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.