Chapter VIII: Introduction (5)

Coats of a dark colour do not need so many precautions. When it is very hot or very cold, the horses are brought inside the tent. In the Sahara the nights are always cool; in summer, as in winter, the animals must be covered. Nothing is overlooked that may avert checked perspiration. After a long journey the saddle is not removed until the horse is dry. Nor do they give him any thing to eat until he has recovered the regularity of his breathing, and for the most part they give him water to drink with the bridle on. Lastly, the encamping grounds are studiously selected. What is preferred is a dry ground, cleared of the stones that might encumber it, on which the horse is placed so that the forequarters shall be a little higher than the hind quarters, and facing as much as possible the master of the tent, who watches him night and day like one of his own children. To place a horse with his forequarters lower than the hind quarters is to ruin his shoulders. Particular care should always be taken of the _djellale_. A horseman is little respected by the Arabs when it can be said of him:

His horse drinks troubled water,
And his covering is full of holes.

COATS.

The favourite coats are:—

The White: "Take the horse white as a silken flag, without spot, with the circle of his eyes black."

The Black: "He must be black as a night without moon and stars."

The Bay: He must be nearly black, or streaked with gold. "The dark red one said to the dispute, 'Stop there.'"

The Chestnut: "Desire a dark shade. When he flees beneath the sun, it is the wind. The Prophet was partial to chestnuts."

The Dark Dappled-Gray, called "the grey of the wild pigeon," if resembling the stone of the river.

He will fill the douar
When it is empty,
And will preserve us from the combat,
On the day when the muzzles of the guns touch each other.

The Grays are generally esteemed when the head is of a lighter colour than the body.

The Green, or rather the yellow dun, which must be dark, with black tail and mane.

White is the colour for princes, but does not stand heat. The black brings good fortune, but fears rocky ground. The chestnut is the most active. "If one tells you that he has seen a horse fly in the air, ask of what colour he was; and if he replies: 'Chestnut,'—believe him." "In a combat against a chestnut, you must have a chestnut." The bay is the hardiest and most sober. "If one tells you that a horse has leaped to the bottom of a precipice without hurting himself, ask of what colour he was; and if he replies: 'Bay,'—believe him."

Ben Dyab, a renowned chief of the desert, who flourished in the year of the Hijra 955, happening one day to be pursued by Saad-el-Zenaty, sheikh of the Oulad-Yagoub, turned to his son and asked: "What horses are in the front of the enemy?" "White horses," replied his son. "It is well; let us make for the sunny side, and they will melt away like butter." Some time afterwards Ben Dyab again turned to his son and said: "What horses are in the front of the enemy?" "Black horses," cried his son. "It is well; let us make for stony ground, and we shall have nothing to fear—they are the negroes of the Soudan, who cannot walk with bare feet upon the flints." He changed his course, and the black horses were speedily distanced. A third time Ben Dyab asked: "And now, what horses are in the front of the enemy?" "Dark chestnuts and dark bays." "In that case," exclaimed Ben Dyab, "strike out, my children, strike out, and give your horses the heel, for these might perchance overtake us had we not given barley to ours all the summer through."

The coats despised are:

The Piebald: "Flee him like the pestilence, for he is own brother to the cow."

The kouskoussou arrives when he is gone,
And he finds the dispute as soon as he arrives.

The Isabel, with white mane and tail; no chief would condescend to mount such a horse. There are some tribes even that would not consent to allow him to remain a single night with them. They call such a one _sefeur el ihoudy_, "the Jew's yellow." It is a colour that brings ill luck.

The iron gray
And the Jew's yellow,
If his rider returns from the fight
Cut off my hand.

The Roan; this is called _meghedeur-el-deum_, "a pool of blood." The rider is sure to be overtaken, but will never overtake.

The horse is to be valued that has no white spots except a star on the forehead, or a simple white stripe down the face. The latter must descend to the lips, and then the owner will never be in want of milk. It is a fortunate mark. It is the image of the dawn. If the star is truncated or has jagged edges, it is universally disliked, and if the animal adds to that a white spot in front of the saddle no man in his senses would mount it, nor would any judge of horse-flesh deign to possess it. Such a horse is as fatal as a subtile poison. If a horse has several white spots, three is the preferable number—one of the right feet should be exempt, but it matters not whether it be behind or before. It is a good sign to have stockings on both the off forefoot and the near hindfoot. It is called,

The hand of the writer
And the foot of the horseman.

The master of such a horse cannot fail to be fortunate, for he mounts and dismounts over white. The Arabs, it must be remembered, generally mount on the off side and alight on the near side. Two hind stockings are a sign of good fortune;

The horse with the white hind-feet,
His master will never be ruined.

It is the same with white forefeet—his master's face will never turn yellow. Never buy a horse with a white face and four stockings, for he carries his winding-sheet with him. The prejudices of the Arabs on the subject of white spots are summed up in the following little story:

"An Arab had a blood mare. There was a dispute beforehand as to what her foal would be. So when she was on the point of foaling he invited all his friends to be present. The head first of all came in sight—it bore a star. The Arab rejoiced. His horse would one day, outstrip the dawn, for he had the mark on his forehead. Next appeared the near forefoot, when the owner in ecstasy demanded one hundred _douros_ for the foal. The off forefoot then showed itself with a stocking, and the price was reduced to fifty douros. After that came the near hindfoot. It also had a stocking, and the Arab overjoyed, swore that he would not part with his foal for the whole world. But lo! the fourth foot presents itself likewise with a stocking, when the dweller in the Sahara cast the animal out, in his fury, on the refuse-heap, unable to bring himself to keep such a brute."

A horse has forty white _Tufts_, of which twenty eight are generally considered as being of neither good nor bad omen, while to the remaining twelve a certain influence is attributed. It is agreed on all hands to regard six of these as augmenting riches and bringing good fortune, and the other six as causing ruin and adversity.

The tufts of good omen are:

The tuft that is between the two ears, _nekhlet el aâdar_, "the tuft of the head stall": such a horse is swift in the race.

The tuft that grows on the lateral surface of the neck, _sebâa enneby_, "the finger of the Prophet": the owner will die like a good Mussulman in his bed.

The tuft of the Sultan, _nekhlet essoultan_. It runs along the whole length of the neck, following the tracheal artery: love, riches, and prosperity. The horse that bear this offers up three prayers every day:

"Allah grant that my master may look upon me as the most precious possession he has in the world!"

"May Allah give unto him a happy lot, so that mine may benefit by it!"

"May Allah grant unto him the happiness of dying a martyr upon my back!"

The tuft on the chest, _zeradya_, fills the tent with plunder.

The tuft where the saddle-girths pass, _nekhlet el hazame_ multiplies the flocks.

The tuft on the flank, _nekhlet eshebour_, "the tuft of the spurs." If it is turned towards the back, it preserves the rider from misadventure in war: if it is turned towards the belly, it is a sign of riches for its master.

The following white tufts bring misfortune:

_Netahyat_, a tuft over the eyebrows: the master will die, shot through the head.

_Nekhlet el nâash_, the coffin tuft, grows close to the withers and goes down towards the shoulder. The rider will not fail to perish on the back of such a horse.

_Neddabyat_, the mourners; a tuft on the cheek; debts, tears, ruin.

_Nekhlet el khriana_, the thieves' tuft. It is close to the fetlock joint, and night and morning it prays: "O Allah! grant that I may be stolen, or that my master may die!"

The tuft by the side of the tail announces trouble, misery, and famine.

The tuft on the inner part of the thigh: women, children, flocks, all will disappear.

Such is the classification generally adopted. It is not, however, absolute, for it varies according to localities, each tribe increasing or diminishing the number of its lucky and unlucky tufts. It will be seen that I have alluded only to the principal coats without entering upon the gradation of shades, which would have carried me too far astray. Making every allowance for prejudice and superstition, it is clear that the Arabs are fond of dark and decided colours, while they look upon light and faded colours, as well as white spots upon the head, carcase, and limbs, if broad or long, as signs of weakness and degeneracy of race. Every Arab has his own favourite coat. Some like black horses and others gray, while others again affect bays or chestnuts. Their preferences and antipathies are usually based on family associations. With such a coat their ancestors achieved a brilliant success—with such another they encountered a grievous calamity. They will thus often refuse a good horse, without giving any other reason than "It is not my colour."

REMARKS BY THE EMIR ABD-EL-KADER.

The horse the most esteemed is a black one with a star on his forehead and white spots on his feet. Then comes the blood-bay, and after that the dark chestnut. Horses of other coats are placed on the same line with the exception of the piebald, with which the Arabs will have nothing to do.

The Prophet has said: "If thou wouldst go to the war, purchase a horse with a star on the forehead and stockings on all his legs with the exception of the right forefoot."

A horse with white feet, his off foreleg being alone of the colour of his coat, resembles a man who carries himself gracefully in walking, with the sleeve of his cloak floating in the air.

The Prophet has said: "If I were to gather together in one spot all the horses of the Arabs, and make them race against one another, it is the chestnut that would outstrip the rest."

According to the traditions of our Lord Mohammed the black horse is superior in the beauty of its mould and in its moral qualities, but the chestnut in fleetness. The Arabs have a saying: "If thou hast a chestnut, bring him along. If thou hast only a sorry chestnut, still bring him."

In a spacious arena constructed for races, cast thy eyes over the assemblage of noble coursers.

Thou wilt see the one who, arriving the first at the goal, has removed his master's anxieties.

Then the second who followed close at hand;—they both reached the goal without slackening their speed.

Every horse of noble race fascinates the eyes and rivets the gaze of the enthusiastic spectator.

One of a rose colour, whose coat resembles the red tints which the setting sun leaves on the horizon.

Another of a white colour, like to a shooting star hurled against the evil genii.

A third, a blood-bay, of incomparable beauty and tall stature, in whom may be recognized traces of his paternal and maternal uncles, famous in the annals of racing.

There may also be seen a bright bay with a skin like gold.

And then a chestnut that pleases the eye with its shining mane.

Or another, black as night, adorned only with a white star on the forehead, that shines like the first light of dawn. Oh! blessed is the horse with white stars and stockings!

The Prophet abhorred a horse that has white marks on all its legs. The horse with a white mark that does not come down to the tip of the upper lip, accompanied by a stocking on the off forefoot, bears upon him the signs of the most evil omen. Thus, whosoever sees him prays to Allah to avert from himself the calamity announced by this animal. He is like the "hour poison."[50]

The fleetest of horses is the chestnut; the most enduring, the bay; the most spirited, the black; the most blessed, one with a white forehead.

The Arabs distinguish forty knots or tufts in a horse. Of these, twenty eight are without any significance in their eyes, and are of neither good nor bad omen. To twelve of them alone do they ascribe an influence allowed by tradition and confirmed, as they think, by personal observation.

"Horses are eagles mounted by riders tall as a lance; they arrive, cleaving the air like a falcon swooping on its quarry."

ON CHOOSING AND PURCHASING HORSES.

In the Sahara horses that are celebrated for their blood and speed sell easily and at a good price. There are blemishes that totally exclude a horse from serving in war. Such as _el maateuk_, a narrow and hollow chest accompanying lean and perpendicular shoulders. It is difficult to form an idea of the importance attached by the Arabs to the development of the muscles of the chest.

Another blemish is fatness and want of prominence in the withers. You can never fix the saddle properly on such a horse, nor handle him boldly in galloping down hill. Again, the jardens "father of bleaching" (of the beard): curbs, when too far gone; ring-bone; spavin, especially when it is near the saphena; the processes known as _louzze_, or "almonds," on the ribs, and _fekroune_, or "tortoise," on the forequarters; splints, if near the back sinew; the pastern prolonged and bent; the pastern short and upright; windgalls along the tendons; and a long and concave back, are all serious objections. An animal is also rejected if he cannot see at night, or when there is snow. It is discovered by the manner he raises his feet when it begins to grow dark. The defect may be ascertained by placing a black surface before him in the day time—if he steps upon it without hesitation, there is no doubt on the subject. As the Arab passes much of his life-time in making nocturnal marches to surprise his enemy, or to escape from him, what could he do with such an animal?

Let us pass on now to the faults or blemishes which, though generally dreaded, do not prevent a horse from changing masters. These are narrow nostrils—they will leave you in trouble; long, soft, and pendant ears; and a short, stiff neck. A horse is little worth that does not lie down, nor one that switches his tail about while in quick motion; also horses that scratch their neck with their feet, that rest on the toe of their foot, that over-reach themselves in trotting or galloping, or that cut themselves by knocking their feet together. To discover if a horse cuts himself, pass the two wrists, joined together, between his two fore-arms and place them below his breast. If they are touched by the inner part of the fore-arms, be sure that the animal has too narrow a chest and cannot help cutting himself.

Distrust a horse that wets his nose-bag in eating his barley, and that seems to sip the water with the tips of his lips. An ambler is not fit for a chief: it is the horse of such as "clash the spurs," (carry messages). Beware of a horse that rears, refuses the spurs, bites, is difficult to mount, and breaks away from his rider when the latter dismounts: these are all grave faults in war time. Leave to the pack-saddle a horse that is deaf. You will know him by his hanging ears, void of expression, and thrown backwards, and also by his not answering to any sound of the voice. By sight, by smell, by hearing, a horse will warn his master of coming danger, if he does not save him from it. He saith:

Preserve me from what is in front,
I will preserve thee from what is behind.

"The lion and the horse disputed one day as to whose eyesight was the best. The lion saw, during a dark night, a white hair in milk, but the horse saw a black hair in pitch. The bystanders pronounced in favour of the latter."

The highest virtue in a horse is endurance, to which, in order to constitute a perfect animal, must be joined strength. A horse is considered strong if he clears fifteen to sixteen foot-lengths in his first bound. If he covers a greater space he is deemed to be of superior strength, but if he clears no more than eight to ten feet he is set down as a heavy animal. A very fiery horse never exhibits patience of fatigue; nor one whose legs are lanky, neck too long, and buttocks too heavy to be in harmony with other parts of his body; nor one who lacks vigour in his heels. Such a horse, after a long course, will be exhausted in his legs, so that when he is pulled up by his rider he will still take several steps contrary to the latter's wishes. A horse that has neither patience nor mettle is easily recognised. The form of his body is irregular, his chest narrow, and his breathing short. Strength and wind are the two highest qualities of a horse. The absence of either is likely to affect his endurance and lower his spirit.

"Look in a horse for speed and bottom. One that has speed alone, and no bottom, must have a blemish in his descent; and one that has bottom alone and no speed, must have some defect, open or concealed.

"Reject a horse high in the middle, with a narrow chest, flat ribs, and lanky limbs and that is for ever fidgetting about and holding up his head. If you give him his head, he says: 'Hold me in!' and if you hold him in, he says: 'Let me go!'

"But if in the course of your life you alight upon a horse of noble origin, with large, lively eyes, wide apart, and black, broad nostrils, close together; whose neck, shoulders, haunches, and buttocks are long, while his forehead, loins, flank, and limbs are broad; with the back, the shin-bone, the pasterns, and the dock short; the whole accompanied by a soft skin, fine, flexible hair, powerful respiratory organs, and good feet with heels well off the ground—hasten to secure him if you can induce the owner to sell him, and return thanks to Allah, morning and night, for having sent thee a blessing."

Never burden yourself with an animal that is broken-kneed, diseased, or wounded, though they assure you that it is only a temporary accident. Recall to mind the saying of your ancestors;

Ruined, and son of a ruined one,
Is he who buys to cure.

It is no uncommon thing for an Arab to buy a horse in partnership with another. The usual conditions of such a compact are after this fashion. An Arab sells a mare to another for 100 _douros_, but receives only 50 _douros_ in payment, the balance representing his share in the animal. The purchaser rides the mare about, and makes use of her for war, the chace, and for his private journeys. If he make a razzia, three-fourths of the plunder belong to himself, and one-fourth to his partner. Should the mare be killed in war, in an expedition mutually agreed upon, the loss falls upon them equally. But should death overtake her at a fantasia, a wedding, or any other festival, the purchaser is alone answerable—he has to make good 50 _douros_ to the vendor. If the animal, however, is killed in front of the tent, suddenly, or under the horseman, while the latter is defending his wife, his children, and his flocks,—the circumstances were beyond his control, and he is not called upon for any reimbursement.

Should the mare produce a colt, it is reared until it is a year old, when it is sold, and the proceeds equally divided between the partners. On the other hand, if the mare has produced a filly, the latter is valued when a year old, and the vendor has the privilege of choosing the filly or the dam, paying or receiving the difference of value. This sort of compact is never made with respect to horses.

An Arab who wishes to sell a horse will never consent to be the first to name a price. Some one comes up and says: "Sell; thou wilt gain." The vendor replies: "Buy; thou wilt gain."

"Speak thou first."

"No, speak thou."

"Was he purchased, or reared?"

"Reared in my tent, like one of my own children."

"What hast thou been offered for him?"

"I have been offered 100 _douros_."

"Sell him to me at that price—thou wilt gain. Tell me, then, what thou asketh."

"See what is written with Allah."

"Come, let us drive away the previous bidder, and do thou take 10 _douros_ over and above his offer."

"I accept. Take thy horse, and Allah grant thou mayst be successful upon his back as many times as he has hairs upon it." And should he be desirous to avoid all risk of future annoyance on the subject of warranty, he adds in the presence of witnesses: "The separation between us is from this very moment. Thou dost not know me, and I have never seen thee."

It is not permitted to mount a horse for a trial until after the price has been agreed upon. Nevertheless, before the bargain is completely concluded the animal is tested against a horse that has a certain local reputation. The mode of trial is somewhat singular. The riders are barefooted, and are not allowed to touch their horse with the heel during any part of the race.

Horses whose reputation is well established in the country are never sold in the market-place. It is a positive insult to an Arab to ask him, "wilt thou sell thy horse?" before he has made known his intentions. "They must think me then in a miserable condition," he will say, "that they should dare to make such a proposal to me."

Certain tribes are particularly addicted to traffic in horse-flesh. The most noted of these Arab horse-dealers are the Beni-Addas. It is said of them:

With others, horses are mere carrion,
With them, they are youthful brides:
With others, they are asleep,
With them, they dance.

For the rest, the Arab is no horse-dealer after the European fashion. He never makes use of ginger, nor does he resort to any trickery to disguise the bad points of his horse. He simply places him before the purchaser. But for the fraud he disdains he substitutes a flow of seductive eloquence. His inexhaustible oratory pours itself forth in metaphors and hyperboles. Pointing to the animal, he will say: "Uncover his back and satisfy thy gaze."

He will then go on:

"Say not it is my horse; say it is my son. He outstrips the flash in the pan, or a glance of the eye. He is pure as gold. His eyesight is so good that he can distinguish a hair in the night time. In the day of battle he delights in the whistling of the balls. He overtakes the gazelle. He says to the eagle: 'Come down, or I will ascend to thee!' When he hears the voices of the maidens, he neighs for joy. When he gallops he plucks out the tear from the eye. When he appears before the maidens he begs with his hand. It is a steed for the dark days when the smoke of powder obscures the sun. It is a thoroughbred, the very head of horses! No one has ever possessed his equal. I depend on him as on my own heart. He has no brother in the world: it is a swallow. He listens to his flanks, and is ever watching the heels of his rider. He understands as well as any son of Adam: speech alone is wanting to him. His pace is so easy that on his back, you might carry a cup of coffee without upsetting it. A nosebag satisfies him, a sack covers him. He is so light that he could dance on the bosom of thy mistress without bruising it."

The owner of the truly beautiful offers him for sale;
The owner of the swift one makes protestations.

Ben-Youssouf, having one day given in exchange for a mare of the desert twenty she-camels with their young replied to his father who had keenly rebuked him: "And why are you angry, my lord? Has not this mare brought me the agility and the softness of skin of the jerboa, the movement of the neck of the hare, the fleetness and the vision of the ostrich, the hollow belly and the limbs of the greyhound, and the courage and breadth of head of the bull? She cannot fail to turn yellow the face of our enemies. When I pursue them, she will plunder without ceasing the croups of their horses; and if they pursue after me, the eye will not know where I have passed!"

It will be seen, as I had previously indicated in tracing the outline of a thoroughbred horse as sketched by the Arabs, that they esteem it of consequence that in his form he should borrow certain details from other animals. He should unite in himself the qualities that are separately remarked in the gazelle, the greyhound, the bull, the ostrich, the camel, the hare, and the fox. It is agreed that he should have the long, clean limbs of the gazelle, the fineness and strength of its haunches, the convexity of its ribs, the shortening of its fore-legs, the blackness of its eyes, and the straitness of its armpits, He should also recall to mind the length of the lips and tongue of the dog, the abundance of its saliva, and the length of the lower part of its fore-paws. They go so far as to regard this resemblance of the horse to the greyhound as a means of guiding inexperienced purchasers: at least, such appears to be the moral of an anecdote widely circulated among them.

"Meslem-ben-Abou-Omar, having learned that one of his relatives was travelling near the banks of the Euphrates, desired to avail himself of this opportunity to obtain one of the famous horses of that country. His relative knew nothing about horses, but was very fond of the chace, and had some very fine dogs. Despatching a servant with proper instructions, Meslem informed his relative that the form of the horse he wished for corresponded to that of the best of his greyhounds. An animal was thus procured, the like of which the Arabs have never since met with."

Merou-ben-el-Keyss replied one day to some friends who accused him of knowing nothing about either horses or women:

Yes, I have ridden horses
Sober, strong, and swift in the course,
Whose thighs were solid,
Their sinews lean and their rump rounded.
Forming as it were a channel towards the tail:
Their hoofs were hard: they could go without shoes.
By Allah! I used to fancy myself on an ostrich.

To find the tall grass
Which grows in solitudes dangerous to traverse,
In solitudes defended by the points of lances,
And by the descent of torrents,
I have many a time galloped,
When the birds were yet asleep in their nests.

To hunt the white-skinned zebra,
Whose legs are striped like Indian stuffs,
Or to overtake the antelope that lives in wild regions,
I have ridden horses with flesh hardened by exercise,
It was Allah who created them for the happiness of Believers.

Many a time, too, have I rested my heart
On that of a maid with budding bosoms,
And legs adorned with anklets of gold!
In our incursions of horsemen,
When eye must meet eye,
Many a time have I said:
Forward! forward! O my beloved courser!
Follow up the enemy routed and fleeing!

The value of a horse is in his stock.

REMARKS BY THE EMIR ABD-EL-KADER.

To a King who asked a poet for his horse named _Sakab_, the latter replied: "_Sakab_ is not for sale, nor is he to be exchanged. I would ransom him at the price of my life. My family should die of hunger rather than that he should suffer."

An Arab once said: "My countrymen blame me for being in debt, and yet I contracted it for a horse of noble race and well rounded forms, who confers honour upon them and serves as a talisman to my _goum_, and to whom I have given a slave as his attendant."

An Arab one day sent his son to buy a horse in the market-place, and he, before setting out, asked his father what qualities the animal should have. The father made answer: "His ears should be ever in motion turning sometimes forward, sometimes behind, as if he were listening to something. His eyes ought to be keen and restless, as if his mind were occupied with something. His limbs must be well set on and well proportioned." "Such a horse," the son rejoined, "will never be sold by his master."

Many of the Arabs of Upper Asia have genealogical trees, in which they state and confirm by evidence that would be accepted in a court of justice, the birth and parentage of the colt, so that when a proprietor wishes to sell a horse he has only to produce his genealogical tree to satisfy the purchaser that he is not deceiving him.

I have seen among the Annaza, a tribe extending from Bagdad to the confines of Syria, horses so absolutely priceless that it was impossible to buy them, or at least to pay in cash for them. These horses are usually disposed of to great personages or wealthy merchants, who pay a fabulous price for them in thirty to fifty bills, falling due at intervals of twelve months, or else they bind themselves to pay an annual sum for ever to the vendor and his descendants.

"I take them by surprise in the morning, while the bird is yet in its nest and the moisture from the dew is making its way to the river.

"I surprise them with my sleek-coated courser that by its swiftness overtakes the wild beasts and never wearies of hunting the gazelle in all seasons and far from our home.

"He has the flanks of the gazelle, the legs of the female ostrich, and the straight back of the wild ass standing as a sentinel on a hillock.

"His croup, like to a heap of sand which moisture has rendered compact, harmonizes with withers rising above the back, like the pack-saddle of the camel kept in its place by the crupper.

"The swellings behind his ears are rounded like spheres: the headstall and the headband seem as if they were fixed to the extremity of the trunk of a palm-tree, stripped of its leaves.

"Fastened by the side of other horses, he bites and demeans himself in his jealousy as if he were possessed by a demon."

SHOEING.

Contrary to the accepted opinion, the Arabs of the Sahara are in the custom of shoeing their horses, whether on the two forefeet, or on all four feet, according to the nature of the ground they occupy. Those who shoe them on all four feet are the inhabitants of the stony districts, and these constitute the majority. Among them are the Arbâa, Mekhadema, Aghrazelia, Saâid-Mekhalif, Oulad-Yagoub, Oulad-Nayl, Oulad-Sidi-Shikh, Hamyane, etc., etc. It is the universal practice to take the shoes off in the spring, when the animals are turned out to grass; the Arabs asserting that care must be taken not to check the renewal of the blood which takes place at that season of the year.

In every desert tribe there is a _douar_ set apart by the name of _douar-el-maâllemin_, "the master's douar." It is that of the farriers. A profession entirely and especially devoted to that indispensable complement of the Arab, his horse, might be expected to be made the object of particular esteem. Accordingly, numerous and invaluable privileges are accorded to them, but I am not certain if the concession of these privileges is to be regarded as an homage rendered to an art that refers exclusively to the horse, and not also, seeing that it is the only art that survives in the desert, as a remembrance of the encouragements formerly given to the able and learned men of Arabia, Egypt, Africa, and Spain, by the Arabs of the olden times, the brilliant conquerors of the Goths and contemporaries of Haroun-al-Raschid.

The Arabs of the Sahara say that their first farriers came to them from the towns on the seaboard, such as Fez, Tunis, Mascara, Tlemcen, and Constantine, since when their knowledge and their calling have been perpetuated in their families from generation to generation. A farrier must likewise be something of an armourer and iron-smith, to repair their bits, spurs, knives, guns, sabres, and pistols, besides making horse-shoes, sowing needles, sickles, small hatchets, and mattocks.

In return he enjoys the following immunities: He pays no contributions—on the contrary, when his tribe proceeds to the Tell to buy grain a collection is made for his benefit. This immunity, however, he shares with the maker of sandals. "The worker in iron and the maker of boots pay no imposts." Neither is he called upon to offer kouskoussou or shelter to any one: in other words, he is exempted from the duty of hospitality, which in certain cases is imposed upon all. The constant toil demanded by his calling, the unavoidable accidents to which he is liable through the urgent wants of his brethren night and day, the sleepless nights he has to undergo, entitle him to certain dues, called _aâdet-el-maâllem_, "the master's dues." On their return from the purchase of grain in the Tell every tent makes over to him a _feutra_ of wheat and barley, and a _feutra_ of butter. In the spring he receives in addition the fleece of a ewe. If a camel is killed for eating, he claims the part comprised between the withers and the tail, deducting the hump, which, being covered with fat, is esteemed a delicacy. In razzias and expeditions, whether or not he has taken part in the enterprise, he is entitled to a share of the booty. Usually, it is a sheep, or a camel, according to the value of the prize. This due is known as the horseman's ewe. The most important privilege, however, accorded to farriers, the indisputable token of the protection they formerly enjoyed and of the esteem in which they are still held, is the gift of life on the field of battle. If a farrier is on horseback, with arms in his hands, he is liable to be killed like any other horseman of the _goum_; but if he alights and kneels down and imitates with the two corners of his burnous—raising and depressing them by turns—the movement of his bellows, his life will be spared. Many a horseman has saved his life by means of this stratagem. A farrier can only enjoy the benefit of this privilege by leading an inoffensive life, absorbed in the duties of his business; but if he distinguishes himself by his warlike prowess, he forfeits the privileges of his calling, and is treated as an ordinary horseman. These advantages, on the other hand, are compensated by a serious drawback. Should he happen to grow rich, a quarrel is fastened upon him and in one way or another a portion of his wealth is taken from him to prevent him from quitting the district.

A farrier whose tribe has been plundered seeks out the victors, and on the simple proof of his trade, recovers his tent, tools, utensils, and horse-shoes. His implements consist of a pair of bellows, which are nothing more than a goat-skin bag with three openings, of which two are on the upper part in the same line, and the third at the opposite end. Through this last protrudes the barrel of a gun, or pistol, that conveys the blast to the fire. It is the wife's department to work the bellows. She kneels down before the charcoal which is placed in a hole, and takes in each hand one of the upper orifices, which she closes by clutching the skin around them. Then by alternately opening and closing her hands, she produces a movement that causes a current of air sufficient for the purpose, though not very powerful. The Arabs of the Sahara give the preference over a more perfect one to these bellows with their feeble blast, but which are easily transported in their nomadic expeditions. To the bellows the farrier joins an anvil, a hammer, files, pincers, and a vice. These instruments they obtain chiefly from the seabord, though some of them they make for themselves. Formerly they used to procure the iron in the great markets of the central desert, at Tougourt, among the Beni-Mezabe, or at Timimoun, according to the greater or less distance of those points from their own neighbourhood; but now they begin to purchase them from us. The charcoal they prepare themselves with the _arar_, the _remt_, the _senoubeur_, and the _djedary_, the last being the most esteemed.

The horse-shoes are kept ready made, and always command a sure sale, the Arabs being in the habit of laying in their supply for the whole year, consisting of four sets for the fore-feet and four for the hind-feet. The nails are likewise made by the farriers. When a horseman goes to a farrier, taking his shoes with him, the latter is paid by his privileges, and when the horse is shod, its master gets on its back, merely saying: "Allah have mercy on thy fathers!" He then goes his way and the farrier returns to his work. But if the horseman does not bring his shoes with him, he gives two _boudjous_ to the farrier for the complete set, and his thanks are couched in the simplest formula of Arab courtesy. "Allah give thee strength!" he says, as he takes his departure.

In the Sahara, they put the shoes on cold. In the foot of the horse, say the Arabs, there are hollow interstices, such as the frog, the heel, etc., which it is always dangerous to heat, if only by the approach of the hot iron. This aversion for the hot iron, founded on the destructive action of heat on the delicate parts of the foot, is so strong among them that in bivouacs, when they see us shoeing our horses, they exclaim: "Look at those Christians pouring oil upon fire!" In a word, they cannot understand why—especially in long marches, when the exercise draws the blood down to the foot of the horse—any one should wish to increase this natural heat by the action of heated iron.

The shoes are very light, of a soft, pliant metal. In the fore-shoes only three nails are driven in on each side. The toes are free, and never fastened. According to the Arabs, nails in the toe would interfere with the elasticity of the foot, and would cause the horse at the moment he sets his foot on the ground precisely the same sensation that a man experiences from wearing a tight shoe. Many accidents thence ensue.

The feet are neither pared nor shortened. The hoof is allowed to grow freely, the very stony ground and incessant work sufficing to wear it off naturally as it tries to get beyond the iron. The necessity of paring the feet is only felt when horses have been for a long time fastened in front of the tent without doing any work, or have remained long in the Tell. In such a case the Arabs simply make use of the sharp-pointed knives which they are never without. This method has this further advantage that if a horse casts a shoe, he can still proceed on his journey, as the sole remains firm and hard. "With you," say they, "and with your practise of paring the foot, if the horse casts a shoe you must pull up, or see him bleeding, halting and suffering."

The shoes are joined at the heel. As the horse can only suffer in the part that is quick, and not in the part that is hard, it is, of course, the frog that should be shielded from accident. The shoes should therefore follow the curvature of the frog. They give to the nail-heads the form of a grasshopper's head, the only form, as they allege, that allows the nails to be worn down to the last without breaking. They approve of our method of driving the nails into punched holes and clinching them outside, which prevents a horse from cutting himself; but their scarcity of iron obliges them to content themselves, for their part, with hammering the nails down upon the hoof, so as to render them serviceable a second time by making a new head. If a horse overreaches himself they cut away his heels and place light shoes on his forefeet, but heavier ones on his hindfeet. They are careful not to leave one foot shod and the other bare. If during an excursion a horse happens to cast one of his fore-shoes, and his rider has not a fresh supply with him, he takes off both the hind shoes and puts one of them on the forefoot; and if the animal is shod only on his forefeet, the rider will take the shoe off the other foot, rather than leave him in such a condition. Should a horse, after a long journey such as the horsemen of the desert not unfrequently make, require to be shod, it is no uncommon thing to place a morsel of felt between the shoe and the foot.

The necessity, caused partly by the nature of the ground and partly by the length of their excursions, of shoeing the horses of the Sahara, has shown the expediency of accustoming the colt to let himself be shod without resistance. They therefore give him kouskoussou, cakes, dates, etc., while he allows them to lift his foot and knock upon it. They then caress his neck and cheeks, and speak to him in a low tone; and thus after a while he lifts his feet whenever they are touched. The little difficulty experienced at a later period, thanks to this early training, has probably given rise to the Arab hyperbole: "So wonderful is the instinct of the thoroughbred horse that if he casts a shoe he draws attention to it himself by showing his foot." This exaggeration at least proves how easy these horses are to be shod, and further explains how every horseman in the desert ought to have the knowledge and the means of shoeing his own horse, while on a journey. It is a point of the highest importance. It is not enough to be very skilful in horsemanship, or to train a horse in the most perfect manner, to acquire the reputation of a thorough horseman—in addition to all this, he must likewise be able to put on a shoe if necessary. Thus on setting out for a distant expedition every horseman carries with him in his _djebira_ shoes, nails, a hammer, pincers, some strips of leather to repair his harness, and a needle. Should his horse cast a shoe, he alights, unfastens his camel-rope, passes one end round the _kerbouss_ of the saddle and the other round the pastern, and ties the two ends together at such a length as will make the horse present his foot. The animal stirs not an inch, and his rider shoes him without assistance. If it be a hind shoe that has been thrown, he rests the foot upon his knee, and dispenses with aid from his neighbours. To avoid making a mistake he passes his awl into the nail holes in order to assure himself beforehand of the exact direction the nails should take. If, by chance, the horse is restive, he obtains for the hindfeet the help of a comrade who pinches the nose or ears of the animal. For the forefeet, he merely turns his hindquarters towards a thick prickly shrub, or extemporises a torchenes with a nose-bag filled with earth. Such cases, however, are rare.

The Saharenes declare that our shoes are much too heavy and in long and rapid excursions must be dreadfully fatiguing to the articulations, and cause much mischief to the fetlock joint. "Look at our horses," say they, "how they throw up the earth and sand behind them! how nimble they are! how lightly they lift their feet! how they extend or contract their muscles! They would be as awkward and as clumsy as yours did we not give them shoes light enough not to burden their feet, and the materials of which as they grow thinner commingle with the hoof and with it form one sole body." And when I have answered that we did not discover in our mode of shoeing the inconveniences pointed out by them, they would reply: "How should you do so? Cover as we do in a single day the distance you take five or six days to accomplish, and then you will see. Grand marches you make, you Christians, with your horses! As far as from my nose to my ear!"

HARNESS.

I have stated that the Arab saddle furnishes the rider with such a firm seat that he does not trouble himself at all about certain vices in a horse that are apt to cause us uneasiness. I will therefore say a few words on the subject, though it is one now familiar to every body.

The Arab saddle consists of a wooden saddle-tree, surmounted in front by a long _kerbouss_ or pommel, and by a broad troussequin behind, high enough to protect the loins. The whole is covered and held together, without nails or pegs, by a plain camel's skin which gives it great solidity. The bands rest on the animal's back, and are broad and flat, with a proper regard for the freedom of the withers and loins, and afford a roomy and commodious seat. This last is very hard, and it requires long practice to get used to it. The chiefs cover it with a woollen cushion; but the common horsemen make it a point of honour to ride on the bare wood, pretending that the use of cushions is excessive effeminacy, and by diminishing their points of contact cannot fail to invite them to sleep during a long course, and consequently expose them to injure their horses. This is all the more meritorious that for the most part, and especially in summer they ride without trousers or drawers.

The saddle-tree is concealed by a _stara_, or covering of red morocco, without ornament, in the case of individuals who are poor or not very well-to do; and by a _ghrebaria_, or covering of cloth or scarlet velvet, embroidered with gold or silver thread, and ornamented with fringes, in the case of rich people and chiefs. The _deïr_, or breast-piece, is very broad and is placed like that of our French saddle. Its extremities are provided with two strong buckles of iron or chased silver, and are fastened to the saddle-tree by small girth-leathers, so placed as to keep the saddle in its true position. The Arabs will have nothing to do with a crupper. They say it interferes with every forward movement by the restraint it imposes on the animal. They use it only with bat mules and donkeys, and even then they do not pass it under the tail.

The stirrups are broad and clumsy. Their lateral faces gradually diminish so as to unite with the upper bar which supports the ring for the stirrup-leathers. They are used very short, and the whole foot is thrust into them, and thus shielded from balls or falls. These stirrups are extremely painful for those who are not accustomed to them, because in raising oneself on them the eye strikes against the bone of the leg. After a time the skin hardens and an exostosis is formed that destroys all sensibility. It is by these exostoses that a horseman is distinguished from a foot-soldier, and so clearly, indeed, that in the province of Oran a certain Bey, having resolved to inflict an exemplary chastisement on a tribe that had revolted, put to death all who fell into his hands, bearing these marks. He well knew that his anger was vented only on the horsemen. The stirrups of wealthy individuals are either plated or gilt, and in former times the great Turkish officers had them made of solid silver or gold. The stirrups are suspended by leathers placed behind the girth, which are simply twisted straps of morocco or camel's skin—when doubled seven or eight times, they are of great strength. The noble make their stirrup-leathers of silken cord; but as these, let them be ever so solid, will not suffice when going at a rapid pace with the whole weight thrown upon the stirrups, they add what are called _maoune_, or stirrup-holders.

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.