class="smcap">by Molony)

Frontispiece

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Ibn Rashid’s Mares

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Hamúd Ibn Rashid

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Pilgrimage Leaving Haïl

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Edible Locust

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Reservoir of Zobeydeh

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Persian Pilgrims in Front of the Haj

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Meshhed Ali

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Ariel, an Ánazeh Mare

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Canora

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Shagran

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Granite Range Of Jebel Shammar (Effect of Mirage)

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Fortress Of Agde

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Rock Inscriptions and Drawings in Jebel Shammar

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CHAPTER XII.

“Je ne trouvai point en eux ces formes que je m’attendais à retrouver dans la patrie de Zeid el Kheil.”—Guarmani.

Nejd horses—Their rarity—Ibn Saoud’s stud—The stables at Haïl—Some notes of individual mares—The points of a Nejd head—The tribes in the Nefûds and their horses—Meaning of the term “Nejdi”—Recipe for training.

A chapter on the horses we saw at Haïl has been promised, and may as well be given here.

Ibn Rashid’s stud is now the most celebrated in Arabia, and has taken the place in public estimation of that stud of Feysul ibn Saoud’s which Mr. Palgrave saw sixteen years ago at Riad, and which he described in the picturesque paragraphs which have since been constantly quoted.  The cause of this transference of supremacy from Aared to Jebel Shammar, lies in the political changes which have occurred since 1865, and which have taken the leadership of Central Arabia out of the hands of the Ibn Saouds and put it into those of the Emirs of Haïl.

Mohammed ibn Rashid is now not only the most powerful of Bedouin sheykhs, but the richest prince in Arabia; and as such has better means than any other of acquiring the best horses of Nejd, nor have these been neglected by him.

The possession of thoroughbred mares is always among the Arabs a symbol of power; and with the loss of their supreme position in Nejd, the Ibn Saouds have lost their command of the market, and their stud has been allowed to dwindle.  The quarrels of the two brothers, Abdallah and Saoud, sons of Feysul, on their father’s death, their alternate victories and flights from the capital, and the ruin wrought on them both by the Turks, broke up an establishment which depended on wealth and security for its maintenance; and at the present moment, if common report speaks true, hardly a twentieth part of the old stud remains at Riad.  The rest have passed into other hands.

That Feysul’s stud in its day was the best in Arabia is probable, and it may be that no collection now to be found there has an equal merit; but there seems little reason for supposing that it differed in anything but degree from what we ourselves saw, or that the animals composing it were distinct from those still owned by the various Bedouin tribes of Nejd.  All our inquiries, on the contrary (and we spared no occasion of asking questions), tend to show that it is a mistake to suppose that the horses kept by the Emirs of Riad were a special breed, preserved in the towns of Aared from time immemorial, or that they differed in any way from those bred elsewhere in Central Arabia.  They were, we were repeatedly assured, a collection recruited from the various tribes of the Nefûds,—a very fine collection, no doubt, but still a collection.  Every Bedouin we have asked has laughed at the idea of there being a special Nejd breed, only found in Aared.  In answer to our questions we were informed that in Feysul’s time emissaries from Riad were constantly on the look-out for mares wherever they could find them; and that the Emir had often made ghazús against this and that tribe, with no other object than the possession of a particular animal, of a particular breed.  The tribe from which he got the best blood, the Hamdani Simri and the Kehilan el-Krush, was the Muteyr (sometimes called the Dushan), while the Beni