Part 10

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.