Chapter XI: Introduction (8)

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.