Part 8

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.