunity of making a good and -hearty meal. His ordinary diet is simple and without much variety; but, -for all that, when the necessity arises, he understands how to entertain -his guests in a becoming manner. When the _ouadâa_, or peculiar festival -of a tribe, or _douar_, comes round, at which his friends will be -present, he would not offer them the slight implied by his absence, and -though it may be at a distance of thirty or forty leagues, he will not -fail to go there and fill himself with food. Besides, they know well -that he is quite ready to return their hospitality, and that they have -not to do with one of those stingy town traders who never offer more -than a space of four square feet to sit down in, a pipe of tobacco, and -a cup of coffee either without any sugar at all, or sugared only after -many preliminary phrases, carefully enunciated in recommendation of -coffee without sugar. - -Among the Arabs, everything concurs to give power to the development of -the natural man. Nervous, hardy, sober, though occasionally displaying a -vigorous appetite, their eyesight is keen and piercing. They boast that -they can distinguish a man from a woman when two to three leagues -distant, and a flock of camels from a flock of sheep at double that -distance. Nor is this mere bragging. The extent and clearness of their -vision arise, as in the case of our sailors, from the incessant habit of -looking far ahead over an immense and objectless space. And, accustomed -as they are to scenes and objects always the same and which encircle -them within narrow limits, it would be strange if they did not recognize -them under almost any circumstances. Nevertheless, diseases of the eye -are very common. The refraction of the sun's rays, the dust and -perspiration cause numerous misadventures, such as ophthalmia and -leucoma, and blind and one-eyed men are numerous in many parts of the -desert—for instance, among the Beni-Mzab, at El Ghrassoul, Ouargla, and -Gourara. - -The dweller in the desert, in infancy and youth, has beautiful white, -even teeth; but the use of dates as his habitual and almost exclusive -diet spoils them as he advances in years. When a tooth is entirely -decayed, he is compelled to have recourse to the armourer or farrier, -who is privileged to torture his patient, to break his jaw with his -pincers, and tear away the gums together with the tooth that was -troubling him. - -The genuine chief, the real great lord, rarely leaves the saddle, and -very seldom goes on foot, though he wears both boots and shoes. The -common Arab, however, is an indefatigable walker, and in the course of a -day will get over an incredible distance. His ordinary pace is what the -French call the _pas gymnastique_ [which is quicker than the English -"double"], and what he himself calls a dog-trot. On flat ground, he -generally takes off his shoes, if he happens to have any, partly that he -may walk faster and more comfortably, and partly that he may not wear -them out. Consequently, his foot is like that of antique statues, broad -and flat, and with the toes wide apart. He is never troubled with corns, -and more than once Christians, who have insinuated themselves into -caravans, have been detected by this infallible sign and expelled. The -sole of the foot acquires such hardness, that neither sand nor stones -affect it, and a thorn sometimes penetrates to the depth of several -lines without being felt. In the desert, properly so called, however, -the sand during the great heat of summer is so burning hot that it is -impossible to walk upon it with naked feet. Even the horses are obliged -to be shod, or their feet would become painful and diseased. The dread -of being bitten by the _lefâ_, a viper whose venom is fatal, also -compels the Arabs themselves to wear buskins rising above the ankle. - -The most common disease of the foot is the _cheggag_, or chaps, which -are healed by having grease rubbed in, and by being afterwards -cauterised with a hot iron. Sometimes these chaps are so long and deep -that they are obliged to be sewed up. The thread used for the purpose is -made of camel's sinews dried in the sun, and split into parts as fine as -silk; spun camel's hair is, likewise, employed. All the inhabitants of -the desert make use of this thread to mend their saddles, and bridles, -and wooden platters. Every one carries about with him a housewife, a -knife, and a needle. - -Not a few turn their powers of pedestrianism to a good account, and make -it their profession. Hence come the runners and messengers, who gird -themselves tightly with a belt. These who are called _rekass_ undertake -affairs of great urgency. They will do in four days what the ordinary -runners take ten to accomplish. They scarcely ever stop, but if they -find it necessary to rest they count sixty inhalations of the breath and -start again immediately. A _rekass_ who receives four francs for going -sixty leagues thinks himself well paid. This modest reward, however, is -the more highly appreciated because it is paid in actual money. Specie -is rare, and is the smallest portion of an Arab's fortune. The -restricted circulation, and the facility of providing for the principal -necessities of life without buying or selling, by simply having -occasional recourse to barter are far from lowering the value of coined -money. - -In the desert a special messenger travels night and day, and sleeps only -two hours in the twenty-four. When he lies down he fastens to his foot a -piece of cord of a certain length, to which he sets fire; and, just as -it is nearly burned out, the heat awakens him. In 1846, an Arab, named -El-Thouamy, a native of Leghrouât, was sent by the Kalifa -Sid-Hamed-ben-Salem to Berryân, a town situated in the country of the -Beni-Mzab. Starting at five in the morning from Kuesyr-el-Heyrân, he -reached his destination about seven in the evening of the same day. In -fourteen hours he had covered 168 kilomètres, travelling at the rate of -twelve kilomètres an hour. This same Thouamy set out one day from -Negoussa to go to Berryân, a distance of 180 kilomètres, charged with an -important message, and accomplished the journey in sixteen hours. During -both of these courses this man eat only a few dates and drank about two -_litres_ of water. - -In 1850, El-Ghiry, of the tribe of the Mokhalif, was hunting the -ostrich, and, while wholly absorbed in chasing a _delim_, his horse -broke down just as his last drop of water was exhausted. All trace of -his companions was lost. For thrice twenty-four hours he wandered about -at random, in the desert, without food or water. During the day he slept -under a _bethoum_, and walked all night. His family had given him up -entirely, when at length they saw him approaching. At first they could -hardly recognize him, so utterly exhausted was he, so blackened by the -sun, and reduced to such a skeleton. He afterwards related that he -believed he owed his life to his dreams, in which he beheld his mother -tending him, and giving him something to eat and drink. These visions, -he said, had comforted and sustained him in his sore distress. - -Let us now pass on from these examples of vigour and abstinence, which -might be multiplied to infinity, and give a tolerably correct estimate -of the goods and chattels of a Saharene nomad. This inventory will -afford a far better idea of life in the desert than can be obtained from -a long description. I take a man of influential family, and assume that -his household is constituted after the following fashion. Himself, four -wives, four sons, the wives of two of his sons, each of whom has a -child, four negroes, four negresses, two white men servants, two white -women servants: in all, twenty-five souls. He may also, of course, have -daughters, but they are sure to be married, and are no further trouble -to him. Such a household as this will possess: - - A spacious tent in thoroughly good condition, to make - which will require sixteen pieces of woollen cloth, - forty cubits long by two in width, each worth from 7 - to 8 _douros_, making a total of about 112 _douros_. - - Two Arab beds, or rather carpets of shaggy wool, - thirty cubits in length by five broad; dyed with - madder, 20 _douros_ each; if dyed with kermes, 25 - _douros_ 50 - - A carpet, twelve cubits long by four wide, hung up as - a curtain to separate the men's apartment from that of - the women. It is dyed with kermes and costs 16 - - Six cushions, to contain wearing apparel and used as - pillows: the price of each is 2 _douros_ 12 - - Six cushions of tanned antelope's skin, also used to - contain dresses and spun wool, and to lean against in - the tent 6 - - Six pieces of woollen stuff, made into a sort of - palanquin carried on camels' backs, and in which the - women travel 12 - - Five red _haïks_ to cover the palanquins 50 - - Twenty woollen sacks for the carriage of corn 40 - - Six _hamal_, or loads of wheat 48 - - Twelve loads of barley 60 - - Ten woollen sacks in which are kept jewels, wearing - apparel, cotton-stuffs, gunpowder, _filali_,[91] - money, etc., at 2 _douros_ each 20 - - Fifteen goat-skin bags to hold water 25 - - Twelve sheep- or goat-skin bags to contain butter, - valued each at 4 _douros_ 48 - - Four sheep- or goat-skin bags to hold honey, which is - an expensive article, as it comes from the Tell; at 8 - _douros_ each 32 - - Eight _hamal_ of dates. These _hamal_ are sacks lined - with wool 64 - - Six _tarahh_, each _tarahh_ comprising six skins of - morocco leather; in all, thirty six skins, at one - _douro_ a piece 36 - - Gunpowder 30 - - Lead 5 - - Flints 4 _douros_. - - Ten _mektaa_, or pieces of cotton-stuffs 20 - - Two _meradjen_, or vases of copper lined with tin, - with handles, to drink out of 2 - - Two _tassa_, or vases, also for drinking purposes 2 - - Two _guessaa_, or large wooden bowls for making or - eating kouskoussou 4 - - Six _bakia_, or drinking vessels of wood 2 - - A copper pot for cooking the food 2 - - Three _metreud_, or wooden platters for strangers to - eat from 3 - - Two _fass_, or mattocks, for preparing the site of the - tent, fixing it, etc., and for clearing wood 2 - - A _kadouma_, or small hatchet for shaping wood 1 - - Ten _meudjesa_, a kind of sickle for sheep-shearing 1 - - Two _rekiza_, or uprights of the tent 2 - - A _âeushut-el-zemel_, or tent with carpets, cushions, - etc., for travelling, or for receiving strangers 30 - - Total 741 _douros_. - -The wearing apparel of five men will consist of: - - Eleven white burnouses, three for the father, and two - for each of his sons: a burnous costs 4 _douros_ 44 _douros_. - - Five _haïks_, at 4 _douros_ each 20 - - Five _habaya_, or woollen shirts 10 - - Five _mahazema_, or belts of morocco leather - embroidered in silk 10 - - Five pair of _belghra_, or morocco shoes 2 - - Five _shashia_, or morocco _fessy_ 2 - - Five _kate_, or complete suits, for grand occasions, - consisting of an _oughrlila_ or outer garment, a - _cedria_ or waistcoat, a _seroual_ or pair of - trousers; a _haïk_ of silk, a silken cord replacing - the camel's rope; and a cloth burnous: each suit at 60 - _douros_ will make 300 - - Total 388 _douros_. - -The wearing apparel of six women will consist of: - - Six women's _haïks_, dyed with kermes 60 _douros_. - - Six pair of morocco leather boots, embroidered 6 - - Six woollen girdles 12 - - Six white _haïks_ worn over the head 6 - - Six _benica_, or silken hoods 6 _douros_. - - Six _aâsaba_, or thread cord by which the women fasten - the _haouly_, or white _haïk_, over their heads 2 - - Six pair of _kholkhale_, or silver anklets, 20 - _douros_ the pair 120 - - Six pair of _souar_, or bracelets, 7 _douros_ the pair 42 - - Twelve _bezima_, or silver buckles, used by women to - fasten the _haïk_, 6 _douros_ the pair 36 - - Six _bezimat el gueursi_, or throat buckles, used to - fasten the _haouly_ under the chin after it has - encircled the head 12 - - Twelve _ounaiss_, or silver ear-rings set in coral. - Every woman wears two pair 24 - - Six _mekhranga_, or necklaces of coral and pieces of - money 48 - - Six necklaces of cloves interspersed with coral 5 - - Six _zenzela_, or silver chains with a small circular - plate in the middle, called "the scorpion:" the chain - stretches from ear to ear 18 - - Six _kuerrabar_, or silver boxes which the women hang - from their necks, and in which they put musk and - benjamin 18 - - Eighteen _khatem_, or silver rings 6 - - Six _melyaca_, or bracelets of djamous horn 6 - - Women in the desert do not wear any ornaments of gold; - the whole of their jewelry is in silver. - - Total 815 _douros_. - -The arms for seven men are: - - Five guns for the masters, procured from Algiers, and - mounted in silver 100 _douros_. - - Two guns for the servants 20 - - Five sabres, two of them mounted in silver 40 - - Five pistols, two of them mounted in silver 35 - - Four pistols for the negroes 1 - - Four sabres for the negroes 12 - - Total 219 _douros_. - -Harness and horsemen's equipment consist of: - - One saddle for the master 100 _douros_. - - Four ordinary saddles 160 - - Two common saddles for the servants 20 - - One master's _djebira_ of tiger-skin 17 - - Four ordinary _djebira_ 28 - - One pair of master's _temag_, or boots of morocco - leather 12 - - Four pair of ordinary _temag_ 24 _douros_. - - One pair of master's spurs, mounted in silver and - ornamented with coral 6 - - Four pair of ordinary _shabirs_, or spurs 4 - - Five _medol_, or straw hats adorned with ostrich - feathers 5 - - Total 376 _douros_. - -Horses, cattle, negroes, etc., consist of: - - A stallion for the chief of the tent 100 _douros_. - - Four blood mares for his sons 320 - - Two servants' mares 60 - - Six asses 18 - - Two _slougui_, or greyhounds [not purchasable] » - - Four negroes 240 - - Four negresses 200 - - Twenty _ghelem_ each _ghelem_ a flock of 400 sheep 8,000 - - Four _ibeul_, or droves of 100 camels each: of these - 400 animals, 130 are she-camels which command a higher - price than the males, but I value them all round at 30 - _douros_ a head 12,000 - - Ten he- or she-goats, the only use of which is to make - the sheep keep moving on a march 50 - - Two tame gazelles, a young antelope, and an ostrich - [these are never for sale] » - - Total 20,988 - _douros_. - -The chief of a tent of this importance ought besides to possess, in -depôt, in three or four _kuesours_, or small towns: - - Twelve hundred _zedja_, or fleeces, worth each half a - _boudjou_ 200 _douros_. - - Thirty white burnouses, at 3 _douros_ each 90 - - Thirty _haïks_ at 2 _douros_ 60 - - Forty _habaya_, or woollen shirts at 2 _douros_ 80 - - Forty loads of dates at 7 _douros_ 280 - - Thirty camel loads of wheat 240 - - Thirty loads of barley 150 - - Four _khrabya_, or enormous earthen vessels filled - with butter - - Total 1,100 _douros_. - - I estimate at 600 _douros_ the amount of what he may - have lent or sold, to the people of the _kuesours_ - with whom he has business transactions 600 _douros_. - - In his tent he has 600 - - Buried in a hose belonging to him in one of the - _kuesours_[92] 1,000 - - -------- - - Total 2,200 _douros_. - - -------- - - He has likewise a house in a kuesour in the charge of - a _khremass_, containing his most valuable property 60 _douros_. - - -------- - - - RECAPITULATION. - - Tent and furniture, etc 741 _douros_. - - Wearing apparel of both sexes 815 - - Arms 219 - - Harness and Accoutrements 376 - - Horses, cattle, etc. 20,988 - - Deposits 1,100 - - Loans, etc. 2,200 - - House 60 - - -------- - - Total 26,499 - _douros_.[93] - - -------- - -An Arab who possesses such a fortune does no work. He attends the -meetings and assemblies of the _djemâa_, hunts, rides about, looks at -his flocks, and prays. His only occupations are political, warlike, and -religious. A poor Arab equally disdains manual labour. He is not forced -to it, for there is no other kind of cultivation than that of -date-trees, which is left to the inhabitants of the _kuesours_. Negroes -are numerous and cost very little, and, with the assistance of a few -white servants, suffice for the services which the free men refuse to -perform for themselves. Some of the latter, however, mend their sacks -and harness, but they form the exception. There are likewise farriers, -but these, in fact, are artists—the privileges that are accorded to -them, of which I have already had occasion to speak, constituting them a -sort of special corporation. The armourers are, in truth, mere workmen -who repair, but cannot manufacture, arms. The Arabs of the desert are -for the most part worse armed than those of the Tell, though their -chiefs yield to none in pomp and luxury. This is easily accounted for. -As they obtain their arms from Tunis by way of Tougourt, or from Morocco -through the Gourara country, the great distance to be traversed prevents -them from getting their arms repaired as soon as they need repairs, and -the unskilfulness of those who undertake this business will not permit -them to do their work very efficiently. Many of the Saharenes are still -armed with lances, which they seldom use except when pursuing runaways. -Their spears consist of a shaft of wood six feet long, with a flat -double-edged head of iron, and are usually carried in a bandolier. - -The Arab of the Sahara is very proud of his mode of life, which is not -only exempt from the monotonous toil to which the inhabitant of the Tell -is subject, but is full of action and excitement, of variety and -incident. If beards grow white at an early age in the desert, it is not -only because of heat, fatigue, journeys, and combats, but much more from -care, anxiety, and grief. He alone does not turn gray who "has a large -heart, is resigned, and can say: It is the will of Allah!" This pride in -their country and in their peculiar mode of existence amounts to -positive contempt for the Tell and its inhabitants. What the dweller in -the desert chiefly plumes himself upon is his independence; for in his -country the lands are wide and there is no Sultan. The chief of the -tribe administers and renders justice, a task of no great difficulty -where every delinquency has been provided for and its appropriate -penalty fixed beforehand. Whoever steals a sheep, pays a fine of ten -boudjous. Whoever enters a tent to see his neighbour's wife, forfeits -ten ewes. Whoever takes life, must lose his own; or, if he makes his -escape, all that belongs to him is confiscated, save only his tent, -which is given up to his wife and children. The fines are set apart by -the _djemâa_ for defraying the expenses of travellers and marabouts, and -of presents to strangers. Thefts within the tribe are severely punished. -If committed on another tribe, they are looked over, and, if a hostile -tribe be the sufferers, are even encouraged. - -The women attend to the cooking, and weave various kinds of carpets, -sacks, stuff for tents, horse-cloths, camel-packs, and nose-bags, while -the negresses fetch wood and water. Burnouses, _haïks_, and _kabaya_ are -made in the _kuesours_. If rich, an Arab is always generous; and rich or -poor, he is sure to be hospitable and charitable. He seldom lends his -horse, but would regard it as an insult if the animal were sent back to -him. For every present he receives he makes a return of greater value. -Some men are quoted as never having refused anything. It is a common -saying: "He who applies to a noble never comes back empty-handed." It is -needless to speak of alms. Every one knows that next to a holy war, and -on the same line with going on a pilgrimage, alms-giving is the act of -all others the most pleasing to Allah. If an Arab is sitting down to a -meal, and a mendicant, who happens to be passing, exclaims: _Mtâ rebi ia -el moumenin_—"of what belongs to Allah, O Believer!"— he shares his -repast with him if there be enough for two, or else abandons it to him -entirely. - -A stranger presenting himself before a _douar_, stands some little way -off, and pronounces these words: _Dif rebi_—"a guest sent by Allah." The -effect is magical. Whatever may be his condition of life, they throw -themselves on him, tear him from one another, and hold his stirrup while -he alights. The servants lead away his horse, about whom, if he be a man -of good breeding, he will not give himself any further trouble. He -himself is almost dragged into a tent, and whatever is ready to hand is -set before him, until a banquet can be prepared. Nor is less attention -shown to a traveller on foot. The master of the tent keeps his guest -company throughout the whole of the day, and only leaves him to make way -for sleep. No indiscreet questions are ever asked, such as: Whence -comest thou? Who art thou? Whither goest thou? There is no instance of -any evil having ever befallen a stranger thus received as a guest, even -though he were a mortal enemy. At his departure, the master of the tent -will say to him: "Follow thy good fortune;" and after the guest has -fairly taken his departure, his entertainer is no longer answerable for -anything. In retiring from the hospitable repast, if the stranger pass -before a _douar_ and be seen, he is obliged again to accept the -invitations that are pressed upon him. - -A certain class of men live entirely on alms and hospitality. These are -the dervishes. Absorbed in prayer, these pious individuals are the -object of universal veneration. "Beware of offering them an insult, for -Allah will punish you." A request made by them is never refused. By the -side of these mendicant monks, who so exactly reproduce a particular -feature of the Middle Ages, it seems appropriate to place the _tolbas_, -or learned men, and the "wise women," who fill in the Sahara the part -that belonged in the olden times to the magicians, alchemists, and -sorcerers, and those other impostors celebrated by Tasso and Ariosto, -and ridiculed by Cervantes. It is to these _tolbas_ and aged dames that -both men and women apply for a philter, composed of various herbs -prepared with solemn invocations and awesome or grotesque ceremonies, -which is mixed with the food of the swain or damsel whose love is longed -for. It is they, again, who write magic words and the name of the hated -one on a piece of paper and a dead man's bone taken from a cemetery, and -then bury together the paper and the bone, which will soon be joined by -the enemy, "with his belly full of worms." They will teach you, too, the -formula you must pronounce while closing your knife, in order to sever -the life of an odious rival; and that which you must throw into the -furnace over which is being cooked the food of the family you would -poison; and that which you must write on a copper plate, or flattened -ball, to be flung into the stream whither repairs to drink the woman on -whom you would avenge yourself—seized with a dysentery as rapid as the -river, she will die, if she do not yield herself up to you. To effect -her cure, the first sorcery must be counteracted by a second. - -After these come the long train of spectres, the phantoms of those who -have died a violent death. If one of them pursue you, lose no time in -exclaiming: "Return to thy hole. Thou canst not frighten me. I feared -thee not when thou didst carry arms." It will follow you yet a little, -but will soon desist. If you are seized with terror and attempt to flee, -you will hear in the air the clashing of arms, and a horse in full -pursuit behind, with yells and horrible uproar, until you drop exhausted -by fatigue. - -In Morocco, on the banks of the Ouad Noun, about twenty days march -westward of Souss, the most famous sorcerers are found. There is there a -whole school of alchemists and necromancers, and of occult sciences, -besides a talking mountain, and many others marvels of the magical -world. The common people alone are debased to these superstitions. The -wealthy, the marabouts, the _tolbas_ of the _zaouïa_; and the -_sheurfaa_, scrupulously follow the precepts of religion and read the -sacred books; but the vulgar herd are plunged in ignorance, and barely -know two or three prayers and the confession of faith. They likewise -pray very rarely, and only perform their ablutions when they find water. -The chiefs do their utmost to dispel this ignorance. Even on a journey -they take care that the _moudden_ never fail to proclaim the hour of -prayer, and they establish schools in their tents. But a life of -fatigue, wandering, and migration, soon causes the Arabs to forget the -lessons of their childhood. Men of all ranks, however, take pleasure in -having them recalled to mind in the garb of poesy by the _meddah_, or -religious bards, who go about at festivals singing the praises of Allah, -and the saints, and the holy war, accompanying themselves the while with -flute and tambourine. These bards are rewarded with numerous presents. - - - - - THE ARAB ARISTOCRACY. - - -"Take a thorny shrub," said the Emir Abd-el-Kader to me one day, "and -water it for a whole year with rose-water, and it will still yield -nothing but thorns. But take a date-tree, and leave it without water, -without cultivation, and it still will produce dates." From the Arab -point of view the nobles are this date-tree, and the common people that -thorny shrub. In the East, great faith is placed in the power of blood -and in the virtue of race. The aristocracy is regarded not only as a -social necessity, but as an absolute law of nature. No one ever dreams -of revolting against this truism, which is accepted by all with a placid -resignation. The head is the head and the tail the tail, is what the -lowest of the Arab shepherds would say. - -In addition to this long descended and sacred nobility composed of the -_sherifs_, or descendants of the Prophet, there are two distinct classes -of aristocracy—the one the aristocracy of religion, the other the -aristocracy of the sword. The marabouts and the _djouad_—for such are -their designations—the former deriving their position from their piety, -the latter from their courage, the former from prayer, the latter from -battle, regard each other with an implacable hatred. The _djouad_ -reproach the marabouts with the offences which in all countries are -eagerly attributed to religious orders that aim at the direction of -human affairs. They accuse them of ambition, of intriguing, of underhand -proceedings, and of an insatiable covetousness for the good things of -the earth masked by a pretended love of Allah and of Heaven. One of -their proverbs declares "From the _zaouïa_[94] a serpent is ever -issuing." From this it appears that the Arabs, while chaunting the -praises of the aristocracy, do not hesitate, sound Believers as they -are, to speak the truth with regard to their priesthood. The marabouts, -on the other hand, charge the _djouad_ with violence, rapine, and -impiety. This last accusation furnishes them with a terrible weapon of -offence. They stand in the same relation towards their rivals as did the -clergy of the Middle Ages towards the lay nobles who, notwithstanding -the imposing appearance of their warlike power, could yet be reached by -an anathema. In like manner, if the _djouad_ exercise an influence over -the people through the memory of perils encountered and blood shed, and -all the prestige of military achievements, the marabouts on their part -are armed with the omnipotence of religious faith acting on popular -imagination. More than once has a marabout, feared or loved by the -people, imperilled the power and even the life of a _djieud_.[95] -Nevertheless it is the _djieud_ whom I now propose to portray, because -the life of the desert is especially the life of the warrior. To -exhibit at one glance a noble of the Sahara in all the pomp, noise, and -animation of his existence, it is necessary to depict the interior of a -great tent at the moment when the day begins, from eight o'clock to -noon. - -The poets of antiquity have many a time described the crowd of clients -who were wont to inundate the porticoes of a patrician palace in ancient -Rome. A great tent in the desert in these days resembles in its way the -luxurious mansions painted by Horace and Juvenal. Gravely seated on a -carpet, with that dignified demeanour which is the peculiar privilege of -Orientals, the chief of the tribe receives in their turn all who come to -invoke his authority. This one complains of a neighbour who has -endeavoured to seduce his wife, that one accuses a wealthy man of -refusing to pay a debt, another is anxious to recover some cattle that -have been stolen from him, while a fourth demands protection for his -daughter whom a brutal husband maltreats in the most shameful manner. -The first quality in a chief is patience. Assailed on all sides by -violent recriminations, he lends an attentive ear to each, and strives -to heal the wounds of every description which are disclosed to him. "A -man in authority," says an eastern apophthegm, "ought to imitate the -physicians who never apply the same remedies to all diseases." In these -"beds of justice" that recall the primitive manner in which our ancient -kings disposed of the private interests of their subjects, the Arab -chief employs the utmost sagacity, the greatest force of character, with -which he may have been endowed. To some he gives orders, to others -advice: to no one does he refuse the aid of his wisdom and influence. -Nor has he need only of the quality that Solomon demanded of the Lord. -Wisdom must be combined with generosity and valour. The highest praise -that can be awarded is to say of him that "his sabre is always drawn, -his hand always open." He must never weary of practising the somewhat -ostentatious, and yet at the same time noble and touching, charity, -enjoined by the Mussulman law as an obligation on all Believers. His -tent must be a refuge for the unfortunate, nor may any one die of hunger -in his neighbourhood; for the Prophet hath said: "Allah will never -accord his mercy but to the merciful. Believers, give alms, if it be -only the half of a date. Whoso gives alms to-day shall be amply -recompensed to-morrow." - -If a warrior loses the horse that was his sole strength, if a family is -robbed of the flocks that furnished its subsistance, it is to the chief, -and to the chief alone, the sufferers address themselves. However strong -may be the love of pelf, it never goes so far as to make him risk the -loss of his influence; and the Arab noble, while in so many respects -resembling the Baron of the Middle Ages, differs from him in one -essential point—he abhors gambling. Neither cards nor dice ever wile -away the leisure hours in a tent. An Arab chief may neither indulge in -play, nor lend money at usurious rates of interest. The only way in -which he may turn his money to account, is by indirect participation in -some commercial enterprise. He hands over a certain sum to a merchant, -who trades with it, and, at the end of so many years, divides with the -lender the profits he has gathered. It must not, however, be supposed -that riches are therefore despised by Orientals. With them, as in every -other part of the world, wealth is one of the indispensable conditions -of power. Whoever falls into poverty, falls also very quickly into -obscurity, while he who makes a fortune enters upon the path of honours. -But, in order to follow out an ambitious career, it is by the right arm -rather than by industry that wealth must be acquired. When a warrior has -made a number of razzias that have brought him at the same time glory -and gold, he is surnamed Ben-Deraou, "the son of his arm," and may -aspire to the highest dignities of the tribe. This brings us back to the -quality which should be the groundwork of every noble Arab's -soul—valour. - -"Nothing," said Abd-el-Kader, "throws out so well as blood the dazzling -whiteness of a burnous." An Arab chief, like our captains in the olden -times, should be more valiant than all his men at arms. He must -distinguish himself by warlike feats as much as by his bearing at -fantasias. His influence would be for ever lost if he were suspected of -faintness of heart. But it is the reality, not the appearance, which the -Arabs appreciate. What they admire is a spirit nobly tempered, and not -the frame of a mere giant, or athlete. This is the place to combat the -widely spread prejudice that a lofty stature and bodily strength make a -deep impression upon them. Such is far from being the case. They take -pleasure in man's being robust, patient of thirst and hunger, and -capable of enduring severe fatigue; but they care very little for -tallness of stature, or for muscular force like that of our porters, or -showman's Hercules. They reserve their esteem for activity, address, and -courage. It little matters to them whether a man be tall or short; and -not unfrequently, while looking at some Colossus whose huge proportions -are being vaunted in their presence, they may be heard to murmur -sententiously: "What to us is the stature or strength! Let us see the -heart. After all, it may be only the skin of a lion on the back of a -cow." - -But notwithstanding this admiration of valour, there is no point of -honour among the Arabs such as prevails among ourselves. In their eyes -there is no cowardice in retreating before superior numbers, or even in -fleeing before an enemy of inferior strength, if there is nothing to be -gained by fighting. They often laugh among themselves at our chivalrous -scruples. Fond as they are of riding at furious speed, and of the noisy -discourse of fire-arms, they nevertheless desire to have some object of -public utility as their motive for battle. Full of ardour so long as -Fortune leads them on, they disperse and disappear as soon as she -betrays them. In forming, therefore, their judgment of acts of bravery, -there are many essential points of difference between them and -ourselves. Their respect for courage never urges them to excessive -severity towards those who are deficient in that quality. A coward will -never rise to any post of dignity in his tribe, but neither will he be -an object of contempt. They will merely say of him, with that absence of -anger which usually accompanies fatalism: "It was not the will of Allah -that he should be brave. He is to be pitied rather than blamed." A man -of faint heart is expected, however, to redeem his shortcomings by the -prudence of his counsels, and above all by an unfailing generosity. - -Braggadocio is treated with greater contempt than cowardice. "If thou -sayest that the lion is an ass, go and put a halter on him," is an -oriental proverb in very general use. In spite of the heat of their -blood and the hyperbolical character of their speech, the Arabs demand -from true courage that dignified silence which they regard so highly. In -this respect they have nothing in common with the nations with whom they -fought in the time of the Cid; nor yet under the head of single combats, -which are entirely unknown among them. A tradition, which probably dates -from the crusades, asserts that in the olden time illustrious chiefs met -each other in single combat, but the oldest members of the tribes of the -present day have no personal recollection of anything of the kind. If a -man deems himself seriously affronted, he avenges himself by -assassination. There are individuals with easy consciences and -complacent dispositions who, for a very moderate sum, will rid you of an -enemy. But if the aggrieved happens to be more sparing of his gold than -of his life—his hand being more ready to strike than his purse to -open—he watches his opportunity to fall upon the man who has wronged -him. He kills him, or is killed by him. In the former case it is a -common thing to bequeath to another the debt of blood; for, in the -absence of duelling, private revenge is in a very flourishing condition -among the Arabs, and descends from generation to generation. Among them -still prevail those family feuds which formerly dyed red the pavements -of Italian cities, and which even in the present day stain the soil of -an island of France. - -The ordinary causes of the Arab _vendetta_ are disputes as to wells, -pasturage and landmarks, the rape of a young wife or daughter, the -murder of a jealous husband, of a successful rival, or of a woman who -has refused compliance,—or rivalries of chiefs, whose quarrel is -espoused, first of all, by their relations, friends, and clients, then -by the whole tribe, and at last by the tribes in alliance with them. As -a natural consequence of the absence of the duello, private disputes are -settled by assassination, and the feud, being transmitted from kin to -kin and constantly provided with new fuel, goes on to eternity. The -_vendetta_ is either of a private or public nature, according as the -injury to be avenged affects an individual or a tribe. If from any cause -a man happen to lose his life through the act of a chief, or even of a -humble member of a neighbouring tribe, the homicide can arrange the -affair legally by paying the _dya_, or blood money, to the heirs of the -deceased. The _dya_ is the same as the _Wehrgeld_ of the Germans, with -this difference—that not only is it legal, but from its first -institution it assumed a religious character. According to the _tolbas_, -it may be traced back to Abd-el-Mettaleb, the grandfather of Mohammed, -and was indirectly the cause of the birth of the Prophet. -Abd-el-Mettaleb, chief of the tribe of the Koreishites, had no children, -and in his despair he offered up the following prayer to Allah: "Lord, -if thou wilt bestow upon me ten sons, I swear to sacrifice one of them -unto thee as a thanksgiving offering." Allah heard his prayer and made -him ten times a father. Faithful to his vow, Abd-el-Mettaleb left it to -the drawing of lots to decide who should be the victim. The lot fell -upon Abd-Allah; but, the tribe opposing this sacrifice, it was resolved -by the chiefs that, instead of Abd-Allah, ten camels should be set aside -as a stake and recourse again had to lots until they turned up in favour -of the lad, ten camels being added to the first for every time the lots -had been unfavourable. It was not until the eleventh trial that -Abd-Allah was redeemed, and one hundred camels were sacrificed in his -place. Some time afterwards Allah manifested His satisfaction with this -exchange, for He caused Mohammed his Prophet to be born to Abd-Allah; -and ever since then the price of an Arab's life has been fixed at one -hundred camels. Circumstances, however, sometimes occur to reduce this -high standard. - -There is scarcely an instance on record of a homicide who has paid the -_dya_ being otherwise proceeded against, or of the parents or the -children of the deceased hesitating to accept this satisfaction. But if -he be too poor to pay it, or if the Government has thought fit to -interfere in the matter, he is condemned to suffer like for like, an eye -for an eye, a tooth for a tooth, a life for a life. When I was consul -for France at Mascara, in 1837, accredited to Abd-el-Kader, I had an -opportunity of witnessing the application of the _lex talionis_ in its -utmost rigour. Two children having quarrelled in the street, their -fathers interposed, and from insults proceeded to threats, until one of -them, gradually becoming infuriated, drew his knife and stabbed his -adversary, who fell down dead upon the spot. The latter received five -wounds; one on his right, a second on his left, breast, two in the -stomach, and the fifth in the back. A mob collected, and the _shaoushs_, -or police agents seized the murderer and led him before the _hakem_, or -mayor of the town. The _aoulemas_, or doctors of the law, immediately -assembled, and constituted themselves a tribunal. In less than half an -hour the witnesses were heard, and the culprit was sentenced to undergo -the full penalty of the _lex talionis_ at the hands of his victim's -brother. At a signal given by the Cadi, two _shaoushs_ bound his wrists -together with a rope, and, placing themselves on either side of him, -conducted him, preceded by the executioner, to the market-place, -thronged at the time by two or three thousand Arabs. However horrible -might be the singular drama about to be acted, it furnished me with an -opportunity for a rare experience, and I succeeded in overcoming the -instinctive repugnance, which I at first felt, to being present. By the -time I reached the spot, the _shaoushs_, by dint of freely plying their -sticks, had forced back the crowd to the circumference of a spacious -circle, the centre of which was occupied by the executioner and his -victim, the one with his knife in his hand, the other calm and -indifferent to what was about to happen. According to the sentence, the -murderer was to receive as many stabs as he had inflicted, and in the -same order and in the same parts of the body as the man he had murdered. -When all was ready,—and the preparations were merely what I have -described,—a _shaoush_ raised his staff, by way of signal. The Arab with -the knife immediately rushed on his victim, and stabbed him first on the -right and then on the left breast, but evidently without touching the -heart, for the poor wretch cried aloud: "Strike! Strike! But think not -that it is thou who takest my life. Allah alone takes away life." The -punishment, however, was continued with horrible fury, and the criminal, -whose entrails protruded from two fresh wounds he received in the belly, -never ceased to revile his executioner. There still remained one other -blow to give. The wounded man turned round of himself, and the blade of -the knife disappeared entirely in his loins. He staggered, but did not -fall. "Enough! Enough!" cried the mob. "He gave only five blows, and he -ought not to receive more." The execution was over, and the unfortunate -man who underwent all this torture had still sufficient strength to -return to his own house on foot. M. Warnier, physician to the consulate, -arrived there almost at the same instant as himself, and while he was -endeavouring to sew together the gaping mouths of the two wounds in the -belly, the patient kept crying aloud: "Oh! I pray you, heal me! They say -thou art a great physician; prove it, heal me, so that I may kill that -dog!" It was all in vain, for that night he died. - -But if the murderer be the master of a great tent, and sufficiently -influential to induce the tribe to exercise forbearance towards him, and -therefore refuses to pay any blood money, he will sooner or later -expiate that refusal with his life, which the _vendetta_ will overtake -though justice lag behind. From his death, however, will arise a deadly -feud, as I have already shown. I could give many instances of the -_vendetta_; and the one that follows, being equally illustrative of the -customs of a powerful Saharene tribe, the Shamba, and of those of a -people of the Great Desert, the Touareg, separated from one another by -at least two hundred leagues, will afford a just notion of those -obstinate hatreds, of that thirst for vengeance which always embody -themselves in the same acts of violence. A band of the Shamba, commanded -by Ben-Mansour, chief of Ouargla, surprised, near the Djebel-Baten, some -Touaregs who were watering their camels in the Oued-Mia, under the -leadership of Kheddash, chief of the Djebel-Hoggar. An implacable -hatred, the origin of which is unknown, divides the Shamba from the -Touaregs—the latter, besides, being in a state of perpetual vendetta -against the Saharenes, either because they are Berbers and not Arabs, or -because they levy a tax on the caravans to and from Soudan. A bloody -conflict ensued, and the Touaregs were put to the rout, leaving ten of -their party dead upon the ground, and among them their chief, whose -headless body they found some days afterwards. Ben-Mansour had carried -off his head, which he exposed, as a trophy of his victory, over one of -the gates of Ouargla. The tidings spread mourning throughout the -Djebel-Hoggar, and an oath was taken: "May my tent be destroyed if -Kheddash be not avenged!" Kheddash left behind him a widow of great -beauty named Fetoum, and one young child. According to usage, Fetoum was -entitled to rule, assisted by the Council of Nobles, until such time as -her son should be of age to assume the leadership. One day, therefore, -when the leading men were assembled in her tent, she said to them: "My -brethren, whichever of you will bring me Ben-Mansour's head shall have -me for wife." That same evening all the young men of the mountain armed -themselves for war, and went to her, saying: "To-morrow we will set out -with our servants to seek thy wedding present." And at the dawn of day -three hundred Touaregs, commanded by Ould-Biska, a cousin of Kheddash, -set out on their march to the northward. Hardly had they taken up their -position at their first halt, when they beheld coming up behind them -half a score of camels with riders, and among them one fleeter of foot -and more richly accoutred than the others. They at once recognized the -camel of Fetoum, for Fetoum had come in person to join their little -army. She was greeted with loud acclamations, for it seemed to them, and -perhaps with reason, that she had come expressly to be able more -promptly to fulfil her promise. It was the month of May, when water is -to be found in every ravine, and the sands are clothed with herbage. -During the halt on the eighth day, the scouts came in with the news that -a strong body of the Shamba, commanded by Ben-Mansour, were driving -their flocks towards the grazing grounds of the Oued-Nessa. The Shamba, -however, having received intelligence of the approach of the Touaregs, -had turned suddenly towards the north and had already gained the -Oued-Mzab. But their retreat was speedily discovered, and by a forced -march of a day and a night, the Touaregs placed themselves in ambush in -ravines and brushwood at a distance of only a few leagues from the -enemy, who had now no suspicion of their presence. All that day they -rested, and when night came they again took to the plain, putting their -camels to a long swinging trot. At length about midnight the barking of -the dogs betrayed the _douar_ of which they were in search. The next -moment, on a signal given by Ould-Biska, they dashed forward uttering -their war-cry. Of the Shamba, at the most not more than five or six -escaped, and one even of these was wounded by Ould-Biska who, with a -thrust of his long spear, struck him in the loin. Run away with by his -mare, the ill-fated horseman, rolling from side to side but still -keeping his seat, went on a few steps, but presently he sank forward and -fell over on to the sand, dragging down with him in his fall a child -seven or eight years of age whom he had till then kept concealed in his -burnous. "Ben-Mansour! Ben-Mansour! knowest thou Ben-Mansour?" demanded -Ould-Biska. "He was my father—behold him!" replied the boy, calm and -erect beside the dead body. At that moment, Fetoum came up, followed, -surrounded, and closely hemmed in by a group of the Touaregs. "It is I -who have slain him!" cried Ould-Biska. "And it shall be done as I said," -answered Fetoum; "but take thy poniard, open the body of the accursed, -tear out his heart, and throw it to the dogs." - -While Ould-Biska, kneeling on the ground and stooping over the corpse, -proceeded to execute this order, Fetoum, her lips compressed and her -whole frame trembling with nervous excitement, gloated over the shocking -spectacle. And when at last the _slougui_ had finished their horrible -repast, her revenge being now complete, Fetoum remounted her _mahari_ -and gave the signal for retreat, without taking any heed of the booty -her followers were piling up, or of the flocks they were driving -together. As to the son of Ben-Mansour, his life was spared, but they -abandoned him to his fate. For two days he remained there, weeping, -thirsting, hungering, and exposed to the sun, but on the third day he -was found by some shepherds who conveyed him to Ouargla, where he was -living in 1845. Thus the dogs of the Touaregs have eaten the heart of -the chief of the Shamba, and it may be easily imagined that this will be -the subject of an undying feud, that will know neither respite nor -mercy. - -I will not dwell any further upon customs impressed with such savage -energy. By way of contrast, I will now trace some family sketches, -commencing with the reverence attached to the paternal authority. So -long as the child is in his infancy, the tent belongs to him, and his -father is in some respects the first of his slaves. His sports are the -delight of the family, his whims the life and soul of the domestic -circle. But as soon as he attains to puberty, he is taught the utmost -deference. He is not even allowed to speak in the presence of his -father, or to attend the same meetings. This absolute respect which he -is bound to exhibit towards the head of the family, he is also obliged -to pay to his eldest brother. However, notwithstanding their -aristocratic severity, the customs of the Arabs do not come up to the -gloomy rigour of the Roman Patricians. A father, for instance, would -never condemn his son to death unless he has dishonoured his couch—for -any other offence he would merely banish him from his presence. - -Thus far I have sketched with a coarse and rapid pencil the character of -the Arab aristocracy; I will now endeavour to represent the actual life -of a noble in some of its most solemn moments. - -The day on which a child is born in a great tent is one of much -rejoicing. Every one visits the father of the new-born, and says to him: -"May thy son be happy!" And while the men press round the father, the -mother is not neglected, for the women of the tribe flock to see her. -Both men and women have their hands full of presents, proportioned to -their means. From camels, sheep, and costly apparel, down to grain and -dates, all the treasures of the desert abound in the tent which Allah -has just visited with his blessing. The recipient of all these tokens of -affection and respect is obliged to exercise a large hospitality. -Sometimes for twenty consecutive days, he feeds and entertains his -guests. These festivals in the desert have that air of grandeur which -belongs to all the scenes that are enacted in this solemn theatre of -primitive life. - -As soon as the child is old enough, he learns to read and write, which -is an innovation among the _djouad_, for until recently the marabouts -alone cultivated letters. The man of the sword, like our mediæval -barons, held learning in contempt. It seemed to him that, in cultivating -his mind, some sort of injury was done to his energy of character. But -since they have beheld the humblest of our soldiers possessed of -knowledge without their courage being impaired, the Arabs have changed -their opinion on the subject. Besides, those who took service with us -soon discovered that education conferred a title to favours. Many of -them too, murmur to one another with a tone of sad resignation: -"Formerly we were able to live in ignorance, for peace and happiness -were with us; but in this time of trouble through which we are compelled -to pass, science must come to our aid." Our influence thus gradually -accomplishes, in the very heart of the desert, the work of civilisation, -of which some among us speak so despondingly, and others so lightly. - -The culture of letters, however, does not lead, in the education of the -Arab, to any neglect of the art of managing a horse or of handling -fire-arms. As soon as a child can sit on a horse, he is placed, first of -all, on the back of a colt, and then on the full grown animal. When his -frame begins to take form, he is taken out hunting, and taught to fire -at a mark, and to bury his spear in the flanks of a wild boar. By the -time he has attained his sixteenth or seventeenth year, has learned the -Koran, and has been accustomed to fast, he is married. The Prophet has -said: "Marry when young. Marriage subdues the glance of the man's eye, -and regulates the conduct of the woman." Up to that epoch, paternal -tenderness watches over the purity of his manners with unceasing -vigilance. The lad is never left to himself. A tutor or an attendant -accompanies him wherever he goes. Men of dissolute habits and women of a -loose course of life are carefully kept away from him. He is expected to -bring to the companion of his life a body in robust health, and a soul -untainted by pollution. They select for him a youthful maiden of birth -equal to his own, of unspotted reputation, and, if possible, of great -beauty. It is the women of the family who ascertain these points, being -permitted to examine the tents in which dwell young girls of -marriageable years. A betrothal takes place, followed in due time by the -wedding. - -The first of these days of festival, which like those at the birth of a -child, last for some time, is called _nahr refoude_, or the day of the -rape. Four or five hundred horsemen, magnificently attired, riding their -finest horses, carrying their most valuable arms, and conducted by the -kinsmen of the bride, proceed to the tent of the latter. They are -accompanied by women closely veiled and mounted on camels and mules. The -youngest and most beautiful damsels of the tribe are chosen for this -joyful mission. The journey, which sometimes lasts three days, is one -continual fantasia. The horsemen gallop to and fro, there is a constant -discharge of fire-arms, and the women utter that long drawn cry of love -and joy which fills the heart of the children of the desert with -ineffable emotion. At the arrival of this triumphal procession, the -father of the bride comes forth and exclaims "You are welcome, O guests -of Allah!" Then follow banquetings and rejoicings until the morrow, when -they again set out. This time the bride forms one of the cavalcade, -mounted on a camel, or mule, richly caparisoned. She has taken no leave -of her father. An almost false sense of delicacy forbids her to appear -in his presence at a moment when her fate is about to undergo an entire -change. She is equally prohibited from seeing her elder brothers. Her -girlhood's life is finished. Henceforth she belongs to another family. - -When she is on the point of starting, her mother tenderly embraces her -and says: "You are going away from those from whose loins you sprang. -You are going far away from the nest that has so long sheltered you, and -whence you issued forth to learn to walk, and that in order to go to a -man whom you know not, and to whose society you have never been -accustomed. I advise you to be to him as a slave, if you wish that he -should be to you as a servant. Be satisfied with little. Keep a constant -watch over all that is likely to come under his eyes, and let not his -eyes ever behold an evil action. See to his food and his sleep. Hunger -causes anger, the want of sleep produces ill humour. Take care of his -property. Treat his kinsfolk and slaves with kindness. Be dumb as to his -secrets. When he rejoices, show no signs of sorrow. When he is -sorrowful, show no signs of joy. Allah will bless you!" - -While this nuptial journey is being accomplished, the bridegroom -prepares a tent richly ornamented, which he places under the safeguard -of some of his friends. Into this the bride enters with her mother and -female relatives. A choice banquet is presented to her, and outside a -festival is celebrated, which, with gunpowder and music, combines all -that enters into the desert notion of rejoicing. At ten at night the -husband glides into the tent, now silent and deserted. - -A wedding feast is often prolonged over three days and nights, and is -repeated each time the husband takes a fresh wife. An Arab chief is -permitted by the law to have four wives at the same time, but even these -do not suffice for the gratification of these fickle and voluptuous -temperaments. It is in vain that, by a custom which recalls to mind -Biblical manners, a Mussulman husband is allowed to associate concubines -with his legitimate wives. Even this tolerance is insufficient, and -recourse is had to divorce to appease these insatiable and ever craving -appetites. Instances have been known of an Arab chief having had a dozen -to fifteen lawful wives. As may easily be imagined, peace is far from -reigning in households where the law recognizes the existence of such -elements of discord. Sometimes the tent is divided into two parts, one -chamber being exclusively reserved for the women, the other belonging to -the husband, who selects from among his wives the one he fancies for -that night. Terrible jealousies secretly spring into being, and, -gradually gaining strength, finish by an explosion. Frequently a wife -who is preferred to her fellows is seized with a mysterious illness, -under which she languishes, fades away, and dies—a poison prepared by a -rival's hand has passed into her veins. This is the gloomy side of -eastern manners—crime allying itself to lust. - -The immense part played by wives in the life of the Mussulmans is shown -by the following fact. Tell an Arab that he is a coward, he will submit -to the insult—if he is a coward, it is the will of Allah that it should -be so. Call him a thief, he will smile; for in his eyes a theft is -sometimes a meritorious act. But address him as _tahan_—a word which the -language of Molière could alone translate with concise forcibleness—and -you will kindle in his breast a fury that blood only can extinguish. The -only man whom an Arab will never forgive is one who can with truth cast -in his teeth that ill-omened epithet. - -After marriage the noble of the desert enters upon a new life, and upon -a sphere of individual action. He is now emancipated, though not in an -absolute fashion unless he is the head of the tent, and master of his -own goods and chattels, or if his father is still alive. However, even -under these circumstances, he henceforth counts among his tribe as a man -of action and of counsel, and by accumulated experience he will put the -finishing touch to his training as a great lord, thus far sketched out -by the habit of seeing good examples and hearing good advice. Already he -has his own clients, his own horses, his own greyhounds, his own -falcons, and all the equipments for war and the chace. His clients are -young men of his own age, the courtiers of his future eminence. His -horses have been chosen from among those that bring good fortune, and of -the best authenticated descent. His greyhounds have been fed on dates -crushed in milk, and on the kouskoussou of his own meals. They have been -broken in by himself; and, while the vulgar dogs of the tribe bark all -night at the hyænas and jackals, they lie couched at his feet, beneath -the tent, and even upon his very bed. His falcons have been reared under -his own eyes by his own falconer, and he himself has taken care to -accustom them to his cry on throwing them off and on calling them back. -Among his hunting and warlike equipments there are guns from Tunis, or -Algiers, damascened and mounted in silver, the stocks incrusted with -coral or with mother of pearl—sabres from Fez with scabbards of chased -silver—and saddles embroidered in gold and silk on a groundwork of -velvet or morocco leather. To complete his accoutrements, I may mention -the sabretache ornamented with panther's skin, plated spurs incrusted -with coral, the _medol_, or high-crowned broad-brimmed straw hat, with a -plume of ostrich feathers, and the _malhazema_, or cartridge-box of -morocco leather pinked with silk, gold, and silver. - -At some future days when his father has paid "the contribution levied by -Allah on every head," that spacious tent will be his, with all its -luxurious furniture, carpets, pillows, jewel-bags, silver cups, and -supplies of arms, ammunition, and food for the whole family, consisting -of from twenty-five to thirty individuals, including master and -servants. His, also will be that stallion and those mares picketed in -front of the tent, those eight or ten negroes and negresses, those -stores of wheat, barley, dates, and honey prudently placed beyond all -danger of a _coup de main_ in a town or village of the desert, those -eight or ten thousand sheep, and those five or six hundred camels -scattered over the grazing ground, in the care of shepherds who follow -their wanderings. His fortune may then be estimated at from twenty-five -to twenty-six thousand _douros_ [nearly £6,000]. - -At the age, however, at which we parted from him, that is, at eighteen -or nineteen, he will have no need as yet to trouble himself about the -management of this fortune. At present, he is merely a man of pleasure. -In time of peace, he goes forth on horseback, accompanied by his friends -and followed by his attendants mounted on camels, who hold his -greyhounds in leash or even carry them on their saddle-bow, and proceeds -to the distant pasturages to inspect his flocks, taking advantage of the -opportunity to hunt the ostrich, or the gazelle, or the _bekeur el -ouhash_, according to the nature of the ground and the season of the -year. His leisure hours will be especially devoted to the peculiarly -aristocratic and lordly pastime of hawking. These violent sports, which -I have already described, mould the nobility for the toils of war and -the razzia, to which these children of the desert consecrate all the -adventurous ardour and energy that enter into their character. - -But as he advances in years, the Arab becomes more sedate. Every white -hair in his beard leads him to thoughts of a religious nature. He more -and more frequents the society of the men of Allah, and loads them with -gifts; and more and more rarely he is seen at the chace, at wedding -feasts, and the fantasia. His occupations as a chief leave him, besides, -much less idle time. He has to administer justice, increase his means, -bring up his children, and contract alliances. Nevertheless, the -chivalrous spirit of his youth is only slumbering within him. Let the -powder speak to redress an insult offered to his tribe, he will not be -the one to remain in his tent. Too happy, he will say, to die like a man -in battle, and not like an old woman. Some great families loudly boast -that there is no tradition of any one of their ancestors having died in -his bed. If, however, he escapes that coveted end, as soon as he feels -the hand of death upon him, he summons his friends to his bed-side, for -the presence of friends is desired at all the great acts of human -existence. "My brethren," he will say to them if he be able to speak, "I -shall never see you again in this world; but I was only a pilgrim upon -the earth, and I die in the fear of Allah." He will then recite the -_shehada_, or symbolical act of the Mussulman faith: "There is only one -God, and Mohammed is the messenger of God." If his lips refuse to -pronounce these sacred words, one of those present takes his right hand -and lifts up the forefinger. This sign, to which the dying man adheres -with all the energy still remaining in his earthly tenement, is a -testimony offered to the unity of the Deity. After he has accomplished -the _shehada_, he can die in peace. - -Funeral ceremonies are not wanting to the Arab chief, especially to a -warrior who has fallen in combating for his tribe. He is wrapped in a -white shroud, and exposed to view on a carpet, the borders of which have -been turned back. The _neddabat_, that is to say, the women who in the -East replace the hired mourners of antiquity, stand round the corpse, -their cheeks blackened with smoke, and their shoulders covered with -tent-canvass, or with camel-hair sacks. A few paces off, a slave holds -by the bridle the favourite mare of the deceased, and from the -_kerbouss_ of the saddle hang a long gun, a yatagan, pistols, and spurs. -A little further off, the horsemen of the tribe, old and young, in -silent sorrow, sit in a circle upon the sand, their _haiks_ held up -close to their eyes and the hood of their burnous brought down over -their brow. The _neddabat_ chaunt to a melancholy rhythm the following -lamentations: - - Where is he? - His horse has come, but he has not come; - - His sabre has come, but he has not come; - His spurs are there, but he is not there; - Where is he? - - hey say that he died on his day, pierced to the heart. - He was a sea of kouskoussou [generosity]; - He was a sea of powder; - The lord of men, - The lord of horsemen, - The defender of camels, - The protector of strangers. - They say that he died on his day. - - - THE WIFE OF THE DECEASED. - - My tent is empty, - I am a-cold; - Where is my lion? - Where shall I find his equal? - He never struck but with the sabre; - He was a man for the dark days: - Fear is in the _goum_. - - - THE NEDDABAT. - - He is not dead He is not dead! - He has left thee his brethren. - He has left thee his children; - They shall be the bulwarks of thy shoulders. - He is not dead! His soul is with Allah. - We shall see him again some day. - -After these funereal lamentations, the _adjaïze_, or old women, take -possession of the body, wash it carefully, place camphor and cotton in -all the natural orifices, and wrap it in a white shroud sprinkled with -water from the well of Zem-Zem[96], and perfumed with benzoin. Four -relatives of the deceased then lift by the four corners the carpet on -which it is laid, and take the road to the cemetery, preceded by the -Iman, the marabouts, and the _tolbas_, and followed by the others. The -former chaunt in a grave manner: "There is only one God!" to which the -latter respond in chorus: "And our lord Mohammed is the messenger of -God!" - -For a brief space resignation soothes their despair. Not a cry, not a -sob, troubles these prayers offered in common, these professions of the -faith of the deceased, which the pious assemblage repeats on his behalf. -On arriving at the cemetery, the bearers depose their sacred burden on -the edge of the grave, and the Iman, placing himself by its side and -surrounded by the marabouts, recites with a strong sonorous voice the -_salat el djenazat_, or the burial prayer: - -"Praise to Allah who gives death and who gives life! - -"Praise to Him who raises up the dead! - -"To Him reverts all honour, all greatness. To Him alone belong the -commandment and the power. He is above all! - -"Let praise be also to the Prophet Mohammed, his kindred, and his -friends! O Allah! watch over them and grant them Thy mercy as Thou didst -to Ibrahim, and his, for to Thee belong glory and praise! - -"O Allah! N*** was Thy worshipper, the son of Thy slave. Thou didst -create him, and didst bestow upon him the good things which he enjoyed. -Thou, too, didst take his life away, and Thou wilt raise him up again -from the dead! - -"Thou knowest his secrets and his innermost thoughts! - -"We come here to intercede for him, O Allah! Deliver him from the -horrors of the grave and from the fire of Hell. Forgive him. Grant him -Thy mercy. Grant that the place he shall occupy be honourable and -spacious. Wash him with snow and hail water, and cleanse him from his -sins as they cleanse a white robe from the impurities that have soiled -it. Give him a habitation better than his own, relations better than his -own, and a spouse more perfect than his own. If he was good, make him -still better. If he was wicked, forgive him his wickedness, O Allah! He -has taken refuge with Thee, for Thou art the best of all refuges! It is -a poor man who has gone to share Thy munificence, and Thou art too rich -to chastise him and cause him to suffer. - -"O Allah! strengthen the voice of the deceased at the moment when he -shall render to Thee an account of his actions, and lay not upon him -more than he is able to bear. We ask it of Thee through the intercession -of Thy Prophet, of all Thy angels, and of all Thy saints. _Amin!_" - -"_Amin!_" cry all who are present, at the same time making a -genuflection. Then the Iman resumes: - -"O Allah! Forgive our dead, our living ones, those of us who are -present, those of us who are absent, our little ones, our great ones. -Forgive our fathers, all those who preceded us, and all Mussulmans! - -"Those whom Thou wilt bring to life again, bring to life in the faith. -And those among us whom Thou wilt cause to die, let them die true -Believers! - -"Prepare us for a good death, and may that death give us rest, and the -favour of beholding Thee. _Amin!_" - -This prayer being terminated, and while the _tolbas_ recite the _salat -el mokteâat_, the body is lowered into the grave, the face turned -towards Mecca. Large stones are fitted round it, and every one present -makes it a point of honour to throw in a little earth. The gravediggers -level the surface of the grave, and cover it with thorny shrubs to -protect it from hyænas and jackals. - -It is now time to return, and all retake the road to the tribe with the -exception of a few women, the friends or relatives of the deceased, who, -bowed down with sorrow over the grave, speak to the dead man and -question him and wish him farewell, as if they thought he could hear -them. At last the _tolbas_ and the marabouts exclaim: - -"Come, women. Retire trusting in Allah, and leave the dead in peace to -settle with Azrael;[97] cease your tears and lamentations. Death is a -tax levied upon our heads. We must all of us pay it. There is no -alternative, neither is there any injustice in this event. Allah alone -is eternal. What! should we accept the will of Allah when it brings us -joy, and refuse it when it brings us sorrow! Depart. Your cries are an -impiety." - -They understand these words, and with their hands before their eyes they -go forth from the cemetery, but at every step turn round to renew their -last adieus to him whom they will never again behold until the day of -judgment. The foregoing funeral oration is pronounced in the desert over -every grave. The monotony of habit is the handmaid of grandeur. If the -Arab manners are deficient in variety, they are at least solemn and -imposing. - - - FINIS. - ------ - -Footnote 1: - - _Borak_ is the animal upon which Mohammed was mounted when he made his - journey through the heavens. It was like a mule, and was neither male - nor female. - -Footnote 2: - - It is distinguished by the size of the respiratory duct, which enables - it to accomplish fabulous journeys. - -Footnote 3: - - A kilogramme is equal to 2-1/5 lb., a hectogramme to rather more than - 3-1/2 ozs, and a décagramme is the 100th part of a kilogramme. - -Footnote 4: - - I know for a fact that in certain Mussulman countries in the list of - obligatory presents for a Christian personage, the donor wrote down: - _Kidar ala Khrater er-Roumi_—"a jade for the Christian." - -Footnote 5: - - The eye of the Arab stirrup invariably produce exostoses on the front - part of the leg. By them you may distinguish at once the rich man from - the poor, the cavalier from the man on foot. - -Footnote 6: - - _Mebrouk_ is Arabic for "the fortunate one." - -Footnote 7: - - _Guebla_, the south, the Sahara, the desert. - -Footnote 8: - - _Djellals_ are woollen cloths more or less ornamented with designs - according to the wealth of the chief. They are very wide and extremely - warm, and cover both the chest and the croup. - -Footnote 9: - - Slaves from Kora are in great request among the Mussulmans. They learn - Arabic with great difficulty, but they are very attentive to their - duties, and much attached to their masters. - -Footnote 10: - - What the Arabs understand by the evil eye is this: Some one may say to - you: "Oh! what a beautiful horse, what a beautiful mare you have - there!" Fear the worst from such a one, for he has only spoken out of - envy. If he had meant it in real kindliness, he would not have failed - to have added: "Allah protect you, or grant you his blessing." It is - not every one, however, who has the evil eye. - -Footnote 11: - - Red and all the brilliant colours fall to the lot of good fortune, in - the eyes of the Arabs; while the sombre hues, and especially yellow, - indicate misfortune. - -Footnote 12: - - The Arabs consider as green the colour we call a deep yellow dun, - especially when it approaches to that of a ripening olive. - -Footnote 13: - - The Arabs call blue the horse of a grayish colour shot like a - starling's back. - -Footnote 14: - - It is a matter of luxury for the Arabs and especially for those of the - desert to possess balls made in moulds. For the most part they use - rods cut into small pieces. - -Footnote 15: - - The Arabs of the desert are so fond of their independent wandering - life, that they regard as the most wearisome moment of their existence - the season when they are compelled to come to the Tell to purchase - their supplies of corn. - -Footnote 16: - - Feminine of _sherif_, signifying a descendant of the Prophet. - -Footnote 17: - - In their poetic effusions, the Arabs frequently call the sun _aâin - ennour_, "eye of light." - -Footnote 18: - - Among the Arabs, there are no rejoicings without firing off of guns. - -Footnote 19: - - When a desert tribe is at peace, the camels are sent away ten or - twelve leagues, to graze, and it may be easily conceived that if a - sudden swoop be made upon them it needs excellent horses and vigourous - horsemen to recover them. - -Footnote 20: - - Small and restless ears as well as lively and prominent eyes are a - sign, say the Arabs, of a healthy action of the heart, and that the - animal is full of life. - -Footnote 21: - - The _mahari_ is much more slender in its proportions than the - _djemel_, or common camel. It has the exquisite ears of the gazelle, - the supple neck of the ostrich, the hollow belly of the _slougui_ or - greyhound. Its head is lean and gracefully attached to the neck; its - eyes bright, black, and prominent; its lips long and firm, covering - well the teeth; the hump is small, but the chest where it touches the - earth when the animal couches down, is strong and protuberant; the - dock of its tail is short; its legs, very lean in the upper part, are - furnished with muscles from the ham and the knee down to the hoof, and - the sole of its foot is neither broad nor thick: finally, it has very - few hairs on the neck, and its coat, of a tawny colour, is as fine as - that of the jerboa. See General Daumas' work on the "Great Desert." In - the desert, the _mahari_ is to the _djemel_ what, with us, a race - horse is to a draught horse. - -Footnote 22: - - _Hôor_, in the plural _harar_. Not unlikely, this word brought by our - ancestors from the crusades is the origin of the word _haras_. - -Footnote 23: - - The nomadic tribe of the Arbâa encamps in the neighbourhood of - Leghrouât. It is divided into three great sections: el Mamera, el - Hedjadj, and Ouled Salah. (_Sahara Algérien_, p. 45.) - -Footnote 24: - - All these tribes pitch their tents in the quadrilateral comprised - between Sidi-Khaled, Tougourt, the Beni-Mzab, and Leghrouât. - -Footnote 25: - - The French league is rather less than 2-1/2 miles English. - -Footnote 26: - - A very populous tribe who occupy the whole of the Djebel-Sahri and the - greatest part of the basin of the Oued-Djedi. - -Footnote 27: - - Berouaguïa is six leagues south of Medeah; Souagui, thirty one leagues - from Berouaguïa; Sidi-Bouzid, twenty-five leagues farther on; and - lastly Leghrouât, twenty-four leagues beyond that, or one hundred and - seven leagues south of Algiers. - -Footnote 28: - - The Tell is the granary of the Sahara: the master of the Tell holds - the people of the Sahara with the grasp of famine. They are so - sensible of this that they frankly avow it in a phrase that has passed - into a proverb: "We cannot be either Mussulmans, Jews, or Christians: - we are forced to be the friends of our belly." - -Footnote 29: - - A fort built by the Spaniards, and the residence of the general - commanding the province. - -Footnote 30: - - A sort of woollen shirt frequently worn by the Arabs. - -Footnote 31: - - The Bactrian variety, which has two humps and is much larger than the - other. - -Footnote 32: - - A species of partridge, with a "tucked up" body and very short toes. - -Footnote 33: - - Among the Arabs of Upper Asia, but chiefly in the Nedjed, when a filly - is foaled, it is impossible to form an idea of the rapture that seizes - the family. "Allah has sent us a blessing; our lord Mohammed has - entered into our tent." Neither wives nor children would suffer - themselves to subtract one drop of the milk drawn from the camels, the - goats, and the ewes. The whole of it is reserved for the fortunate - foal, object of the love and most tender solicitude of all inhabitants - of the tent. (_Voyage dans la Haute Asie_, by M. Pétiniaud.) - -Footnote 34: - - An umbelliferous plant of the genus thapsia. - -Footnote 35: - - A kind of semolina made with wheaten flour. It is as universal with - the Arabs as soup with Continental Europeans. - -Footnote 36: - - During my long career, in my tribes, by my friends, or among my - followers, I have seen upwards of ten thousand colts reared, and I - affirm that all those whose education was not begun at a very early - age and according to the principles enunciated above, have never - turned out other than stubborn, troublesome horses, unfit for war. I - also affirm that when I have made long and rapid marches at the head - of twelve or fifteen hundred horsemen, horses however lean, if early - broken in to fatigue, never fell out of the ranks, while those that - were fat or mounted too late have always fallen to the rear. My - conviction on this head is based on such a long experience that - lately, finding myself at Masseur (Cairo), in the necessity of - purchasing some horses, I refused point blank all that were presented - to me that had been broken in at a comparatively advanced age. - - "How has thy horse been reared?" was always my first question. - - "My lord," an inhabitant of the city would reply "this gray stone of - the river has been brought up by me like one of my own children, - always well fed, well tended to, and spared as much as possible, for I - did not begin to ride him till he was full four years old. See how fat - he is, how sound in all his limbs." - - "Well, keep him, my friend. He is thy pride and that of thy family. It - would be a shame to my gray beard to deprive thee of him." - - "And thou!" I would then ask of an Arab whom I recognized as a child - of the desert, so embrowned was he with the sun, "How has thy horse - been reared?" - - "My lord," he would answer, "betimes I formed his back to the saddle, - and his mouth to the bridle. With him I have reached a distant, very - distant point. He has passed many a day without food. His ribs are - bare, it is true, but if you encounter any enemies on your path he - will not leave you in peril. I swear it by the day of the last - judgment, when Allah shall be kadi and the angels witnesses." - - "Hola, there! tether the dark chestnut before my tent," I would cry to - my servants, "and satisfy this man." - - (SIDI-HAMED-BEN-MOHAMMED-EL-MOKRANI, khalif of Medjana, - chief of one of the most illustrious families of all Algeria.) - -Footnote 37: - - A sort of sabretache attached to the pommel of the saddle, in which - the Arabs carry their ammunition, their papers, and food, etc., etc. - Sometimes the _djebira_ is a marvel of elaborate embroidery. - -Footnote 38: - - "To-day we went out on horseback with our host Youssouf-ben-Bender, - and directed our course towards the desert. He was accompanied by his - sons and grandsons, all mounted on fine horses, while his servants - proceeded on dromedaries. During this excursion, we met an Arab who - caused me some surprise. Without saddle or bridle, with a slight - halter, the noseband of which was a thin iron chain, and holding in - his hand a wand crooked at one end with which he guided his horse, he - started off at full gallop, pulled up dead halt, was off again like an - arrow, turned sharp round at full speed, and while going at that pace, - made his horse change his feet, off the ground, on the right line. I - could scarcely believe my own eyes and I question if our most - celebrated riding masters or "sportsmen" could do better. What - particularly struck me was the simplicity of the means employed by - this son of Ishmael to obtain what he exacted from his courser. In - Europe, we study the functions and play of the muscles, only to - counteract them. In Arabia also are they studied, but in order to make - use of nature, not to do her violence. Besides, it is not merely one - Arab here and there who rides well; but all without exception are good - horsemen, all love the horse passionately, all understand how to train - him. At the bivouac an inhabitant of the Nedjed always sleeps with his - head resting on the shoulder of his horse, and every horse lies down - at his master's bidding. The latter thus obtains a pillow softer than - the ground, and also renders it difficult for any one to steal his - horse during his sleep." (_Voyage dans la Haute Asie_, by M. - Pétiniaud, General Inspector of the "Haras.") - -Footnote 39: - - While with us, in France, the stirrup is not supposed to bear more - than the weight of the leg; with the Arabs, on the contrary, the whole - weight of the body, when going at a good pace, is thrown upon the - stirrups. - -Footnote 40: - - France was indebted to the hatred of Abd-el-Kader cherished by - Mustapha-ben-Ismaïl for the unfailing loyalty of the illustrious chief - of the powerful tribe of the Douairs. He had been for upwards of - thirty years the Aga of the Turks. Thus, when the son of Mahi-Eddin, - at the age of twenty-five, was proclaimed Sultan by the tribe of the - province of Oran, the aged warrior refused to yield obedience to him, - saying that "never with his white beard would he go to kiss the hand - of a mere boy." The consequences of this enmity forced him to take - refuge in the _mechouar_ of Tlemcen, where for two years he held out - against the _hadars_, or citizens, all of whom were devoted to the - cause of him who had assumed the title of Commander of the Faithful. - Only when reduced to the last extremity did he demand and obtain - succour from Marshal Clauzel, whose column relieved him in 1836. From - that period, notwithstanding his great age, he took part at the head - of the "goums" of the Douairs and the Zmelas, in all the actions - fought in the province of Oran. France recompensed this energetic - attachment by a Marshal's baton and the cross of a Commander of the - Legion of Honour. Mustapha-ben-Ismaïl was killed by the Flittas, on - the 19th May 1843, in his eightieth year, while skirmishing in the - rear, protecting the rich booty taken from the Hashem-Gharabas, at the - capture of the Smala. - -Footnote 41: - - Tents pitched in a circle, a subdivision of the tribe. - -Footnote 42: - - A river in Algeria. - -Footnote 43: - - The plural form of _Ksar_, a hamlet, village, or town of the desert. - -Footnote 44: - - The _Stipa barbata_ of Desfontaines. This plant grows abundantly in - the Sahara. The inhabitants of that unproductive region wander far and - wide to gather the seeds of this grass, and often collect a large - quantity. The seed is ground down and used for the same purposes as - wheaten flour. - -Footnote 45: - - This plant is very common throughout Algeria, and is much used for - feeding horses. In our expeditions our chargers have often had nothing - else to eat. It is the _Lygeum Spartum_. The culms of this grass do - not rise above ten or twelve centimètres in height. It is the _Stipa - tenacissima_ used in the East for making basket work, etc., and in - some parts of Algeria the natives weave it into mats. - -Footnote 46: - - The Arabs understand by the hot season from April to September - inclusive, and by the cold season from October to March inclusive. - -Footnote 47: - - A very important tribe situated to the North-West of Oran. - -Footnote 48: - - Gold coins, worth from ten to twelve francs each. - -Footnote 49: - - An Indian prince who flourished before the birth of the Prophet, and - whose riches were proverbial. - -Footnote 50: - - Poison that is fatal within the hour. - -Footnote 51: - - _Kohol_, sulphide of antimony, used to stain the eyelids. When a - married woman has stained her eyes with _Kohol_, adorned herself with - _henna_, and chewed a stick of _souak_, which sweetens the breath, - whitens the teeth, and reddens the lips, she becomes more pleasant in - the eyes of Allah, and more beloved of her husband. - -Footnote 52: - - This mile is only a kilomètre. - -Footnote 53: - - A star in the constellation of Orion. - -Footnote 54: - - A parasang is equal to about 5,000 mètres. Sixteen parasangs are - equal, in round numbers, to fifty English miles. - -Footnote 55: - - _Sabok_, rapid, outstripping. - -Footnote 56: - - _Aâtika_, the noble lady. - -Footnote 57: - - _Hader_, inhabitant of cities. - -Footnote 58: - - _Bedoui_, inhabitant of the wild parts of the Sahara. - -Footnote 59: - - In the Sahara this name is given to hillocks the outline of which - resembles that of a ship. - -Footnote 60: - - _Rahil_, migration, a nomadic movement. - -Footnote 61: - - _Haouadjej_, red camel-litters. - -Footnote 62: - - _Taka_, windows: the bull's-eyes of litters. - -Footnote 63: - - Veils waving over the horses croups. - -Footnote 64: - - _Houache_, a species of bison, or wild ox. - -Footnote 65: - - _Ghezal_, the gazelle. - -Footnote 66: - - _Delim_, the male ostrich. - -Footnote 67: - - The odour of musk remains where the _ghezal_ has passed. - -Footnote 68: - - _Mahari_, a riding camel. - -Footnote 69: - - _Maha_, a species of white wild doe. - -Footnote 70: - - A thick silver pin used by women to fasten their _haïk_, a long piece - of woollen, stuff with which they robe themselves. In the desert this - pin is called _khelala_. - -Footnote 71: - - A small piece of polished wood, with which women smear on their - eyelids the _kohol_, or antimony, they value so highly. - -Footnote 72: - - A kind of seat, more or less ornamented according to the means of each - individual, which is placed on camel's backs for the use of women who - are going on a journey. _Temag_ are red morocco boots. - -Footnote 73: - - Many Arabs in battle load their pieces with seven balls or deer-shot; - but their fire-arms are generally in such bad condition that this - practice becomes the source of innumerable accidents. The number of - persons maimed by guns bursting in their hands is very considerable. - -Footnote 74: - - "Dash on at full speed." The metaphor is taken from the act of - swimming. - -Footnote 75: - - A salt soil that yields nothing but salt. - -Footnote 76: - - _Layahh_, he who amuses, or distracts the attention. - -Footnote 77: - - In some of the desert tribes a robber taken in the act is covered from - head to foot with _alfa_ (mat-weed), to which they set fire, and the - poor wretch rushes away, amid general hooting, to die a little way - off. - -Footnote 78: - - The Beni-Mezab form, in the midst of the populations of the desert, a - small nation by themselves, distinguished by the severity of their - manners, a peculiar dialect, honesty that has passed into a proverb, - and certain differences in their religious ceremonies. - -Footnote 79: - - The Arab pride is here revealed in its full force. The produce of our - horses, our camels, and our sheep, say they, exempts us from the - necessity of working, and yet we can procure without difficulty all - that these miserable Christians manufacture with so much labour. - -Footnote 80: - - A large tribe of Berber origin who hold the gates of the Sahara and - the Soudan, and levy upon caravans a tax for entering, a tax for - leaving, and a tax for passing through, their territory. They deal, - also, in slaves. - -Footnote 81: - - A negro kingdom to the southward, in which certain small tribes still - make use of poisoned arrows. - -Footnote 82: - - The Arabs give the name of _Djouad_ to the military nobility who - derive their origin from the Mehal, the conquerors from the East, and - followers of the companions of the Prophet. The common people suffer - much from the injustice and oppression of the Djouad, who strive to - efface the memory of their ill-treatment, and maintain their - influence, by generously according hospitality and protection to all - who claim them. In other words, they combine in the highest degree the - two salient traits of the national character, avidity of gain, and - love of pomp and ostentation. - -Footnote 83: - - Sister is here used in the sense of lover or mistress. - -Footnote 84: - - Blood money. In the Sahara the _dya_ is reckoned at three hundred - sheep, or fifty three-year old camels. - -Footnote 85: - - A small square chapel surmounted by a dome, in which a marabout has - usually been interred. Solitary travellers find in them a resting - place. - -Footnote 86: - - In order to make the purification complete, it is necessary to cut - through the œsophagus, the tracheal artery, and the two jugular veins. - -Footnote 87: - - A kind of leather dressed at Tafilalet. - -Footnote 88: - - Probably the Guinea-fowl. - -Footnote 89: - - I am aware that this is not the denomination bestowed by science upon - this animal, which is actually the dromadary. However, I have adhered - to the appellation of "Camel," because it is the only one used in - Algeria. Besides, the Arabic word _djemel_ applies to the camel as - well as to the dromadary. - -Footnote 90: - - A sort of arm-chair placed upon the backs of camels. - -Footnote 91: - - Goat-skins, generally dyed red, and prepared at Tafilalet in Morocco: - it is what we call morocco leather. - -Footnote 92: - - Money is never buried in the desert as it is in the Tell, lest the - floods of winter should betray the hiding-places. - -Footnote 93: - - About £5,721. The _douro_ worth about 4 shillings and 6 pence. - -Footnote 94: - - Religious establishments, generally comprising a mosque and a school, - and the tombs of their founders. - -Footnote 95: - - Singular of _djouad_. - -Footnote 96: - - A well at Mecca, the water of which is carried away by pilgrims. It is - said to be supplied from Paradise. - -Footnote 97: - - The angel of death. As soon as a man yields his last breath, Azrael is - sent by Allah to strike the balance between the deceased's good and - bad actions. - - - - - TRANSCRIBER’S NOTE - - -Punctuation and some spelling has been normalized. - -Variations in hyphenation and accentuation were maintained. - -Italicized words and phrases are presented by surrounding the text with -_underscores_. - - - - - -End of Project Gutenberg's The Horses of the Sahara, by Eugene Daumas - -*** END OF THIS PROJECT GUTENBERG EBOOK THE HORSES OF THE SAHARA *** - -***** This file should be named 51041-0.txt or 51041-0.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/5/1/0/4/51041/ - -Produced by MWS, readbueno and the Online Distributed -Proofreading Team at http://www.pgdp.net (This file was -produced from images generously made available by The -Internet Archive) - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: The Horses of the Sahara - And the Manners of the Desert - -Author: Eugene Daumas - -Commentator: Abd-el-Kader - -Release Date: January 25, 2016 [EBook #51041] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK THE HORSES OF THE SAHARA *** - - - - -Produced by MWS, readbueno and the Online Distributed -Proofreading Team at http://www.pgdp.net (This file was -produced from images generously made available by The -Internet Archive) - - - - - - -</pre> - - -<div class='figcenter id001'> -<img src='images/cover.jpg' alt='' class='ig001' /> -</div> - -<div class='nf-center-c1'> -<div class='nf-center c000'> - <div><a id='Page_i'></a>Third Edition, in One Vol. 8vo, bound in cloth, price 18s. 6d.</div> - <div class='c001'>THE</div> - <div class='c001'>ILLUSTRATED HORSE-DOCTOR;</div> - <div class='c001'>BEING AN ACCURATE AND DETAILED ACCOUNT,</div> - <div class='c001'>Accompanied by more than 400 Pictorial Representations,</div> - <div class='c001'>CHARACTERISTIC OF</div> - <div class='c001'>THE VARIOUS DISEASES TO WHICH THE EQUINE RACE ARE</div> - <div>SUBJECTED;</div> - <div class='c001'>TOGETHER WITH THE LATEST MODE OF TREATMENT,</div> - <div class='c001'>AND</div> - <div class='c001'>ALL THE REQUISITE PRESCRIPTIONS</div> - <div class='c001'>WRITTEN IN PLAIN ENGLISH</div> - <div class='c001'>By EDWARD MAYHEW, M.R.C.V.S.</div> - <div class='c001'>"<i>A Book which should be in the possession of all</i></div> - <div><i>who keep Horses.</i>"</div> - <div class='c000'>ALSO BY THE SAME AUTHOR:</div> - <div class='c001'>Immediately will be published, in One 8vo Volume,</div> - <div>a companion to the above, entitled:</div> - <div class='c001'>THE</div> - <div class='c001'>ILLUSTRATED STABLE ECONOMY</div> - <div class='c001'>with upwards of 400 engravings.</div> - <div class='c000'>LONDON:</div> - <div class='c001'>Wm. H. ALLEN & CO., 13, WATERLOO PLACE, S.W.</div> - </div> -</div> - -<div class='nf-center-c1'> -<div class='nf-center c002'> - <div><a id='Page_ii'></a>THE</div> - <div class='c001'>HORSES OF THE SAHARA</div> - <div class='c001'>AND THE</div> - <div class='c001'>MANNERS OF THE DESERT.</div> - </div> -</div> - -<div> - <a id='Page_iv'></a> - <h1 class='c003'>THE HORSES<br />OF THE SAHARA,<br />AND THE<br />MANNERS OF THE DESERT.<br /></h1> -</div> - -<div class='nf-center-c1'> -<div class='nf-center c001'> - <div>BY</div> - <div><span class='xlarge'>E. DAUMAS,</span></div> - <div>GENERAL OF DIVISION COMMANDING AT BORDEAUX,</div> - <div>SENATOR, ETC., ETC.,</div> - <div class='c001'>WITH COMMENTARIES</div> - <div>BY THE EMIR ABD-EL-KADER.</div> - <div class='c001'>TRANSLATED FROM THE FRENCH</div> - <div>BY JAMES HUTTON.</div> - <div class='c001'>(THE ONLY AUTHORISED TRANSLATION)</div> - <div class='c000'>LONDON:</div> - <div><span class='sc'>Wm. H. ALLEN & CO.</span>, 13, WATERLOO PLACE, S.W.</div> - <div class='c001'>1863.</div> - </div> -</div> - -<div class='chapter'> - <a id='Page_vi'></a> - <h2 class='c004'>PUBLISHERS' NOTICE.</h2> -</div> -<p class='c005'>In this English version of General Daumas' justly -eulogised work on the Horses of the Sahara and the -Manners of the Desert, two or three entire chapters, -besides many isolated passages, have been omitted, -which treated either of veterinary science or of matters -little suited to the taste of general readers in this country. -Part the second, which was so strangely overlooked by -the critics of the last French edition, will be found -extremely interesting to all who love the chace and can -appreciate a life of adventure. The description of the -sports and pastimes, the manners and customs of the -aristocracy of the African Desert, is especially worthy of -perusal; nor will the quaint remarks of the once famous -Emir Abd-el-Kader fail to command very general respect -and sympathy.</p> -<div class='chapter'> - <a id='Page_viii'></a> - <h2 class='c004'>TABLE OF CONTENTS.</h2> -</div> - -<div class='nf-center-c1'> -<div class='nf-center c000'> - <div>PART THE FIRST.</div> - <div class='c001'>THE HORSES OF THE SAHARA.</div> - </div> -</div> - -<p class='c005'>INTRODUCTION <a href='#Page_3'>3</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Sources of information.</div> - </div> - </div> -</div> - -<p class='c006'><i>Remarks by the Emir Abd-el-Kader</i> <a href='#Page_5'>5</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Treatises on the horse.—Anecdote of Abou-Obeïda.</div> - </div> - </div> -</div> - -<p class='c006'>ON THE ORIGIN OF THE ARAB HORSE <a href='#Page_7'>7</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Curious letter from the Emir Abd-el-Kader.—Four great</div> - <div class='line'>epochs.—Creation of the horse.—Change of coats.—Moral</div> - <div class='line'>qualities of the thoroughbred.</div> - </div> - </div> -</div> - -<p class='c006'>THE BARB <a href='#Page_26'>26</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Oneness of the race.—Letter from Abd-el-Kader.—Letter</div> - <div class='line'>from M. Lesseps on the Alexandria races.—Weight carried</div> - <div class='line'>by African horses.</div> - </div> - </div> -</div> - -<p class='c006'>THE HORSES OF THE SAHARA <a href='#Page_33'>33</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Traditional love of the horse.—Arab proverbs.—A</div> - <div class='line'>popular chaunt.</div> - </div> - </div> -</div> - -<p class='c006'><i>Remarks by the Emir Abd-el-Kader</i> <a href='#Page_44'>44</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Superiority of the horses of the Sahara.</div> - </div> - </div> -</div> - -<p class='c006'>BREEDS <a href='#Page_47'>47</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Incontestable purity of the Saharene Barb.—Endurance</div> - <div class='line'>of the Arab horse.—The noble horse.</div> - </div> - </div> -</div> - -<p class='c006'><i>Remarks by the Emir Abd-el-Kader</i> <a href='#Page_59'>59</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Two varieties of the horse.</div> - </div> - </div> -</div> - -<p class='c006'>THE SIRE AND THE DAM <a href='#Page_65'>65</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Treatment of the mare and foal.</div> - </div> - </div> -</div> - -<p class='c006'><i>Remarks by the Emir Abd-el-Kader</i> <a href='#Page_73'>73</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Influence of the sire.—Purity of race.</div> - </div> - </div> -</div> - -<p class='c006'>REARING AND BREAKING-IN <a href='#Page_75'>75</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Early training.—Elementary exercises.—Names.</div> - </div> - </div> -</div> - -<p class='c006'><i>Remarks by the Emir Abd-el-Kader</i> <a href='#Page_107'>107</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Names of the Prophet's horses.</div> - </div> - </div> -</div> - -<p class='c006'><a id='Page_ix'></a>DIET <a href='#Page_112'>112</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Camel's and ewe's milk.—Dates.—Green food.</div> - </div> - </div> -</div> - -<p class='c006'><i>Remarks by the Emir Abd-el-Kader</i> <a href='#Page_118'>118</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Repose and fat injurious to a horse.</div> - </div> - </div> -</div> - -<p class='c006'>GROOMING, HYGIENE, PROPORTIONS <a href='#Page_121'>121</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Selection of food and water.—How to foretell</div> - <div class='line'>the size and character of a horse.</div> - </div> - </div> -</div> - -<p class='c006'><i>Remarks by the Emir Abd-el-Kader</i> <a href='#Page_127'>127</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Ingenious measurements.</div> - </div> - </div> -</div> - -<p class='c006'>COATS <a href='#Page_130'>130</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Variety of colours.—Anecdote.—White</div> - <div class='line'>spots.—Anecdote.—Tufts.</div> - </div> - </div> -</div> - -<p class='c006'><i>Remarks by the Emir Abd-el-Kader</i> <a href='#Page_136'>136</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Favourite coats.—Objectionable coats.</div> - </div> - </div> -</div> - -<p class='c006'>ON CHOOSING AND PURCHASING HORSES <a href='#Page_139'>139</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Serious objections.—Mode of sale.—The</div> - <div class='line'>Arab horse-dealer.</div> - </div> - </div> -</div> - -<p class='c006'><i>Remarks by the Emir Abd-el-Kader</i> <a href='#Page_148'>148</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Genealogical tables.—Poetic and anecdotic illustrations.</div> - </div> - </div> -</div> - -<p class='c006'>SHOEING <a href='#Page_150'>150</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Farriers, their privileges and tools.—Cold shoeing.</div> - </div> - </div> -</div> - -<p class='c006'>THE HARNESS <a href='#Page_159'>159</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>The Arab saddle.—Advantages of the Arab system.</div> - </div> - </div> -</div> - -<p class='c006'>MAXIMS OF THE ARAB CAVALIER <a href='#Page_166'>166</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Temperance.—Endurance.—Making the horse a study.</div> - </div> - </div> -</div> - -<p class='c006'><i>Remarks by the Emir Abd-el-Kader</i> <a href='#Page_171'>171</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Horse-racing among the Arabs.</div> - </div> - </div> -</div> - -<p class='c006'>ABD-EL-KADER ON THE ARAB HORSE <a href='#Page_178'>178</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Examples of endurance.—Reasons for early training.—High</div> - <div class='line'>price of mares.—Genealogical registers.—Identity of the</div> - <div class='line'>Arab and the Barb.—General instructions.—Draught horses.</div> - </div> - </div> -</div> - -<p class='c006'>THE WAR HORSE <a href='#Page_185'>185</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>His form and qualities.</div> - </div> - </div> -</div> - -<p class='c007'>PART THE SECOND.</p> -<p class='c007'>THE MANNERS OF THE DESERT.</p> -<p class='c005'>THE EMIR ABD-EL-KADER ON THE HORSE <a href='#Page_189'>189</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>The Arab horse derives his character from his Arab master.</div> - </div> - </div> -</div> - -<p class='c006'>THE SAHARA, BY ABD-EL-KADER <a href='#Page_191'>191</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>A poem of the Emir.</div> - </div> - </div> -</div> - -<p class='c006'>THE RAZZIA <a href='#Page_196'>196</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Three kinds of razzia: the <i>Tehha</i>, the <i>Khrotefa</i>,</div> - <div class='line'>the <i>Terbigue</i>.—Episodes.—Popular chaunt.—The</div> - <div class='line'>combat.—Circumstantial details.</div> - </div> - </div> -</div> - -<p class='c006'><a id='Page_x'></a>THE KHRIANA, OR THEFT <a href='#Page_206'>206</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Horse, camel, and sheep stealing.—Superstitions.—Ludicrous details.</div> - </div> - </div> -</div> - -<p class='c006'>WAR BETWEEN DESERT TRIBES <a href='#Page_214'>214</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Motives for hostilities.—Proclamation of war.—Summoning</div> - <div class='line'>allies.—Departure.—A war chaunt.—Amorous intrigues.—Thefts.</div> - <div class='line'>—Scouts.—Preliminaries of peace.—Saharene diplomacy.—Conclusion of</div> - <div class='line'>peace.—Hostilities.—The eve of battle.—Challenges.—War cries.—The</div> - <div class='line'>battle.—Defeat.—Victory.—Anecdotes.</div> - </div> - </div> -</div> - -<p class='c006'><i>Remarks by the Emir Abd-el Kader</i> <a href='#Page_234'>234</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Lamentations of an Arab warrior.</div> - </div> - </div> -</div> - -<p class='c006'>USAGES OF WAR <a href='#Page_236'>236</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Distribution of the plunder.—The chief.—Loan of a</div> - <div class='line'>horse.—Female spectators of the battle.—Apologue.—The</div> - <div class='line'>marabouts.</div> - </div> - </div> -</div> - -<p class='c006'><i>Remarks by the Emir Abd-el-Kader</i> <a href='#Page_241'>241</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>The horse of noble race.—Victors and the vanquished.</div> - </div> - </div> -</div> - -<p class='c006'>OSTRICH HUNTING <a href='#Page_243'>243</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>On horseback.—Details of the excursion.—From an</div> - <div class='line'>ambush.—Habits of the ostrich.—Laying and hatching.</div> - </div> - </div> -</div> - -<p class='c006'>GAZELLE HUNTING <a href='#Page_259'>259</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>On horseback.—Habits of the gazelle.</div> - </div> - </div> -</div> - -<p class='c006'>THE GREYHOUND <a href='#Page_264'>264</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Respect shown to it.—Characteristic details.</div> - </div> - </div> -</div> - -<p class='c006'>HAWKING <a href='#Page_270'>270</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Training and rearing.—A hawking expedition.</div> - </div> - </div> -</div> - -<p class='c006'><i>Remarks by the Emir Abd-el-Kader</i> <a href='#Page_272'>272</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Four kinds of falcon.—Training.—Hawking.</div> - </div> - </div> -</div> - -<p class='c006'>THE CHACE, BY ABD-EL-KADER <a href='#Page_281'>281</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Varieties of sport.—The gazelle.—The hyæna.—The</div> - <div class='line'>panther.—The lion.—Different modes of hunting.</div> - </div> - </div> -</div> - -<p class='c006'>THE CAMEL <a href='#Page_305'>305</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Management of the camel.—Diet.—Usefulness.</div> - </div> - </div> -</div> - -<p class='c006'>THE SHEEP <a href='#Page_309'>309</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Immense flocks.—Their usefulness in the Sahara.</div> - </div> - </div> -</div> - -<p class='c006'>LIFE IN THE DESERT <a href='#Page_313'>313</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>The villager.—The master of the tent.—Sobriety.—Runners.</div> - <div class='line'>—Inventory of a wealthy Arab's fortune.—His occupations.</div> - <div class='line'>—Armourers.—Legislation.—Women's employments.—Hospitality.</div> - <div class='line'>—Mendicants.—Sorcerers.—Magic.—Religion.</div> - </div> - </div> -</div> - -<p class='c006'>THE ARAB ARISTOCRACY <a href='#Page_329'>329</a></p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>The thorny shrub and the date-tree.—The sherifs.—The</div> - <div class='line'>marabouts and the <i>djouad</i>.—A great tent.—The</div> - <div class='line'><i>vendetta</i>.—Examples.—Blood money.—<i>Lex talionis.</i></div> - <div class='line'>—Birth, education, and marriage.—Polygamy.—An Arab</div> - <div class='line'>interior.—Amusements.—Death and funeral rites.</div> - </div> - </div> -</div> - -<div class='nf-center-c1'> -<div class='nf-center c002'> - <div><a id='Page_1'></a>PART FIRST</div> - <div class='c001'>THE HORSES OF THE SAHARA</div> - </div> -</div> - -<div class='chapter'> - <a id='Page_3'></a> - <h2 class='c004'>INTRODUCTION.</h2> -</div> -<p class='c008'>The horsemen of Numidia were famous even in the -time of the Romans. The Arab horsemen are in no way -inferior to their predecessors. The horse has continued -down to these our days to be the chief instrument of war -among those martial tribes. A dissertation on the horses -of Algeria, which still retain the typical characteristics of -both the Barb and the Arab stock, is not only of interest -for the lovers of horse-flesh, but also for those who are -responsible for the maintenance of our power in Algeria. -The greatest merit of a study of this kind is its perfect -accuracy as to facts. I will therefore mention the sources -whence I have derived my information.</p> - -<p class='c009'>In the course of the sixteen years which I have passed -in Africa, I have been intrusted with missions or have -exercised functions which brought me into constant -intercourse with the Arabs, a people hitherto so little -known, but whom we are bound to study if we would -learn how to govern them.</p> - -<p class='c009'>From 1837 to 1839 I was the French Consul at Mascara -accredited to the Emir Abd-el-Kader; after that, head of -the Arab Office in the province of Oran, in which at that -<a id='Page_4'></a>time General Lamoricière held the chief military command; -and finally Central Director of the Arab Office of -Algeria under the government of Marshal the Duke of -Isly. These different posts brought me into close contact -with the native chiefs and the first families of the country. -I acquired their language and it was through their -assistance that I was enabled to publish, one after the -other, my books on the Algerian Sahara, the Great -Desert, Great Kabylia, and on the Manners and Customs -of Algeria, works which may perchance have rendered -some service to French interests by throwing light upon -important questions of war, commerce and government.</p> - -<p class='c009'>The study of the Arab horse, which had long been the -subject of my most careful researches, seemed to me to -form the natural complement of my previous labours. -Indeed, this question, full of uncertainty and contradictions, -was as it still is, of the most thrilling interest. In -the event of a European war must we always have -recourse to foreign countries, or cannot Algeria come -to our aid in supplying remounts for our light cavalry? -Such was the national question I set before myself, and -the reply to which I founded on patient and minute -inquiries throughout my long residence in Algeria.</p> - -<p class='c009'>Besides, according to some authorities, the Arabs -are the first horsemen in the world, while according to -others they butcher their horses. The former give them -credit for whatever is good in the systems pursued by -ourselves or our neighbours; while the latter insist that -they know nothing whatever about riding, or about the -veterinary art, or about breeding. How much of truth -is there in all this? What is the real value of Arab -horses? What is the nature of the service they are capable -<a id='Page_5'></a>of rendering? This I was determined to find out, -not by hearsay, but through the evidence of my own -eyes—not from books, but from men. What I am now -about to place before the reader is consequently the result -both of my own personal observations, and also of conversations -with Arabs of every grade of life, from the -tented chief down to the simple horseman, who, as he -himself would say in his picturesque idiom, has no other -profession than to "live by his spurs." In other words, I -made my inquiries of those who had large possessions, -and of those who had very little; of those who bred -horses, and of those who only knew how to ride them: -in short, of every body. Thus the opinions which I am -about to commit to paper do not emanate from the head -of a single individual—they are gathered separately -from the members of a powerful tribe. My only merit is -that of having collected and arranged many documents -widely scattered and difficult to obtain.</p> - -<p class='c009'>In fact, a Christian has need to employ both tact -and patience to extract from Mussulmans information -insignificant perhaps in itself, but which a gloomy fanaticism -makes them regard as of great importance, or as -perilous to their religion. Nevertheless, I have one -reservation to make. I am not at all prepared to say: -"This is right," or "That is wrong." I say simply: -"Right or wrong, this is what the Arabs do."</p> - -<div class='nf-center-c0'> -<div class='nf-center c000'> - <div>REMARKS OF THE EMIR ABD-EL-KADER.</div> - </div> -</div> - -<p class='c009'>Learned Mussulmans have written upon horses a great -number of books in which they discourse at considerable -<a id='Page_6'></a>length upon their qualities, their colours, upon all that -is esteemed beneficial or injurious, their maladies and -the right mode of treatment. One of them, Abou-Obeïda, -a contemporary of the son of Haroun-al-Raschid, composed -no fewer than fifty volumes on the horse. This -Abou-Obeïda met with a little misadventure, which -shows that it is not the author of the most ponderous -and numerous volumes who imparts the soundest information, -and that not the worst plan is to consult men -themselves.</p> - -<p class='c009'>"How many books hast thou written upon the horse?" -asked one day of a celebrated Arab poet the vizir of -Mamoun, son of Haroun-al-Raschid. "Only one." Then -turning to Abou-Obeïda he put to him the same question. -"Fifty," replied he. "Rise, then," said the vizir, "go up -to that horse and repeat the name of every part of his -frame, taking care to point out the position of each." -"I am not a veterinary surgeon," answered Abou-Obeïda. -"And thou?" said the vizir to the poet.</p> - -<p class='c009'>"Upon that"—it is the poet himself who relates the -anecdote—"I rose from my seat, and taking the animal -by the forelock, I began to name one part after the other, -placing my hand upon each to indicate its position, and -at the same time recited all the poetic allusions, all the -sayings and proverbs of the Arabs referring to it. When -I had finished, the vizir said to me: "Take the horse." -I took it, and if ever I wished to annoy Abou-Obeïda, I -rode this animal on my way to visit him."</p> -<div class='chapter'> - <a id='Page_7'></a> - <h2 class='c004'>ON THE ORIGIN OF THE ARAB HORSE.</h2> -</div> -<p class='c008'>In all times the horse has been regarded by peoples and -Governments as one of the most potent elements of their -strength and prosperity. At the present day there is no -question relating either to rural economy or to the art of -war, more canvassed than that touching the amelioration -of the charger. The highest authorities of the State, -learned societies, agriculturists, the army, every body, -in short, is taken up with it in France, and yet we are -very far from being agreed upon it. For my own part, -I have never wearied of studying that noble animal, from -taste quite as much as from patriotism or professional -necessity. I have consulted the most esteemed authors -and men of great erudition, but I confess that it is among -the Arabs I have met with the most just and practical -appreciations of the subject. To obtain the best possible -information, I have frequently applied to the Emir Abd-el-Kader, -that illustrious chief who, by reason of his -exalted position in Mussulman society, his science, and -his skill as a horseman, was of all men the most competent -to remove the misgivings which still troubled me. -The following is the last letter that he wrote to me in -<a id='Page_8'></a>reply to certain questions I had proposed to him as to -the origin of the Arab horse. It seems to me to contain -some very remarkable suggestions, even from a zoological -point of view. In any case it is sufficiently curious -to justify my expectation that it will prove acceptable to -all who, whether at home or abroad, feel an interest in -the equine race.</p> - -<div class='nf-center-c0'> -<div class='nf-center c000'> - <div>LETTER OF THE EMIR ABD-EL-KADER.</div> - </div> -</div> - -<p class='c010'>Praise be to the one God!</p> - -<p class='c010'>To him who remains ever the same amidst the revolutions of -this world:</p> - -<p class='c010'>To our friend, General Daumas.</p> - -<p class='c010'>Peace be with you, through the mercy and blessing of Allah, -on the part of the writer of this letter, on that of his mother, his -children, their mother, of all the members of his family and of -all his associates.</p> - -<p class='c010'>To proceed: I have read your questions, I address to you my -answers.</p> - -<p class='c010'>You ask me for information as to the origin of the Arab -horse. You are like unto a fissure in a land dried up by the sun, -and which no amount of rain, however abundant, will ever be -able to satisfy.</p> - -<p class='c010'>Nevertheless, to quench, if possible, your thirst (for knowledge) -I will this time go back to the very head of the fountain. -The stream is there always the freshest and most pure.</p> - -<p class='c010'>Know then that among us it is admitted that Allah created the -horse out of the wind, as he created Adam out of mud.</p> - -<p class='c010'>This cannot be questioned. Several prophets—peace be with -them!—have proclaimed what follows:</p> - -<p class='c010'>When Allah willed to create the horse, He said to the south -wind:</p> - -<p class='c010'>"I will that a creature should proceed from thee—condense -thyself!"—and the wind condensed itself. Then came the Angel -Gabriel, and he took a handful of this matter and presented it to -Allah, who formed of it a dark bay or a dark chestnut horse, -(<i>koummite</i>—red mingled with black) saying:</p> - -<p class='c010'><a id='Page_9'></a>"I have called thee horse (<i>frass</i>); I have created thee Arab, -and I have bestowed upon thee the colour <i>koummite</i>. I have -attached good fortune to the hair that falls between thy eyes. -Thou shalt be the lord (<i>sid</i>) of all other animals. Men shall follow -thee wheresoever thou goest. Good for pursuit as for flight, -thou shalt fly without wings. Upon thy back shall riches repose, -and through thy means shall wealth come."</p> - -<p class='c010'>Then He signed him with the sign of glory and of good -fortune (<i>ghora</i>, a star in the middle of the forehead).</p> - -<p class='c010'>Do you now wish to know if Allah created the horse before -man, or if He created man before the horse? Listen:</p> - -<p class='c010'>Allah created the horse before man, and the proof is that man -being the superior creature, Allah would naturally give unto -him all that he would require before creating himself.</p> - -<p class='c010'>The wisdom of Allah points out that He made all that is upon -the earth for Adam and his posterity.</p> - -<p class='c010'>Here is another testimony to that:</p> - -<p class='c010'>When Allah had created Adam, He called him by his name and -said unto him:</p> - -<p class='c010'>"Choose between the horse and <i>Borak</i>."<a id='r1' /><a href='#f1' class='c011'><sup>[1]</sup></a></p> - -<p class='c010'>Adam answered: "The fairest of the two is the horse," and -Allah replied:</p> - -<p class='c010'>"It is well; thou hast chosen thy glory and the eternal glory -of thy children; so long as they shall exist, my blessing shall -be upon them, for I have created nothing that is more dear to -me than man and the horse."</p> - -<p class='c010'>Likewise Allah created the horse before the mare. My proof -is that the male is more noble than the female, and he is, besides -more vigourous and potent. Though they are both of the very -same species, the one is more impassioned than the other, and -the Divine Power is wont to create the stronger of the two the -first. What the horse most yearns after is the combat and the -race. He is also preferable to the mare for the purposes of war -because he is more fleet and patient of fatigue, and because he -shares his rider's emotions of hatred or tenderness. It is not so -with the mare. Let a horse and a mare receive exactly the -same sort of wound, and one that is sure to be fatal, the horse -will bear up against it until he has succeeded in carrying his -<a id='Page_10'></a>master far from the field of battle; while the mare, on the -contrary, will sink at once upon the spot, without any force of -resistance. There is not a doubt on the subject—it is a fact -known by proof among the Arabs. I have seen frequent instances -of it in our combats, and have experienced it myself.</p> - -<p class='c010'>This being granted, let us pass on to another point. Did Allah -create the Arab horse before the foreign horse, or did he create -the foreign horse before the Arab?</p> - -<p class='c010'>As a consequence of my former argument every thing leads us -to believe that He created the Arab before all others, because he -is without dispute the most noble. Besides, the foreign horse is -only a species of a genus, and the Almighty has in no case created -the species before the genus.</p> - -<p class='c010'>Now whence come the Arab horses of the present day?</p> - -<p class='c010'>It is related by many historians that after the time of Adam, -the horse—like all other animals, such as the gazelle, the -ostrich, the buffalo, and the ass—lived in a wild state. According -to these writers the first man who, after Adam, mounted the -horse was Ishmael, the father of the Arabs. He was the son of -our lord Abraham, beloved of Allah. Allah taught him to call -the horses, and when he did so, they all came galloping up to -him. He then took possession of the finest and most spirited, and -broke them in.</p> - -<p class='c010'>But after a while many of the animals trained and employed -by Ishmael lost something of their purity. One single stock was -preserved in all its nobleness by Solomon, the son of David, and -it is that which is called <i>Zad-el-Rakeb</i> (the gift, the support of -the horseman), whence all real Arabs derive their origin in this -manner.</p> - -<p class='c010'>There is a tradition that some Arabs of the Azed tribe went up -to Jerusalem the Noble to congratulate Solomon on his marriage -with the Queen of Saba. Having fulfilled their mission they -addressed him as follows:</p> - -<p class='c010'>"O Prophet of Allah! our country is far distant, and our provisions -are exhausted: thou art a great king; bestow upon us -wherewithal to take us home."</p> - -<p class='c010'>Solomon thereupon gave orders to bring from his stables a -magnificent stallion descended from the Ishmael stock, and then -dismissed them with these words:</p> - -<p class='c010'>"Behold the provisions which I bestow upon you for your -journey. When hunger assails you, gather fuel, light a fire, -<a id='Page_11'></a>place your best rider on this horse and arm him with a stout -lance. Hardly will you have collected your wood and kindled -a flame, when you will see him return with the produce of a -successful chase. Go and may Allah cover you with his blessing."</p> - -<p class='c010'>The Azed took their departure. At their first halt they did as -Solomon had prescribed, and neither zebra, nor gazelle, nor -ostrich could escape them. Thus enlightened as to the value of -the animal presented to them by the son of David, these Arabs -on their return home devoted him to foal-getting, and carefully -selecting the dams, at length obtained the breed to which out of -gratitude they gave the name of <i>Zad-el-Rakeb</i>.</p> - -<p class='c010'>This is the stock whose high renown spread at a later period -through the whole world.<a id='r2' /><a href='#f2' class='c011'><sup>[2]</sup></a></p> - -<p class='c010'>In fact it was propagated both in the East and the West in the -train of the Arabs who subsequently penetrated to the limits of -the habitable globe. Long previous to Islam, Hamir-Aben-Melouk -and his descendants reigned for a hundred years over the West. -It was he who founded Medina and Saklia.</p> - -<p class='c010'>Shedad-Eben-Aâd made himself master of the whole country -to the borders of Moghreb, and built cities and constructed sea -ports.</p> - -<p class='c010'>Afrikes, who gave his name to Africa, extended his conquests -as far as Tandja (Tangiers), while his son Shamar overran the -East as far as China, forced his way into the city of Sad, -and destroyed it. On that account that place has ever since -been called Shamar-Kenda,—because <i>kenda</i> in Persian signifies -"he has destroyed",—which the Arabs have corrupted into -Samar-Kand.</p> - -<p class='c010'>Since the introduction of Islamism, new Mussulman invasions -extended the fame of Arab horses to Italy, Spain, and even to -France, where, without doubt, they have left traces of their blood. -But the event which more than any other filled Africa with Arab -horses, was the invasion of Sidi-Okba, and still later the successive -invasions of the fifth, and sixth centuries after the Hijra. Under -Sidi-Okba the Arabs merely encamped in Africa, whereas in the -fifth and sixth centuries they arrived as colonists with the intention -of settling there with their wives and families, their horses -<a id='Page_12'></a>and mares. It was these latter invasions which established Arab -tribes on the soil of Algeria, particularly the Mehall, the Djendel, -the Oulad-Mahdi, the Douaouda, etc., who spread themselves in -all directions and founded the true nobility of the country. These -same invasions transplanted the Arab horse into the Soudan, and -justify our asserting the oneness of the Arab stock, whether in -Algeria or in the East.</p> - -<p class='c010'>Thus, the history of the Arab horse may be divided into four -great epochs: 1st from Adam to Ishmael; 2nd from Ishmael to -Solomon; 3rd from Solomon to Mohammed; 4th from Mohammed -to our own times.</p> - -<p class='c010'>It is to be clearly understood, however, that the race of the -principal epoch, that of Solomon, having been forcibly divided -into several branches, different varieties have been formed partly -from the change of climate, and partly from the greater or less -degree of care bestowed upon them, precisely as is the case with -mankind. The colour of the coat has also varied under the -influence of the same circumstances. Experience has satisfied -the Arabs that in districts where the ground is stony, the usual -colour is gray, and in those where the ground is chalky (<i>Ard -Beda</i>), white is the prevalent hue. I have myself frequently -verified these observations.</p> - -<p class='c010'>There remains now only one question to settle with you. You -ask by what outward signs the Arabs recognize a horse to be -noble, a drinker of air. Here is my answer:</p> - -<p class='c010'>The horse of pure descent is distinguished among us by the -thinness of its lips and of the interior cartilage of the nose, by -the dilation of its nostrils, by the leanness of the flesh encircling -the veins of the head, by the graceful manner the neck is -attached, by the softness of its coat, its mane, and the hairs of -its tail, by its breadth of chest, the largeness of its joints, and -the leanness of the extremities. According, however, to the traditions -of our ancestors the thoroughbred is still better known -by its moral characteristics than its physical peculiarities. The -outward signs will enable you to guess at the race, but it is by -the moral qualities alone you will receive full confirmation of the -extreme care displayed in coupling the sires and dams, and of -the pains taken to prohibit all misalliances.</p> - -<p class='c010'>Thoroughbred horses have no vice. A horse is the most beautiful -of all animals, but his moral qualities, as we think, must -correspond with his physical, or he will be regarded as degenerate. -<a id='Page_13'></a>The Arabs are so convinced of this that if a horse, or a -mare, have given indisputable proof of extraordinary speed, of -remarkable endurance of hunger and thirst, of rare intelligence, -or of grateful affection for the hand that feeds them, they will -make every imaginable sacrifice to get their progeny, under the -persuasion that the points by which they were themselves distinguished -will reappear in their offspring.</p> - -<p class='c010'>We allow, then, that a horse is really noble when in addition -to a fine configuration, he unites courage with fire, and bears -himself proudly in midst of battle and danger.</p> - -<p class='c010'>Such a horse will love his master, and as a rule will suffer no -other person to mount him.</p> - -<p class='c010'>He will not yield to the wants of nature so long as his master -is on his back.</p> - -<p class='c010'>He will refuse to touch what another horse has left.</p> - -<p class='c010'>He will take pleasure in troubling with his feet whatever -limpid water he may meet with.</p> - -<p class='c010'>By the senses of hearing, of sight, and of smell, as well as by -his address and intelligence, he will know how to save his master -from the thousand accidents that may befall him in war or at -the chase.</p> - -<p class='c010'>Finally, sharing the emotions of pain or pleasure experienced -by his rider, he will aid him in the combat by combating also, -and every where without hesitation will make common cause -with him (<i>ikatel-ma-Rakebhou</i>). Such are the tokens which -evidence purity of race.</p> - -<p class='c010'>We possess numerous works on the characteristics of the -horse, whence it appears that, after man, he is the most noble, -the most patient, the most useful of created beings. He is content -with little, and if considered simply with regard to strength, -he is still superior to other animals. An ox of great strength -will carry a hundred-weight, but if you place it on his back he -will move only with an effort and be quite incapable of running. -On the other hand, the horse carries a full grown man, a robust -cavalier, with standard, arms, and ammunition, besides food for -both, and will go at speed for a whole day and more, without eating -or drinking. It is by his means that the Arab holds whatever -he possesses, rushes on his enemy, tracks him down or flees from -him, and defends his family and his freedom. Let him be enriched -with the possession of all that sweetens life, his horse -alone is his protector.</p> - -<p class='c010'><a id='Page_14'></a>Do you now understand the boundless affection the Arabs feel -for their horses! It is only equalled by the services rendered by -the latter. To their horses they owe their joys, their triumphs, -and therefore are they prefered to gold and precious stones. In -the days of paganism they loved the animal from motives of interest -and merely because it procured them glory and wealth; but -when the Prophet spoke of it in terms of the highest praise, this -instinctive love was transfigured into a religious duty; some of -the first words he uttered on the subject of horses are those -ascribed to him by tradition, on the occasion of the arrival of -several tribes from Yemen with a view to accept his doctrines -and to present him, in token of submission, with five magnificent -mares belonging to the five different races of which Arabia then -boasted. It is said that Mohammed went forth from his tent to -receive the noble animals that had been sent to him, and caressing -them with his hand, expressed himself in these words:</p> - -<p class='c010'>"Blessed be ye, O Daughters of the wind!"</p> - -<p class='c010'>Afterward the Messenger of Allah (<i>Rassoul Allah</i>) said in -addition:</p> - -<p class='c010'>"Whosoever keeps and trains a horse for the cause of Allah -is counted among those who give alms day and night, publicly -or in secret. He shall have his reward. All his sins shall be -remitted to him and never shall fear dishonour his heart."</p> - -<p class='c010'>Now I pray unto Allah to grant you a happiness that shall -never pass away. Cherish your friendship for me. The wise -men among the Arabs have said:</p> - -<p class='c010'>Riches may be lost:</p> - -<p class='c010'>Honours are but a shadow that fades away:</p> - -<p class='c010'>But true friends are a treasure that remains.</p> - -<p class='c010'>He who hath written these lines with a hand which shall one -day be withered in death, is your friend, the pauper in the -presence of Allah.</p> - -<div class='c012'>SID-EL-HADJ, ABD-EL-KADER, BEN-MAHHYEDDIN.</div> - -<p class='c009'><span class='xsmall'>Damascus, end of Deul-Kada 1274 (end of August 1857).</span></p> - -<hr class='c013' /> - -<p class='c010'>P. S. For the better understanding of our correspondence, -permit me to instruct you on one point. The word <i>ferass</i> is not -exclusively applied to the female of the horse, as is customary -in Algeria—it indicates the male as well as the female. If a -mare be particularly alluded to, it is necessary to say a female -<a id='Page_15'></a><i>ferass</i>; and in like manner if the allusion be to a horse, a male -<i>ferass</i> is the proper phrase. Such is the way with the true Arabs -(<i>Arabes-es-sahh</i>); strictly speaking, the mare is called <i>hadjra</i> and -the horse <i>hossan</i>.</p> - -<p class='c009'>The reader of this curious document will doubtless -have remarked the singular admixture of legendary -anecdotes with snatches of natural history sometimes -true, sometimes fabulous after the manner of Pliny and -Aristotle, and all of it under the dominion of a religious -sentiment. It is history as written by Orientals and -likewise by the Western Arabs; for both the one and the -other, until now outlawed as it were from progress by -their forced or voluntary exclusion from the intellectual -movement going on in Europe, are still, so far as -science and literature are concerned, no farther advanced -than their ancestors of Bagdad or Granada.</p> - -<p class='c009'>Now, it is a remarkable fact that the more learned an -Arab may be, the more are his writings imbued with -that fancifulness which, for a reader accustomed to the -preciseness of our European style, needs to be cleared of -its poetical mysteriousness and constructed afresh, before -it can be reduced to the character of a document possessed -of any historical or scientific worth in the sense -we usually give to those words. Thus, at first sight, -the letter we have just perused is nothing more than a -fragment detached from an Oriental tale. There are, -nevertheless, lurking within it incontestable truths, and -from beneath the exaggerations and symbols of tradition -may be gathered information of a kind not wisely -to be despised. Here especially is it the letter that -killeth while the spirit giveth life—let us then seek for -the spirit beneath the letter.</p> - -<p class='c009'><a id='Page_16'></a>God created the horse out of the wind, symbol of fleetness, -which, in the eyes of an Arab, is the first quality -of a courser. The poets of Greece were inspired by the -same idea. It was the wind that impregnated the mares -of Thessaly, the swiftest of ancient times; and it may -be that those mares were introduced into Greece from -Syria, or Arabia, together with the fabulous pedigree -assigned to them by the poets of both countries. If this -were the case, and here history is in accord with tradition, -the Arabian horses must have been, what they still -are on their native soil, the fleetest and best in the world.</p> - -<p class='c009'>The Arabs, who neither understand nor practice our -system of fighting in compact and serried masses, at -times immovable, but who charge without any semblance -of order and see nothing disgraceful in a headlong flight, -are naturally disposed to love and to vaunt above all -others the drinker of air. "The air-drinker," say they, -"is the first in the combat to rush at the enemy; and the -first after victory to fly at the booty, and in case of defeat -the first to escape from danger."</p> - -<p class='c009'>A poet has said: "There are things which an intelligent -King should never neglect. The first is a horse, -that by its swiftness shall be able to rescue him from -the enemy he has failed to overcome."</p> - -<p class='c009'>The favourite steed of the Prophet was named <i>Ouskoub</i>, -"the torrent," from the word <i>sakab</i>, "quickly flowing -water." The intervention of the Angel Gabriel in the -creation of the horse commends that animal to the good -offices of the true Believers, for the Angel Gabriel is the -constant medium of communication between the Deity -and the Prophets, especially Mohammed. Now it was -by means and with the assistance of the horse alone that -<a id='Page_17'></a>the Mussulman tribes succeeded in accomplishing that -immense system of emigration, that propaganda war, as -far as China to the eastward, and westward to the Ocean, -which was in the mind of Mohammed to impose upon -them. It was indispensable, therefore, that the horse -should be looked upon in the light of a sacred animal, a -providential instrument of war, created by the Deity for -a special purpose, and of a nobler essence than that with -which He fashioned the other animals. To produce the -horse in a manner beyond the common law of creation, -to envelop his origin in a symbolism that wanders abroad -from natural history to lose itself in mysterious legends, -to place him thus beneath the safeguard of religious -reverence, evinced, as the result has proved, a thorough -knowledge of the spirit of the people upon whom Mohammed -purposed and was about to operate.</p> - -<p class='c009'>The Koran in speaking of horses calls them <i>El-Kheir</i>, -"the especial treasure," and from this simple word the -commentators of the Sura, <i>sad</i>, have arrived at the -conclusion that "an Arab ought to love horses as a part of -his own heart, and to sacrifice for their keep the very -food of his own children." A volume might be composed -of phrases detached from the sacred book, or from the -<i>hadites</i> of the Prophet (his conversations as handed down -by tradition), and of the commentaries upon them, which -under the form of maxims and precepts, prescribe to -Mussulmans, as a religious duty, the love of horses. I -shall quote only a few of them.</p> - -<p class='c009'>"Blessings, good fortune, and a rich booty shall be -attached to the forelock of horses until the day of the -resurrection." "Whoso keeps a horse for the holy war -in the way of the Most High, increases the number -<a id='Page_18'></a>of his good works. The hunger and thirst of such a -steed, the water he drinks, the food he eats, every one -of his hairs, each step he takes, and every function of -nature, shall all weigh in the balance at the day of the -last judgment."</p> - -<p class='c009'>"The horse prays thrice a day. In the morning he -says: 'O Allah! make me beloved of my master.' At -noon: 'Do well by my master, that he may do well by -me.' In the evening: 'Grant that he may enter into -paradise upon my back!'"</p> - -<p class='c009'>It was doubtless under the impression of these last -words that El-Doumayry wrote in his history of animals, -<i>Hayat-el-hayouan</i>: "The horse is the animal that by his -intelligence approaches nearest to man." While on this -subject I cannot help remarking that the Arabs, when -they advanced this proposition, were well acquainted -with the animals which pass with us as being the most -intelligent such as the elephant, the dog, etc. How is it -then? May it not be that the Arabs, by living on such -intimate terms with the horse, have succeeded in developing -faculties the very existence of which is unknown -to us, who accord to that animal only the instinct of -memory? With them, in fact, the horse is a friend of -the family. With us, on the contrary, it is no more -than an article of luxury or an instrument of labour, -which we are ever ready to change through interest or -caprice; as witness the common saying: "One does not -marry one's horse!" But the Arab does marry his horse. -Be this as it may, the maxims quoted above all tend to -the same end, to identify man with the horse. Let it -not be supposed, however, that that is all. It was necessary -that the horse should be the companion of the -<a id='Page_19'></a>Believer alone, to the exclusion of all infidels,—a dogma -the political hearing of which will be readily appreciated. -Allah hath said: "The horse shall be cherished by all -my servants, but he shall be the despair of all those who -do not follow my laws, and none will I place on his back -save those who know me and who worship me."</p> - -<p class='c009'>It is needless to add that the Mussulman princes have -availed themselves of this dogma to prohibit in the name -of Allah the sale of Arab horses to Christians, under -pain of sin and damnation. These commands, though -of divine origin have, I am well aware, been disobeyed -in some countries. The Arab loves money, it is true; -but for all that we may rest assured that for the most -part the animals sold to us are of an inferior order, and -that the horses or mares whose noble and precious qualities -have been ascertained by proof, whether as regards -speed or as breeders, are never parted with to foreigners -for any price. Even if the owner were willing to let them -go, the whole tribe in the name of their common interest -would oppose it. This is the real truth, and probably -explains the disrepute into which Arabians appear to -have fallen in Europe. One seldom there meets with any -except such as the Arabs have no desire to keep. But -enough on that head: let us now turn to another topic.</p> - -<p class='c009'>The Emir Abd-el-Kader asserts that the horse was -created <i>koummite</i>, red mixed with black, that is to -say, dark bay or dark chesnut. Desengaged from the -cloudiness of fancy, this assertion will at least go far to -prove that these colours have in all ages been esteemed -by the Arabs as the index to superior qualities. It is a -fixed idea with this observing people. It is constantly -turning up. The Prophet said:</p> - -<p class='c009'><a id='Page_20'></a>"If after having collected all the horses of the Arabs -I were to make them race against one another, it is -the <i>euchegueur meglouk</i>, the dark chesnut, that would -outstrip the rest." Moussa, the celebrated conqueror of -Africa and Spain, is reported to have said: "Of all the -horses of all my armies the one that has best borne the -fatigues and privations of war is the true bay, <i>hameur -somm</i>."</p> - -<p class='c009'>And the Prophet further remarked: "If thou hast a -dark chesnut, conduct him to the combat, and if thou -hast only a sorry chesnut, conduct him all the same to -the combat."</p> - -<p class='c009'>From all this it is abundantly apparent that legendary -traditions and experience are in perfect harmony in according -a decided superiority to coats of deep and decided -hues. Coats of a light pale colour are held in no esteem -whatever. The horse's coat, therefore, must be an index -to his character. The long experience of Mohammed -the Prophet and of Moussa the Conqueror must have -placed them in a position to speak with full knowledge -of the subject, and their opinion confirmed by that of all -the Arabs, the best horsemen in the world and the most -interested in studying the animal, upon whom indeed -depend their honour and their life, is certainly entitled -to be regarded with some respect. It is beyond all question -that the <i>koummite</i>—red mingled with black, chesnut -or bay—is preferred by the Arabs to all others. If I might -be allowed to quote my own personal experience, I should -have no hesitation in saying that, if there be any prejudice -in the matter, I share it with them. Besides, must -it necessarily be a prejudice because it may seem to be -one? No one will deny that all the individuals of the -<a id='Page_21'></a>same species are, in their wild state, identical in colour -and endowed with common instinctive qualities inherent -in the race. These colours and these qualities undergo -no alteration or admixture except in a state of servitude -and under its influences, so that if any of these individuals, -by a return to their natural condition more easily -proved than explained, happen to recover the colour of -their first ancestors, they will be equally distinguished -by more broadly defined natural qualities. The canine -race may be taken as an illustration. Whence it follows -that a certain number of domesticated individuals being -given, their coats alike and with dominant qualities, it -may be fairly concluded that this coat and these qualities -were those of the race in its wild state. In the case, -then, of the Arab horse, if it be true that those whose -coat is red shaded with black are endowed with superior -speed, are we not justified in inferring that such was the -uniform colour, such the natural qualities, of the sires of -the race? I submit with all humility these observations -to men of science.</p> - -<p class='c009'>Abd-el-Kader assures us, moreover, that it is ascertained -by the Arabs that horses change colour according -to the soil on which they are bred. Is it not possible, in -fact, that under the influence of an atmosphere more or -less light, of water more or less fresh, of a nurture more -or less rich according as the soil on which it is raised is -more or less impregnated with certain elements, the skin -of the horse may be sensibly affected? Every one knows -that with any coat, the colour changes in tone and shade -according to the locality where the animal lives, the -state of its health, the quality of the water it drinks, -and of the food it eats, and the care that is bestowed -<a id='Page_22'></a>upon it. There is perchance in all this a lesson in natural -history not to be despised, for if the circumstances in -which a horse lives act upon his skin, they must inevitably -act also in the long run upon his form and qualities.</p> - -<p class='c009'>This point being dismissed, the last proposition in the -letter of the Emir Abd-el-Kader is that which classes the -history of Arab horses in four epochs: 1st, from Adam -to Ishmael; 2nd, from Ishmael to Solomon; 3rd, from -Solomon to Mohammed; 4th, from Mohammed to our -own times.</p> - -<p class='c009'>This is the history of the Arabs themselves, so completely -have they identified themselves with the horse, -their necessary and indispensable companion. Between -Adam and Abraham the Arabs did not exist—it was the -age of a pastoral population. No wars, at least of a -serious character, no pillaging. The horse appears in it -only on the day of creation. He has no part to play -except as a head of cattle among the flocks and herds, -peacefully employed in domestic service. But on the -second epoch with Ishmael, his part changes altogether. -Ishmael is a bastard, disinherited, abandoned in the -desert. His life is to be a struggle. He must be at open -war with all mankind because he must live somehow upon -the soil to which he has been banished, without taking -into consideration the fact that this necessity of fighting -in order to live, at the same time gratifies the resentment -he entertains towards his brothers, heirs, to his prejudice, -of the paternal fields. We read in the Bible, that when -Hagar, in Arabic <i>Hadjira</i>, fled into the wilderness an -angel appeared to her and said:</p> - -<p class='c009'>"I will multiply thy seed exceedingly that it shall not -be numbered for multitude.</p> - -<p class='c009'><a id='Page_23'></a>"Behold, thou art with child, and shalt bear a son, -and shalt call his name Ishmael; and he will be a wild -man; his hand will be against every man, and every -man's hand against him; and he shall dwell in the presence -of all his brethren."</p> - -<p class='c009'>Ishmael is the personification of the Arab people. He -calls the horses to him, selects the best, and trains them -for racing, for the chase, and for war. It is by their -aid that he will live upon the plunder of the rich caravans -that may venture upon his territory, and will -make forays from the land of hunger and thirst into -the land of abundance. The horse has made him King -of the desert, and in return he makes a friend, a companion -of his horse. Between them there is only one -interest.</p> - -<p class='c009'>Nevertheless, the Arabs, hard pressed to the eastward -by the powerful armies of the Kings of Abyssinia, to the -northward by the people of Jehovah,—one-half of them -absorbed and decimated in these great struggles; and the -other half shut in within their arid peninsula and divided -by intestine dissensions—the Arabs degenerated, and -with them their horses suffered deterioration. It was at -Jerusalem the Noble, and according to the legend in -the stud of Solomon, that the true type of the race was -exclusively preserved. Travellers, perhaps conductors -of the caravans which in those days used to arrive in -Jerusalem in great numbers, receive as a gift certain -horses, of whose value and fine qualities they are ignorant. -But under the influence of peace commerce again -discovers the long disused road from Central Asia to the -seaports of Syria, and the Arabs interested in making -common cause with one another reform themselves by -<a id='Page_24'></a>mutual alliances between tribes. The horse, on his part, -follows this new phase of their fortunes.</p> - -<p class='c009'>At a later period, a fresh degeneracy arises in consequence -of the immigration into Arabia of foreigners, -Jews and Christians, and from quarrels among the Arabs -themselves. Some few noble and powerful tribes, such -as the Koreishites, for example, the most powerful and -the most noble of all, had preserved a traditional love of -the horse as inseparable from their original dignity. -But in order that Mohammed's task should have any -chance of accomplishment, it was necessary to extend -to all and to popularise this exceptional passion of a few, -and equally essential was it to condense into one national -unity the disunited elements of which the tribes of Arabia -then consisted. We have seen with what persistance -the Prophet reverts to this necessity, in the Koran, in -his conversations, and in his teachings, and how he -made the careful tendance of horses an obligation of -Mussulman life, and an article of faith in the Believer. -In this manner, from the Hidjra to our own times, the -condition of the Arab horses has unavoidably gone on -improving. Has he not said: "Whoso feeds and tends -a horse for the triumph of religion, makes a magnificent -loan to Allah"?</p> - -<p class='c009'>I have only one more word to say on the portrait of -the thoroughbred horse sketched by Abd-el-Kader. The -Emir takes it at one view, and as inseparable one from -the other, both the physical and moral qualities. In his -opinion physical qualities alone will never constitute a -perfect horse. He must also by his intelligence and by -his affection for the master who feeds, who tends, who -rides him, unite with him as an integral part. To demand -<a id='Page_25'></a>such qualities from a horse is simply placing him, -in the intellectual order, immediately after man, just as, -according to the legend, he has been placed in the order -of creation.</p> - -<p class='c009'>The Europeans are, I am aware, far from entertaining -such a high opinion of the animal, but may we not err -in the opposite degree?</p> -<div class='chapter'> - <a id='Page_26'></a> - <h2 class='c004'>THE BARB.</h2> -</div> -<p class='c008'>We have often heard it said that the horse of our -African possessions, to whose rare qualities we have -endeavoured to do justice, was very inferior to the true -Arabian. Notwithstanding a conviction based on a -lengthened experience and a grave study of the subject, -we have made it our duty to take up and discuss an opinion -put forth with an air of authority. We were willing -to accept as umpire in this dispute, a man whose intelligence, -whose habits, whose whole life, render him a -supreme judge in all matters relating to horse-flesh—the -Emir Abd-el-Kader. We addressed to that genuine -horseman a letter in which we frankly expressed the -objections which each of our assertions had encountered. -His reply to this letter is given below. It will be seen -from this curious document that the Emir does not confine -himself to the confirmation of the proposition we -advanced, but develops by reflections or by facts the -whole of our opinions. According to his statement, the -Barbary horse, so far from degenerating from the Arab, -is, on the contrary, superior to him. The Berbers, he -says, formerly inhabited Palestine, where they reared -<a id='Page_27'></a>the animal that has become the type of a perfect war horse. -Having emigrated to Africa through the vicissitudes -of their life of adventure, they paid the utmost -attention to the guest of their tents, the instrument of -their hunting expeditions, their comrade in the fight. -Their horses thus preserved such eminent qualities, that -an Asiatic sovereign engaged in a perilous war, sent for -them from the Berbers. The reader will appreciate the -value of this historical dissertation which, from whatever -point of view it be examined, does not the less possess an -interest that cannot be contested. It is quite certain that -the Barbary horse is indebted to the climate in which he -flourishes, to the education which he receives, to the -food that is given to him, to the privations that are familiar -to him, for a vigour that enables him to equal, if -not to surpass the most vaunted steeds of Persia and -Upper Egypt. Supported by the following letter, we -hold ourselves justified in repeating that all the horses -of Asia and Africa may be blended together under one -common denomination. We oppose to the European -horse, one identical horse—the horse of the Orient—which, -thanks to our conquest of Algeria, we believe will -be daily called upon to render to our country services -more and more valuable and more and more valued.</p> - -<p class='c009'>This is the letter from the Emir Abd-el-Kader, which -he forwarded to me from Broussa:</p> - -<p class='c010'>Praise to the one God! His reign alone is eternal!</p> - -<p class='c010'>May the profoundest peace and the most perfect divine beneficence -be extended to the person of General Daumas,—of him who -ardently seeks for the solution of the most obscure questions! -May Allah conduct and protect him!</p> - -<p class='c010'>To proceed: You have asked us our opinion on Barbary horses, -their character, and their origin. To give you satisfaction I am -<a id='Page_28'></a>again turning my attention to these subjects, and can do nothing -better to-day than send you some extracts taken from the poetical -works of the famous Aâmrou-el-Kaïs, who lived a short time -before the coming of the Prophet. They refer to the superiority -of the horses of the Berbers, and I think you will there find proofs -against those who maintain that those admirable animals are of -an inferior stamp. The poet remarks, while addressing himself to -Cæsar, Emperor of Constantinople, in a long piece of versification:</p> - -<p class='c010'>"And I answer thee, if ever I am reinstated as King, we will -ride a race where you shall see the horseman lean forward over -his saddle to increase the speed of his courser;</p> - -<p class='c010'>"A race across a space trampled down on all sides, where no -higher marks are distinguishable to direct the traveller, than -the hump of an aged Nabathæan camel loaded with years and -uttering plaintive moanings.</p> - -<p class='c010'>"We shall be borne, I tell thee, on a horse accustomed to -nocturnal journeys, a steed of the Barbary race; with slender -flanks like a wolf of Gada; a steed that rushes along on his rapid -course, and whose flanks are running with sweat.</p> - -<p class='c010'>"When, slackening the bridle, the rider urges him on still -faster by striking him with the reins on either side, he quickens -his rapid course, bending his head to his flanks and champing -the bit.</p> - -<p class='c010'>"And when I say: 'Let us rest;' the horseman stops as by -enchantment and begins to sing, remaining in the saddle on this -vigorous horse, the muscles of whose thighs are long drawn out -and whose tendons are lean and well apart."</p> - -<p class='c010'>Aâmrou-el-Kaïs was one of the ancient Kings of Arabia, who -took infinite pains to procure Barbary horses wherewith to combat -his enemies. He was doubtful of success if obliged to trust -himself to the qualities of Arab horses. It is not possible, in my -opinion, to give a more invincible proof of the superiority of the -Barb. After testimony like this any one who should dispute it -would be quite unable to adduce an allegation of the slightest -value.</p> - -<p class='c010'>The Berbers, as stated by El-Massoudi, are descended from the -Beni-Ghassan, while other writers affirm that they come from -the Beni-Lekhm and the Djouzam. Their native country was -Palestine, whence they were expelled by one of the Kings of -Persia. They then emigrated to Egypt, but the souvereign of -that country refusing them permission to settle here, they -<a id='Page_29'></a>crossed the Nile and spread over the regions to the westward of -the other side of the river.</p> - -<p class='c010'>Maleck-ben-el-Merahel says that the Berbers form a very -numerous population composed of Hymiar, Modher, Copts, Amalkas, -and Kanéan, who became amalgamated in the province of -Sham (Syria) and took the name of Berbers. Their immigration -into the Maghreb, according to this historian with whom El-Massoudi, -El-Souheili, and El-Zabari also agree, was owing to their -marching under Ifrikesh to the conquest of the African peninsula.</p> - -<p class='c010'>Ibn-el-Kelbi asserts that opinions are divided as to the real -name of the chief under whose guidance the Berbers emigrated -from Syria towards the Maghreb. Some will have it that it was -under the Prophet David, others name Youssha-ben-Enoun, -others again Ifrikesh, and yet others certain Kings of the Zobor.</p> - -<p class='c010'>El-Massoudi adds that they did not emigrate until after the -death of Goliath and that they established themselves in the -province of Barka and in the Maghreb, after having vanquished -the Frendj (Franks). They then invaded Sicily, Sardinia, the -Balearic Isles, and Spain. Still later it was stipulated between -them and the Frendj that the latter should occupy the towns, -while the former should fix themselves in the deserts which -extend from Alexandria to the Ocean.</p> - -<p class='c010'>Ibn-Abd-el-Berr affirms that the establishment of the Berbers -extended from the extremity of Egypt, that is, from the regions -situated behind Barka to the Green Sea, and from the sea of -Andalusia to the end of the deserts which border on Soudan. -On this frontier line a tribe bearing the name of Berbers still -exists between the Habeuch (Abyssinians) and the Zendy (Zanzibar). -The author of the <i>Kamous</i> (an Arabic Dictionary) makes -mention of them, but they are a very insignificant tribe, whose -trivial and obscure history records not a single important event.</p> - -<p class='c010'>The essential point here is the extract from the poet Aâmrou-el-Kaïs -on the subject of Barbary horses. As for the Berbers -themselves, every thing proves that they have been known from -time immemorial and that they came from the East to settle in -the Maghreb, where we find them at the present day.</p> - -<p class='c010'>Peace be with you, at the end as at the beginning of this letter -on the part of your friend.</p> -<div class='c012'>ABD-EL-KADER-BEN-MAHHIDDIN.</div> - -<p class='c010'>May Allah cover him with His blessings!</p> - -<p class='c009'><span class='xsmall'>Broussa, the 1st of Safer, 1269-1854.</span></p> - -<p class='c009'><a id='Page_30'></a>Since the above was written, I have received a proof -confirmatory of my opinion as to the excellence of the -Barbary horse and its perfect equality with other horses -of oriental extraction. It is this:</p> - -<div class='c012'>Paris,—185—</div> -<p class='c014'><span class='sc'>My dear General</span>,</p> - -<p class='c010'>I forward you a copy of the official report of the races which -came off at Alexandria in Egypt on the 25th July, 1836. I give -you full permission to introduce it in your work as a useful -argument in support of your thesis on the excellence of the Barb. -I have already related to you how these races took place in -consequence of a conversation I had with Mehemet-Ali, in the -course of which the Viceroy of Egypt bantered me on the arrival -of a horse which my brother Jules had sent me from Tunis.</p> - -<p class='c010'>Accept, etc., etc.</p> - -<div class='c012'><span class='sc'>Ferd. de LESSEPS</span>.</div> -<p class='c015'><span class='fss'>DISTANCE RUN: 4-1/2 KILOMÈTRES (NEARLY 2-4/5 MILES) IN A STRAIGHT LINE.</span></p> -<div class='c016'><b>1st Heat.</b></div> - -<p class='c010'>Nejdi horse, dappled-gray, 4-1/2 yrs, the property of Subi-Bey, ridden -by the owner.</p> - -<p class='c010'>Nejdi horse, bred in Cairo, bay, 9 yrs, the property of M. Jules -Pastré, ridden by the owner.</p> - -<p class='c010'>Anézé horse, from Syria, iron gray, 3-1/2 yrs, the property of -M. Méreinier, ridden by M. J. Dufey.</p> - -<p class='c010'>Nejdi horse, bred in Cairo, the property of H. E. Moharrem-Bey, son -in law of Mehemet-Ali, and ridden by Terata-Tutemy-i-Bashi of the -Pasha.</p> - -<hr class='c013' /> - -<p class='c010'>The horse ridden by M. Jules Pastré was the first in.</p> -<div class='c016'><b>2nd Heat.</b></div> - -<p class='c010'>Barbary horse, from Tunis, bay, 4 yrs, the property of M. Ferd. de -Lesseps, ridden by the owner.</p> - -<p class='c010'>Nejdi horse, white, 6-1/2 yrs, the property of M. Etienne Rolland, -ridden by M. J. Dufey.</p> - -<p class='c010'>Nejdi horse, bay, 5 yrs, the property of Subi-Bey, ridden by the -owner.</p> - -<p class='c010'>Nejdi horse, bred in Cairo, 7 yrs, the property of H. E. Moharrem-Bey, -ridden by Cerkès-Osman-Sakallé.</p> - -<hr class='c013' /> - -<p class='c010'>The Barb ridden by M. de Lesseps was the winner.</p> -<div class='c016'><a id='Page_31'></a><b>3rd Heat.</b></div> - -<p class='c010'>Nejdi horse, bred in Cairo, gray, 6 yrs, the property of Hussein-Effendi, -ridden by the owner.</p> - -<p class='c010'>Nejdi horse, dappled-gray, 5-1/2 yrs, the property of Dr Gaetani-Bey, -ridden by M. Ferd. de Lesseps.</p> - -<p class='c010'>Nejdi horse, bred in Cairo, iron gray, 6 yrs, the property of M. W. -Peel, ridden by the owner.</p> - -<p class='c010'>Samian horse, bay, 9 yrs, the property of Ibrahim-Effendi-Bimbashi, -ridden by the owner.</p> - -<hr class='c013' /> - -<p class='c010'>The Egyptian horse ridden by Hussein-Effendi was the winner.</p> -<div class='c016'><b>4th Heat.</b></div> - -<p class='c010'>Nejdi horse, bred in Cairo, bay, 8 yrs, the property of M. Henricy, -ridden by M. Escalon.</p> - -<p class='c010'>Egyptian horse, from Atfeh, bay, 8 yrs, the property of M. Samuel -Muir Junior, ridden by M. Sanders.</p> - -<p class='c010'>Nejdi horse, bred in Cairo, bay, 8 yrs, the property of Turki-Bashi, -ridden by the owner.</p> - -<p class='c010'>Nejdi horse, gray, 4 yrs, the property of M. Roquerbe, ridden by -M. Bartolomeo.</p> - -<hr class='c013' /> - -<p class='c010'>Won by the Nejdi horse ridden by M. Bartolomeo.</p> -<div class='c016'><b>Recapitulation of the Winners.</b></div> - -<p class='c010'>1st Heat, Cairo horse, the property of M. Pastré, ridden by the owner.</p> - -<p class='c010'>2nd Heat, Barbary horse, the property of M. Ferd. de Lesseps, ridden -by the owner.</p> - -<p class='c010'>3rd Heat, Cairo horse, the property of Hussein-Effendi, ridden by -the owner.</p> - -<p class='c010'>4th Heat, Nejdi horse, the property of M. Roquerbe, ridden by -M. Bartolomeo.</p> - -<hr class='c013' /> - -<p class='c010'>According to previous agreement the four winning horses having -gone over the same ground, were to contend against one another in a -fifth heat. They came in in the following order:</p> - -<p class='c010'>1st. Barbary horse, the property of M. Ferd. de Lesseps, ridden by -the owner.</p> - -<p class='c010'>2nd. Cairo horse, the property of M. Jules Pastré, ridden by the -owner.</p> - -<p class='c010'>3rd. Nejdi horse, the property of M. Roquerbe, ridden by M. Bartolomeo.</p> - -<p class='c010'>4th. Nejdi horse, the property of Hussein-Effendi, ridden by the -owner.</p> - -<div class='nf-center-c0'> -<div class='nf-center c017'> - <div>Certified the accuracy of the above report.</div> - </div> -</div> - -<div class='c012'><i>Signed</i>: <span class='sc'>Ferd. de LESSEPS</span>.</div> - -<p class='c010'><a id='Page_32'></a>To finish with the Barb and to give, over and above -the other qualities he possesses, an exact idea of his -strength and spirit, I cannot do better than state the -weight carried in most of our expeditions by the horse of -a chasseur d'Afrique.</p> - -<p class='c015'><span class='fss'>WEIGHT CARRIED BY THE HORSE OF A CHASSEUR D'AFRIQUE SETTING OUT -ON AN EXPEDITION.</span></p> - -<table class='table0' summary=''> -<colgroup> -<col width='55%' /> -<col width='17%' /> -<col width='14%' /> -<col width='11%' /> -</colgroup> - <tr><td> </td></tr> - <tr> - <td class='c018'></td> - <td class='c019'>Kilogr.<a id='r3' /><a href='#f3' class='c011'><sup>[3]</sup></a></td> - <td class='c019'>Hectogr.</td> - <td class='c020'>Décagr.</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Horseman armed and in full uniform</td> - <td class='c019'>82</td> - <td class='c019'>—</td> - <td class='c020'>—</td> - </tr> - <tr> - <td class='c018'>Equipments and pistol</td> - <td class='c019'>24</td> - <td class='c019'>—</td> - <td class='c020'>—</td> - </tr> - <tr> - <td class='c018'>Bread for two days</td> - <td class='c019'>1</td> - <td class='c019'>5</td> - <td class='c020'>—</td> - </tr> - <tr> - <td class='c018'>Biscuit for three days</td> - <td class='c019'>1</td> - <td class='c019'>6</td> - <td class='c020'>5</td> - </tr> - <tr> - <td class='c018'>Coffee for five days</td> - <td class='c019'>—</td> - <td class='c019'>6</td> - <td class='c020'>—</td> - </tr> - <tr> - <td class='c018'>Sugar for five days</td> - <td class='c019'>—</td> - <td class='c019'>6</td> - <td class='c020'>—</td> - </tr> - <tr> - <td class='c018'>Bacon for five days</td> - <td class='c019'>1</td> - <td class='c019'>—</td> - <td class='c020'>—</td> - </tr> - <tr> - <td class='c018'>Rice for five days</td> - <td class='c019'>—</td> - <td class='c019'>3</td> - <td class='c020'>—</td> - </tr> - <tr> - <td class='c018'>Salt</td> - <td class='c019'>—</td> - <td class='c019'>—</td> - <td class='c020'>8</td> - </tr> - <tr> - <td class='c018'>Pressed hay for five days</td> - <td class='c019'>25</td> - <td class='c019'>—</td> - <td class='c020'>—</td> - </tr> - <tr> - <td class='c018'>Barley for five days</td> - <td class='c019'>20</td> - <td class='c019'>—</td> - <td class='c020'>—</td> - </tr> - <tr> - <td class='c018'>Three packets of cartridges</td> - <td class='c019'>1</td> - <td class='c019'>3</td> - <td class='c020'>—</td> - </tr> - <tr> - <td class='c018'>Four horse-shoes</td> - <td class='c019'>1</td> - <td class='c019'>6</td> - <td class='c020'>—</td> - </tr> - <tr> - <td class='c018'></td> - <td class='c019'>----------</td> - <td class='c019'>--------</td> - <td class='c020'>-------</td> - </tr> - <tr> - <td class='c018'><span class='sc'>Total</span> (350 lbs)</td> - <td class='c019'>159</td> - <td class='c019'>6</td> - <td class='c020'>3</td> - </tr> -</table> - -<p class='c010'><span class='small'>159 kilogrammes, or 19 more than the horse of a carabineer, and 26 -more than the horse of a cuirassier in France. This weight, of course, -decreases as the column proceeds on its march.</span></p> - -<p class='c010'><span class='small'>Delivered the 31st February 1847, by Colonel Duringer, at the moment -of departure of a column.</span></p> - -<p class='c010'>Now, a horse that, in a country often rough and difficult, -marches, gallops, ascends, descends, endures unparalleled -privations, and goes through a campaign with -spirit, with such a weight on his back, is he, or is he -not, a war horse?</p> - -<div class='chapter'> - <a id='Page_33'></a> - <h2 class='c004'>THE HORSES OF THE SAHARA.</h2> -</div> -<p class='c015'>To a pastoral and a nomadic people, roaming our vast -grazing grounds, and whose numbers bear no proportion -to the extent of their territories, the horse is a necessity -of life. With his horse, the Arab trades and travels, -looks after his numerous flocks, distinguishes himself in -battle, at weddings, and at the festivals of his marabouts. -He makes love, he makes war: space is nothing to him. -Thus, the Arabs of the Sahara still give themselves up -with ardour to the rearing of horses. They know full -well the value of blood, they pay great attention to crossing -the breed, and try every means to improve the -species. The state of anarchy in which they have lived -in these latter times has naturally modified some of their -habits, but it has effected no change in this condition of -their existence—the breeding, perfecting and training -of horses.</p> - -<p class='c010'>The love of the horse has passed into the Arab blood. -That noble animal is the friend and comrade of the chief -of the tent. He is one of the servants of the family. -His habits, his requirements are made an object of study. -He is the burden of their songs, the favourite topic of -conversation. Day by day in the gatherings outside the -<a id='Page_34'></a><i>douar</i>, where age alone enjoys the privilege of speech, -and which are marked by the decorous behaviour of the -listeners, seated in a circle on the sand or on the turf, -the young men add to their practical knowledge the -counsels and traditions of their seniors. Religion, war, -the chase, love, and horses, inexhaustible subjects of -observation, make regular schools of these open air meetings, -in which warriors are formed and develop their -intelligence in collecting a mass of facts, precepts, proverbs, -and sententious sayings, the application of which -will only too frequently occur in the course of the perilous -life they have to lead. It is thus they acquire that -knowledge of horse-flesh which we are so astonished to -meet with in the humblest horseman of a desert tribe. -He can neither read nor write, and yet every phrase in -his conversation rests upon the authority of the learned -commentators of the Koran, or of the Prophet himself. -"Our lord Mohammed declared"—"Sidi-Ahmed-ben-Youssef -says in addition"—"Si-ben-Dyab relates"—And -you may take him on trust, this learned ignoramus, for -all these texts, all these anecdotes, which for the most -part are only to be found in books, he for his part derives -from the <i>tholbas</i> or from his chiefs, who, unconsciously -come, as it were, to a mutual understanding, to develop -or maintain among the people the love of the horse, useful -precepts, sound doctrines, and the best rules of -hygiene. The whole is sometimes tainted, no doubt, -with gross prejudices and ridiculous superstitions. It is -a picture with much shading. But let us not be too -severe: it is not so very long since very nearly the same -absurdities were proclaimed in France as indisputable -truths.</p> - -<p class='c010'><a id='Page_35'></a>I was talking one day with a marabout of the tribe of -the Oulad-Sidi-Schik about the horses of his country, -and pretended to question some of the opinions he had -expressed. "You cannot understand that, you Christians," -he exclaimed, abruptly rising to his feet, "but -horses are our riches, our joys, our life, our religion. -Has not the Prophet said: 'The good things of this life, -even to the day of the last judgment, shall be suspended -from the hairs which are between the eyes of your -horses?'"</p> - -<p class='c010'>"I have read the Koran," I replied, "but have never -met with those words."</p> - -<p class='c010'>"You will not find them in the Koran, which is the -voice of Allah, but in the conversations of our lord -Mohammed (<i>Hadite sidna Mohammed</i>)."</p> - -<p class='c010'>"And you believe in them?" I retorted.</p> - -<p class='c010'>"Before taking my leave of you, I will show you what -may happen to those who have faith." And my companion -gravely recited the following history:</p> - -<p class='c010'>"A poor man confiding in the words of the Prophet -which I have just repeated to you, came one day upon -a dead mare. So he cut off her head and buried it under -the threshold of his door, saying to himself: 'I shall -become rich if it please Allah' (<i>An-sha-Allah</i>). Days, -however, followed each other, but no riches came, and -yet the Believer never doubted. The Sultan of the -country being on his way to visit a holy spot, happened -by accident to pass before the lowly abode of the poor -Arab. It was situated at the end of a small plain -bordered by large trees and watered by a pretty rivulet. -The scene pleasing him, he halted his brilliant escort, -and dismounted to rest himself in the shade. Just as he -<a id='Page_36'></a>was about to give the signal to continue the journey his -steed, which a slave was employed to look after, impatient -to devour space, began to neigh and to paw the -ground, and presently broke loose. All the efforts of the -<i>saïs</i> (grooms) to catch him again were for a long time in -vain and every one was in despair, when they beheld -him stop suddenly of himself at the threshold of an old -hut which he smelt at while throwing up the ground -with his forefeet. An Arab, until that moment an unmoved -spectator, went up to him without frightening him, -as if he had been known to him, caressed him with hand -and voice, laid hold of him by the mane, the bridle -being in a thousand pieces, and without any difficulty -led him quietly up to the astonished Sultan.</p> - -<p class='c010'>"How have you contrived," demanded his greatness, -"thus to tame one of the most fiery steeds of Arabia?"</p> - -<p class='c010'>"You will no longer be surprised, my lord," replied -the man of faith, "when you learn that, having been -taught that all the good things of this world unto the -day of judgment shall be suspended from the hairs -which are between the eyes of our horses, I buried under -the door-way of my house the head of a mare I found -lying dead. The rest has come to pass through the -blessing of Allah."</p> - -<p class='c010'>"The Sultan instantly caused the ground to be dug up -at the spot indicated, and when he had thus verified the -statement of the Arab, he hastened to recompense one -who had not hesitated to give an entire faith to the words -of the Prophet. The poor man received the present of a -fine horse, superb garments, and riches enough to place -him beyond the reach of want for the rest of his days."</p> - -<p class='c010'>"You now know," continued the marabout, "what may -<a id='Page_37'></a>happen to those who believe," and without waiting for -my reply he saluted me with the eyes after the manner -of the Arabs, and withdrew.</p> - -<p class='c010'>This legend is popular in the Sahara, and the words -of the Prophet on which it is founded are there an article -of faith. Whether the Prophet uttered them or not, they -do not the less surely answer the end proposed to himself -by their imputed author. The Arab loves honours, -power, riches. To tell him that all that was attached to -the long hairs of his horse was to endear it to him, to -bind it to him by the bond of a common interest. The -genius of the Prophet doubtless went much farther. He -fully understood that the mission of conquest which he -had bequeathed to his people could only be accomplished -by hardy horsemen, and that the love of the horse -must be developed in them simultaneously with faith in -Islam. These injunctions, which all tend towards the -same end, are clothed in various forms. The marabout -and the thaleb strung them together as sayings and -legends, the noble (<i>djieud</i>) as traditions, and the common -people as proverbs. Subsequently, proverbs, traditions, -and legends, assumed a religious character which has -for ever accredited them to the great family of Mussulmans: -for it is the will of the Prophet that his own -people, to the exclusion of all infidels, should reserve to -themselves these powerful instruments of war, which in -the hands of the Christians might become so fatal to the -Mussulman religion. This inner motive, which the common -people of the tent may not have seen, through the -symbolical veil behind which it was concealed, has not -escaped the perception of the Arab chiefs. The Emir -Abd-el-Kader, when at the height of his power, inflicted -<a id='Page_38'></a>death without mercy on every Believer convicted of -having sold a horse to a Christian. In Morocco the -exportation of these animals is hampered with such -heavy duties that the permission to take them out of -the kingdom is altogether illusory. At Tunis the same -reluctance yields only to the imperious necessities of -policy, and in like manner at Tripoli, in Egypt, at Constantinople, -in short in all Mussulman States.<a id='r4' /><a href='#f4' class='c011'><sup>[4]</sup></a></p> - -<p class='c010'>If you speak of horses to a <i>djieud</i>, the noble of the -tent, who still plumes himself on his ancestors having -fought with ours in Palestine, he will tell you:</p> - -<div class='nf-center-c0'> -<div class='nf-center c017'> - <div>The mounting of horses,</div> - <div>The letting slip greyhounds from the leash,</div> - <div>And the clinking of ear-rings,</div> - <div>Draw the maggots out of your head.</div> - </div> -</div> - -<p class='c010'>If your interlocutor is one of those horsemen (<i>mekhazeni</i>) -whose bronzed face, pepper-and-salt beard, and -prominent exostosis<a id='r5' /><a href='#f5' class='c011'><sup>[5]</sup></a> on the tibia announce that he has -gone through many adventures, he will say to you:</p> - -<div class='lg-container-b c017'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Horses for a quarrel,</div> - <div class='line'>Camels for the desert,</div> - <div class='line'>And oxen for poverty.</div> - </div> - </div> -</div> - -<p class='c010'>Or he will remind you that when the Prophet was -engaged in expeditions, in order to induce the Arabs to -tend their horses properly, he always gave two-thirds of -the prize to whomsoever had accompanied him on the -best horse.</p> - -<p class='c010'><a id='Page_39'></a>The voluptuous Thaleb, man of God for the world -who lives in contemplative idleness, without any other -occupation than that of writing talismans and making -amulets for all men and women who want them, will -repeat to you with his eyes on the ground:</p> - -<div class='nf-center-c0'> -<div class='nf-center c017'> - <div>The paradise of earth is to be found on horseback,</div> - <div>In the study of books,</div> - <div class='c001'>Or on the bosom of a woman,</div> - </div> -</div> - -<p class='c010'>he will add if no prudish ears are at hand.</p> - -<p class='c010'>Again, if you question one of those aged patriarchs -who are renowned for their wisdom, their experience, -and their hospitality, he will answer you:</p> - -<p class='c010'>"Sidi-Aomar, the companion of the Prophet, hath said: -'Love horses, tend them well, for they are worthy of -your tenderness. Treat them like your own children, -nourish them like friends of the family, clothe them -with care! For the love of Allah, do not neglect to do -this, or you will repent of it <i>in this house and in the -next</i>.'"</p> - -<p class='c010'>Finally, if you have the good fortune to encounter in -your journey one of those wandering story-tellers (<i>me-dahh</i>, -<i>fessehh</i>) who pass their lives in travelling about -from tribe to tribe, to amuse the abundant leisure of -these warrior-shepherds, supported by a player on the -flute (<i>kuesob</i>), and accompanying himself on a tabour -(<i>bendaïr</i>), he will chaunt to you with a hollow but not -unmusical voice:</p> - -<div class='nf-center-c0'> -<div class='nf-center c017'> - <div>My horse is the lord of horses!</div> - <div>He is blue as the pigeon beneath the shade,</div> - <div>And his black hairs are like waves;</div> - <div>He bears hunger and thirst; he outstrips the eyesight;</div> - <div>And, true drinker of air,</div> - </div> -</div> - -<div class='lg-container-b c017'> - <div class='linegroup'> - <div class='group'> - <div class='line in14'><a id='Page_40'></a>He blackens the heart of our enemies</div> - <div class='line in14'>In the days when muzzles touch each other.</div> - <div class='line in14'>Mebrouk<a id='r6' /><a href='#f6' class='c011'><sup>[6]</sup></a> is the pride of the country.</div> - </div> - </div> -</div> - -<div class='nf-center-c0'> -<div class='nf-center c017'> - <div>My uncle has thoroughbred mares, whose distant sires</div> - <div>Are counted in our tribes since the ancient times,</div> - <div>Gentle and timid as daughters of the Guebla<a id='r7' /><a href='#f7' class='c011'><sup>[7]</sup></a>.</div> - <div>You would say they were gazelles</div> - <div>Feeding in the valleys under the eye of their dams.</div> - <div>To see them, is to forget the authors of our days.</div> - <div class='c001'>Covered with <i>djellals</i><a id='r8' /><a href='#f8' class='c011'><sup>[8]</sup></a> which make our flowers look pale,</div> - <div>They march like Sultanas attired for a fête,</div> - <div>A negro of Kora<a id='r9' /><a href='#f9' class='c011'><sup>[9]</sup></a> tends them,</div> - <div>Gives them pure barley, and milk to drink,</div> - <div>And leads them to the bath.</div> - <div>Allah preserve them from the evil eye!<a id='r10' /><a href='#f10' class='c011'><sup>[10]</sup></a></div> - <div class='c001'>For his much loved mares</div> - <div>My uncle demanded Mebrouk in marriage,</div> - <div>And I said to him: No;</div> - <div>Mebrouk is my support, I wish to keep him</div> - <div>Proud, full of health, dexterous and fleet.</div> - <div>Time turns on itself and returns;</div> - <div>There may be no dispute to-day, but to-morrow, perhaps, we shall see</div> - <div>The hour of strife approach with rapid strides.</div> - <div>For a skin full of blood, my uncle replied,</div> - <div>Thou hast made my face yellow<a id='r11' /><a href='#f11' class='c011'><sup>[11]</sup></a> before all my children.</div> - <div>The earth is vast: adieu.</div> - <div class='c001'>Mebrouk, why this neighing night and day?</div> - <div>Thou betrayest my ambush and warnest my enemies,</div> - <div>Thy thoughts wander too much to the daughters of our coursers,</div> - </div> -</div> - -<div class='nf-center-c0'> -<div class='nf-center c017'> - <div><a id='Page_41'></a> I will marry thee, o my son!</div> - <div>But where shall I find my friends</div> - <div>Whose mares are so noble, and their she-camels such treasures?</div> - <div>Their tidings are buried in the earth;</div> - <div>Where are their spacious tents so pleasant to the eye?</div> - <div>In them were spread the carpet and the mat;</div> - <div>In them was offered the hospitality of Allah,</div> - <div>And the poor man filled his belly.</div> - <div>They are vanished!</div> - <div>The scout viewed the hillocks,</div> - <div>The brave marched in the front rank,</div> - <div>The shepherds drove the flocks after them,</div> - <div>And the hunters, on the track of their sharp greyhounds,</div> - <div>Chased the gazelle.</div> - <div class='c001'>Have you heard speak of the tribe of my brethren?</div> - <div>No! Well, come with me and count their numerous horses:</div> - <div>There are colours which will please you.</div> - <div>Behold those horses white as snow that falls in its proper season;</div> - <div>Those black as the slave carried off from Soudan;</div> - <div>Those others green<a id='r12' /><a href='#f12' class='c011'><sup>[12]</sup></a> as the reed that grows on the banks of rivers;</div> - <div>Those, again, red as blood that spirts first from a wound,</div> - <div>And those blue<a id='r13' /><a href='#f13' class='c011'><sup>[13]</sup></a> as a pigeon when it flies beneath the sky.</div> - <div>Where are those rifles so straight,</div> - <div>quicker than the winking of an eye?</div> - <div>That powder from Tunis, and those balls turned out in moulds,<a id='r14' /><a href='#f14' class='c011'><sup>[14]</sup></a></div> - <div>Which pierced the bones, tore the liver,</div> - <div>And made the stricken perish with mouth wide open?</div> - <div class='c001'>When I cease to sing, I am still transported thither by my heart;</div> - <div>For it burns for my brethren with a fire that consumes my interior.</div> - <div>Nowhere have I seen such warriors.</div> - <div>O Allah! strike with blindness those who bear them envy!</div> - <div>Have they not spacious tents well provided with carpets,</div> - <div>Mats, cushions, saddles, and rich arms?</div> - <div>The traveller and the orphan are they not always received there</div> - <div>By these words of our sires: "You are welcome!"</div> - <div>Their wives, bright as the corn-poppy,</div> - <div>Are they not borne on camels,</div> - <div>Those ships of the earth,</div> - <div>That march with the noble gait of the ostrich?</div> - </div> -</div> - -<div class='nf-center-c0'> -<div class='nf-center c017'> - <div><a id='Page_42'></a> Are they not covered with veils</div> - <div>Which trailing far behind them fill even the marabouts with despair!</div> - <div>Are they not adorned with ornaments, gems enriched with coral,</div> - <div>And the blue tattoo on their arms, was it not pleasant to behold?</div> - <div>Every thing about them charmed the heart of the believers in Allah;</div> - <div>You would say they were bean-flowers created by the Eternal.</div> - <div class='c001'>You have plunged into the southern desert,</div> - <div>And the days seem unto me very long!</div> - <div>Behold! it is well nigh a year that nailed to this wearisome<a id='r15' /><a href='#f15' class='c011'><sup>[15]</sup></a> Tell,</div> - <div>I have seen no more of you than the traces of your encampments.</div> - <div>O my cherished dove</div> - <div>Who wearest trousers that reach to thy feet;</div> - <div>Who wearest a burnous that sits so well on your shoulders;</div> - <div>Whose wings are variegated, and who knowest the country;</div> - <div>O thou who cooest!</div> - <div>Away, fly beneath the clouds, they will serve thee for a covering;</div> - <div>Go, find my friends, give them this letter to read,</div> - <div>Tell them that it proceeds from a sincere heart,</div> - <div>Come back quickly and inform me if they are happy or unhappy,</div> - <div>They who make me sigh.</div> - <div class='c001'>You will see <i>Sherifa</i>:<a id='r16' /><a href='#f16' class='c011'><sup>[16]</sup></a> a haughty damsel;</div> - <div>She is haughty, she is noble, I have seen it in writing;</div> - <div>Her long hair falls with grace</div> - <div>On her white and ample shoulders;</div> - <div>You would say it was the sable plumes of the ostrich</div> - <div>That dwells in the desert and sings beside its brood.</div> - <div class='c001'>Her eyelids are bows brought from the negro-land;</div> - <div>And her eye-lashes, you would swear that</div> - <div>it was the beard of an ear of corn</div> - <div>Ripened by the eye of light<a id='r17' /><a href='#f17' class='c011'><sup>[17]</sup></a> towards the end of summer;</div> - <div>Her eyes are the eyes of the gazelle</div> - <div>Troubled about her little ones,</div> - <div>Or, rather, it is the flash that precedes the thunder</div> - <div>In the middle of the night.</div> - <div>Her mouth is admirable,</div> - <div>Her breath sugar and honey,</div> - <div>And her fine set of teeth resemble the hailstones</div> - </div> -</div> - -<div class='nf-center-c0'> -<div class='nf-center c017'> - <div><a id='Page_43'></a> Which the winter in its fury sows over our land.</div> - <div>Her neck is as the standard which our warriors plant in the ground</div> - <div>To defy the enemy and rally the runaways,</div> - <div>And her faultless body outvies the marble</div> - <div>Which is used for building the pillars of our mosques.</div> - <div class='c001'>Fair as the moon around which gathers the night,</div> - <div>She shines like a star undimmed by a cloud.</div> - <div>Tell her that she has wounded her lover</div> - <div>With two thrusts of a poniard, one in the eyes,</div> - <div>the other in the heart.</div> - <div>Love is no light burden.</div> - <div>I ask of the Almighty to give unto us water;</div> - <div>We are in the springtime</div> - <div>And the rain has tarried too long for the people of flocks.</div> - <div>I am hungry, I am fasting like a Ramadan moon.</div> - <div class='c001'>They are at Askoura, praise be to Allah!</div> - <div>Bring me my horse!</div> - <div>And you there, strike the tents!</div> - <div>I go to seek my uncle;</div> - <div>He will forgive the son of his brother;</div> - <div>We shall be reconciled to one another,</div> - <div>And by the head of the Prophet,</div> - <div>I will give a feast in which the young men shall appear</div> - <div>With shining stirrups and saddles richly embroidered;</div> - <div>Powder shall be burnt<a id='r18' /><a href='#f18' class='c011'><sup>[18]</sup></a> to the sound of the flute and the tabour;</div> - <div>I will marry Mebrouk</div> - <div>And his offspring shall be called the offspring of well tended mares.</div> - <div class='c001'>O tribes of the Sahara!</div> - <div>You claim to possess camels;<a id='r19' /><a href='#f19' class='c011'><sup>[19]</sup></a></div> - <div>But camels, you are aware,</div> - <div>Care only for those who can defend them;</div> - <div>And those who can defend them are my brethren,</div> - <div>Because they know in the fight how to crush bones of the rebellious.</div> - </div> -</div> - -<p class='c010'>Thus it is seen that among the Arabs every thing -concurs to develop the love of horses. Religion makes -a duty of it, while the agitated life, the incessant conflicts, -and the distances to be traversed in a country</p> - -<p class='c010'><a id='Page_44'></a>absolutely devoid of means of rapid communication, -make it a necessity. An Arab can only live a double -life, his own and his horse's.</p> - -<hr class='c013' /> - -<div class='nf-center-c0'> -<div class='nf-center c021'> - <div>REMARKS BY THE EMIR ABD-EL-KADER.</div> - </div> -</div> - -<p class='c010'>The best horses are chiefly to be found in the Sahara, -where the number of bad horses is very small. In -fact, the tribes that inhabit it and those who border on -it only employ their horses to make war, or to contend -in trials of swiftness. Accordingly, they never use them -for agricultural purposes, or exercise them in any other -way than in battle. On this account their horses are -nearly all excellent.</p> - -<p class='c010'>No individual in the Sahara cares to possess ten camels -until he has a horse to defend them against those -who might assail them.</p> - -<p class='c010'>In the Tell most of the Arabs apply their horses to the -cultivation of the land. They also make use of them to -ride and for any other purpose. They have no particular -preference for males because in their eyes the horse is -merely an animal to be turned to any employment of -which it is capable, and not kept for war alone. For -this reason the horse of pure origin bred in the Sahara -is preferable to the same horse in the Tell. The former, -unlike that of the Tell, is subjected to fatigue, to long -journeys, to hunger, and to thirst, which renders him -able to achieve whatever is required of him.</p> - -<p class='c010'>The Koran calls horses "the especial good."</p> - -<p class='c010'>The servant of the Prophet used to say: "With -women, what the Prophet loved best was horses."</p> - -<p class='c010'><a id='Page_45'></a>"Aïssa-ben-Meryem (Jesus, the son of Mary),—peace -be with him!—went one day to Eblis, the black demon, -and said: 'Eblis, I have a question to address to thee: -wilt thou tell me the truth?' 'Spirit of God,' answered -Eblis, 'question me as seemeth good to thee.'"</p> - -<p class='c010'>"I demand of thee," pursued Jesus, "by the Living One -who cannot lie, what is it that can reduce thy body to a -liquid state and cut thy back in two?" "It is," replied -the devil, "the neighing of a horse. Never have I succeeded -in entering a house that contained a horse for -the cause of the Most High."</p> - -<p class='c010'>Being passionately fond of horses, one of the companions -of the Prophet asked him if there were any in Paradise. -"If Allah causes thee to enter Paradise," replied the Prophet, -"thou wilt have a horse of rubies, furnished with two wings, -with which he will fly whithersoever thou willest."</p> - -<p class='c010'>A poet has said: "Who are they who will weep for -me after death? My sword, my Boudaïna lance, and my -long-bodied chesnut, trailing the reins to the fountain, -after death has deprived him of his rider."</p> - -<p class='c010'>In all times, among the Arabs, the horse has been the -object of the greatest solicitude, and this solicitude the -Prophet lost no opportunity of keeping up, developing -and augmenting by introducing the religious sentiment.</p> - -<p class='c010'>We find in the collection of his conversations the -following precepts:</p> - -<p class='c010'>"Happiness in this world, a rich booty, and eternal -rewards are attached to the forelock of horses."</p> - -<p class='c010'>"Evil spirits enter not into a tent where there is a -thoroughbred horse."</p> - -<p class='c010'>"The Angels sympathise with only the three following -<a id='Page_46'></a>pastimes of men: the exercises of war—the joys of -connubial love—and the running of horses."</p> - -<p class='c010'>"Whensoever any one is prevented from fulfilling his -religious duties, let him keep a horse for the sake of -Allah, and all his sins shall be forgiven him."</p> - -<p class='c010'>"Whoso maintaineth a horse for the triumph of religion -makes a magnificent loan to Allah."</p> - -<p class='c010'>"The horse, sincerely reared in the way of Allah, for -the holy war, shall save his master from the fire at the -day of the resurrection."</p> - -<p class='c010'>"Whoso maketh sacrifices in order to train a horse for -the holy war shall be treated in the next world as a -martyr."</p> - -<p class='c010'>"Whoso traineth a horse in the way of Allah is counted -in the number of those who give alms day and night, in -secret or in public. He shall have his reward. Never -shall fear dishonour his heart."</p> - -<p class='c010'>"Money spent upon horses passes in the eyes of Allah -for alms given in a direct manner."</p> - -<p class='c010'>"Whoso keepeth and tendeth a horse for the service of -Allah shall be recompensed as one who fasts during the -day and passes the night in prayer."</p> - -<p class='c010'>"Horses pray to Allah to make them beloved by their -masters."</p> - -<p class='c010'>"Allah comes to the aid of such as occupy themselves -with horses, and lightens the expenses incurred on their -account."</p> - -<p class='c010'>"Every grain of barley given to a horse is inscribed -by Allah in the Register of good Works."</p> - -<p class='c010'>"Martyrs of the holy war will find in Paradise horses -of rubies, furnished with wings, which shall fly -whithersoever their riders desire."</p> -<div class='chapter'> - <a id='Page_47'></a> - <h2 class='c004'>BREEDS.</h2> -</div> -<p class='c015'>The tribes that inhabit the Sahara have always been -better able than those of the Tell to withdraw from the -caprice, oppression, and spoliation of the various conquerors -of Africa. It is therefore evidently among them -that the Barb has had the best chance of preserving all -the qualities of grace, speed, and sobriety, that are -universally regarded as its characteristics. We shall -consequently confine ourselves exclusively to the horses -of that region, and with a view to avoid a repetition of -what every one has read in books, we shall allow the -many Arabs we have interrogated, to speak for themselves. -Here, then, is the outline they have drawn -of the thoroughbred horse, <i>shareb-er-rehh</i>, "the air-drinker:"</p> - -<p class='c010'>The thoroughbred horse is well proportioned, his ears -are small and in constant motion, his bones massive, his -cheeks meagre, his nostrils wide as the throat of a lion, -his eyes bright, black, and level with the head,<a id='r20' /><a href='#f20' class='c011'><sup>[20]</sup></a> his -neck long, his chest full, his withers prominent, his -<a id='Page_48'></a>loins well knit, his haunches strong, his fore-ribs long -and the hinder ones short, the belly hollow, the croup -rounded, the upper part of his legs long like an ostrich's -and furnished with muscles like a camel's, his hoofs -black and of a uniform colour, his hair fine and abundant, -his flesh firm, his tail very thick at the dock but -loose at the extremity. Looked at in front he is like -unto the peak of a lofty mountain. Looked at from behind, -he seems to lean forward as if he would prostrate -himself. Looked at from the side, he shows himself -robust and well set up.</p> - -<p class='c010'>To sum up: he should have four points broad, the -front, the chest, the croup, and the legs;—four points -long, the neck, the upper part of the legs, the belly, -and the haunches;—four points short, the loins, the -pasterns, the ears, and the tail. All these qualities in a -good horse, say the Arabs, prove firstly that he has real -blood in him, and secondly that he is certainly fleet of -foot, for his form combines something of the greyhound, -the pigeon, and the <i>mahari</i>, or riding camel.<a id='r21' /><a href='#f21' class='c011'><sup>[21]</sup></a></p> - -<p class='c010'>The mare ought to take from the wild boar its courage -and breadth of head; from the gazelle, its grace, its -eyes and mouth; from the antelope, liveliness and intelligence; -from the ostrich, its neck and swiftness; from -the viper, the shortness of its tail.</p> - -<p class='c010'><a id='Page_49'></a>A thoroughbred horse (<i>hôor</i>)<a id='r22' /><a href='#f22' class='c011'><sup>[22]</sup></a> may be known by yet -other signs. For instance, he cannot be prevailed upon -to eat barley out of any other nosebag than his own. -He so loves trees, verdure, shade, and running water, -that he will neigh for joy on seeing them. Seldom does -he drink until he has troubled the water, and if the conformation -of the ground prevents him from doing so with -his feet, he will kneel down and do it with his mouth. -He is continually shrivelling his lips; his eyes are in -constant motion; alternately he pricks up and lowers his -ears, and turns his neck to the right or left as if he -wished to speak, or to ask for something. If to all these -signs a horse adds sobriety of disposition, his owner -may deem himself the possessor of a pair of wings.</p> - -<p class='c010'>It has been remarked that a horse that is a fast galopper -has the head firmly set on, and the transverse apophysis -of the atloïd very protuberant. "He has horns," say the -Arabs.</p> - -<p class='c010'>The races most esteemed in the western part of the -Algerian Sahara are three in number: that of Hâymour, -that of Bou-Ghareb, and that of Merizigue. Their offspring -are dispersed among a great many tribes, such -as the Hamyân, the Oulad-Sidi-Shikh, the Leghrouât-Kuesal, -the Oulad-Yagoub, the Makena, the Aâmour, the -Oulad-Sidi-Nasseur, and even the Harar. Every one, according -to his fancy, or according to his occupation, -offers his mare to the descendants of one of these three -types. The Hâymour usually produce bay horses, the -Bou-Ghareb white ones, and the Merizigue those of a -gray colour. The Hâymour are most sought after. They -<a id='Page_50'></a>are of a beautiful shape, with a good carcass, and yet -very active. They pass for the swiftest coursers of the -Sahara, and preserve their strength to a very advanced -age. They bring good luck, and their owners belong -to the richest and noblest families.</p> - -<p class='c010'>Next come the race of Bou-Ghareb, the produce of -which are taller, and are also very patient of fatigue, -but less fleet than the Hâymour. Like the latter, however, -they remain sound until a great age.</p> - -<p class='c010'>Lastly the Merizigue who are shorter and have less -bottom than the preceding, but are solid, clean-limbed, -and sober. They are chiefly sought after by common -horsemen who have long journeys to make and great -hardships to undergo.</p> - -<p class='c010'>The Hâymour breed is superior to all others; nor has the -imagination of the Arabs failed to trace it to a marvellous -source. The legend runs as follows:—A chief owned -a magnificent mare, which happened to receive a serious -hurt in hunting the ostrich. It was feared that she -would be lame for life. Her master though he could -see no improvement in her condition and was annoyed -at the trouble of dragging her after him in all his -removals from place to place, was still unable to bring -himself to put her to death, and therefore turned her out -to graze at large. On returning from a long journey he -remembered his mare and inquired what had become of -her. She proved to be in excellent health, and on the -point of foaling. He at once brought her in, took the -greatest care of her, and soon afterwards found himself -possessed of a foal that was unrivalled throughout the -desert. As no tribe had passed for a very long time near -the place where he left the animal, the Arabs were -<a id='Page_51'></a>willing to believe that she had been covered by a wild -ass, <i>hamar el ouâhhch</i>, and they gave to the foal the -name of Hâymour, which is that of the foal of the onager.</p> - -<p class='c010'>In the central part of the Algerian Sahara, the Arbâa<a id='r23' /><a href='#f23' class='c011'><sup>[23]</sup></a> -affect the offspring of <i>Rakeby</i>. This breed has both -height and bottom, and is found among the Aghrazelias, -the Oulad-Shayb, the Oulad-Mokhtar, and even among -the Oulad-Khrelif.<a id='r24' /><a href='#f24' class='c011'><sup>[24]</sup></a> For the most part they are gray or -dark bay. They endure hunger and thirst with ease, -and without being knocked up will cover for several -consecutive days distances of twenty-five to thirty -leagues.<a id='r25' /><a href='#f25' class='c011'><sup>[25]</sup></a> At the present day the finest animals are -in the family of the Seuffrân. <i>Rakeby</i>, it seems, was -formerly brought from Morocco by the ancestors of -Sidi-Hamed-Oulad-<i>Tedjini</i>, the famous Marabout of -Aain-Mady.</p> - -<p class='c010'>The Oulad-Nayl<a id='r26' /><a href='#f26' class='c011'><sup>[26]</sup></a> make use of the offspring of a -celebrated stallion named El-Biod, "the White," formerly -the property of the Oulad-Si-Mahmed, one of their divisions. -This stock is renowned for its sobriety and speed.</p> - -<p class='c010'>In the Hodna and the Medjana, among the Oulad-Makrane -and the Ghiras, the most highly esteemed are -the descendants of a well-known stallion belonging to -the Oulad-Mahdi. It was named Bey-el-Hissen, and was -the property of the family of El-Amri-ben-Abi-Meramer.</p> - -<p class='c010'>A good horse in the desert ought to accomplish for -five or six days, one after the other, distances of twenty- -<a id='Page_52'></a>five to thirty leagues. After a couple of day's rest, if -well fed, he will be quite fresh enough to repeat the feat. -"With a horse that on arriving at a resting place -shakes himself, paws the ground with his foot, and -neighs at the approach of the barley, then pushing his -head into the nosebag begins to munch eagerly three or -four mouthfuls of the grain, there is no occasion to pull -up in a journey." The distances to be traversed in the -Sahara are not always of such great length, but at the -same time it is no very rare occurrence to hear of horses -doing fifty to sixty leagues in four and twenty hours.</p> - -<p class='c010'>A tribe on receiving notice that its enemies project a -razzia, at once sends out scouts (<i>shouâfin</i>) to watch them, -mounted on mares, "the children of a Jew"—<i>benate el -ihoude</i>—so cunning and dexterous are they. These -horsemen take with them no more than a feed of barley -for their horse's supper. They frequently vary their pace -but are always careful to husband their steeds, and will -place themselves in ambush thirty leagues from their -point of departure in order to "kill the earth"—that is, -to reconnoitre. If the result of their observations causes -them to entertain any immediate apprehension for the -safety of their brethren, they return at once at full speed -to warn them to take to hasty flight. In the contrary -event, they retrace their steps leisurely and will yet -gain their tents before the hour of the evening prayer, -after having traversed sometimes fifty to sixty leagues -in the twenty-four hours. Should there be a skirmish -on the morrow, their horses will be in a condition to -take part in it. If the horse of a <i>shouaf</i> happens to die -in the course of a reconnaissance made for the good of -all, it is replaced at the expense of the whole tribe.</p> - -<p class='c010'><a id='Page_53'></a>With regard to the great distances accomplished by -the horses of the desert, instances may be quoted which -will appear incredible, and the heroes of which are still -alive, if witnesses were wanted to confirm the truth of -the story. Here is one of a thousand, which was told to -me by a man of the tribe of Arbâa. I give his own words:</p> - -<p class='c010'>"I had come into the Tell with my father and the -people of my tribe to buy corn. It was in the time of the -Pasha Ali. The Arbâa had had some terrible quarrels -with the Turks, and as it was their interest for the moment -to feign a complete submission in order to obtain -an amnesty for the past, they agreed to win over by -presents of money the Pasha's suite, and to send to -himself not merely a common animal as was customary, -but a courser of the highest distinction. It was a misfortune, -but it was the will of Allah, and we were forced -to resign ourselves. The choice fell upon a mare "gray -stone of the river," known throughout the Sahara, and the -property of my father. He was informed that he must hold -himself in readiness to set out with her on the morrow -for Algiers. After the evening prayer my father, who -had taken care not to make any remark, came to me and -said: 'Ben-Zyan, art thou thyself to-day? Wilt thou leave -thy father in a strait, or wilt thou make red his face?'"</p> - -<p class='c010'>"I am nothing but your will, my lord," I replied. -"Speak, and if your commands are not obeyed, it will be -because I am vanquished by death."</p> - -<p class='c010'>"Listen. These children of sin seek to take my mare -in the hope of settling their affairs with the Sultan, -my gray mare, I say, which has always brought good -fortune to my tent, to my children, and the camels: my -gray mare, that was foaled on the day that thy youngest -<a id='Page_54'></a>brother was born! Speak! Wilt thou let them do this -dishonour to my hoary beard? The joy and happiness of -the family are in thy hands. <i>Mordjana</i> (such was the -name of the mare) has eaten her barley. If thou art of a -truth my son, go and sup, take thy arms, and then at -earliest nightfall flee far away into the desert with the -treasure dear to us all."</p> - -<p class='c010'>"Without answering a word I kissed my father's hand, -took my evening repast, and quitted Berouaguïa,<a id='r27' /><a href='#f27' class='c011'><sup>[27]</sup></a> happy -in being able to prove my filial affection, and laughing -in my sleeve at the disappointment which awaited our -sheikhs on their awaking. I pushed forward for a long -time, fearing to be pursued, but Mordjana continued to -pull at her bridle and I had more trouble to quiet her -than to urge her on. When two-thirds of the night had -passed, and a desire to sleep was growing upon me, I -dismounted and seizing the reins twisted them round my -wrist. I placed my gun under my head and at last fell -asleep, softly couched on one of those dwarf palms so -common in our country. An hour afterwards I roused -myself. All the leaves of the dwarf palm had been -stripped off by Mordjana. We started afresh. The peep -of day found us at Souagui. My mare had thrice broken -out into a sweat, and thrice dried herself. I touched her -with the heel. She watered at Sidi-Bou-Zid in the Ouad-Ettouyl, -and that evening I offered up the evening prayer -at Leghrouât, after giving her a handful of straw to -induce her to wait patiently for the enormous bag of -barley that was coming to her. These are not journeys -<a id='Page_55'></a>fit for your horses," said Si-ben-Zyan in conclusion, -"—for the horses of you Christians, who go from Algiers -to Blidah, thirteen leagues, as far as from my nose to my -ear, and then fancy you have done a good day's work."</p> - -<p class='c010'>This Arab, for his part, had done eighty leagues in -twenty-four hours: his mare had eaten nothing but the -leaves of the dwarf palm on which he had lain down and -had only once been watered, about the middle of the -journey; and yet he swore to me by the head of the -Prophet that he could have slept on the following night -at Gardaya, forty five leagues farther on, had his life -been in any danger. Si-ben-Zyan belongs to a family of -marabouts of the Oulad-Salahh, a section of the great -tribe of the Arbâa. He comes frequently to Algiers and -will tell this story to whoever will listen to him, confirming -his narrative, if required, by authentic testimony.</p> - -<p class='c010'>Another Arab, named Mohammed-ben-Mokhtar, had -come to buy corn in the Tell after the harvest. His -tents were already pitched on Ouad-Seghrouan, and he -had opened a business communication with the Arabs of -the Tell,<a id='r28' /><a href='#f28' class='c011'><sup>[28]</sup></a> when the bey Bou-Mezrag, "father of the -spear," fell upon him at the head of a strong body of -cavalry to chastise one of those imaginary offences which -the Turks were in the habit of inventing as pretexts for -their rapacity. Not the slightest warning had been -given; the razzia was complete; and the horsemen of -Makhzen gave themselves up to all the atrocities customary -in such cases. Mohammed-ben-Mokhtar thereupon -threw himself on his dark bay mare, a magnificent -<a id='Page_56'></a>animal known and coveted throughout the Sahara, and -perceiving the critical nature of the situation, at once -resolved to sacrifice the whole of his property to save -the lives of his three children. One of them, only four -years old, he placed on the saddle before him, and -another aged six or seven behind him holding on by the -troussequin, and was about to place the youngest in the -hood of his burnous when his wife stopped him, exclaiming: -"No, no, I will not let thee have this one. They -will never dare to slay an infant at its mother's breast. -Away, I shall keep him with me. Allah will protect -us." Mohammed-ben-Mokhtar then dashed forward, fired -off his piece, and got clear of the mêlée; but, being hotly -pursued, he travelled all that day and the following -night until he reached Leghrouât, where he could rely -upon being in safety. Shortly afterwards he received -intelligence that his wife had been rescued by some -friends he had in the Tell. Mohammed-ben-Mokhtar -and his wife are still alive, and the two children he -carried on his saddle are spoken of as two of the best -horsemen of the tribe. Can there be imagined a scene -more dramatic, or more worthy of a skilful artist, than -this family being saved by a horse from the midst of -plunder, confusion, and fighting!</p> - -<p class='c010'>And why should I look for evidence to establish these -facts? All the old officers of the Oran division can state -how, in 1837, a General attaching the greatest importance -to the receipt of intelligence from Tlemcen, gave -his own charger to an Arab to go and procure the news. -The latter set out from Château Neuf<a id='r29' /><a href='#f29' class='c011'><sup>[29]</sup></a> at four o'clock in -<a id='Page_57'></a>the morning and returned at the same hour on the -following day, having travelled seventy leagues over -ground very different from the comparatively level -desert.</p> - -<p class='c010'>One of the best and most formidable horsemen of this -tribe of the Arbâa is El-Arby-ben-Ouaregla; "his ball -never falls to the ground." He belongs to the section of -the Hadjadj, among whom he is celebrated both by -reason of his personal prowess and because of an adventure -that befell him in his infancy. He was still at the -breast, when his father, Mohammed-ben-Dokha, being -surprised by the enemy, rolled him in his large <i>habaya</i><a id='r30' /><a href='#f30' class='c011'><sup>[30]</sup></a> -and fastened him in it with his girdle. Then, whilst his -family and his flocks sought safety in flight, he mounted -a mare that "could wring a tear from the eye," and -fighting all day in the rearguard saved his property and -killed seven of his assailants.</p> - -<p class='c010'>The Arabs of the Sahara sum up the perfection of a -horse in the following manner. He must carry a full -grown man, his arms and a change of clothing, food for -both his rider and himself, a flag, even on a windy day, -and if necessary, dragging a dead body behind him, -keep up at a good pace the whole day through without -giving a thought to food or water. In their opinion a -horse lives from twenty to twenty-five years, and a mare -from twenty-five to thirty. As to the service to be derived -from this animal, a proverb exactly expresses their -idea:</p> -<div class='lg-container-b c017'> - <div class='linegroup'> - <div class='group'> - <div class='line'><i>Sebâa el Khrouya</i>, seven years for my Brother;</div> - <div class='line'><i>Sebâa lya</i>, seven years for myself;</div> - <div class='line'><i>Sebâa li adouya</i>, seven years for my enemy.</div> - </div> - </div> -</div> - -<p class='c009'><a id='Page_58'></a>It is therefore from seven to fourteen that they consider -a horse as most apt for the exercises of war. I have -often had the curiosity to inquire of the Arabs if they -know whence they had received the horses of which they -were so proud. In reply to this question they would -point with their finger to the East, and answer: "They -come from the native country of the first man, where -they were created a day or two before him." And as -confirmation of this their belief, they would add: "Allah -hath said: 'I have created for man whatsoever is upon -the earth. I give it all to Adam and his descendants. -Man shall be the most noble of created beings, and the -horse the most noble of animals.' Now, when a chief is -expected to come and rule over us we prepare a tent to -receive him, carpets for him to sit upon, and various -dishes to gratify his palate, and, above all, horsemen to -attend upon him and execute his orders. Consequently -the horse must have been created before the coming of -Adam upon the earth."</p> - -<p class='c015'>THE STEED OF NOBLE RACE.</p> - -<div class='nf-center-c0'> -<div class='nf-center c017'> - <div>Where are those noble steeds</div> - <div>Whose dam never knew any but a noble sire?</div> - <div>The stirrup is their life; inaction is death to them.</div> - <div>O Father of cavaliers! the ignorant find them every where,</div> - <div>But they are as rare as true friends,</div> - <div>And when they die the very saddle sheds tears.</div> - <div class='c001'>In the race-course of valour</div> - <div>May Allah bless the noble courser!</div> - <div>His chest is of steel, and his flanks of iron:</div> - <div>He loves naught but rapine, glory, and the combat;</div> - <div>He cherishes his master and his family,</div> - <div>And when he gallops, he puts the thunder to shame.</div> - <div>He passes, look at him: he is already out of sight;</div> - <div>Women, grudge him not the milk of our she-camels.</div> - </div> -</div> - -<div class='nf-center-c0'> -<div class='nf-center c017'> - <div><a id='Page_59'></a>What has become of the time when I used to bestride a swimmer,</div> - <div>With black eye, wide nostrils,</div> - <div>Clean limbs, and a faithful heart!</div> - <div>It was a sparrow-hawk for carnage,</div> - <div>And life was nothing worth to me</div> - <div>When the bridle was out of my hands.</div> - <div>I was then young; I went in search of danger,</div> - <div>I mocked at the ill-omened ravens;</div> - <div>The distant always seemed to me close at hand,</div> - <div>And my tent overflowed with plunder.</div> - <div class='c001'>In summer, when sleep has restored strength to my body,</div> - <div>When the eye of light has dispersed the shades of night,</div> - <div>And when the heat bites everything, even into stone,</div> - <div>The song of the turtle-dove fills me with soft desire.</div> - <div>In the boughs of the palm-tree shaken by the slightest breeze,</div> - <div>On the leaf that sighs and bewails itself,</div> - <div>She is consumed with passion.</div> - <div>By my head! she rekindles in my breast the fire of bygone days.</div> - <div class='c001'>They said to me:</div> - <div>Ah! thou art still longing for them who dye their eyelids with black?</div> - <div>And I answered: No, in my eyes</div> - <div>Nothing at present is equal to my horse of pure blood.</div> - <div>With him, I bear myself proudly; I hunt and increase my riches;</div> - <div>With him, I enter the strife and protect the poor and the orphan;</div> - <div>With him, I chastise insult and daunt my rivals;</div> - <div>His neigh is like the roar of a lion in the mountains;</div> - <div>It is an eagle hovering in the air.</div> - <div class='c001'>Away with you, fond memories of this world!</div> - <div>The most potent has never carried off more than a winding-sheet.</div> - <div>I am known by my air-drinker, at night and in the fight;</div> - <div>I am known by my sabre, the shock of battle, the pen and the paper;</div> - <div>I am sharper than a spear, and endure hunger like a wolf.</div> - <div>No matter: to-day I court solitude:</div> - <div>In solitude is happiness: age has taught me that.</div> - <div>Never again shall men behold me seeking a horse, or the love of</div> - <div>women, or the court of an Emir.</div> - </div> -</div> - -<hr class='c022' /> - -<div class='nf-center-c0'> - <div class='nf-center'> - <div>REMARKS BY THE EMIR ABD-EL-KADER.</div> - </div> -</div> - -<p class='c009'>Horses, though they are all of one and the same family, -are of two different species: the first is the Arab -<a id='Page_60'></a>race, the other the race of the <i>Beradin</i>. In like manner -oxen, though of only one family, are of divers species: -the first that of domestic cattle, which is the best known, -and the second that of buffaloes: as different from one -another in agility and weight as are the Arab horses -from the <i>Beradin</i>. In like manner, too, the family of -camels is one, and yet includes more than one species,—the -Arab race and the race <i>Bakhati</i>.<a id='r31' /><a href='#f31' class='c011'><sup>[31]</sup></a></p> - -<p class='c009'>If the foal has for its sire an Arab horse, and for its -dam an Arab mare, it is indisputably noble, <i>hôor</i>.</p> - -<p class='c009'>If it has for its sire an Arab horse, and for its dam a -<i>Beradi</i> mare, it is called <i>Hadjin</i>.</p> - -<p class='c009'>If it has for its dam an Arab mare and for its sire a -<i>Beradi</i> horse, it is called <i>Meghrif</i>, and it is inferior to -the <i>Hadjin</i>.</p> - -<p class='c009'>Hence it will be seen that the most important rôle is -assigned to the sire.</p> - -<p class='c009'>It is impossible, we think, to get a pure race out of a -stock the blood of which is impure. On the other hand -it is a well authenticated fact that it is quite possible to -restore to its primitive nobleness a breed that has become -impoverished,—but without any taint in its blood,—whether -through insufficient food, want of proper care, -or excessive and unsuitable work: in a word, a race may -be restored, the degeneracy of which has not been occasioned -by any admixture of blood.</p> - -<p class='c009'>In default of public notoriety, it is by actual trial, by -speed combined with bottom, that the Arabs form their -judgment on horses, and recognise the nobleness and -purity of their extraction. But the form likewise reveals -<a id='Page_61'></a>the higher qualities. A thoroughbred horse is one that -has three things long, three things short, three things -broad, and three things clean. The three things long are -the ears, the neck, and the fore-legs. The three things -short are the dock, the hind-legs and the back. The -three things broad are the forehead, the chest, and the -croup. The three things clean are the skin, the eyes, -and the hoof.</p> - -<p class='c009'>He ought to have the withers high, and the flanks -hollow and without any superfluous flesh.</p> - -<p class='c009'>"Dost thou accomplish a journey at great speed with -steeds high in the withers and fine in the flanks?"</p> - -<p class='c009'>The tail should be well furnished at the root, so that -it may cover the space between the thighs.</p> - -<p class='c009'>"The tail is like unto the veil of a bride."</p> - -<p class='c009'>The eye of a horse should be turned as if trying to -look at its nose, like the eye of a man who squints.</p> - -<p class='c009'>"Like to a beautiful coquette who leers through her -veil, his glance towards the corner of the eye pierces -through the hair of the forelock which covers his forehead -as with a veil."</p> - -<p class='c009'>The ears resemble those of an antelope startled in the -midst of her herd.</p> - -<p class='c009'>The forelock, abundant.</p> - -<p class='c009'>"In the hour of pain mount a slender mare whose -forehead is covered by silky and flowing hair."</p> - -<p class='c009'>The nostrils, wide.</p> - -<p class='c009'>"Each of his nostrils resembles the den of a lion; the -wind rushes out of it when he is panting."</p> - -<p class='c009'>The cavities in the interior of the nostrils ought to be -entirely black. If they are partly black and partly white -the horse is of only moderate value.</p> - -<p class='c009'><a id='Page_62'></a>The fetlock, thick.</p> - -<p class='c009'>"They have fetlocks that resemble the down which is -concealed beneath an eagle's wing and like him they -grow black in the heat of battle."</p> - -<p class='c009'>The fetlock joints, small.</p> - -<p class='c009'>"The fetlock joints of their hind-legs are small, but -the muscles on both sides stand out prominent."</p> - -<p class='c009'>The hoof, round and hard.</p> - -<p class='c009'>"The hoof should resemble the cup of a slave. They -walk on hoofs hard as the moss-covered stones of a -stagnant pool."</p> - -<p class='c009'>The frogs, hard and dry.</p> - -<p class='c009'>"The frogs concealed beneath the hoofs are seen when -he lifts his feet, and resemble date-stones in hardness."</p> - -<p class='c009'>"When my courser rushes towards a goal he makes a -noise like to that of wings in motion, and his neigh -resembles the mournful note of the nightingale."</p> - -<p class='c009'>"His neck is long and graceful as a male ostrich's. His -ear is split in two and his black eye full of fire."</p> - -<p class='c009'>"In the elegance of his form he resembles a picture -painted in a palace. He is as majestic as the palace -itself."</p> - -<p class='c009'>If by protruding his head and neck in order to drink -from a stream that flows level with the ground, a horse -can remain upright on all fours without bending either -of his fore-legs, be assured that his form is perfect, that -all parts of his body harmonise with one another, and -that he is thoroughbred.</p> - -<p class='c009'>Among the horses of the tribes of the Sahara, those of -the Hamyân, the Arbâa, the Oulad-Naïl, and their respective -branches, are the most patient of hunger and -thirst, the most capable of enduring fatigue, the fleetest -<a id='Page_63'></a>gallopers, and the most able to keep up a good pace for -several days together without stopping,—very different -in that respect from the horses of the Tell.</p> - -<p class='c009'>There existed in ancient times several stallions whose -fame has come down to us. Among others, <i>el Koura</i>, -of the tribe of the Beni-Timin, and <i>Aouadj</i>, "the concave," -of the tribe of the Beni-Helal. On the subject of -this latter, the following anecdote is told: His master -being asked, "what canst thou relate of a surprising -nature in connection with thy horse?" recounted this -anecdote:</p> - -<p class='c009'>"I was wandering one day in the desert mounted on -<i>Aouadj</i>, when I was seized with a violent thirst. By -good fortune, I fell in with a flock of ketâa<a id='r32' /><a href='#f32' class='c011'><sup>[32]</sup></a> flying -towards a spring. I followed them, and though holding -in my horse as much as possible, I reached the water as -soon as they did, without once pulling up to breath him. -It is a most extraordinary example of speed, for the -flight of the <i>ketâa</i>, always rapid, is greatly quickened -when, driven by thirst, it makes for water.... Had I not," -continued the owner of <i>Aouadj</i>, "checked his speed by -pulling at the bridle with all my force, I should have -outstripped the <i>ketâa</i>."</p> - -<p class='c009'>The origin of this stallion's name is this: He had not -been long foaled, when his master was attacked by enemies -and forced to flee. The foal being too weak to -follow by itself, was put into a sack and placed upon the -back of a beast of burden. Thence were derived the -roundness of his back and his name <i>Aouadj</i>, which bears -that signification.</p> - -<p class='c009'><a id='Page_64'></a>Another celebrated stallion—here the Emir relates -the origin of the race of the Hâymour (see page 50) and -adds: "Whoever has seen the horses of that breed will -not question for a moment the truth of the tale, for their -resemblance to the zebra strikes every eye."</p> -<div class='chapter'> - <a id='Page_65'></a> - <h2 class='c004'>THE SIRE AND THE DAM.</h2> -</div> -<p class='c008'>The Arabs affirm that the best age for reproduction is -from four to twelve years as regards the mare, and from -six to fourteen as regards the horse. Exacting as -concerns the mare, which must be of good descent, swift -of foot, of good height, of sound constitution, and of a -graceful form, they are still more difficult to please as -concerns the horse. "Choose him" say they, "and -choose him again, for the offspring always resembles -the sire rather than the dam." They do not object, -however, to the horse being of shorter stature than the -mare, provided he be of pure race and sound in wind -and limb. They attach far more importance to bottom, -speed, and sobriety than to that conventional type of -beauty which is so seductive in our eyes. Thus a -stallion, fat, sleek, rounded in all parts, and who owes -the brilliancy of his form to high feeding, indolence of -disposition, or inaction, excites their distrust in the -highest degree. They will say of such an animal: "Let -us not be in a hurry. Let us see him at work. There -may possibly be nothing there but a lion's hide upon -the back of a cow." But, on the other hand they -<a id='Page_66'></a>esteem as a genuine sire a horse for long journeys, -whose flesh is firm, whose ribs are bare, his limbs clean -and his respiration powerful. He must also be endowed -with a good temper, and have given proof of being able -to bear great fatigue, privations, and hardships.</p> - -<p class='c009'>As to the mare, the case has been pending for centuries. -Now as formerly the custom is to picture an -Arab by the side of his mare. The gold of the purchaser -glitters at his feet, but whilst this gold is being counted -out the descendant of Ishmael casts a melancholy look -on the noble animal from whom he cannot bring himself -to separate. He springs upon her back and rushes -far away into the desert: "The eye knoweth not where he -has passed." Such is the orthodox representation; let us -now see the truth as depicted by the Emir Abd-el-Kader:</p> - -<p class='c009'>The Arabs prefer mares to horses, it is true, but only -for the three following reasons. The first is because -they consider the profit to be derived from a mare as -something very handsome, for it is well-known that as -much as fifteen to twenty thousand <i>douros</i> (from £3,000 -to £4,000) have been received for the offspring of a -single mare. Hence they may be often heard to exclaim: -"The head of riches is a mare that produces a mare." -And this idea gathers strength in their eyes from it -having been said by our lord Mohammed, the messenger -of Allah: "Give the preference to mares; their belly is a -treasure, and their back a seat of honour. The greatest -of blessings is an intelligent woman, or a prolific mare." -These words are thus explained by commentators: -"Their belly is a treasure," because a mare by means of -her offspring increases the wealth of her master; and -"their back is a seat of honour," because the pace of a -<a id='Page_67'></a>mare is more easy and agreeable; some even going so -far as to say that the easiness of her gait will after a -time render her rider effeminate.</p> - -<p class='c009'>The second motive is that the mare does not neigh in -time of war like the horse, and is less sensitive as to -hunger, thirst, and heat, and is therefore of greater use -to a people whose riches consist principally in flocks of -camels and sheep. It is known to all, that camels and -sheep do not really thrive except in the Sahara, where -the ground is so arid that many Arabs, being unable to -procure water more than once in eight or ten days, -accustom themselves to drink nothing but milk. This is -one of the consequences of the great distance that -frequently, on account of the pasturage, divides the -encampment from a spot where there are wells. The -mare is like the serpent: her strength increases in the -hot season and in torrid regions. A snake that lives in -a cold country or in water has very little life or venom, -so that its bite is rarely mortal; whereas a snake that -lives in a hot country is full of life, and the virulence of -its poison is intensified. Contrary to the horse who is -less capable of supporting the heat of the sun, the mare, -owing doubtless to her temperament, finds her vigour -doubled in the hottest season.</p> - -<p class='c009'>The third and last motive is, the little attention required -by the mare. She feeds on anything. Her owner -leads or sends her to graze on the same herbage as the -sheep and camels. There is no occasion to place a -watchman in regular attendance. The horse, however, -cannot dispense with being well kept, nor can his owner -send him to the pasture without a <i>saïs</i>, or groom, to look -after him.</p> - -<p class='c009'><a id='Page_68'></a>Such are the true reasons for the preference which -Arabs show for mares. This preference is not caused by -an idea that the foal inherits from its dam more than -from its sire, or that it is better on all occasions to ride -a mare than a horse. But it rests partly on substantial -benefits received, and partly on the necessities of the life -which the Arabs habitually lead. It may be laid down, -then, as a fact that the horse is more noble than the -mare, and that the sire bequeaths to the foal more than -the mare does, which the Arabs express by the saying: -<i>El mohor itebaâ el Faâl</i>, "the foal follows the stallion." -I admit, however, that the best produce is that which -proceeds from a sire and a dam both of pure race. In -this case, it is gold allying itself with gold. I will add -that the horse is stronger, of a higher courage and -greater speed than the mare, and is free from the grave -drawback attendant on the latter of stopping short -under her rider, even in battle and at a time perhaps -when everything depends on rapid movement.</p> - -<p class='c009'>There can be no doubt that the foal proceeds from the -stallion and the mare. But the experience of ages -demonstrates that the essential parts of the body, such -as the bones, tendons, nerves, and veins follow after the -sire. The mare may impart to her young the colour of -her coat, a general resemblance, and something of her -frame, but it is the stallion that transmits the strength -of the bones, the vigour of the nerves, the solidity of the -tendons, speed and all the other most important characteristics. -He also communicates to his offspring his -moral qualities, and if he is really noble, preserves him -from all vice, for the Arabs of old have said: "The noble -horse has no malice."</p> - -<hr class='c013' /> - -<p class='c009'><a id='Page_69'></a>No sooner has the foal seen the light than one of the -bystanders takes it in his arms, and walks up and down -with it for some time in the midst of almost inconceivable -noise and uproar. It is supposed that a useful lesson -is thus taught for the future—the animal, accustomed -from its birth to horrible sounds, will never afterwards -be frightened at anything. This lesson finished, the -master of the tent places the right dug of the mare in -the foal's mouth, and exclaims: "In the name of Allah! -Allah grant that the new-born (<i>mezyoud</i>) may bring us -good fortune, health, and abundance!" The friends who -are present answer all together: "Amen! May Allah -bless thee! He has sent thee another child."<a id='r33' /><a href='#f33' class='c011'><sup>[33]</sup></a></p> - -<p class='c009'>To teach the foal to suck, a fig or a date soaked in -milk slightly salted is put into his mouth. As soon as he -has taken a liking to it and begins to suck it, he is -placed under his dam. After two or three attempts he -soon mistakes the dug for the fig or date he has just -left, and the thing is done. After that he is carefully -preserved from the night-cold. But it is also necessary -to accustom him to drink camel's and ewe's milk. It is -done in this manner. They take a goat's skin used -several years for holding milk, and fill it with air. Then -squeezing it gently, they blow up his nostrils a few -times. By way of complement to this operation they -crush dates in milk, which impart to it a sweetish flavour -<a id='Page_70'></a>and then place the mixture close to the foal's mouth, -forcing him every now and then to dip his lips into it. -He begins by tasting and licking it and after a while -drinks it, whether the dam gives him suck or not. Great -importance is attached to teaching the foal to drink -milk; first, because he can thus be left in the tent while -the mare is again put to work; and secondly, because in -after years, in default of water, he will be satisfied with -milk instead, and also as food if barley runs short. -Should the mare take an aversion to her young, she -must be separated from him, and the latter must be -brought up on camel's milk, as this is deemed preferable -to the milk of the cow or the she-goat, which produces -laziness and heaviness.</p> - -<p class='c009'>A few days or a few months after the birth of a foal, -some Arabs slit one or both of the ears. This fancy is -accounted for in various ways. According to one party -this operation is performed on animals born in the night -time, because they ought to have a better sight than -those that come into the world during the day. According -to others, it is done to foals born on Friday, the -day of the gathering together of Mussulmans at the -mosque, because it is a lucky sign. The truth is simply -this: The master of a tent has a child of tender years, -whom he loves very dearly. In slitting the ear of his -foal he declares that he reserves him for his son so-and-so. -Should the father afterwards die, no one would -dispute the possession of the animal with the child thus -named. Others, however, slit the ear of a foal that has -the colic; the bleeding saves him.</p> - -<p class='c009'>Soon after the birth of a foal they hang round his -neck amulets, and talismans (richly ornamented in the -<a id='Page_71'></a>case of wealthy people) and little shells called <i>oudaâ</i>. -They are suspended by neckbands of wool or of camel's -skin (<i>goulada</i>) which the women delight to make with -their own hands, especially applying themselves to harmonise -the colours tastefully. To bay or black horses -they attach a white <i>goulada</i>, to those of a light colour -red <i>gouladas</i>. These neckbands are useful as well as -ornamental, for they serve to hold the animal by if need -be, thus replacing our halters in a manner more agreeable -to the eye and less irksome to the horse. As for the -talismans (<i>heurouze-aâdjab</i>) they are simply little bags -made of Morocco leather, more or less ornamented, -and containing words extracted from the sacred writings, -by means of which they hope to preserve the -animal from wounds, from sickness, and from the evil -eye.</p> - -<p class='c009'>Occasionally in war time the foal is killed immediately -after its birth, in order that the dam may be the sooner -fit for service; but never do they slay a filly. Such a -one is weaned and left in the tent to shelter it from the -sun, and the women frequently succeed in saving its life -by giving it ewe's or camel's milk. If a filly be born on -the road during a journey or march undertaken for a -commercial or a warlike object, in order to save it -every possible fatigue it is placed upon a camel, where -a soft nest is constructed for it; but it will only be -allowed to approach its dam during a halt or in the -night time.</p> - -<p class='c009'>During the Taguedempt expedition in 1841 I saw a -cavalier of Makhzen, who had no means of transport, -carry before him on his saddle for the first four days -after its birth a filly which his mare had given him at -<a id='Page_72'></a>the bivouac. At the end of that period it followed its -dam, throughout the campaign.</p> - -<p class='c009'>When the colts are not destroyed they are usually -sold in the Tell, at the season of buying grain, whereas -the fillies are preserved as a source of riches through -their offspring.</p> - -<p class='c009'>The greater the value attached to the mare, the earlier -is the time for weaning, but it generally takes place in -the sixth or seventh month. In weaning the foal they -remove it from its dam, first of all for one day, then for -two, and so on, gradually increasing the period of separation. -To render the transition less abrupt, they give -it camel's milk sweetened with date honey, and to keep -it from wandering in search of its mother they tether it -by its fore or hind-legs with woollen cords but in either -case above the knees or the hocks; whence proceed the -whitish marks that are often observable. If at that age -the animal were fastened by the pasterns considerable -injury might be done. The foal never remaining still -and puzzled by its novel situation, the processes called -by the Arabs <i>louzze</i>, or almonds, would speedily be -formed. Redoubled attention is paid to the foal while -being weaned, for if it succeeded in getting loose and -approached its dam it would be liable to fall ill through -sucking a corrupt and sour milk.</p> - -<p class='c009'>In the day time while the mare is on the march or in -the pasture, a sort of halter (<i>kuemama</i>) is put on the -foal, the noseband of which is furnished with short -porcupine's quills. The dam then refuses of herself to -let the foal touch her. As soon as it is fairly weaned, it -is necessary in order to prevent the accumulation of milk -to draw it off from the mare from time to time, and somewhat -<a id='Page_73'></a>to lower her diet. After being weaned, the foal is -fed on ground barley in regularly increasing quantities, -taking care, however, not to cause satiety. They use a -wooden measure called <i>feutra</i>. This measure contains -three double handfuls, and is common to all the tribes of -the desert, because its origin dates from a religious tradition. -At the <i>aïd-es-seghrir</i>, that is, at the little festival -which follows the Ramadan, the Prophet recommends -every Mussulman who is tolerably well off to give to the -poor a <i>feutra</i> of food, wheat, barley, dates, rice, etc., -according to the productions of the country in which he -may be residing.</p> - -<p class='c009'>As soon as the foal is weaned, the women take possession -of it, saying: "It belongs to us now; it is an -orphan, but we will make its life as pleasant as possible."</p> - -<div class='nf-center-c0'> -<div class='nf-center c000'> - <div>REMARKS BY THE EMIR ABD-EL-KADER.</div> - </div> -</div> - -<p class='c009'>The foal follows the sire. The best stock is that -which proceeds from a sire and a dam of pure extraction. -The produce of a foreign mare by an Arab horse is less -valued, and much less that of a blood mare by a common -horse. Lastly, a colt whose sire and dam are both of -foreign race has no good quality whatsoever.</p> - -<p class='c009'>The Arabs affirm that an entire horse has more vigour -and speed than a mare. As a rule stallions are scarce -in the Sahara. They are seldom to be met with except -with the chiefs or with men of wealth, who can afford to -have them properly tended and looked after, as it would -be dangerous to turn them loose on to the grazing -<a id='Page_74'></a>grounds. On the contrary, the mare requires very little -attention, and is therefore chiefly ridden by the Saharenes.</p> - -<p class='c009'>Immediately after the foal is born it is made to swallow -two or three eggs. Then, while the foal is still on the -ground they rub the sole and crust of the hoof with salt -dissolved in a preparation of <i>bouna-faâ</i>,<a id='r34' /><a href='#f34' class='c011'><sup>[34]</sup></a> which renders -the horn hard and tough. After that, the foal gets up, -gropes about, and seeks its dam. Twelve hours later it -will follow her to the pasture. As soon as the foal is -born the master of the tent hastens to arrange his ears, -the forelock, the mane, and the neck, carefully collecting -the hairs together from the root upwards. If the -weather is cold, both the dam and the foal are kept in -the tent. Seven days afterwards the mare is made to -swallow a pound or a pound and a half of rancid butter -not salted.</p> - -<p class='c009'>The nobler the mare, the sooner is the foal weaned, -and in any case it is never permitted to suck longer than -six months. In certain countries the Arabs are under -the impression that a protracted suckling almost always -produces a bad disposition and a hard mouth. Everywhere, -where it is possible, and according to the season -of the year, they give the foal camel's, or cow's, or ewe's -milk, which is supposed to render the coat more soft and -sleek.</p> - -<p class='c009'>"The best treasure of a man is a fruitful mare."</p> - -<p class='c009'>"Allah bade them multiply, and they have multiplied."</p> - -<div class='chapter'> - <a id='Page_75'></a> - <h2 class='c004'>REARING AND BREAKING-IN</h2> -</div> -<p class='c008'>Though weaned, the foal accompanies its dam to the -pasture. This exercise is found necessary to its health -and to the development of its faculties. In the evening -it comes home to lie down beside the tent of its owner. -There, it is to every member of the family the object of -the greatest care. The women and the children sport with it, -and give it <i>Kouskoussou</i>,<a id='r35' /><a href='#f35' class='c011'><sup>[35]</sup></a> bread, flour, milk, and -dates. This daily contact leads to that docility which is -so much admired in Arab horses.</p> - -<p class='c009'>Sometimes tushes grow out even in one-year olds, -and the animal falls away in condition until they are -extracted, when it recovers its health. Should the colt -at the age of fifteen to eighteen months fail to promise -a fine free action of the shoulder, they do not hesitate to -apply the cautery to the scapulo-humeral joint. It is -generally applied in the form of a cross, the four extreme -points of which are joined by a circle. Previous to the -operation care is taken to trace the design with pitch if -the animal be of a light colour, or with plaster if it be -<a id='Page_76'></a>dark. If, again, a colt's knees are ill-shaped, or indicate -a predisposition to bony tumours or to thickening, fire is -applied in three parallel lines. Lastly, if any apprehension -is felt of the colt becoming too straight either in -front or behind, they fire the fetlock joint but only on the -front part, which shows that the Arabs understand the -tendons and treat them carefully. The fire is usually -applied with a sickle. In performing this operation they -avoid as much as possible the great heats of summer. -The most favourable season is the end of autumn or the -beginning of spring: there are fewer flies then, and the -temperature is cooler.</p> - -<p class='c009'>The education of a colt should commence when -eighteen months old, because it is the only way to -make him thoroughly docile, and also because the development -of the spleen is thus checked—a very important -point in the opinion of the Arabs. If he is first of all -mounted at a later period, he may look stronger to the -eye, but in reality he will be inferior in patience and in -speed.</p> - -<p class='c009'>"Every horse inured to fatigue brings good fortune."<a id='r36' /><a href='#f36' class='c011'><sup>[36]</sup></a></p> - -<p class='c009'><a id='Page_77'></a>And Heaven knows how the Arab horse is inured to -fatigue! So to speak, he is always on the march. He -travels with his master who is one of the greatest -travellers on horseback in the world. He travels to seek -his food. He traverses long distances to find water; and -this sort of life renders him abstinent, not easily tired, -and ready for anything. It must be admitted that that -is a method of training horses not easily surpassed.</p> - -<p class='c009'>I repeat, for I cannot too strongly insist on this capital -point, the opinion of the Arabs is unanimous in favour -of the education of the colt beginning at a very early -age. In acting otherwise, there is a risk, they imagine, -of having an unmanageable horse, or one heavy and -clumsy. Exercise, on the contrary, accustoms the -horse to submission, gives strength to the joints while -rendering them supple, imparts firmness to the bones, -develops the muscles, and brings out that power of -enduring fatigue without which the animal is nothing -more than source of outlay without any return for it.</p> - -<p class='c009'>At the age, then, of eighteen to twenty months the -colt is mounted by a child who takes him to water, goes -in search of grass, or leads him to the pasture. Not to -hurt the bars he guides him with a longe, or a tolerably -soft mule's bit. This exercise is good for them both. -The child grows up a horseman, and the colt acquires -<a id='Page_78'></a>the habit of carrying a weight proportioned to his -strength. He learns to walk, to fear nothing, and it -is in this manner, say the Arabs, that "we contrive -never to have restive horses." The first time the child -mounts the colt, he should say, while in the act of -bestriding him: "Glory to Him who has subjected the -horse to us! Without Allah we should never have -accomplished it."</p> - -<p class='c009'>It is at this age also they begin to shackle the colt. -The clogs are at first fastened very short, as without -that precaution the young animal might lose something -of the steadiness of its balance and injure its chest or -shoulders either in lying down or getting up again. -They ought likewise to be attached loosely so as not to -occasion the formation of hard knots. This mode of -shackling a horse is decidedly the best. With it one -never hears of a horse breaking loose, a misadventure -that causes such confusion in a bivouac, drives horsemen -to despair, and is the source of a thousand accidents. As -the animal is forced to stoop and lean forwards to graze, -one would imagine that it could not fail after a while -to lose something of its uprightness. The fear is altogether -unfounded. The chest expands, the limbs acquire -strength. All Barbs stand well upon their legs and are -admirably straight along the back and loins. The Arabs -are loud in their abuse of our mode of tying up horses -with a longe. They affirm that in addition to the vices -and accidents it may occasion, it has the great inconvenience -of not allowing the animal to lie down. Whereas -with clogs a horse protrudes his head and neck and -when he wants to sleep places himself exactly in the -position of a greyhound basking in the sun. Besides, a -<a id='Page_79'></a>great many stable vices disappear when they are used. -The animal can neither entangle itself in the halter, nor -slip it, nor get into the manger nor lie down beneath it, -nor scratch the earth with its foot, nor rub against the -manger nor contract any other bad habits of the kind: -an indisputable advantage so far.</p> - -<p class='c009'>The colt being thus shackled in front of the tent, a -little negro with a switch is placed near him to accustom -him to remain still. It is the duty of this young slave to -correct him slightly if he attempts to lash out at anything -passing behind him, or if he bites at his neighbours. -He is watched in this manner until he is brought to the -most perfect gentleness. When he is sent to the pasture, -the ligatures fasten together a fore and hind foot at -the same side, and the cord is purposely made very -short. It is observed that when the colt stoops to graze, -the shortness of the cord compels the vertebral column -to remain straight, and to become rather convex than -concave. If, on the contrary, the cord were too long, -there would be nothing to support the vertebral column, -and it would easily become distorted.</p> - -<p class='c009'>When from twenty-four to twenty seven months old, -the colt is for the first time saddled and bridled, but -with every precaution. For instance, he is not saddled -until quite used to the bridle. For the first few days -the bit is covered with undressed wool, partly with a -view not to hurt his bars, and partly to allure him to -docility by the saltish flavour of which he is so fond. -When he begins to champ the bit, the task is nearly -accomplished. This preparatory exercise takes place -morning and evening. Thus sagaciously handled, the -young animal will be ready to be mounted in the early -<a id='Page_80'></a>part of the autumn, when he will be less tormented -by the flies and heat. Wealthy owners, before they -allow their colt to be mounted by a grown-up man, -sometimes have him led up and down gently for a fortnight, -with a pack-saddle on his back supporting two -baskets filled with sand. He thus gradually passes from -the weight of the child that first bestrode him to that of -the man who is about to mount him.</p> - -<p class='c009'>Suppose the colt now to have completed two years and -a half. His vertebral column has acquired strength. -The clogs, the saddle and the bridle are familiar to -him. A cavalier mounts on his back. The animal is -certainly very young, but he will be ridden only at a -walking pace, and his bit will be a very easy one. The -main point is to accustom him to obedience. The owner -without spurs and holding only a light cane in his hand -which he uses as little as possible, rides him to the -market, or to visit his friends, his flocks and pastures, -and attends to his affairs without exacting anything -more than submission and docility. This he ordinarily -obtains by never speaking to him except in a low voice, -without passion, and carefully avoiding anything likely -to elicit opposition that must result in a contest from -which he might come forth conqueror, but at the expense -of his horse. Particular importance is attached to keeping -the young animal still and quiet for a few minutes -before letting him start. At a later period, his owner -will not fail to reap the benefit of this excellent practice.</p> - -<p class='c009'>The common people sometimes mount their colts before -they are two years and a half old, and if reproached -for doing so, they answer: "You are quite right; we -know that, but how can it be helped? We are poor, -<a id='Page_81'></a>and have no choice but to act in this manner or go on -foot. We prefer the former alternative, notwithstanding -its disadvantages. In the perilous life we lead, the -present moment is everything."</p> - -<p class='c009'>Seeing the Arabs employ their colts so early, mounting -the two-year olds and exacting from them considerable -fatigue, and forced marches, and using them even as -pack-horses without regard to their age or strength, -many persons have concluded that this people knew -nothing about the proper mode of managing horses, and -have even denied that they had any love for the animal. -Such persons, however, cannot have taken into account -that sometimes to save their families, sometimes their -property, and frequently to obey the summons of the -holy war (<i>djehad</i>) these Arabs are obliged to use whatever -materials come to hand. They are compelled to employ -their horses through the necessities that beset them, and -through circumstances quite beyond their control, but they -are perfectly aware that it would be better not to do so.</p> - -<p class='c009'>It is also when he is about thirty months old that the -colt is taught not to break loose from his rider when the -latter sets foot to earth, and not even to stir from the -spot where the bridle has been passed over his head and -allowed to drag on the ground. Especial care is taken -in teaching this lesson, because it is one of great -importance in Arab life. The same means is adopted in -this case, as in accustoming the colt to the clogs. A -slave stands beside him, who puts his foot on the bridle -whenever the animal is about to go off, and thus gives a -disagreeable shock to the bars of his mouth. After a -few days of this exercise he will stand stock still at the -spot where he has been left, and will wait for his master -<a id='Page_82'></a>for days together. This practise is so universal throughout -the Sahara that the first thing an Arab does after -killing his adversary, if he wants his horse, is to pass -the bridle quickly over his head. The animal then -remains perfectly still and allows the conqueror time to -despoil his fallen foe: without this precaution it would -have rejoined its <i>goum</i>.</p> - -<p class='c009'>Here is a scene we have all witnessed. An Arab -arrives at the market, and dismounts in the midst of a -score of horses or mares. You suppose that he is going -to give his animal to some one to hold. Not so: he -passes the bridle over his neck, lets it fall on the ground, -and placing a stone upon it goes without disquietude to -transact his business. Two hours afterwards he returns, -finds that his horse has not moved from the spot where -he left him—and to which he probably fancied himself -fastened—gets on the saddle and returns to his own -people.</p> - -<p class='c009'>From the age of two and a half to three years the -system already indicated continues to be applied with a -view to confirm the young animal in the docile habits so -essential in war time. Pains too are taken to make him -very quiet to mount, by using every precaution. In his -life of perilous adventure the Arab has need, before all -things, of a horse easy to mount. Lessons to this effect -will be renewed day after day until they are no longer -necessary: but not too long at a time for fear of tiring -out the colt. At first the owner will be assisted by two -men, one of whom will hold the bridle and the other the -stirrup, and after a while he will succeed in producing a -statue-like immobility. Sick and ill-shaped horses, say -the Arabs, alone prove unteachable.</p> - -<p class='c009'><a id='Page_83'></a>From three to four years old more is expected from a -horse, but at the same time he is better fed. He is now -ridden with spurs and, being thoroughly grounded in -the foregoing lessons, he gives proof of mettle and learns -to fear nothing. The cries of the animals living in the -same <i>douar</i>, the roaring of the wild beasts that prowl -around during the night, and the constant discharge of -fire-arms, soon prepare him for war.</p> - -<p class='c009'>However, if notwithstanding all the careful management -we have described, a horse takes to rearing either -through laziness or vice, or to plunging, or biting, or -refuses to leave the tent or the other horses, recourse is -had to the potency of spurs. These are made very sharp, -and their point is bent in the form of a slightly rounded -hook. With these instruments the rider draws long -bloody wheals along the animal's belly and flanks, which -inspire him with such terror that he becomes as tame as -a lamb and will track his master out like a dog. Horses -that have undergone this punishment rarely relapse into -their former faults. To increase the potency of the spurs, -salt or gun powder is rubbed into the still bleeding -wounds. The Arabs are so convinced of the efficacy of -this chastisement that they do not look upon a horse as -thoroughly trained for war until he has passed through -this terrible experience. At the same time that the rider -uses the spurs to chastise a decidedly restive horse, he -strikes him a little behind the headstall of the bridle with -a short thick stick, with which he is always provided -when he means to break in an animal of this kind.</p> - -<p class='c009'>In certain localities to prevent a horse from rearing -they attach an iron ring to his ear. If he tries to rise -up a smart blow with a stick is struck upon this ring, -<a id='Page_84'></a>the pain thus caused soon sickening the animal of his -bad "defence." To cure a horse of plunging, he is -mounted with his tail towards a thick thorny shrub -(<i>gandoule</i>). He is then urged forward, but jibs, lashes -out, and pricks himself. However, after a few lessons -of this kind, he breaks himself of his abominable habit.</p> - -<p class='c009'>The Arabs declare that spurs add one-fourth to the -rider's horsemanship, and one-third to the spirit of the -animal, and illustrate their assertion by the following -fable:</p> - -<p class='c009'>"When beasts were first created, they had the gift of -speech. The horse and the camel took an oath never to -harm one another but to live, on the contrary, with a -perfect mutual understanding. An Arab placed in a -critical position by one of the chances of war, saw with -despair the flight of the camel on which he had hoped to -save his property. There was no time to lose. 'Bring -my horse!' he exclaims, and leaps on his back. He -scolds him, beats him, gives him the heel. All in vain. -The horse stirs not a step, remembering the promise -made to his friend. The Arab then puts on his spurs, -which he carried in his <i>djebira</i>,<a id='r37' /><a href='#f37' class='c011'><sup>[37]</sup></a> and the horse, smarting -with his torn flanks, springs forward, and speedily -overtakes the runaway. 'Ah! traitor!' cried the camel, -'thou hast violated our compact; thou tookest an oath -never to do me any harm, and yet thou hast replaced -me in the power of my tyrant.' 'Accuse not my heart,' -replied the horse, 'I refused to move, but "the thorns of -misery" have brought me up to thee.'"</p> - -<p class='c009'><a id='Page_85'></a>It is not an easy task to use the spurs properly. -Horsemen who possess that talent are cited even among -the Arabs. Some are only able to urge on their steed -by constantly tickling his flanks without wounding him. -Others are acquainted only with the <i>tekerbeâa</i>, or the -art of clashing their iron spurs against their iron -stirrups in order to frighten the animal. The most -skilful alone know how to raise those bloody wheals to -which we have already alluded. When it is said of a -horseman that he marks his horse with wheals from the -navel to the vertebral column, the highest compliment -has been paid to him. During my residence at Mascara, -how often have I heard the Arabs assert, by way of -vaunting the horsemanship of their Emir: "Abd-el-Kader! -why, he crosses his spurs on his horse's loins!"</p> - -<p class='c009'>These spurs are dangerous for inexperienced horsemen, -who sometimes prick the animal on the kneepan -and so lame him if the wound be deep. And if a horse -comes down, the spur is very apt to run into him. For -this reason the Arabs generally have the leathers of -their spurs tolerably loose, in order to obviate by their -slackness, their own awkwardness. It also enables them -to disembarrass themselves more quickly in battle if -their horse happens to be killed and they are compelled -to flee on foot to save their lives. On the same grounds -they prefer in a serious combat loose-fitting shoes to -boots. Our spurs they look upon as utterly inefficient. -"What benefit, in a case where your life is at stake do -you expect to get from them with a horse already -knocked up? They are good only for tickling a horse -and to make him restive. With our spurs we draw -every thing out of him. As long as there is life in him, -<a id='Page_86'></a>we will get it out of him: they lose their effect only in -presence of death."</p> - -<p class='c009'>Every Arab trains his own horse. In the Sahara the -only riding masters are practice, tradition, and example. -A reputation as a good rider is only acquired after -many proofs of skilfulness. It is not sufficient to be -competent to manage a horse on level ground. It is -necessary, gun in hand, to make the most of him at a -rapid pace over a broken, wooded, and difficult country, -"Such a one," say they, "is a horseman of the gun, while -so-and-so is only a horseman of the heel." Perfection -implies equal skill with the gun and the heel. They -even go so far as to institute a difference between one -who rides well over dry ground, and one who rides -boldly over slippery ground. They distinguish between -the horseman of summer and the horseman of winter.</p> - -<p class='c009'>What experience must not such an apprenticeship lay -up! There is one point, however, which they entirely -overlook—they never trouble themselves as to which leg -the horse puts foremost. An Arab horse as always -power and well formed shoulders which, owing to his -practice as a colt of grazing on mountains, in woods, -and on broken ground, have become far better developed -than they would have been by means of the plate-longe -and the riding school. He is also easy in his paces -because the rider yields to all the movements of his -body and never sets himself against them. I may add -that the Arab has a perfect seat, and though he rides -very short he makes up for that disadvantage by -wearing very long spurs which, by the slightest movement -of the leg, catch the horse on the flank, compel -him to bring his hind-legs under the centre of gravity, -<a id='Page_87'></a>keep him in hand, and place his head as correctly as if -he had acted upon our best system of horsemanship.<a id='r38' /><a href='#f38' class='c011'><sup>[38]</sup></a></p> - -<p class='c009'>Arab horses have always a good mouth. A proverb -says:</p> - -<div class='c023'>The horseman makes the horse,</div> -<div class='c023'>As the husband makes the wife.</div> - -<p class='c009'>But it is not enough to have softened and tamed the -horse. Although by means of kind treatment, daily -intercourse, and punishment judiciously applied, he has -become docile, and a good action has been secured, his -education is still incomplete. It still remains to perfect -him, and to do so they train him to the following -exercises:</p> - -<p class='c009'><i>El Feuzzâa</i>, "setting off suddenly at full gallop." To -accomplish this they pursue nearly the same method as -ourselves, with this difference that they avail themselves -of the aid of the <i>tekerbeâa</i>, which we have already described, -so that a horse must be altogether impracticable -if he does not act as he is required to do.</p> - -<p class='c009'><a id='Page_88'></a><i>El Kyama</i>, "going free." They rush the animal at a -wall, or tree, or a man, and pull him up short. By -degrees he will learn to halt abruptly in the middle of a -rapid career, on the bank of a river or on the edge of a -ravine or precipice—a valuable accomplishment, oftentimes -most advantageous in war. If a young horse is -not a free-goer, but capers about and obstinately refuses -to separate from the other horses, a fault of the last -consequence to an Arab, he is cured by the following -process. The owner's friends get on horseback and -draw themselves up in two lines, facing each other and -two or three paces apart. The horse is then ridden -between these two hedges. If he stops, the horsemen -beat him with sticks, while his rider plies him vigourously -with the spur. A fortnight of this lesson is more -than enough for the most obstinate.</p> - -<p class='c009'><i>El Lotema</i>, "the wheeling round." This exercise -consists in turning suddenly to the right or left, but -more frequently the latter, as soon as the rider has -fired off his piece. The principle is this, the trigger -being pulled, the horseman strikes his horse sharply -with the left hand behind the saddle, and at the same -moment with his right hand on the neck. The animal -understands what is meant, and in a very short time -learns to obey merely the movement of his rider's body. -This instruction is inculcated with the greatest care, -being of great importance to the Arab, who is so often -exposed to single combats.</p> - -<p class='c009'><i>El Djery</i>, "the race." They first of all make the -animal go at a swift pace by itself over a level plain, -stimulating it with whip and spur, but only for a short -distance. After a while they match the colt against an -<a id='Page_89'></a>old horse of some renown. The young one becomes -excited, and does his utmost to maintain the contest. -These exercises being frequently repeated serve likewise -to give the owner an exact knowledge of his horse's -capabilities, and of what he may safely undertake with -him in the future. They are not unattended with -danger, but "the angels have two special missions in -this world: to preside at the racing of horses and at the -union of man with woman." It is their duty to preserve -horsemen and horses from all accident, and to see that -marriages are fruitful.</p> - -<p class='c009'><i>Teneguize</i>, "the leap." Moreover, the colt must be -taught to leap. This teaching is progressive and demands -much patience. The lesson is not repeated more -than twice or thrice in the course of one day. At first -they begin with small obstacles, so as not to disgust -the animal, nor is he brought face to face with any of a -serious nature until he is quite docile and fully developed. -Unquestionably, the Arabs regard the leap as -the necessary complement of a colt's education, but they -are far from attaching to it the same importance that -Europeans do. Their country is for the most part -difficult, full of ravines, strewed with huge stones, and -covered with prickly bushes. They assert, therefore, -that if they were to jump over every obstacle they encounter -either in war or in hunting, they would be -always jumping, which would fatigue their horses -terribly and in the long run ruin them. Consequently, -they go round any very rough ground, ride down -almost perpendicular places, and go straight up the -steepest slopes, and practice renders their horses so -adroit that in a long journey they reach the end more -<a id='Page_90'></a>quickly than if they had jumped over everything that -came in their way.</p> - -<p class='c009'><i>El Nechacha</i>, "the exciting." The horse is taught to -throw himself upon that of the adversary, and bite either -the rider or the animal. The rider pulls up his horse, -while he pushes him with his legs, and all the time keeps -on repeating the cry of <i>sheït</i>, and success is the more -easy because the animal is naturally excitable. The -Arabs declare that horses trained in this manner have -often unseated an enemy in single combat. Sometimes, -too, in razzias, they quicken the pace of the camels that -have been captured. I myself have seen a Makhzen -horseman thus hurry on animals that had fallen behind. -His horse rushed at them and bit at them with apparent -pleasure.</p> - -<p class='c009'>Horsemen of renown do not, however, confine the -education of their horses to these manœuvres so necessary -in battle, but they also teach them to shine at feasts -and fantasias by the following accomplishments:</p> - -<p class='c009'><i>El Entrabe</i>, "the caracol." The horse walks, so to -speak, on his hind-legs. Scarcely does he touch the -ground with his forefeet, than he again rises. One hand -in concert with the legs, soon trains to this exercise a -horse of fair intelligence.</p> - -<p class='c009'><i>El Gueteâa</i>, "the bucking." The horse springs up -with all fours off the ground, the horseman at the same -time throwing up his gun into the air and cleverly -catching it. To obtain this action, the rider marks -certain intervals of rest and works with his legs. He -gives with the animal as he rises, in order to hold him -up when he comes down again. Nothing can be more -picturesque than this exercise. The horses quit the -<a id='Page_91'></a>earth, the guns fly into the air, and the ample folds of -the burnous float and unroll themselves in the wind, -thrown back by the vigourous arms of the children of -the desert. It is, in truth, the charm and crowning act -of the fantasia.</p> - -<p class='c009'>Lastly, <i>El-Berraka</i>, "the kneeling." The rider remaining -on his saddle causes his horse to kneel down. This -is the <i>nec plus ultra</i> of the man and the animal. Not -every horse is fit for this exercise. The colt is trained -to it by tickling him on the coronet, pinching him on the -legs, and forcing him to bend the knee. After a time -the horseman will reap the benefit of these preliminary -steps. He need only clear his feet of the stirrups, -stretch his legs forward, turn out the points of his -toes, touch with his long spurs the animal's fore-arms, -and then as his piece is fired at marriage feasts and -other rejoicings, his horse will kneel down amid the -applause of the young maidens, piercing the air with -joyful acclamations.</p> - -<p class='c009'>After the horse is completely "suppled" by all these -exercises, the following feats are attempted:</p> - -<p class='c009'><i>Laâb el Hazame</i>, "the girdle feat." When the horse -is thoroughly trained, at a family festivals and religious -solemnities, the horseman going at full gallop will pick -up a girdle lying on the ground: the most skilful -grasping it at three different places.</p> - -<p class='c009'><i>Laâb Ennichan</i>, "firing at a mark." The target is -usually a stone, or a mutton shoulder-blade. The -performers start from a distance in order to get a good -seat, and when fifty or sixty paces off they discharge -their pieces. The Saharene will recall these lessons to -mind when out hunting, and going at full speed, he -<a id='Page_92'></a>brings down an ostrich or a gazelle. It is not of an -inhabitant of the Tell that you must expect these -prodigies of address, skilfulness, and equestrian science. -Nor will you see on him the light apparel, the fine and -beautiful wool of a child of the desert, whom, besides, -you will always recognize by his slender, long-bodied -horse, the ease with which he handles his gun, and that -graceful forward movement by which he quickens his -courser's pace. How many are there in the Tell who -would ride a whole stage without dropping a piece -of money placed between the sole of the foot and the -spur?<a id='r39' /><a href='#f39' class='c011'><sup>[39]</sup></a></p> - -<p class='c009'>"And you Christians! you go at a trot. And so do we, -but only when time is of no consequence and to breathe -our horses. In war time we know nothing but the walk -and the gallop. If we are not in a hurry, the trot is -enough for us, but if there be danger it is the gallop that -saves our heads."</p> - -<p class='c009'>An Arab chief would not keep a horse whose pace -was not formed. The above exercises are not adopted -by all Arabs. Each selects what is best suited to his -position, his fortune, and his tastes. But all conform -themselves to the principles we have laid down for the -education of the colt. These consist in first of all -reducing the young animal to the last degree of wretchedness, -in order to handle him gently when between -three and four years old. After these trials, his real -value is known. These principles are, moreover, summed -up in a familiar proverb that shows the amount of -<a id='Page_93'></a>interest attached to beginning by times the task of -training.</p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Let the one-year old colt do nothing but eat,</div> - <div class='line in4'>And he will not strain himself:</div> - <div class='line in4'>Mount him from two to three years old,</div> - <div class='line in4'>Until he is quite tamed.</div> - <div class='line in4'>Feed him well from three to four.</div> - <div class='line in4'>Then mount him again,</div> - <div class='line in4'>And if he does not suit you,</div> - <div class='line in4'>Sell him without hesitation.</div> - </div> - </div> -</div> - -<p class='c009'>Let it not be supposed, however, that it is only the -Arabs of our African possessions who are so mad, if -I may be allowed the use of the expression, about -commencing the process of breaking-in at an early -age. The Arabs universally, no matter to what country -they belong, profess the same principles. If proof be -wanted, read what has been said on the subject by no -inexperienced person, in fact by an inspector-general of -the Haras, M. Pétiniaud, who was commissioned by the -French Government to travel through Upper Asia to -procure horses of pure Oriental blood. He shall speak -for himself:—</p> - -<p class='c009'>"After three years of wanderings among the tribes -encamped from Diarbekir and Aleppo to the confines of -the Nedjed, I returned to Bagdad last January. Among -the papers that awaited me, I found a number of the -<i>Journal des Haras</i>, containing an article on the horses -of the Sahara. The perusal of this only too brief memoir -which denoted such a perfect knowledge of the Arab and -his horse, inspired me with a desire to possess the entire -work. On my arrival in France, you were obliging -enough to send me a copy, for which I thank you. No -one could take a greater interest than myself in a work -<a id='Page_94'></a>which you might safely have entitled: "On the Arab -horse of Asia and Africa;" for such is the spirit of -tradition among this peculiar people that at every line -I recognized in the customs of the Moghreb Arabs the -customs of their ancestors of the Koreish and the Nedjed, -and that after a separation of many centuries."</p> - -<p class='c009'>"In 1851 I descended the Tigris from Mosul to Bagdad, -with a volume of Herodotus in my hand. All his descriptions -of men and things were still strictly applicable. -Thus, at a distance of two thousand three hundred -years he depicted the manners of the Arabs with the -same truthfulness with which you, General, have described -in Africa the Arabs of Asia. Time and space are -impotent in the presence of the unchangeableness of such -habits: intestine feuds, the chace, <i>fantasias</i>, love of the -horse, etc., etc., I have witnessed in Asia exactly what -you have written of Africa."</p> - -<p class='c009'>"Your work which possesses the great merit of -telling the whole truth and nothing but the truth, is -calculated, as I think, to exercise a great influence on -the education of the horse in France. This delightful -style of reading will develop an interest in the animal in -those who have never before given it a thought, while -our breeders will derive some useful hints from the -numerous details you relate. They will learn not to -reserve their admiration for a horse that has no other -merit than that of being fat, and they will at last come -to understand the advantages that result from putting a -colt to salutary work from his earliest age. "The horse -is a labourer"—let him, then, be accustomed to it in -good time."</p> - -<p class='c009'>"I observed that the Arabs used universally to fatigue -<a id='Page_95'></a>without mercy their two and three-year olds, but spared -them from three to four years of age. They say that -sustained work at an early age strengthens the chest, -muscles, and joints of the colt, at the same time -imparting a docility that will remain with him until -death. They also declare that as soon as these rude -trials have been got over, his constitution should be -developed by rest, care, and an abundant diet, because -after this new stage of life he will only be able to show -himself exactly what he really he is—good or bad. If -good, they will keep him: if bad, they will get rid of -him without hesitation, for in their eyes a bad horse is -not worth the barley they give him."</p> - -<p class='c009'>I trust to be pardoned for this digression for the sake -of the reflections which it suggests. Is it not wonderful -to behold a people scattered over vast territories, from -the Persian Gulph to the Atlantic Ocean, without means -of communication, without printing machines, without -telegraphs, without any one of the thousand appliances -of modern civilization, but still speaking the same language, -living in obedience to the same law, and -preserving by simple tradition as well as we could do by -books, the usages, the manners, and even the precepts -of their ancestors? While seeing and interrogating -the Arabs of Algeria, I saw and listened to the Arabs of -the primitive stock. Is not this oneness, under such -circumstances, a matter to create astonishment?</p> - -<p class='c009'>It may happen that after a horse's education is finished, -vices will occasionally break out. The Arabs, however, -pay little attention to these, because they consider that -such faults proceed simply from too long a period of rest -which renders them of lazy habits, or subject to caprice -<a id='Page_96'></a>through excess of vitality. They correct them by work, -the fatigues of war and the chace. The convenient -disposition of their saddles enables them to keep their -seat in spite of the obstinate "defences" of the animal, -they are consequently never taken by surprise, nor -frightened, and always end by mastering the animal -completely. No one ever thinks of getting rid of his -horse because he rears or plunges or is otherwise -troublesome. On the contrary they take delight in these -proofs of spirit, for the time will come when they will -find their advantage in it. The Arabs have a saying -that "The horseman who has not known how to train -his horse, bestrides death every day."</p> - -<p class='c009'>The individual to whom they attribute the honour of -having been the first to tame the horse is Ishmael, the -common ancestor of all the Arabs. Their authority is -these words of the Deity: "We placed horses under his -dominion in order that he might ride them"—and the -celebrated invocation of Ishmael himself: "Horses, -night, and space are my witnesses, as well as my sabre, -my pen, and paper." Always, always, religious tradition.</p> - -<p class='c009'>As to the really bad vices of biting, plunging, and -kicking, they are almost unknown. In fact, all their -efforts are directed to avert these. They make the -horse live close to the tent, and receive him in some -degree as an integral part of the family. In the midst -of the women, the children, and the slaves, he can -hardly fail to acquire habits of gentleness and docility. -For the rest, this care shown to the horse is not merely -the result of a sense of personal interest on the part of -the owner: it takes its origin in religion. The Prophet -<a id='Page_97'></a>has said: "The Believer who has trained his horse to -shine in the holy war, the sweat, the hair, the very -excrement of this animal shall be placed in the balance -to his favour at the day of the last judgment."</p> - -<p class='c009'>However, notwithstanding all these bonds which -attach man to the horse, notwithstanding the solidarity -formed by habit, religion, and interest, no Mussulman -will ever give to his horse the name of a man. Men's -names have been borne by saints; it would therefore be -a deadly sin, a sacrilege, in fact, to apply them to any -animal, even though he should be the noblest of all. -Besides, names of any kind are given solely to illustrious -steeds, and only in the tents of the great. The following -are some of their designations:—</p> - -<p class='c009'><i>Rakib</i>, the Scout; <i>Mansour</i>, the Victorious; <i>Sabeur</i>, -the Patient; <i>Salem</i>, the Saviour; <i>Kamil</i>, the Perfect; -<i>Saâd</i>, Happiness; <i>Maârouf</i>, the Known; <i>Aatik</i>, the Noble; -<i>Sabok</i>, the Rapid; <i>Nadjy</i>, the Persevering; <i>Moubarek</i>, -the Blessed; <i>Guetrâne</i>, Pitch; <i>Messaoud</i>, the -Happy; <i>Safy</i>, the Pure; <i>Ghezala</i>, the Gazelle; <i>Naâma</i>, -the Ostrich; <i>Mordjana</i>, Coral; <i>El Aroussa</i>, the Bride; -<i>Djerada</i>, the Locust; <i>Ouarda</i>, the Rose; <i>Guemera</i>, the -Moon; <i>Hamama</i>, the Dove; <i>Yakouta</i>, the Ruby; <i>El -Guetaya</i>, the Cutter; <i>Aâtifa</i>, the Docile; and <i>Leïla</i>, -Night. Very similar names are given to slaves.</p> - -<p class='c009'>A constant practice of the Arabs, and one that must -have been remarked by all who have served in Africa, is -to cut the hairs of the forelock, the neck, and the tail. -The rules for this seem odd to Europeans. When the -colt is one year old they clip off all his hair except a tuft -between the ears, on the withers, and on the dock of the -tail. At two years old the operation is repeated, but -<a id='Page_98'></a>this time the hair is entirely clipped off. When three -years old, in the third spring, a third clipping takes -place. From three to five years the hair is allowed to -grow, but only that the whole may be clipped off at the -termination of the fifth year. This final operation is -called <i>el halafya</i>, and no instrument is ever again raised -against the hair. It would be thought sinful to do so, -as the only object could be to deceive one's brethren as -to the age of the horse. After each clipping they never -fail to rub the parts thus exposed with sheep's dung -soaked in milk, or with Prussian blue diluted with -melted butter. These applications soften the skin and -thicken the hair. The practice of clipping is supported -by several reasons. In the first place, it indicates, at -sight, the age of a horse up to eight years, as it takes at -least three years before the horse, having recovered his -full length of hair, can be styled <i>djarr</i>—one that trails -his tail along the ground. Secondly,—which is an -important point in hot countries,—it compels the animal -to bear patiently the stings of flies. And lastly it is -supposed that the hair thus becomes thicker, longer, and -more silky.</p> - -<p class='c009'>If the Arabs explain and justify this method of clipping -a horse's coat until it is five years old, they do not -attempt to do so for our fashion of docking a horse's tail. -In their eyes it is a barbarism that has no name. It -affords an inexhaustible theme for raillery. They rally -us, indeed, on this subject in the most serious conjunctures. -I can corroborate this assertion by an incident -for the accuracy of which I personally vouch:—</p> - -<p class='c009'>In 1841 the column commanded by Marshal Bugeaud -marched to Taguedempt to destroy the fort erected there -<a id='Page_99'></a>at great expense by the Emir Abd-el-Kader. We were -encamped on the Ouad-Krelouk one of the tributaries of -the Mina. In the course of the night we were awakened -by the report of a musket shot fired in the middle of the -camp. Every one rushed out of his tent, hastened in -the direction of the sound, and inquired what was amiss. -An Arab was lying on the ground, with his thigh broken. -He held in his hand a small knife with a very sharp edge -and, like all professional thieves in that country, he had -nothing on save a leathern girdle furnished with a pistol. -The sentinel who had fired explained that having -observed a bush approach, halt, and then approach still -nearer, he had suspected some trickery and so fired at it -at ten paces distance, just as it was close to the horses -of his captain. On hearing the tale of the African -veteran, his comrades in their fury were about to -massacre the Arab, but the officers who were present -calmed their not unnatural excitement and reported the -case to the superior authorities. The Arab was carried -without delay to the ambulance and had his wound -dressed. On the morrow the expedition resumed its -march. The fellow had received a very severe wound, -and it was useless to embarrass ourselves with him. To -have put him to death would only have hastened his -destiny, perhaps, by a few days, without doing us any -particular good, and, besides, the adventure could be -turned to a better account. The Governor General -decided, therefore, that he should be left upon the site of -the encampment, and that a letter should be entrusted to -him for the powerful tribe of the Flittas, upon whose -territory we then happened to be. In this letter clear -intimation was given to that hostile people that their -<a id='Page_100'></a>furious dislike to us would one day be fatal to themselves; -that it was useless to contend with us, that -France abounded in warriors and in wealth, that Abd-el-Kader -by continuing the struggle would only bring -upon them unnumbered woes; and lastly that the best -thing they could do, was to draw off from that man, -unless they preferred to see their rich harvests destroyed -and burnt before their very eyes.</p> - -<p class='c009'>At early dawn the column set out, and the rearguard -was not a thousand <i>metres</i> from our bivouac when they -observed some Arab horsemen arrive, dismount, and -carry off the wounded man. On the following day we -received the reply of the Flittas. It was addressed -to "General Bugeaud, Kaïd of the Port of Algiers," and -was couched to the following effect:—</p> - -<p class='c009'>"You tell us that you are a strong and powerful -nation, and that we cannot contend against you. The -powerful and the strong are just. And yet you seek to -take possession of a country that does not belong to you. -Besides, if you are so rich, what do you propose to do -among a people who have nothing but powder and shot -to give you? Moreover, when it pleases Him, the Master -of the world humbles the strong and exalts the feeble. -You threaten to burn our crops, or to devour them with -your war horses and beasts of burden. How often -already have we experienced similar calamities! We -have had bad seasons, we have had locusts and drought, -but Allah has never forsaken us; for we are Believers, -we are Arabs, and privations will not kill an Arab. -We will never yield to you. You are the enemies of our -religion. It is quite impossible. Nevertheless, if the -Almighty, to punish us for our own sins and for those of -<a id='Page_101'></a>our forefathers, should be pleased to inflict upon us some -day that horrible malady, we confess we should be -greatly embarrassed. With us the mark of submission -is the presentation of a horse to the victors. We are -aware that you care only for horses with short tails, and -our mares do not produce such."</p> - -<p class='c009'>Subsequently, however, the Flittas were compelled to -give us such horses as their mares did produce; but their -resistance was obstinate. Since then they have always -been the first to raise the cry of war and rebellion. It -was they who slew the brave General Mustapha-ben-Ismaïl.<a id='r40' /><a href='#f40' class='c011'><sup>[40]</sup></a> -It was they who supported Bou-Maza. It was -they, in short, who were the last reduced to submission.</p> - -<p class='c009'>After this episode so characteristic of our African -campaigns, I cannot better conclude this chapter on the -education of the colt than by giving some entirely novel -details as to the manner of treating horses in Arabia, -which will not be at all out of place and may be interesting -to many as showing the part played by woman -in the life of that noble animal.</p> - -<p class='c009'>I have often heard it asked whence come the gentleness, -<a id='Page_102'></a>the address, the intelligence which, every one is -agreed, are to be met with in Arab horses. Are these -qualities inherent in the Oriental stock? or are they the -result of education? A genial climate is undoubtedly -favourable to the development and improvement of the -equine race. A rich and noble stock is naturally more -apt than any other to yield what is demanded of it, but -at the same time something must be done for it in -return. The most fruitful soil will produce nothing but -briars and thorns if it is not cultivated, and that in a -proper manner. Starting from this standing point the -Arabs apply themselves with the greatest care and the -utmost tenacity to perfect, in their horses, the gifts of -nature. A sustained education, daily contact with man, -with the other animals, with external objects, that is their -grand secret—it is that which makes the Arab horse what -he is, an object worthy of our unexceptional admiration. -I am aware that this feeling of admiration has not been -altogether general. Imperfect knowledge has led many -to accuse the Arabs of being ignorant and even of acting -like butchers in the matter of horses. They rode them -badly, and did not bestow upon them the sort of care so -prized in Europe; they abused them from their most -tender years, and were constantly drawing blood from -the flanks or from the mouth, etc., etc. But truth at -length began to dawn, and when it was ascertained that -all their horses were intelligent, obedient to the hand -and leg, quiet to mount, and inaccessible to fear, there -was no choice but to acknowledge that these were great -qualities which could only have been produced by a -sound and logical education.</p> - -<p class='c009'>Our horses, on the other hand, are nothing more than -<a id='Page_103'></a>animals more or less tamed. They bear with man as a -conqueror who disposes of them, but they have neither -confidence nor affection for those who employ them. -Slaves of mankind in general, they do not attach themselves -to any one man in particular, because no man -especially attaches himself to his horse, which is merely -tended and valued like any other agricultural product -that is sold as soon as possible, or like an article of -commerce, or a piece of furniture that is bartered for -profit or exchanged from caprice. Our dogs, it may be, -are only attached to us because we do not part with -them for a price.</p> - -<p class='c009'>The Arabs desire to find, in their horse, a devoted -friend. With them he leads, so to speak, a domesticated -life, in which, as in all domestic life, women play a -conspicuous part—that, in fact, of preparing by their -gentleness, vigilance, and unceasing attention, the -solidarity that ought to exist between the man and the -animal. On a journey or a campaign, far from the -dwelling place, it is the rider who occupies himself with -his horse. But at the encampment, under canvas, and -in time of repose, it is the wife who directs, superintends, -and feeds the noble companion in arms who so -frequently augments the reputation of her husband while -supplying the wants of her children. In the morning it -is the wife who brings him his food, and tends him, and -if possible washes his mane and tail. If the ground on -which he stands happens to be uneven, broken, or -covered with stones, she removes him to a spot more -convenient for his repose and the just disposition of his -weight. She caresses him, passes her hand gently over -his neck and face, and gives him bread, or dates, or -<a id='Page_104'></a>kouskoussou, or even meat cooked and dried in the sun. -"Eat, O my son!" she says to him in a soft and tender -tone. "One day thou shalt save us out of the hand of -our enemies and fill our tent with booty."</p> - -<p class='c009'>It is in the morning also that the Arab wife goes forth -to the pastures to gather for the animal she cherishes an -ample supply of herbs esteemed in the desert for their -tonic and nutritive properties. On her return should she -see any children, as yet too young to reason, amusing -themselves by teasing or ill using the horses tethered -in front of the tent, she will cry to them as soon as she -can make herself heard: "Children, beat not the horses. -Wretches! it is they who nourish you. Do you wish -that Allah should curse our tent? If you begin again, I -will speak to your father."</p> - -<p class='c009'>On this subject the Arab wife is so intractable that she -would not spare her own husband if he took no care of -his horse. The horse is his honour, his fortune. She is -proud and jealous on those points, and deems herself -affected by whatever affects him. If it ever came to -pass that her remarks and suggestions were passed over -with neglect, she would not hesitate to carry her -complaints to the chief of the tribe: "O my lord! you -know that our horse is all we have, and yet my husband -takes him on idle journeys, ill uses him, overrides him, -and taxes him beyond his strength. It would be something -if he looked after him when at home; but no, his -covering is full of holes, he is never certain of being fed, -and even goes in want of water. Scold my husband, I -beseech you in the name of Allah. Lead him back into -the ways of our forefathers. Above all, do not tell him -that it was I who suggested this to you."</p> - -<p class='c009'><a id='Page_105'></a>The Arab chief, whose interest it is in the course of -his adventurous career to be followed only by well -mounted horsemen, never fails to make use of the -information thus given. He will summon the delinquent -before him, reprove him, and warn him that if he -does not change his conduct he will take his horse from -him and make him walk like a common foot-soldier. At -last he will discharge him with these words: "Thou -understandest me; go thy way; but bear in mind that in -this world honour begins at the stirrup to be completed -in the saddle." A lesson of this kind always produces a -great effect, not only on the offender but on all who -might be tempted to follow his example. And in this -manner, sometimes through self-love, sometimes through -the fear of punishment, the Arabs apply themselves to -inculcate, voluntarily and compulsorily, on all characters -and dispositions a love for the horse.</p> - -<p class='c009'>In the afternoon, a little later or a little earlier -according to the season, the wife employs herself in -leading the horses to water if the fountain be not too -distant, and in that case she goes herself to fetch the -water in goat-skin bags. When water fails entirely, -she gives them ewe's or camel's milk. At this hour the -tent of an Arab chief presents a truly singular spectacle. -Oftentimes may be seen between the legs of the women -and the horses, in presence of a crowd of picturesquely -attired children, by the side of falcons beating their -wings or greyhounds in a state of excitement, a gazelle, -an antelope, or an ostrich, running in and out and -jumping about, to beg a drop of that liquid so rare in -the desert but which is nevertheless given in abundance -to the favourite of the family. Now the evening is at -<a id='Page_106'></a>hand. What means that dark speck on the horizon? It -is the young men of the <i>douar</i><a id='r41' /><a href='#f41' class='c011'><sup>[41]</sup></a> wearily regaining the -encampment, mounted on horses with hollow flanks, -worn out, and shoe-less. They have been out the whole -day hunting, without eating or drinking. Camels loaded -with gazelles, hares, bustards, etc., follow behind, but -this prize, tempting though it be, will not save them -from the storm that awaits them: "Young men," their -mothers will exclaim with an angry voice, "it is disgraceful -thus to ruin our horses for the sake of a little -useless game. You would do far better to spare them -for the day when the saliva will dry up in the mouth, -for the day when riches will not ransom the head."</p> - -<p class='c009'>During the great heats the women bring the horses -into the tent, to shelter them from the fierce rays of the -sun. They wash and cleanse them, and in the evening -fill the nose-bags with barley to hang round the neck of -their petted animals. Each one, and it is a very -important point, receives a ration proportioned to his -age and temperament and the work he has gone -through. These every day attentions and kindnesses -as we have already remarked and can not too often -repeat, render the horses gentle and affectionate. They -neigh with pleasure at the approach of her who tends -them, and, as soon as they see her, turn their head -gracefully towards her. They go up to her, and she -lays hold of them whenever it pleases her, and if any -one expresses surprise she will reply with perfect simplicity: -"How can you suppose that our mares will not -recognize the hand that caresses and feeds them? To -how many gambols do they not betake themselves in -<a id='Page_107'></a>my presence? And when rising up on their hind-feet -behind my back they gently rest their legs on my -shoulders—and when they carry a young lamb in their -teeth by its wool—and when they slip into the tent to -steal our kouskoussou—these are all associations very -dear to us. Besides, is it not I who, by giving them at -proper times milk or barley, have succeeded in tightening -their bellies, developing their chests, sharpening -their heads, widening their foreheads, and hardening -their limbs? Behold them pass by the side of a herd of -gazelles and you would see no difference between the -one and the other: the same grace, the same vigour in -their bounding, the same swiftness in the course. Like -the gazelles have they not eyes level with the head, -large eyeballs, bold, sharp ears, thin legs, a rounded -croup, and hoofs hard and well knit?"</p> - -<div class='nf-center-c0'> -<div class='nf-center c000'> - <div>REMARKS BY THE EMIR ABD-EL-KADER.</div> - </div> -</div> - -<p class='c009'>The details touching the education of the colt are true. -It is what we really do. Too great fatigue and too long -journeys do not suit the colt because they prevent the -development of his strength and stature. The <i>djeda</i>, or -less than three years old colt is like a shrub—any -impediment in his way stops his growth. But what -does suit the colt is exercise and a cautiously graduated -fatigue. He must be accustomed to the saddle and -bridle, but should only be ridden by a child or by a -man of discretion whose weight is in proportion to the -age and strength of the animal.</p> - -<p class='c009'>A very customary kind of exercise is after this manner. -<a id='Page_108'></a>The colt is mounted by a child, who, with a light stick -in his hand, sets off at full gallop. When the colt is -tired, he stops, and browses, and lies down as soon as he -returns home. On the following morning they give him -a feed of barley and take him back to the same starting -point, whence he again sets off. This time he is -expected to go a greater distance, and in this manner -they continue until they have obtained from him a -course twice as long as that of the first day.</p> - -<p class='c009'>The Arabs look for a free-going pace in a young -horse, and they demand three varieties of gallop; 1st a -short gallop, such as is usual in taking a ride for -pleasure; 2nd a strong and regular gallop, useful in war, -or in hunting wild beasts; 3rd a gallop at full speed, as -in races or in fleeing for one's life. This last should not -be too freely indulged in.</p> - -<p class='c009'>In fine, the education of the colt should be commenced -very early. This is an excellent practice, and not to -conform to it is disgraceful—it is making a horse unfit -for war. An animal that is not thoroughly trained from -its earliest years is intractable, difficult, and awkward: -with the slightest exertion it bursts out into a sweat -and is good for nothing. It is therefore incumbent in -sparing the colt, as I have already said, whatever may -check his growth and the full development of his -proportions, to endeavour to obtain by work a horse that -is supple and patient of fatigue.</p> - -<p class='c009'>The first horse possessed by the Prophet was called -<i>Ouskoub</i>, by reason of his speed, for the word <i>sakab</i> -denotes water that escapes.</p> - -<p class='c009'>Another horse belonging to the Prophet was named -<i>Mortadjez</i>, because of the beauty of his neigh which -<a id='Page_109'></a>resembled poesy and the harmonious metres of the -<i>Aadjaz</i>. He was of a white colour, and was also styled -"Gracious" and "Noble."</p> - -<p class='c009'>A third was known as the "Trailer," as if he trailed -his tail along the ground. A fourth was <i>El Hezzez</i>, "the -fixed" or "the adherent," as if he were already fixed and -adherent at the goal it was proposed to reach. Others -affirm that his name referred to the vigourous set of his -limbs. A fifth was named the "Hill," either because of -his height, or because of the power and hardness of his -limbs. The Prophet's sixth horse was called the "Rose," -on account of the colour of its coat, which was a cross -between a chestnut and a dark bay. The seventh was -named the "Swimmer," because of the beautiful movements -of his shoulders, and because in galloping he -raised his fore-legs as if he were swimming.</p> - -<p class='c009'>His first horse, <i>Ouskoub</i>, was his favourite. He had -besides these the "Sea," the "Wolf," etc., etc.</p> - -<p class='c009'>It has been my object in recalling to mind these -notices to teach the Arabs the rule they ought to follow -in naming their horses, which should always be called -after those of the Prophet. <i>Djarada</i>, a javelin,—<i>Delim</i>, -male ostrich,—<i>Rakib</i>, vigilant (the wild ass), are likewise -designations suitable to horses.</p> - -<p class='c009'>There are three kinds of horses: the first loads with -crimes and belongs to Satan; the second preserves from -eternal fire and belongs to man; the third brings down -rewards and belongs to Allah.</p> - -<p class='c009'>Loads with crimes and belongs to Satan the horse -that is trained out of pride and ostentation, and kept to -support wagers to play at games of hazard, or to do -injury to Mussulmans.</p> - -<p class='c009'><a id='Page_110'></a>Preserves from the fire and belongs to man the horse -reared for the purpose of reproduction, to save his -owner from poverty, and to be useful to him in his -personal affairs, without his wandering from the way of -God.</p> - -<p class='c009'>Lastly, draws down rewards and belongs to Allah -the horse destined exclusively for good works, in the -interest of religion. The grass eaten by such a horse in -the field or the garden, his evacuations, the water he -drinks with his master on his back while crossing a -river, without even any intention on the part of the -latter to give him to drink, are inscribed by Allah in the -register of good works.</p> - -<p class='c009'>Remonstrate with your horses, and they will avoid the -faults which have brought down your anger upon them, -for they understand the wrath of man. Treat them, -however, habitually with great gentleness; and when -you mount them, fear not to guide them into the midst of -a crowd or of uproar. Let them hear the report of fire-arms, -the <i>guellal</i> (the tabour), the shouts of men, and -the cries of camels; let them see everything, too, which -appears strange to them, and in a short time they will -manifest neither surprise nor terror.</p> - -<p class='c009'>A man of a noble family of the Oued-Shelif<a id='r42' /><a href='#f42' class='c011'><sup>[42]</sup></a> setting -out for Mecca, started in company with a few friends who -wished to do him honour. He was riding a blood mare, -still in the possession of the family. Suddenly she -stumbled, and to punish her he gave her a smart cut -with his bridle end, which put her into such a state of -agitation that for some minutes she did nothing but rear -and jump about from right to left. On his return from -<a id='Page_111'></a>Mecca he rode the same animal, and the friends who had -accompanied him on his departure went forth to meet -him and give him welcome. Scarcely had they reached -the spot where the mare was beaten than she began to -rear and caper about, going through absolutely the same -movements as on the day she was struck. Every one -was astonished at this proof of extraordinary memory in -an animal that had preserved for a whole year the -recollection of a punishment, and of the place where she -received it.</p> - -<p class='c009'>"Our noble coursers pass their time in vying with -each other in swiftness."</p> - -<p class='c009'>"The women wipe off with their veils the sweat that -runs down their faces."</p> - -<p class='c009'>"They balance their heads as if they would free themselves -from the fastenings that hold them captive, and -are attentive to the slightest command."</p> - -<p class='c009'>"On their backs are mounted fierce lions."</p> -<div class='chapter'> - <a id='Page_112'></a> - <h2 class='c004'>DIET.</h2> -</div> -<p class='c008'>If in the Sahara ewe's or camel's milk is frequently -given to horses, it must not be supposed that that is -their only drink. It is more generally a substitute for -barley, which is a scarce commodity, than for water, -which is not usually difficult to find. The Arabs are -convinced that milk maintains health and strengthens -the fibre, without increasing the fat. It is needless to -add that the rich who possess many she-camels are less -sparing of milk than the poor, who have hardly enough -to satisfy the wants of their families. The latter dilute -it with water when they can. In the spring time they -make use of ewe's milk, to which at other seasons they -add camel's milk.</p> - -<p class='c009'>At Souf, Tougourt, Ouargla, Metlili, Gueleâa, and in -the Touat, where there are more camels than horses and -where grain is scarcer than in the first zone of the -desert, dates oftentimes take the place of barley. When -they are dry they are given in a nosebag. In eating -them the horse, of himself, rejects the stones with -considerable address. In certain districts the stones are -taken out and crushed in a mortar, and are then mixed -<a id='Page_113'></a>with the dates, which are likewise slightly bruised. -Dates are also given to horses before they are perfectly -ripe, and are eaten stones and all—being quite soft they -do no harm. When it is desired to mix the dates with -the drink, the Arabs proceed after this fashion. After -the fruit is gathered they take three or four pounds of -fresh dates, and manipulate them in a large vase full of -water until the pulp of the date has become a sort of -liquid paste. The skins and stones are removed and -the mixture after being well shaken is presented to -the animal. The date regimen makes fat, but does -not harden the fibre.</p> - -<p class='c009'>In the first zone of the Sahara the ordinary diet of the -horse is as follows for each season:—In the spring -the shoes are generally removed, and the animals are -turned out on the pastures, which at that period of the -year abound with a succulent and fragrant herbage -known under the generic name of <i>el âacheub</i>. They are -clogged. Care is taken to avoid the districts where the -<i>ledena</i> is met with, a velvety plant the leaves of which -resemble a rat's ear. It grows close to the ground and -is usually covered up and hidden in the sand. It brings -on colics that for the most part terminate fatally. -Persons of distinction who keep many servants, and -experienced horsemen, never give green food to their -war horses. Rich or poor, no one gives barley, which -is replaced by ewe's milk, which in this season is very -abundant, and preserves the horse in perfect condition. -The animals are watered only once a day, at two in the -afternoon.</p> - -<p class='c009'>In summer the Saharenes proceed to the Tell to lay -in their provision of grain. They are surrounded by -<a id='Page_114'></a>unfriendly strangers, and sometimes by enemies. They -do not, therefore, care to send their horses out to graze, -as they would run the risk of being stolen. Nor are -they sorry to have them close at hand in case of any of -the numerous accidents happening which so often occur. -Barley and barley straw are purchased from their hosts: -it is the period of the year when the animals fare most -liberally. I mention barley straw, because no Arab -would ever consent to feed his horses on fresh wheaten -straw. They fancy it produces jaundice if used before -the winter. If, perchance, any thing should prevent -them from going to buy grain in the Tell, as the plains -afford no herbage but what is dried up by the sun, they -make for the mountains of the Sahara, where there is a -better chance of coming across rivers, or ponds, or at -least marshes. If this resource fails them, they encamp -in the neighbourhood of the <i>Kuesours</i><a id='r43' /><a href='#f43' class='c011'><sup>[43]</sup></a> where straw can -be had for money or in the way of barter. In either case -the mares alone are sent out to graze, the horses being -fastened in front of the tents. Whatever be the temperature, -the Arabs never give their horses that mixture of -bran, barley meal, and water which we call a mash, and -of which we make such a mistaken use. They accuse -it of relaxing the tissues and of weakening the system, -while favouring the growth of fat, an evil they dread -above all things. When their horses are over heated -they lessen their work, and if they can procure it they -give them green barley straw, and if that is not to be -had they have recourse to cooling baths. As to the -barley, they like it heavy, without any bad smell, and -free from the dirt which gets mixed with it in the "silos," -<a id='Page_115'></a>as well as from the black, withered, and blighted grains -which have been struck by the South wind.</p> - -<p class='c009'>In autumn the horses are again turned out into the -pastures, where they find the <i>shiehh</i>, that invaluable -resource of the Sahara, so that it is said in praise of a -man who is as capable as he is modest:</p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>So-and-so is like the shiehh:</div> - <div class='line'>He has parts, but is no prattler.</div> - </div> - </div> -</div> - -<p class='c009'>So much for the day. At night are given handfuls of -<i>seurr</i>, a species of thorny shrub. It is cut down close to -the ground, and beaten with a stick to get rid of the dry -prickles, which might injure the œsophagus, or the -membranous lining of the stomach. It contains many -nutritive elements. Another plant somewhat resembling -the common bramble and called <i>el âdem</i> is prepared in a -similar manner.</p> - -<p class='c009'>The horse is watered only once in the twenty-four -hours, about two in the afternoon. That time is thought -the most favourable because the water will have lost -something of its coldness,—the temperature then falling -every day. Those who are well off give barley, but the -poor cannot always do so.</p> - -<p class='c009'>In winter the horses continue to be sent to the -pastures, which are now verdant in proportion to the rain -that has fallen. The <i>shiehh</i>, the <i>âdem</i>, the <i>derine</i>,<a id='r44' /><a href='#f44' class='c011'><sup>[44]</sup></a> etc., -are met with, and afford a very sufficient diet. At night -<i>bouse</i> is thrown to them in quantities. It is called by the -Arabs "brother of the barley," so highly do they appreciate -<a id='Page_116'></a>its nutritive properties. <i>Bouse</i> is in fact, nothing -else than the <i>alfa</i>,<a id='r45' /><a href='#f45' class='c011'><sup>[45]</sup></a> which, at the moment of forming its -ear, having been pulled by its upper part has come away -and got separated from its sheath. Being gathered into -small sheaves it is cut up in pieces and answers the -purpose of chopped straw. The <i>alfa</i> is turned to account -in yet another manner. Its roots are laid bare with a -mattock and being freed from their reddish coating, are -eaten with avidity by the animal. This article of food -takes the name of <i>gueddeine</i> or <i>zemouna</i>, according to -the locality. It is nutritious, but not a substitute for -barley. Hay is unknown in the desert. The Arabs -might, if they chose, lay up an abundant supply of it for -the winter, but they reject it as having a tendency to -make a horse heavy, to soften the fibre, and in the long -run to occasion inflammatory disorders. The animals -are watered only once a day as in autumn. It is a -proverbial saying with the Arabs that "The food of the -morning goes out into the draught, while that of the -evening passes into the croup." They affirm, therefore, -that if the horse has drunk sufficient over night, and -eaten heartily through the night, there is not the -slightest inconvenience in not giving him anything on -the morrow, especially if he has to set out early in the -morning. Thus in our camps, with fifteen to eighteen -hundred Arab horsemen making part of the expedition, -what did we witness? Every officer of the old African -army can vouch for the truth of what I am about to say:</p> - -<p class='c009'><a id='Page_117'></a>Contrary to our habits, to the very last moment the -most perfect tranquillity continued to reign in the Arab -bivouac. Not a minute was taken from the rest of the -animal. They gave him nothing either to eat or to drink. -The instant before starting they rubbed him down with -a nose-bag. The saddle replaced the covering worn -through the night. The bridle was put on, the tents -struck, the morning prayer offered up, and at the hour -named they were on the march. More than once I have -happened to testify my surprise at such a system, but -always received the same reply: "Why wouldst thou -do for thy horse what thou wouldst not do for thyself? -If thou leavest the table at ten or eleven at night, canst -thou sit down again to it on the morrow at the dawn of -day?" With this regimen the animals remain thin and -slender. They are always ready to march or gallop, or -do whatever hard work may be required of them. They -pick up in an astonishing manner when instead, of a few -handfuls of barley and what they can graze off plains -parched by a burning sun, they fall in with the produce -of the Tell. How would it be, then, if they were placed -on the diet of European horses? Instead of their flesh -being firm they would get quite fat, and so gain in our -estimation, but they would lose in that of the Arabs, who -little appreciate that style of beauty generally acquired -at the cost of the best qualities of a war horse.</p> - -<p class='c009'>However, if the Arab is too genuine a horseman not -to attach the greatest importance to vigour, he is on the -other hand too fond of pomp and distinction and the -<i>fantasia</i>—to use a word already popular in Europe—not -to bestow upon himself, when he can, the luxury of -a horse for show and parade. It is therefore no rare -<a id='Page_118'></a>thing to see Arabs of high position leave their favourite -mares for three or four months fastened in front of their -tents, without putting them to any work. They thus -get into good condition, and are employed only at -festivals and marriage feasts and on occasions when the -chiefs are particularly anxious to distinguish themselves. -For the chace, for razzias, and for long and arduous -journeys, they keep horses of less apparent value, but of -which they are sure, and do not fear to fatigue them. -The mares to which we have alluded are equipped with -great ostentation. The <i>stara</i>, or cloths, and the bridles -are embroidered with pure gold, the stirrups are plated -or gilt, and the felt saddle-cloths are as fine as cloth; -the most esteemed coming from Ouareglâa.</p> - -<div class='nf-center-c0'> -<div class='nf-center c000'> - <div>REMARKS OF THE EMIR ABD-EL-KADER.</div> - </div> -</div> - -<p class='c009'>One of the Prophet's companions as he went out one -morning found him wiping with his cloak the head of -his horse. "Why, with thy cloak?" "What know'st -thou?" replied the Prophet. "It may be that the Angel -Gabriel has been angry with me on his account last -night." "At least let me give him his food." "Ah!" -cried the Prophet, "Thou would'st take for thyself all -the rewards, for the Angel Gabriel has told me that -every grain of barley eaten by the horse is accounted to -me for a good work."</p> - -<p class='c009'>The Saharene gives his horse camel's milk to drink -which has the particular property of imparting speed, so -that a man—according to what is said by reliable -<a id='Page_119'></a>persons who guarantee the truth of the statement—if he -takes nothing else for a sufficient time, will attain to such -a degree of swiftness that he may vie with the camels -themselves. In fact, camel's milk strengthens the brain -and the tendons, and does away with fat, which -produces a relaxation of the muscles.</p> - -<p class='c009'>In some parts of the Sahara the chiefs and horsemen -of renown never give green food to their war horses. -Milk, barley, and the plants known by the names of -<i>shiehh</i>, <i>derine</i>, <i>bouse</i>, and <i>seuliane</i> form their sole keep. -This diet does not enlarge the belly or fatten like green -food, which distends the intestinal canal, partly because -of the enormous quantity consumed by the animal before -he is satisfied, and partly because of the water it -contains.</p> - -<p class='c009'>In summer the horses are not watered until three -o'clock in the afternoon. In winter they are watered -rather earlier—from noon to one. It is the time of -day when in the open air the water has lost much of -its coldness. These principles are expressed in the -following proverb, known to the meanest horseman of -the desert:—</p> - -<div class='nf-center-c0'> - <div class='nf-center'> - <div>In the hot season<a id='r46' /><a href='#f46' class='c011'><sup>[46]</sup></a> put back the hour of the watering-place</div> - <div>And put forward that of the nose-bag;</div> - <div>In the cold season put forward the hour of the watering-place,</div> - <div>And put back that of the nose-bag.</div> - </div> -</div> - -<p class='c009'>Among the desert tribes, for forty days counting from -the month of August, the horses are watered only every -other day. The same method is pursued during the last -twenty days of December and the first twenty days of -<a id='Page_120'></a>January. In cold weather the rich let their horses have -as much barley as they can eat, but decrease the ration -considerably in hot weather. Milk and <i>bouse</i> may be -substituted for barley. It is seldom that any thing to -eat is given in the morning. The horse marches upon -the food of the previous evening, and not on that of the -same day.</p> - -<p class='c009'>Looking at two horses, one from the Tell and the -other from the Sahara, a man who has not studied the -subject will always prefer the former, which he will find -handsome, heavy, sleek, and fat, while he will despise -the second, fool that he is, and abuse the very points -which constitute his worth—that is, the fine, dry -extremities, the tightened belly, and the bare ribs. And -yet this horse of the desert that has never been accustomed -to barley, green food, or straw, but only <i>shiehh</i>, -<i>bouse</i>, and <i>seuliane</i>, that has never had any thing but -milk to drink and from his earliest years has served at -the chace and in war, will have the swiftness of the -gazelle and the patience of the dog, while the other will -never be any thing but an ox by his side.</p> - -<p class='c009'>The greatest enemies of the horse are repose and fat.</p> -<div class='chapter'> - <a id='Page_121'></a> - <h2 class='c004'>GROOMING, HYGIENE, PROPORTIONS.</h2> -</div> -<p class='c008'>Grooming is unknown in the Sahara. The horses are -merely wiped down with woollen rags, and covered with -very good <i>djellale</i>, or rugs that envelop both the croup -and the chest. In truth, labour of this sort is little -wanted, the horses being habitually placed in a healthy -spot, on raised ground, and sheltered from draughts. -Arabs who have observed us grooming our horses -morning and evening with elaborate carefulness, pretend -that this continual rubbing of the epidermis, especially -with the curry-comb, injures their health, and renders -them delicate and impressionable, and consequently -incapable of supporting the fatigues of war, or at all -events more liable to disease.</p> - -<p class='c009'>When the weather is hot and facilities exist for the -purpose, the horses are washed morning and evening. -Frequently in winter time they are fastened up inside -the tents, which are very roomy, to shelter them from -the sun and rain. The great thing is to keep them -clean. One day a horse was led up to the Prophet who -examined it, rose up, and without saying a word, wiped -his face, eyes, and nostrils with the sleeves of his -<a id='Page_122'></a>under-garment. "What! with your own garments!" -exclaimed the bystanders. "Certainly," replied he; -"the Angel Gabriel has more than once rebuked me, -and has commanded me to act thus."</p> - -<p class='c009'>In winter the covering is kept on day and night; and -in summer until three o'clock when it is taken off, but -put on again at eight for the whole night, to preserve -the animal from cold and dew, which are all the more -dangerous, say the Arabs, because the skin has been -heated throughout the day by a burning sun. The -following proverb expresses their dread of the cold of -summer nights:—</p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>The cold of summer</div> - <div class='line'>Is worse than a sabre cut.</div> - </div> - </div> -</div> - -<p class='c009'>If the Arabs do not, like ourselves, attach much importance -to grooming, they are, on the other hand, very -careful and particular in their choice of the food, and -above all of the water, they give to their horses. Many a -time during the early days of the conquest, while on an -expedition, after long marches in an intolerable heat, -with a south wind blowing that choked us and drove -the dust and sand into our faces, when horse and foot -alike panting, exhausted, without power of motion, we -delivered ourselves up, worn out as we were, to a -fatiguing sleep often interrupted by the alerts caused by -the enemy prowling around us—at such a time I have -seen the natives go a league from the bivouac in order -to water their horses at some pure spring known to -themselves. They preferred to risk their own lives to -experiencing the pain of watering their horses at the -scanty rivulets in the encampment, quickly converted -<a id='Page_123'></a>into filthy drains by the trampling of men and beasts of -burden.</p> - -<p class='c009'>It can hardly be necessary for me to dilate any farther -on the hygiene of the horse among the Arabs. Indeed, -I could only repeat what I have already said. It seems -to me preferable to refer the reader to the various -details scattered through the preceding pages, and -particularly to the principles enunciated in the chapter -on the education of the colt. If I have made myself at -all understood, I have shown how every owner of a horse -among the Arabs is an active, vigilant, I had almost -said devoted, master who watches and directs the progress, -corrects the defects, and perfects the qualities -of his pupil from the very first day. This education -embraces every thing, including what I may fairly call -the moral faculties; and it augments, modifies, and improves -the physical qualities. Every thing is weighed -and foreseen. The drink, the diet, the exercise, the -position in rest, the whole is graduated and proportioned -to age, place, and season; it is all the object of incessant -and sustained solicitude. Moreover, the grand -principle, and I myself think it a good one, seems to be -to avoid, on one hand, excessive fatness which is opposed -to all energetic work, and, on the other, any check to -perspiration which is the cause of the greater number of -diseases. Once more, the question is not: is all this care -well founded? are they wrong, or are we mistaken? But -after having propounded the formula, that in the life of -an Arab his most absorbing and almost exclusive occupation -is the rearing and training of his horse, I have -shown that the Arab is not guided by mere chance, that -his is not a blind, inconsiderate passion, as is supposed -<a id='Page_124'></a>by those who see him from afar and bestow only a glance -on him. Any one who will study him perseveringly, -who will examine him, as it were, under the microscope, -and analyse his daily acts and doings, will be forced to -the conclusion that he is guided by traditional and -logical motives. In a word, this education, this careful -bringing up, of the horse is based upon fixed and -constant principles having for their aim to endow the -animal with spirit, bottom, and health. And what is -this but hygiene?</p> - -<p class='c009'>The Arabs, says Ben-el-Ouardy, have always preferred -good horses to their own children, and they love so much -to show them off on occasions of rejoicing that they -would deprive themselves of all nourishment rather than -see them suffer from hunger and thirst. In the arduous -and critical circumstances of life, especially in years of -famine, they go so far as to give them the preference -over their own persons and families. This is proved -both by faithful narratives, and by the chaunts composed -by their poets. Witness the verses addressed by the -learned Ben-Sassa to the great tribe of the Beni-Aâmer.<a id='r47' /><a href='#f47' class='c011'><sup>[47]</sup></a></p> - -<div class='nf-center-c0'> -<div class='nf-center c017'> - <div>Beni-Aâmer, why do I behold your horses</div> - <div>Blemished and changed by misery?</div> - <div>Such a condition cannot be right for them.</div> - <div>Though death has an hour that no man can put back,</div> - <div>Horses are your safeguard:</div> - <div>Give them the good things you yourselves like best;</div> - <div>With pure barley fill their nose-bags,</div> - <div>And with iron furnish their hoofs.</div> - <div>Love horses, and take care of them;</div> - <div>In them alone lie honour and beauty.</div> - <div>In taking care of them, you take care of yourselves,</div> - <div>The Arab who has not a good horse can never aim at renown.</div> - <div>For my part, on this earth, I know no other happiness.</div> - </div> -</div> - -<div class='nf-center-c0'> -<div class='nf-center c017'> - <div><a id='Page_125'></a> And had I hundreds of gold <i>soulthanis</i>.<a id='r48' /><a href='#f48' class='c011'><sup>[48]</sup></a></div> - <div>I should enjoy them only by sharing them with him.</div> - <div>I would also support my family with them,</div> - <div>And when they came to fail me,</div> - <div>I would humble my pride</div> - <div>Even to beg alms proudly for my friend.</div> - <div>All the treasures of Karoun,<a id='r49' /><a href='#f49' class='c011'><sup>[49]</sup></a> without a horse,</div> - <div>Would not make me happy.</div> - <div class='c001'>Does the north wind begin to blow,</div> - <div>Do the heavens open upon the earth,</div> - <div>Secure your horses from the cold rain.</div> - <div>Keep them warm, they deserve these attentions.</div> - <div>For sports, for war,</div> - <div>Adorn them with your richest saddles,</div> - <div>With bridles embroidered with gold, with superb garments,</div> - <div>And the Prophet will love you.</div> - <div class='c001'>Sympathise, too, with, the mares of your poor dependents,</div> - <div>When in spite of all their efforts</div> - <div>They have not sufficed for their wants;</div> - <div>Bestow upon them a generous hospitality,</div> - <div>Share with them your ordinary food;</div> - <div>Associate them with your own families,</div> - <div>Many sins will be forgiven you.</div> - <div class='c001'>The sabres are drawn,</div> - <div>The warriors are in their ranks,</div> - <div>The horse is about to become more precious than a wife.</div> - <div>The fire of battle is kindled,</div> - <div>I guide him into the midst of perils,</div> - <div>He protects me with his head, and his croup,</div> - <div>And makes my enemies to flee.</div> - <div>May Allah preserve this well-maned horse,</div> - <div>Whose eyes flash fire!</div> - <div>Love horses, take care of them,</div> - <div>In them alone lie honour and beauty.</div> - </div> -</div> - -<p class='c009'>In the Sahara, then, the horse is the noblest creature -after man. The most honourable occupation is to rear -<a id='Page_126'></a>him, the most delightful pastime is to mount him, the -best of all actions is to tend him well.</p> - -<p class='c009'>The Arabs assert that they can tell beforehand, by -certain methods, what will be a colt's stature and -character when he becomes a horse. These methods -vary in different localities, but those most generally -adopted are the following:—For the height, they -take a cord, and passing it behind the ears and the nape -of the neck, they bring the two ends together on the -upper lip just below the nostrils. Having established -this measure, they apply it to the distance from the foot -to the withers. It is an article of belief that the colt -will grow as high as this last measurement out-tops the -withers.</p> - -<p class='c009'>When it is desired to ascertain the value of a horse by -his proportions, they measure with the hand from the -extremity of the dock to the middle of the withers, and -take note of the number of palms. They then begin -again from the middle of the withers to the extremity of -the upper lip, passing between the ears. If in the two -cases the number of palms is equal, the horse will be -good, but of ordinary speed. If the number of palms -behind is greater than in front, the horse will have no -"go" in him. But if the number of palms between the -withers and the extremity of the upper lip is more -considerable than in measuring from the tail to the -withers, rest assured the animal will have great qualities. -The more the number differs to the advantage of -the forepart, the greater will be the value of the horse. -With such an animal, say the Arabs, they can "strike -afar"—go a long distance—thus expressing the pace -and bottom promised by such proportions. With a little -<a id='Page_127'></a>practice they easily come to judge by the eye so as to -have no occasion to measure. While a horse is passing -they compare rapidly, starting from the withers, the -hindpart with the forepart, and without going into details -the animal is judged.</p> -<p class='c008'>REMARKS BY THE EMIR ABD-EL-KADER.</p> - -<p class='c009'>Passing before a horse the Prophet began to rub his -face with his sleeve, saying: "Allah has been wrathful -with me because of horses." "Felicity is attached to the -forelocks of horses." And it is on their account that their -owners can reckon on the aid of Allah. Therefore it -is your duty to wipe their forelocks with your hands. -A wise man has said:—"The noble labours with his -hands without a blush, in three cases; for his horse, for -his father, and for his guest."</p> - -<p class='c009'>One mode of judging of a horse is to measure him from -the root of the mane close to the withers and descend -to the end of the upper lip between the nostrils. They -then measure from the root of the mane to the end of the -tail-bone, and if the forepart is longer than the hindpart -there is no doubt the horse will have excellent qualities. -To ascertain if a young horse will grow any more or -not, the Arabs measure first from the knee to the highest -point situated in the prolongation of the limb above the -withers, then from the knee downwards to the beginning -of the hair above the coronet (to the crust of the hoof): -if these two measures are to one another as two-thirds to -one-third, the horse will grow no more. If this proportion -<a id='Page_128'></a>does not exist, the animal has not done growing, for -it is absolutely necessary that the height from the knee -to the withers should represent in a full grown horse -exactly double the length of the leg from the knee to the -hoof.</p> - -<p class='c009'>In the desert the curry-comb is never used, the horses -are cleaned with the nose-bag, which is made of horse -hair, and are frequently washed if the weather is favourable. -Milk is their ordinary drink. Should it happen to -run short, the Arabs do not hesitate to go a considerable -distance to find clear and pure water for them. The -barley ought to be heavy, very clean, without any bad -smell, and completely clear of the impurities which are -unavoidably mixed with it in the "silos." The horses -are covered with good <i>djellale</i>, which fully protect the -loins, the belly, and the chest. They are manufactured -in the tribe. Those that are made with care are water -proof.</p> - -<p class='c009'>There are some coats which must be preserved with -equal attention from cold and from heat. Experience -has demonstrated that this is necessary for all horses of -a light colour, beginning with the white, the fineness of -whose skin makes him very susceptible.</p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>In the sun he melts like butter:</div> - <div class='line'>In the rain he melts like salt.</div> - </div> - </div> -</div> - -<p class='c009'>Coats of a dark colour do not need so many precautions. -When it is very hot or very cold, the horses are -brought inside the tent. In the Sahara the nights are -always cool; in summer, as in winter, the animals must -be covered. Nothing is overlooked that may avert -checked perspiration. After a long journey the saddle -<a id='Page_129'></a>is not removed until the horse is dry. Nor do they give -him any thing to eat until he has recovered the regularity -of his breathing, and for the most part they give -him water to drink with the bridle on. Lastly, the -encamping grounds are studiously selected. What is -preferred is a dry ground, cleared of the stones that -might encumber it, on which the horse is placed so that -the forequarters shall be a little higher than the hind -quarters, and facing as much as possible the master of -the tent, who watches him night and day like one of his -own children. To place a horse with his forequarters -lower than the hind quarters is to ruin his shoulders. -Particular care should always be taken of the <i>djellale</i>. -A horseman is little respected by the Arabs when it can -be said of him:</p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>His horse drinks troubled water,</div> - <div class='line'>And his covering is full of holes.</div> - </div> - </div> -</div> - -<div class='chapter'> - <a id='Page_130'></a> - <h2 class='c004'>COATS.</h2> -</div> -<p class='c008'>The favourite coats are:—</p> - -<p class='c009'>The White: "Take the horse white as a silken flag, -without spot, with the circle of his eyes black."</p> - -<p class='c009'>The Black: "He must be black as a night without -moon and stars."</p> - -<p class='c009'>The Bay: He must be nearly black, or streaked with -gold. "The dark red one said to the dispute, 'Stop there.'"</p> - -<p class='c009'>The Chestnut: "Desire a dark shade. When he flees -beneath the sun, it is the wind. The Prophet was -partial to chestnuts."</p> - -<p class='c009'>The Dark Dappled-Gray, called "the grey of the wild -pigeon," if resembling the stone of the river.</p> - -<div class='nf-center-c0'> - <div class='nf-center'> - <div>He will fill the douar</div> - <div>When it is empty,</div> - <div>And will preserve us from the combat,</div> - <div>On the day when the muzzles of the guns touch each other.</div> - </div> -</div> - -<p class='c009'>The Grays are generally esteemed when the head is of -a lighter colour than the body.</p> - -<p class='c009'>The Green, or rather the yellow dun, which must be -dark, with black tail and mane.</p> - -<p class='c009'>White is the colour for princes, but does not stand -<a id='Page_131'></a>heat. The black brings good fortune, but fears rocky -ground. The chestnut is the most active. "If one tells -you that he has seen a horse fly in the air, ask of what -colour he was; and if he replies: 'Chestnut,'—believe -him." "In a combat against a chestnut, you must have -a chestnut." The bay is the hardiest and most sober. -"If one tells you that a horse has leaped to the bottom of -a precipice without hurting himself, ask of what colour -he was; and if he replies: 'Bay,'—believe him."</p> - -<p class='c009'>Ben Dyab, a renowned chief of the desert, who flourished -in the year of the Hijra 955, happening one day -to be pursued by Saad-el-Zenaty, sheikh of the Oulad-Yagoub, -turned to his son and asked: "What horses are -in the front of the enemy?" "White horses," replied his -son. "It is well; let us make for the sunny side, and -they will melt away like butter." Some time afterwards -Ben Dyab again turned to his son and said: "What horses -are in the front of the enemy?" "Black horses," -cried his son. "It is well; let us make for stony ground, -and we shall have nothing to fear—they are the negroes -of the Soudan, who cannot walk with bare feet upon the -flints." He changed his course, and the black horses -were speedily distanced. A third time Ben Dyab asked: -"And now, what horses are in the front of the enemy?" -"Dark chestnuts and dark bays." "In that case," exclaimed -Ben Dyab, "strike out, my children, strike out, -and give your horses the heel, for these might perchance -overtake us had we not given barley to ours all the -summer through."</p> - -<p class='c009'>The coats despised are:</p> - -<p class='c009'>The Piebald: "Flee him like the pestilence, for he is -own brother to the cow."</p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'><a id='Page_132'></a>The kouskoussou arrives when he is gone,</div> - <div class='line'>And he finds the dispute as soon as he arrives.</div> - </div> - </div> -</div> - -<p class='c009'>The Isabel, with white mane and tail; no chief would -condescend to mount such a horse. There are some -tribes even that would not consent to allow him to remain -a single night with them. They call such a one -<i>sefeur el ihoudy</i>, "the Jew's yellow." It is a colour that -brings ill luck.</p> - -<div class='nf-center-c0'> - <div class='nf-center'> - <div>The iron gray</div> - <div>And the Jew's yellow,</div> - <div>If his rider returns from the fight</div> - <div>Cut off my hand.</div> - </div> -</div> - -<p class='c009'>The Roan; this is called <i>meghedeur-el-deum</i>, "a pool of -blood." The rider is sure to be overtaken, but will never -overtake.</p> - -<p class='c009'>The horse is to be valued that has no white spots -except a star on the forehead, or a simple white stripe -down the face. The latter must descend to the lips, and -then the owner will never be in want of milk. It is a -fortunate mark. It is the image of the dawn. If the -star is truncated or has jagged edges, it is universally -disliked, and if the animal adds to that a white spot in -front of the saddle no man in his senses would mount it, -nor would any judge of horse-flesh deign to possess it. -Such a horse is as fatal as a subtile poison. If a horse -has several white spots, three is the preferable number—one -of the right feet should be exempt, but it matters -not whether it be behind or before. It is a good sign -to have stockings on both the off forefoot and the near -hindfoot. It is called,</p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>The hand of the writer</div> - <div class='line'>And the foot of the horseman.</div> - </div> - </div> -</div> - -<p class='c009'><a id='Page_133'></a>The master of such a horse cannot fail to be fortunate, -for he mounts and dismounts over white. The Arabs, it -must be remembered, generally mount on the off side -and alight on the near side. Two hind stockings are a -sign of good fortune;</p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>The horse with the white hind-feet,</div> - <div class='line'>His master will never be ruined.</div> - </div> - </div> -</div> - -<p class='c009'>It is the same with white forefeet—his master's face -will never turn yellow. Never buy a horse with a white -face and four stockings, for he carries his winding-sheet -with him. The prejudices of the Arabs on the subject of -white spots are summed up in the following little story:</p> - -<p class='c009'>"An Arab had a blood mare. There was a dispute -beforehand as to what her foal would be. So when she -was on the point of foaling he invited all his friends to be -present. The head first of all came in sight—it bore -a star. The Arab rejoiced. His horse would one day, -outstrip the dawn, for he had the mark on his forehead. -Next appeared the near forefoot, when the owner in -ecstasy demanded one hundred <i>douros</i> for the foal. The -off forefoot then showed itself with a stocking, and the -price was reduced to fifty douros. After that came the -near hindfoot. It also had a stocking, and the Arab -overjoyed, swore that he would not part with his foal -for the whole world. But lo! the fourth foot presents -itself likewise with a stocking, when the dweller in the -Sahara cast the animal out, in his fury, on the refuse-heap, -unable to bring himself to keep such a brute."</p> - -<p class='c009'>A horse has forty white <i>Tufts</i>, of which twenty eight -are generally considered as being of neither good nor bad -omen, while to the remaining twelve a certain influence -<a id='Page_134'></a>is attributed. It is agreed on all hands to regard six of -these as augmenting riches and bringing good fortune, -and the other six as causing ruin and adversity.</p> - -<p class='c009'>The tufts of good omen are:</p> - -<p class='c009'>The tuft that is between the two ears, <i>nekhlet el aâdar</i>, -"the tuft of the head stall": such a horse is swift in the -race.</p> - -<p class='c009'>The tuft that grows on the lateral surface of the neck, -<i>sebâa enneby</i>, "the finger of the Prophet": the owner will -die like a good Mussulman in his bed.</p> - -<p class='c009'>The tuft of the Sultan, <i>nekhlet essoultan</i>. It runs -along the whole length of the neck, following the -tracheal artery: love, riches, and prosperity. The horse -that bear this offers up three prayers every day:</p> - -<p class='c009'>"Allah grant that my master may look upon me as the -most precious possession he has in the world!"</p> - -<p class='c009'>"May Allah give unto him a happy lot, so that mine -may benefit by it!"</p> - -<p class='c009'>"May Allah grant unto him the happiness of dying a -martyr upon my back!"</p> - -<p class='c009'>The tuft on the chest, <i>zeradya</i>, fills the tent with -plunder.</p> - -<p class='c009'>The tuft where the saddle-girths pass, <i>nekhlet el -hazame</i> multiplies the flocks.</p> - -<p class='c009'>The tuft on the flank, <i>nekhlet eshebour</i>, "the tuft of the -spurs." If it is turned towards the back, it preserves the -rider from misadventure in war: if it is turned towards -the belly, it is a sign of riches for its master.</p> - -<p class='c009'>The following white tufts bring misfortune:</p> - -<p class='c009'><i>Netahyat</i>, a tuft over the eyebrows: the master will -die, shot through the head.</p> - -<p class='c009'><i>Nekhlet el nâash</i>, the coffin tuft, grows close to the -<a id='Page_135'></a>withers and goes down towards the shoulder. The rider -will not fail to perish on the back of such a horse.</p> - -<p class='c009'><i>Neddabyat</i>, the mourners; a tuft on the cheek; debts, -tears, ruin.</p> - -<p class='c009'><i>Nekhlet el khriana</i>, the thieves' tuft. It is close to the -fetlock joint, and night and morning it prays: "O Allah! -grant that I may be stolen, or that my master may die!"</p> - -<p class='c009'>The tuft by the side of the tail announces trouble, -misery, and famine.</p> - -<p class='c009'>The tuft on the inner part of the thigh: women, -children, flocks, all will disappear.</p> - -<p class='c009'>Such is the classification generally adopted. It is not, -however, absolute, for it varies according to localities, -each tribe increasing or diminishing the number of its -lucky and unlucky tufts. It will be seen that I have -alluded only to the principal coats without entering upon -the gradation of shades, which would have carried me -too far astray. Making every allowance for prejudice -and superstition, it is clear that the Arabs are fond of -dark and decided colours, while they look upon light -and faded colours, as well as white spots upon the head, -carcase, and limbs, if broad or long, as signs of weakness -and degeneracy of race. Every Arab has his own -favourite coat. Some like black horses and others gray, -while others again affect bays or chestnuts. Their -preferences and antipathies are usually based on family -associations. With such a coat their ancestors achieved -a brilliant success—with such another they encountered -a grievous calamity. They will thus often refuse a good -horse, without giving any other reason than "It is not -my colour."</p> - -<div class='nf-center-c0'> -<div class='nf-center c000'> - <div><a id='Page_136'></a>REMARKS BY THE EMIR ABD-EL-KADER.</div> - </div> -</div> - -<p class='c009'>The horse the most esteemed is a black one with a -star on his forehead and white spots on his feet. Then -comes the blood-bay, and after that the dark chestnut. -Horses of other coats are placed on the same line with -the exception of the piebald, with which the Arabs will -have nothing to do.</p> - -<p class='c009'>The Prophet has said: "If thou wouldst go to the -war, purchase a horse with a star on the forehead and -stockings on all his legs with the exception of the right -forefoot."</p> - -<p class='c009'>A horse with white feet, his off foreleg being alone -of the colour of his coat, resembles a man who carries -himself gracefully in walking, with the sleeve of his -cloak floating in the air.</p> - -<p class='c009'>The Prophet has said: "If I were to gather together -in one spot all the horses of the Arabs, and make them -race against one another, it is the chestnut that would -outstrip the rest."</p> - -<p class='c009'>According to the traditions of our Lord Mohammed the -black horse is superior in the beauty of its mould and -in its moral qualities, but the chestnut in fleetness. The -Arabs have a saying: "If thou hast a chestnut, bring him -along. If thou hast only a sorry chestnut, still bring -him."</p> - -<p class='c009'>In a spacious arena constructed for races, cast thy eyes -over the assemblage of noble coursers.</p> - -<p class='c009'>Thou wilt see the one who, arriving the first at the -goal, has removed his master's anxieties.</p> - -<p class='c009'>Then the second who followed close at hand;—they -<a id='Page_137'></a>both reached the goal without slackening their speed.</p> - -<p class='c009'>Every horse of noble race fascinates the eyes and rivets -the gaze of the enthusiastic spectator.</p> - -<p class='c009'>One of a rose colour, whose coat resembles the red -tints which the setting sun leaves on the horizon.</p> - -<p class='c009'>Another of a white colour, like to a shooting star -hurled against the evil genii.</p> - -<p class='c009'>A third, a blood-bay, of incomparable beauty and tall -stature, in whom may be recognized traces of his paternal -and maternal uncles, famous in the annals of racing.</p> - -<p class='c009'>There may also be seen a bright bay with a skin like -gold.</p> - -<p class='c009'>And then a chestnut that pleases the eye with its shining -mane.</p> - -<p class='c009'>Or another, black as night, adorned only with a white -star on the forehead, that shines like the first light of -dawn. Oh! blessed is the horse with white stars and -stockings!</p> - -<p class='c009'>The Prophet abhorred a horse that has white marks on -all its legs. The horse with a white mark that does not -come down to the tip of the upper lip, accompanied by a -stocking on the off forefoot, bears upon him the signs of -the most evil omen. Thus, whosoever sees him prays -to Allah to avert from himself the calamity announced -by this animal. He is like the "hour poison."<a id='r50' /><a href='#f50' class='c011'><sup>[50]</sup></a></p> - -<p class='c009'>The fleetest of horses is the chestnut; the most enduring, -the bay; the most spirited, the black; the most -blessed, one with a white forehead.</p> - -<p class='c009'>The Arabs distinguish forty knots or tufts in a horse. -Of these, twenty eight are without any significance in -their eyes, and are of neither good nor bad omen. To -<a id='Page_138'></a>twelve of them alone do they ascribe an influence allowed -by tradition and confirmed, as they think, by personal -observation.</p> - -<p class='c009'>"Horses are eagles mounted by riders tall as a lance; -they arrive, cleaving the air like a falcon swooping on -its quarry."</p> -<div class='chapter'> - <a id='Page_139'></a> - <h2 class='c004'>ON CHOOSING AND PURCHASING HORSES.</h2> -</div> -<p class='c008'>In the Sahara horses that are celebrated for their -blood and speed sell easily and at a good price. There -are blemishes that totally exclude a horse from serving -in war. Such as <i>el maateuk</i>, a narrow and hollow chest -accompanying lean and perpendicular shoulders. It is -difficult to form an idea of the importance attached by -the Arabs to the development of the muscles of the -chest.</p> - -<p class='c009'>Another blemish is fatness and want of prominence in -the withers. You can never fix the saddle properly on -such a horse, nor handle him boldly in galloping down -hill. Again, the jardens "father of bleaching" (of the -beard): curbs, when too far gone; ring-bone; spavin, -especially when it is near the saphena; the processes -known as <i>louzze</i>, or "almonds," on the ribs, and <i>fekroune</i>, -or "tortoise," on the forequarters; splints, if near the -back sinew; the pastern prolonged and bent; the pastern -short and upright; windgalls along the tendons; and a -long and concave back, are all serious objections. An -animal is also rejected if he cannot see at night, or when -there is snow. It is discovered by the manner he raises -<a id='Page_140'></a>his feet when it begins to grow dark. The defect may -be ascertained by placing a black surface before him in the -day time—if he steps upon it without hesitation, there -is no doubt on the subject. As the Arab passes much of -his life-time in making nocturnal marches to surprise his -enemy, or to escape from him, what could he do with -such an animal?</p> - -<p class='c009'>Let us pass on now to the faults or blemishes which, -though generally dreaded, do not prevent a horse from -changing masters. These are narrow nostrils—they -will leave you in trouble; long, soft, and pendant ears; -and a short, stiff neck. A horse is little worth that does -not lie down, nor one that switches his tail about while -in quick motion; also horses that scratch their neck -with their feet, that rest on the toe of their foot, that -over-reach themselves in trotting or galloping, or that -cut themselves by knocking their feet together. To discover -if a horse cuts himself, pass the two wrists, joined -together, between his two fore-arms and place them -below his breast. If they are touched by the inner part -of the fore-arms, be sure that the animal has too narrow -a chest and cannot help cutting himself.</p> - -<p class='c009'>Distrust a horse that wets his nose-bag in eating his -barley, and that seems to sip the water with the tips of -his lips. An ambler is not fit for a chief: it is the horse -of such as "clash the spurs," (carry messages). Beware -of a horse that rears, refuses the spurs, bites, is difficult -to mount, and breaks away from his rider when the latter -dismounts: these are all grave faults in war time. Leave -to the pack-saddle a horse that is deaf. You will know -him by his hanging ears, void of expression, and thrown -backwards, and also by his not answering to any sound -<a id='Page_141'></a>of the voice. By sight, by smell, by hearing, a horse -will warn his master of coming danger, if he does not save -him from it. He saith:</p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Preserve me from what is in front,</div> - <div class='line'>I will preserve thee from what is behind.</div> - </div> - </div> -</div> - -<p class='c009'>"The lion and the horse disputed one day as to whose -eyesight was the best. The lion saw, during a dark -night, a white hair in milk, but the horse saw a black -hair in pitch. The bystanders pronounced in favour of -the latter."</p> - -<p class='c009'>The highest virtue in a horse is endurance, to which, -in order to constitute a perfect animal, must be joined -strength. A horse is considered strong if he clears -fifteen to sixteen foot-lengths in his first bound. If he -covers a greater space he is deemed to be of superior -strength, but if he clears no more than eight to ten feet -he is set down as a heavy animal. A very fiery horse -never exhibits patience of fatigue; nor one whose legs -are lanky, neck too long, and buttocks too heavy to be -in harmony with other parts of his body; nor one who -lacks vigour in his heels. Such a horse, after a long -course, will be exhausted in his legs, so that when he is -pulled up by his rider he will still take several steps -contrary to the latter's wishes. A horse that has neither -patience nor mettle is easily recognised. The form of -his body is irregular, his chest narrow, and his breathing -short. Strength and wind are the two highest qualities -of a horse. The absence of either is likely to affect his -endurance and lower his spirit.</p> - -<p class='c009'>"Look in a horse for speed and bottom. One that has -speed alone, and no bottom, must have a blemish in his -<a id='Page_142'></a>descent; and one that has bottom alone and no speed, -must have some defect, open or concealed.</p> - -<p class='c009'>"Reject a horse high in the middle, with a narrow -chest, flat ribs, and lanky limbs and that is for ever -fidgetting about and holding up his head. If you give -him his head, he says: 'Hold me in!' and if you hold -him in, he says: 'Let me go!'</p> - -<p class='c009'>"But if in the course of your life you alight upon a -horse of noble origin, with large, lively eyes, wide apart, -and black, broad nostrils, close together; whose neck, -shoulders, haunches, and buttocks are long, while his -forehead, loins, flank, and limbs are broad; with the -back, the shin-bone, the pasterns, and the dock short; -the whole accompanied by a soft skin, fine, flexible hair, -powerful respiratory organs, and good feet with heels -well off the ground—hasten to secure him if you can -induce the owner to sell him, and return thanks to Allah, -morning and night, for having sent thee a blessing."</p> - -<p class='c009'>Never burden yourself with an animal that is broken-kneed, -diseased, or wounded, though they assure you -that it is only a temporary accident. Recall to mind the -saying of your ancestors;</p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Ruined, and son of a ruined one,</div> - <div class='line'>Is he who buys to cure.</div> - </div> - </div> -</div> - -<p class='c009'>It is no uncommon thing for an Arab to buy a horse -in partnership with another. The usual conditions of -such a compact are after this fashion. An Arab sells -a mare to another for 100 <i>douros</i>, but receives only -50 <i>douros</i> in payment, the balance representing his -share in the animal. The purchaser rides the mare -about, and makes use of her for war, the chace, and for -<a id='Page_143'></a>his private journeys. If he make a razzia, three-fourths -of the plunder belong to himself, and one-fourth to his -partner. Should the mare be killed in war, in an expedition -mutually agreed upon, the loss falls upon them -equally. But should death overtake her at a fantasia, a -wedding, or any other festival, the purchaser is alone -answerable—he has to make good 50 <i>douros</i> to the -vendor. If the animal, however, is killed in front of the -tent, suddenly, or under the horseman, while the latter -is defending his wife, his children, and his flocks,—the -circumstances were beyond his control, and he is not -called upon for any reimbursement.</p> - -<p class='c009'>Should the mare produce a colt, it is reared until it is -a year old, when it is sold, and the proceeds equally -divided between the partners. On the other hand, if the -mare has produced a filly, the latter is valued when a -year old, and the vendor has the privilege of choosing -the filly or the dam, paying or receiving the difference -of value. This sort of compact is never made with -respect to horses.</p> - -<p class='c009'>An Arab who wishes to sell a horse will never consent -to be the first to name a price. Some one comes up and -says: "Sell; thou wilt gain." The vendor replies: -"Buy; thou wilt gain."</p> - -<p class='c009'>"Speak thou first."</p> - -<p class='c009'>"No, speak thou."</p> - -<p class='c009'>"Was he purchased, or reared?"</p> - -<p class='c009'>"Reared in my tent, like one of my own children."</p> - -<p class='c009'>"What hast thou been offered for him?"</p> - -<p class='c009'>"I have been offered 100 <i>douros</i>."</p> - -<p class='c009'>"Sell him to me at that price—thou wilt gain. Tell -me, then, what thou asketh."</p> - -<p class='c009'><a id='Page_144'></a>"See what is written with Allah."</p> - -<p class='c009'>"Come, let us drive away the previous bidder, and do -thou take 10 <i>douros</i> over and above his offer."</p> - -<p class='c009'>"I accept. Take thy horse, and Allah grant thou -mayst be successful upon his back as many times as he -has hairs upon it." And should he be desirous to avoid -all risk of future annoyance on the subject of warranty, -he adds in the presence of witnesses: "The separation -between us is from this very moment. Thou dost not -know me, and I have never seen thee."</p> - -<p class='c009'>It is not permitted to mount a horse for a trial until -after the price has been agreed upon. Nevertheless, -before the bargain is completely concluded the animal -is tested against a horse that has a certain local reputation. -The mode of trial is somewhat singular. The -riders are barefooted, and are not allowed to touch their -horse with the heel during any part of the race.</p> - -<p class='c009'>Horses whose reputation is well established in the -country are never sold in the market-place. It is a -positive insult to an Arab to ask him, "wilt thou sell thy -horse?" before he has made known his intentions. "They -must think me then in a miserable condition," he will say, -"that they should dare to make such a proposal to me."</p> - -<p class='c009'>Certain tribes are particularly addicted to traffic in -horse-flesh. The most noted of these Arab horse-dealers -are the Beni-Addas. It is said of them:</p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>With others, horses are mere carrion,</div> - <div class='line'>With them, they are youthful brides:</div> - <div class='line'>With others, they are asleep,</div> - <div class='line'>With them, they dance.</div> - </div> - </div> -</div> - -<p class='c009'>For the rest, the Arab is no horse-dealer after the -European fashion. He never makes use of ginger, nor -<a id='Page_145'></a>does he resort to any trickery to disguise the bad points -of his horse. He simply places him before the purchaser. -But for the fraud he disdains he substitutes a flow of -seductive eloquence. His inexhaustible oratory pours -itself forth in metaphors and hyperboles. Pointing to -the animal, he will say: "Uncover his back and satisfy -thy gaze."</p> - -<p class='c009'>He will then go on:</p> - -<p class='c009'>"Say not it is my horse; say it is my son. He outstrips -the flash in the pan, or a glance of the eye. He -is pure as gold. His eyesight is so good that he can -distinguish a hair in the night time. In the day of -battle he delights in the whistling of the balls. He -overtakes the gazelle. He says to the eagle: 'Come -down, or I will ascend to thee!' When he hears the -voices of the maidens, he neighs for joy. When he -gallops he plucks out the tear from the eye. When he -appears before the maidens he begs with his hand. It is -a steed for the dark days when the smoke of powder -obscures the sun. It is a thoroughbred, the very head -of horses! No one has ever possessed his equal. I -depend on him as on my own heart. He has no brother -in the world: it is a swallow. He listens to his flanks, -and is ever watching the heels of his rider. He understands -as well as any son of Adam: speech alone is -wanting to him. His pace is so easy that on his back, -you might carry a cup of coffee without upsetting it. A -nosebag satisfies him, a sack covers him. He is so light -that he could dance on the bosom of thy mistress without -bruising it."</p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>The owner of the truly beautiful offers him for sale;</div> - <div class='line'>The owner of the swift one makes protestations.</div> - </div> - </div> -</div> - -<p class='c009'><a id='Page_146'></a>Ben-Youssouf, having one day given in exchange for -a mare of the desert twenty she-camels with their young -replied to his father who had keenly rebuked him: "And -why are you angry, my lord? Has not this mare -brought me the agility and the softness of skin of the -jerboa, the movement of the neck of the hare, the -fleetness and the vision of the ostrich, the hollow belly -and the limbs of the greyhound, and the courage and -breadth of head of the bull? She cannot fail to turn -yellow the face of our enemies. When I pursue them, -she will plunder without ceasing the croups of their -horses; and if they pursue after me, the eye will not -know where I have passed!"</p> - -<p class='c009'>It will be seen, as I had previously indicated in -tracing the outline of a thoroughbred horse as sketched -by the Arabs, that they esteem it of consequence that in -his form he should borrow certain details from other -animals. He should unite in himself the qualities that -are separately remarked in the gazelle, the greyhound, -the bull, the ostrich, the camel, the hare, and the fox. -It is agreed that he should have the long, clean limbs of -the gazelle, the fineness and strength of its haunches, -the convexity of its ribs, the shortening of its fore-legs, -the blackness of its eyes, and the straitness of its armpits, -He should also recall to mind the length of the lips and -tongue of the dog, the abundance of its saliva, and the -length of the lower part of its fore-paws. They go so -far as to regard this resemblance of the horse to the -greyhound as a means of guiding inexperienced purchasers: -at least, such appears to be the moral of an -anecdote widely circulated among them.</p> - -<p class='c009'>"Meslem-ben-Abou-Omar, having learned that one of -<a id='Page_147'></a>his relatives was travelling near the banks of the -Euphrates, desired to avail himself of this opportunity -to obtain one of the famous horses of that country. His -relative knew nothing about horses, but was very fond -of the chace, and had some very fine dogs. Despatching -a servant with proper instructions, Meslem informed his -relative that the form of the horse he wished for corresponded -to that of the best of his greyhounds. An -animal was thus procured, the like of which the Arabs -have never since met with."</p> - -<p class='c009'>Merou-ben-el-Keyss replied one day to some friends -who accused him of knowing nothing about either horses -or women:</p> - -<div class='nf-center-c0'> - <div class='nf-center'> - <div>Yes, I have ridden horses</div> - <div>Sober, strong, and swift in the course,</div> - <div>Whose thighs were solid,</div> - <div>Their sinews lean and their rump rounded.</div> - <div>Forming as it were a channel towards the tail:</div> - <div>Their hoofs were hard: they could go without shoes.</div> - <div>By Allah! I used to fancy myself on an ostrich.</div> - <div class='c001'>To find the tall grass</div> - <div>Which grows in solitudes dangerous to traverse,</div> - <div>In solitudes defended by the points of lances,</div> - <div>And by the descent of torrents,</div> - <div>I have many a time galloped,</div> - <div>When the birds were yet asleep in their nests.</div> - <div class='c001'>To hunt the white-skinned zebra,</div> - <div>Whose legs are striped like Indian stuffs,</div> - <div>Or to overtake the antelope that lives in wild regions,</div> - <div>I have ridden horses with flesh hardened by exercise,</div> - <div>It was Allah who created them for the happiness of Believers.</div> - <div class='c001'>Many a time, too, have I rested my heart</div> - <div>On that of a maid with budding bosoms,</div> - <div>And legs adorned with anklets of gold!</div> - <div>In our incursions of horsemen,</div> - <div>When eye must meet eye,</div> - <div>Many a time have I said:</div> - <div>Forward! forward! O my beloved courser!</div> - <div>Follow up the enemy routed and fleeing!</div> - </div> -</div> - -<p class='c009'>The value of a horse is in his stock.</p> -<p class='c008'><a id='Page_148'></a>REMARKS BY THE EMIR ABD-EL-KADER.</p> - -<p class='c009'>To a King who asked a poet for his horse named -<i>Sakab</i>, the latter replied: "<i>Sakab</i> is not for sale, nor is -he to be exchanged. I would ransom him at the price of -my life. My family should die of hunger rather than -that he should suffer."</p> - -<p class='c009'>An Arab once said: "My countrymen blame me for -being in debt, and yet I contracted it for a horse of noble -race and well rounded forms, who confers honour upon -them and serves as a talisman to my <i>goum</i>, and to whom -I have given a slave as his attendant."</p> - -<p class='c009'>An Arab one day sent his son to buy a horse in the -market-place, and he, before setting out, asked his -father what qualities the animal should have. The -father made answer: "His ears should be ever in motion -turning sometimes forward, sometimes behind, as if he -were listening to something. His eyes ought to be -keen and restless, as if his mind were occupied with -something. His limbs must be well set on and well -proportioned." "Such a horse," the son rejoined, "will -never be sold by his master."</p> - -<p class='c009'>Many of the Arabs of Upper Asia have genealogical -trees, in which they state and confirm by evidence that -would be accepted in a court of justice, the birth and -parentage of the colt, so that when a proprietor wishes to -<a id='Page_149'></a>sell a horse he has only to produce his genealogical tree -to satisfy the purchaser that he is not deceiving him.</p> - -<p class='c009'>I have seen among the Annaza, a tribe extending -from Bagdad to the confines of Syria, horses so absolutely -priceless that it was impossible to buy them, or at -least to pay in cash for them. These horses are usually -disposed of to great personages or wealthy merchants, -who pay a fabulous price for them in thirty to fifty bills, -falling due at intervals of twelve months, or else they -bind themselves to pay an annual sum for ever to the -vendor and his descendants.</p> - -<p class='c009'>"I take them by surprise in the morning, while the -bird is yet in its nest and the moisture from the dew is -making its way to the river.</p> - -<p class='c009'>"I surprise them with my sleek-coated courser that by -its swiftness overtakes the wild beasts and never wearies -of hunting the gazelle in all seasons and far from our -home.</p> - -<p class='c009'>"He has the flanks of the gazelle, the legs of the -female ostrich, and the straight back of the wild ass -standing as a sentinel on a hillock.</p> - -<p class='c009'>"His croup, like to a heap of sand which moisture has -rendered compact, harmonizes with withers rising above -the back, like the pack-saddle of the camel kept in its -place by the crupper.</p> - -<p class='c009'>"The swellings behind his ears are rounded like -spheres: the headstall and the headband seem as if they -were fixed to the extremity of the trunk of a palm-tree, -stripped of its leaves.</p> - -<p class='c009'>"Fastened by the side of other horses, he bites and -demeans himself in his jealousy as if he were possessed -by a demon."</p> -<div class='chapter'> - <a id='Page_150'></a> - <h2 class='c004'>SHOEING.</h2> -</div> -<p class='c008'>Contrary to the accepted opinion, the Arabs of the -Sahara are in the custom of shoeing their horses, whether -on the two forefeet, or on all four feet, according to the -nature of the ground they occupy. Those who shoe -them on all four feet are the inhabitants of the stony -districts, and these constitute the majority. Among -them are the Arbâa, Mekhadema, Aghrazelia, Saâid-Mekhalif, -Oulad-Yagoub, Oulad-Nayl, Oulad-Sidi-Shikh, -Hamyane, etc., etc. It is the universal practice to take -the shoes off in the spring, when the animals are turned -out to grass; the Arabs asserting that care must be -taken not to check the renewal of the blood which takes -place at that season of the year.</p> - -<p class='c009'>In every desert tribe there is a <i>douar</i> set apart by the -name of <i>douar-el-maâllemin</i>, "the master's douar." It is -that of the farriers. A profession entirely and especially -devoted to that indispensable complement of the Arab, -his horse, might be expected to be made the object of -particular esteem. Accordingly, numerous and invaluable -privileges are accorded to them, but I am not -certain if the concession of these privileges is to be -<a id='Page_151'></a>regarded as an homage rendered to an art that refers -exclusively to the horse, and not also, seeing that it is -the only art that survives in the desert, as a remembrance -of the encouragements formerly given to the able -and learned men of Arabia, Egypt, Africa, and Spain, -by the Arabs of the olden times, the brilliant conquerors -of the Goths and contemporaries of Haroun-al-Raschid.</p> - -<p class='c009'>The Arabs of the Sahara say that their first farriers -came to them from the towns on the seaboard, such as -Fez, Tunis, Mascara, Tlemcen, and Constantine, since -when their knowledge and their calling have been -perpetuated in their families from generation to generation. -A farrier must likewise be something of an -armourer and iron-smith, to repair their bits, spurs, -knives, guns, sabres, and pistols, besides making horse-shoes, -sowing needles, sickles, small hatchets, and -mattocks.</p> - -<p class='c009'>In return he enjoys the following immunities: He pays -no contributions—on the contrary, when his tribe -proceeds to the Tell to buy grain a collection is made -for his benefit. This immunity, however, he shares -with the maker of sandals. "The worker in iron and -the maker of boots pay no imposts." Neither is he called -upon to offer kouskoussou or shelter to any one: in -other words, he is exempted from the duty of hospitality, -which in certain cases is imposed upon all. The constant -toil demanded by his calling, the unavoidable -accidents to which he is liable through the urgent wants -of his brethren night and day, the sleepless nights he -has to undergo, entitle him to certain dues, called -<i>aâdet-el-maâllem</i>, "the master's dues." On their return -from the purchase of grain in the Tell every tent makes -<a id='Page_152'></a>over to him a <i>feutra</i> of wheat and barley, and a <i>feutra</i> of -butter. In the spring he receives in addition the fleece -of a ewe. If a camel is killed for eating, he claims the -part comprised between the withers and the tail, deducting -the hump, which, being covered with fat, is esteemed -a delicacy. In razzias and expeditions, whether or not -he has taken part in the enterprise, he is entitled to a -share of the booty. Usually, it is a sheep, or a camel, -according to the value of the prize. This due is known -as the horseman's ewe. The most important privilege, -however, accorded to farriers, the indisputable token of -the protection they formerly enjoyed and of the esteem -in which they are still held, is the gift of life on the field -of battle. If a farrier is on horseback, with arms in his -hands, he is liable to be killed like any other horseman -of the <i>goum</i>; but if he alights and kneels down and -imitates with the two corners of his burnous—raising -and depressing them by turns—the movement of his -bellows, his life will be spared. Many a horseman has -saved his life by means of this stratagem. A farrier can -only enjoy the benefit of this privilege by leading an -inoffensive life, absorbed in the duties of his business; -but if he distinguishes himself by his warlike prowess, -he forfeits the privileges of his calling, and is treated as -an ordinary horseman. These advantages, on the other -hand, are compensated by a serious drawback. Should -he happen to grow rich, a quarrel is fastened upon him -and in one way or another a portion of his wealth is taken -from him to prevent him from quitting the district.</p> - -<p class='c009'>A farrier whose tribe has been plundered seeks out the -victors, and on the simple proof of his trade, recovers his -tent, tools, utensils, and horse-shoes. His implements -<a id='Page_153'></a>consist of a pair of bellows, which are nothing more -than a goat-skin bag with three openings, of which -two are on the upper part in the same line, and the third -at the opposite end. Through this last protrudes the -barrel of a gun, or pistol, that conveys the blast to the -fire. It is the wife's department to work the bellows. -She kneels down before the charcoal which is placed in -a hole, and takes in each hand one of the upper orifices, -which she closes by clutching the skin around -them. Then by alternately opening and closing her -hands, she produces a movement that causes a current -of air sufficient for the purpose, though not very powerful. -The Arabs of the Sahara give the preference over -a more perfect one to these bellows with their feeble -blast, but which are easily transported in their nomadic -expeditions. To the bellows the farrier joins an anvil, -a hammer, files, pincers, and a vice. These instruments -they obtain chiefly from the seabord, though some of -them they make for themselves. Formerly they used to -procure the iron in the great markets of the central -desert, at Tougourt, among the Beni-Mezabe, or at -Timimoun, according to the greater or less distance of -those points from their own neighbourhood; but now -they begin to purchase them from us. The charcoal -they prepare themselves with the <i>arar</i>, the <i>remt</i>, the -<i>senoubeur</i>, and the <i>djedary</i>, the last being the most -esteemed.</p> - -<p class='c009'>The horse-shoes are kept ready made, and always -command a sure sale, the Arabs being in the habit of -laying in their supply for the whole year, consisting of -four sets for the fore-feet and four for the hind-feet. The -nails are likewise made by the farriers. When a horseman -<a id='Page_154'></a>goes to a farrier, taking his shoes with him, the -latter is paid by his privileges, and when the horse is -shod, its master gets on its back, merely saying: "Allah -have mercy on thy fathers!" He then goes his way and -the farrier returns to his work. But if the horseman -does not bring his shoes with him, he gives two <i>boudjous</i> -to the farrier for the complete set, and his thanks are -couched in the simplest formula of Arab courtesy. "Allah -give thee strength!" he says, as he takes his departure.</p> - -<p class='c009'>In the Sahara, they put the shoes on cold. In the foot -of the horse, say the Arabs, there are hollow interstices, -such as the frog, the heel, etc., which it is always dangerous -to heat, if only by the approach of the hot iron. -This aversion for the hot iron, founded on the destructive -action of heat on the delicate parts of the foot, is so -strong among them that in bivouacs, when they see us -shoeing our horses, they exclaim: "Look at those -Christians pouring oil upon fire!" In a word, they cannot -understand why—especially in long marches, when -the exercise draws the blood down to the foot of the -horse—any one should wish to increase this natural -heat by the action of heated iron.</p> - -<p class='c009'>The shoes are very light, of a soft, pliant metal. In -the fore-shoes only three nails are driven in on each side. -The toes are free, and never fastened. According to the -Arabs, nails in the toe would interfere with the elasticity -of the foot, and would cause the horse at the moment he -sets his foot on the ground precisely the same sensation -that a man experiences from wearing a tight shoe. -Many accidents thence ensue.</p> - -<p class='c009'>The feet are neither pared nor shortened. The hoof is -allowed to grow freely, the very stony ground and incessant -<a id='Page_155'></a>work sufficing to wear it off naturally as it tries -to get beyond the iron. The necessity of paring the feet -is only felt when horses have been for a long time fastened -in front of the tent without doing any work, or -have remained long in the Tell. In such a case the -Arabs simply make use of the sharp-pointed knives which -they are never without. This method has this further -advantage that if a horse casts a shoe, he can still proceed -on his journey, as the sole remains firm and hard. -"With you," say they, "and with your practise of paring -the foot, if the horse casts a shoe you must pull up, or -see him bleeding, halting and suffering."</p> - -<p class='c009'>The shoes are joined at the heel. As the horse can -only suffer in the part that is quick, and not in the -part that is hard, it is, of course, the frog that should -be shielded from accident. The shoes should therefore -follow the curvature of the frog. They give to the nail-heads -the form of a grasshopper's head, the only form, -as they allege, that allows the nails to be worn down to -the last without breaking. They approve of our method -of driving the nails into punched holes and clinching -them outside, which prevents a horse from cutting himself; -but their scarcity of iron obliges them to content -themselves, for their part, with hammering the nails -down upon the hoof, so as to render them serviceable a -second time by making a new head. If a horse overreaches -himself they cut away his heels and place light -shoes on his forefeet, but heavier ones on his hindfeet. -They are careful not to leave one foot shod and the other -bare. If during an excursion a horse happens to cast -one of his fore-shoes, and his rider has not a fresh supply -with him, he takes off both the hind shoes and puts one -<a id='Page_156'></a>of them on the forefoot; and if the animal is shod only -on his forefeet, the rider will take the shoe off the other -foot, rather than leave him in such a condition. Should -a horse, after a long journey such as the horsemen of -the desert not unfrequently make, require to be shod, it -is no uncommon thing to place a morsel of felt between -the shoe and the foot.</p> - -<p class='c009'>The necessity, caused partly by the nature of the -ground and partly by the length of their excursions, of -shoeing the horses of the Sahara, has shown the expediency -of accustoming the colt to let himself be shod -without resistance. They therefore give him kouskoussou, -cakes, dates, etc., while he allows them to lift his -foot and knock upon it. They then caress his neck and -cheeks, and speak to him in a low tone; and thus after -a while he lifts his feet whenever they are touched. The -little difficulty experienced at a later period, thanks to -this early training, has probably given rise to the Arab -hyperbole: "So wonderful is the instinct of the thoroughbred -horse that if he casts a shoe he draws -attention to it himself by showing his foot." This -exaggeration at least proves how easy these horses are -to be shod, and further explains how every horseman in -the desert ought to have the knowledge and the means -of shoeing his own horse, while on a journey. It is a -point of the highest importance. It is not enough to be -very skilful in horsemanship, or to train a horse in the -most perfect manner, to acquire the reputation of a -thorough horseman—in addition to all this, he must -likewise be able to put on a shoe if necessary. Thus on -setting out for a distant expedition every horseman -carries with him in his <i>djebira</i> shoes, nails, a hammer, -<a id='Page_157'></a>pincers, some strips of leather to repair his harness, and -a needle. Should his horse cast a shoe, he alights, -unfastens his camel-rope, passes one end round the -<i>kerbouss</i> of the saddle and the other round the pastern, -and ties the two ends together at such a length as will -make the horse present his foot. The animal stirs not -an inch, and his rider shoes him without assistance. If -it be a hind shoe that has been thrown, he rests the foot -upon his knee, and dispenses with aid from his neighbours. -To avoid making a mistake he passes his awl -into the nail holes in order to assure himself beforehand -of the exact direction the nails should take. If, by -chance, the horse is restive, he obtains for the hindfeet -the help of a comrade who pinches the nose or ears of -the animal. For the forefeet, he merely turns his hindquarters -towards a thick prickly shrub, or extemporises -a torchenes with a nose-bag filled with earth. Such -cases, however, are rare.</p> - -<p class='c009'>The Saharenes declare that our shoes are much too -heavy and in long and rapid excursions must be dreadfully -fatiguing to the articulations, and cause much -mischief to the fetlock joint. "Look at our horses," -say they, "how they throw up the earth and sand behind -them! how nimble they are! how lightly they lift their -feet! how they extend or contract their muscles! They -would be as awkward and as clumsy as yours did we not -give them shoes light enough not to burden their feet, -and the materials of which as they grow thinner commingle -with the hoof and with it form one sole body." -And when I have answered that we did not discover in -our mode of shoeing the inconveniences pointed out by -them, they would reply: "How should you do so? Cover -<a id='Page_158'></a>as we do in a single day the distance you take five or -six days to accomplish, and then you will see. Grand -marches you make, you Christians, with your horses! -As far as from my nose to my ear!"</p> -<div class='chapter'> - <a id='Page_159'></a> - <h2 class='c004'>HARNESS.</h2> -</div> -<p class='c008'>I have stated that the Arab saddle furnishes the rider -with such a firm seat that he does not trouble himself at -all about certain vices in a horse that are apt to cause us -uneasiness. I will therefore say a few words on the -subject, though it is one now familiar to every body.</p> - -<p class='c009'>The Arab saddle consists of a wooden saddle-tree, -surmounted in front by a long <i>kerbouss</i> or pommel, and -by a broad troussequin behind, high enough to protect -the loins. The whole is covered and held together, -without nails or pegs, by a plain camel's skin which -gives it great solidity. The bands rest on the animal's -back, and are broad and flat, with a proper regard for -the freedom of the withers and loins, and afford a roomy -and commodious seat. This last is very hard, and it -requires long practice to get used to it. The chiefs -cover it with a woollen cushion; but the common horsemen -make it a point of honour to ride on the bare wood, -pretending that the use of cushions is excessive effeminacy, -and by diminishing their points of contact cannot -fail to invite them to sleep during a long course, and -consequently expose them to injure their horses. This -<a id='Page_160'></a>is all the more meritorious that for the most part, and -especially in summer they ride without trousers or -drawers.</p> - -<p class='c009'>The saddle-tree is concealed by a <i>stara</i>, or covering -of red morocco, without ornament, in the case of -individuals who are poor or not very well-to do; and by -a <i>ghrebaria</i>, or covering of cloth or scarlet velvet, -embroidered with gold or silver thread, and ornamented -with fringes, in the case of rich people and chiefs. The -<i>deïr</i>, or breast-piece, is very broad and is placed like -that of our French saddle. Its extremities are provided -with two strong buckles of iron or chased silver, and are -fastened to the saddle-tree by small girth-leathers, so -placed as to keep the saddle in its true position. The -Arabs will have nothing to do with a crupper. They -say it interferes with every forward movement by the -restraint it imposes on the animal. They use it only -with bat mules and donkeys, and even then they do not -pass it under the tail.</p> - -<p class='c009'>The stirrups are broad and clumsy. Their lateral -faces gradually diminish so as to unite with the upper -bar which supports the ring for the stirrup-leathers. -They are used very short, and the whole foot is thrust -into them, and thus shielded from balls or falls. These -stirrups are extremely painful for those who are not -accustomed to them, because in raising oneself on them -the eye strikes against the bone of the leg. After a time -the skin hardens and an exostosis is formed that destroys -all sensibility. It is by these exostoses that a horseman -is distinguished from a foot-soldier, and so clearly, indeed, -that in the province of Oran a certain Bey, having -resolved to inflict an exemplary chastisement on a tribe -<a id='Page_161'></a>that had revolted, put to death all who fell into his hands, -bearing these marks. He well knew that his anger was -vented only on the horsemen. The stirrups of wealthy -individuals are either plated or gilt, and in former times -the great Turkish officers had them made of solid silver -or gold. The stirrups are suspended by leathers placed -behind the girth, which are simply twisted straps of -morocco or camel's skin—when doubled seven or eight -times, they are of great strength. The noble make their -stirrup-leathers of silken cord; but as these, let them be -ever so solid, will not suffice when going at a rapid pace -with the whole weight thrown upon the stirrups, they -add what are called <i>maoune</i>, or stirrup-holders.</p> - -<p class='c009'>By way of horse-cloths the Arabs make use of pieces -of felt fastened to the saddle, to allow of the operation of -saddling being quickly performed. They are seven in -number, and dyed blue, red, and yellow—the blue -being uppermost. An eighth one is added, but white -and unattached, so that it can be washed and dried in -the sun if the horse has perspired much. When these -pieces of felt are well shaped, the different colours lying -one over the other and slightly projecting, form an -ornament in very fair taste, while they preserve the -horse from wounds and sores. Care is taken that they -should partially cover the loins.</p> - -<p class='c009'>The saddle-girth is placed in front of the stirrups, and -is narrower than ours. The Arabs as a rule girth their -horses loosely; and they can do so without inconvenience, -as their saddles never slip round.</p> - -<p class='c009'>The headstall of the bridle is very broad; blinkers are -used, and occasionally, but not often, a throat-band, loose -and fastened to the headband. The Arab of the Sahara, -<a id='Page_162'></a>however, does not approve of it, because if his horse, as -may often happen, should be seized by the bridle in a -fight, it deprives him of his usual resource of slipping the -bridle over the head, and so escaping from the enemy, -whose prize is thus reduced to the bridle alone. The -blinkers have the advantage of preventing a horse from -being disquieted by external objects, and are perhaps -partly the cause of his not fearing anything. The headstall -and the headband of the bridle are embroidered in -silk for the commonality, and in silver or gold for the rich. -The bit is attached to the bridle, and is never cleaned. -The bars are broad, short, straight, and fashioned <i>à la -Condé</i>. The canons are flat, and the curb is a circular -ring fixed to the upper part of the mouth piece. The -Arab bit allows no liberty to the tongue, and its lever-arm -is much shorter than in a French bit: consequently, -it is much less severe than has been hitherto imagined. -The advantage it offers in wartime of being free from -those curbs and hooks which are often so difficult to -replace, cannot be too highly appreciated.</p> - -<p class='c009'>The reins are long. Two knots are made in them, -one at the length whence a horse can be kept at a foot -pace without impeding the freedom of his movements, -and the other at the point where experience has shown -that the horse, after shortening the muscles of the neck -for a gallop, begins to bear on the hand. They are held -very full, and at times used as a whip to quicken the -animal. The Arabs reject the snaffle as calculated to -confuse a horse. Rarely combatting with the sabre, -they have never experienced the necessity of it.</p> - -<p class='c009'>As with them the horse is constantly fastened by -hobbles, the Arabs do not understand the value of the -<a id='Page_163'></a>halter which we employ. They replace it by a <i>goulada</i>, -a thick cord of silk or camel's hair, of a more or less -lively colour according to the coat of the animal. It is -passed round the neck, and from it are suspended small -morocco sachets, inclosing talismans that have the virtue -of preserving from the evil eye, of averting sickness, -and of bringing success in war. This <i>goulada</i> is, in the -first place, an ornament, and, besides, it serves to hold -the horse by, when required. To take him by the forelock -to hold or lead him, as we do, is to dishonour him; -for the Prophet has said: "The good things of this world -to the day of the last judgment shall be suspended from -the hairs that are between the eyes of your horses."</p> - -<p class='c009'>The Arabs of the Sahara make use of a whip to correct -a horse when they are breaking him in, or to excite him -in war or at the chace. It is composed of five or six -twisted leather thongs, attached to a ring fixed to a bar -of iron six or seven inches long, terminating in another -ring. To the latter is fastened the small leather thong -that is slipped over the wrist. Round the iron rod, but -shorter by an inch, is a hollow cylinder, also of iron, of -a diameter that allows the rod to play easily within it. -The whip is used with all their might. It punishes so -severely that after a time it suffices to shake it in order -to make the animal dash forward at full speed—the noise -made by the cylinder coming in contact either with the -rings or with the bar that connects them, recalling to -his memory the nearly similar sound of the <i>tekerbeâa</i>.</p> - -<p class='c009'>In the desert the Arabs carry from the <i>kerbouss</i> of the -saddle a club a cubit in length, and terminating in a -large knob garnished with spikes. It is hung from the -wrist by a leather thong. Some replace this by a longer -<a id='Page_164'></a>club terminating in a hook, for the purpose of picking -up booty from off the ground, without alighting from -the saddle. The latter is called <i>el aâraya</i>, or the -despoiler. Neither the Arbâ nor the Harrars would ever -mount on horseback without one of these clubs.</p> - -<p class='c009'>The spurs have only one spike, and are clumsy, solid, -and long. They are kept in their place by a simple -leather strap crossed, and are attached very loosely.</p> - -<p class='c009'>Every Arab carries as a complement of his equipment, -suspended from the <i>kerbouss</i> of his saddle, a kind of -sabretache called <i>djebira</i> or <i>guerab</i>. It contains several -compartments, for the purpose of carrying bread, biscuit, -a mirror, soap, cartridges, shoes, a flint, writing materials, -etc., etc., according to the calling of the owner. -Some <i>djebiras</i> are extraordinary rich. I am convinced -that the sabretaches of our Hussars must have come to -us from the East. The common people on an expedition -carry also suspended from the troussequin of their saddle -a kind of wallet, which they call <i>semmâte</i>. They are -shorter than ours, so as not to irritate the animal's flanks.</p> - -<p class='c009'>With the exception of the great chiefs, the Arabs have -no holsters to their saddles. They carry their pistols in -their girdles, or in a heart-shaped case that rests on the -left side, and is held in its place by a leather strap over -the shoulder and another round the body. They prefer -this latter mode, because they are sure of having them -on their person if they chance to be separated from their -horse.</p> - -<p class='c009'>Those who do not put a throat-band to their bridle -generally adorn their horses with boar's tusks or lion's -teeth, or with talismans which they attach to their necks -by means of silk or woollen cords.</p> - -<p class='c009'><a id='Page_165'></a>To our taste, the less covered a thoroughbred horse -may be, the better are the beauty and elegance of his -form displayed. The Arabs think differently. They -say:</p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Kohol<a id='r51' /><a href='#f51' class='c011'><sup>[51]</sup></a> embellishes the bearer of babes,</div> - <div class='line'>A tribe embellishes a defile,</div> - <div class='line'>And the saddle embellishes horses.</div> - </div> - </div> -</div> - -<p class='c009'>During my residence in Africa, I have seen so many -horses that it was impossible to dispose of when girt -with an English saddle, bought up with avidity when -caparisoned with an Arab one, that I am much inclined -to adopt the native prejudice. Many a time also I have -observed that when an Arab, who had purchased a horse -from an European, had covered its back with his own -saddle, the vendor was seized with regret, being struck -with a beauty he had never before noticed. It is true, -the only extravagance indulged in by the Arabs is in -their harness; for the Prophet, while proscribing the use -of gold in their garments, authorised and even enjoined -it, in respect of arms and horses. He said: "Whoso -fears not to spend money on the maintenance of horses -for the holy war, shall be considered, after his death, as -the equal of him who has always been open-handed." -It is therefore no uncommon sight to see, even in these -times of trouble and misery, an Arab chief treat himself -to a saddle worth from £80 to £120, and on days of -feasting or on solemn occasions, cover the croup of his -horse with <i>shelil</i>, a silken stuff of brilliant hues.</p> - -<div class='chapter'> - <a id='Page_166'></a> - <h2 class='c004'>MAXIMS OF THE ARAB CAVALIER.</h2> -</div> -<p class='c008'>When thou mountest a horse, first pronounce these -words: <i>Bi es-sem Allah</i>, "in the name of Allah." The -grave of the horseman is always open.</p> - -<p class='c009'>The cavalier of Truth should eat little, and, above all, -drink little. If he cannot endure thirst, he will never -make a warrior—he is nothing but a frog of the -marshes.</p> - -<p class='c009'>Purchase a good horse. If thou pursuest, thou attainest: -if thou art pursued, the eye presently knoweth not -where thou hast passed.</p> - -<p class='c009'>Prefer a horse from the mountain to a horse from the -plain, and the latter to one from the marshland, which -is only fit to carry the pack-saddle.</p> - -<p class='c009'>For the combat mount a horse with a trailing tail -[that is, one at least eight years old]. In the day when -the horsemen shall be so crowded together that the -stirrups knock against one another, he will save thee -from the thick of the fight and bear thee back to thy -tent, though he were pierced by a ball.</p> - -<p class='c009'>When thou hast purchased a horse, study him carefully, -and give him barley more and more every day -<a id='Page_167'></a>until thou hast ascertained the quantity demanded by -his appetite. A good horseman ought to know the -measure of barley suited to his horse, as exactly as the -measure of powder suited to his gun.</p> - -<p class='c009'>Suffer neither dogs nor donkeys to lie down upon the -straw or barley you intend to give to your horses.</p> - -<p class='c009'>The Prophet has said: "Every grain of barley given -to your horses shall secure you an indulgence in the -other world."</p> - -<p class='c009'>Give barley to your horses; deprive yourself to give -them still more; for Sidi-Hamed-ben-Youssouf has remarked; -"Had I not seen the mare produce the foal, I -should have said it was the barley." He has also said: -"Superior to spurs there is nothing but barley."</p> - -<p class='c009'>Do not water your horses more than once a day, at -one or two in the afternoon; and give barley only in the -evening, at sunset. It is a good practice in wartime, -and, besides, it is the way to make their flesh firm and -hard.</p> - -<p class='c009'>To train a horse that is too fat for the fatigues of war, -reduce him by exercise, but never by lowering his keep.</p> - -<p class='c009'>So long as your horse, when at work, sweats over his -whole body, you may say that he is not in good wind. -But you may count upon him as soon as he sweats only -on the ears and chest.</p> - -<p class='c009'>Leave not thy horse near others that are eating barley, -without he has some likewise, for otherwise he will -fall ill.</p> - -<p class='c009'>Never water your horse after having given him barley. -It would be the death of the animal.</p> - -<p class='c009'>Never give water to a horse after a rapid gallop, for -here is danger of checked perspiration.</p> - -<p class='c009'><a id='Page_168'></a>After a rapid gallop, water him with the bridle on, and -feed him with the saddle-girth on, and thou wilt not -repent of it.</p> - -<p class='c009'>Be clean, and perform your ablutions before mounting -your horse, and the Prophet will love you.</p> - -<p class='c009'>Whoso is guilty of an impropriety on the back of his -horse is not worthy to own him. Moreover, he will -suffer for it, for his horse will do himself a hurt.</p> - -<p class='c009'>Never fall asleep upon thy horse. The sleep of the -rider wounds or wearies the animal.</p> - -<p class='c009'>When you put a horse to his speed, husband his -strength for the time of need. He must be treated like -a goat-skin water-bag, which if you open gradually, -keeping the neck nearly closed, you will easily preserve -the water. But if you open it hastily, the water will rush -out all at once, and not a drop will remain to quench -your thirst.</p> - -<p class='c009'>A horseman should never urge his horse to full speed, -while going up or down hill, unless he is forced to do -so. He ought, on the contrary, to hold him in.</p> - -<p class='c009'>"Which dost thou prefer?" the horse was asked one day, -"The getting on, or the getting off thy back?" And he -made answer: "Allah curse the point where they meet!"</p> - -<p class='c009'>When you have a long journey to accomplish, relieve -your horse by changing his pace, to enable him to -recover his wind. Repeat this until he has sweated and -dried three times, then shift his girth, and afterwards do -what you will with him. He will never fail you in a -difficulty.</p> - -<p class='c009'>If, on a march, you have a strong wind right in your -teeth, contrive if possible to save your horse from facing -it—you will spare him various diseases.</p> - -<p class='c009'><a id='Page_169'></a>If at the bivouac your horse is so placed that he -cannot move out of the wind that is blowing violently -into his nostrils, do not hesitate to leave the nose-bag -suspended from his nose—you will preserve him from -serious mischief.</p> - -<p class='c009'>If you have put your horse to the gallop and other -mounted men are following behind, soothe him, do not -urge him on, for he will be sufficiently excited of himself.</p> - -<p class='c009'>If you are chasing an enemy and he commits the -error of pushing his horse on, hold in your own—you -are sure to overtake the fugitive.</p> - -<p class='c009'>Never strike a thoroughbred. It humiliates him, and -his pride will revolt and urge him to resistance. It is -quite sufficient to correct or animate him by word or -gesture.</p> - -<p class='c009'>If, after having wandered a long time in the mountains -and by narrow path-ways, the horseman descends into -the plain, it is good to give the animal a gallop over -a short distance.</p> - -<p class='c009'>At starting the rider should not scruple to play with -his horse for a few minutes, as he will thereby relax his -joints, and assure himself peace for the rest of the day. -In like manner, after a painful and fatiguing excursion, -at the moment he reaches his tent let him perform the -fantasia for a while. The women of the <i>douar</i> will -applaud, saying: "Look at so-and-so, son of so-and-so!" -and he will find out, besides, what his horse is really -worth.</p> - -<p class='c009'>The rider who does not teach his horse a good pace is -no true horseman, but an object of pity.</p> - -<p class='c009'>If, in war time or in hunting, your horse is in a lather, -and you happen to come across a stream, have no fear -<a id='Page_170'></a>of allowing him to swallow half a dozen mouthfuls with -the bridle on. So far from doing him any harm it will -enable him to continue his course.</p> - -<p class='c009'>When you dismount think of your horse before thinking -of yourself. It is he who has carried you, and is to -carry you again.</p> - -<p class='c009'>After a long journey, either unsaddle your horse -immediately and throw cold water over his back, at the -same time leading him up and down; or else leave the -saddle on until he is perfectly dry and has eaten his -barley. There is no middle path between these two -courses.</p> - -<p class='c009'>When after a long journey in winter, through rain -and cold, you at length regain your tent, cover your -horse well, and give him parched barley and warmed -milk, but do not let him have any water that day.</p> - -<p class='c009'>Suffer not your horse to have anything to eat or drink -directly after a journey of unusual length, or you will -produce inflammation.</p> - -<p class='c009'>Put not your horses to speed, unless positively -compelled to do so, during the great heats of summer. -The animal himself says:</p> - -<div class='nf-center-c0'> - <div class='nf-center'> - <div>Put me not to speed in the summer,</div> - <div>If thou would'st that I should one day save thee from the sabre.</div> - </div> -</div> - -<p class='c009'>In a case of life or death if you feel your horse's -wind failing, take off the bridle if only for an instant, -and strike him on the croup with a spur sharply enough -to draw blood.</p> - -<p class='c009'>If after a rapid gallop you are able to give a little respite -to your horse, you will know when to start again by -the drying up of the mucus that issues from his nostrils.</p> - -<p class='c009'><a id='Page_171'></a>If you would know, at the end of a day of excessive -fatigue and hard riding, how far you can yet depend -upon your horse, get off his back and pull him strongly -towards you by the tail. If he remains unmoved as if -rooted to the ground, you may still rely upon him.</p> - -<p class='c009'>On an expedition when, after great fatigue, you have -only a moment for repose, take for your pillow some of -the bridles of your brethren, and you will not be abandoned -or forgotten, happen what may.</p> - -<p class='c009'>A horseman ought to study the habits of his horse and -obtain a thorough knowledge of his character. He will -then know whether, when he alights, he can have any -confidence in him and can leave him in the midst of -other animals, or whether he must keep an eye upon -him and hobble him. Not one of these details is a matter -of indifference in the presence of an enemy.</p> - -<p class='c009'>The proper season for calling on a horse to do great -things, is the spring, before the great heats; or the -autumn, before the intense cold.</p> - -<p class='c009'>The horse is what his work is.</p> - -<div class='nf-center-c0'> - <div class='nf-center'> - <div>Yes, give the heel to your steeds,</div> - <div>Learn and teach them what will be of service to you.</div> - <div>In this world it is certain that, one day or another,</div> - <div>Every man has to face him who demands his life.</div> - </div> -</div> - -<p class='c008'>REMARKS BY THE EMIR ABD-EL-KADER.</p> - -<p class='c009'>The Arabs have preserved the practice of racing their -horses against one another, in which they indulged so -far back as in the times of idolatry, prior to Mohammed. -<a id='Page_172'></a>The new law has in no way altered this usage. On -the contrary it has consecrated its lawfulness, and, by -impressing it with the seal of religion, has attached -additional importance to it.</p> - -<p class='c009'>For racing, the Arabs subject their horses to a preparatory -regimen, which is called <i>tadmir</i>, or training. -Thank to this treatment, a horse acquires a wonderful -speed. The <i>tadmir</i> is in this wise.</p> - -<p class='c009'>They begin by increasing the animal's allowance of -food, so that he gains fat to a perceptible degree. When -this result has been attained, they begin to reduce his -condition by gradually diminishing his rations for forty -days, until they have reached the minimum of nourishment. -During these forty days, they subject him to -progressive exercise. At the same time, and from the -very first day from lowering his keep, they cover the -animal with seven <i>djellale</i>, or horse-cloths, one of which -they remove every six days. The sweating disperses all -the fat, gets rid of a useless weight, gives tone to the -muscles, and leaves nothing but hard flesh. By means -of this treatment, a horse attains, according to the stock -he comes from, the highest degree of speed. Thus -prepared, the horse is brought on to the <i>djalba</i> or race -ground.</p> - -<p class='c009'>Horses arriving from all districts are led on to the -<i>djalba</i>, and crowds of people likewise flock thither. At -no other time, except at the period of the assemblage of -pilgrims, is such a concourse of men to be seen, and all -the nobles and chiefs are present.</p> - -<p class='c009'>"We have taken part in the races, and, although it -was yet early, the crowd was as great as at the period -of pilgrimages."</p> - -<p class='c009'><a id='Page_173'></a>Horses properly trained are never suffered to run -against those that are not. They are placed in different -classes, to each of which a different goal is assigned. -The trained horses have much the longest course to run. -The race-course in this case in called <i>el midmar</i>, and -upon this the learned Bokhari has remarked:</p> - -<p class='c009'>"The Prophet caused the trained horses to run by -themselves, and fixed a distance of seven miles to -traverse, while for ordinary horses he fixed a distance of -only three miles."<a id='r52' /><a href='#f52' class='c011'><sup>[52]</sup></a></p> - -<p class='c009'>The horses are grouped together by tens, but before -allowing them to start and to prevent false starts, the -following precaution is taken. A rope is stretched -across touching the animals' chests, the two ends of -which are held by two men. This rope is called <i>el -mikbad</i>, and <i>el mikouas</i>; and in reference to it the -Prophet said: "The horse runs according to his race, -but placed before the <i>mikouas</i> he runs according to his -chance of a rider." Or, in other words: "In ordinary -circumstances the speed of horses depends on the qualities -of blood with which they are more or less endowed; but -in a race success depends greatly on the skill of the rider, -and not unfrequently a horse of the purest blood may be -outstripped by a less noble animal." To each of the ten -horses that have contended, a name is assigned indicative -of his degree of swiftness. Thus the one that arrives -first at the goal is called <i>Modjalla</i>, "taking away," -because he takes away care from the heart of his master. -The second is named <i>el Mousalli</i>, from the word <i>salouan</i>, -"the extremity of the buttocks," because he follows the -first so closely that the point of his nose touches the -<a id='Page_174'></a>other's hindquarters. "I must positively be the <i>mousalli</i>, -[that is, the second] if I consent to thy carrying off the -first prize." The third receives the surname of <i>el Msali</i>, -"Consoling," because he consoles his master, who is -content that there is only one horse between his own -and the winner. The fourth is <i>el Tali</i>, or "the Follower;" -the fifth <i>el Mourtah</i>, "the fifth finger of the hand;" the -sixth <i>el Aâtif</i>; the seventh <i>el Hadi</i>, "the Lucky one," -because he has his share of success with the foremost; -the eighth, <i>el Mouhammil</i>, "one who gives hopes," -because he caused his master to hope that he might be -among the winners; the ninth, <i>el Lathim</i>, or "the Buffeted," -because he has been humiliated and rejected on -all sides; and the tenth, <i>el Sokeït</i>, "the Taciturn," -because his master undergoes the lowest humiliation -without uttering a word—shame closing his mouth. Of -these ten horses seven gain a prize, but the others -obtain nothing. At the further end of the course a vast -tent is pitched, into which the seven winners are admitted -in order to shelter them, while the three others are -ignominiously driven away.</p> - -<div class='nf-center-c0'> -<div class='nf-center c000'> - <div>IN THE NAME OF ALLAH THE CLEMENT AND MERCIFUL.</div> - </div> -</div> - -<p class='c010'>"We took part in the horse races. Though it was early -morning the crowd was as dense as at the season of pilgrimage.</p> - -<p class='c010'>"Horses were brought from every quarter, but no one knows -better than ourselves how to rear and train them.</p> - -<p class='c010'>"We arrived at the peep of day with horses whose hoofs were -as hollow as cups. The stars had announced good fortune to -them.</p> - -<p class='c010'>"They are drawn up according to the purity of their race. -The noble is placed by the side of the noble.</p> - -<p class='c010'><a id='Page_175'></a>"Among them is a black horse with robust limbs and adorned -with a white mark on his forehead. When he feels the bit in his -mouth, he dashes off, clearing the lines traced to indicate the -goal.</p> - -<p class='c010'>"The star that shines on his forehead equals the brilliancy of -Mirzam.<a id='r53' /><a href='#f53' class='c011'><sup>[53]</sup></a></p> - -<p class='c010'>"Then a dark bay with a black mane, endowed by nature -with admirable qualities, with a sleek skin, bearing also a star -on his forehead, and a white mark on the upper lip.</p> - -<p class='c010'>"Next a horse completely black without a white spot anywhere, -but participating in the excellent qualities of the preceding.</p> - -<p class='c010'>"They have been brought to excite the admiration of the -spectators, impatient to see them appear in the lists.</p> - -<p class='c010'>"Horsemen mount them, hardy as bars of iron and short of -stature. Their voice is like the roaring of the lion.</p> - -<p class='c010'>"Seated on their coursers they look like starlings hovering -over the table-land of a mountain.</p> - -<p class='c010'>"At last they draw up in line. In the midst of the assembly -of spectators, a man, a Mussulman like the others, sits in the -capacity of umpire. He has been chosen by common accord as -arbiter, and surely his awards will not be tainted with partiality.</p> - -<p class='c010'>"The steeds let loose in the arena disperse immediately like -pearls that fall from a necklace, or like a covey of <i>ketâa</i> (gray -partridges) discovered by a falcon that swoops down upon them, -attacking them with fury.</p> - -<p class='c010'>"The black, with a white mark on the forehead, comes in first.</p> - -<p class='c010'>"The bay with the dark mane is second, and the entirely black -is without reproach, for he runs in third.</p> - -<p class='c010'>The <i>Tali</i> is the fourth, and follows the others. But how far is -the inhabitant of the Tahama from the inhabitant of Nedjed!</p> - -<p class='c010'>The fifth, <i>el Mourtah</i>, is not to be blamed, for he has done as -well as he could do.</p> - -<p class='c010'>The <i>Aâtif</i> is the sixth. He comes in all trembling, and his fear -well nigh stopped him in mid-career.</p> - -<p class='c010'>"The seventh is the <i>Hadi</i>. The awarder of prizes will give -unto him his due.</p> - -<p class='c010'>"The <i>Mouhammil</i>, who gave such hopes to his master, has -<a id='Page_176'></a>come in the eighth. He was mistaken. The unfortunate one -encountered on his path the bird of ill omen. He suffered seven -horses to pass before him and ran in the eighth—but the eighth -horse is not one of the winners.</p> - -<p class='c010'>"The ninth arrives at last. He is the <i>Lathim</i>, the buffeted one, -and receives blows from every one.</p> - -<p class='c010'>"On his traces follows, capering about, the <i>Sokeït</i>, the Silent -one, with trouble in his face and humiliation on his forehead. -The horseman who rides him at the tail of the others is the object -of reproaches from all sides, and still more so his groom. It is of -little use to ask who is his master,—no answer is to be had from -those whom shame has made dumb.</p> - -<p class='c010'>"Whoso does not take to the race-course the horses that are -most noble by birth ought to repent of it.</p> - -<p class='c010'>"In being present we have experienced the greatest gratification, -without speaking of the glory and advantages we have -carried off.</p> - -<p class='c010'>"In exchange for the seven reeds planted at the end of the -course and carried off by the first seven as they arrived, we have -received magnificent presents, such as it is seemly to offer.</p> - -<p class='c010'>"Striped calico from Yemen, dyed of various colours, and <i>haïks</i> -of silk and of wool.</p> - -<p class='c010'>"We carried off all these stuffs spread out over our horses, -with borders red as blood.</p> - -<p class='c010'>"In addition to all this they gave us silver coins by thousands, -but this silver we never keep for ourselves. We distribute it -among the servants who tend our horses, though we ourselves -tend these with our own hands far more carefully than they do.</p> - -<p class='c010'>"These are horses that never drink any but the purest water, -and never feed on any but the choicest food.</p> - -<hr class='c013' /> - -<p class='c009'>The Mussulman law distinguishes three ways of offering -prizes for horse racing. The first is positively permitted, -the second is so conditionally, and the third is -utterly prohibited. In the first case, some one entirely -without interest in the result of the race offers a prize, -saying: "Whoever shall be victor in the race shall gain -<a id='Page_177'></a>the prize." Kings, chiefs, and great personages whose -rank or fortune places them in an exalted position, sometimes -propose prizes in this manner, which is sanctioned -without any condition. In the second case, an individual -interested in the race, says: "I offer a prize which shall -be given to the one first in." This mode is allowed, -with the condition that if the donor himself is the first -to arrive at the goal, the prize shall be given to the -assembly. The third manner is that by which every one -interested in the race offers a prize for the benefit of him -by whom he is beaten. This style of racing is nothing -more than a wager, and consequently is absolutely forbidden. -Much more is betting by persons not concerned -in the race formally prohibited.</p> -<div class='chapter'> - <a id='Page_178'></a> - <h2 class='c004'>ABD-EL-KADER ON THE ARAB HORSE.</h2> -</div> -<p class='c008'>Having known the Emir Abd-el-Kader during the -time I held the office of French Consul at Mascara, from -1837 to 1839, and having again met him at Toulon -in 1847, whither I had been ordered on special duty at -the time of his first landing in France, I had full opportunity -in my numerous interviews with him to appreciate -his intimate acquaintance with all that related to the -history of his country, as well as to all questions of -horse-flesh. I did not hesitate, therefore, to ask his -opinion on a subject of a purely scientific nature, which -may nevertheless be of great moment, not only for the -future interests of our colony, but for those of the country -at large. The following is his reply, written under date -of the 8th November, 1851.</p> - -<p class='c010'>Glory to the one God, whose reign alone endureth for ever!</p> - -<p class='c010'>Peace be with him who equals in good qualities all the men of -his time, who aims only at what is good, whose heart is pure -and his word abiding, the wise, the intelligent, the Lord General -Daumas, on the part of your friend Sid-el-Hadj Abd-el-Kader, son -of Mahhi-Eddin.</p> - -<p class='c010'>Behold the reply to your inquiries:—</p> - -<p class='c010'>1st. You ask me how many days an Arab horse can march -<a id='Page_179'></a>without rest and without suffering too severely. Know, then, -that a horse sound in every limb, that eats as much barley as his -stomach can contain, can do whatever his rider can ask of him. -For this reason the Arabs say: "Give barley and over-work him." -But without tasking him overmuch, a horse can be made to do -sixteen parasangs day after day.<a id='r54' /><a href='#f54' class='c011'><sup>[54]</sup></a> It is the distance from Mascara -to Koudiat-Aghelizan on the Oued-Mina; it has been measured -in cubits. A horse performing this journey every day, and -having as much barley as it likes to eat, can go on, without -fatigue, for three or four months, without lying by a single day.</p> - -<p class='c010'>2nd. You ask me what distance a horse can accomplish in a day. -I cannot tell you very precisely, but it ought to be about fifty -parasangs, or the distance from Tlemcen to Mascara. However, -an animal that has performed such a journey ought to be carefully -ridden on the following day, and allowed to do only a very -much shorter distance. Most of our horses used to go from Oran -to Mascara in a single day, and could repeat the journey for -two or three consecutive days. On one occasion we started from -Saïda about eight in the morning to fall upon the Arbâa, who -were encamped at Aaïn-Toukria, among the Oulad-Aïad near -Taza, and we came up with them at break of day.</p> - -<p class='c010'>3rd. You ask for examples of the temperance of the Arab horse, -and for proofs of his power of enduring hunger and thirst. -Know that when we were established at the mouth of the -Melouïa, we used to make razzias into the Djebel-Amour, following -the route of the Sahara, and on the day of attack pushing -forward at the gallop for five or six hours at a stretch—the -entire expedition, going and returning, being completed in -twenty to twenty-five days at the outside. During this space of -time our horses had no barley except what they carried with -them, about enough for eight ordinary feeds. Nor did they find -straw, or anything except the <i>alfa</i> and <i>shiehh</i>, and grass in the -spring time. And yet, on rejoining our people, we performed -the fantasia on our horses, and some among us burnt powder. -Many, too, who were not fresh enough for the latter exercise, -were quite able to go upon an expedition. Our horses would go -a day or two without water, and once they found none for three -days. The horses of the Sahara do far more than that, for they -go three months without touching a grain of barley. Straw -<a id='Page_180'></a>they meet with only when they go to the Tell to buy grain, and -for the most part feed on the <i>alfa</i>, the <i>shiehh</i>, and sometimes the -<i>guetof</i>. The <i>shiehh</i> is better than the <i>alfa</i>, but not so good -as the <i>guetof</i>. The Arabs say:</p> - -<div class='lg-container-b c017'> - <div class='linegroup'> - <div class='group'> - <div class='line'>The <i>alfa</i> is good for marching,</div> - <div class='line'>The <i>shiehh</i> is good for fighting,</div> - <div class='line'>And the <i>guetof</i> is superior to barley.</div> - </div> - </div> -</div> - -<p class='c010'>In certain years the horses of the Sahara have gone the whole -twelve months without a grain of barley to eat, especially when -the tribes have not been suffered to enter the Tell. At such -times the Arabs give dates to their horses, which is a fattening -food, and keeps them in condition for marching or fighting.</p> - -<p class='c010'>4th. You ask why, seeing the French do not mount their -horses before they are four years old, the Arabs mount theirs at -a very early age. Know that the Arabs say that horses, like -men, are more easily taught when quite young. They have a -proverb:</p> - -<div class='lg-container-b c017'> - <div class='linegroup'> - <div class='group'> - <div class='line'>The lessons of infancy are engraved upon stone,</div> - <div class='line'>The lessons of ripe age pass away like birds' nests.</div> - </div> - </div> -</div> - -<p class='c010'>They likewise say:</p> - -<div class='nf-center-c0'> -<div class='nf-center c017'> - <div>The young branch is made straight without much trouble,</div> - <div>But the old wood can never be straightened.</div> - </div> -</div> - -<p class='c010'>In the very first year, the Arabs teach the colt to let itself be -led by the <i>reseum</i>, a species of cavesson. They call it then <i>djeda</i>, -and begin to fasten and bridle it. As soon as it has become -<i>teni</i>, that is, as soon as it has entered on its second year, they -ride it a mile or two, or even a parasang, and after it has completed -eighteen months they do not fear to fatigue it. When it -has become <i>rebâa telata</i>, that is, when it has entered on its third -year, they tie it up, cease to ride it, cover it with a good <i>djellal</i>, -and get it into condition. They say:</p> - -<div class='lg-container-b c017'> - <div class='linegroup'> - <div class='group'> - <div class='line'>In his first year, tie him up lest he should meet with an accident;</div> - <div class='line'>In his second year, ride him until his back bends;</div> - <div class='line'>In his third year, again tie him up, and after that, if he does not</div> - <div class='line in4'>suit you, sell him.</div> - </div> - </div> -</div> - -<p class='c010'>If a horse is not ridden before his third year, it is certain that -he will never be good for anything but to gallop, which he does -<a id='Page_181'></a>not need to learn, as it is his nature to do so: an idea thus -expressed by the Arabs: "The noble horse gallops according to -his race"—that is, a thoroughbred horse has no occasion to be -taught to gallop.</p> - -<p class='c010'>5th. You ask me how it is, seeing that the foal derives more -qualities from its sire than from its dam, that mares are always -higher priced than horses. The reason is this. He who buys a -mare does so with the expectation that he will not only be able -to make use of her for the saddle, but will also obtain from her -a numerous stock; while he who buys a horse cannot hope to -get any other advantage out of him than by riding him.</p> - -<p class='c010'>6th. You ask me if the Arabs of the Sahara keep registers to -establish the descent of their horses. Know that the inhabitants -of the Algerian Sahara do not, any more than those of the Tell, -concern themselves with these registers. The notoriety of the -fact suffices them; for pedigree of their blood horses is as well -known to every one as that of their masters. I have heard it -said that some families possessed these written genealogies, but -I cannot answer for the fact. Such books, however, are kept in -the East.</p> - -<p class='c010'>7th. You ask me which are the tribes of Algeria the most -renowned for the pure breed of their horses. Know that the best -horses of the Sahara are unquestionably those of Hamyân. They -possess none but excellent animals, because they never employ -them to till the ground, or as beasts of burden. They employ -them solely on expeditions and in battle. These are superior to -all others in endurance of hunger, thirst, and fatigue. Next in -order come the horses of the Harar, the Arbâa, and the Oulad-Naïl. -In the Tell, the horses in the first rank for nobility of race, -for height and beauty of mould, are those of the Shelif, especially -those of the Oulad-Sidi-Ben-Abd-Allah, near the Mina, and those -of the Oulad-Sidi-Hassan, a section of the Oulad-Sidi-Dahhou, -who dwell in the highlands of Mascara. The fleetest in the -race-course, and at the same time of a beautiful shape, are those -of the Flittas, the Oulad-Sherif, and the Oulad-Lekreud. The -best for traversing stony ground, without being shod, are those -of the Hassasna in the Yakoubia. The following words are -ascribed to Mulay-Ishmael, the celebrated Sultan of Morocco.</p> - -<div class='nf-center-c0'> -<div class='nf-center c017'> - <div>May my horse have been reared in the Mâz,</div> - <div>And watered in the Biaz.</div> - </div> -</div> - -<p class='c010'><a id='Page_182'></a>The Mâz is a district of the Hassasna, and the Biaz is the stream -known by the name of Foufet, that flows through their territory. -The horses of the Oulad-Khaled are also famous for the same -qualities. In reference to this tribe Sidi-Ahmed-Ben-Youssel has -said: "The long locks and the long <i>djellals</i> will lie seen in the -midst of you to the day of the resurrection," thus eulogising -their women and their horses.</p> - -<p class='c010'>8th. You say that people maintain against you that the horses -of Algeria are not Arabs but Barbs. It is a theory that turns -against its own authors, for the Barbs were originally Arabs. A -well-known writer has said: "The Berbers inhabit the Mogheb. -They are all sons of Kaïs-Ben-Ghilan. It is likewise stated that -they spring from two great Hemiarite tribes, the Senahdja and -the Kettama, who came into the country at the time of the invasion -of Ifrikesh El Malik." According to both these opinions, -the Berbers are decidedly Arabs. Historians, moreover, establish -the descent of most of the Berber tribes from the Senahdja and -the Kettama. The arrival of these tribes was anterior to Islam. -Since the Mussulman invasion the number of Arabs who have -emigrated into the Mogheb is beyond computation. When the -Obeïdin [the Fatimites] were masters of Egypt, immense tribes -passed into Africa, among others the Riahh, and spread themselves -from Kaïrouan to Merrakesh [Morocco]. It is from these tribes -that are descended the Algerian tribes of the Douaouda, the -Aïad, the Mâdid, the Oulad-Mahdi, the Oulad-Iakoub-Zerara, the -Djendel, the Attaf, the Hamïs, the Braze, the Sbeha, the Flittas, -the Medjahar, the Mehal, the Beni-Aâmer, the Hamian, and many -more. Without doubt the Arab horses were dispersed through -the Mogheb in like manner with the Arab families. At the time -of Ifrikesh-ben-Kaïf, the empire of the Arabs was all powerful. -It extended as far west as the confines of the Mogheb, just as in -the time of Shamar the Hemiarite it extended eastward to the -frontiers of China, as it is related by Ben-Kouteïba in his book -entitled "El Marif."</p> - -<p class='c010'>It is quite true, however, that although the Algerian horses -come of Arab stock, many have degenerated from their nobleness -from being employed much too often in the plough, in -carrying and drawing heavy loads, and in other kinds of labour, -and from other causes which did not exist among the Arabs -of the olden times. It is sufficient, they say, for a horse to have -walked over ploughed land to lose something of his excellence, -<a id='Page_183'></a>and by way of illustration they relate the following anecdote:</p> - -<p class='c010'>"A man was riding one day, mounted on a thoroughbred, -when he met his enemy also mounted on a noble courser. The -one turned and fled, while the other gave chace. The latter was -distanced, and despairing to overtake the former, cried out to -him:</p> - -<p class='c010'>"I demand of thee in the name of Allah, has thy horse ever -been in the plough?"</p> - -<p class='c010'>"He has ploughed for four days."</p> - -<p class='c010'>"Ah! mine has never been in the plough. By the head of the -Prophet, I am certain to overtake thee."</p> - -<p class='c010'>"He then followed up the pursuit and towards the end of the -day the pursued began to lose ground and the pursuer to gain -upon him. At last the latter succeeded in coming up with and -combating him whom he had at first despaired of overtaking."</p> - -<p class='c010'>"My father—Allah be merciful to him!—was in the habit of -saying: 'There was no blessing for our land since we converted -our coursers into beasts of burden and tillage. Did not Allah -create the horse for riding, the ox for the plough, and the camel -for the transport of burdens? There is nothing to be gained by -changing the ways of Allah.'"</p> - -<p class='c010'>9th. You ask me further what is our practice with regard to -the keep and maintenance of our horses. Know that the master -of a horse gives him very little barley to begin with, and goes -on increasing the quantity little by little, until he fails to consume -it all, when the quantity is reduced and afterwards maintained -at the exact measure of his appetite. The best time of -day for giving barley is the evening. Unless on a journey, it is -useless to give it in the morning. The best way is to give it to -the horse saddled and girthed, just as the best way of watering -him is with the bridle on. There is a saying.</p> - -<div class='lg-container-b c017'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Water with the bridle,</div> - <div class='line'>And barley with the saddle.</div> - </div> - </div> -</div> - -<p class='c010'>The Arabs greatly prefer a horse that eats little, provided he -does not lose strength. Such a one, say they, is a priceless treasure. -To water a horse at sunrise, makes him lose flesh. To -water him in the evening, puts him into good condition. To water -him in the middle of the day, keeps him as he is. During -the great heats which last for forty days, the Arabs water their -horses only every second day: a custom, they assert, attended -<a id='Page_184'></a>with beneficial effects. In summer, autumn, and winter they -throw an armful of straw to their horses; but the substance of -their keep is barley, in preference to every other kind of food. -They say: "Had we not seen that horses come from horses, we -should have said that it is the barley that produces them." -Again:</p> - -<p class='c010'>"Of forbidden flesh, choose the lightest," that is, choose a -horse that is light and nimble—horse-flesh being forbidden to -Mussulmans.</p> - -<p class='c010'>"No one becomes a horseman until he has been often thrown."</p> - -<p class='c010'>"Thoroughbred horses have no vice."</p> - -<p class='c010'>"A horse in a leading-string is an honour to his master."</p> - -<p class='c010'>"Horses are birds without wings."</p> - -<p class='c010'>"No distance is far for a horse."</p> - -<p class='c010'>"Whoso forgets the beauty of horses for that of women will -never prosper."</p> - -<p class='c010'>"Horses know their riders."</p> - -<p class='c010'>The pious Ben-el-Abbas—Allah be good to him!—hath said:</p> - -<div class='nf-center-c0'> -<div class='nf-center c017'> - <div>Love horses and take care of them,</div> - <div>Spare no trouble;</div> - <div>By them comes honour, by them comes beauty.</div> - <div>If horses are forsaken of men,</div> - <div>I will receive them into my family,</div> - <div>I will share with them the bread of my children;</div> - <div>My wives clothe them with their veils,</div> - <div>And cover themselves with the horse-cloths;</div> - <div>I ride them every day</div> - <div>Over the field of adventures;</div> - <div>Carried away in their impetuous career</div> - <div>I combat the most valiant.</div> - </div> -</div> - -<p class='c009'>I have finished the letter which our brother and companion, -the friend of all men, the Commandant Sidi-Bou-Senna [Boissonnet], -will cause to be delivered into your hands. Peace!</p> -<div class='chapter'> - <a id='Page_185'></a> - <h2 class='c004'>THE WAR HORSE.</h2> -</div> -<p class='c008'>AN ARAB CHAUNT.</p> - -<div class='nf-center-c0'> - <div class='nf-center'> - <div>My steed is black as a night without moon or stars;</div> - <div>He was foaled in vast solitudes;</div> - <div>He is an air-drinker, son of an air-drinker.</div> - <div>His dam also was of noble race,</div> - <div>And our horsemen of the days of powder have surnamed him Sabok.<a id='r55' /><a href='#f55' class='c011'><sup>[55]</sup></a></div> - <div>The lightning flash itself cannot overtake him:</div> - <div>Allah save him from the evil eye!</div> - <div class='c001'>His ears vie with those of the gazelle,</div> - <div>His eyes are the eyes of a woman with wiles,</div> - <div>His forehead resembles that of a bull,</div> - <div>His nostrils the cavern of a lion.</div> - <div>His neck, shoulders, and croup are long,</div> - <div>He is broad in the seat, in the limbs and flanks,</div> - <div>He has the tail of a viper, the thighs of an ostrich,</div> - <div>And his vigorous heels are lifted above the ground.</div> - <div>I reckon upon him as upon my own heart.</div> - <div>Never has mortal mounted his equal.</div> - <div class='c001'>His flesh is firmer than that of the zebra;</div> - <div>He has the short gallop of the fox,</div> - <div>The easy and prolonged running of the wolf;</div> - <div>He accomplishes in one day a five days' march;</div> - <div>And when he stretches out at full speed,</div> - <div>he strikes the girts with his hocks.</div> - <div>You would say that it was a dart hurled by fate,</div> - </div> -</div> - -<div class='nf-center-c0'> - <div class='nf-center'> - <div><a id='Page_186'></a> Or a thirsty pigeon that precipitates itself</div> - <div>Upon the water preserved in the hollow of a rock.</div> - <div class='c001'>Yes, Sabok is a war horse!</div> - <div>He loves the chace of savage animals,</div> - <div>He sighs only for glory and booty,</div> - <div>And the cries of our virgins excite his ardour.</div> - <div>When I urge him into the midst of dangers,</div> - <div>His neighing summons the vultures</div> - <div>And makes my enemies tremble;</div> - <div>On his back, death cannot overtake me,</div> - <div>It fears the sound of his hoofs.</div> - <div class='c001'>Aâtika<a id='r56' /><a href='#f56' class='c011'><sup>[56]</sup></a> said to me: "Come and be without a companion!"</div> - <div>Docile as the sabre one draws from the sheath,</div> - <div>Sabok hears my spurs, and divines my thoughts;</div> - <div>He cleaves through space like a falcon regaining its nest,</div> - <div>And when I arrive near her whose eyes are languishing,</div> - <div>Alone, in the midst of peril, patient and immovable,</div> - <div>He champs his bit until my return.</div> - <div>By the head of the Prophet, this horse is the resource of caravans,</div> - <div>The ornament of a tent, and the honour of my tribe.</div> - <div class='c001'>I am an Arab. I know how to command and to combat,</div> - <div>My name protects the feeble and the afflicted,</div> - <div>My flocks are the reserve of the poor,</div> - <div>And the stranger in my tent is named The Welcome One.</div> - <div>The Almighty hath loaded me with his gifts,</div> - <div>But time turns upon itself, and turns back,</div> - <div>And if I must drink one day of the two cups of life,</div> - <div>I will show that adversity cannot humiliate my soul.</div> - <div>My virtue shall be resignation,</div> - <div>My fortune, contempt of riches,</div> - <div>My happiness, the hope of another life;</div> - <div>And if poverty were to grasp me by the throat,</div> - <div>I would not the less glorify Allah.</div> - </div> -</div> - -<div class='chapter'> - <a id='Page_187'></a> - <h2 class='c004'>PART SECOND</h2> -</div> - -<div class='nf-center-c0'> -<div class='nf-center c000'> - <div>THE MANNERS OF THE DESERT</div> - </div> -</div> - -<div class='chapter'> - <a id='Page_189'></a> - <h2 class='c004'>THE EMIR ABD-EL-KADER ON THE HORSE.</h2> -</div> -<p class='c008'>It is certain that the Arabs are the most experienced -horsemen in the world. They know a horse thoroughly -and minutely, and can rear and train one better than -any other people. It is also certain that the Arab horses -are better than those of all other nations. A sufficient -proof of this is that they always finish by overtaking the -gazelle, the ostrich, and the wild ass, which they sometimes -pursue to a great distance.</p> - -<p class='c009'>"He has chased the onager, the buffalo, and the -ostrich, without once pulling up, and without a single -drop of sweat moistening his coat."</p> - -<p class='c009'>The nature of the horses of the Sahara is a consequence -of the life led by their masters. The Saharenes -are obliged to accustom their horses to support hunger -through the scarcity of food, and likewise thirst through -the scarcity of water, which is frequently not to be found -within a couple of day's march of the encampment. -Endurance of fatigue and speed are the result of the -countless quarrels of these Arabs, their incessant hostile -excursions, and their fondness for the chace of the swiftest -animals, such as the ostrich, the gazelle, and the -<a id='Page_190'></a>wild ass, which some among them hunt the whole year -round without interruption.</p> - -<p class='c009'>The Most High hath said: "Put on foot all the forces -you can dispose of, and hold in readiness a large number -of horses, to intimidate the enemies of Allah and your -own, and yet others, whom you know not but who are -known to Allah. Whatever you shall have expended in -the service of Allah, shall be recompensed to you. You -will not be forsaken."</p> - -<p class='c009'>And the Prophet never ceased to repeat:</p> - -<p class='c009'>"Whoso possesses an Arab horse and honours him, -will be honoured of Allah."</p> - -<p class='c009'>"Whoso possesses an Arab horse and contemns him, -will be contemned of Allah."</p> -<div class='chapter'> - <a id='Page_191'></a> - <h2 class='c004'>THE SAHARA</h2> -</div> - -<div class='nf-center-c0'> -<div class='nf-center c000'> - <div>BY ABD-EL-KADER.</div> - </div> -</div> - -<p class='c008'>Glory to God alone!</p> - -<p class='c009'>O thou who takest up the defence of the <i>hader</i><a id='r57' /><a href='#f57' class='c011'><sup>[57]</sup></a></p> - -<p class='c009'>And condemnest the love of the <i>bedoui</i><a id='r58' /><a href='#f58' class='c011'><sup>[58]</sup></a> for his boundless -horizons!</p> - -<p class='c009'>Is it for their lightness that thou findest fault with our tents?</p> - -<p class='c009'>Hast thou no word of praise but for houses of wood and stone?</p> - -<p class='c009'>If thou knewest the secrets of the desert, thou wouldst think like me:</p> - -<p class='c009'>But thou art ignorant, and ignorance is the other of evil.</p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>If thou hadst waked up in the middle of the Sahara,</div> - <div class='line'>If thy feet had trampled this carpet of sand,</div> - <div class='line'>Sprinkled with flowers like to pearls,</div> - <div class='line'>Thou wouldst have admired our plants,</div> - <div class='line'>The singular variety of their hues,</div> - <div class='line'>Their grace, their delicious perfume;</div> - </div> - </div> -</div> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'><a id='Page_192'></a>Thou wouldst have drawn in this balmy breath which</div> - <div class='line'>doubles life, for it has not passed over the impurity of</div> - <div class='line'>cities.</div> - </div> - <div class='group'> - <div class='line'>If, going out some splendid night,</div> - <div class='line'>Cooled by an abundant dew,</div> - <div class='line'>From the summit of a <i>merkeb</i>,<a id='r59' /><a href='#f59' class='c011'><sup>[59]</sup></a></div> - <div class='line'>Thou hadst cast thy eyes round thee,</div> - <div class='line'>Thou wouldst have seen far away and on all sides</div> - <div class='line'>troops of wild animals</div> - <div class='line'>Browsing the fragrant shrubs.</div> - <div class='line'>At that moment all care would have fled from before</div> - <div class='line'>thee.</div> - <div class='line'>Overflowing joy would have filled thy soul.</div> - </div> - <div class='group'> - <div class='line'>What a charm, too, in our hunting! At sunrise,</div> - <div class='line'>Through us every day brings terror to the savage</div> - <div class='line'>beast.</div> - <div class='line'>And the day of the <i>rahil</i>,<a id='r60' /><a href='#f60' class='c011'><sup>[60]</sup></a> when our red <i>haouadjej</i><a id='r61' /><a href='#f61' class='c011'><sup>[61]</sup></a> are</div> - <div class='line'>fastened on our camels,</div> - <div class='line'>Thou wouldst have said that a field of anemones were</div> - <div class='line'>bedecking themselves, under the rain, with their richest</div> - <div class='line'>colours.</div> - </div> - <div class='group'> - <div class='line'>Upon our <i>haouadjej</i> recline our virgins;</div> - <div class='line'>Their <i>taka</i><a id='r62' /><a href='#f62' class='c011'><sup>[62]</sup></a> are closed by houri eyes.</div> - <div class='line'>The conductors of their animals raise their shrill</div> - <div class='line'>chaunt;</div> - <div class='line'>The tone of their voice finds the door of the soul.</div> - </div> - </div> -</div> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'><a id='Page_193'></a>We, swift as the air, on our generous coursers,</div> - <div class='line'>The <i>shelils</i><a id='r63' /><a href='#f63' class='c011'><sup>[63]</sup></a> waving over their croups,</div> - <div class='line'>We give chace to the <i>houache</i>.<a id='r64' /><a href='#f64' class='c011'><sup>[64]</sup></a></div> - <div class='line'>We overtake the <i>ghezal</i>,<a id='r65' /><a href='#f65' class='c011'><sup>[65]</sup></a> that fancies itself far from us.</div> - <div class='line'>It escapes not from our horses at full speed,</div> - <div class='line'>With thin flanks.</div> - <div class='line'>How many <i>delim</i><a id='r66' /><a href='#f66' class='c011'><sup>[66]</sup></a> with their females became our prey!</div> - <div class='line'>Although their running is not less rapid than the</div> - <div class='line'>flight of other birds.</div> - </div> - <div class='group'> - <div class='line'>We return to our families at the hour of halt,</div> - <div class='line'>On a new camping ground, free from pollution.</div> - <div class='line'>The earth exhales the odour of musk,<a id='r67' /><a href='#f67' class='c011'><sup>[67]</sup></a></div> - <div class='line'>But purer than it,</div> - <div class='line'>It has been cleansed by the rains</div> - <div class='line'>Of evening and morning.</div> - </div> - <div class='group'> - <div class='line'>We pitch our tents in circular groups;</div> - <div class='line'>The earth is covered with them, as is the firmament</div> - <div class='line'>with stars.</div> - <div class='line'>They of old time have said, who are no more, but our</div> - <div class='line'>fathers have repeated it,</div> - <div class='line'>And we say as they did, for truth is always truth:</div> - <div class='line'>Two things are beautiful in this world,</div> - <div class='line'>Beautiful verses and beautiful tents.</div> - </div> - <div class='group'> - <div class='line'>In the evening, our camels come up to us;</div> - <div class='line'>At night the voice of the male is heard like distant</div> - <div class='line'>thunder.</div> - </div> - </div> -</div> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'><a id='Page_194'></a>Light ships of the land,</div> - <div class='line'>Safer than ships,</div> - <div class='line'>For a ship is inconstant;</div> - <div class='line'>Our <i>maharis</i><a id='r68' /><a href='#f68' class='c011'><sup>[68]</sup></a> rival in speed the <i>maha</i>.<a id='r69' /><a href='#f69' class='c011'><sup>[69]</sup></a></div> - </div> - <div class='group'> - <div class='line'>And our horses—is there a glory like unto theirs?</div> - <div class='line'>Always saddled for the fight,</div> - <div class='line'>When any one invokes our aid,</div> - <div class='line'>They are the promise of victory.</div> - <div class='line'>Our enemies have no place of refuge against our blows,</div> - <div class='line'>For our coursers, celebrated by the Prophet,</div> - <div class='line'>swoop upon them like the vulture.</div> - </div> - <div class='group'> - <div class='line'>Our coursers have the purest milk to drink,</div> - <div class='line'>The milk of the camel, more precious than that of the cow.</div> - </div> - <div class='group'> - <div class='line'>Our first care is to divide the booty we have taken from the enemy.</div> - <div class='line'>Equity presides at the distribution.</div> - <div class='line'>Every one receives the due reward of his valour.</div> - </div> - <div class='group'> - <div class='line'>We have sold our rights of citizenship. We have no reason to regret</div> - <div class='line'>the bargain.</div> - <div class='line'>We have gained honour, of which the <i>hader</i> knows nothing.</div> - <div class='line'>We are Kings. There is none to be compared with us.</div> - <div class='line'>Is it life to undergo humiliation?</div> - </div> - <div class='group'> - <div class='line'>We suffer not the insults of the unjust. We leave him and his land.</div> - <div class='line'>True happiness is in wandering life.</div> - </div> - </div> -</div> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'><a id='Page_195'></a>If contact with our neighbour annoys us,</div> - <div class='line'>We withdraw from him—neither he, nor we, have anything to complain of.</div> - </div> - <div class='group'> - <div class='line'>What fault, then, hast thou to find with the <i>bedoui</i>?</div> - <div class='line'>Nothing but his love of glory, and his liberality that knows no</div> - <div class='line'>stint.</div> - </div> - <div class='group'> - <div class='line'>Under the tent, the fire of hospitality is kindled for the</div> - <div class='line'>traveller.</div> - <div class='line'>He finds, whoever he may be, a sure remedy against cold and hunger.</div> - </div> - <div class='group'> - <div class='line'>Ages have told of the salubrity of the Sahara.</div> - <div class='line'>All disease and sickness dwell only beneath the roof of cities.</div> - <div class='line'>In the Sahara, whoever is not reaped by the sword sees days without</div> - <div class='line'>number;</div> - <div class='line'>Our old men are the most aged of all men.</div> - </div> - </div> -</div> - -<div class='chapter'> - <a id='Page_196'></a> - <h2 class='c004'>THE RAZZIA.</h2> -</div> -<p class='c008'>The most frequent and almost daily incident of Arab -life is the <i>razzia</i>. Glory is a fine ting, no doubt, and in -the Sahara hearts are as open to its fascination as -elsewhere. But there, the idea of glory is to injure the -enemy and destroy his resources, and at the same time -augment one's own. Glory is not smoke, but plunder. -The thirst for revenge is also a motive; but what vengeance -is sweeter than to enrich oneself with the spoils -of one's enemy? This threefold craving for glory, -revenge, and plunder, could not possibly be gratified -more promptly or efficaciously than by the <i>razzia</i>—the -invasion by force or stratagem of the ground occupied -by the foe, which contains all that is dear to him, his -family and his fortune.</p> - -<p class='c009'>In the desert, there are three kinds of <i>razzia</i>. First of -all there is the <i>tehha</i> ["the falling," from the verb <i>tahh</i>, -"it is fallen"], which takes place at the <i>fedjeur</i>, or dawn -of day. In a <i>tehha</i>, the object is not pillage, but massacre: -no thought is given to riches, but all to vengeance. -The next is the <i>khrotefa</i>, which comes off at <i>el aasseur</i>, -or two or three in the afternoon, and means nothing -<a id='Page_197'></a>but rapine. And lastly, the <i>terbigue</i>, which is neither -war, nor an affair of brigandage, but, at most, a thievish -operation. The <i>terbigue</i> is attempted at <i>nous el leïl</i>, or -midnight. When a razzia is determined upon, those -who propose to take part in it say to one another <i>Rana -akeud</i>, "we are a knot." The enterprise is arranged, the -association formed, and a compact concluded—compact -of life and death.</p> - -<div class='nf-center-c0'> -<div class='nf-center c000'> - <div>THE TEHHA.</div> - </div> -</div> - -<p class='c009'>When a <i>tehha</i> is contemplated, the sheikh issues orders -to shoe the horses, to prepare food, and to provide a -supply of barley for five or six days, more or less. These -provisions are put into a <i>semmât</i>, or wallet, each taking -his own. Previous to setting out, two or three mounted -scouts are sent forward to reconnoitre the position of the -enemy they propose to attack. The scouts are men of -intelligence, well mounted, acquainted with the country, -and circumspect. They take every precaution and make -a great circuit, so that in the event of a surprise, they -will appear from a quarter whence those whom they intend -to assail are accustomed to see only friends appear. -On arriving near to their destination, they place themselves -in ambush, and one of them, separating from the -band, penetrates on foot to the very heart of the <i>douar</i>, -without exciting the slightest suspicion. As soon as -they have obtained the necessary information respecting -the numbers and disposition of the enemy, they retrace -their steps and rejoin the <i>goum</i>, who await them at a -spot previously agreed upon. Like the scouts they, too, -have followed a path little calculated to inspire with -<a id='Page_198'></a>apprehension those whom they propose to surprise. All -necessary intelligence having been obtained, and the -foe being now near at hand, it is arranged to fall upon -him at the dawn of day, because at that hour they will -find</p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>The wife without her girdle,</div> - <div class='line'>And the mare without her bridle.</div> - </div> - </div> -</div> - -<p class='c009'>Before dashing into the <i>mêlée</i>, the leaders address to -their followers a few impassioned words: "Listen. Let -no one think of despoiling the women, driving off the -horses, entering the tents, or alighting for purposes of -plunder, before taking many lives. Bear in mind that -we have to do with 'children of sin,' who will defend -themselves vigourously. These people have butchered -our brethren. No mercy! Kill! Kill! if you desire at the -same time to take revenge and the goods of your enemies. -I tell you again they will not give these up to -you without a struggle." The <i>goum</i> then breaks up into -three or four bands, with a view to strike terror into -the assailed from several different quarters at the same -time. As soon as they are within range they open fire, -but not a cry is uttered until their fire-arms have made -themselves heard.</p> - -<p class='c009'>These <i>razzias</i> are for the most part frightful scenes of -carnage. The men, taken off their guard, are nearly all -put to the sword, but the women are merely stripped of -their clothing and jewels. If time permit, the victors -carry off with them the tents, the negroes, the horses, -and the flocks, leaving the women and the children, for -in the desert no one ever burdens himself with prisoners. -On their return the flocks are committed to the custody -of a few horsemen, while the others form themselves into -<a id='Page_199'></a>a strong rearguard to cover the retreat. On reaching -the <i>douar</i>, the combatants divide among themselves the -flocks and the booty captured without personal risk, and -give to the sheikh, over and above his share, thirty or -forty ewes, or three or four camels, as the case may be, -besides bestowing a special gratuity on the horsemen -who were sent forward as scouts.</p> - -<p class='c009'>Previous to attempting an enterprise of this kind each -tribe places itself under the protection of a particular marabout -to whom it is in the habit of applying in difficult -circumstances. In the eyes of the Saharene, to plunder -an enemy, though an incident of no uncommon occurrence, -is an affair by no means devoid of solemnity. It is -thus that the tribe of the Arbâa regard as their regular -and accredited marabout Sidi-Hamed-ben-Salem-Ould-Tedjiny. -A successful <i>razzia</i> is celebrated by great -rejoicings. In each tent an <i>ouadâa</i>, or feast, is prepared -in honour of the marabouts, to which are invited the -poor, the <i>tolbas</i>, or men of letters, the widows, the farriers, -and the free negroes.</p> - -<p class='c009'>The <i>tehha</i> is usually achieved with five or six hundred -horses, and not unfrequently foot-soldiers accompany the -expedition, mounted on camels. Sometimes the tribe -that is to be attacked has received timely warning, and -been able to adopt measures for defence. The horses -are saddled, the arms ready to the hand. A combat -takes place, instead of a massacre, and many fall on -both sides. The assailants, however, have usually the -advantage, as they are not embarrassed with women -and children like their adversaries; and it rarely happens -that they return home without booty.</p> - -<p class='c009'>Perhaps I cannot do better than reproduce in this place -<a id='Page_200'></a>one of those popular chaunts which so well depict the -rage and the varying fortune of these bloody struggles, -that generally originate in love or jealousy.</p> - -<div class='nf-center-c0'> - <div class='nf-center'> - <div>My horse is whiter than snow,</div> - <div>Whiter than the winding-sheet of men;</div> - <div>He will bound like a gazelle,</div> - <div>And will bear me to the tent of thy father.</div> - <div class='c001'>O Yamina, fools are they who foster thy pride,</div> - <div>Greater fools they who tell me to forget thee!</div> - <div>Would that I were the pin<a id='r70' /><a href='#f70' class='c011'><sup>[70]</sup></a> of thy <i>haïk</i>;</div> - <div>A lock of thy black hair,</div> - <div>The <i>meroueud</i><a id='r71' /><a href='#f71' class='c011'><sup>[71]</sup></a> that blackens thy eyes,</div> - <div>Or, still better, the carpet thou tramplest under foot.</div> - <div class='c001'>I watered my horse at the fountain-head,</div> - <div>Then lightly leaped on his back.</div> - <div>My <i>chabir</i> are glued to his flanks,</div> - <div>And I have faith in my arms as I have faith in my own heart</div> - <div>They betrayed me for the moon of my soul,</div> - <div>But time shall betray them also.</div> - <div class='c001'>By Allah, O ye vultures!</div> - <div>Why hover ye in the air?</div> - <div>I ask of Allah to grant us one of those bloody combats,</div> - <div>In which every one can die in health and not of disease.</div> - <div>You will pass days and nights in gorging yourselves!</div> - <div>Our lives and those of our horses,</div> - <div>Do they not belong to our maidens?</div> - <div class='c001'>Away, strangers, away!</div> - <div>Leave the flowers of our plains</div> - <div>To the bees of the country.</div> - <div>Away, strangers, away!</div> - <div class='c001'>O the generous One! Behold, then, the night</div> - <div>In which our <i>goums</i> shall burn powder</div> - <div>Close to the very <i>douar</i> of Yamina,</div> - <div>While the women are yet without their girdles,</div> - </div> -</div> - -<div class='nf-center-c0'> - <div class='nf-center'> - <div><a id='Page_201'></a> And the horses have iron fastenings on their feet,</div> - <div>Before the <i>aâtatouche</i><a id='r72' /><a href='#f72' class='c011'><sup>[72]</sup></a> has been placed on the backs of</div> - <div>camels,</div> - <div>And the horsemen have drawn on their <i>temag</i>.</div> - <div>Grant that I may receive seven balls in my burnous,</div> - <div>Seven balls in my steed,</div> - <div>And that I may place seven<a id='r73' /><a href='#f73' class='c011'><sup>[73]</sup></a> in the body of my rival.</div> - <div>The best of all loves is that which causes gnashing of teeth.</div> - <div class='c001'>Strike out, young men, strike out!<a id='r74' /><a href='#f74' class='c011'><sup>[74]</sup></a></div> - <div>The bullets do not slay;</div> - <div>It is fate alone that takes life.</div> - <div>Strike out, young men, strike out!</div> - <div class='c001'>The horse of Kaddour is dead, the horse of Kaddour is dead!</div> - <div>Publish it through your tribes, for they will rejoice at it;</div> - <div>But, if you are not Jews,</div> - <div>Add that, bleeding and wounded,</div> - <div>He was able to save his master and bear him out of the <i>mêlée</i>.</div> - <div>He was not one to be false to his ancestors,</div> - <div>Never had he been trained to flee,</div> - <div>He knew only how to throw himself on the foe.</div> - <div>Merouan is dead for Yamina—his days were counted!</div> - <div class='c001'>O my heart! why art thou so bent</div> - <div>To make the waters flow back to the mountains?</div> - <div>Thou art the madman who giveth chace to the sun!</div> - <div>Believe me; cease to love a woman</div> - <div>Who will never say to thee, Yes.</div> - <div>The seed sown in a <i>sebkha</i><a id='r75' /><a href='#f75' class='c011'><sup>[75]</sup></a></div> - <div>Will never produce ears of corn.</div> - </div> -</div> - -<div class='nf-center-c0'> -<div class='nf-center c000'> - <div>THE KHROTEFA.</div> - </div> -</div> - -<p class='c009'>The object of the <i>razzia</i> called <i>khrotefa</i> is to carry off -a flock of camels grazing at a distance of seven or eight -<a id='Page_202'></a>leagues from the tribe. From a hundred and fifty to two -hundred horsemen join together as "a knot" and set out -on the expedition. The reconnaissance is conducted in -the same manner as for the <i>tehha</i>, only the arrangements -are made with a view to arrive at the appointed spot -towards <i>el aasseur</i>—three or four in the afternoon—and -not at the <i>fedjeur</i>, or dawn of day.</p> - -<p class='c009'>When the <i>razzia</i> has been accomplished, and four, -five, or six <i>ybal</i>—or flocks of one hundred camels each—have -been driven off, they divide into two parties. The -one, consisting of the weakest horses, goes forward with -the booty, while the other forms a sort of rearguard -whose duty it is, if necessary, to make head against the -enemy. After appointing a rendez-vous for the morrow, -the parties separate; but, in order to throw out the pursuers, -those who are to check the enemy follow a -different path to that taken by the drivers of the flocks.</p> - -<p class='c009'>In these forays the shepherds are usually spared; nor -do they, indeed, take much trouble to defend property -that does not belong to them. But the noise and -shouting soon give the alarm. Every one saddles his -horse and gallops forward; then they halt and rally, and -finally appear in force upon the ground. Here again the -assailants have every chance in their favour. They are -on the look-out, and ready to receive the enemy. Their -horses have had time to rest, while those of the tribe -that has been plundered are exhausted and blown. -Musket shots are nevertheless exchanged, but night -supervenes; and, as soon as the darkness has thickened -so that "the eye begins to grow black," the plunderers -decamp and go off at full gallop to rejoin their comrades, -whom they overtake at sunrise. The pursuit lasts but a -<a id='Page_203'></a>short time. The conviction that the camels cannot be -recovered, and the fear of falling into an ambuscade, -soon induce the plundered tribe to return to their tents.</p> - -<p class='c009'>Although the actual fighting incidental to this kind of -expedition is devoid of animation and soon interrupted -by nightfall, they who take part in it do not the less run -considerable risk. A horseman may receive a wound -sufficiently severe to disable him from continuing his -march. In that case he is lost, unless he happen to be a -personage of distinction, for then he is certain not to be -deserted. Some strong, vigourous fellow takes charge -of him, lifts him up, places him across his saddle, and -carries him home dead or alive. As for slight wounds, -with the Arab saddle they do not give much trouble, nor -do they prevent the return to the <i>goum</i>. On rejoining -the tribe, the spoils are divided among those who shared -in the <i>khrotefa</i>.</p> - -<div class='nf-center-c0'> -<div class='nf-center c000'> - <div>THE TERBIGUE.</div> - </div> -</div> - -<p class='c009'>In a <i>terbigue</i> not more than fifteen to twenty horsemen -make "a knot," and propose to drive off the flocks from -the very middle of a <i>douar</i>. They send some of their -party to reconnoitre the tribe, and arrive close to the -tents on one of the darkest nights. An isolated <i>douar</i> is -selected, to which they approach as near as two or three -hundred paces. Three of them dismount and stop, while -one goes round to the opposite side, and makes a noise -to attract the attention of the dogs. The people of the -tribe fancy it is a passing hyæna, or a jackal, and take -no notice of it. In the meanwhile the two other robbers -penetrate into the interior of the <i>douar</i>, loosen the -<a id='Page_204'></a>fastenings of ten, fifteen, or twenty camels, according -as fortune favours them, and knock their shoes together, -to frighten the liberated animals and cause them to run -away. They then make off as quickly as they can, -rejoin their horses, and all assist in collecting the -scattered camels. After that they separate into two -bands, one of which conducts the captured animals, -while the others, lagging a little behind, allow themselves -to be pursued in a different direction. If by chance -they have succeeded in letting loose the <i>faâle</i>, or stallion, -their success is certain, for all the females strive to -follow him.</p> - -<p class='c009'>Since, in these operations, the secret is generally well -kept, they seldom fail, nor are accidents at all common. -Should the <i>douar</i> be on its guard, the attacking party -at once retires. They who venture upon such enterprises -are usually well mounted, and speedily escape from a -pursuit that is rendered almost impossible by the obscurity -which effaces all traces and inspires dread of ambush. -For a <i>razzia</i> of this sort, they do not hesitate to go thirty -or forty leagues.</p> - -<p class='c009'>Sometimes incidents of a grotesque nature characterise -the <i>terbigue</i>. When a party of horsemen does not care -to leave a reserve to fight the enemy, they conceal themselves -in an ambuscade seven or eight hundred steps -from the <i>douar</i>; while the most experienced robber of -the band strips himself naked, and, taking only his -sword with him and tying his shoes to his head to look -like enormous ears, penetrates into the <i>douar</i>. He -carries in his hand an old saddle-bow, which he shakes -in all directions, every now and striking the earth. To -this dull sound he joins cries of alarm and terror: "The -<a id='Page_205'></a><i>goum</i>! the <i>goum</i>! up! up! We are betrayed!" The clamour, -the jumping about, the strange aspect of the individual, -and the noise of the saddle which he keeps on -shaking, strike terror into the animals. Horses, sheep, -and camels rush pell-mell out of the <i>douar</i>, and are -caught by the concealed horsemen. The others rush -out of their tents, snatch up their guns, and spring into -the saddle; but flocks and plunderers are already far -away, fleeing at full speed, and protected by the night.</p> -<div class='chapter'> - <a id='Page_206'></a> - <h2 class='c004'>THE KHRIANA, OR THEFT.</h2> -</div> -<p class='c008'>The <i>terbigue</i> is, in fact, a robbery, but it is at the same -time almost a warlike operation—it is, at least, a <i>razzia</i>. -The strength of the party that executes the enterprise, -the importance of the wrong inflicted upon an entire -division of a tribe, the high qualities of the perpetrators -of the robbery, who, after all, are real warriors,—all these -circumstances taken together, if they do not suffice as a -justification in the eyes of scrupulous Europeans, are -esteemed in the desert as extremely plausible motives. -Since a few brave and reckless fellows have imperilled -their lives to injure a hostile tribe, there cannot be -otherwise than joy and triumph in that to which they -belong.</p> - -<p class='c009'>In the <i>khriana</i>, however, we descend a step lower, and -arrive at a mere marauding expedition, executed by -professional thieves. It is no longer war, even in miniature—it -is nothing more than theft. It is no longer a -subject of rejoicing for a whole tribe, though still a -matter for praise and congratulation among friends; -always provided the robbery has not been committed on -their own or on a friendly tribe—which would be a -<a id='Page_207'></a>disgrace—but absolutely on an enemy. They say, -"Such a one is a brave man—he robs the enemy." As -may readily be imagined, all thefts are not managed in -the same manner, but are adapted to the nature of the -capture that is proposed to be made.</p> - -<div class='nf-center-c0'> -<div class='nf-center c000'> - <div>HORSE-STEALING.</div> - </div> -</div> - -<p class='c009'>This species of theft is practised towards the end of the -Mussulman month. When the moon is scarcely visible, -five or six men, having a proper understanding between -themselves, take a supply of provisions with them in their -wallets, and go forth in search of adventures. Before -starting, they give alms to the poor, and intreat them to -intercede with Allah for the success of their enterprise. -They then swear by some well-known marabout, generally -Sidi Abd-el-Kader, that, if they succeed, they will -do him homage by putting aside a portion for the unfortunate. -"O Sidi Abd-el-Kader," they exclaim, "if we -return with joy, loaded with spoils and free from accident, -we will give thee thy lance's share, if it please Allah!"</p> - -<p class='c009'>On leaving the <i>douar</i> the robbers travel in broad daylight, -but, as they approach the tribe they propose to rob, -they proceed only at night, and conceal themselves, when -two or three leagues from the tents, in the bed of a river, -or among the herbage, or in the mountains. As soon as -the darkness has become dense, they issue from their -hiding-place and try the different <i>douars</i> one after the -other, stopping at last at that which seems the least -securely guarded, and where the dogs are the least wakeful. -If the robbers are six in number, four of them -remain about fifty paces from the <i>douar</i>, silent and motionless, -<a id='Page_208'></a>while the two others, the most daring and -adroit, make their way into the interior. Before separating, -they agree upon a pass-word; and then the two -thieves go to work. If they find the dogs on the watch, -they return for a third companion, whom they station a -little way off, in front of the tent guarded by the vigilant -dogs, and they themselves enter the <i>douar</i> from another -quarter. They agree upon the tent they propose to rob; -and while one of them, called the <i>gaad</i>, remains as a -sentinel beside it, the other, the <i>hammaze</i>, pushes on to -the horses. If the latter comes upon a horse or a mare, -fastened only by leather thongs ropes, he unties or cuts -the knot, seizes the animal by the <i>goulada</i>, or necklace -of talismans, and leads it to the side opposite to where -the dogs are held engaged by the <i>layahh</i>,<a id='r76' /><a href='#f76' class='c011'><sup>[76]</sup></a> the third -accomplice who was stationed for that purpose in front -of the tent. The <i>gaad</i> stays behind ready to shoot with -a pistol, or to knock down with a stone or stick, the -first man who comes out of the tent, and then to mislead -the rest by flying in a direction different to that taken by -his comrade with the horse. He then rejoins the <i>layahh</i>, -and the two quickly come up with the <i>hammaze</i>, when all -three return to their expectant companions. A second -robbery is committed, if the <i>douar</i>, buried in sleep, has -had no suspicion of what was going on; otherwise they -prepare for flight. One of them, placing his folded <i>haïk</i> -on the back of the horse so as to use it for stirrups, starts -forward at a gallop, after naming a rendez-vous for the -morrow or the day after. The others, to escape from the -pursuit which is sure to be instituted in the morning, -hide themselves during the whole of the first night. The -<a id='Page_209'></a>one who mounted the horse only continues his flight if -the theft has been committed in the first hours of the -night; otherwise, he passes the whole of the morrow -concealed in a dry and stony spot, where the animal -would leave no trace.</p> - -<p class='c009'>Should the fastenings of the horse, instead of being -woollen, be of iron, the operation is more difficult. The -preliminary arrangements are the same, but, once fairly -at work, the <i>hammaze</i> cautiously raises the clog up to -the knee, and binds it there with his camel's rope, which -he throws round the animal's neck, and leads it out -very slowly. As soon as he has rejoined his comrades -and is sufficiently far from the scene of his exploits, he -bethinks him of giving his prize the liberty that is still -wanting. He therefore removes the clog by means of a -small saw, or picklock; at the worst he turns the padlock -to the outside of the animal's legs and shatters it with a -pistol ball, or else fills it with powder and blows it open. -The explosion, however, rouses the owners of the animal, -who set out in search of it, but nearly always in vain. -The night is dark, and the robbers separate; though, if -things come to the worst, they abandon their prize to -save their lives.</p> - -<p class='c009'>Sometime the master of a tent is troubled by the barking -of the dogs, and awakens his people by calling out -to them, <i>El hayi rah hena</i>, "there is somebody here." -They go out, and, finding nothing, they conclude that -a hyæna, or a jackal, has occasioned the uproar, and so -turn in again. The thieves then come out of their -hiding-places, and perhaps proceed to some other <i>douar</i> -that is less upon the watch.</p> - -<p class='c009'>In preparing for a <i>khriana</i>, each one provides himself -<a id='Page_210'></a>with a pistol which he secretes under his burnous, a -knife, a thick cudgel with a cord at one end, and a poniard. -If a robber fancies that the dogs will distinguish -him because of the whiteness of his garments, he leaves -them with his comrades, and enters the <i>douar</i> entirely -naked, his knife in one hand and the cudgel in the other. -It is a popular belief in the Sahara that a man in a -complete state of nudity is invisible in a dark night. A -vicious horse, or one that is thoroughbred, or entire, is -safe from robbers. Their habit of neighing on seeing -a man would betray the plunderers. To avoid being -scented by the dogs the precaution is taken to stalk up -the wind. There are likewise other details which should -not be neglected—the absence of moonlight, for instance. -The twenty-first of the Mussulman month is the -right time for setting out, and the night of the twenty-second -is usually the most favourable for the execution -of the enterprise. Dust and a high wind are useful -allies, but rain is treacherous, for, by moistening the soil -so as to retain foot-marks, it favours the pursuit. The -cold season is the best for robberies of this character. -There is a common saying: "In winter, cattle-stealing, -because the dog sleeps in the tent. In summer, theft in -the tent, because the dog goes away to sleep."</p> - -<p class='c009'>Like all other Arabs, the robber believes that Allah -does not disdain to give him warnings—whence superstitious -hopes and fears. If, on leaving the <i>douar</i>, he -meets a black mare, dirty, lean, and altogether in bad -condition, it is an evil omen and he goes back again. -Another bad sign is to hear yourself called by people -who know not whither you are going. To see two -partridges is an auspicious augury, but one by itself -<a id='Page_211'></a>portends calamity. To find yourself, on starting, confronted -by a cheerful, courageous person, well dressed, -and well mounted, infallibly betokens success. An old -woman, blind or maimed, and covered with rags, will -certainly prevent you from succeeding. Start, however, -with perfect confidence, if you have met a beautiful -woman, richly dressed, to whom you have said: "Open -thy girdle, Fatma, for that will bring us good fortune." -She will not refuse to open to you the door to riches. -It is equally desirable to see on one's road a woman -carrying milk, and to drink a mouthful of it.</p> - -<p class='c009'>On their return, the robbers divide their spoils. The -vow made to the marabouts who were invoked is scrupulously -fulfilled. The chief of the <i>douar</i>, and the woman -who opened her girdle, each receives a present. The -share that falls to the lot of the <i>hammaze</i> is the largest; -for it is he who has played the most important part, and -incurred the greatest risks.</p> - -<div class='nf-center-c0'> -<div class='nf-center c000'> - <div>CAMEL-STEALING.</div> - </div> -</div> - -<p class='c009'>Camel-stealing is practised in the same manner as -horse-stealing. They choose full grown camels,—or, at -least, such as no longer cry—or she-camels with foal. -Having removed the clogs, the robbers prick the animal -with a poniard or knife to make it go off, and get on its -back as soon as they are far enough away from the -tents. All that night they travel on, and if at daybreak -they do not feel that they have gone sufficiently far to -escape the pursuit of horsemen, they halt and conceal -themselves in a spot the soil of which does not retain -foot-marks. The pursuers give up the chace if they -<a id='Page_212'></a>find no traces of the fugitives. In the other event they -often recover what they have lost; and, unless the robbers -let go their prize and hide themselves, they may pay for -their daring with their life.<a id='r77' /><a href='#f77' class='c011'><sup>[77]</sup></a> This is the supreme moment -for invocations and vows. "O Sidi Abd-el-Kader," -cries the robber, on seeing the enemy close at hand, and -in dread of discovery, "if thou wilt save us yet this one -time, we will make in thy honour an <i>ouadâa</i> for the -poor." In the Sahara, Sidi Abd-el-Kader-el-Djilaly is the -patron of robbers. This very undesirable patronage is -due to the charity of the holy marabout, who shrinks -from leaving in trouble those who invoke his name.</p> - -<div class='nf-center-c0'> -<div class='nf-center c000'> - <div>SHEEP-STEALING.</div> - </div> -</div> - -<p class='c009'>Sheep are but a poor prey, and more troublesome than -profitable. They walk slowly, and it is impossible to -drive them far enough away by the day after the theft. -The Arabs, therefore, content themselves with stealing -from an enemy, in his absence, to feed themselves while -lying in ambush. Nevertheless, the opportunity is sometimes -tempting. A flock is seen grazing at a distance -from the <i>douars</i>. The shepherd is lying down, asleep, -or in some other way occupied. It is yet early morning, -and there is time to cover a considerable distance before -sunset, when the flocks are driven home, and the theft -is likely to be discovered. Sometimes, therefore, they -risk the hazard. Striking the negligent shepherd a -heavy blow on the head with a stick, they throw dust -<a id='Page_213'></a>into his eyes, and, tying his hands behind him, draw -over his face the hood of his burnous. The robbers then -share with one another the task of driving off the flock, -broken up into small sections, each taking a separate -course, and going slowly at first, but after a while quickening -their pace. On the morrow, after traversing -none but lonely paths, they meet again at an appointed -spot. In an affair of this kind they take the shepherd -with them, and set him free only in the middle of the -night, when they have nothing more to fear from him.</p> -<div class='chapter'> - <a id='Page_214'></a> - <h2 class='c004'>WAR BETWEEN DESERT TRIBES.</h2> -</div> -<p class='c008'>A caravan has been plundered—the women of the tribe -have been insulted—the right of water and pasturage -has been disputed. These are wrongs which no <i>razzia</i>, -not even the terrible <i>tehha</i>, can sufficiently avenge. The -chiefs, therefore, assemble and decide upon war. Then -they write to the chiefs of all their allied tribes, and -claim their aid. The allies are loyal and faithful—are -they not also enemies of the tribe to be chastised? Have -they not the same sympathies, the same interests, as those -who summon them? Are they not an integral part of -the confederation? Not a single tribe will refuse to send -a contingent in proportion to its importance. But the -allies are distant. They cannot arrive within a week or -ten days, and in the meantime counsels are taken, and -the passion of the warriors excited by the proclamations -of the chiefs:—</p> - -<p class='c009'>"You are warned, O servants of Allah! that we have -to exact vengeance from such a tribe that has offered us -such or such an insult. Shoe your horses. Supply -yourselves with provisions for a fortnight. Forget not -the wheat, the barley, the dried meat, and the butter. -<a id='Page_215'></a>You must provide not only for your own wants, but also -that you may be able to afford a generous hospitality to -the horsemen of such and such tribes that are coming to -our assistance. Command your prettiest women to hold -themselves in readiness to accompany us, and to array -themselves in their finest garments, and adorn their -camels and litters to the utmost of their power. Do -you yourselves also put on your handsomest dresses, for -with us it is a matter of <i>nif</i> [self-love]. Keep your arms -in good condition. Supply yourselves with powder, and -be assembled on such a day at such a spot. The horseman -who owns a mare and does not come, the foot-soldier -who possesses a gun and stays at home, shall be fined, -the former twenty ewes and the latter ten."</p> - -<p class='c009'>Every able-bodied man, though he should have to go -on foot, is bound to join in the expedition. Before setting -out, the chiefs confide the flocks, tents, and baggage -of the tribe to the care of experienced veterans, who are -likewise charged to exercise a sort of police supervision -over this assembly of women, children, invalids, and -shepherds.</p> - -<p class='c009'>The enemy, on their part, likewise make their preparations. -Warned by travellers, by friends, and even by -relatives whom they claim in the opposite party, they -hasten to write in all directions to assemble their allies. -Their flocks, tents, and baggage they place in a secure -spot, and then assign a rendez-vous to the horsemen -with the least possible delay. To guard against a -surprise, they select a position suitable for defence, and -await whatever may happen. They have not long to -wait. The tribe that has taken up arms to avenge itself -is very soon on the march, for it has not lost a single -<a id='Page_216'></a>moment. On the evening before their departure, all the -auxiliary chiefs join those who have summoned them, -and, in the presence of the marabouts, take the following -oath on the sacred book of Sidi Abd-Allah:—</p> - -<p class='c009'>"O friends! let us swear by the truth of the sacred -book of Sidi Abd-Allah that we are brothers, that all our -guns shall be as one, and that, in dying, we will all die -by the same sabre. If you call us by day, we will come -by day, and if you summon us by night, we will hasten -to you by night."</p> - -<p class='c009'>Having taken this oath, they arrange to start on the -following morning. At the appointed hour a man of -high birth, noble among the noblest, mounts on horseback, -orders his women, borne on camels, to follow him, -and gives the signal. There is a general movement, -and all set out. The eye is dazzled by the strange and -picturesque confusion, the many-hued crowd of horses, -warriors, and camels bearing rich palanquins in which -the women are inclosed. Here are the foot-soldiers, who -march by themselves—there the horsemen, who superintend -the female procession. Others, again, more impetuous -and thoughtless, dash on in front or spread out on -the flanks, but rather as hunters than as scouts, and -with their greyhounds run down the gazelle, the hare, -the antelope, and the ostrich. The chiefs, however, are -more serious. Upon their shoulders rests the whole -responsibility. To them will accrue the largest share of -the plunder, if the expedition succeed; and upon them, -also, in the event of failure, will fall imprecations, ruin, -and shame. They, therefore, consult together and form -their plans. Lastly, come the camels that carry the -supplies. Thus the host advances, adapting itself to -<a id='Page_217'></a>the irregularities of the ground, all in wild confusion, -every one noisy and joyous, thinking much of the adventure, -nothing of the fatigue, dreaming of glory, not -of danger. The warriors relate their former exploits, -while the players on the flute accompany them, inspiriting -or interrupting them, and the women utter joyful -cries. And above all this uproar are heard the loud -reports of fire-arms. The firing ceases, and a young -and handsome horseman strikes up one of those love-songs, -through which the ardour of their passion scatters -strange images and striking colours, and which, in the -desert, have always a fresh charm for these chivalrous -nations.</p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line in8'>My heart burns with fire</div> - <div class='line in4'>For a woman come forth from paradise;</div> - <div class='line in4'>O ye who know not Meryem [Mary],</div> - <div class='line in4'>That miracle of the one Allah,</div> - <div class='line in4'>I will show you her portrait.</div> - </div> - <div class='group'> - <div class='line in4'>Meryem, she is Osman Bey himself</div> - <div class='line in4'>When he appears with his standards,</div> - <div class='line in8'>And the roll of his drums,</div> - <div class='line in4'>And his <i>goums</i> following behind.</div> - </div> - <div class='group'> - <div class='line in4'>Meryem, she is a blood mare</div> - <div class='line in8'>That lives in luxury</div> - <div class='line in8'>In a gilded palace;</div> - <div class='line in8'>And loves the leafy shade,</div> - <div class='line in8'>And drinks limpid water,</div> - <div class='line'>And will have negro slaves to wait upon her.</div> - </div> - <div class='group'> - <div class='line in4'>Meryem, she is the moon of stars</div> - <div class='line in8'>That betrays robbers;</div> - <div class='line in4'>Or, rather she is the palm-tree</div> - <div class='line in4'>Of the country of the Beni-Mezab,<a id='r78' /><a href='#f78' class='c011'><sup>[78]</sup></a></div> - </div> - </div> -</div> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line in4'><a id='Page_218'></a>The fruit of which grows so high</div> - <div class='line in8'>That no one can gather it.</div> - </div> - <div class='group'> - <div class='line in4'>Meryem, rather is she the gazelle,</div> - <div class='line in8'>Bounding in the desert.</div> - <div class='line in4'>The hunter covers her young;</div> - <div class='line in4'>She sees the powder flash,</div> - <div class='line in4'>Leaps forward to receive the ball,</div> - <div class='line in8'>And dies to save its life.</div> - </div> - <div class='group'> - <div class='line in4'>She appointed to meet me</div> - <div class='line in8'>On Monday night.</div> - <div class='line in4'>My heart beat, she came,</div> - <div class='line in8'>All enveloped in silk,</div> - <div class='line in4'>And threw herself into my arms.</div> - <div class='line in4'>Meryem has no sister [no equal]</div> - <div class='line in4'>In the four corners of the world!</div> - </div> - <div class='group'> - <div class='line in4'>She is worth all Tunis and Algiers,</div> - <div class='line in8'>Tlemcen and Mascara,</div> - <div class='line in4'>Their shops, their shop-keepers,</div> - <div class='line in4'>And their perfumed stuffs.</div> - </div> - <div class='group'> - <div class='line in4'>She is worth the vessels</div> - <div class='line'>That traverse the azure deep with their sails,</div> - <div class='line in4'>Going in search of the riches</div> - <div class='line in4'>Which Allah has created for us.<a id='r79' /><a href='#f79' class='c011'><sup>[79]</sup></a></div> - </div> - <div class='group'> - <div class='line in4'>She is worth five hundred mares</div> - <div class='line in8'>The fortune of a tribe,</div> - <div class='line in4'>When they hasten to the fight</div> - <div class='line in4'>Beneath their proud riders.</div> - </div> - <div class='group'> - <div class='line'>She is worth five hundred she-camels</div> - <div class='line in4'>Followed by their little ones,</div> - <div class='line'>Besides a hundred negroes of the Soudan,</div> - <div class='line in8'>Stolen by the Touarueg<a id='r80' /><a href='#f80' class='c011'><sup>[80]</sup></a></div> - <div class='line in8'>To serve Mahommedans.</div> - </div> - </div> -</div> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line in4'><a id='Page_219'></a>She is worth all the wandering Arabs,</div> - <div class='line in8'>Happy and independent,</div> - <div class='line in4'>And those with fixed abodes,</div> - <div class='line in8'>Unhappy victims</div> - <div class='line in4'>Of the caprice of Sultans.</div> - </div> - <div class='group'> - <div class='line in4'>Her head is adorned with pure silk,</div> - <div class='line in4'>Whence escapes in flowing curls</div> - <div class='line in4'>Her black hair perfumed with musk,</div> - <div class='line in8'>Or with amber from Tunis;</div> - <div class='line'>Her teeth, you would say they were pearls</div> - <div class='line in8'>Set in the reddest coral,</div> - <div class='line in4'>And her eyes, charged with blood,</div> - <div class='line in8'>Wound like the arrows</div> - <div class='line in4'>Of the savage inhabitants of Bernou.<a id='r81' /><a href='#f81' class='c011'><sup>[81]</sup></a></div> - </div> - <div class='group'> - <div class='line in4'>Her saliva, I have tasted it,</div> - <div class='line in4'>Is the sugar of dried grapes,</div> - <div class='line in8'>Or the honey of bees</div> - <div class='line in4'>In the flower of spring time.</div> - <div class='line in4'>Her neck is the mast of a ship</div> - <div class='line in4'>That ploughs the deep seas,</div> - <div class='line in8'>With its white sails</div> - <div class='line in4'>To float along with the wind.</div> - </div> - <div class='group'> - <div class='line in4'>Her throat resembles the peach</div> - <div class='line in4'>Which is seen ripening on the tree;</div> - <div class='line in4'>Her shoulders are like polished ivory,</div> - <div class='line in8'>And her rounded ribs</div> - <div class='line in8'>Are the haughty sabres</div> - <div class='line in8'>Drawn by the Djouad<a id='r82' /><a href='#f82' class='c011'><sup>[82]</sup></a></div> - <div class='line in4'>When weary of using their fire-arms.</div> - <div class='line in4'>How many valiant horsemen</div> - <div class='line in4'>Have died for her in battle!</div> - </div> - <div class='group'> - <div class='line in4'>Oh! would that I possessed</div> - <div class='line in4'>The best horse of the desert,</div> - </div> - </div> -</div> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line in8'><a id='Page_220'></a>To ride pensive and alone</div> - <div class='line in4'>By the side of her white she-camel!</div> - <div class='line in4'>That horse would fill with rage</div> - <div class='line in4'>The young men of the Sahara.</div> - </div> - <div class='group'> - <div class='line in8'>I hunt, I pray, I fast,</div> - <div class='line in4'>And follow the laws of the Prophet:</div> - <div class='line in4'>But, were I forced to go to Mecca,</div> - <div class='line in4'>Never would I forget Meryem.</div> - <div class='line in4'>Yes, Meryem, with thy black lashes</div> - <div class='line in4'>Thou wilt always be beautiful,</div> - <div class='line in4'>And as delightful as a gift.</div> - </div> - </div> -</div> - -<p class='c009'>At the end of a few hours the heat becomes unpleasant, -and a halt is called. The tents are pitched, breakfast is -prepared, and the horses are unbridled and allowed to -graze—and all rest themselves. As the sun goes down, -the heat diminishes—it is now between two and three -in the afternoon. To your saddles and forward, ye -daring cavaliers! Display in a brilliant fantasia the -worth of your horses and of yourselves. The women -behold you; show them what you can do with a horse -and a gun. Ah! more than one of you shall be rewarded -for his prowess. Do you see that negro? He is bearing -to one of you the recompense of his skill in managing -his arms and his steed. He is the messenger to whose -care one of the lovely spectators has confided the secret -of her love, in charging him to deliver to the hero of the -fantasia her <i>khrolkhral</i>, or anklets, or her <i>mekhranga</i>, or -necklace of cloves.</p> - -<p class='c009'>It is not enough, however, to be a brave and skilful -horseman—it is incumbent on thee, also, to be discreet. -Thou hast a friend; to-morrow thou wilt give him thy -horse and thy garments. Urge him strongly, for thy -sister<a id='r83' /><a href='#f83' class='c011'><sup>[83]</sup></a> wishes it, to show himself in the midst of the -<a id='Page_221'></a><i>goum</i> upon thy steed and in thy dress, so as to deceive -the other horsemen. In the mean time thou wilt pass -unperceived as a humble foot-soldier, and wilt walk -beside the camel that bears thy mistress. Attention! -watch the favourable moment, and slip into her palanquin. -She is just as impatient as thyself, and stretches -her hand to thee. Profit by this assistance, and let thy -movements outstrip suspicion.</p> - -<p class='c009'>In love, as in war, fortune favours the bold, but they -have likewise the largest share of perils. If such meetings -are frequent and nearly always successful, there -is nevertheless risk to life; for, if the lovers are ever -surprised, both of them perish without mercy. But who -is there to betray them? All who surround them are in -their favour. The lover tells his good fortune to his -friends, all of whom are anxious to forward his happiness, -and ten or a dozen <i>douros</i> have been sent to his -mistress. Nor is this all. Her confidential servant has -received two or three <i>douros</i>, and money has been freely -distributed among her slaves and attendants. All, -therefore, keep a good watch, and give timely notice to -the lover when he must glide out of the litter, in the -midst of the disorder and confusion caused by the pitching -of the camp at the approach of night.</p> - -<p class='c009'>Previous to sunset, the chiefs reconnoitre a spot suitable -for an encampment. It must be supplied with -water, grass, and shrubs for fire-wood. On arriving at -the place selected, each tent is pitched, the horses are -unbridled and hobbled, as are also the camels, the -negroes go in search of wood and grass, the women -prepare the food, and they all sup. A thousand little -scenes impart to a camp of this kind an aspect full of -<a id='Page_222'></a>charm and novelty. Then total darkness envelopes the -scene, unless there happens to be moonlight. The fires -are extinguished—there is nothing alight to diminish -the darkness. In the Sahara, oil and wax are alike -unknown. Immediately after supper, each tent selects -a man to watch the animals and the baggage. It is his -business to prevent thefts, which his most active -vigilance is, nevertheless, powerless to avert.</p> - -<p class='c009'>Not robbers alone wait for the night. Protected by -the same obscurity, the lover, with the privity of his -mistress, cautiously approaches the tent in which she -reposes, raises the canvass, and guided by a devoted -slave, takes the place of the husband who, fatigued by -the day's journey, is sleeping in the men's chamber,—for -in the tents of the desert there are always two distinct -compartments, one for men, the other for women. -Besides, it is deemed disgraceful for a man to pass the -whole night by the side of his wife. There is nothing -therefore, to interfere with these clandestine meetings. -The presence of the two or three other wives permitted -by the Mussulman law would certainly not be considered -an obstacle. According, to an Arab proverb, only a -Jewess surpasses Shitan in trickery, but next to Shitan -comes the Mussulmanee. It is a thing unheard of in the -desert that women should denounce one another. But -if, perchance, the adventure should seem too hazardous, -the woman issues from the tent when every one is -asleep, and proceeds to a spot she has indicated to her -lover by means of one of the usual intermediary agents, -the negroes and shepherds.</p> - -<p class='c009'>At the very hour that happy lovers meet, are accomplished -schemes of vengeance. A rejected lover penetrates -<a id='Page_223'></a>into the tent of the woman who has treated him -with scorn, goes up to her, and shoots her with a pistol. -At the sound of the explosion, the other women jump -up, run against one another, and utter shrieks. The -murderer, however, has had time to disappear, and the -crime, perpetrated unseen, nearly always remains unpunished. -Love adventures are common in the Sahara. -Willingly or unwillingly, an Arab woman is sure to -have lovers. The jealous precautions of the husbands -excite and foment to an unnatural degree the libertine -propensities of the women, by the very restraints that are -placed upon them. To whatever class they belong, they -pass their time in inventing stratagems to deceive their -husbands while they are young, and, when they are old, -to facilitate the amours of others.</p> - -<p class='c009'>The night is over; the sky is covered with a golden -light; it is time to depart. The chiefs now send forward -scouts to reconnoitre the enemy's position, and to form -an opinion, from external signs, of his moral condition, -and of the reinforcements he has received. The scouts -advance very cautiously, and, when they are nearing the -hostile camp, travel only at night. One of them is then -detached on foot, who takes advantage of every irregularity -of the ground to avoid being noticed, and oftentimes, -disguised in rags, penetrates boldly into the midst -of the <i>douars</i>. There he makes himself acquainted with -the number of foot-soldiers, horses, and tents; observes -whether they are laughing and amusing themselves, or -if sadness reigns in the camp; and then returns to communicate -the result of his investigations. The scouts -remain all night in a concealed spot, impatient to discover -what will be the attitude of the enemy at sunrise. -<a id='Page_224'></a>If he executes the fantasia and discharges his fire-arms,—if -shouts of joy are heard, and singing, and the -sound of the flute,—it is certain that he has received -reinforcements, and troubles himself very little about the -approaching attack.</p> - -<p class='c009'>The tribe continues its march until it is not above nine -or ten leagues from the enemy. The advance has been -made by short stages. The baggage, the women, the -foot-soldiers, are so many causes of delay; but what has -chiefly retarded the advance are the orders of the chiefs, -who are desirous to afford time for reflection to those they -proposed to chastise. It was acting prudently, and they -were influenced by powerful motives. Who knew but -that terms of peace might be asked for, accompanied by -many presents for themselves, the leading councillors? -Examples were not wanting to that effect—indeed, it -was the usual custom. For them would be the cotton -stuffs, the garments of cloth, the guns mounted in silver, -the anklets, and the <i>douros</i>! When an affair takes such -turn as this, an amicable arrangement is not far distant.</p> - -<p class='c009'>The two hostile bands are at length divided from one -another by no more than ten leagues, and no propositions, -direct or indirect, have been exchanged. Does -the tribe recognise the impossibility of resistance, or will -it accept battle? If it declines the contest, it assembles -the most influential marabouts, and furnishes them with -money and presents, towards which each individual has -contributed his share. These holy men then proceed to -the opposite camp in the middle of the night, under the -protection of a chief who has received timely notice of -their coming, after being seduced by their gifts. By -him they are conducted to another, who is in like manner -<a id='Page_225'></a>induced to accept the presents offered to him. The two -now accompany the messengers of peace to a third chief, -and so on to others, until they have gained the votes of -all the most powerful. Then, and not till then, do the -marabouts, secure of a friendly audience, unfold the -propositions they are instructed to make—expressing -themselves after this fashion:—"We have come only -for the love of Allah. You know we are marabouts, and -that we desire only what is right. For our sake, you -must come to terms with the Mussulmans who have sent -us. That is far better than bringing down upon us all -the calamities of war, ruin and death. If you will do -what is right, Allah will bless you, yourselves, your -wives, your children, your mares, and your she-camels. -If you choose what is wrong, may it recoil upon your -own heads. We repeat, make peace, and may Allah -curse the demon!"</p> - -<p class='c009'>Having first raised a few difficulties for form's sake, -the chiefs finish by saying in reply to the marabouts:—"Well! -we will make peace for the sake of Allah, and -for your sake, but on the following conditions: 1st, You -will restore to us the objects, goods or animals, which -were taken from us when your people robbed our caravan -at such a place. 2nd, You will pay the <i>dya</i><a id='r84' /><a href='#f84' class='c011'><sup>[84]</sup></a> of -our people slain by yours on such a day. 3rd, You will -restore to us all the flocks that were carried off from -us by your people on such a day, in such a <i>khrotefa</i>. -4th, You will restore to us all the camels and horses -which your thieves have stolen from us, and which are -still within your bounds."</p> - -<p class='c009'><a id='Page_226'></a>The marabouts accept these conditions, and guarantee -their fulfilment. The sacred book of Sidi Abd-Allah is -then produced, and the chiefs swear to make peace. -After the oath has been taken, they who have come to -prevent the shedding of blood return to their tribe, to -give an account of what has been decided, and compel -them to execute the terms which they have just guaranteed. -On the morrow the tribe that has accorded -peace continues its march, and encamps within a league -of the enemy. It is barely installed, when the marabouts -and chiefs of the opposite party arrive with the ratification -that was stipulated. The leading men of the two -rival camps meet together, and again swear on the book -of Sidi Abd-Allah:—"By the truth of Sidi Abd-Allah, -we swear that there shall not again be between us <i>razzia</i>, -or theft, or murder, or reprisals [<i>ousiga</i>], that we are -brothers, and that our guns shall henceforth fire in -accord."</p> - -<p class='c009'>The marabouts of both parties next read the <i>fatahh</i>, or -religious invocation, and conclude with these words: -"Allah bless you, our children, for having thus buried -the knife of contention, and prosper you in your families -and in your goods!" The marabouts are afterwards -visited by the chiefs of both sides who present to them -offerings called <i>zyara</i>, literally a visit.</p> - -<p class='c009'>Peace concluded, the tribe that had put itself into -motion retraces its steps, and at its departure executes -a fantasia of the most noisy character. The horses -caracole, reports of fire-arms resound, and the women -utter loud cries. All is joy, happiness, and delirium. A -dozen of the chiefs of this tribe remain in the midst of -their late enemies, and receive from them a splendid -<a id='Page_227'></a>hospitality, and even costly presents. And at their -departure they take with them some of their hosts, and -requite their new-found friends with a generous welcome. -These truces last a considerable time; that is, -from one to two years.</p> - -<p class='c009'>Peace, however, would certainly not have been -concluded if the marabouts who came to intercede for it -had not presented themselves under cover of the night. -Had they come in the day time, the Arabs, discerning -their intrigues, would have exclaimed out of jealousy: -"By the sin of our women! we will fight. This one has -received cloth-goods, that one money, another jewels, a -fourth cotton-stuffs, and that other one arms. But we, -whose brothers are dead, whose flocks have been carried, -we have got nothing. Yes, we swear it by Sidi Abd-Allah, -the powder shall speak." And, in truth, the -powder very often does speak, and without the envious -having had any cause to complain of the presents made -to their chiefs, and without their having prevented the -latter from entering into negotiations, and accepting -conditions from which no advantage would accrue to the -commonality. This happens when the tribe threatened -has resolved to oppose force to force, and has prepared -for a struggle.</p> - -<p class='c009'>In the latter event the enemy is allowed to approach -within a day's march. No advances are made, no propositions -offered. The march is therefore continued on -the morrow, and the camp is pitched about two leagues -from that of the tribe which awaits the assault. The -scouts of the two parties come into collision, and, mutually -exasperating each another, prelude actual hostilities -by insults. A few musket shots are exchanged, and -<a id='Page_228'></a>they cry out to one another:— "O Fatma, daughters -of Fatma! The night has arrived; why go on to-day? -To-morrow shall be called your day." Or, "Dogs, sons -of dogs, wait till to-morrow! If you are men, you will -meet us."</p> - -<p class='c009'>The skirmishers fall back, and the leaders on both -sides organise as quickly as possible a guard of one -hundred horsemen and one hundred foot-soldiers, to -insure the safety of the camp. On the morrow they -watch each other attentively. If one party strike their -tents, the others do the same; or if they leave their -tents pitched, and advance to the combat with horses and -foot, and with the women mounted on camels, the -example is followed on the other side. The cavaliers of -the two tribes confront one another. The women are -placed in the rear, ready to excite the combatants by -their cries and applause, and are themselves protected -by the foot-soldiers who form the reserve. The battle -begins by small parties of ten or a dozen horsemen -bearing down upon the flanks, and trying to turn the -enemy. The chiefs, at the head of a tolerably compact -mass, keep in the centre. Presently the affair grows -warm and animated. The bravest and best mounted of -the young men dash forward, carried away by passion -and the thirst for blood. Uncovering their heads, they -strike up their war-songs, and excite themselves by loud -outcries:—</p> - -<p class='c009'>"Where are they who have mistresses? It is beneath -their eyes that the warriors will combat this day!</p> - -<p class='c009'>"Where are they who, in the presence of the chiefs, -were always boasting of their valour? It is to-day that -tongues should be long, and not in peaceful gossipings.</p> - -<p class='c009'><a id='Page_229'></a>"Where are they who run after fame?</p> - -<p class='c009'>"Forward, sons of powder! You see before you those -sons of Jews! Our sabre shall drink of their blood, and -their goods we will give to our women.</p> - -<p class='c009'>"Strike out, young men! Strike out! It is not the -balls that kill, but fate."</p> - -<p class='c009'>These shouts madden the horsemen. They make their -steeds rear up on end, and fire off their pieces. Every -face asks for blood. They rush together, and at last -attack each other with the sabre. One party or the -other, however, soon gives way, and begins to fall back -upon the camels carrying the women. Then shrieks -arise from both sides. These scream with joy, to animate -yet more the victors—those utter wrathful and -terrible imprecations, to rally the failing courage of their -husbands and brothers.</p> - -<p class='c009'>"Look at those famous warriors who show off with -their bright stirrups and splendid garments at marriage -feasts and festivals! Look at them running away and -abandoning even their women! O Jews, and sons of -Jews! alight and let us mount your horses, and from -henceforth you shall no longer be counted among men. -Oh! Allah curse all cowards!"</p> - -<p class='c009'>These railings recall the spirit of the vanquished. -They make a vigorous effort, and, supported by the fire -of the foot-soldiers who are in reserve, they recover the -lost ground, and even hurl the enemy back into the -midst of his own women, who now rail as loudly as they -lately applauded. The struggle is renewed on the -ground that separates the women of the two tribes. -During these varying phases the contest has been very -desperate, and before long the side that has most men -<a id='Page_230'></a>and horses wounded, that has lost the greatest number, -and, above all, that has witnessed the fall of its most -valiant chiefs, takes to flight, notwithstanding the exhortations -and prayers of a few energetic men, who fly from -right to left, trying to rally the fugitives and restore the -fight. These brave fellows cry aloud:— "Are there -any men here, or are there not? Hold your own souls! -If you flee, they will carry off your women and leave you -nothing but shame. Die! Let it not be said: 'They -fled!' Die! and you will yet live!"</p> - -<p class='c009'>A beautiful and touching scene will, perhaps, then -be enacted. A chief of the highest rank, in despair at -being defeated, throws himself into the <i>mêlée</i> to seek -death, but is held back by the young men who gather -round him, and beseech him to retire. "Thou art our -father!" they will exclaim; "What will become of us if -thou shouldst perish? It is our duty to die for thee. -We will not remain as sheep without a shepherd." A -handful of warriors still endeavour to make head against -the foe, but they are swept away in the general rout, -and soon find themselves by the side of their women. -Every one, then, seeing that all is lost, devotes himself -to saving what is dearest to him. As rapidly as possible -they make to the rear, only from time to time facing -about to check the pursuit of the enemy.</p> - -<p class='c009'>The audacity of desperation has more than once changed -the face of things. Aïssa-ben-el-Sheriff, a child of -fourteen, mounted on horseback with his tribe to repel -an attack directed by Sid-el-Djedid. The Arbâa were -beginning to give way and take to flight, when the boy, -throwing himself before them, tried to stop them: "What!" -he exclaimed, "You are men, and are afraid! You have -<a id='Page_231'></a>been brought up in the midst of powder, and do not -know how to burn it! Did you pay all that attention to -your mares only to make use of them in flight?" And -when the others replied, "Djedid! Djedid! Look at -Djedid!" "Djedid," continued the child. "It is a -single man that makes you flee! Behold, then, this -terrible warrior, who puts hundreds to the rout, checked -in his victorious career by a child!" With these words -he dashed his spurs into his horse's flanks, and came up -with the redoubtable warrior. Djedid, fearing nothing -from a mere boy, was off his guard, but the latter threw -himself round his neck, entwined his arms round him, -and, leaving his own horse, hung by one arm, while -with the other he endeavoured to stab him with his -knife. Astonished at such audacity, and hampered in his -movements, Djedid strove in vain to shake him off, but -with all his presence of mind he was unable to parry the -boy's frequent thrusts. Puzzled what to do, he slipped -off his horse, hoping to crush Aïssa in his fall. The -latter, however, succeeded in avoiding him, and throwing -himself on the courser of the dreaded chief, rejoined -his tribe, to whom he exhibited a trophy that made the -oldest warrior blush for the momentary panic to which -they had yielded.</p> - -<p class='c009'>Were it not that the conquerors usually build a golden -bridge for the conquered, the latter might be easily -destroyed; but the thirst for pillage gains the day, and -the victors disperse in search of plunder. One despoils -a foot-soldier, another a horseman whom he has overthrown; -another, again, leads away a steed, and yet -another a negro. Thanks to this disorder, the bravest of -the discomfited tribe succeed in saving their women, and -<a id='Page_232'></a>even their tents. When the pillage is at an end, the -horsemen of the victorious tribe are anxious to return -home, and their chiefs encourage the desire. "We have -slain numbers," say they. "We have seized their -horses, captured their women, taken their guns, and -refreshed our souls by making orphans of these sons of -dogs. Our best plan now is to go and sleep at such a -place, for the enemy, strengthened by his reinforcements, -may possibly resume the offensive and attack us during -the night." The baggage is sent forward in front, -and, protected by a strong rearguard, during the first -few days they continue their march until nightfall.</p> - -<p class='c009'>In this species of warfare, the greatest respect is -shown to the captive women. Men of low birth, indeed, -despoil them of their jewels, but the chiefs make it a -point of honour to restore them to their husbands, with -their camels, their jewels, and their ornaments. They -even take pains to properly array those who have been -robbed, before sending them back.</p> - -<p class='c009'>In the desert, they make no prisoners, and cut off no -heads, and they have a horror of mutilating the wounded, -who are left, however, to themselves to escape or perish, -for no one takes any trouble about them. Rare examples -of cruelty do sometimes occur, but these are acts of -private revenge, when men have recognised the murderers -of those who were dear to them, a friend or -brother.</p> - -<p class='c009'>On reaching their own territory, the tribe is welcomed -by extraordinary rejoicings. The universal exultation -betrays itself by the liveliest demonstrations. The women -draw up their camels in a single row, and utter -cries of joy at regular intervals. The young men execute -<a id='Page_233'></a>in their presence a fantasia of the wildest description. -Salutations, embraces, and interrogations are exchanged -on all sides. Food is prepared for the warriors and their -allies, and the chiefs collect the sum that is to be divided -among them. A common horseman never receives less -than ten <i>douros</i>, or an article of equal value. This recompense, -called <i>zebeun</i>, is obligatory, and is given over -and above the plunder each may have seized for himself; -and, in addition to this, three camels are bestowed upon -every cavalier who has lost a horse. It is needless to -add that a larger sum than ten <i>douros</i> is offered to the -chiefs of the allied tribes, whose influence has been so -successful. They receive their share like the others, but -in secret they are presented with money, or articles of -considerable value, such as carpets, tents, arms, horses, -etc., etc.</p> - -<p class='c009'>A generous hospitality is offered to the allies; and on -the morrow, when they set out to return to their own -territories, the chiefs mount on horseback and accompany -them. After riding on together for two or three -hours, they renew the mutual oath never to raise but one -war-shout, never to make but one and the same gun, to -come in the morning if summoned in the morning, and -to come at night if summoned at night. In the desert, -if feuds are keen and hereditary, sympathies, on the -other hand, are also numerous and profound. The -following verses illustrate the extreme degree of delicacy -and devotedness to which the sentiment of friendship is -carried by the Arabs:</p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>If a friend does not walk as blindly as a child,</div> - <div class='line'>If he does not voluntarily expose himself to death,</div> - <div class='line in6'>Forgetting that suicide is a crime,</div> - </div> - </div> -</div> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line in8'><a id='Page_234'></a>He shall have no place in the tents of our tribes.</div> - <div class='line in12'>I will obey the summons of my friend.</div> - <div class='line in2'>Though the morning light should be the reflection of swords,</div> - <div class='line'>Though the darkness of night should be the cloud of dust raised</div> - <div class='line in2'>by the tramp of horses,</div> - <div class='line in14'>I will go to die or to be happy.</div> - <div class='line in2'>The smallest of the sacrifices to which I have agreed is death.</div> - <div class='line in4'>Can I live far away from the place of refuge so dear to me?</div> - <div class='line in2'>Can I support the absence of neighbours to whom I have become</div> - <div class='line in4'>accustomed.</div> - </div> - </div> -</div> - -<p class='c009'>It may be naturally asked why a tribe that is menaced -with an attack, but will not make the necessary sacrifices -to obtain peace, does not flee, instead of awaiting -the assault. To flee, is to invite pursuit while in the -disorder of a retreat. It means leaving one's country, -exposing oneself to scarcity of water for the flocks, or -even falling into the hands of some other enemy, who -would certainly take advantage of this opportunity for -pillage and revenge. The wisest plan is to choose a -good position, assemble the allies, and await the enemy -if confident in one's own strength, or else to make concessions -if conscious of weakness.</p> - -<p class='c009'>"O Allah! save us and save our horses. Every day -we lie down in a new country. It may be that She -remembers our vigils with the flutes and tabours."</p> - -<div class='nf-center-c0'> -<div class='nf-center c000'> - <div>REMARKS BY THE EMIR ABD-EL-KADER.</div> - </div> -</div> - -<p class='c009'>How can any strange people contend with us, who -are brought up in the highest sense of honour, even -above all the tribes collected in the great assemblies? -Do we not advance against the enemy on horses of pure -<a id='Page_235'></a>race, terrible as raging lions, that gallop wildly along -the perilous mountain path?</p> - -<p class='c009'>I have prepared, against the time when fortune shall be -unfavourable to me, a noble courser of perfect shape, -and which none can rival in swiftness.</p> - -<p class='c009'>I have also a flashing sabre which severs at a stroke -the body of an enemy. And yet fortune has treated me -as if I had never tasted the pleasure of bestriding an -air-drinker;</p> - -<p class='c009'>As if I had never rested my heart on the virgin bosom -of a well-beloved maiden, with legs adorned with bracelets -of gold;</p> - -<p class='c009'>As if I had never felt the anguish of separation;</p> - -<p class='c009'>As if I had never taken part in the exciting spectacle -of our blood horses surprising the enemy at the break of -day;</p> - -<p class='c009'>As if, in short, after a defeat, I had never brought back -the runaways to the fight, by crying aloud:—</p> - -<p class='c009'>"Fatma! daughters of Fatma!</p> - -<p class='c009'>"Death is a tax levied on our heads; turn the neck of -your horses, and repeat the charge.</p> - -<p class='c009'>"Time turns upon itself and returns.</p> - -<p class='c009'>"Would that I could throw the world on its face!"</p> -<div class='chapter'> - <a id='Page_236'></a> - <h2 class='c004'>USAGES OF WAR.</h2> -</div> -<p class='c008'>On returning to their <i>douars</i> after a <i>razzia</i>, or an -expedition, the Arabs of the desert proceed to divide the -spoils in equal shares, a certain portion being set aside -for special cases. Thus a cavalier who has slain another -in battle is entitled to the horse of the deceased, to his -arms, garments, harness, pouch, and <i>djebira</i>. "In fact, -he has risked a life to take a life, and will have to -answer before Allah for the death he has inflicted, -rightly or wrongly." A horse that is captured without -its owner being killed, is comprised among the general -stock to be divided. If a horseman has been slain by -several persons firing simultaneously, without it being -clearly shown by whose hand he fell, his spoils are -equally shared by all. In some tribes, the plunder -reverts to the chief when it cannot be proved from whose -gun the fatal ball was fired. Should a cavalier learn -after the fight is over, that he has killed an enemy with -his own hand, and be able to produce witnesses to the -deed, he obtains restitution of the entire plunder of the -slain.</p> - -<p class='c009'>When a tribe makes an expedition against another -<a id='Page_237'></a>tribe, each individual retains whatever he has taken in -<i>haïks</i>, burnouses, arms, and garments; but tents, flocks, -horses, mules, camels, provisions, and grain, are public -property. The chief alone is entitled, over and above an -ordinary share, to thirty or forty ewes, or three or four -camels, as the case may be. Even should he not have -accompanied the tribe in person, he would still be assigned -what is called the <i>akeud ek-sheikh</i>, or the sheikh's -knot. If any one, not caring to join the expedition, has -lent his mare to a friend, he shares the booty acquired -by the latter. If the animal be killed and any prize is -made, the value of the mare is deducted and paid over to -her owner, for she had gone for the service of the tribe. -Should the result be unfavourable, the owner puts up -with his loss—"he sought his good fortune."</p> - -<p class='c009'>Whoever offers a supply of food to a party of horsemen -is entitled to a share if the party prove successful, as he -was interested in the expedition.</p> - -<p class='c009'>A "lance" [one share] is given to the farrier of the -tribe, for he contributes his skill and labour to the -success of the enterprise. To kill a farrier is deemed -infamous. It is a deed that will recoil upon the guilty -tribe, who will be pursued by a curse ever after.</p> - -<p class='c009'>He who takes off his burnous and goes up to the -enemy with the butt end of his rifle in the air, must also -be spared.</p> - -<p class='c009'>Shepherds, likewise, have their life accorded to them.</p> - -<p class='c009'>A special share of the plunder is reserved for those -who have been sent forward as scouts previous to the -attack upon the enemy. It is their just recompense for -offering their lives to secure the triumph of their brethren. -If a scout loses his mare, he is compensated by -<a id='Page_238'></a>one hundred ewes, or another mare, or by one hundred -Spanish <i>douros</i>. There is no exaggeration in this estimate, -for it is always the best mounted who are selected. -If a band returns with booty, a "lance" is -bestowed upon the woman of distinction who goes forth -from her tent, and lifts up her voice in honour of the -victors. In an affair of <i>nif</i> (self-love), the pretty women -who accompany the expedition to animate the combatants -are entitled to a share of the spoils. Whoever -lends his rifle, receives one-fourth of the share that falls -to the lot of the borrower.</p> - -<p class='c009'>Suppose an Arab finds a horse at pasture away from -its owner, at a time when his tribe happens to be attacked, -or is on the point of setting out on an expedition. -Suppose he takes the animal, and places on its back a -borrowed saddle. Suppose, further, that this saddle is -not complete; but that he gets stirrups from one, a girth -from another, a bridle and a breast-band from a third, -until at last he is completely equipped. He sets out and -returns with plunder; but the proprietor of the horse has -no right to any portion of it. Had the animal been -killed, the owner would have been reimbursed, in the -event of success; but if it is brought back safe and sound, -he cannot claim anything: "The animal has been nothing -more than an instrument of Allah to render service -to the brave horseman who exposed himself for the -public good." The proprietors, however, of the different -parts of the equipment are entitled to a share. The -wanderers of the desert have an apologue quite in the -Arab style which exactly defines the respective dues of -each:</p> - -<p class='c009'>"Quoth the saddle-tree to the horseman: 'Do you -<a id='Page_239'></a>purpose to keep all the prize to yourself? Who furnished -you with a seat? What would you have done had you -not found me there?'</p> - -<p class='c009'>"A pretty story!" exclaims the girth. "The service -you brag of, was it after all so very great? Why, you -would have done more harm than good, had I not held -you on the horse's back."</p> - -<p class='c009'>"Gently, gently!" cry the stirrups. "I acknowledge -you may both of you have been useful in your way; but -pray tell me who supported the horseman when he -dashed forward? On whom did he lean when he made -use of his rifle to bring down the enemy from whom he -took the spoils about which you are wrangling so -sharply? Who was it that enabled him to look far ahead, -to stoop down, or turn round, according as he wished to -strike a blow, or to avoid one with which he was -threatened?"</p> - -<p class='c009'>"It was you," replied the bridle. "There is no denying -the truth. And yet, O my sons, by Allah, master of -the world! our horseman would not have much riches to -boast of to-day had he employed only your services. You -did not take the road to the plunder, and assuredly you -would be far enough from it now had I not guided you. -Cease, then, these disputes. The palm is mine, for it -was I alone who enabled you to reach the goal."</p> - -<p class='c009'>"Ah! that is rather too much of a good thing!" the -horse ironically observes, after listening thus far without -uttering a word. "Somehow I fancied that the greatest -praise was due to myself. I thought I had seen you -lying forgotten in a corner, and that you were picked -up only because I had been found. I was dreaming, no -doubt, and it is you who have carried me. I own that I -<a id='Page_240'></a>was mistaken. Take me back, then, as quickly as -possible to my pasture, or at least let me hear no more of -your squabbles."</p> - -<p class='c009'>"To put an end to all this jangling, the horseman -divided his booty into six equal parts, one of which he -gave to the saddle-tree, one to the girth, and one to the -bridle, and kept the three others for himself. Leading -the horse back to the pasture he said to him: 'I do not -give thee anything, for thou hast the honour of having -been useful to thy tribe.'"</p> - -<p class='c009'>If any one lends a saddle complete, he is entitled to -one-half share. This distribution is called <i>âadet esserdj</i>, -or the custom of the saddle.</p> - -<p class='c009'>When on the point of starting on an expedition, the -<i>goum</i> offers up the following invocations: -"O Sidi Abd-el-Kader-el-Djilaly! -O Sidi-Sheik-ben-el-Dine! O Sidi-el-Hadj-bou-Hafeus! -If we succeed and return safe and -sound, we promise a camel to each of you. Protect us!" -Before any division takes place these three camels are -always put aside for the marabouts.</p> - -<p class='c009'>The division of the plunder, as may be imagined, is -never carried out without many remonstrances, for the -prevention or repression of which the <i>mekadim</i> were -instituted. Sometimes the chiefs make choice of five or -six individuals of approved discretion. At other times, -after a <i>razzia</i> or capture of property, the booty is divided -into four equal parts. They who execute the enterprise -form themselves into four sections, and each section -names a <i>mekadem</i> whose business it is to manage the -subdivision. The <i>mekadim</i> search out and demand the -restitution of all articles concealed by dishonourable -persons, such as jewelry, money, coral, etc. When an -<a id='Page_241'></a>Arab is suspected of having purloined things in this -manner, and nothing is found upon him, the <i>mekadim</i> -make him swear by Sidi-Ben-Abd-Allah, and that oath -clears him. In the Sahara, Sidi-Ben-Abd-Allah is held in -great veneration. No one would dare to invoke his -name falsely, through fear of dying, or of seeing his -flocks waste away. The <i>mekadim</i> are acknowledged to -be honest among pilferers. They are well treated and -receive a handsome remuneration, consisting for the -most parts of articles not included in the division of the -spoils.</p> - -<div class='nf-center-c0'> -<div class='nf-center c000'> - <div>REMARKS BY THE EMIR ABD-EL-KADER.</div> - </div> -</div> - -<p class='c009'>I have surprised them with horses of pure race, with -sleek coats, foreheads adorned with stars announcing -good fortune, flanks lean through exercise, and flesh -firm and hard. I have fallen upon them like a cloud -charged with lightning that hangs over a defile.</p> - -<p class='c009'>It is a horse that, without ever being fatigued, always -finishes by asking pardon of his rider. His head is lean, -his ears and lips fine, his nostrils well open, his neck -slender, his skin black and soft, his coat sleek, and his -joints large. By the head of the Prophet! he is of noble -race, and you would never ask how much he cost if you -had seen him marching against the enemy.</p> - -<p class='c009'>When you see the horses of the <i>goum</i> marching -proudly, their heads up, and making the air re-echo with -their neighings, rest assured that victory accompanies -them. But, on the other hand, when you see the -horses of the <i>goum</i> marching sadly, with their heads -<a id='Page_242'></a>down, without neighing, but lashing themselves with -their tails, be sure that fortune has abandoned them.</p> - -<p class='c009'>Nevertheless, Allah is wiser than man.</p> - -<p class='c009'>Oh! would that I could see my blood flowing over my -<i>haïk</i>, white as ivory from Soudan! It would be the -more beautiful for it.</p> -<div class='chapter'> - <a id='Page_243'></a> - <h2 class='c004'>OSTRICH HUNTING.</h2> -</div> -<p class='c008'>In the desert there are two principal modes of hunting -the ostrich—on horseback, and in ambush. There is, -indeed, a third method which is only a modification of -the second, and consists in killing the bird while drinking -at a stream of water.</p> - -<p class='c009'>The true sport is on horseback. Watching for the -bird is no better than taking a sitting shot with us. -The former is a noble and royal pastime, the latter is -only fit for a common fellow, or a poacher. It is not -enough to kill, the thing is to run the bird down. For -this purpose the general sort of education given to a -horse will not suffice. A special preparation is required, -just as a race-horse needs a particular training for some -days previous to the contest.</p> - -<p class='c009'>Seven or eight days before a hunting expedition, both -grass and straw are entirely stopped, and nothing but -barley given. The horse is watered only once a day, at -sunset, when the water begins to get cool, and he is -then washed all over. He is taken out for a long ride -every day, now walking, now galloping, during which -the rider carefully ascertains that nothing is wanting to -<a id='Page_244'></a>the equipment proper for the purpose. At the end of -these seven or eight days, say the Arabs, the belly disappears, -while the neck, chest, and croup show firm -flesh. The animal is then ready to endure the fatigue. -This special training is called <i>teshaha</i>.</p> - -<p class='c009'>The equipment also is modified with a view to lighten -the weight. The stirrups should be much less heavy -than usual, the saddle-bow very light, the two <i>kerbouss</i>, -or pommels, of less than the ordinary height and without -the <i>stara</i>. The breast-band is likewise omitted, and -instead of the seven pieces of felt only two are used. -The bridle, in like manner undergoes several metamorphoses. -The blinkers and headstall are omitted as too -heavy, the bit being simply fastened to a tolerably stout -camel-rope, without any throat-band, and kept in its -place by a make-shift headstall of cord. The reins are -also very light, but strong. All four feet are shod.</p> - -<p class='c009'>The most favourable season for this sport is during the -great heats of summer. The higher the temperature, -the less energy does the ostrich possess to defend itself. -The Arabs describe the exact period by saying that it is -when a man, standing upright, casts a shadow no longer -than the sole of his foot. Ostrich hunting implies a -regular expedition lasting over seven or eight days. It -requires preparatory arrangements which are concerted -by ten or a dozen horsemen bound in "a knot," as for a -<i>razzia</i>. Each hunter is accompanied by a servant, called -a <i>zemmal</i>, who is mounted on a camel that carries, -besides, four goat-skin bags filled with water, barley for -the horse, wheaten flour, another kind of flour parched, -dates, a pot to boil the food in, leather thongs, a needle, -and a set of horse-shoes and nails.</p> - -<p class='c009'><a id='Page_245'></a>Each hunter should take only one woollen or cotton -shirt, and one pair of woollen trousers. He winds round -his neck and ears a kind of thin stuff called in the desert -<i>haouli</i>, and fastens it with his camel-rope. His feet are -protected by sandals attached by cords, but he also puts -on light gaiters [<i>trabag</i>]. He takes neither rifle, nor -pistol, nor powder. His only weapon is a club of wild -olive or tamarisk, four or five feet long and terminating -in a very heavy knob. The party do not start until they -have ascertained from travellers, or caravans, or from -messengers sent forward for that purpose, where a -large number of ostriches are collected at one point. -These birds are generally met with in places where there -is a good deal of grass, and where rain has recently -fallen. According to the Arabs, whenever the ostrich -sees the lightnings flash and a thunder storm coming on, -it immediately hastens in that direction, however distant -it may be, for it thinks nothing of going ten days -on the stretch. In the desert it is proverbially said of a -man who is particularly careful in tending his flocks and -supplying them with what is necessary, that "he is like -the ostrich—where he sees the lightning flash, he is -there."</p> - -<p class='c009'>The start is made in the morning. At the end of one -or two days' march, when the hunters have arrived near -to the spot where they were told to look for ostriches, -and where tracks are observable, they halt and bivouac. -On the morrow two intelligent servants, stripped to the -skin, and wearing nothing but a handkerchief round -their loins, are sent forward to reconnoitre. They take -with them a goat's-skin bag suspended from the side, -and a small quantity of bread, and walk on until they -<a id='Page_246'></a>come upon the ostriches, which usually keep to the -high ground. As soon as they have sighted them, they -lie down and observe their movements; and then, while -one remains, the other returns to the camp, and says -that he has seen thirty, forty, sixty ostriches—it is -alleged that <i>djeliba</i> or troops to that number are really -to be met with. At certain times, and especially when -mating, the ostriches are seldom found more than three -or four couples together.</p> - -<p class='c009'>Guided by the man who has brought the information, -the hunters advance cautiously in the direction of the -ostriches, and on nearing the hillock on which the birds -were sighted, they use every precaution to avoid being -seen. Having at length reached the last inequality of -ground that affords them any sort of cover, they dismount, -and two scouts crawl forward to make sure that -the birds are still in the same place. If these bring -confirmation of the former tidings, each rider gives his -horse a small draught of the water brought on a camel's -back, for it is rare to find a place where water is to be -had. The baggage is piled up where the halt takes place, -without any one being left to watch it, so certain are -they of being able to retrace their steps to the identical -spot. Every hunter is provided with a <i>chibouta</i>, or -goat's-skin bag of water. The attendants follow the -tracks of the horses—the camel carrying only the -horses' evening feed of barley and his own, and water -for both men and animals.</p> - -<p class='c009'>Carefully reconnoitring the ground occupied by the -ostriches, the hunters concert their mode of attack. -Spreading out, they gradually form a circle, in which -they inclose the quarry at a sufficient distance not to be -<a id='Page_247'></a>seen, for the ostrich is very far-sighted. The attendants -fill up the gaps between the horsemen. Then, when all -are at their respective posts, the latter advance straight -upon the ostriches, who flee panic-stricken, but are met -by the horsemen, who at first content themselves by -driving them back within the circle. The ostrich thus -exhausts its strength by the rapidity of its movements; -for, when surprised, it does not "husband its wind." -Again and again it repeats the same manœuvre, always -trying to break through the circle and always driven -back in affright. At the first symptoms of fatigue, the -hunters dash at them, and presently the troop scatters -in all directions. Those that are losing strength open -out their wings, which is a sure sign of weariness. The -hunters, now secure of their prey, hold in their horses. -Each one picks out a bird, rides after it, overtakes it, -and, either from behind or from the side, fetches it a -terrible blow on the head with the cudgel already mentioned. -The head is bald and very sensitive, whereas -other parts of the body would offer greater resistance. -Stunned with the blow, the ostrich falls to the ground, -and the hunter, springing out of his saddle, cuts its -throat, taking care, however, to hold it away from the -body, so that the wings may not be stained with the -blood.</p> - -<p class='c009'>The <i>delim</i>, or male bird, when its throat is cut, especially -if near its young ones, moans in a lamentable -manner, but the <i>reumda</i>, or female, utters not a sound. -When the ostrich is on the point of being overtaken, it is -so exhausted that, if the hunter is willing to spare its life, -it is easy for him to lead it away captive, guiding it with -his cudgel; for by that time it can scarcely walk. -<a id='Page_248'></a>Immediately after being bled, the bird is carefully skinned, -so as not to spoil the feathers, and the skin is -stretched on a tree or on a horse. When the camels -arrive, salt is plentifully rubbed in.</p> - -<p class='c009'>The servants now light fires and prepare the pots, in -which they boil for a long time over a fierce fire all the -fat of the bird. As soon as it is reduced to a very liquid -state, it is poured into a sort of leather bottle formed of -the skin stripped off from the thigh to the foot, and -strongly tied at the lower end; it would spoil if put into -skin taken from any other part of the body. The fat -of an ostrich in good condition ought to fill both its -legs. When the bird is brooding, it is very lean, and at -that time its fat would certainly not fill both legs; and it -is, at that time, hunted only for the sake of its feathers. -The rest of the flesh is served up for the hunters' supper, -seasoned with flour and pepper.</p> - -<p class='c009'>The attendants having watered the horses and given -them a feed of barley, and the hunters having refreshed -themselves, they hasten, no matter how fatiguing the -chace may have been, to return to the spot where they -left their baggage. There they remain forty eight hours -to rest their horses, on whom they bestow the greatest -care. After that, they regain their tents. Sometimes -they send the produce of the chace to the <i>douar</i>, whence -the servants bring back a fresh supply of provisions, and, -on receiving favourable intelligence, they start on a new -expedition.</p> - -<p class='c009'>In the desert, the male bird is called <i>delim</i>; the female, -<i>reumda</i>; a one-year old, <i>ral</i>; over one year, <i>oulid gleub</i>; -a two-year old, <i>oulid bou gleubtin</i>; a three-year old, <i>garah</i>, -at which age the bird attains its full growth.</p> - -<p class='c009'><a id='Page_249'></a>The fat of the ostrich is used in the preparation of -food—of kouskoussou, for instance—and it is likewise -eaten with bread. The Arabs also apply it as a remedy -in many diseases. It is sold in the market-place, and in -the tents of the rich a store of it is often kept to give -away to the poor, as a medicine. It is not, however, by -any means expensive—one pot of ostrich grease being -exchanged for only three pots of butter.</p> - -<p class='c009'>The plumes are sold in the <i>kuesours</i>, at Tougourt and -at Leghrouât, and among the Beni-Mzab, who, at the -time of the purchase of grain, bring ostrich skins down -to the seaboard. Among the Oulad-Sidi-Shikh the skin -of the male was formerly sold at from four to five <i>douros</i>, -and that of the female at from ten to fifteen francs; but -of late the price has risen considerably. In the Sahara, -before our time, the beautiful ostrich plumes were only -used to ornament the top of a tent or a straw hat. The -Shamba strengthen their shoes with the skin of the -under part of an ostrich's foot. They place a strip under -the toes, and another under the heel, and the sole will -thus wear a long time. With the sinews they make -laces to sow the saddles, and to mend various articles -made of leather.</p> - -<p class='c009'>In the eyes of the Arab ostrich hunting possesses the -double charm of profit and pleasure. It is a favourite -exercise of the horsemen of the Sahara, and it is also a -remunerative enterprise, the value of the skin and fat -much more than covering the expense. Notwithstanding -the numerous train indispensable for this species of -sport, it is not by any means the exclusive privilege of -the rich. Any poor man who feels that he can acquit -himself well can generally contrive to join a party of -<a id='Page_250'></a>horsemen who propose to hunt the ostrich. He goes -to a wealthy Arab, who lends him a camel, a horse and -harness, and two-thirds of the barley required, two-thirds -of the goat-skins, and two-thirds of the supply of food. -The other third of all things is provided by the borrower, -and the produce of the chace is divided between the two -in the same proportions. The servant who, during the -expedition, rides the camel lent to the poor man, -receives from the latter two <i>boudjous</i> for every male -killed, and one <i>boudjou</i> for every female. He is, besides, -fed from the provisions taken with him by the horseman.</p> - -<p class='c009'>The ostrich is also hunted by lying in ambush, after -it has laid its eggs, or towards the middle of November. -Five or six horsemen, taking with them a couple of -camels loaded with supplies for at least a month, go -in search of places where rain has recently fallen, or -where ponds are to be found. In such localities there is -certain to be abundance of herbage, which never fails -to attract the ostriches in considerable numbers. To -avoid idle wanderings to and fro, they question every -individual, every caravan, they happen to meet: besides, -they know beforehand the most likely stations. On -these occasions they provide themselves, not with a -cudgel, but with a rifle and an ample supply of powder -and ball.</p> - -<p class='c009'>As soon as they come upon ostrich tracks, the hunters -examine them closely. If they appear only in the form -of patches here and there eaten down to the ground, it -shows that the ostrich has come here merely to graze. -But if the tracks cross each other in all directions, if the -grass has been trampled under foot, but not eaten, it is a -sure sign that the ostrich has made her nest in the -<a id='Page_251'></a>neighbourhood. The hunters thereupon search attentively -for the spot where she has deposited her eggs, and -approach it with the greatest precautions. While the -ostrich is digging out her nest, all day long her plaintive -moanings may be heard, but after her eggs are laid she -never utters her usual cry until about three in the -afternoon.</p> - -<p class='c009'>The female sits on her eggs from morning till mid-day, -while the male goes to the pasture. At noon he returns, -and the female goes to feed in her turn. When she -comes back, she places herself four or five paces from -the nest, in front of the male, who incubates all night. -The male himself keeps watch over the eggs to defend -them from all enemies. Jackals, among others, often -times place themselves in ambush near at hand ready to -play them an evil turn, and their bodies have frequently -been found by the hunters lying not far from the nests, -stricken to death by the male—the female being too -timid to inspire any fear.</p> - -<p class='c009'>It is in the morning, during the time the female is -sitting, that the hunters dig on each side of the nest, -and not above twenty paces distant, a hole deep enough -to contain a man. They then cover it over with the -long grass so common in the desert, so that only his rifle -is seen. The best marksmen are, of course, placed in -these holes.</p> - -<p class='c009'>Seeing all these preparations, the female takes fright, -and runs off to join the male, who beats her and compels -her to return to the nest. If these preparations were to -be made while the male is brooding, he would go off to -join the female, and neither of them would ever come -back again.</p> - -<p class='c009'><a id='Page_252'></a>When the female returns to the nest, they take care -not to molest her, it being the rule to kill the male in -the first instance. It is, therefore, customary to await -his return from the pasture, which happens about noon, -when the hunter holds himself ready. The ostrich, -while engaged in incubation, spreads out its wings so -as to cover all the eggs. In this position, with its legs -bent under the body, the thighs are very conspicuous. -This circumstance is favourable to the marksman who -aims to break the leg of the bird. All chance of escape -is thus cut away, which would not be the case were it is -wounded in any other part. As soon as the ostrich is -down the hunters run up and cut its throat. The two -marksmen come out of their holes, and their companions, -attracted by the report, lend their assistance. All traces -of blood are quickly covered with sand, and the body of -the bird carefully concealed. At sunset the female -returns as usual to pass the night close to the nest. -The absence of the male causes her no anxiety, for she -fancies he has merely gone away to feed, and she -quietly sits upon the eggs. She is then killed in the -same manner as her mate, by the hunter who has not -previously fired. The one who shot the male receives a -<i>douro</i> in addition to his proper share; but if, what -rarely happens, he should miss his aim, he pays to his -companions the value of the bird: "We chose thee," -they say, "as the best shot: we placed thee in the good -position to do us a benefit, and lo! thou workest us such -a wrong as this. Thou shalt pay for it." The hunter -who killed the female receives only an egg over and -above his share. If he miss, he forfeits what would have -come to him from the price of the male and the eggs. -<a id='Page_253'></a>The one who is to fire at the male is appointed beforehand.</p> - -<p class='c009'>The nest of an ordinary couple contains from twenty -five to thirty eggs, but it frequently happens that several -couples combine to lay in common. In that case, they -form a large enclosure, and the oldest couple are placed -in the centre, with the others around them in regular -order—so that, if they are four in number, they will -occupy the four angles of a square. When the eggs are -all laid they are pushed towards the centre, but not mingled -together; and when the oldest male comes to sit -the others take their places around, where their eggs -were laid—and the same with the females. These -companies are composed of the young of the same -family—in fact, of the young of the oldest couple. They -do not all lay the same number of eggs. The one-year -olds, for instance, do not lay more than four or five, and -those of a small size. At times as many as a hundred -eggs are found in the same nest. These family gatherings -are most common where the herbage is most -abundant. The Arabs have observed a very singular -circumstance. The eggs of each couple in these -monster nests are carefully piled up together, with one -egg conspicuously at the top. It is the one first laid, -and it serves for a special purpose. As soon as the male -perceives that the moment has arrived for hatching, he -breaks with his beak the egg he judges to be the most -forward, and at the same time very carefully makes a -small hole in the one which surmounts the others. The -latter furnishes their first meal to all the young ones as -they are hatched, and, though open, will remain sweet -for a considerable time. This quality is peculiarly -<a id='Page_254'></a>useful; for the male does not break all the eggs on the -same day, but only three or four at a time, when he hears -the young ones moving inside. The egg which supplies -them with nourishment is always liquid, whether -through the prevision of nature, or that the old birds -have instinctively avoided sitting on it.</p> - -<p class='c009'>The fledglings, after having partaken of their first -meal, and being speedily dried in the sun, begin at once -to run about, and at the end of a few days follow the -parent birds to the pasture: in the nest, they always -nestle under their wings. The nest is generally of a -circular form, and is formed in a sandy soil. The ostrich -constructs it with its feet, by simply throwing out the -sand from the centre to the circumference. The dust -raised by this operation may be seen at some distance. -The period of incubation lasts ninety nights.</p> - -<p class='c009'>The hunters eat the eggs if they are fresh, and not -near ready to be hatched. The shells they either throw -away, or take with them, to give as presents to friends, -or to deposit them in the <i>koubba</i>.<a id='r85' /><a href='#f85' class='c011'><sup>[85]</sup></a> However, for some -time past, the Arabs have become aware that eggs are -an article of traffic on the seaboard, and they now reserve -them for that object.</p> - -<p class='c009'>The ambush hunt is very lucrative. It is quite possible -to kill several birds and carry off their eggs. At -that season, the ostrich itself is very lean; but, on the -other hand, the feathers are better and hold more firmly -together. Where several couples are assembled together -in one nest, it is only the oldest male and female that -are killed. Were the hunters to make as many holes as -<a id='Page_255'></a>there are birds, they would very soon be discovered, and -the whole company would take to flight.</p> - -<p class='c009'>According to the Arabs, ostriches kill vipers with a -stroke of their beak, and swallow them. They eat, also, -serpents, locusts, scorpions, lizards, and a very large -fruit called <i>hadj</i>, abundant in the desert, and produced -by a creeping plant, bitter as turpentine, having leaves -like those of a water-melon: in short, they digest anything, -even stones. Such is the voracity of this bird -that where it is kept in a domesticated state, it bolts -everything it comes across, knives, jewelry, bits of iron. -The Arab who gave me these details declared that a -woman one day had a coral necklace snatched from her -neck and swallowed by an ostrich, and I have heard an -officer of the African army relate how one tore off and -bolted a button from his tunic. It is at the same time -very adroit, and will snatch a date from a man's lips -without hurting him. When lightnings flash and announce -a coming storm, they cannot contain themselves -for joy. They jump about, and hasten towards the water -of which they are so fond, though capable of long endurance -of thirst.</p> - -<p class='c009'>Paternal love is a strong passion in the male ostrich. -He never deserts his young, and fears no danger, be it -what it may, whether from dogs, hyænas, or man himself. -The female, on the contrary, is easily frightened, -and forsakes all in her terror. Thus, in speaking of a -man who defends his tent with courage, they compare -him to the <i>delim</i>; while a feeble, timid man is likened -to the <i>reumda</i>. Ostriches are generally met travelling -together in couples, or in family parties of four or five -couples. But, where rain has fallen, one is certain to -<a id='Page_256'></a>find two or three hundreds of these birds together. From -a distance, they resemble a flock of camels. They never -approach a spot that is inhabited except to drink, after -which they flee away in haste.</p> - -<p class='c009'>The Arabs hunt the young of the ostrich by a very -simple method. Once upon the track, and at a short -distance from the birds, they begin to shout aloud. The -young ones, being frightened, run for protection to the -parent birds; and the hunters, coming up with them, -seize upon their prey in spite of the male, and under his -very eyes. The <i>delim</i> becomes terribly excited, and -exhibits the most poignant grief. Sometimes greyhounds -are employed in this sport. While the old birds -are defending themselves against the dogs, the hunters -carry off the little ones without any difficulty, and -bring them up in their tents, where they are easily -tamed. They play with the children and sleep under -the canvass. In the wanderings of the tribe they follow -the camels. There is no instance of any bird brought -up in this way taking to flight. They are full of spirits, -and frolic with the horsemen, dogs, etc., etc. Does a -hare happen to start up, away go the men in full chace, -and the ostrich, becoming excited, rushes after them -and takes part in the hunt. If it meets in the <i>douar</i> a -child with something in its hand of an eatable nature, -it lays him gently on the ground, and endeavours to -take it from him. The ostrich is a great thief; or rather, -as I have already said, it desires to swallow everything -it sees. The Arabs, therefore, distrust it when they are -counting out money, for two or three <i>douros</i> would soon -disappear.</p> - -<p class='c009'>It is no uncommon thing to see a wearied child placed -<a id='Page_257'></a>on the back of an ostrich. The bird proceeds with its -burden straight to the tent, the little fellow holding on -by its pinions. But it would not submit to carry a -heavier load—a man, for example, but would hurl him -to the ground by a blow from its wing. On the march, -in order to keep it from running about to the right or -left, they pass a cord round one of its hocks, to which -they fasten another cord by which to hold it. In the -desert, the ostrich has no other enemy to fear than man. -It can repel the dog, the jackal, the hyæna, and the -eagle, but yields, perforce, to man.</p> - -<p class='c009'>I mentioned that there was a third mode of hunting -the ostrich, when on its way to water. The Arabs -simply make a hole near the water, conceal themselves -in it, and fire upon the creature as it approaches to -drink.</p> - -<p class='c009'>Ostrich hunting, in the Sahara, makes numerous and -excellent marksmen, who practice at hitting nothing -but the head, in order that the blood may not stain -the feathers. A marksman of note always carries a -chaplet of talismans behind the lock of his rifle, and his -name is quoted in the tribes. Among the defenders -of Zaatcha there was more than one crack hunter of -ostriches.</p> - -<p class='c009'>The ostrich drinks every fifth day if water is to be -had: if not, it can endure thirst for a long time. Ostrich -hunting is a very profitable sport. The Arabs say of a -successful speculation: "It is an excellent transaction—as -good as an ostrich hunt."</p> - -<p class='c009'>The Arab to whom I am indebted for these particulars -is an Oulad-Sidi-Shikh, named Abd-el-Kader-Mohammed-ben-Kaddour, -a professional hunter. According to him, -<a id='Page_258'></a>the country for ostriches is comprised in a triangle -contained by lines drawn from Insalah to Figuig, from -South to North—from Figuig to Sidi-Okba, from West -to East—and from Sidi-Okba to Ouargla, from North to -South.</p> -<div class='chapter'> - <a id='Page_259'></a> - <h2 class='c004'>GAZELLE HUNTING.</h2> -</div> -<p class='c008'>The chace of the gazelle is not, like that of the ostrich, -at the same time a lucrative and a toilsome enterprise—it -is merely an exercise, a pastime, a party of pleasure. -The gazelle is barely worth a franc or a franc and a half, -and it is not for such a valueless prey that an Arab will -prepare, train, fatigue, and even risk the loss of a horse,—as -frequently happens in ostrich hunting. Besides, -in this species of sport, the chief credit belongs neither -to the man nor to the horse,—for whom it is, properly -speaking, nothing more than a promenade—but to the -greyhound, that other companion of the noble of the -desert, of whom I shall have occasion to speak hereafter.</p> - -<p class='c009'>If the gazelle be of little value, it is because it is by no -means rare. Everywhere, but above all in Sersou, is -found the <i>sine</i>, or diminutive gazelle; in the Tell and in -mountainous districts, the <i>ademi</i>, the largest kind; and -in the Sahara, the <i>rime</i>, or intermediate species, -distinguished by the whiteness of its belly and thighs, and the -length of its horns. All these varieties alike travel in -herds of four, five, ten, twenty, thirty, a hundred; and -not unfrequently as many as two or three hundred are -<a id='Page_260'></a>found herding together. At a distance they may be -taken for the flocks of an emigrating tribe. A herd of -gazelles is called a <i>djeliba</i>.</p> - -<p class='c009'>Gazelle hunting is not a sport exclusively reserved for -horsemen. In the incessant and daily wanderings of -the Sahara tribes, as soon as the camp is fixed near a -fountain or river, the hunters set off in great numbers, -taking care to go up the wind. The gazelles possessing -a very fine sense of smell, the scent of the men wafted -on the wind would soon put them to flight. The hunter -advances under shelter of bush after bush, and from -time to time imitates the cry of the gazelle. The latter -stops, looks about on all sides, and seeks the companion -it supposes to have gone astray. The hunter approaches -close to it, and may even be seen without scaring it -away. At a proper distance he pulls the trigger, and -rarely misses his aim, "unless a spell cast upon his rifle -causes it to hang fire, and prevents it from going off -during the whole day." At the sound of the report the -entire herd dashes off at top speed, but at the end of a -league or a league and a half, their fright has passed off -with the recollection of the cause of their alarm, and -they again halt and go on browsing as before.</p> - -<p class='c009'>The genuine hunter is a hardy, indefatigable walker. -Experience teaches him in what direction the herd is -likely to stop, and to that he bends his steps. Again he -conceals himself and repeats the former manœuvre. In -this manner, in the course of the day, he can bring down -three or four gazelles, which his friends or servants will -lift up and carry to the camp in triumph. In the spring -time, when the <i>djedi</i>, or fawns, sleep amidst the <i>alfa</i>, -having taken their fill of the milk of their mother, it is -<a id='Page_261'></a>easy to catch a dozen or fifteen of them in a single -morning. It is the old hind that generally betrays them.</p> - -<p class='c009'>But not such is the sport of persons of distinction, of the -real horsemen. What the great chiefs affect is to hunt -them on horseback. A dozen or fifteen cavaliers take the -field, accompanied by their servants, and seven or eight -greyhounds, and carrying with them tents and provisions. -Directing their course towards a place where -gazelles are usually found, they ride forward at a venture. -When a herd of gazelles appears in the distance, they -proceed towards it, covering their advance as much as -possible by means of shrubs and the inequalities of the -ground. When they get within a quarter of a league, the -attendants who hold the hounds in leash, squeezing their -throats to prevent them from giving tongue, dismount -and let them slip. No sooner do they find themselves -free than they go off like an arrow, the Arabs stimulating -them to still greater speed by shouts and passionate -invocations: "My brother! my lord! my friend! there -they are!" The horsemen follow leisurely at a gentle -gallop, so as not to be quite thrown out; and behind them -comes the baggage. The best greyhounds will not fairly -overtake the herd until after a course of two or three -leagues. Then, at last, the spectacle becomes full of -incident and interest. A thoroughbred greyhound picks -out the finest animal of the herd, and springs forward. -A contest of agility and swiftness ensues. The gazelle -doubles, now to the right, now to the left, bounds forwards -and backwards, leaps even over the greyhound, -and strives sometimes to throw him out, sometimes to -strike him with its horns. Its windings and doublings -are all to no purpose. Ardent and indefatigable, its -<a id='Page_262'></a>enemy hangs close upon its track. When on the point -of being pulled down it utters plaintive cries, and chants, -as it were, its death song—song of death to it, but of -victory to the greyhound who seizes it by the back of -the neck, and snaps the vertebral column with its teeth. -The gazelle falls to the ground, and lies motionless at -the feet of the victor, until the hunters come up and cut -the throat of the still living animal.</p> - -<p class='c009'>Now, as every true Believer should conform to the -Law, and as it is possible that he may not reach the spot -for a quarter of an hour after the gazelle has been pulled -down, the hunters, before letting the hounds loose, do -not omit to exclaim: <i>Bi es-sem Allah! Allah akbar!</i> -"In the name of Allah! Allah is great!" For the -Prophet hath said: "When thou hast let loose thy dog -and hast invoked the name of Allah, if thy dog has -not killed the game that he has overtaken, and thou -hast found it yet alive, cut its throat to purify<a id='r86' /><a href='#f86' class='c011'><sup>[86]</sup></a> it; and -if it was already dead when thou hast found it, and thy -dog has not eaten of it, thou mayest eat of it." If the -previous invocation was omitted through accident, the -game may still be eaten; but not if the omission has -been voluntary.</p> - -<p class='c009'>The horsemen who are well mounted, and own the best -greyhounds, renew the chace, and not until the evening -do men and animals take rest. Sometimes the hunters -cook the gazelle on the spot where they have pitched -their camp. At other times, on their return home on the -morrow, they send the product of the chace to their -friends and relatives, and these presents give rise to -<a id='Page_263'></a>family feastings at which the chief dish consists of the -flesh of this animal, so highly esteemed by the Arabs. -Gazelles are brought up in the tents, and are driven with -the sheep at every change of encampment; but in the -end they always contrive to escape. The winter is the -proper season for hunting the gazelle and the antelope. -The earth, softened by the heavy rains, retards and embarrasses -their flight, while the dogs and horses find -water everywhere. When the snow is on the ground, if -a party of Arabs come upon a herd of gazelles, a regular -massacre ensues. They are then unable to run, and -being famished are easily overtaken. Ten or a dozen -may be killed by each Arab. In hunting this animal -the Arabs take with them three burnouses, boots, and -shoes, and carry the horse-cloth upon the top of the -saddle.</p> - -<p class='c009'>The proverbial beauty of the gazelle's eyes, and the -whiteness of its teeth, have given rise to a curious -practice. Women with child have one brought to them -that they may lick its eyes with their tongue, in the -belief that the eyes of their infant will have the same -lustrous melancholy. Under a similar idea they touch -its teeth with a finger, which they afterwards put into -their own mouth. The horns, shaved thin and mounted -in silver, are used by women as instruments to put <i>kohol</i> -on their eyes; and the skin, after being carefully tanned, -is made into <i>mezoueud</i>, or cushions, in which they -enclose their most valuable articles.</p> -<div class='chapter'> - <a id='Page_264'></a> - <h2 class='c004'>THE GREYHOUND.</h2> -</div> -<p class='c008'>If it were necessary to prove how aristocratic are the -habits of the people of the Sahara, how lordly their -tastes, I could give yet another very simple proof, which -some persons may regard as puerile—I mean the love -they have for the <i>slougui</i>, or greyhound.</p> - -<p class='c009'>In the Sahara, as in all Arab countries, the dog is -looked upon as a servant in disgrace, troublesome, and -cast off, no matter how useful he may be in guarding the -<i>douar</i>, or in looking after the flocks. The greyhound -alone enjoys the esteem, the consideration, the tender -attention of his master. The rich as well as the poor -regard him as a companion of their chivalrous pastimes; -while for the latter he is also the purveyor that supplies -them with food. They do not grudge him, therefore, -the most assiduous care. The couplings are as scrupulously -superintended as those of their horses. A -Saharene will go twenty or thirty leagues to couple a -handsome greyhound bitch with a dog of established -reputation; for one that is really famous will run down -a gazelle. "When he perceives a gazelle cropping a -blade of grass, he overtakes her before she has time to -<a id='Page_265'></a>swallow what she already holds in her mouth." This -is an hyperbolical expression, no doubt, but still it is -based on a certain degree of truth.</p> - -<p class='c009'>When the <i>slouguïa</i>, or bitch, has pupped, the litter is -never lost sight of for an instant. The women will -sometimes give their own milk to them. Visitors arrive -in troops, the more numerous and eager according to -the reputation of the mother. They surround the owner, -offering him dates, kouskoussou, etc. There is no sort -of flattery they will not lavish upon him in the hope of -obtaining a pup: "I am thy friend. Prithee, give me -what I ask of thee. I will attend thee in thy hunts," etc. -To all these solicitations, the owner usually replies that -he will not decide upon what pups he means to keep for -himself until after seven days. This reservation has its -motive in a very singular observation, or fancy, of the -Arabs: in every litter, one of the pups gets upon the -back of the others. Is it a sign of greater vigour? or is -it mere chance? To ascertain this point they remove it -from its habitual position, and if it returns to it for seven -consecutive days, the owner builds upon it such extravagant -expectations, that he would not accept a negress -in exchange. A prejudice causes them to attach the -greatest value to the first, third, and fifth pups, in fact, -to all the odd numbers.</p> - -<p class='c009'>The pups are weaned at the end of forty days, but are -still fed with goat's, or camel's milk, thickened with -dates, or kouskoussou. In the Sahara, the flocks are so -numerous and milk so abundant, that it is not at all surprising -that wealthy Arabs, after having weaned their -greyhound pups, should set aside so many she-goats for -their nourishment. When the pups are three or four -<a id='Page_266'></a>months old, their education commences. The boys drive -out of their holes the jerboa, or the rat called <i>boualal</i>, -and set the pups at them. The latter by degrees get -excited, dash after them at full speed, bark furiously at -their holes, and only give up the pursuit to begin -another. At the age of five or six months, they are -assigned a prey more difficult to catch—the hare. Men -on foot lead the greyhound close to the form where the -animal is couched. Then, by a slight exclamation, they -set the young dog, who rushes at the hare, and soon -acquires the habit of coursing with speed and intelligence. -From the hare, they pass to the young of the -gazelle. The Arabs approach the spot where these are -lying near their mother, and direct the attention of the -greyhound to them. As soon as he is thoroughly excited -and rears up with impatience, they let him go. After a -few lessons of this kind, the greyhound understands -perfectly what to do, and begins to press forward resolutely -in chace of the old hinds themselves.</p> - -<p class='c009'>When a year old the greyhound has very nearly -reached its full strength. His scent is developed, and -he follows the gazelle by its slot. Nevertheless, he is -kept under some restraint, and not until the age of -fifteen to eighteen months is he regularly allowed to -hunt. From that period, however, he is held in leash, -and often with great difficulty; for the Arabs say that -when the greyhound scents the game, his muscular -power becomes so great that, if he stiffens himself upon -his paws, a man can hardly make him lift a leg. As -soon as he sights a herd of thirty or forty gazelles, he -trembles with joy, and looks up at his master, who cries -to him: "Ah son of a Jew! thou canst not say this time -<a id='Page_267'></a>that thou didst not see them." The hunter then takes -off his goat's-skin bag, and pours a little water on the -back and belly of the hound, who, in his impatience, -casts a suppliant eye on his master. At last, he is free -and bounds forward. Presently, he tries to hide himself, -stoops down, and follows a circuitous course until he is -within an easy distance, when he springs forward with -all his might, and picks out for his victim the finest male -in the herd. When the hunter cuts up the gazelle, he -throws to the <i>slougui</i> the flesh around the kidneys. If -he were to offer him the intestines, he would reject them -with disdain.</p> - -<p class='c009'>The greyhound that cannot hunt at two years old, will -never be able do so. There is a saying to this effect,</p> - -<div class='nf-center-c0'> - <div class='nf-center'> - <div>A greyhound after two years</div> - <div>And a man after two fasts [fifteen years];</div> - </div> -</div> - -<p class='c009'>meaning thereby that that is the proper age to judge -what either will ever be worth.</p> - -<p class='c009'>The greyhound is an intelligent animal and full of self-love. -If, in slipping him, a fine gazelle is pointed out to -him, and he kills only a common looking one, he is very -sensible of the reproaches addressed to him, and slinks -off, ashamed of himself, without claiming his portion. -He has no lack of vanity, and indulges much in fantasia. -A thoroughbred <i>slougui</i> will neither eat nor drink from -a dirty vessel, and refuses milk in which the hand has -been dipped. Has he not been taught this disdainful -daintiness? And yet the utmost that is done for the -common dog, their faithful and vigilant guardian, is to -let him find his food among the offal and bones that are -lying about. And while the latter is driven with hootings -<a id='Page_268'></a>from tent and table, the greyhound sleeps in the -compartment reserved for men, on carpets by his -master's side, or on his very bed. He is clothed and -sheltered from the cold, like the horse, and is even -preferred for being chilly, as that is an additional proof -of the purity of his race. The women take pleasure in -bedecking him with ornaments, in tying collars of shells -round his neck, and in securing him from the evil eye -by fastening talismans on him. He is fed with care, -nicety, and caution, kouskoussou being lavished upon -him. In summer-time, to give him strength, they make -a paste of milk and dates, of which the stones have been -extracted. There are some who never feed their greyhounds -during the day. Nor is this all. The <i>slougui</i> -accompanies his master when on a visit, and receives -the same hospitality with him, having a portion of every -dish.</p> - -<p class='c009'>A thoroughbred greyhound will hunt with no one but -his master. By his cleanliness, his respect for decency -and the graciousness of his manner, he shows that he -recognizes the attention paid to him. On his master's -return after a somewhat prolonged absence, the <i>slougui</i> -leaps with a bound on to his saddle, and caresses him. -The Arabs talk to him: "O friend, listen to me! You -must bring me some meat. I am tired of eating dates," -and flatter him in many ways. The petted animal leaps -about in a frolicsome manner, and seems not only to -understand but to wish to reply. The death of a <i>slougui</i> -fills the whole tent with mourning, the women and -children bewailing him as if he were one of the family. -Sometimes it falls to the greyhound to find food for all, -and one that nourishes a family can never be for sale. -<a id='Page_269'></a>Now and then, however, he may be given away in -compliance with the supplications of women and relatives, -or of the most respected marabouts.</p> - -<p class='c009'>A greyhound that catches with ease the <i>sine</i> and the -<i>ademi</i>, is worth a she-camel; but one that can overtake -the <i>rime</i> is priced as a valuable horse. They are very -generally named <i>ghezal</i> or <i>ghezala</i>, "a gazelle." Frequently -wagers are laid on such or such a <i>slougui</i>, the -stakes being sheep, or a feast of <i>taam</i>, dates, etc.</p> - -<p class='c009'>The greyhound of the Sahara is far superior to that of -the Tell. He is of a tawny colour, and tall, with a -sharp snout, broad forehead, short ears, and muscular -neck; the muscles of the hindquarters being, also, very -prominent. He has no belly, clean limbs, well detached -sinews, the hock near the ground, the under part of the -paw small and dry, the palate and the tongue black, and -the hair very soft. Between the two ilia, there should -be the breadth of four fingers, and the tip of the tail -should be able to pass under the thigh and reach the -hip-bone. Both the fore-arms are generally fired in five -lines to harden the muscles.</p> - -<p class='c009'>The most renowned greyhounds of the Sahara are -those of the Hamiân, the Oulad-Sidi-Shikh, the Harar, -the Arbâa, and the Oulad-Naïl.</p> -<div class='chapter'> - <a id='Page_270'></a> - <h2 class='c004'>HAWKING.</h2> -</div> -<p class='c008'>The sporting equipments of a noble of the Sahara are -complete when he has a <i>thair el horr</i>, or a bird of race; -for there men of distinction are still addicted to falconry. -The <i>thair el horr</i> is of a dark yellow plumage, with a -short, powerful bill, thick, muscular thighs, and very -sharp talons. It is very rare, and is caught in the following -manner. When a <i>thair el horr</i> has been sighted, -they put a tame pigeon into a small net, and throw it up -into the air in front of the bird of prey, who swoops -down upon it. Her talons, however, get entangled in -the net, so that she can neither draw them out, nor fly -away, and is thus easily secured. When the falcon finds -herself a prisoner, she shows no signs of fear or anger. -There is a saying in the desert which is often quoted in -seasons of calamity:</p> - -<div class='nf-center-c0'> - <div class='nf-center'> - <div>A bird of race, when she is caught, never frets.</div> - </div> -</div> - -<p class='c009'>Rings are passed round her legs and she is fastened -to a small perch prepared for her in the tent. To -accustom her to the presence of men, they cover her head -with a hood, which allows only the beak to appear. -<a id='Page_271'></a>Her master unhoods her, gives her fresh meat, holds her -on his fist, and caresses and speaks to her as much as -possible before a numerous company, to accustom her -to noise. At the end of a month the bird knows her -master, and is thoroughly tamed. They then take a -leveret and tie it by one leg, the hawk also being held -fast by a very long "creance." They unhood her, and -let the leveret go before her eyes. As soon as the bird -sees it, she rises into the air, uttering cries. The -leveret stops and squats down, when the falcon swoops -and kills it with a blow of her talons. The owner runs -up, draws the leveret, and gives a portion to the bird. -This manœuvre is repeated until the falcon shows no -desire to fly away, which is known by her remaining -beside the animal she has killed. The falcon, naturally -disposed to seize her prey, is further looked upon as -trained, when she answers to the call before she has -pounced upon her quarry.</p> - -<p class='c009'>Having arrived at this point, the bird may be taken -out to hunt. The owner mounts his horse and takes her -with him, hooded, and perched upon his head or his -shoulders. As soon as he sees a hare, he unhoods her -and excites her with his voice. The falcon soars into -the air, and swoops down suddenly with a sharp cry, -and kills the animal with a single blow; after which the -hood is immediately put on again. Sometimes the hare -is killed so far off that the hunter cannot bleed it in time, -according to the religious injunction; but this inconvenience -is obviated by his exclaiming, when he throws off -the bird, <i>Bi es-sem Allah! Allah akbar</i>—"in the name -of Allah! Allah is great!" If the falcon has devoured a -part of the game, the rest may be eaten by the hunter, -<a id='Page_272'></a>because the bird of prey has been trained to return to -her master when he calls her, and not to eat the game. -A bird of race will no more eat carrion than will an -eagle. She will kill hares, rabbits, the young of the -gazelle, the <i>habara</i>—a bird, they say, as big as a -bustard—pigeons, and turtle-doves.</p> - -<p class='c009'>The principal tribes of the Sahara that practice hawking -are: in the province of Constantine, the Douaouda, -the Selmya, the Oulad-Moulat, the Oulad-ben-Aly, the -Sahari, the Oulad-Mahdi, the Oulad-Bou-Azid, the -Rahman, and the Oulad-Zid; in the province of Algiers, -the Bou-Aysh, the Oulad-Mokhtar, the Oulad-Yagoub, -the Oulad-Shayb, the Oulad-Ayad, the Mouidat, the -Zenakha, the Abadlya, the Oulad-Naïl; and in the -province of Oran, the Hassasna, the Rezayna, the Oulad-Mehalla, -the Beni-Mathar, the Derraga, the Harar, the -Angades, the Hamyân, the Oulad-Sidi-Shikh, and the -Oulad-Khelif; and the inhabitants of all the regions -where <i>alfa</i> grows in abundance. Hawking is also -pursued in the higher table-lands, on the borders of the -Sahara.</p> - -<div class='nf-center-c0'> -<div class='nf-center c000'> - <div>REMARKS BY THE EMIR ABD-EL-KADER.</div> - </div> -</div> - -<p class='c009'>The Arabs recognize four species of birds of noble -race, which they employ in the chace. These are the -<i>berana</i>, the <i>terakel</i>, the <i>nebala</i>, and the <i>bahara</i>. The -<i>berana</i> and the <i>terakel</i> are the most esteemed; especially -the <i>terakel</i>, which is the largest—the female sometimes -attaining the size of an ordinary eagle. This species -has black wings, gray on the under side. The belly is -<a id='Page_273'></a>black and white, the tail black, as is also the head when -young, but gradually turning gray and then white as -the bird grows older. Its beak is very hard and sharp, -and its talons solid and vigorous. The <i>berana</i> is less -strong and somewhat smaller than the <i>terakel</i>. Its -wings are of a whitish gray, its breast white, its tail -gray and white, the latter predominating. The head is -of many hues, but there also white is the dominant colour. -The <i>bahara</i> is almost entirely black, with the -exception of a few whitish spots on the breast. "It is a -negro, and not worth much." In the <i>nebala</i>, gray predominates; -there are some white spots, however, on the -wings, and the feet are yellow. All these birds mew at -the end of summer.</p> - -<p class='c009'>In certain districts, the following species are likewise -valued; the <i>shashin</i>, the <i>aogab</i>, the <i>meguernes</i>, and the -<i>baz</i>. The <i>baz</i> is the most courageous. Its plumage is of -a dark red, its eyes deep set, with arched eyelids, its -shoulders wide apart, its feathers soft, its breast broad, -its rump thick, its tail short, its thighs wide apart, its -legs white, and its feet broad. The heavier it feels on -the hand, the swifter it is on the wing. It is said that -its wind is bad.</p> - -<p class='c009'>The bird of noble race is given away rather than sold; -whoever catches one takes it to the master of a large -tent, who makes him a present in return. It is in the -summer-time that they endeavour to procure these noble -birds, in order to have time to train them for the hawking -season, which is towards the end of autumn. They -go to work in the following manner.</p> - -<p class='c009'>They envelope a pigeon in a sort of shirt made of -horse-hair and a quantity of wool. A horseman rides -<a id='Page_274'></a>about a desert place carrying this lure with him, and -when he sees a bird of race, throws it up into the air -and then hides himself. The falcon stoops and strikes -it, but her legs and talons become entangled in the -wool and hair, and her struggles only make her position -worse. At last, stupefied and exhausted, she finishes -by alighting, or rather by falling on the ground, when -the horseman issues from his hiding place and secures -her. A perch is prepared for her in the chief's own tent, -to which the bird is fastened by an elegant thong of -<i>filali</i>.<a id='r87' /><a href='#f87' class='c011'><sup>[87]</sup></a> It is needless to add that the greatest care is -taken to attach the jesses, so as not to hurt the bird, or -cause her unnecessary inconvenience. The master of -the tent feeds her with his own hands once a day, about -two in the afternoon. Her ordinary food is raw mutton, -very clean, and carefully cut up. She is not stinted as -to quantity, may eat to satiety, and is even expected to -improve in condition.</p> - -<p class='c009'>By way of commencing her education, they proceed -in this manner. They show her a large piece of flesh, -and at the same time call to her three times, with a cry -that may be represented by the sound long drawn out of -"Ouye! ouye! ouye!" The bird throws herself upon the -meat, which is not given up to her, but which she fights -hard to get hold of. They draw it away slowly, still -showing it to her and teasing her, until she is quite -exhausted, when they give her several small morsels on -her perch. Up to that time, the falcon is kept scrupulously -within the tent, remaining hood-winked all day, -and also during the first few nights, until she is accustomed -to live with the women and children, the dogs -<a id='Page_275'></a>and other animals. This last point is difficult to manage, -and is never completely achieved.</p> - -<p class='c009'>When the "gentle" bird has got thus far, when she is -used to accept her food upon the perch, in the manner -above described, the circle of her prison is extended. -She is fastened by the foot to a cord, or creance, of -camel's hair, soft and pliable, from fifty to sixty cubits -in length, which allows her to go abroad. Outside of -the tent, they repeat the lesson of calls to come and be -fed, cautiously feeling their way. The falcon is in this -manner tended a long time within the tent, going out -only to receive her food. When her master is quite sure -of having accustomed her to himself, he takes her with -him on his fist to a considerable distance, putting on -and off her hood several times, at different intervals. It -is not without difficulty, without many struggles, that -the bird accommodates herself to the scene abroad, but -by degrees she becomes used to that also.</p> - -<p class='c009'>At this period, the last touch is given to her education, -by means of the same calls, the same alternations of -teasing and gratifying; but far from the tent and the -<i>douar</i>, without hood and without leash, her food is given -to her. As soon as she is gorged, the hood and leash -are replaced. After that, her master never moves a step -without her perched upon his fist. But this is not -enough. The bird is only tamed—she has yet to be -trained for the sport. Accordingly, they take a hare -and cut its throat, disclosing the gash by drawing back -the skin, so as to let the flesh appear. Then, inside the -tent, they take off the hood of the falcon, who springs -at the throat of the animal, and is allowed to worry it -for a time in order to get a taste for it; and a little later -<a id='Page_276'></a>they give her some of the flesh. This manœuvre is -repeated seven or eight days following, with a live hare, -whose ears the master keeps pulling to make it squeal, -while he himself utters the call "Ouye! Ouye!" The -falcon precipitates herself on the head of the animal and -fights for it, pecking out the eyes, and sometimes the -tongue. The hare is then opened, and some of the flesh -given to the bird. This exercise is repeated more or less -frequently, according to the bird's aptitude for learning.</p> - -<p class='c009'>The hawking season is now at hand. The bird must -be put to the proof, to ascertain if she has profited by -these lessons so skilfully graduated, by this education so -laboriously inculcated, and so appropriate to her nature -and to the style of sport for which she is intended. They -go out, therefore, on horseback, taking the "gentle" -bird hood-winked, and proceed to an open plain, or a -vast plateau, having first provided themselves with five -or six live hares. Having reached the appointed spot -they take a hare and, having broken its four feet, let it -go within the scope of the bird's ken. Squeaking and -moaning it hobbles on as well as it can, when they -unhood the falcon, and throw her off—exclaiming <i>Bi es-sem -Allah! Allah akbar!</i> The <i>terakel</i>, impatient, soars -straight up toward the sky, and from a great height -swoops down upon the hare, which she kills, or stuns, -with a single blow with her tightly closed talons, as -with a fist. The hunters come up, bleed and open the -animal, and give the entrails, the liver, and the heart to -the bird, who devours them on the spot. After repeating -this lesson several days in succession, the training of -the bird is considered complete.</p> - -<p class='c009'>This course of instruction has extended from summer -<a id='Page_277'></a>to near the end of autumn, which is the favourable season, -for the falcon only hunts well in cloudy and cold weather. -She cannot endure the glare of the sun, nor yet thirst or -heat. She would leave her master to go in search of -water, which she sees from afar, and would never return. -At that period, then, a party sets out after a light breakfast, -at about eleven in the morning, with the falcon on -the shoulder or on the fist. The only provisions they -take with them are camel's milk, dates, bread, and dried -grapes.</p> - -<p class='c009'>But the sport does not begin until after a tolerably long -ride, towards three in the afternoon. The cavalcade is -usually a numerous one. Having reached a suitable -spot, they scatter about, beating the brushwood and -tufts of <i>alfa</i> in the hope of starting a hare, which they -drive towards the man who holds the falcon. As soon as -the quarry is sighted, the latter unhoods the bird, and -throws her off; pointing with his finger to the hare, and -exclaiming <i>Ha hou!</i> "there it is!" While her master is -pronouncing the sacramental <i>Bi es-sem Allah! Allah -akbar!</i> the bird is off, soars out of sight, keeping the -hare in view all the time with her piercing eye, and then -precipitates herself upon it, and strikes it, either on the -head or on the shoulder, one blow with her closed talons, -violent enough to stun, if not to kill it. The horsemen, -seeing the falcon stoop, gallop up from all quarters, -surround her, and generally find her engaged in picking -out the eyes of the hare. To make her let go, some one -draws out from below his burnous the skin of another -hare, and throws it down a little way off, when she -immediately pounces upon it. Her <i>curée</i>, or reward, is -not given to her until after their return to the <i>douar</i>.</p> - -<p class='c009'><a id='Page_278'></a>It will be readily understood that, though the bird was -fed abundantly, and even to excess, during the time she -was being tamed, and taught to obey the call, she is kept -somewhat sparingly during the hawking season, to avoid -making her dull and depriving her of her full power, and -in order to make her a good hunter, that is, ardent and -alert.</p> - -<p class='c009'>It is no uncommon thing with two or three falcons to -kill from ten to fifteen hares in a day. A large bird called -the <i>habara</i><a id='r88' /><a href='#f88' class='c011'><sup>[88]</sup></a> is also hunted with the <i>thair el horr</i>, and in -this wise. The hunters ride on until they meet with -<i>habaras</i>, who generally go in couples, or in companies -of half a dozen and more. The falcon is on the fist. Her -hood is removed, and the birds are pointed out to her. -When thoroughly roused, she is thrown off with the -invocation, <i>Bi es-sem Allah</i>! She soars aloft, stoops -upon her quarry, strikes it on the head, and holds it in -the pitiless grasp of her talons in spite of the desperate -struggles of the victim, until the horsemen come up and -snatch it from her. One of them then bleeds it to death, -and gives the falcon her reward. The flesh of this bird -intoxicates the falcon, according to the Arabs, either -because of the perfumed vapour emanating from it, or -because she is proud of the capture of a <i>habara</i>, a -dainty fit to set before a Sultan. Thus, when she is -replaced on the shoulder, she struts and balances herself, -and executes her fantasia. If the <i>habara</i> attempts to -fly, the falcon soars, and both mount together, the latter -rising higher and higher till she is well above the other, -when she precipitates herself upon it like a thunder-bolt, -and breaks, first a wing, and then the sternum. They -<a id='Page_279'></a>fall together, tumbling over and over, but the falcon -always managing to keep uppermost and to hold her -victim beneath her, so that it alone may feel the shock -of this frightful fall.</p> - -<p class='c009'>The "gentle" bird hunts, also, the <i>seroun</i>, the <i>hamma</i>, -and the <i>agad</i>. Some falcons will not hunt the <i>habara</i>. -They are never trained to hunt partridges, as it is feared -that, if they became accustomed to it, they would prefer -a feathered quarry to one with a skin. If a bird delays -to return to her master, a horseman, holding in his hand -the skin of a hare furnished with ears and feet, gallops -up towards her and throws this lure to her, at the same -time hooping "Ouye!": she generally answers to the -call. This interjection, if I may so express myself, is the -vocative of the bird of race. The falcon, when properly -trained, seldom betrays, that is, escapes from her master. -They are sometimes lost, however, by their passion for -a desert bird called <i>hamma</i>, which they pursue with fury.</p> - -<p class='c009'>The <i>biaz</i>—such is the name of the falconer, the individual -whose special duty it is to tend and feed the falcon—sometimes -entertains a blind and fatal attachment for -his pupil. He will pet and pamper her to excess; and -although it is proverbially said that "vanity is her only -counsellor and sole motive of her actions," yet, if she be -not hungry, instead of hunting, she resumes her liberty. -A bird, however, must be exceedingly well trained and -even renowned, to be kept for more than one year. As a -rule, unless she has displayed an exceptional prowess, -she is turned loose at the end of the season, as another is -sure to be obtained before the time comes round again. -Birds that have been kept for three years are quoted as -something quite out of the common run.</p> - -<p class='c009'><a id='Page_280'></a>When the <i>djouad</i>, or nobles, go out hawking, it is in -parties of five-and-twenty to thirty, without reckoning -their attendants, and wagers are often laid. For a -trained falcon, a camel is given, or a hundred <i>boudjous</i>, -and at times even a horse. The falcon is regarded as a -member of the family. She lives in the tent, and is the -object of the most constant attention. Some chiefs are -never to be seen without their falcon, which they carry -about with them everywhere. It is a sign of distinction -and of gentle birth to have marks of a falcon's muting -on one's burnous. In the Sahara, little or great, rich -or poor, all alike love and caress the "gentle" bird.</p> - -<p class='c009'>"And how should it be otherwise?" said to me one day -a noble Arab; "we love pomp, splendour, and magnificence, -and one must be more or less than an Arab not -to feel joy and excitement at the sight of our warriors -returning from hawking. The chief rides on in front, -followed by many horsemen, and carrying two falcons, -one on his shoulder, the other on his fist, guarded by a -leather gauntlet. The hoods of these birds are enriched -with silk, morocco leather, gold, and small ostrich -plumes, while their jesses are embroidered and ornamented -with silver bells. The steeds neigh, the camels -are loaded with game, and their drivers murmur, in a -melancholy tone, one of those chaunts of love, or war, -which never fail to find the way to our hearts. Yes; -I swear by the head of the Prophet, next to a goum -taking the field, there is nothing so striking as the departure -or return of a hawking party. Thus, however -weary, exhausted, and out of breath one may be, sleep -is less refreshing than the hope and expectation of recommencing -on the morrow."</p> -<div class='chapter'> - <a id='Page_281'></a> - <h2 class='c004'>THE CHACE</h2> -</div> - -<div class='nf-center-c0'> -<div class='nf-center c000'> - <div>BY ABD-EL-KADER.</div> - </div> -</div> - -<p class='c008'>It is related that an Arab Sheikh was seated in the -centre of a numerous group, when a man who had lost -his ass presented himself before him, and asked if any -one had seen the animal that had gone astray. The -Sheikh immediately turned to those around him, and -addressed them in these words:—"Is there any one here -to whom the pleasures of the chace are unknown? Who -has never pursued the game at the risk of life and limb, -if he fell from his horse? Who, without fear of tearing -his clothes or his skin, has not thrown himself into the -midst of brushwood bristling with thorns, in order to -overtake the wolf? Is there any one here who has never -experienced the happiness of again meeting, the despair -of leaving a woman who was dearly loved?"</p> - -<p class='c009'>One of his hearers answered: "For my part, I have -never done, or experienced any of those things you -mention."</p> - -<p class='c009'>Looking to the owner of the ass, the sheikh thus -spoke: "Behold the beast you were looking for! Lead -him away."</p> - -<p class='c009'><a id='Page_282'></a>The Arabs, indeed, have a saying that "he who has -never hunted, nor loved, nor felt emotion at the sound -of music, nor prized the perfume of flowers, is not a -man, but an ass." With us, war is especially a contest -of agility and craft. Consequently the chace is the -highest of all pastimes, as the pursuit of savage animals -teaches how to pursue men. A poet has written the -following eulogy of that art:</p> - -<p class='c009'>"The chace disengages the mind from the cares by -which it is harassed. It adds to the vigour of the -intelligence, brings joyfulness, dissipates chagrin, and -renders useless the science of the physicians by maintaining -perpetual health in the human body.</p> - -<p class='c009'>"It forms good horsemen, for it teaches them to spring -quickly into their saddles, to alight promptly on the -ground, to rush a horse across rocks and precipices, to -clear stones and bushes at full gallop, to push on without -stopping, even though some part of the harness has -been lost or broken.</p> - -<p class='c009'>"Every one who gives himself up to the chace, makes -progress day by day in courage, and learns to despise -accidents.</p> - -<p class='c009'>"To fully enjoy his favourite diversion, he withdraws -from perverse people. He puts falsehood and calumny -to the rout, escapes from the corruption of vice, and -emancipates himself from those fatal influences which -tinge our beards with gray, and burden us, before our -time, with the weight of years.</p> - -<p class='c009'>"Days spent in the chace are not counted among the -days of one's life."</p> - -<p class='c009'>In the Sahara, the chace is the sole occupation of the -chiefs and rich people. When the rainy season sets in, -<a id='Page_283'></a>the inhabitants of that region transport themselves to -the shores of the small lakes formed by the rain; and, if -game get scarce at one spot, they open up a new scene -in their wandering life. A legend familiar to every Arab -shows with what force the passion for the chace may -seize upon the heart of an African.</p> - -<p class='c009'>A man of distinction fired at a gazelle and missed it. -In a hasty moment, he took an oath that no food should -come near his mouth until he had eaten the animal's -liver. Twice again, he fired at the gazelle, and with no -better success, but not the less did he continue the pursuit -for the whole of that day. At nightfall his strength -gave way; but true to his oath, he refused to take any -nourishment. His servants, therefore, resumed the -chace, which lasted for three days more. At last the -gazelle was killed, and its liver brought to the dying -Arab, who touched it with its lips and yielded up his -last breath.</p> - -<p class='c009'>The Arabs hunt both on foot, and on horseback. A -horseman who would chace the hare must take with him -a greyhound, which is called <i>slougui</i>, from Slouguïa, a -spot where they were originally produced from the coupling -of she-wolves with dogs. The male <i>slougui</i> lives -twenty years, the female twelve. Greyhounds that are -able to run a gazelle down are rare. Few of them will -give chace either to the hare or to the gazelle, even if -those animals pass close to them. Their customary -object of pursuit is the <i>bekeur-el-ouhash</i>, which they -generally catch by the ham and pull to the ground. It -is said that this animal, in trying to recover itself, falls -forward on its head and is killed. Sometimes, the <i>slougui</i> -seizes the <i>bekeur-el-ouhash</i> by the throat, and holds it until -<a id='Page_284'></a>the hunter comes up. Many Arabs hunt this beast on -horseback, and strike it from behind with a spear. It is -also on horseback that they generally hunt the gazelle, -which goes in herds. They select from among its companions -the animal they intend to bring down, and shoot -it without for a moment pulling up their horse, on which -they started at full speed. There is an Arab proverb: -"More forgetful than a gazelle." This pretty creature, -in fact, appears to have the giddy brains as well as the -soft, mysterious glance of woman. The gazelle, if -missed, runs a little way further on, and again stops, -without heeding the ball which, in another minute, will -again seek its life. Some Arabs hunt this animal with -the falcon, which is trained to strike at the eyes.</p> - -<p class='c009'>It is especially among the Arabs of the Eshoul country -that this variety of sport chiefly prevails. I have there -met with a small tribe, called the Es-Lib, who lived -entirely on the products of the chace. Their tents were -made of the skins of gazelles and of <i>bekeur-el-ouhash</i>; -and their clothing, for the most part, was nothing -but the skins of wolves. A member of this little tribe -of hunters told me that when he went out to hunt he -generally took with him an ass laden with salt. Each -time he knocked over a gazelle, he cut its throat, opened -the belly, and rubbed the entrails with salt, and then left -it to dry on a bush. After a while he retraced his steps, -and carried to his family all the animals that he had thus -prepared, for in that district there are no beasts of prey -to dispute with a hunter for his game. The Es-Lib are -so accustomed to feed upon flesh, that the children threw -away the biscuits I gave to them, never supposing that -they were good to eat.</p> - -<p class='c009'><a id='Page_285'></a>The hunt in ambush is often practised against both -the male and female of the <i>bekeur-el-ouhash</i>. When the -great heats have dried up the ponds in the desert, a hole -is dug close to the springs whither they resort to drink, -and they meet with their death while in the act of -quenching their thirst. The chace that demands the -greatest intrepidity is that of the <i>lerouy</i>, an animal -resembling the gazelle, but larger, though without -attaining the size of the <i>bekeur-el-ouhash</i>. The <i>lerouy</i>, -which is likewise called the <i>tis-el-djebel</i>, or mountain -goat, frequents rocks and precipices, among which it -must be pursued on foot, amid a thousand perils. As -these animals have very little speed, any ordinary dog -can catch them easily if they descend into the plains. -But they have a singular peculiarity, as I am assured. -A <i>lerouy</i> closely pressed by hunters throws itself down -a precipice a hundred cubits deep, and falls on its head -without receiving any hurt. The age of the animal is -known by the knobs on its horns—each knob indicating -a year. Both the <i>lerouy</i> and the gazelle have two -incisor teeth, but they have not those situated between -the incisors and the canine teeth.</p> - -<p class='c009'>If <i>lerouy</i> hunting be the glory of the pedestrian, -ostrich hunting is the glory of the horseman. In the -season of the sirocco, when a sort of burning sleep seems -to weigh down all nature, when it might be thought -that all animated beings must be condemned to repose, -the dauntless hunters mount on horseback. Of all animals, -the ostrich is known to be the least provided with -craft. It never takes a circuitous course, but, confiding -in its swiftness alone, endeavours to escape in a line -straight as that of an arrow. Five horsemen station -<a id='Page_286'></a>themselves at intervals of a league in the direction it is -certain to take. Each one acts as a relay. When one -pulls up, the next clashes off at a gallop in pursuit of -the bird, which is thus deprived of a moment's rest, and -has to contend against horses that are fresh. The -horseman who is the last to start is necessarily the -victor, but his victory is not achieved without danger. -In falling, the ostrich, by the movement of its wings, -inspires the horse with a panic that is often fatal to the -rider.</p> - -<p class='c009'>On horses that have to accomplish this terrific running -they place only a saddle-cloth, and a saddle of extreme -lightness. Some hunters use only wooden stirrups, and -an extremely light bit attached to a simple pack-thread. -Each one takes with him a small leathern bottle filled -with water, and from time to time moistens the bit, in -order to keep the animal's mouth tolerably cool. This -racing of five horsemen is not, however, the only mode -of hunting the ostrich. Sometimes, an Arab who is -thoroughly acquainted with the habits of the bird, takes -his post by himself close to a spot where it is in the -habit of passing—near a mountain defile, for instance—and -as soon as the ostrich comes in sight he gives -chace at full gallop. But it is rare for a hunter to -succeed by himself, as very few horses can overtake the -ostrich. However, I once possessed a mare that excelled -in this sport.</p> - -<p class='c009'>Although the horse is usually employed in this as in -other kinds of hunting, he is not indispensable to man. -Craft may sometimes of itself overcome the ostrich. In -the laying season the hunters dig holes near the nests, -in which they squat down, and kill the parent bird as it -<a id='Page_287'></a>comes to visit its eggs. The Arabs have recourse, -likewise, to disguises. Some of them will clothe themselves -in the skin of the bird, and thus approach close to -those they wish to kill; but hunters, disguised in this -fashion, have sometimes, they say, been shot by their -own companions. If an ostrich has had a leg broken by -a ball, she cannot, like other bipeds, run along, hopping -on the other leg. This is because there is no marrow in -its bones, and, without marrow, bones will not mend -when they have been fractured. The Arabs affirm that -the ostrich is deaf, and that the sense of smell replaces -that of hearing.</p> - -<p class='c009'>The hyæna is a powerful animal, with formidable -jaws, but a coward and afraid of daylight. For the most -part it dwells in caves which it finds in ravines and -among rocks. It seldom goes abroad but at night, and -searches for carrion and dead bodies, and commits such -ravages in graveyards, that the Arabs, by way of prevention, -bury their dead at a great depth. In some districts -they even construct two chambers for a single corpse, -which is then interred in the lower one. As a rule, it -does not attack the flocks; but sometimes at night, -prowling round an encampment, it carries off a dog. -The Arabs take little notice of it, though they amuse -themselves by hunting it on horseback, and let it be -pulled down by their greyhounds, but never pay it the -compliment of firing at it. After they have carefully -reconnoitred the cave in which it makes its lair, it is no -uncommon thing to find Arabs who despise the beast -sufficiently to penetrate boldly into its den, after having -carefully closed the entrance with their burnouses, so as -not to allow any light to enter. Having got thus far, -<a id='Page_288'></a>they go up to it, talking with great energy, seize hold -of it, gag it, without the slightest resistance on its part—so -terrified is it—and then drive it out with heavy -blows with a stick. The skin of such a cowardly brute is -little esteemed. In many tents they would not permit it -to enter, for it can bring nothing but misfortune. The -common people eat the flesh, which is not at all good, -but they carefully abstain from touching the head or -brains—contact with which, they believe, would make -them go mad.</p> - -<p class='c009'>Let us leave this ignoble animal, and pass on to one -much more to be feared, and the chace of which presents -some striking scenes, though its reputation is far from -being in the eyes of the Arabs what it is in the imagination -of Europeans—I allude to the panther.</p> - -<p class='c009'>The panther is found over the whole surface of Algeria, -though it inhabits only wooded coverts, and broken, -difficult ground. There are several species. Some -never quit the neighbourhood of their lair, and are called -<i>dolly</i>, that is, keeping to the house. Others, again, -which are called <i>berani</i>, or strangers, frequently wander -away from the place where they usually dwell, and -prowl about the surrounding districts to a considerable -distance.</p> - -<p class='c009'>The <i>dolly</i> panther is larger, stronger, and more dangerous -than the other species. Its coat is speckled with -spots more elegantly disposed, of a very dark shade, and -close to one another. The colours are black, white, and -yellow. On the jowl, limbs, and back-bone, there are -no spots, but stripes. Those on the jowl are arranged -diagonally. The upper points start from the lower eyelids, -the nostrils, and the corners of the mouth, and -<a id='Page_289'></a>descend towards the neck, gradually melting away into -yellow, and finally lost in the white.</p> - -<p class='c009'>Panthers lap like dogs. They generally roam in -couples. In districts that are well peopled, they are -never seen in the daytime. In uninhabited regions, -although they do go abroad in the day, they hunt only -at night. They have not more than two or three cubs. -The Arabs are far from regarding the panther with the -esteem they accord to the lion. The lion, say they, if -attacked, harassed, wounded, and surrounded by enemies, -feels his courage heighten in the midst of the uproar -and in the thick of the danger. He fearlessly encounters -his assailants and fights to the death, while the -panther only accepts the combat when it finds no way -to retreat. In a word, the lion, as soon as the combat -has fairly commenced, never retires, while the panther -escapes whenever an opportunity presents itself. Another -difference is this—the lion will devour a man, the -panther never. The latter generally strikes at his head, -lacerates him with its claws, and inflicts terrible bites, -and then, preferring the flesh of other animals to that of -a son of Adam, it leaves him there and goes in search of -other prey. In a country where it is able to supply -itself with the flesh of wild boar, sheep, cattle, and game -of all kinds, and where it can satiate itself with the -carcases of animals, it kills man, not because it is hungry, -but in self-defence, as the only way of shaking off -an enemy. In the case of the lion, man is often the -game in quest of which he stalks abroad; while in that -of the panther he is an adversary to be avoided, and -never to be provoked. You may pass boldly and confidently -close to the thick brushwood that conceals it, -<a id='Page_290'></a>and, if you do not begin the attack, it will remain -crouched as close as a partridge, even holding in its -breath. But if you fire and miss, it will spring upon, -bite, and lacerate you, and then, still distrustful of itself, -will take itself off.</p> - -<p class='c009'>The Arabs have remarked, from the numbers of persons -who have come in collision with panthers, and been -wounded without being killed, that it uses only its teeth; -its bite being like that of the dog, and injuring only the -flesh. The lion, on the other hand, by his violent shaking, -breaks the bones of the victim he holds in his powerful -jaws. When the panther has inflicted its bite, it does -not trouble itself as to its being fatal or otherwise, but -makes off with fear and caution. The lion grows more -and more furious, and returns to the attack again and -again. It is not enough that the enemy be disabled—he -must feel the whole weight of a lion's wrath. The lion -bounds into a <i>douar</i>, and plunders boldly, at his leisure. -He seizes his share without any concealment; he has no -fear; he is exercising his right, the right of the strongest. -The panther covers its advance, glides, creeps, -crawls along like a thief, accompanied by shame and fear. -The panther's spring, when enraged, is like a flash of -lightning; but after that tremendous effort, its pace is -less swift than that of an ordinary horse. If a panther be -surrounded, tracked down, and hard pressed—maddened -by terror rather than by rage—it will spring on the tree -in which the hunters are stationed, and close with them. -But at another time, if only one or two men are lying in -ambush, and it be not shut in on all sides and a path is -left for escape, it forgets its power and runs away. Everywhere -and at all times, the lion is a dangerous enemy, -<a id='Page_291'></a>to encounter whom is a terrible undertaking; whereas -no one need dread the panther unless he has first attacked -it. The cry of the latter animal resembles the clear, -shrill, impotent neigh of the mule, and is in no way -calculated to inspire terror like the roar of the lion, -which is as the growling of thunder. But it is quick and -agile, and its movements baffle the eye. If the natural -disposition of the panther leads it to spare, or at least to -avoid, man, and to choose for its prey animals wild or -tame, such as sheep, cows, gazelles, and antelopes, that -cannot defend themselves, it is equally instructed by -instinct to modify its mode of attack upon animals whose -habits or courage render them difficult or dangerous to -assail—against such, it has usually recourse to surprise. -It will not attack a horse in the centre of a <i>douar</i>. Its -habitual circumspection and cowardice will restrain it -from seeking to seize upon a prey that might be rescued -in time, or promptly avenged. Even when out grazing, -a horse by itself might escape by galloping off; but if it -has not been seen, or suspected, if with a single bound -it can fall upon the horse, he is lost.</p> - -<p class='c009'>Nor is the wild boar an easy victim. If it be full -grown, and have had warning, and there be room -enough, it will defend itself successfully. At times, -indeed, it comes off absolutely victorious—the Arabs -having found panthers in desert places, ripped up by -a boar's tusks. A frequent struggle, perhaps the only -one which the panther openly engages in, is with the -porcupine; but the latter, though it grows to a considerable -size in Africa, is more formidable in appearance -than in reality. It has indeed, the property of bristling -up its long, hard, sharp-pointed quills, which it can even -<a id='Page_292'></a>throw to some distance; but these arms cannot save it. -The slightest wound completely paralyses the muscular -contractions by means of which it places itself in a -state of defence: besides, it cannot do anything without -something to fall back upon, such as a tree or a stone.</p> - -<p class='c009'>However timorous and apt to run away the panther -may be under ordinary circumstances, it becomes really -dangerous if its cubs have been carried off in its absence—or -under its very eyes by force, which only happens -when the hunters are in considerable numbers. At such -times it will sometimes perish in the attempt to save -them—at least, the <i>dolly</i>, or larger species will do so; -but the <i>berrani</i>, or small panther, makes off, uttering -the while lamentable cries. The cubs, thus torn from -their mother, are given to chiefs residing in towns, to -Sultans, Pashas, and Beys; but they are never kept in a -tribe, for when still quite young they are dangerous -even in their play, and no sort of attention will ever -tame them or guarantee the master of the tent, or his -wives and children, from a momentary outburst of fury -on the part of the perfidious and capricious brute. We -may mention, however, that in certain <i>zaouïas</i> lions are -tamed by marabouts and led up and down the tribes. -Thus summoning curiosity to the aid of charity, they -augment the amount of the alms which they beg for -their congregation. The most celebrated <i>zaouïa</i> in -which tame lions are kept is that of Sidi-Mohammed-ben-Aouda, -a tribe of the Flittas in the province of Oran.</p> - -<p class='c009'>With this special exception the Arabs—and it is a -characteristic trait worthy of note—never rear any but -inoffensive animals. There is not a tent without a -gazelle, an antelope, a jackal, an ostrich, or a falcon; -<a id='Page_293'></a>but in no <i>douar</i> is a savage beast ever to be seen, such as -a hyæna, a panther, or a lion. Some tribes take -pleasure in rearing a young wild boar, under the idea -that it amuses the horses, which like its smell. The -little pig is faithful and always in motion. When the -tribe is changing ground, it trots about, grunting -joyously in the midst of the other animals, and accompanies -the sheep and the calves to the pasture. It is -called "the father of good fortune," and strangely -enough, it is a lucky omen to meet a wild boar on issuing -from one's tent. Prior to Mohammed the Arabs used to -eat swine's flesh, but the Prophet forbade it to them, as -well as the blood of animals and the flesh of every -creature that has not been bled.</p> - -<p class='c009'>The panther, as I have already remarked, seldom goes -abroad during the day; but if, by chance, shepherds or -travellers happen to alight upon one near an inhabited -neighbourhood, they utter in shrill tones <i>ha houa!</i> "there -it is!" These cries are repeated with incredible rapidity. -The entire population swarms forth—horse and foot, -armed with whatever first comes to hand, guns, sticks, -swords, spears, or pistols, and followed by their dogs -and greyhounds. Surrounding on every side the spot -whither the beast has retired, generally difficult ground, -covered with thick high brushwood, they attack it -fearlessly and usually end by killing it. It rarely -happens that it escapes while it is light.</p> - -<p class='c009'>But when, instead of this sudden outbreak of an entire -population against an unexpected enemy, a genuine -hunt is projected, certain preparations are made before -starting. It is true, the panther will run away if it has -the chance, but it is always possible that it may show -<a id='Page_294'></a>fight; and although, in the long run, it is sure to be -mastered without a single casualty on the side of the -hunters, it is as well to guard against the wounds it -may inflict, however insignificant in themselves. It -usually flies at the head. Against the lacerations of its -teeth and claws a sufficient defence is the thick woollen -cap, the <i>shashia</i>, the numerous folds of the haïk, the -hood of the burnous, and the long, coarse camel's rope. -But the enemy may with a single bound spring on to a -horse's croup, and with one blow on the head with its -paw knock over, stun, and even kill the rider. On this -account they not unfrequently don a helmet—a helmet -of modest pretentions, which at other times serves as a -kettle.</p> - -<p class='c009'>The panther is also killed, like the lion, from an -ambush. A hole is dug in the earth and covered over -with branches, through which an opening is made for -the rifle of the concealed hunter, who fires at the -distance of about fifteen paces, as the animal approaches -to devour the carcase of a sheep or goat placed there for -that purpose. But lest the brute, if only wounded, -should spring upon the <i>melebda</i>, as the hunter's hiding -place is called, the latter is always provided with two or -three guns, and perhaps with pistols likewise. At other -times a gun is fastened to a tree, and at the muzzle of -the barrel is fixed a bait, to which a string is tied, that -passes round the tree and is attached to the trigger—so -that if the bait be pulled at all forcibly the gun is sure to -go off. And if the panther is not shot dead, it is certain -to be wounded, and the hunters set off in pursuit, -guided by the tracks of blood it leaves on its path. -There is yet another mode of killing the panther, which -<a id='Page_295'></a>is by surprising it while sleeping. Should it happen to -be awake, it is merely a disappointment, not a danger, -for it runs away at sight of a man.</p> - -<p class='c009'>But whatever be the nature of the sport in which the -Arabs indulge, the least timorous are liable to superstitious -fears. As it is not always possible to relinquish -an enterprise when they have once entered upon it, -they endeavour by all means to avoid chances of sinister -omen. On the other hand they become emboldened, and -take courage if, on setting out, they are greeted by one -of those encounters which are reputed fortunate—with -a jackal in the morning for instance, or with a wild boar -in the evening.</p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Let thy morning be with a jackal,</div> - <div class='line'>And thy evening with a wild boar.</div> - </div> - </div> -</div> - -<p class='c009'>A hare or a fox is of ill omen; as is, also, a single -crow, or a white mare. A still worse and more detestable -omen is the sight of an old woman. But it is a -good chance for whoever sees two crows or a mare of -any colour; and, above all, success, glory, and plunder, -await the <i>goum</i> that, when starting on an expedition, is -met by a beautiful young and noble maiden, who will -uncover her bosom and show one of her breasts. It is -the custom; and if the damsel were to refuse this blessing -to the warriors of her tribe, they would dismount to -compel her, were she the daughter of the chief and -though he were himself at the head of the <i>goum</i>—all -the better, indeed, if her birth were so exalted, for the -nobler the damsel, the happier the augury. In the west, -young girls loosen their girdle. If, in the morning, -you hear affectionate and courteous words, you will have -<a id='Page_296'></a>a pleasant day; but it will be the reverse if on first -awaking you are greeted with an imprecation or an insult. -Do not go out to hunt on a Tuesday, a Thursday, -or a Friday.</p> - -<p class='c009'>We now come to the sport that is really worthy to -sharpen the intelligence and inflame the souls of warriors. -The Arab hunter acts upon the aggressive with -the lion. In this daring enterprise there is all the more -merit, because in Africa the lion is a formidable monster, -regarding whom there exist many mysterious and -terrible legends, with which an awe-struck superstition -surrounds his dread Majesty. With that keenness of -insight which characterises them, the Arabs have made -a series of observations on the subject of the lion that -are worthy of being collected and preserved.</p> - -<p class='c009'>In the daytime the lion rarely seeks to attack man. -Very commonly, indeed, if a traveller happens to pass -near him, he turns aside his head and affects not to see -him. At the same time, if any one, walking close to the -bush in which he is couched, be rash enough to cry -aloud <i>ra hena</i>—"he is there!"—the lion will at once -spring upon his denouncer and the disturber of his repose. -As night comes on, his humour completely changes. -When the sun has set, it is perilous to venture into a -wild, woody, and broken country. It is there the lion -lies in ambush—it is there he is met on the path-ways, -which he intercepts by barring all further advance -with his body. The Arabs thus describe some of the -nocturnal scenes which are continually happening. If -a solitary individual, a courier, traveller, or letter-carrier, -chancing to meet a lion, possess a courage of the -highest temper, he will walk straight towards the -<a id='Page_297'></a>animal, brandishing his sword or gun, but carefully -abstaining from using the one or the other. He simply -cries out: "Oh, the robber! the highway-man! the son -of a mother who never said No! Dost thou think to -frighten me? Thou canst not know, then, that I am -so-and-so, the son of so-and-so? Get up, and let me -proceed on my journey." The lion waits till the man -has come close up to him, and then goes off to lie down -again a thousand paces farther on. The traveller has to -endure a long series of terrific trials. Each time that -he quits the path, the lion disappears, but only for an -instant. Directly afterwards he again presents himself, -and all his movements are accompanied by horrible -noises. He breaks off innumerable branches with his -tail. He roars, howls, growls, and emits gusts of -poisonous breath. He plays with the subject of his -fantastic and manifold attacks, and keeps him constantly -suspended between fear and hope, like a cat playing -with a mouse. If a man involved in such a difficulty -does not allow his courage to fail him, if—to use an -Arab phrase—he succeeds in firmly holding his soul, -the lion will finally leave him, and seek his fortune elsewhere. -But if, on the contrary, the latter perceives that -he has to deal with a man whose countenance betrays -his fear, whose voice trembles, and who dares not -articulate a word, he repeats over and over again, in -order to terrify him still more, the manœuvre above described. -He will approach him, push him out of the way -with his shoulder, cross his path every other minute, and -amuse himself with him in various ways, until at last he -devours his victim already half dead with terror.</p> - -<p class='c009'>There is really nothing incredible in the facts thus -<a id='Page_298'></a>stated by the Arabs. The ascendancy of courage over -animals is indisputable. The professional robbers who -roam abroad at night, armed to the teeth, instead of -shunning the lion, cry out to him if they meet with him: -"I am not what thou seekest. I am a robber like thyself; -pass on, or, if it please thee, let us rob in company." It -is said that the lion sometimes follows them, and attempts -an assault on the <i>douar</i> towards which they are bending -their steps. It is even affirmed that this good understanding -between the robbers and the lions frequently -displays itself in a striking manner. Robbers have been -seen, when taking their meals, to treat the lions as other -people treat their dogs, and throw to them at a certain -distance the feet and entrails of the animals they themselves -are eating.</p> - -<p class='c009'>Women likewise have been known successfully to -have recourse to intrepidity in opposing a lion. They -have run after him when engaged in carrying off a ewe, -and have forced him to let go his prey by giving him -a shower of blows with a cudgel, crying aloud all the -time: "Ah, robber! son of a robber!" The Arabs say -that the lion is seized with shame, and makes off as -quickly as possible. This trait shows that in the eyes -of the Arabs the lion is a peculiar sort of creature -midway between men and beasts, which, by reason -of its strength, appears to them to be endowed with a -special order of intelligence. The following legend, -intended to explain how it is that the lion allows a sheep -to escape him more easily than any other prey, is a -confirmation of this belief. Enumerating one day the -various feats his strength enabled him to accomplish, -the lion remarked: "<i>An sha Allah</i>—if it be the will of -<a id='Page_299'></a>Allah—I can carry off a horse without distressing -myself. <i>An sha Allah</i>, I can carry off a heifer, without -being prevented from running by its weight." But -when he came to the ewe, he deemed it so much beneath -him that he omitted the pious formula, "if it be the will -of Allah;" and, to punish him, Allah condemned him to -be never able to do more than drag it along.</p> - -<p class='c009'>There are several modes of hunting the lion. When -one makes his appearance in the midst of a tribe, his -presence is indicated by a multitude of signs of all -kinds. The earth shakes, as it were, with roarings. -Then a series of losses and accidents take place. A -heifer, or a colt is carried off, or a man is missing. The -alarm spreads through all the tents. The women -tremble for their property and for their children. -Lamentations arise on all sides, and the hunters decree -the death of their troublesome neighbour. It is published -in the market-places that on such a day and at such an -hour, all who are capable of joining in the chace, -whether on horseback or on foot, must assemble in arms -at an appointed spot. Prior to this, the thicket has -been discovered to which the lion retires during the day. -Everything being ready, the hunters set out, the men -on foot leading the way. When they have arrived -within fifty paces of the bush in which they expect to -find the enemy, they halt and await him. Closing up, -they form three deep, the second rank ready to fill up -the gaps in the first if succour be necessary, while the -third, firm and compact, and composed of capital marksmen, -forms an invincible reserve. Then commences a -strange spectacle. The front rank begin to insult the -lion, and even send a few balls into his hiding place to -<a id='Page_300'></a>make him come out: "Look at him who boasts of being -the bravest of all, and yet dares not show himself before -men! It is not he—it is not the lion—it is a cowardly -thief, and may Allah curse him!" The animal sometimes -comes while they are abusing him in this manner, -and, looking round serenely on all sides, yawns and -stretches himself, and appears perfectly insensible to -what is passing around him.</p> - -<p class='c009'>One or two balls now hit him, upon which, magnificent -in his audacity, he stalks forth and stands in front -of the bush which sheltered him. Not a word is spoken. -The lion roars, rolls his glaring eyes, draws back, crouches -down, again rises up, and by the movements of his -tail and body snaps off all the branches that surround -him. The front rank discharge their pieces, whereupon -the monster bounds forward, and generally falls dead -beneath the fire of the second rank, who step forward -and fill up the intervals left in the first. This is the -critical moment, for the lion resigns the contest only -when a ball has struck him in the head, or in the heart. -It is no rare thing to see him continue the fight with ten -or a dozen balls through his body. In other words, he -is seldom overpowered until he has killed or wounded -some of his foot assailants. The horsemen who accompany -the expedition have nothing to do, so long as -their foe does not quit the broken ground. Their part -commences when, as occasionally happens, the men on -foot have succeeded in driving out the lion upon a -plateau, or into the plain. The combat then assumes -a new aspect, full of interest and originality. Each -horseman, according to his hardihood and agility, spurs -on his horse at full speed, fires at the lion as at an -<a id='Page_301'></a>ordinary mark, at a short distance, and, wheeling his -horse round the moment he has fired, gallops off to reload -his piece before making a second assault. The lion, -attacked on all sides and wounded at every moment, -faces about in every direction, rushes forward, flees, -returns, and falls, but only after a glorious struggle. -His defeat, indeed, must inevitably terminate in his -death, for against horsemen mounted on Arab horses -success is impossible. He makes but three terrific -bounds, after which his pace is by no means swift, and -an ordinary horse will distance him without trouble. To -form a just idea of such a combat, it is absolutely necessary -to have witnessed one. Every horseman hurls an -imprecation; there is a wild confusion of sounds, the -burnouses fly out, the powder thunders, the hunters -crowd together or scatter widely apart. The lion -roars, the balls whistle, and the whole forms a scene of -movement and animation. But notwithstanding all -this tumult, accidents are very unusual. The hunters -have little to fear, unless a fall from their horse throws -them under the paw of their enemy, or—which is more -frequent misadventure—they are hit by a friendly but -ill-directed ball.</p> - -<p class='c009'>Such is the most picturesque, the most warlike aspect -that lion-hunting assumes. Other measures, however, -are sometimes adopted, both more sure and more speedily -efficacious. The Arabs have observed that on the -morrow after he has carried off and devoured sheep or -oxen, the lion, suffering from a weak digestion, remains -in his lair, fatigued, oppressed with sleep, and incapable -of moving. When a place that is usually disquieted -with roaring is undisturbed for a whole night, it may -<a id='Page_302'></a>be inferred that the formidable inhabitant who dwells -therein is plunged in this state of lethargy. Upon this, -a man of devoted courage, following the tracks that lead -to the covert in which the monster is concealed, will go -up to him, take a steady aim, and shoot him dead upon -the spot with a ball between the two eyes. Kaddour-ben-Mohammed, -of the Oulad-Messelem, a section of the -Ounougha, is reputed to have killed several lions in this -manner.</p> - -<p class='c009'>Recourse is likewise had to various forms of ambush. -The Arabs sometimes excavate a hole in the path the -lion usually takes, and cover it with thin woodwork, -which the animal breaks by its weight and is caught in -the trap. At other times they dig close to a dead body -a hole covered by thick boards, between which a small -opening is left to allow the barrel of a gun to pass -through. In this hole, or <i>melebda</i>, the hunter squats -down, and when the lion approaches the body, he takes -a careful aim and fires. Not unfrequently the lion, if he -has not been struck down, throws himself on the -<i>melebda</i>, shatters the barrier, and devours the hunter -behind his demolished rampart. On other occasions, -again, a single man will undertake an adventurous and -heroic enterprise, recalling the feats of chivalry. -Si-Mohammed-Esnoussi, a man of approved veracity, who -inhabited the Djebel-Guerzoul, near Tiaret, thus describes -his own mode of going to work:</p> - -<p class='c009'>"I used to mount a good horse and proceed to the -forest on a bright moonlight night. In those days I -was a capital shot, and my ball never fell to the ground. -Then I began to cry aloud several times, <i>Ould el ataïah!</i>—'Daughter -of a mother who yields herself up!'—The -<a id='Page_303'></a>lion would come forth, and direct his steps towards the -spot whence issued the cry; and at that moment I fired -at him. Occasionally the same thicket would contain -several lions, who would issue forth all together. If one -of these brutes approached me from behind, I would turn -my head and fire at him over the back of my saddle, and -then go off at full gallop in the fear that I might have -missed him. If I was attacked in front, I wheeled my -horse round and repeated the manœuvre."</p> - -<p class='c009'>The people of that district affirm that the number of -lions killed by Mohammed-ben-Esnoussi amounted to -nearly a hundred. This intrepid hunter was still alive -in the year 1253 [A. D. 1836]. When I saw him, he had -lost his eyesight. May he participate in the mercy of -Allah!</p> - -<p class='c009'>A yet more dangerous sport than hunting the lion -himself, is hunting a lion's cubs. There are individuals, -however, adventurous enough to undertake even this -hazardous enterprise. Every day, about three or four in -the afternoon, the lion and lioness quit their lair to -make a distant reconnaissance, with the object, no doubt, -of procuring food for their litter. They may be seen -upon the summit of an eminence, examining the <i>douars</i>, -and taking note of the smoke that issues from them, and -of the position of the flocks. After uttering some -horrible roars, an invaluable warning to the surrounding -population, they again disappear. It is during this -absence that the hunters cautiously make their way to -the cubs and carry them off, taking care to gag them -closely, for their cries would not fail to bring back the -old ones, who would never forgive the outrage. After -an exploit of this nature the entire neighbourhood is -<a id='Page_304'></a>obliged to be doubly vigilant. For seven or eight days -the lions rush about in all directions, roaring fearfully. -The lion under such circumstances is a truly terrible -monster. At such a time the eye must not encounter -the eye.</p> - -<p class='c009'>The flesh of the lion, though sometimes eaten, is not -good, but his skin is a valued gift, and presented only -to Sultans and illustrious chiefs, and occasionally, to -marabouts and <i>zaouïas</i>. The Arabs fancy that it is good -to sleep upon one, as it drives away the demons, conjures -up good fortune, and averts certain diseases. -Lion's claws, mounted in silver, are used as ornaments -by women; while the skin of his forehead is a talisman -worn by some persons on their head to preserve the -energy and audacity of their brain. In short, lion-hunting -is held in high repute among the Arabs. Every -combat with that animal may take the device: <i>Kill or -Die!</i> He who kills him, eats him—says the proverb—and -he who kills him not is eaten by him. In this spirit -they bestow on any one who has killed a lion, this laconic -and virile eulogy: <i>Hadak houa</i>—"that one is he!" A -popular belief illustrates the grandeur of the part played -by the lion in the life and imagination of the Arabs. -When a lion roars, they pretend that they can readily -distinguish the following words: <i>Ahna ou ben-el mera</i>—"I -and the son of woman." Now, as he twice repeats -<i>ben-el mera</i>, and only once says <i>ahna</i>, they conclude that -he recognizes no superior save the son of woman.</p> -<div class='chapter'> - <a id='Page_305'></a> - <h2 class='c004'>THE CAMEL.<a id='r89' /><a href='#f89' class='c011'><sup>[89]</sup></a></h2> -</div> -<p class='c008'>It was said by the Prophet: "The good things of this -world, to the day of the last judgment, are attached to -the forelocks of your horses;</p> - -<p class='c009'>"Sheep are a blessing;</p> - -<p class='c009'>"And the Almighty has created nothing, as an animal, -preferable to the camel."</p> - -<p class='c009'>The camel is the ship of the desert. Allah hath said: -"You may load your merchandize in barks and on camels." -As in the desert there is very little water, and -there are long distances to be traversed, the Almighty -has endowed them with the faculty of easily enduring -thirst. In winter they never drink. The Prophet more -than once gave the following advice: "Never utter -coarse remarks on the subject of the camel or of the -wind: the former is a boon to men, the latter an emanation -from the soul of Allah." Camels are the most -extraordinary animals in the world, and yet there are -none more docile, owing to their being so much with -<a id='Page_306'></a>men. So great, indeed, is their docility, that they have -been known to follow a rat, that, in the act of gnawing, -pulled a rope smeared with butter, by which they were -fastened. Such is the will of Allah. These apophthegms -suffice to show that the camel is, of all created -animals, the most useful in respect of the wants of the -Arabs.</p> - -<p class='c009'>The Arabs of the Sahara can tell the age of a camel -by its teeth. They say it is long-lived, though they -cannot give any very precise information on the subject. -They put the case, however, in this manner. If a camel -be born on the same day with a child, it has reached old -age by the time the latter has distinguished himself in -combats, which implies the age of eighteen to twenty-five -years. Camels require much care and experience -in managing them. Whenever it is possible, the male -camels are led to a different pasture from the females. -After the 15th of April, they are not sent out to feed until -the afternoon, because it has been remarked that the -grass is covered with a sort of dew that lays the foundation -of fatal diseases. Care is also taken to prevent the -camels from eating within the <i>douar</i> what remains in -the morning of the small quantity of grass given to the -horses overnight. These precautions are necessary -during the six weeks or two months in which the dew -is observed. Throughout the whole winter, the end of -autumn, and the beginning of spring, the camels may -be permitted, with advantage, to browse on shrubs with -a salt flavour; but in the beginning of April, and at the -end of May, they must not be allowed to do so for more -than five or six days.</p> - -<p class='c009'>The shearing of the camels takes place in the latter -<a id='Page_307'></a>part of April. They are made to lie down, and are -operated upon by the shepherds and female slaves, a -woman standing behind them to gather the fleece which -she thrusts into bags. It is a somewhat slow operation. -<i>El oubeur</i>, or camel's fleece, is used in making canvas -for tents, camel-ropes, sacks called <i>gherara</i>, and <i>djellale</i>, -or horse-cloths. It is mixed almost invariably with -common wool.</p> - -<p class='c009'>The ordinary burden of a camel is two <i>tellis</i> of wheat, -or about 250 kilogrammes. If not over-driven, it can go -from dawn to sunset, at least if it be allowed, as it journeys -along, to elongate its neck and pluck the herbage -that grows on either side of its path. In this manner it -will cover from ten to twelve leagues in the twenty-four -hours, and every fifth day it must be permitted to rest. -In the desert, camels are let out to hire, not by the day, -but by the journey, going and returning, according to -the distance. For instance, from El-Biod, among the -Oulad-Sidi-Shikh, to the Beni-Mzab, or about fifty leagues, -costs from two to three <i>douros</i>, and from the same -point to Timimoun six or seven <i>douros</i>.</p> - -<p class='c009'>The flesh of the camel is eaten as food. The animal, -however, is seldom killed unless it has a broken leg, or -is sick. The flesh is sometimes salted, and, after being -dried in the sun, is kept as a provision on a journey. -The love and veneration felt by the Arabs of the Sahara -for their camels are quite intelligible. "How should we -not love them?" they exclaim. "Alive, they transport -ourselves, our wives, our children, our baggage and -provisions, from the land of oppression to that of liberty. -The weight they can carry is enormous, and the distance -they traverse very considerable. In other words, they -<a id='Page_308'></a>further the relations of commerce and render aid in war. -Thanks to them, we are able, whenever we please, to -shift our encampment, whether in search of new pasturages, -or to escape from an enemy. Moreover, we drink -their milk, which is also useful in the preparations of -food, and neutralises the injurious qualities of the date. -Dead, their flesh is everywhere eaten with relish, and -their hump is sought after as a savoury dish. Their -skin serves as shoe-leather. If soaked, and then sewed -to the saddle-tree, it imparts, without the aid of a single -nail or peg, a solidity that nothing can affect. Then, -their sobriety and endurance of heat and thirst permit -them to be kept alike by rich and poor. They are truly -a boon from Allah, who hath said:—</p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Horses for a dispute,</div> - <div class='line'>Oxen for poverty.</div> - <div class='line'>Camels for the desert.</div> - </div> - </div> -</div> - -<div class='chapter'> - <a id='Page_309'></a> - <h2 class='c004'>SHEEP.</h2> -</div> -<p class='c008'>No cattle are reared in the Sahara, owing to the scarcity -of water, the scantiness of the herbage, the stony -nature of the ground, and the frequent removals from -one place to another. But, if the desert be unfavourable -for the rearing of cattle, it is, assuredly, the veritable -country of the sheep. This animal finds there the salt -shrubs eaten by the camel, as well as many fragrant -and nutritious plants known by the generic name of <i>el -aâsheub</i>. Water it obtains from the ponds supplied by the -rains, or from the basins formed by the side of wells, and -kept up with great care. The wells themselves are, for -the most part, surrounded with masonry, and sheltered -from the drifting sands. Sheep, besides, are patient of -thirst. In spring, they are given to drink once in five or -six days; in summer, every other day; in autumn, every -third day; and in winter every fourth day. During the -great heats of summer, they are not allowed to touch -the pools of water lying on the surface of the ground,—experience -having shown that at that period of the year -stagnant water, rendered tepid by the sun's rays, is very -unwholesome. If a drought happens to have prevailed -<a id='Page_310'></a>during the first two months of spring, and if rain falls -plentifully in the third, the herbage grows luxuriantly, -and is called <i>khelfa</i>, or compensation. As if to make -amends for their long abstinence, the sheep eat it greedily, -but it is apt to give them a sickness named <i>el ghoche</i>, -or treason. This disease does not manifest itself until -after the summer heats. The head and lower jaw become -much swollen, the animal coughs continually, and -death usually supervenes. According to the Arabs, a -rainy autumn, by causing fresh grass to spring up early, -greatly tends to mitigate the pernicious effects of the -<i>ghoche</i>.</p> - -<p class='c009'>Sheep are very prolific. They generally lamb twice -in the year—in the early part of spring and autumn. -The large tribes possess from two to three hundred -thousand sheep, which are divided into flocks of four -hundred, called <i>ghelem</i> or <i>aâssa</i> [a stick]. Wealthy -individuals have from fifteen to twenty <i>ghelem</i>, and the -poorest a half, or even a quarter <i>ghelem</i>.</p> - -<p class='c009'>In the Sahara there is a species of sheep that yields a -magnificent wool, very soft but not very long. This is -the wool employed in the manufacture of articles of -luxury. These animals are nearly red in the head, and -the ewes give a great deal of milk.</p> - -<p class='c009'>It is said of the finest ewes of this breed:</p> - -<div class='lg-container-b'> - <div class='linegroup'> - <div class='group'> - <div class='line'>They see like an owl,</div> - <div class='line'>And walk like a tortoise.</div> - </div> - </div> -</div> - -<p class='c009'>Their wool descends to their hoofs and so completely -covers their head that, literally, nothing but their eyes -is visible. In the Sahara and in the <i>kuesours</i>, a <i>zedja</i>, or -fleece, is worth only one <i>boudjou</i>, but the price is greatly -<a id='Page_311'></a>enhanced by the time it reaches the Tell, and especially -the sea-coast. Some sheep have no horns, and are called -<i>fertass</i> [bald]. Others, again, have four, and are known -as <i>el kuerbourb</i>; while others have horns that are bent -back, and are named <i>el kheroubi</i>.</p> - -<p class='c009'>The Arabs take no care whatever of their sheep. -They have no sheds in which to shelter them from the -severity of the weather, nor supplies of forage to save -them from starvation. Consequently, in bad seasons -they frequently lose one-half of their flocks, and if -blamed for this carelessness, or offered advice, they -answer quite simply: "To what purpose is all that? -They are the property of Allah [<i>Kher Eurby</i>]. He does -with them as it pleases Him. Our ewes give us two -lambs every year. Next year our losses will be repaired."</p> - -<p class='c009'>The following sentiments are ascribed to sheep:—</p> - -<p class='c009'>"I love the close hand, that is, to belong to a miser -who would neither sell us, nor slaughter us for the -entertainment of his guests.</p> - -<p class='c009'>"I love distant market-places; for when they are near -to my master, for one reason or another we are sold, or -slaughtered.</p> - -<p class='c009'>"And every day a new house; that is, fresh and more -abundant pasturage."</p> - -<p class='c009'>Sheep are the fortune of the child of the desert. He -says of them: "Their wool serves to make our tents, our -carpets, our garments, our horse-cloths, our sacks, our -nose-bags, our camel's-packs, our ropes, our cushions. -And what remains in excess of our own necessities we -sell in the <i>kuesours</i> or in the Tell, when we go there, -after harvest, to buy grain. Their flesh we eat, or give -it to be eaten by the guests of Allah. Dried in the sun, -<a id='Page_312'></a>it will keep, and be of use to us in our journeys. Their -milk is very serviceable to our families, whether as drink -or food. We make of it <i>leben</i> or <i>sheneen</i> [sour milk], and -what is over we give to our horses. We also get butter -from it, which enters into the preparation of our food, or -which we exchange in the <i>kuesours</i> for dates. Of their -skin we make cushions, and buckets to draw water from -the well. With it we ornament the <i>aâtatouches</i><a id='r90' /><a href='#f90' class='c011'><sup>[90]</sup></a> of our -women, or we dress it for shoe-leather. We have no -need to plough, or sow, or reap, or thresh out the corn, -or to fatigue ourselves like vile slaves, or like the wretched -inhabitants of the Tell. No; we are independent, -we pray, we trade, we hunt, we travel, and if we have -occasion to procure that which others can only obtain by -sweat and toil, we sell our sheep, and forthwith provide -ourselves with arms, horses, women, jewels, clothes, or -whatever else affords us gratification, or embellishes our -existence. The owner of sheep has no need to labour, -nor is he ever in want of anything. So Allah has willed -it!"</p> - -<div class='chapter'> - <a id='Page_313'></a> - <h2 class='c004'>LIFE IN THE DESERT.</h2> -</div> -<p class='c008'>In studying life in the desert, I have been greatly -struck by its analogy to that of the Middle Ages, and by -the resemblance which exists between the horseman of -the Sahara and the knight of our legends, romances, and -chronicles. This analogy will appear yet more real, this -resemblance yet more striking, on a close observation -of the accessory characteristics which I now propose to -sketch with a rapid hand.</p> - -<p class='c009'>By the Arab of the Sahara, I do not mean a dweller in -the <i>kuesours</i>. The latter is rallied by the wandering -tribes as much as the inhabitants of the Tell, and -receives at their hands all sorts of derisive epithets. -Grown fat through his habits of indoor and commercial -life, he is called "the father of the belly," the grocer, -the pepper-dealer. This rearer of fowls—the Arab of -the tent possesses no fowls—this shopkeeper resembles -the simple citizen of all countries and of all times. He -is, at bottom, the villain, the churl of the Middle Ages. -He is the Moorish citizen of Algiers—he has the same -placid, apathetic, crafty physiognomy.</p> - -<p class='c009'>It is of the master of the tent that I propose to speak: -<a id='Page_314'></a>of him who is never more than fifteen to twenty days -without changing his abode; of the genuine Nomad, of -him who never enters "the tiresome Tell" but once a -year, and then only to purchase grain. My horseman, my -hunter, my warrior is the man with a hardy iron-nerved -constitution, a complexion embrowned by the sun, limbs -well proportioned, in stature rather tall than short, but -making light of the advantage of height, "of that lion's -skin on a cow's back," unless adroitness, activity, health, -vigour and, above all, courage be combined with it. -But if he values courage, he also pities rather than -despises, and never insults those who "want liver." It -is not their fault, he good-humouredly remarks, but the -will of Allah. His abstinence cannot be exceeded, but, -accommodating himself to circumstances, he never -neglects an opportunity of making a good and hearty -meal. His ordinary diet is simple and without much -variety; but, for all that, when the necessity arises, he -understands how to entertain his guests in a becoming -manner. When the <i>ouadâa</i>, or peculiar festival of a -tribe, or <i>douar</i>, comes round, at which his friends will -be present, he would not offer them the slight implied -by his absence, and though it may be at a distance of -thirty or forty leagues, he will not fail to go there and -fill himself with food. Besides, they know well that he -is quite ready to return their hospitality, and that they -have not to do with one of those stingy town traders who -never offer more than a space of four square feet to sit -down in, a pipe of tobacco, and a cup of coffee either -without any sugar at all, or sugared only after many -preliminary phrases, carefully enunciated in recommendation -of coffee without sugar.</p> - -<p class='c009'><a id='Page_315'></a>Among the Arabs, everything concurs to give power -to the development of the natural man. Nervous, hardy, -sober, though occasionally displaying a vigorous appetite, -their eyesight is keen and piercing. They boast -that they can distinguish a man from a woman when -two to three leagues distant, and a flock of camels from -a flock of sheep at double that distance. Nor is this -mere bragging. The extent and clearness of their vision -arise, as in the case of our sailors, from the incessant -habit of looking far ahead over an immense and objectless -space. And, accustomed as they are to scenes -and objects always the same and which encircle them -within narrow limits, it would be strange if they did -not recognize them under almost any circumstances. -Nevertheless, diseases of the eye are very common. The -refraction of the sun's rays, the dust and perspiration -cause numerous misadventures, such as ophthalmia -and leucoma, and blind and one-eyed men are -numerous in many parts of the desert—for instance, -among the Beni-Mzab, at El Ghrassoul, Ouargla, and -Gourara.</p> - -<p class='c009'>The dweller in the desert, in infancy and youth, has -beautiful white, even teeth; but the use of dates as his -habitual and almost exclusive diet spoils them as he -advances in years. When a tooth is entirely decayed, he -is compelled to have recourse to the armourer or farrier, -who is privileged to torture his patient, to break his jaw -with his pincers, and tear away the gums together with -the tooth that was troubling him.</p> - -<p class='c009'>The genuine chief, the real great lord, rarely leaves -the saddle, and very seldom goes on foot, though he -wears both boots and shoes. The common Arab, however, -<a id='Page_316'></a>is an indefatigable walker, and in the course of a -day will get over an incredible distance. His ordinary -pace is what the French call the <i>pas gymnastique</i> [which -is quicker than the English "double"], and what he -himself calls a dog-trot. On flat ground, he generally -takes off his shoes, if he happens to have any, partly -that he may walk faster and more comfortably, and partly -that he may not wear them out. Consequently, his foot -is like that of antique statues, broad and flat, and with -the toes wide apart. He is never troubled with corns, -and more than once Christians, who have insinuated -themselves into caravans, have been detected by this -infallible sign and expelled. The sole of the foot acquires -such hardness, that neither sand nor stones affect -it, and a thorn sometimes penetrates to the depth of -several lines without being felt. In the desert, properly -so called, however, the sand during the great heat of -summer is so burning hot that it is impossible to walk -upon it with naked feet. Even the horses are obliged to -be shod, or their feet would become painful and diseased. -The dread of being bitten by the <i>lefâ</i>, a viper whose -venom is fatal, also compels the Arabs themselves to -wear buskins rising above the ankle.</p> - -<p class='c009'>The most common disease of the foot is the <i>cheggag</i>, -or chaps, which are healed by having grease rubbed in, -and by being afterwards cauterised with a hot iron. -Sometimes these chaps are so long and deep that they -are obliged to be sewed up. The thread used for the -purpose is made of camel's sinews dried in the sun, and -split into parts as fine as silk; spun camel's hair is, -likewise, employed. All the inhabitants of the desert -make use of this thread to mend their saddles, and -<a id='Page_317'></a>bridles, and wooden platters. Every one carries about -with him a housewife, a knife, and a needle.</p> - -<p class='c009'>Not a few turn their powers of pedestrianism to a -good account, and make it their profession. Hence -come the runners and messengers, who gird themselves -tightly with a belt. These who are called <i>rekass</i> undertake -affairs of great urgency. They will do in four -days what the ordinary runners take ten to accomplish. -They scarcely ever stop, but if they find it necessary to -rest they count sixty inhalations of the breath and start -again immediately. A <i>rekass</i> who receives four francs -for going sixty leagues thinks himself well paid. This -modest reward, however, is the more highly appreciated -because it is paid in actual money. Specie is rare, and -is the smallest portion of an Arab's fortune. The -restricted circulation, and the facility of providing for -the principal necessities of life without buying or selling, -by simply having occasional recourse to barter are far -from lowering the value of coined money.</p> - -<p class='c009'>In the desert a special messenger travels night and -day, and sleeps only two hours in the twenty-four. -When he lies down he fastens to his foot a piece of cord -of a certain length, to which he sets fire; and, just as it -is nearly burned out, the heat awakens him. In 1846, an -Arab, named El-Thouamy, a native of Leghrouât, was -sent by the Kalifa Sid-Hamed-ben-Salem to Berryân, a -town situated in the country of the Beni-Mzab. Starting -at five in the morning from Kuesyr-el-Heyrân, he -reached his destination about seven in the evening of the -same day. In fourteen hours he had covered 168 kilomètres, -travelling at the rate of twelve kilomètres an -hour. This same Thouamy set out one day from -<a id='Page_318'></a>Negoussa to go to Berryân, a distance of 180 kilomètres, -charged with an important message, and accomplished -the journey in sixteen hours. During both of these -courses this man eat only a few dates and drank about -two <i>litres</i> of water.</p> - -<p class='c009'>In 1850, El-Ghiry, of the tribe of the Mokhalif, was -hunting the ostrich, and, while wholly absorbed in -chasing a <i>delim</i>, his horse broke down just as his last -drop of water was exhausted. All trace of his companions -was lost. For thrice twenty-four hours he -wandered about at random, in the desert, without food -or water. During the day he slept under a <i>bethoum</i>, and -walked all night. His family had given him up entirely, -when at length they saw him approaching. At first they -could hardly recognize him, so utterly exhausted was he, -so blackened by the sun, and reduced to such a skeleton. -He afterwards related that he believed he owed his life -to his dreams, in which he beheld his mother tending -him, and giving him something to eat and drink. These -visions, he said, had comforted and sustained him in his -sore distress.</p> - -<p class='c009'>Let us now pass on from these examples of vigour and -abstinence, which might be multiplied to infinity, and -give a tolerably correct estimate of the goods and chattels -of a Saharene nomad. This inventory will afford a far -better idea of life in the desert than can be obtained from -a long description. I take a man of influential family, -and assume that his household is constituted after the -following fashion. Himself, four wives, four sons, the -wives of two of his sons, each of whom has a child, four -negroes, four negresses, two white men servants, two -white women servants: in all, twenty-five souls. He -<a id='Page_319'></a>may also, of course, have daughters, but they are sure -to be married, and are no further trouble to him. Such -a household as this will possess:</p> -<table class='table1' summary=''> -<colgroup> -<col width='78%' /> -<col width='21%' /> -</colgroup> - <tr> - <td class='c018'>A spacious tent in thoroughly good condition, to make which will require sixteen pieces of woollen cloth, forty cubits long by two in width, each worth from 7 to 8 <i>douros</i>, making a total of about</td> - <td class='c024'>112 <i>douros</i>.</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Two Arab beds, or rather carpets of shaggy wool, thirty cubits in length by five broad; dyed with madder, 20 <i>douros</i> each; if dyed with kermes, 25 <i>douros</i></td> - <td class='c024'>50</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>A carpet, twelve cubits long by four wide, hung up as a curtain to separate the men's apartment from that of the women. It is dyed with kermes and costs</td> - <td class='c024'>16</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Six cushions, to contain wearing apparel and used as pillows: the price of each is 2 <i>douros</i></td> - <td class='c024'>12</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Six cushions of tanned antelope's skin, also used to contain dresses and spun wool, and to lean against in the tent</td> - <td class='c024'>6</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Six pieces of woollen stuff, made into a sort of palanquin carried on camels' backs, and in which the women travel</td> - <td class='c024'>12</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Five red <i>haïks</i> to cover the palanquins</td> - <td class='c024'>50</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Twenty woollen sacks for the carriage of corn</td> - <td class='c024'>40</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Six <i>hamal</i>, or loads of wheat</td> - <td class='c024'>48</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Twelve loads of barley</td> - <td class='c024'>60</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Ten woollen sacks in which are kept jewels, wearing apparel, cotton-stuffs, gunpowder, <i>filali</i>,<a id='r91' /><a href='#f91' class='c011'><sup>[91]</sup></a> money, etc., at 2 <i>douros</i> each</td> - <td class='c024'>20</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Fifteen goat-skin bags to hold water</td> - <td class='c024'>25</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Twelve sheep- or goat-skin bags to contain butter, valued each at 4 <i>douros</i></td> - <td class='c024'>48</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Four sheep- or goat-skin bags to hold honey, which is an expensive article, as it comes from the Tell; at 8 <i>douros</i> each</td> - <td class='c024'>32</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Eight <i>hamal</i> of dates. These <i>hamal</i> are sacks lined with wool</td> - <td class='c024'>64</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Six <i>tarahh</i>, each <i>tarahh</i> comprising six skins of morocco leather; in all, thirty six skins, at one <i>douro</i> a piece</td> - <td class='c024'>36</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Gunpowder</td> - <td class='c024'>30</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Lead</td> - <td class='c024'>5</td> - </tr> -</table> - -<table class='table2' summary=''> -<colgroup> -<col width='78%' /> -<col width='21%' /> -</colgroup> - <tr><td class='c025' colspan='2'><a id='Page_320'></a></td></tr> - <tr> - <td class='c018'>Flints</td> - <td class='c024'>4 <i>douros</i>.</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Ten <i>mektaa</i>, or pieces of cotton-stuffs</td> - <td class='c024'>20</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Two <i>meradjen</i>, or vases of copper lined with tin, with handles, to drink out of</td> - <td class='c024'>2</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Two <i>tassa</i>, or vases, also for drinking purposes</td> - <td class='c024'>2</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Two <i>guessaa</i>, or large wooden bowls for making or eating kouskoussou</td> - <td class='c024'>4</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Six <i>bakia</i>, or drinking vessels of wood</td> - <td class='c024'>2</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>A copper pot for cooking the food</td> - <td class='c024'>2</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Three <i>metreud</i>, or wooden platters for strangers to eat from</td> - <td class='c024'>3</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Two <i>fass</i>, or mattocks, for preparing the site of the tent, fixing it, etc., and for clearing wood</td> - <td class='c024'>2</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>A <i>kadouma</i>, or small hatchet for shaping wood</td> - <td class='c024'>1</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Ten <i>meudjesa</i>, a kind of sickle for sheep-shearing</td> - <td class='c024'>1</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Two <i>rekiza</i>, or uprights of the tent</td> - <td class='c024'>2</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>A <i>âeushut-el-zemel</i>, or tent with carpets, cushions, etc., for travelling, or for receiving strangers</td> - <td class='c024'>30</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Total</td> - <td class='c024'>741 <i>douros</i>.</td> - </tr> -</table> - -<p class='c010'>The wearing apparel of five men will consist of:</p> - -<table class='table3' summary=''> -<colgroup> -<col width='78%' /> -<col width='21%' /> -</colgroup> - <tr> - <td class='c018'>Eleven white burnouses, three for the father, and two for each of his sons: a burnous costs 4 <i>douros</i></td> - <td class='c024'>44 <i>douros</i>.</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Five <i>haïks</i>, at 4 <i>douros</i> each</td> - <td class='c024'>20</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Five <i>habaya</i>, or woollen shirts</td> - <td class='c024'>10</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Five <i>mahazema</i>, or belts of morocco leather embroidered in silk</td> - <td class='c024'>10</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Five pair of <i>belghra</i>, or morocco shoes</td> - <td class='c024'>2</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Five <i>shashia</i>, or morocco <i>fessy</i></td> - <td class='c024'>2</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Five <i>kate</i>, or complete suits, for grand occasions, consisting of an <i>oughrlila</i> or outer garment, a <i>cedria</i> or waistcoat, a <i>seroual</i> or pair of trousers; a <i>haïk</i> of silk, a silken cord replacing the camel's rope; and a cloth burnous: each suit at 60 <i>douros</i> will make</td> - <td class='c024'>300</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Total</td> - <td class='c024'>388 <i>douros</i>.</td> - </tr> -</table> - -<p class='c010'>The wearing apparel of six women will consist of:</p> - -<table class='table4' summary=''> -<colgroup> -<col width='78%' /> -<col width='21%' /> -</colgroup> - <tr> - <td class='c018'>Six women's <i>haïks</i>, dyed with kermes</td> - <td class='c024'>60 <i>douros</i>.</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Six pair of morocco leather boots, embroidered</td> - <td class='c024'>6</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Six woollen girdles</td> - <td class='c024'>12</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Six white <i>haïks</i> worn over the head</td> - <td class='c024'>6</td> - </tr> -</table> - -<table class='table5' summary=''> -<colgroup> -<col width='78%' /> -<col width='21%' /> -</colgroup> - <tr><td class='c025' colspan='2'><a id='Page_321'></a></td></tr> - <tr> - <td class='c018'>Six <i>benica</i>, or silken hoods</td> - <td class='c024'>6 <i>douros</i>.</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Six <i>aâsaba</i>, or thread cord by which the women fasten the <i>haouly</i>, or white <i>haïk</i>, over their heads</td> - <td class='c024'>2</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Six pair of <i>kholkhale</i>, or silver anklets, 20 <i>douros</i> the pair</td> - <td class='c024'>120</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Six pair of <i>souar</i>, or bracelets, 7 <i>douros</i> the pair</td> - <td class='c024'>42</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Twelve <i>bezima</i>, or silver buckles, used by women to fasten the <i>haïk</i>, 6 <i>douros</i> the pair</td> - <td class='c024'>36</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Six <i>bezimat el gueursi</i>, or throat buckles, used to fasten the <i>haouly</i> under the chin after it has encircled the head</td> - <td class='c024'>12</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Twelve <i>ounaiss</i>, or silver ear-rings set in coral. Every woman wears two pair</td> - <td class='c024'>24</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Six <i>mekhranga</i>, or necklaces of coral and pieces of money</td> - <td class='c024'>48</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Six necklaces of cloves interspersed with coral</td> - <td class='c024'>5</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Six <i>zenzela</i>, or silver chains with a small circular plate in the middle, called "the scorpion:" the chain stretches from ear to ear</td> - <td class='c024'>18</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Six <i>kuerrabar</i>, or silver boxes which the women hang from their necks, and in which they put musk and benjamin</td> - <td class='c024'>18</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Eighteen <i>khatem</i>, or silver rings</td> - <td class='c024'>6</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Six <i>melyaca</i>, or bracelets of djamous horn</td> - <td class='c024'>6</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'><span class='small'>Women in the desert do not wear any ornaments of gold; the whole of their jewelry is in silver.</span></td> - <td class='c024'></td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Total</td> - <td class='c024'>815 <i>douros</i>.</td> - </tr> -</table> - -<p class='c010'>The arms for seven men are:</p> - -<table class='table6' summary=''> -<colgroup> -<col width='78%' /> -<col width='21%' /> -</colgroup> - <tr> - <td class='c018'>Five guns for the masters, procured from Algiers, and mounted in silver</td> - <td class='c024'>100 <i>douros</i>.</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Two guns for the servants</td> - <td class='c024'>20</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Five sabres, two of them mounted in silver</td> - <td class='c024'>40</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Five pistols, two of them mounted in silver</td> - <td class='c024'>35</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Four pistols for the negroes</td> - <td class='c024'>1</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Four sabres for the negroes</td> - <td class='c024'>12</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Total</td> - <td class='c024'>219 <i>douros</i>.</td> - </tr> -</table> - -<p class='c010'>Harness and horsemen's equipment consist of:</p> - -<table class='table7' summary=''> -<colgroup> -<col width='78%' /> -<col width='21%' /> -</colgroup> - <tr> - <td class='c018'>One saddle for the master</td> - <td class='c024'>100 <i>douros</i>.</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Four ordinary saddles</td> - <td class='c024'>160</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Two common saddles for the servants</td> - <td class='c024'>20</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>One master's <i>djebira</i> of tiger-skin</td> - <td class='c024'>17</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Four ordinary <i>djebira</i></td> - <td class='c024'>28</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>One pair of master's <i>temag</i>, or boots of morocco leather</td> - <td class='c024'>12</td> - </tr> -</table> - -<table class='table8' summary=''> -<colgroup> -<col width='78%' /> -<col width='21%' /> -</colgroup> - <tr><td class='c025' colspan='2'><a id='Page_322'></a></td></tr> - <tr> - <td class='c018'>Four pair of ordinary <i>temag</i></td> - <td class='c024'>24 <i>douros</i>.</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>One pair of master's spurs, mounted in silver and ornamented with coral</td> - <td class='c024'>6</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Four pair of ordinary <i>shabirs</i>, or spurs</td> - <td class='c024'>4</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Five <i>medol</i>, or straw hats adorned with ostrich feathers</td> - <td class='c024'>5</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Total</td> - <td class='c024'>376 <i>douros</i>.</td> - </tr> -</table> - -<p class='c010'>Horses, cattle, negroes, etc., consist of:</p> - -<table class='table9' summary=''> -<colgroup> -<col width='78%' /> -<col width='21%' /> -</colgroup> - <tr> - <td class='c018'>A stallion for the chief of the tent</td> - <td class='c024'>100 <i>douros</i>.</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Four blood mares for his sons</td> - <td class='c024'>320</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Two servants' mares</td> - <td class='c024'>60</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Six asses</td> - <td class='c024'>18</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Two <i>slougui</i>, or greyhounds [not purchasable]</td> - <td class='c024'>»</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Four negroes</td> - <td class='c024'>240</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Four negresses</td> - <td class='c024'>200</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Twenty <i>ghelem</i> each <i>ghelem</i> a flock of 400 sheep</td> - <td class='c024'>8,000</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Four <i>ibeul</i>, or droves of 100 camels each: of these 400 animals, 130 are she-camels which command a higher price than the males, but I value them all round at 30 <i>douros</i> a head</td> - <td class='c024'>12,000</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Ten he- or she-goats, the only use of which is to make the sheep keep moving on a march</td> - <td class='c024'>50</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Two tame gazelles, a young antelope, and an ostrich [these are never for sale]</td> - <td class='c024'>»</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Total</td> - <td class='c024'>20,988 <i>douros</i>.</td> - </tr> -</table> - -<p class='c010'>The chief of a tent of this importance ought besides to -possess, in depôt, in three or four <i>kuesours</i>, or small -towns:</p> - -<table class='table10' summary=''> -<colgroup> -<col width='78%' /> -<col width='21%' /> -</colgroup> - <tr> - <td class='c018'>Twelve hundred <i>zedja</i>, or fleeces, worth each half a <i>boudjou</i></td> - <td class='c024'>200 <i>douros</i>.</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Thirty white burnouses, at 3 <i>douros</i> each</td> - <td class='c024'>90</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Thirty <i>haïks</i> at 2 <i>douros</i></td> - <td class='c024'>60</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Forty <i>habaya</i>, or woollen shirts at 2 <i>douros</i></td> - <td class='c024'>80</td> - </tr> - <tr> - <td class='c018'>Forty loads of dates at 7 <i>douros</i></td> - <td class='c024'>280</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Thirty camel loads of wheat</td> - <td class='c024'>240</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Thirty loads of barley</td> - <td class='c024'>150</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Four <i>khrabya</i>, or enormous earthen vessels filled with butter</td> - <td class='c024'></td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Total</td> - <td class='c024'>1,100 <i>douros</i>.</td> - </tr> -</table> - -<table class='table11' summary=''> -<colgroup> -<col width='78%' /> -<col width='21%' /> -</colgroup> - <tr><td class='c025' colspan='2'><a id='Page_323'></a></td></tr> - <tr> - <td class='c018'>I estimate at 600 <i>douros</i> the amount of what he may have lent or sold, to the people of the <i>kuesours</i> with whom he has business transactions</td> - <td class='c024'>600 <i>douros</i>.</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>In his tent he has</td> - <td class='c024'>600</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Buried in a hose belonging to him in one of the <i>kuesours</i><a id='r92' /><a href='#f92' class='c011'><sup>[92]</sup></a></td> - <td class='c024'>1,000</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'></td> - <td class='c024'>--------</td> - </tr> - <tr> - <td class='c018'>Total</td> - <td class='c024'>2,200 <i>douros</i>.</td> - </tr> - <tr> - <td class='c018'></td> - <td class='c024'>--------</td> - </tr> -</table> - -<table class='table12' summary=''> -<colgroup> -<col width='78%' /> -<col width='21%' /> -</colgroup> - <tr> - <td class='c018'>He has likewise a house in a kuesour in the charge of a <i>khremass</i>, containing his most valuable property</td> - <td class='c024'>60 <i>douros</i>.</td> - </tr> - <tr> - <td class='c018'></td> - <td class='c024'>--------</td> - </tr> -</table> - -<div class='nf-center-c0'> -<div class='nf-center c021'> - <div>RECAPITULATION.</div> - </div> -</div> - -<table class='table13' summary=''> -<colgroup> -<col width='78%' /> -<col width='21%' /> -</colgroup> - <tr> - <td class='c018'>Tent and furniture, etc</td> - <td class='c024'>741 <i>douros</i>.</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Wearing apparel of both sexes</td> - <td class='c024'>815</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Arms</td> - <td class='c024'>219</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Harness and Accoutrements</td> - <td class='c024'>376</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Horses, cattle, etc.</td> - <td class='c024'>20,988</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Deposits</td> - <td class='c024'>1,100</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>Loans, etc.</td> - <td class='c024'>2,200</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c018'>House</td> - <td class='c024'>60</td> - </tr> - <tr> - <td class='c018'></td> - <td class='c024'>--------</td> - </tr> - <tr> - <td class='c018'>Total</td> - <td class='c024'>26,499 <i>douros</i>.<a id='r93' /><a href='#f93' class='c011'><sup>[93]</sup></a></td> - </tr> - <tr> - <td class='c018'></td> - <td class='c024'>--------</td> - </tr> -</table> - -<p class='c010'>An Arab who possesses such a fortune does no work. -He attends the meetings and assemblies of the <i>djemâa</i>, -hunts, rides about, looks at his flocks, and prays. His -only occupations are political, warlike, and religious. A -poor Arab equally disdains manual labour. He is not -forced to it, for there is no other kind of cultivation than -that of date-trees, which is left to the inhabitants of the -<i>kuesours</i>. Negroes are numerous and cost very little, -and, with the assistance of a few white servants, suffice -for the services which the free men refuse to perform for -themselves. Some of the latter, however, mend their -sacks and harness, but they form the exception. There -<a id='Page_324'></a>are likewise farriers, but these, in fact, are artists—the -privileges that are accorded to them, of which I have -already had occasion to speak, constituting them a sort of -special corporation. The armourers are, in truth, mere -workmen who repair, but cannot manufacture, arms. -The Arabs of the desert are for the most part worse -armed than those of the Tell, though their chiefs yield -to none in pomp and luxury. This is easily accounted -for. As they obtain their arms from Tunis by way of -Tougourt, or from Morocco through the Gourara country, -the great distance to be traversed prevents them -from getting their arms repaired as soon as they need -repairs, and the unskilfulness of those who undertake -this business will not permit them to do their work very -efficiently. Many of the Saharenes are still armed with -lances, which they seldom use except when pursuing -runaways. Their spears consist of a shaft of wood six -feet long, with a flat double-edged head of iron, and are -usually carried in a bandolier.</p> - -<p class='c010'>The Arab of the Sahara is very proud of his mode of -life, which is not only exempt from the monotonous toil -to which the inhabitant of the Tell is subject, but is full -of action and excitement, of variety and incident. If -beards grow white at an early age in the desert, it is not -only because of heat, fatigue, journeys, and combats, -but much more from care, anxiety, and grief. He alone -does not turn gray who "has a large heart, is resigned, -and can say: It is the will of Allah!" This pride in -their country and in their peculiar mode of existence -amounts to positive contempt for the Tell and its inhabitants. -What the dweller in the desert chiefly plumes -himself upon is his independence; for in his country the -<a id='Page_325'></a>lands are wide and there is no Sultan. The chief of the -tribe administers and renders justice, a task of no great -difficulty where every delinquency has been provided for -and its appropriate penalty fixed beforehand. Whoever -steals a sheep, pays a fine of ten boudjous. Whoever -enters a tent to see his neighbour's wife, forfeits ten ewes. -Whoever takes life, must lose his own; or, if he makes -his escape, all that belongs to him is confiscated, save -only his tent, which is given up to his wife and children. -The fines are set apart by the <i>djemâa</i> for defraying the -expenses of travellers and marabouts, and of presents to -strangers. Thefts within the tribe are severely punished. -If committed on another tribe, they are looked over, and, -if a hostile tribe be the sufferers, are even encouraged.</p> - -<p class='c010'>The women attend to the cooking, and weave various -kinds of carpets, sacks, stuff for tents, horse-cloths, camel-packs, -and nose-bags, while the negresses fetch wood -and water. Burnouses, <i>haïks</i>, and <i>kabaya</i> are made in -the <i>kuesours</i>. If rich, an Arab is always generous; and -rich or poor, he is sure to be hospitable and charitable. -He seldom lends his horse, but would regard it as an -insult if the animal were sent back to him. For every -present he receives he makes a return of greater value. -Some men are quoted as never having refused anything. -It is a common saying: "He who applies to a noble -never comes back empty-handed." It is needless to -speak of alms. Every one knows that next to a holy -war, and on the same line with going on a pilgrimage, -alms-giving is the act of all others the most pleasing to -Allah. If an Arab is sitting down to a meal, and a -mendicant, who happens to be passing, exclaims: <i>Mtâ -rebi ia el moumenin</i>—"of what belongs to Allah, O Believer!"— -<a id='Page_326'></a>he shares his repast with him if there be enough -for two, or else abandons it to him entirely.</p> - -<p class='c010'>A stranger presenting himself before a <i>douar</i>, stands -some little way off, and pronounces these words: <i>Dif -rebi</i>—"a guest sent by Allah." The effect is magical. -Whatever may be his condition of life, they throw themselves -on him, tear him from one another, and hold his -stirrup while he alights. The servants lead away his -horse, about whom, if he be a man of good breeding, he -will not give himself any further trouble. He himself is -almost dragged into a tent, and whatever is ready to -hand is set before him, until a banquet can be prepared. -Nor is less attention shown to a traveller on foot. The -master of the tent keeps his guest company throughout -the whole of the day, and only leaves him to make way -for sleep. No indiscreet questions are ever asked, such -as: Whence comest thou? Who art thou? Whither goest -thou? There is no instance of any evil having ever -befallen a stranger thus received as a guest, even -though he were a mortal enemy. At his departure, the -master of the tent will say to him: "Follow thy good -fortune;" and after the guest has fairly taken his -departure, his entertainer is no longer answerable for -anything. In retiring from the hospitable repast, if the -stranger pass before a <i>douar</i> and be seen, he is obliged -again to accept the invitations that are pressed upon -him.</p> - -<p class='c010'>A certain class of men live entirely on alms and hospitality. -These are the dervishes. Absorbed in prayer, -these pious individuals are the object of universal veneration. -"Beware of offering them an insult, for Allah -will punish you." A request made by them is never -<a id='Page_327'></a>refused. By the side of these mendicant monks, who so -exactly reproduce a particular feature of the Middle -Ages, it seems appropriate to place the <i>tolbas</i>, or learned -men, and the "wise women," who fill in the Sahara the -part that belonged in the olden times to the magicians, -alchemists, and sorcerers, and those other impostors -celebrated by Tasso and Ariosto, and ridiculed by Cervantes. -It is to these <i>tolbas</i> and aged dames that both -men and women apply for a philter, composed of various -herbs prepared with solemn invocations and awesome -or grotesque ceremonies, which is mixed with the food -of the swain or damsel whose love is longed for. It is -they, again, who write magic words and the name of the -hated one on a piece of paper and a dead man's bone -taken from a cemetery, and then bury together the paper -and the bone, which will soon be joined by the enemy, -"with his belly full of worms." They will teach you, -too, the formula you must pronounce while closing your -knife, in order to sever the life of an odious rival; and -that which you must throw into the furnace over which -is being cooked the food of the family you would poison; -and that which you must write on a copper plate, or -flattened ball, to be flung into the stream whither repairs -to drink the woman on whom you would avenge yourself—seized -with a dysentery as rapid as the river, she will -die, if she do not yield herself up to you. To effect her -cure, the first sorcery must be counteracted by a second.</p> - -<p class='c010'>After these come the long train of spectres, the phantoms -of those who have died a violent death. If one of -them pursue you, lose no time in exclaiming: "Return -to thy hole. Thou canst not frighten me. I feared thee -not when thou didst carry arms." It will follow you yet -<a id='Page_328'></a>a little, but will soon desist. If you are seized with -terror and attempt to flee, you will hear in the air the -clashing of arms, and a horse in full pursuit behind, -with yells and horrible uproar, until you drop exhausted -by fatigue.</p> - -<p class='c010'>In Morocco, on the banks of the Ouad Noun, about -twenty days march westward of Souss, the most famous -sorcerers are found. There is there a whole school of -alchemists and necromancers, and of occult sciences, -besides a talking mountain, and many others marvels of -the magical world. The common people alone are -debased to these superstitions. The wealthy, the marabouts, -the <i>tolbas</i> of the <i>zaouïa</i>; and the <i>sheurfaa</i>, -scrupulously follow the precepts of religion and read the -sacred books; but the vulgar herd are plunged in -ignorance, and barely know two or three prayers and -the confession of faith. They likewise pray very rarely, -and only perform their ablutions when they find water. -The chiefs do their utmost to dispel this ignorance. Even -on a journey they take care that the <i>moudden</i> never fail -to proclaim the hour of prayer, and they establish schools -in their tents. But a life of fatigue, wandering, and -migration, soon causes the Arabs to forget the lessons -of their childhood. Men of all ranks, however, take -pleasure in having them recalled to mind in the garb of -poesy by the <i>meddah</i>, or religious bards, who go about -at festivals singing the praises of Allah, and the saints, -and the holy war, accompanying themselves the while -with flute and tambourine. These bards are rewarded -with numerous presents.</p> -<div class='chapter'> - <a id='Page_329'></a> - <h2 class='c004'>THE ARAB ARISTOCRACY.</h2> -</div> -<p class='c015'>"Take a thorny shrub," said the Emir Abd-el-Kader -to me one day, "and water it for a whole year with -rose-water, and it will still yield nothing but thorns. But -take a date-tree, and leave it without water, without -cultivation, and it still will produce dates." From the -Arab point of view the nobles are this date-tree, and -the common people that thorny shrub. In the East, -great faith is placed in the power of blood and in the -virtue of race. The aristocracy is regarded not only as -a social necessity, but as an absolute law of nature. No -one ever dreams of revolting against this truism, which -is accepted by all with a placid resignation. The head -is the head and the tail the tail, is what the lowest of -the Arab shepherds would say.</p> - -<p class='c010'>In addition to this long descended and sacred nobility -composed of the <i>sherifs</i>, or descendants of the Prophet, -there are two distinct classes of aristocracy—the one -the aristocracy of religion, the other the aristocracy of -the sword. The marabouts and the <i>djouad</i>—for such -are their designations—the former deriving their position -from their piety, the latter from their courage, the -<a id='Page_330'></a>former from prayer, the latter from battle, regard each -other with an implacable hatred. The <i>djouad</i> reproach -the marabouts with the offences which in all countries -are eagerly attributed to religious orders that aim at -the direction of human affairs. They accuse them of -ambition, of intriguing, of underhand proceedings, and -of an insatiable covetousness for the good things of the -earth masked by a pretended love of Allah and of Heaven. -One of their proverbs declares "From the <i>zaouïa</i><a id='r94' /><a href='#f94' class='c011'><sup>[94]</sup></a> a -serpent is ever issuing." From this it appears that the -Arabs, while chaunting the praises of the aristocracy, -do not hesitate, sound Believers as they are, to speak -the truth with regard to their priesthood. The marabouts, -on the other hand, charge the <i>djouad</i> with -violence, rapine, and impiety. This last accusation -furnishes them with a terrible weapon of offence. They -stand in the same relation towards their rivals as did the -clergy of the Middle Ages towards the lay nobles who, -notwithstanding the imposing appearance of their -warlike power, could yet be reached by an anathema. -In like manner, if the <i>djouad</i> exercise an influence over -the people through the memory of perils encountered -and blood shed, and all the prestige of military -achievements, the marabouts on their part are armed -with the omnipotence of religious faith acting on -popular imagination. More than once has a marabout, -feared or loved by the people, imperilled the power and -even the life of a <i>djieud</i>.<a id='r95' /><a href='#f95' class='c011'><sup>[95]</sup></a> Nevertheless it is the <i>djieud</i> -whom I now propose to portray, because the life of the -<a id='Page_331'></a>desert is especially the life of the warrior. To exhibit at -one glance a noble of the Sahara in all the pomp, noise, -and animation of his existence, it is necessary to depict -the interior of a great tent at the moment when the day -begins, from eight o'clock to noon.</p> - -<p class='c010'>The poets of antiquity have many a time described -the crowd of clients who were wont to inundate the -porticoes of a patrician palace in ancient Rome. A -great tent in the desert in these days resembles in its -way the luxurious mansions painted by Horace and -Juvenal. Gravely seated on a carpet, with that dignified -demeanour which is the peculiar privilege of Orientals, -the chief of the tribe receives in their turn all who come -to invoke his authority. This one complains of a -neighbour who has endeavoured to seduce his wife, that -one accuses a wealthy man of refusing to pay a debt, -another is anxious to recover some cattle that have been -stolen from him, while a fourth demands protection for -his daughter whom a brutal husband maltreats in the -most shameful manner. The first quality in a chief is -patience. Assailed on all sides by violent recriminations, -he lends an attentive ear to each, and strives to heal the -wounds of every description which are disclosed to him. -"A man in authority," says an eastern apophthegm, -"ought to imitate the physicians who never apply the -same remedies to all diseases." In these "beds of justice" -that recall the primitive manner in which our ancient -kings disposed of the private interests of their subjects, -the Arab chief employs the utmost sagacity, the greatest -force of character, with which he may have been endowed. -To some he gives orders, to others advice: to no one -does he refuse the aid of his wisdom and influence. Nor -<a id='Page_332'></a>has he need only of the quality that Solomon demanded -of the Lord. Wisdom must be combined with generosity -and valour. The highest praise that can be awarded is -to say of him that "his sabre is always drawn, his hand -always open." He must never weary of practising the -somewhat ostentatious, and yet at the same time noble -and touching, charity, enjoined by the Mussulman law -as an obligation on all Believers. His tent must be a -refuge for the unfortunate, nor may any one die of -hunger in his neighbourhood; for the Prophet hath said: -"Allah will never accord his mercy but to the merciful. -Believers, give alms, if it be only the half of a date. -Whoso gives alms to-day shall be amply recompensed -to-morrow."</p> - -<p class='c010'>If a warrior loses the horse that was his sole strength, -if a family is robbed of the flocks that furnished its subsistance, -it is to the chief, and to the chief alone, the sufferers -address themselves. However strong may be the love -of pelf, it never goes so far as to make him risk the loss -of his influence; and the Arab noble, while in so many -respects resembling the Baron of the Middle Ages, differs -from him in one essential point—he abhors gambling. -Neither cards nor dice ever wile away the leisure hours -in a tent. An Arab chief may neither indulge in play, -nor lend money at usurious rates of interest. The only -way in which he may turn his money to account, is by -indirect participation in some commercial enterprise. -He hands over a certain sum to a merchant, who trades -with it, and, at the end of so many years, divides with the -lender the profits he has gathered. It must not, however, -be supposed that riches are therefore despised by -Orientals. With them, as in every other part of the -<a id='Page_333'></a>world, wealth is one of the indispensable conditions of -power. Whoever falls into poverty, falls also very -quickly into obscurity, while he who makes a fortune -enters upon the path of honours. But, in order to follow -out an ambitious career, it is by the right arm rather -than by industry that wealth must be acquired. When a -warrior has made a number of razzias that have brought -him at the same time glory and gold, he is surnamed -Ben-Deraou, "the son of his arm," and may aspire to -the highest dignities of the tribe. This brings us back -to the quality which should be the groundwork of every -noble Arab's soul—valour.</p> - -<p class='c010'>"Nothing," said Abd-el-Kader, "throws out so well as -blood the dazzling whiteness of a burnous." An Arab -chief, like our captains in the olden times, should be -more valiant than all his men at arms. He must -distinguish himself by warlike feats as much as by his -bearing at fantasias. His influence would be for ever -lost if he were suspected of faintness of heart. But it is -the reality, not the appearance, which the Arabs -appreciate. What they admire is a spirit nobly tempered, -and not the frame of a mere giant, or athlete. This is -the place to combat the widely spread prejudice that a -lofty stature and bodily strength make a deep impression -upon them. Such is far from being the case. They -take pleasure in man's being robust, patient of thirst and -hunger, and capable of enduring severe fatigue; but they -care very little for tallness of stature, or for muscular -force like that of our porters, or showman's Hercules. -They reserve their esteem for activity, address, and -courage. It little matters to them whether a man be tall -or short; and not unfrequently, while looking at some -<a id='Page_334'></a>Colossus whose huge proportions are being vaunted in -their presence, they may be heard to murmur sententiously: -"What to us is the stature or strength! Let us -see the heart. After all, it may be only the skin of a -lion on the back of a cow."</p> - -<p class='c010'>But notwithstanding this admiration of valour, there -is no point of honour among the Arabs such as prevails -among ourselves. In their eyes there is no cowardice -in retreating before superior numbers, or even in fleeing -before an enemy of inferior strength, if there is nothing -to be gained by fighting. They often laugh among -themselves at our chivalrous scruples. Fond as they -are of riding at furious speed, and of the noisy discourse -of fire-arms, they nevertheless desire to have some -object of public utility as their motive for battle. Full of -ardour so long as Fortune leads them on, they disperse -and disappear as soon as she betrays them. In forming, -therefore, their judgment of acts of bravery, there are -many essential points of difference between them and -ourselves. Their respect for courage never urges them -to excessive severity towards those who are deficient in -that quality. A coward will never rise to any post of -dignity in his tribe, but neither will he be an object of -contempt. They will merely say of him, with that -absence of anger which usually accompanies fatalism: -"It was not the will of Allah that he should be brave. -He is to be pitied rather than blamed." A man of faint -heart is expected, however, to redeem his shortcomings -by the prudence of his counsels, and above all by an -unfailing generosity.</p> - -<p class='c010'>Braggadocio is treated with greater contempt than -cowardice. "If thou sayest that the lion is an ass, go -<a id='Page_335'></a>and put a halter on him," is an oriental proverb in very -general use. In spite of the heat of their blood and the -hyperbolical character of their speech, the Arabs demand -from true courage that dignified silence which they -regard so highly. In this respect they have nothing in -common with the nations with whom they fought in the -time of the Cid; nor yet under the head of single -combats, which are entirely unknown among them. A -tradition, which probably dates from the crusades, -asserts that in the olden time illustrious chiefs met each -other in single combat, but the oldest members of the -tribes of the present day have no personal recollection of -anything of the kind. If a man deems himself seriously -affronted, he avenges himself by assassination. There -are individuals with easy consciences and complacent -dispositions who, for a very moderate sum, will rid you -of an enemy. But if the aggrieved happens to be more -sparing of his gold than of his life—his hand being more -ready to strike than his purse to open—he watches his -opportunity to fall upon the man who has wronged him. -He kills him, or is killed by him. In the former case it -is a common thing to bequeath to another the debt of -blood; for, in the absence of duelling, private revenge is -in a very flourishing condition among the Arabs, and -descends from generation to generation. Among them -still prevail those family feuds which formerly dyed red -the pavements of Italian cities, and which even in the -present day stain the soil of an island of France.</p> - -<p class='c010'>The ordinary causes of the Arab <i>vendetta</i> are disputes -as to wells, pasturage and landmarks, the rape of a -young wife or daughter, the murder of a jealous husband, -of a successful rival, or of a woman who has -<a id='Page_336'></a>refused compliance,—or rivalries of chiefs, whose quarrel -is espoused, first of all, by their relations, friends, and -clients, then by the whole tribe, and at last by the -tribes in alliance with them. As a natural consequence -of the absence of the duello, private disputes are settled -by assassination, and the feud, being transmitted from -kin to kin and constantly provided with new fuel, goes -on to eternity. The <i>vendetta</i> is either of a private or -public nature, according as the injury to be avenged -affects an individual or a tribe. If from any cause a man -happen to lose his life through the act of a chief, or even -of a humble member of a neighbouring tribe, the homicide -can arrange the affair legally by paying the <i>dya</i>, -or blood money, to the heirs of the deceased. The <i>dya</i> -is the same as the <i>Wehrgeld</i> of the Germans, with this -difference—that not only is it legal, but from its first -institution it assumed a religious character. According -to the <i>tolbas</i>, it may be traced back to Abd-el-Mettaleb, -the grandfather of Mohammed, and was indirectly the -cause of the birth of the Prophet. Abd-el-Mettaleb, chief -of the tribe of the Koreishites, had no children, and in -his despair he offered up the following prayer to Allah: -"Lord, if thou wilt bestow upon me ten sons, I swear -to sacrifice one of them unto thee as a thanksgiving -offering." Allah heard his prayer and made him ten -times a father. Faithful to his vow, Abd-el-Mettaleb left -it to the drawing of lots to decide who should be the -victim. The lot fell upon Abd-Allah; but, the tribe -opposing this sacrifice, it was resolved by the chiefs that, -instead of Abd-Allah, ten camels should be set aside as a -stake and recourse again had to lots until they turned -up in favour of the lad, ten camels being added to the -<a id='Page_337'></a>first for every time the lots had been unfavourable. -It was not until the eleventh trial that Abd-Allah was -redeemed, and one hundred camels were sacrificed in his -place. Some time afterwards Allah manifested His -satisfaction with this exchange, for He caused Mohammed -his Prophet to be born to Abd-Allah; and ever since -then the price of an Arab's life has been fixed at one -hundred camels. Circumstances, however, sometimes -occur to reduce this high standard.</p> - -<p class='c010'>There is scarcely an instance on record of a homicide -who has paid the <i>dya</i> being otherwise proceeded against, -or of the parents or the children of the deceased -hesitating to accept this satisfaction. But if he be too -poor to pay it, or if the Government has thought fit to -interfere in the matter, he is condemned to suffer like for -like, an eye for an eye, a tooth for a tooth, a life for a -life. When I was consul for France at Mascara, in 1837, -accredited to Abd-el-Kader, I had an opportunity of -witnessing the application of the <i>lex talionis</i> in its utmost -rigour. Two children having quarrelled in the street, -their fathers interposed, and from insults proceeded to -threats, until one of them, gradually becoming infuriated, -drew his knife and stabbed his adversary, who fell down -dead upon the spot. The latter received five wounds; -one on his right, a second on his left, breast, two in the -stomach, and the fifth in the back. A mob collected, -and the <i>shaoushs</i>, or police agents seized the murderer -and led him before the <i>hakem</i>, or mayor of the town. -The <i>aoulemas</i>, or doctors of the law, immediately -assembled, and constituted themselves a tribunal. In -less than half an hour the witnesses were heard, and the -culprit was sentenced to undergo the full penalty of the -<a id='Page_338'></a><i>lex talionis</i> at the hands of his victim's brother. At a -signal given by the Cadi, two <i>shaoushs</i> bound his wrists -together with a rope, and, placing themselves on either -side of him, conducted him, preceded by the executioner, -to the market-place, thronged at the time by two or -three thousand Arabs. However horrible might be the -singular drama about to be acted, it furnished me with -an opportunity for a rare experience, and I succeeded in -overcoming the instinctive repugnance, which I at first -felt, to being present. By the time I reached the spot, -the <i>shaoushs</i>, by dint of freely plying their sticks, had -forced back the crowd to the circumference of a spacious -circle, the centre of which was occupied by the executioner -and his victim, the one with his knife in his hand, -the other calm and indifferent to what was about to -happen. According to the sentence, the murderer was -to receive as many stabs as he had inflicted, and in the -same order and in the same parts of the body as the man -he had murdered. When all was ready,—and the preparations -were merely what I have described,—a <i>shaoush</i> -raised his staff, by way of signal. The Arab with the -knife immediately rushed on his victim, and stabbed him -first on the right and then on the left breast, but evidently -without touching the heart, for the poor wretch cried -aloud: "Strike! Strike! But think not that it is thou -who takest my life. Allah alone takes away life." The -punishment, however, was continued with horrible fury, -and the criminal, whose entrails protruded from two fresh -wounds he received in the belly, never ceased to revile -his executioner. There still remained one other blow to -give. The wounded man turned round of himself, and -the blade of the knife disappeared entirely in his loins. -<a id='Page_339'></a>He staggered, but did not fall. "Enough! Enough!" -cried the mob. "He gave only five blows, and he ought -not to receive more." The execution was over, and the -unfortunate man who underwent all this torture had still -sufficient strength to return to his own house on foot. -M. Warnier, physician to the consulate, arrived there -almost at the same instant as himself, and while he was -endeavouring to sew together the gaping mouths of the -two wounds in the belly, the patient kept crying aloud: -"Oh! I pray you, heal me! They say thou art a great -physician; prove it, heal me, so that I may kill that -dog!" It was all in vain, for that night he died.</p> - -<p class='c010'>But if the murderer be the master of a great tent, and -sufficiently influential to induce the tribe to exercise forbearance -towards him, and therefore refuses to pay any -blood money, he will sooner or later expiate that refusal -with his life, which the <i>vendetta</i> will overtake though -justice lag behind. From his death, however, will arise -a deadly feud, as I have already shown. I could give -many instances of the <i>vendetta</i>; and the one that follows, -being equally illustrative of the customs of a powerful -Saharene tribe, the Shamba, and of those of a people of -the Great Desert, the Touareg, separated from one -another by at least two hundred leagues, will afford a -just notion of those obstinate hatreds, of that thirst for -vengeance which always embody themselves in the same -acts of violence. A band of the Shamba, commanded -by Ben-Mansour, chief of Ouargla, surprised, near the -Djebel-Baten, some Touaregs who were watering their -camels in the Oued-Mia, under the leadership of Kheddash, -chief of the Djebel-Hoggar. An implacable hatred, -the origin of which is unknown, divides the Shamba from -<a id='Page_340'></a>the Touaregs—the latter, besides, being in a state of -perpetual vendetta against the Saharenes, either because -they are Berbers and not Arabs, or because they levy a -tax on the caravans to and from Soudan. A bloody -conflict ensued, and the Touaregs were put to the rout, -leaving ten of their party dead upon the ground, and -among them their chief, whose headless body they found -some days afterwards. Ben-Mansour had carried off his -head, which he exposed, as a trophy of his victory, over -one of the gates of Ouargla. The tidings spread -mourning throughout the Djebel-Hoggar, and an oath -was taken: "May my tent be destroyed if Kheddash be -not avenged!" Kheddash left behind him a widow of -great beauty named Fetoum, and one young child. -According to usage, Fetoum was entitled to rule, assisted -by the Council of Nobles, until such time as her son -should be of age to assume the leadership. One day, -therefore, when the leading men were assembled in her -tent, she said to them: "My brethren, whichever of you -will bring me Ben-Mansour's head shall have me for -wife." That same evening all the young men of the -mountain armed themselves for war, and went to her, -saying: "To-morrow we will set out with our servants to -seek thy wedding present." And at the dawn of day -three hundred Touaregs, commanded by Ould-Biska, a -cousin of Kheddash, set out on their march to the northward. -Hardly had they taken up their position at their -first halt, when they beheld coming up behind them half -a score of camels with riders, and among them one -fleeter of foot and more richly accoutred than the others. -They at once recognized the camel of Fetoum, for -Fetoum had come in person to join their little army. -<a id='Page_341'></a>She was greeted with loud acclamations, for it seemed -to them, and perhaps with reason, that she had come -expressly to be able more promptly to fulfil her promise. -It was the month of May, when water is to be found in -every ravine, and the sands are clothed with herbage. -During the halt on the eighth day, the scouts came in -with the news that a strong body of the Shamba, commanded -by Ben-Mansour, were driving their flocks -towards the grazing grounds of the Oued-Nessa. The -Shamba, however, having received intelligence of the -approach of the Touaregs, had turned suddenly towards -the north and had already gained the Oued-Mzab. But -their retreat was speedily discovered, and by a forced -march of a day and a night, the Touaregs placed themselves -in ambush in ravines and brushwood at a distance -of only a few leagues from the enemy, who had now no -suspicion of their presence. All that day they rested, -and when night came they again took to the plain, -putting their camels to a long swinging trot. At length -about midnight the barking of the dogs betrayed the -<i>douar</i> of which they were in search. The next moment, -on a signal given by Ould-Biska, they dashed forward -uttering their war-cry. Of the Shamba, at the most not -more than five or six escaped, and one even of these was -wounded by Ould-Biska who, with a thrust of his long -spear, struck him in the loin. Run away with by his -mare, the ill-fated horseman, rolling from side to side -but still keeping his seat, went on a few steps, but -presently he sank forward and fell over on to the sand, -dragging down with him in his fall a child seven or -eight years of age whom he had till then kept concealed -in his burnous. "Ben-Mansour! Ben-Mansour! knowest -<a id='Page_342'></a>thou Ben-Mansour?" demanded Ould-Biska. "He was -my father—behold him!" replied the boy, calm and erect -beside the dead body. At that moment, Fetoum came up, -followed, surrounded, and closely hemmed in by a group -of the Touaregs. "It is I who have slain him!" cried -Ould-Biska. "And it shall be done as I said," answered -Fetoum; "but take thy poniard, open the body of the -accursed, tear out his heart, and throw it to the dogs."</p> - -<p class='c010'>While Ould-Biska, kneeling on the ground and stooping -over the corpse, proceeded to execute this order, -Fetoum, her lips compressed and her whole frame trembling -with nervous excitement, gloated over the shocking -spectacle. And when at last the <i>slougui</i> had finished -their horrible repast, her revenge being now complete, -Fetoum remounted her <i>mahari</i> and gave the signal for -retreat, without taking any heed of the booty her followers -were piling up, or of the flocks they were driving -together. As to the son of Ben-Mansour, his life was -spared, but they abandoned him to his fate. For two -days he remained there, weeping, thirsting, hungering, -and exposed to the sun, but on the third day he was -found by some shepherds who conveyed him to Ouargla, -where he was living in 1845. Thus the dogs of the -Touaregs have eaten the heart of the chief of the Shamba, -and it may be easily imagined that this will be the -subject of an undying feud, that will know neither -respite nor mercy.</p> - -<p class='c010'>I will not dwell any further upon customs impressed -with such savage energy. By way of contrast, I will -now trace some family sketches, commencing with the -reverence attached to the paternal authority. So long -as the child is in his infancy, the tent belongs to him, -<a id='Page_343'></a>and his father is in some respects the first of his slaves. -His sports are the delight of the family, his whims the -life and soul of the domestic circle. But as soon as he -attains to puberty, he is taught the utmost deference. -He is not even allowed to speak in the presence of his -father, or to attend the same meetings. This absolute -respect which he is bound to exhibit towards the head of -the family, he is also obliged to pay to his eldest brother. -However, notwithstanding their aristocratic severity, -the customs of the Arabs do not come up to the gloomy -rigour of the Roman Patricians. A father, for instance, -would never condemn his son to death unless he has -dishonoured his couch—for any other offence he would -merely banish him from his presence.</p> - -<p class='c010'>Thus far I have sketched with a coarse and rapid -pencil the character of the Arab aristocracy; I will -now endeavour to represent the actual life of a noble in -some of its most solemn moments.</p> - -<p class='c010'>The day on which a child is born in a great tent is -one of much rejoicing. Every one visits the father of -the new-born, and says to him: "May thy son be -happy!" And while the men press round the father, -the mother is not neglected, for the women of the tribe -flock to see her. Both men and women have their hands -full of presents, proportioned to their means. From -camels, sheep, and costly apparel, down to grain and -dates, all the treasures of the desert abound in the tent -which Allah has just visited with his blessing. The -recipient of all these tokens of affection and respect is -obliged to exercise a large hospitality. Sometimes for -twenty consecutive days, he feeds and entertains his -guests. These festivals in the desert have that air of -<a id='Page_344'></a>grandeur which belongs to all the scenes that are enacted -in this solemn theatre of primitive life.</p> - -<p class='c010'>As soon as the child is old enough, he learns to read -and write, which is an innovation among the <i>djouad</i>, -for until recently the marabouts alone cultivated letters. -The man of the sword, like our mediæval barons, held -learning in contempt. It seemed to him that, in cultivating -his mind, some sort of injury was done to his -energy of character. But since they have beheld the humblest -of our soldiers possessed of knowledge without their -courage being impaired, the Arabs have changed their -opinion on the subject. Besides, those who took service -with us soon discovered that education conferred a title -to favours. Many of them too, murmur to one another -with a tone of sad resignation: "Formerly we were able -to live in ignorance, for peace and happiness were with -us; but in this time of trouble through which we are -compelled to pass, science must come to our aid." Our -influence thus gradually accomplishes, in the very heart -of the desert, the work of civilisation, of which some -among us speak so despondingly, and others so lightly.</p> - -<p class='c010'>The culture of letters, however, does not lead, in the -education of the Arab, to any neglect of the art of managing -a horse or of handling fire-arms. As soon as a -child can sit on a horse, he is placed, first of all, on the -back of a colt, and then on the full grown animal. -When his frame begins to take form, he is taken out -hunting, and taught to fire at a mark, and to bury his -spear in the flanks of a wild boar. By the time he has -attained his sixteenth or seventeenth year, has learned -the Koran, and has been accustomed to fast, he is -married. The Prophet has said: "Marry when young. -<a id='Page_345'></a>Marriage subdues the glance of the man's eye, and -regulates the conduct of the woman." Up to that epoch, -paternal tenderness watches over the purity of his -manners with unceasing vigilance. The lad is never left -to himself. A tutor or an attendant accompanies him -wherever he goes. Men of dissolute habits and women -of a loose course of life are carefully kept away from him. -He is expected to bring to the companion of his life a -body in robust health, and a soul untainted by pollution. -They select for him a youthful maiden of birth equal to -his own, of unspotted reputation, and, if possible, of great -beauty. It is the women of the family who ascertain these -points, being permitted to examine the tents in which -dwell young girls of marriageable years. A betrothal -takes place, followed in due time by the wedding.</p> - -<p class='c010'>The first of these days of festival, which like those at -the birth of a child, last for some time, is called <i>nahr -refoude</i>, or the day of the rape. Four or five hundred -horsemen, magnificently attired, riding their finest -horses, carrying their most valuable arms, and conducted -by the kinsmen of the bride, proceed to the tent of the -latter. They are accompanied by women closely veiled -and mounted on camels and mules. The youngest and -most beautiful damsels of the tribe are chosen for this -joyful mission. The journey, which sometimes lasts three -days, is one continual fantasia. The horsemen gallop -to and fro, there is a constant discharge of fire-arms, and -the women utter that long drawn cry of love and joy -which fills the heart of the children of the desert with -ineffable emotion. At the arrival of this triumphal -procession, the father of the bride comes forth and -exclaims "You are welcome, O guests of Allah!" Then -<a id='Page_346'></a>follow banquetings and rejoicings until the morrow, -when they again set out. This time the bride forms one -of the cavalcade, mounted on a camel, or mule, richly -caparisoned. She has taken no leave of her father. An -almost false sense of delicacy forbids her to appear in his -presence at a moment when her fate is about to undergo -an entire change. She is equally prohibited from seeing -her elder brothers. Her girlhood's life is finished. -Henceforth she belongs to another family.</p> - -<p class='c010'>When she is on the point of starting, her mother -tenderly embraces her and says: "You are going away -from those from whose loins you sprang. You are going -far away from the nest that has so long sheltered you, -and whence you issued forth to learn to walk, and that -in order to go to a man whom you know not, and to -whose society you have never been accustomed. I -advise you to be to him as a slave, if you wish that he -should be to you as a servant. Be satisfied with little. -Keep a constant watch over all that is likely to come -under his eyes, and let not his eyes ever behold an evil -action. See to his food and his sleep. Hunger causes -anger, the want of sleep produces ill humour. Take -care of his property. Treat his kinsfolk and slaves -with kindness. Be dumb as to his secrets. When he -rejoices, show no signs of sorrow. When he is sorrowful, -show no signs of joy. Allah will bless you!"</p> - -<p class='c010'>While this nuptial journey is being accomplished, the -bridegroom prepares a tent richly ornamented, which he -places under the safeguard of some of his friends. Into -this the bride enters with her mother and female relatives. -A choice banquet is presented to her, and outside -a festival is celebrated, which, with gunpowder and -<a id='Page_347'></a>music, combines all that enters into the desert notion of -rejoicing. At ten at night the husband glides into the -tent, now silent and deserted.</p> - -<p class='c010'>A wedding feast is often prolonged over three days -and nights, and is repeated each time the husband takes -a fresh wife. An Arab chief is permitted by the law to -have four wives at the same time, but even these do not -suffice for the gratification of these fickle and voluptuous -temperaments. It is in vain that, by a custom which -recalls to mind Biblical manners, a Mussulman husband -is allowed to associate concubines with his legitimate -wives. Even this tolerance is insufficient, and recourse -is had to divorce to appease these insatiable and ever -craving appetites. Instances have been known of an -Arab chief having had a dozen to fifteen lawful wives. -As may easily be imagined, peace is far from reigning -in households where the law recognizes the existence of -such elements of discord. Sometimes the tent is divided -into two parts, one chamber being exclusively reserved -for the women, the other belonging to the husband, who -selects from among his wives the one he fancies for that -night. Terrible jealousies secretly spring into being, -and, gradually gaining strength, finish by an explosion. -Frequently a wife who is preferred to her fellows is seized -with a mysterious illness, under which she languishes, -fades away, and dies—a poison prepared by a rival's -hand has passed into her veins. This is the gloomy -side of eastern manners—crime allying itself to lust.</p> - -<p class='c010'>The immense part played by wives in the life of the -Mussulmans is shown by the following fact. Tell an -Arab that he is a coward, he will submit to the insult—if -he is a coward, it is the will of Allah that it should be -<a id='Page_348'></a>so. Call him a thief, he will smile; for in his eyes a -theft is sometimes a meritorious act. But address him -as <i>tahan</i>—a word which the language of Molière could -alone translate with concise forcibleness—and you will -kindle in his breast a fury that blood only can extinguish. -The only man whom an Arab will never forgive is one who -can with truth cast in his teeth that ill-omened epithet.</p> - -<p class='c010'>After marriage the noble of the desert enters upon a -new life, and upon a sphere of individual action. He is -now emancipated, though not in an absolute fashion -unless he is the head of the tent, and master of his own -goods and chattels, or if his father is still alive. However, -even under these circumstances, he henceforth -counts among his tribe as a man of action and of -counsel, and by accumulated experience he will put the -finishing touch to his training as a great lord, thus far -sketched out by the habit of seeing good examples and -hearing good advice. Already he has his own clients, -his own horses, his own greyhounds, his own falcons, -and all the equipments for war and the chace. His -clients are young men of his own age, the courtiers of -his future eminence. His horses have been chosen from -among those that bring good fortune, and of the best -authenticated descent. His greyhounds have been fed -on dates crushed in milk, and on the kouskoussou of his -own meals. They have been broken in by himself; and, -while the vulgar dogs of the tribe bark all night at the -hyænas and jackals, they lie couched at his feet, -beneath the tent, and even upon his very bed. His -falcons have been reared under his own eyes by his own -falconer, and he himself has taken care to accustom them -to his cry on throwing them off and on calling them -<a id='Page_349'></a>back. Among his hunting and warlike equipments -there are guns from Tunis, or Algiers, damascened and -mounted in silver, the stocks incrusted with coral or -with mother of pearl—sabres from Fez with scabbards -of chased silver—and saddles embroidered in gold and -silk on a groundwork of velvet or morocco leather. To -complete his accoutrements, I may mention the sabretache -ornamented with panther's skin, plated spurs -incrusted with coral, the <i>medol</i>, or high-crowned broad-brimmed -straw hat, with a plume of ostrich feathers, and -the <i>malhazema</i>, or cartridge-box of morocco leather -pinked with silk, gold, and silver.</p> - -<p class='c010'>At some future days when his father has paid "the -contribution levied by Allah on every head," that -spacious tent will be his, with all its luxurious furniture, -carpets, pillows, jewel-bags, silver cups, and supplies of -arms, ammunition, and food for the whole family, -consisting of from twenty-five to thirty individuals, -including master and servants. His, also will be that -stallion and those mares picketed in front of the tent, -those eight or ten negroes and negresses, those stores of -wheat, barley, dates, and honey prudently placed beyond -all danger of a <i>coup de main</i> in a town or village of the -desert, those eight or ten thousand sheep, and those five -or six hundred camels scattered over the grazing ground, -in the care of shepherds who follow their wanderings. -His fortune may then be estimated at from twenty-five -to twenty-six thousand <i>douros</i> [nearly £6,000].</p> - -<p class='c010'>At the age, however, at which we parted from him, -that is, at eighteen or nineteen, he will have no need as -yet to trouble himself about the management of this -fortune. At present, he is merely a man of pleasure. -<a id='Page_350'></a>In time of peace, he goes forth on horseback, accompanied -by his friends and followed by his attendants mounted -on camels, who hold his greyhounds in leash or even -carry them on their saddle-bow, and proceeds to the -distant pasturages to inspect his flocks, taking advantage -of the opportunity to hunt the ostrich, or the gazelle, -or the <i>bekeur el ouhash</i>, according to the nature of the -ground and the season of the year. His leisure hours -will be especially devoted to the peculiarly aristocratic -and lordly pastime of hawking. These violent sports, -which I have already described, mould the nobility for -the toils of war and the razzia, to which these children -of the desert consecrate all the adventurous ardour and -energy that enter into their character.</p> - -<p class='c010'>But as he advances in years, the Arab becomes more -sedate. Every white hair in his beard leads him to -thoughts of a religious nature. He more and more -frequents the society of the men of Allah, and loads them -with gifts; and more and more rarely he is seen at the -chace, at wedding feasts, and the fantasia. His occupations -as a chief leave him, besides, much less idle time. -He has to administer justice, increase his means, bring -up his children, and contract alliances. Nevertheless, -the chivalrous spirit of his youth is only slumbering -within him. Let the powder speak to redress an insult -offered to his tribe, he will not be the one to remain in -his tent. Too happy, he will say, to die like a man in -battle, and not like an old woman. Some great families -loudly boast that there is no tradition of any one of their -ancestors having died in his bed. If, however, he -escapes that coveted end, as soon as he feels the hand of -death upon him, he summons his friends to his bed-side, -<a id='Page_351'></a>for the presence of friends is desired at all the great acts -of human existence. "My brethren," he will say to -them if he be able to speak, "I shall never see you again -in this world; but I was only a pilgrim upon the earth, -and I die in the fear of Allah." He will then recite the -<i>shehada</i>, or symbolical act of the Mussulman faith: -"There is only one God, and Mohammed is the messenger -of God." If his lips refuse to pronounce these sacred -words, one of those present takes his right hand and lifts -up the forefinger. This sign, to which the dying man -adheres with all the energy still remaining in his earthly -tenement, is a testimony offered to the unity of the Deity. -After he has accomplished the <i>shehada</i>, he can die in peace.</p> - -<p class='c010'>Funeral ceremonies are not wanting to the Arab chief, -especially to a warrior who has fallen in combating for -his tribe. He is wrapped in a white shroud, and exposed -to view on a carpet, the borders of which have been -turned back. The <i>neddabat</i>, that is to say, the women -who in the East replace the hired mourners of antiquity, -stand round the corpse, their cheeks blackened with -smoke, and their shoulders covered with tent-canvass, or -with camel-hair sacks. A few paces off, a slave holds by -the bridle the favourite mare of the deceased, and from -the <i>kerbouss</i> of the saddle hang a long gun, a yatagan, -pistols, and spurs. A little further off, the horsemen of -the tribe, old and young, in silent sorrow, sit in a circle -upon the sand, their <i>haiks</i> held up close to their eyes and -the hood of their burnous brought down over their brow. -The <i>neddabat</i> chaunt to a melancholy rhythm the -following lamentations:</p> - -<div class='nf-center-c0'> -<div class='nf-center c017'> - <div>Where is he?</div> - <div>His horse has come, but he has not come;</div> - <div><a id='Page_352'></a>His sabre has come, but he has not come;</div> - <div>His spurs are there, but he is not there;</div> - <div>Where is he?</div> - <div class='c001'>hey say that he died on his day, pierced to the heart.</div> - <div>He was a sea of kouskoussou [generosity];</div> - <div>He was a sea of powder;</div> - <div>The lord of men,</div> - <div>The lord of horsemen,</div> - <div>The defender of camels,</div> - <div>The protector of strangers.</div> - <div>They say that he died on his day.</div> - </div> -</div> - -<div class='nf-center-c0'> -<div class='nf-center c021'> - <div>THE WIFE OF THE DECEASED.</div> - </div> -</div> - -<div class='nf-center-c0'> -<div class='nf-center c017'> - <div>My tent is empty,</div> - <div>I am a-cold;</div> - <div>Where is my lion?</div> - <div>Where shall I find his equal?</div> - <div>He never struck but with the sabre;</div> - <div>He was a man for the dark days:</div> - <div>Fear is in the <i>goum</i>.</div> - </div> -</div> - -<div class='nf-center-c0'> -<div class='nf-center c021'> - <div>THE NEDDABAT.</div> - </div> -</div> - -<div class='nf-center-c0'> -<div class='nf-center c017'> - <div>He is not dead He is not dead!</div> - <div>He has left thee his brethren.</div> - <div>He has left thee his children;</div> - <div>They shall be the bulwarks of thy shoulders.</div> - <div>He is not dead! His soul is with Allah.</div> - <div>We shall see him again some day.</div> - </div> -</div> - -<p class='c010'>After these funereal lamentations, the <i>adjaïze</i>, or old -women, take possession of the body, wash it carefully, -place camphor and cotton in all the natural orifices, and -wrap it in a white shroud sprinkled with water from the -well of Zem-Zem<a id='r96' /><a href='#f96' class='c011'><sup>[96]</sup></a>, and perfumed with benzoin. Four -relatives of the deceased then lift by the four corners the -carpet on which it is laid, and take the road to the -<a id='Page_353'></a>cemetery, preceded by the Iman, the marabouts, and the -<i>tolbas</i>, and followed by the others. The former chaunt -in a grave manner: "There is only one God!" to which -the latter respond in chorus: "And our lord Mohammed -is the messenger of God!"</p> - -<p class='c010'>For a brief space resignation soothes their despair. -Not a cry, not a sob, troubles these prayers offered in -common, these professions of the faith of the deceased, -which the pious assemblage repeats on his behalf. On -arriving at the cemetery, the bearers depose their sacred -burden on the edge of the grave, and the Iman, placing -himself by its side and surrounded by the marabouts, -recites with a strong sonorous voice the <i>salat el djenazat</i>, -or the burial prayer:</p> - -<p class='c010'>"Praise to Allah who gives death and who gives life!</p> - -<p class='c010'>"Praise to Him who raises up the dead!</p> - -<p class='c010'>"To Him reverts all honour, all greatness. To Him -alone belong the commandment and the power. He is -above all!</p> - -<p class='c010'>"Let praise be also to the Prophet Mohammed, his -kindred, and his friends! O Allah! watch over them and -grant them Thy mercy as Thou didst to Ibrahim, and -his, for to Thee belong glory and praise!</p> - -<p class='c010'>"O Allah! N*** was Thy worshipper, the son of Thy -slave. Thou didst create him, and didst bestow upon him -the good things which he enjoyed. Thou, too, didst -take his life away, and Thou wilt raise him up again -from the dead!</p> - -<p class='c010'>"Thou knowest his secrets and his innermost thoughts!</p> - -<p class='c010'>"We come here to intercede for him, O Allah! Deliver -him from the horrors of the grave and from the fire -of Hell. Forgive him. Grant him Thy mercy. Grant -<a id='Page_354'></a>that the place he shall occupy be honourable and -spacious. Wash him with snow and hail water, and -cleanse him from his sins as they cleanse a white robe -from the impurities that have soiled it. Give him a -habitation better than his own, relations better than his -own, and a spouse more perfect than his own. If he was -good, make him still better. If he was wicked, forgive -him his wickedness, O Allah! He has taken refuge with -Thee, for Thou art the best of all refuges! It is a poor -man who has gone to share Thy munificence, and Thou -art too rich to chastise him and cause him to suffer.</p> - -<p class='c010'>"O Allah! strengthen the voice of the deceased at the -moment when he shall render to Thee an account of his -actions, and lay not upon him more than he is able to -bear. We ask it of Thee through the intercession of Thy -Prophet, of all Thy angels, and of all Thy saints. <i>Amin!</i>"</p> - -<p class='c010'>"<i>Amin!</i>" cry all who are present, at the same time -making a genuflection. Then the Iman resumes:</p> - -<p class='c010'>"O Allah! Forgive our dead, our living ones, those -of us who are present, those of us who are absent, our -little ones, our great ones. Forgive our fathers, all those -who preceded us, and all Mussulmans!</p> - -<p class='c010'>"Those whom Thou wilt bring to life again, bring to -life in the faith. And those among us whom Thou wilt -cause to die, let them die true Believers!</p> - -<p class='c010'>"Prepare us for a good death, and may that death give -us rest, and the favour of beholding Thee. <i>Amin!</i>"</p> - -<p class='c010'>This prayer being terminated, and while the <i>tolbas</i> -recite the <i>salat el mokteâat</i>, the body is lowered into the -grave, the face turned towards Mecca. Large stones -are fitted round it, and every one present makes it a -point of honour to throw in a little earth. The gravediggers -<a id='Page_355'></a>level the surface of the grave, and cover it with -thorny shrubs to protect it from hyænas and jackals.</p> - -<p class='c010'>It is now time to return, and all retake the road to the -tribe with the exception of a few women, the friends or -relatives of the deceased, who, bowed down with sorrow -over the grave, speak to the dead man and question him -and wish him farewell, as if they thought he could hear -them. At last the <i>tolbas</i> and the marabouts exclaim:</p> - -<p class='c010'>"Come, women. Retire trusting in Allah, and leave -the dead in peace to settle with Azrael;<a id='r97' /><a href='#f97' class='c011'><sup>[97]</sup></a> cease your tears -and lamentations. Death is a tax levied upon our heads. -We must all of us pay it. There is no alternative, -neither is there any injustice in this event. Allah alone -is eternal. What! should we accept the will of Allah -when it brings us joy, and refuse it when it brings us -sorrow! Depart. Your cries are an impiety."</p> - -<p class='c010'>They understand these words, and with their hands -before their eyes they go forth from the cemetery, but at -every step turn round to renew their last adieus to him -whom they will never again behold until the day of -judgment. The foregoing funeral oration is pronounced -in the desert over every grave. The monotony of habit -is the handmaid of grandeur. If the Arab manners are -deficient in variety, they are at least solemn and -imposing.</p> - -<div class='nf-center-c0'> -<div class='nf-center c021'> - <div>FINIS.</div> - </div> -</div> - -<hr class='c026' /> -<div class='footnote' id='f1'> -<p class='c009'><a href='#r1'>1</a>. <i>Borak</i> is the animal upon which Mohammed was mounted when he -made his journey through the heavens. It was like a mule, and was -neither male nor female.</p> -</div> -<div class='footnote' id='f2'> -<p class='c009'><a href='#r2'>2</a>. It is distinguished by the size of the respiratory duct, which enables -it to accomplish fabulous journeys.</p> -</div> -<div class='footnote' id='f3'> -<p class='c010'><a href='#r3'>3</a>. A kilogramme is equal to 2-1/5 lb., a hectogramme to -rather more than 3-1/2 ozs, and a décagramme is the 100th part of -a kilogramme.</p> -</div> -<div class='footnote' id='f4'> -<p class='c010'><a href='#r4'>4</a>. I know for a fact that in certain Mussulman countries in the list -of obligatory presents for a Christian personage, the donor wrote -down: <i>Kidar ala Khrater er-Roumi</i>—"a jade for the Christian."</p> -</div> -<div class='footnote' id='f5'> -<p class='c010'><a href='#r5'>5</a>. The eye of the Arab stirrup invariably produce exostoses on the -front part of the leg. By them you may distinguish at once the -rich man from the poor, the cavalier from the man on foot.</p> -</div> -<div class='footnote' id='f6'> -<p class='c010'><a href='#r6'>6</a>. <i>Mebrouk</i> is Arabic for "the fortunate one."</p> -</div> -<div class='footnote' id='f7'> -<p class='c010'><a href='#r7'>7</a>. <i>Guebla</i>, the south, the Sahara, the desert.</p> -</div> -<div class='footnote' id='f8'> -<p class='c010'><a href='#r8'>8</a>. <i>Djellals</i> are woollen cloths more or less ornamented with -designs according to the wealth of the chief. They are very wide -and extremely warm, and cover both the chest and the croup.</p> -</div> -<div class='footnote' id='f9'> -<p class='c010'><a href='#r9'>9</a>. Slaves from Kora are in great request among the Mussulmans. They -learn Arabic with great difficulty, but they are very attentive to -their duties, and much attached to their masters.</p> -</div> -<div class='footnote' id='f10'> -<p class='c010'><a href='#r10'>10</a>. What the Arabs understand by the evil eye is this: Some one may say -to you: "Oh! what a beautiful horse, what a beautiful mare you have -there!" Fear the worst from such a one, for he has only spoken out -of envy. If he had meant it in real kindliness, he would not have -failed to have added: "Allah protect you, or grant you his blessing." -It is not every one, however, who has the evil eye.</p> -</div> -<div class='footnote' id='f11'> -<p class='c010'><a href='#r11'>11</a>. Red and all the brilliant colours fall to the lot of good fortune, -in the eyes of the Arabs; while the sombre hues, and especially -yellow, indicate misfortune.</p> -</div> -<div class='footnote' id='f12'> -<p class='c010'><a href='#r12'>12</a>. The Arabs consider as green the colour we call a deep -yellow dun, especially when it approaches to that of a ripening olive.</p> -</div> -<div class='footnote' id='f13'> -<p class='c010'><a href='#r13'>13</a>. The Arabs call blue the horse of a grayish colour shot -like a starling's back.</p> -</div> -<div class='footnote' id='f14'> -<p class='c010'><a href='#r14'>14</a>. It is a matter of luxury for the Arabs and especially for those of -the desert to possess balls made in moulds. For the most part they -use rods cut into small pieces.</p> -</div> -<div class='footnote' id='f15'> -<p class='c010'><a href='#r15'>15</a>. The Arabs of the desert are so fond of their independent wandering -life, that they regard as the most wearisome moment of their -existence the season when they are compelled to come to the Tell to -purchase their supplies of corn.</p> -</div> -<div class='footnote' id='f16'> -<p class='c010'><a href='#r16'>16</a>. Feminine of <i>sherif</i>, signifying a descendant -of the Prophet.</p> -</div> -<div class='footnote' id='f17'> -<p class='c010'><a href='#r17'>17</a>. In their poetic effusions, the Arabs frequently call the -sun <i>aâin ennour</i>, "eye of light."</p> -</div> -<div class='footnote' id='f18'> -<p class='c010'><a href='#r18'>18</a>. Among the Arabs, there are no rejoicings without firing -off of guns.</p> -</div> -<div class='footnote' id='f19'> -<p class='c010'><a href='#r19'>19</a>. When a desert tribe is at peace, the camels are sent away -ten or twelve leagues, to graze, and it may be easily conceived that -if a sudden swoop be made upon them it needs excellent horses and -vigourous horsemen to recover them.</p> -</div> -<div class='footnote' id='f20'> -<p class='c010'><a href='#r20'>20</a>. Small and restless ears as well as lively and prominent eyes are -a sign, say the Arabs, of a healthy action of the heart, and that -the animal is full of life.</p> -</div> -<div class='footnote' id='f21'> -<p class='c010'><a href='#r21'>21</a>. The <i>mahari</i> is much more slender in its proportions -than the <i>djemel</i>, or common camel. It has the exquisite ears of -the gazelle, the supple neck of the ostrich, the hollow belly of the -<i>slougui</i> or greyhound. Its head is lean and gracefully attached to -the neck; its eyes bright, black, and prominent; its lips long and -firm, covering well the teeth; the hump is small, but the chest where -it touches the earth when the animal couches down, is strong and -protuberant; the dock of its tail is short; its legs, very lean in -the upper part, are furnished with muscles from the ham and the knee -down to the hoof, and the sole of its foot is neither broad nor thick: -finally, it has very few hairs on the neck, and its coat, of a tawny -colour, is as fine as that of the jerboa. See General Daumas' work on -the "Great Desert." In the desert, the <i>mahari</i> is to the -<i>djemel</i> what, with us, a race horse is to a draught horse.</p> -</div> -<div class='footnote' id='f22'> -<p class='c010'><a href='#r22'>22</a>. <i>Hôor</i>, in the plural <i>harar</i>. Not unlikely, this word -brought by our ancestors from the crusades is the origin of the -word <i>haras</i>.</p> -</div> -<div class='footnote' id='f23'> -<p class='c010'><a href='#r23'>23</a>. The nomadic tribe of the Arbâa encamps in the -neighbourhood of Leghrouât. It is divided into three great -sections: el Mamera, el Hedjadj, and Ouled Salah. (<i>Sahara -Algérien</i>, p. 45.)</p> -</div> -<div class='footnote' id='f24'> -<p class='c010'><a href='#r24'>24</a>. All these tribes pitch their tents in the quadrilateral comprised -between Sidi-Khaled, Tougourt, the Beni-Mzab, and Leghrouât.</p> -</div> -<div class='footnote' id='f25'> -<p class='c010'><a href='#r25'>25</a>. The French league is rather less than 2-1/2 miles English.</p> -</div> -<div class='footnote' id='f26'> -<p class='c010'><a href='#r26'>26</a>. A very populous tribe who occupy the whole of the -Djebel-Sahri and the greatest part of the basin of the Oued-Djedi.</p> -</div> -<div class='footnote' id='f27'> -<p class='c010'><a href='#r27'>27</a>. Berouaguïa is six leagues south of Medeah; Souagui, thirty one -leagues from Berouaguïa; Sidi-Bouzid, twenty-five leagues farther -on; and lastly Leghrouât, twenty-four leagues beyond that, or one -hundred and seven leagues south of Algiers.</p> -</div> -<div class='footnote' id='f28'> -<p class='c010'><a href='#r28'>28</a>. The Tell is the granary of the Sahara: the master of the -Tell holds the people of the Sahara with the grasp of famine. They -are so sensible of this that they frankly avow it in a phrase that -has passed into a proverb: "We cannot be either Mussulmans, Jews, -or Christians: we are forced to be the friends of our belly."</p> -</div> -<div class='footnote' id='f29'> -<p class='c010'><a href='#r29'>29</a>. A fort built by the Spaniards, and the residence of the -general commanding the province.</p> -</div> -<div class='footnote' id='f30'> -<p class='c009'><a href='#r30'>30</a>. A sort of woollen shirt frequently worn by the Arabs.</p> -</div> -<div class='footnote' id='f31'> -<p class='c009'><a href='#r31'>31</a>. The Bactrian variety, which has two humps and is much larger than -the other.</p> -</div> -<div class='footnote' id='f32'> -<p class='c009'><a href='#r32'>32</a>. A species of partridge, with a "tucked up" body and very short toes.</p> -</div> -<div class='footnote' id='f33'> -<p class='c009'><a href='#r33'>33</a>. Among the Arabs of Upper Asia, but chiefly in the Nedjed, when a -filly is foaled, it is impossible to form an idea of the rapture -that seizes the family. "Allah has sent us a blessing; our lord -Mohammed has entered into our tent." Neither wives nor children would -suffer themselves to subtract one drop of the milk drawn from the -camels, the goats, and the ewes. The whole of it is reserved for the -fortunate foal, object of the love and most tender solicitude of all -inhabitants of the tent. (<i>Voyage dans la Haute Asie</i>, -by M. Pétiniaud.)</p> -</div> -<div class='footnote' id='f34'> -<p class='c009'><a href='#r34'>34</a>. An umbelliferous plant of the genus thapsia.</p> -</div> -<div class='footnote' id='f35'> -<p class='c009'><a href='#r35'>35</a>. A kind of semolina made with wheaten flour. It is as -universal with the Arabs as soup with Continental Europeans.</p> -</div> -<div class='footnote' id='f36'> -<p class='c009'><a href='#r36'>36</a>. During my long career, in my tribes, by my friends, or -among my followers, I have seen upwards of ten thousand colts reared, -and I affirm that all those whose education was not begun at a very -early age and according to the principles enunciated above, have never -turned out other than stubborn, troublesome horses, unfit for war. I -also affirm that when I have made long and rapid marches at the head -of twelve or fifteen hundred horsemen, horses however lean, if early -broken in to fatigue, never fell out of the ranks, while those that -were fat or mounted too late have always fallen to the rear. My -conviction on this head is based on such a long experience that -lately, finding myself at Masseur (Cairo), in the necessity of -purchasing some horses, I refused point blank all that were presented -to me that had been broken in at a comparatively advanced age.</p> - -<p class='c009'>"How has thy horse been reared?" was always my first question.</p> - -<p class='c009'>"My lord," an inhabitant of the city would reply "this gray stone of -the river has been brought up by me like one of my own children, -always well fed, well tended to, and spared as much as possible, for -I did not begin to ride him till he was full four years old. See how -fat he is, how sound in all his limbs."</p> - -<p class='c009'>"Well, keep him, my friend. He is thy pride and that of thy family. -It would be a shame to my gray beard to deprive thee of him."</p> - -<p class='c009'>"And thou!" I would then ask of an Arab whom I recognized as a child -of the desert, so embrowned was he with the sun, "How has thy horse -been reared?"</p> - -<p class='c009'>"My lord," he would answer, "betimes I formed his back to the saddle, -and his mouth to the bridle. With him I have reached a distant, very -distant point. He has passed many a day without food. His ribs are -bare, it is true, but if you encounter any enemies on your path he -will not leave you in peril. I swear it by the day of the last -judgment, when Allah shall be kadi and the angels witnesses."</p> - -<p class='c009'>"Hola, there! tether the dark chestnut before my tent," I would cry -to my servants, "and satisfy this man."</p> -<div class='c023'>(<span class='sc'>Sidi-Hamed-ben-Mohammed-el-Mokrani</span>, khalif of Medjana,</div> -<div class='c023'>chief of one of the most illustrious families of all Algeria.)</div> -</div> -<div class='footnote' id='f37'> -<p class='c009'><a href='#r37'>37</a>. A sort of sabretache attached to the pommel of the saddle, in which -the Arabs carry their ammunition, their papers, and food, etc., etc. -Sometimes the <i>djebira</i> is a marvel of elaborate embroidery.</p> -</div> -<div class='footnote' id='f38'> -<p class='c009'><a href='#r38'>38</a>. "To-day we went out on horseback with our host -Youssouf-ben-Bender, and directed our course towards the desert. He -was accompanied by his sons and grandsons, all mounted on fine horses, -while his servants proceeded on dromedaries. During this excursion, -we met an Arab who caused me some surprise. Without saddle or bridle, -with a slight halter, the noseband of which was a thin iron chain, -and holding in his hand a wand crooked at one end with which he guided -his horse, he started off at full gallop, pulled up dead halt, was off -again like an arrow, turned sharp round at full speed, and while going -at that pace, made his horse change his feet, off the ground, on the -right line. I could scarcely believe my own eyes and I question if our -most celebrated riding masters or "sportsmen" could do better. What -particularly struck me was the simplicity of the means employed by this -son of Ishmael to obtain what he exacted from his courser. In Europe, -we study the functions and play of the muscles, only to counteract -them. In Arabia also are they studied, but in order to make use of -nature, not to do her violence. Besides, it is not merely one Arab -here and there who rides well; but all without exception are good -horsemen, all love the horse passionately, all understand how to -train him. At the bivouac an inhabitant of the Nedjed always sleeps -with his head resting on the shoulder of his horse, and every horse -lies down at his master's bidding. The latter thus obtains a pillow -softer than the ground, and also renders it difficult for any one to -steal his horse during his sleep." (<i>Voyage dans la Haute Asie</i>, -by M. Pétiniaud, General Inspector of the "Haras.")</p> -</div> -<div class='footnote' id='f39'> -<p class='c009'><a href='#r39'>39</a>. While with us, in France, the stirrup is not supposed to bear more -than the weight of the leg; with the Arabs, on the contrary, the -whole weight of the body, when going at a good pace, is thrown -upon the stirrups.</p> -</div> -<div class='footnote' id='f40'> -<p class='c009'><a href='#r40'>40</a>. France was indebted to the hatred of Abd-el-Kader -cherished by Mustapha-ben-Ismaïl for the unfailing loyalty of the -illustrious chief of the powerful tribe of the Douairs. He had been -for upwards of thirty years the Aga of the Turks. Thus, when the son -of Mahi-Eddin, at the age of twenty-five, was proclaimed Sultan by the -tribe of the province of Oran, the aged warrior refused to yield -obedience to him, saying that "never with his white beard would he go -to kiss the hand of a mere boy." The consequences of this enmity forced -him to take refuge in the <i>mechouar</i> of Tlemcen, where for two -years he held out against the <i>hadars</i>, or citizens, all of whom -were devoted to the cause of him who had assumed the title of Commander -of the Faithful. Only when reduced to the last extremity did he demand -and obtain succour from Marshal Clauzel, whose column relieved him in -1836. From that period, notwithstanding his great age, he took part at -the head of the "goums" of the Douairs and the Zmelas, in all the -actions fought in the province of Oran. France recompensed this -energetic attachment by a Marshal's baton and the cross of a Commander -of the Legion of Honour. Mustapha-ben-Ismaïl was killed by the Flittas, -on the 19th May 1843, in his eightieth year, while skirmishing in the -rear, protecting the rich booty taken from the Hashem-Gharabas, at -the capture of the Smala.</p> -</div> -<div class='footnote' id='f41'> -<p class='c009'><a href='#r41'>41</a>. Tents pitched in a circle, a subdivision of the tribe.</p> -</div> -<div class='footnote' id='f42'> -<p class='c009'><a href='#r42'>42</a>. A river in Algeria.</p> -</div> -<div class='footnote' id='f43'> -<p class='c009'><a href='#r43'>43</a>. The plural form of <i>Ksar</i>, a hamlet, village, or -town of the desert.</p> -</div> -<div class='footnote' id='f44'> -<p class='c009'><a href='#r44'>44</a>. The <i>Stipa barbata</i> of Desfontaines. This plant grows -abundantly in the Sahara. The inhabitants of that unproductive region -wander far and wide to gather the seeds of this grass, and often -collect a large quantity. The seed is ground down and used for the -same purposes as wheaten flour.</p> -</div> -<div class='footnote' id='f45'> -<p class='c009'><a href='#r45'>45</a>. This plant is very common throughout Algeria, and is much -used for feeding horses. In our expeditions our chargers have often -had nothing else to eat. It is the <i>Lygeum Spartum</i>. The culms of -this grass do not rise above ten or twelve centimètres in height. It -is the <i>Stipa tenacissima</i> used in the East for making basket -work, etc., and in some parts of Algeria the natives weave it into -mats.</p> -</div> -<div class='footnote' id='f46'> -<p class='c009'><a href='#r46'>46</a>. The Arabs understand by the hot season from April to September -inclusive, and by the cold season from October to March inclusive.</p> -</div> -<div class='footnote' id='f47'> -<p class='c009'><a href='#r47'>47</a>. A very important tribe situated to the North-West of Oran.</p> -</div> -<div class='footnote' id='f48'> -<p class='c009'><a href='#r48'>48</a>. Gold coins, worth from ten to twelve francs each.</p> -</div> -<div class='footnote' id='f49'> -<p class='c009'><a href='#r49'>49</a>. An Indian prince who flourished before the birth of -the Prophet, and whose riches were proverbial.</p> -</div> -<div class='footnote' id='f50'> -<p class='c009'><a href='#r50'>50</a>. Poison that is fatal within the hour.</p> -</div> -<div class='footnote' id='f51'> -<p class='c009'><a href='#r51'>51</a>. <i>Kohol</i>, sulphide of antimony, used to stain the eyelids. When a -married woman has stained her eyes with <i>Kohol</i>, adorned herself -with <i>henna</i>, and chewed a stick of <i>souak</i>, which sweetens the -breath, whitens the teeth, and reddens the lips, she becomes more -pleasant in the eyes of Allah, and more beloved of her husband.</p> -</div> -<div class='footnote' id='f52'> -<p class='c009'><a href='#r52'>52</a>. This mile is only a kilomètre.</p> -</div> -<div class='footnote' id='f53'> -<p class='c009'><a href='#r53'>53</a>. A star in the constellation of Orion.</p> -</div> -<div class='footnote' id='f54'> -<p class='c009'><a href='#r54'>54</a>. A parasang is equal to about 5,000 mètres. Sixteen -parasangs are equal, in round numbers, to fifty English miles.</p> -</div> -<div class='footnote' id='f55'> -<p class='c009'><a href='#r55'>55</a>. <i>Sabok</i>, rapid, outstripping.</p> -</div> -<div class='footnote' id='f56'> -<p class='c009'><a href='#r56'>56</a>. <i>Aâtika</i>, the noble lady.</p> -</div> -<div class='footnote' id='f57'> -<p class='c009'><a href='#r57'>57</a>. <i>Hader</i>, inhabitant of cities.</p> -</div> -<div class='footnote' id='f58'> -<p class='c009'><a href='#r58'>58</a>. <i>Bedoui</i>, inhabitant of the wild parts of the Sahara.</p> -</div> -<div class='footnote' id='f59'> -<p class='c009'><a href='#r59'>59</a>. In the Sahara this name is given to hillocks the outline -of which resembles that of a ship.</p> -</div> -<div class='footnote' id='f60'> -<p class='c009'><a href='#r60'>60</a>. <i>Rahil</i>, migration, a nomadic movement.</p> -</div> -<div class='footnote' id='f61'> -<p class='c009'><a href='#r61'>61</a>. <i>Haouadjej</i>, red camel-litters.</p> -</div> -<div class='footnote' id='f62'> -<p class='c009'><a href='#r62'>62</a>. <i>Taka</i>, windows: the bull's-eyes of litters.</p> -</div> -<div class='footnote' id='f63'> -<p class='c009'><a href='#r63'>63</a>. Veils waving over the horses croups.</p> -</div> -<div class='footnote' id='f64'> -<p class='c009'><a href='#r64'>64</a>. <i>Houache</i>, a species of bison, or wild ox.</p> -</div> -<div class='footnote' id='f65'> -<p class='c009'><a href='#r65'>65</a>. <i>Ghezal</i>, the gazelle.</p> -</div> -<div class='footnote' id='f66'> -<p class='c009'><a href='#r66'>66</a>. <i>Delim</i>, the male ostrich.</p> -</div> -<div class='footnote' id='f67'> -<p class='c009'><a href='#r67'>67</a>. The odour of musk remains where the <i>ghezal</i> has passed.</p> -</div> -<div class='footnote' id='f68'> -<p class='c009'><a href='#r68'>68</a>. <i>Mahari</i>, a riding camel.</p> -</div> -<div class='footnote' id='f69'> -<p class='c009'><a href='#r69'>69</a>. <i>Maha</i>, a species of white wild doe.</p> -</div> -<div class='footnote' id='f70'> -<p class='c009'><a href='#r70'>70</a>. A thick silver pin used by women to fasten their <i>haïk</i>, -a long piece of woollen, stuff with which they robe themselves. -In the desert this pin is called <i>khelala</i>.</p> -</div> -<div class='footnote' id='f71'> -<p class='c009'><a href='#r71'>71</a>. A small piece of polished wood, with which women smear on -their eyelids the <i>kohol</i>, or antimony, they value so highly.</p> -</div> -<div class='footnote' id='f72'> -<p class='c009'><a href='#r72'>72</a>. A kind of seat, more or less ornamented according to the -means of each individual, which is placed on camel's backs for the use -of women who are going on a journey. <i>Temag</i> are red morocco boots.</p> -</div> -<div class='footnote' id='f73'> -<p class='c009'><a href='#r73'>73</a>. Many Arabs in battle load their pieces with seven balls or -deer-shot; but their fire-arms are generally in such bad condition that -this practice becomes the source of innumerable accidents. The number -of persons maimed by guns bursting in their hands is very considerable.</p> -</div> -<div class='footnote' id='f74'> -<p class='c009'><a href='#r74'>74</a>. "Dash on at full speed." The metaphor is taken from the -act of swimming.</p> -</div> -<div class='footnote' id='f75'> -<p class='c009'><a href='#r75'>75</a>. A salt soil that yields nothing but salt.</p> -</div> -<div class='footnote' id='f76'> -<p class='c009'><a href='#r76'>76</a>. <i>Layahh</i>, he who amuses, or distracts the attention.</p> -</div> -<div class='footnote' id='f77'> -<p class='c009'><a href='#r77'>77</a>. In some of the desert tribes a robber taken in the act is covered -from head to foot with <i>alfa</i> (mat-weed), to which they -set fire, and the poor wretch rushes away, amid general hooting, -to die a little way off.</p> -</div> -<div class='footnote' id='f78'> -<p class='c009'><a href='#r78'>78</a>. The Beni-Mezab form, in the midst of the populations of the desert, -a small nation by themselves, distinguished by the severity of their -manners, a peculiar dialect, honesty that has passed into a proverb, -and certain differences in their religious ceremonies.</p> -</div> -<div class='footnote' id='f79'> -<p class='c009'><a href='#r79'>79</a>. The Arab pride is here revealed in its full force. The -produce of our horses, our camels, and our sheep, say they, exempts -us from the necessity of working, and yet we can procure without -difficulty all that these miserable Christians manufacture with so -much labour.</p> -</div> -<div class='footnote' id='f80'> -<p class='c009'><a href='#r80'>80</a>. A large tribe of Berber origin who hold the gates of the -Sahara and the Soudan, and levy upon caravans a tax for entering, a -tax for leaving, and a tax for passing through, their territory. They -deal, also, in slaves.</p> -</div> -<div class='footnote' id='f81'> -<p class='c009'><a href='#r81'>81</a>. A negro kingdom to the southward, in which certain small -tribes still make use of poisoned arrows.</p> -</div> -<div class='footnote' id='f82'> -<p class='c009'><a href='#r82'>82</a>. The Arabs give the name of <i>Djouad</i> to the military -nobility who derive their origin from the Mehal, the conquerors from -the East, and followers of the companions of the Prophet. The common -people suffer much from the injustice and oppression of the Djouad, -who strive to efface the memory of their ill-treatment, and maintain -their influence, by generously according hospitality and protection to -all who claim them. In other words, they combine in the highest degree -the two salient traits of the national character, avidity of gain, and -love of pomp and ostentation.</p> -</div> -<div class='footnote' id='f83'> -<p class='c009'><a href='#r83'>83</a>. Sister is here used in the sense of lover or mistress.</p> -</div> -<div class='footnote' id='f84'> -<p class='c009'><a href='#r84'>84</a>. Blood money. In the Sahara the <i>dya</i> is reckoned at -three hundred sheep, or fifty three-year old camels.</p> -</div> -<div class='footnote' id='f85'> -<p class='c009'><a href='#r85'>85</a>. A small square chapel surmounted by a dome, in which a marabout -has usually been interred. Solitary travellers find in them -a resting place.</p> -</div> -<div class='footnote' id='f86'> -<p class='c009'><a href='#r86'>86</a>. In order to make the purification complete, it is necessary -to cut through the œsophagus, the tracheal artery, and the -two jugular veins.</p> -</div> -<div class='footnote' id='f87'> -<p class='c009'><a href='#r87'>87</a>. A kind of leather dressed at Tafilalet.</p> -</div> -<div class='footnote' id='f88'> -<p class='c009'><a href='#r88'>88</a>. Probably the Guinea-fowl.</p> -</div> -<div class='footnote' id='f89'> -<p class='c009'><a href='#r89'>89</a>. I am aware that this is not the denomination bestowed by -science upon this animal, which is actually the dromadary. However, -I have adhered to the appellation of "Camel," because it is the only -one used in Algeria. Besides, the Arabic word <i>djemel</i> applies -to the camel as well as to the dromadary.</p> -</div> -<div class='footnote' id='f90'> -<p class='c009'><a href='#r90'>90</a>. A sort of arm-chair placed upon the backs of camels.</p> -</div> -<div class='footnote' id='f91'> -<p class='c009'><a href='#r91'>91</a>. Goat-skins, generally dyed red, and prepared at Tafilalet -in Morocco: it is what we call morocco leather.</p> -</div> -<div class='footnote' id='f92'> -<p class='c010'><a href='#r92'>92</a>. Money is never buried in the desert as it is in the Tell, -lest the floods of winter should betray the hiding-places.</p> -</div> -<div class='footnote' id='f93'> -<p class='c010'><a href='#r93'>93</a>. About £5,721. The <i>douro</i> worth about 4 shillings -and 6 pence.</p> -</div> -<div class='footnote' id='f94'> -<p class='c010'><a href='#r94'>94</a>. Religious establishments, generally comprising a mosque -and a school, and the tombs of their founders.</p> -</div> -<div class='footnote' id='f95'> -<p class='c010'><a href='#r95'>95</a>. Singular of <i>djouad</i>.</p> -</div> -<div class='footnote' id='f96'> -<p class='c010'><a href='#r96'>96</a>. A well at Mecca, the water of which is carried away by -pilgrims. It is said to be supplied from Paradise.</p> -</div> -<div class='footnote' id='f97'> -<p class='c010'><a href='#r97'>97</a>. The angel of death. As soon as a man yields his last -breath, Azrael is sent by Allah to strike the balance -between the deceased's good and bad actions.</p> -</div> - -<div class='nf-center-c0'> -<div class='nf-center c027'> - <div><span class='large'>TRANSCRIBER’S NOTE</span></div> - </div> -</div> - -<p class='c015'>Punctuation and some spelling has been normalized.</p> - -<p class='c010'>Variations in hyphenation and accentuation were -maintained.</p> - - - - - - - - -<pre> - - - - - -End of Project Gutenberg's The Horses of the Sahara, by Eugene Daumas - -*** END OF THIS PROJECT GUTENBERG EBOOK THE HORSES OF THE SAHARA *** - -***** This file should be named 51041-h.htm or 51041-h.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/5/1/0/4/51041/ - -Produced by MWS, readbueno and the Online Distributed -Proofreading Team at http://www.pgdp.net (This file was -produced from images generously made available by The -Internet Archive) - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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