The Horses of the Sahara 17

The Horses of the Sahara 17

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.