Part 12

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.