blueRED DEER AND FAWN.
RED DEER AND FAWN.
RED DEER AND FAWN.
David wrote this psalm before he had risen to royal power, and while he was fleeing from his enemies from place to place, and seeking an uncertain shelter in the rock-caves. In verse 6 he enumerates some of the spots in which he has been forced to reside, far away from the altar, the priests, and the sacrifice. He has been hunted about from place to place by his enemies as a stag is hunted by the hounds, and his very soul thirsted for the distant Tabernacle, in which the Shekinah, the visible presence of God, rested on the mercy-seat between the golden cherubim.
Wild and unsettled as was the early life of David, this was ever the reigning thought in his mind, and there is scarcely a psalm that he wrote in which we do not find some allusion to the visible presence of God among men. No matter what might be the troubles through which he had to pass, even though he trod the valley of the shadow of death, the thought of his God was soothing as water to the hunted stag, and in that thought he ever found repose. Through all his many trials and adversities, through his deep remorse for his sins, through his wounded paternal affections, through his success and prosperity, that one thought is the ruling power. He begins his career with it when he opposed Goliath: "Thou comest to me with a sword, and with a spear, and with a shield: but I come to thee in the name of the Lord of hosts, the God of the armies of Israel." He closes his career with the same thought, and, in the "last words" that are recorded, he charged his son to keep the commandments of the Lord, that he might do wisely all that he did.
We now come to another point in the Deer's character; namely, the watchful care of the mother over her young. She always retires to some secret place when she instinctively knows that the birth is at hand, and she hides it from all eyes until it is able to take care of itself. By some strange instinct, the little one, almost as soon as it is born, is able to comprehend the signals of its mother, and there is an instance, well known to naturalists, where a newly-born Deer, hardly an hour old, crouched low to the earth in obedience to a light tap on its shoulder from its mother's hoof. She, with the intense watchfulness of her kind, had seen a possible danger, and so warned her young one to hide itself.
leaderTHE LEADER OF THE HERD.
THE LEADER OF THE HERD.
THE LEADER OF THE HERD.
There is scarcely any animal so watchful as the female Deer, as all hunters know by practical experience. It is comparatively easy to deceive the stag who leads the herd, but to evade the eyes and ears of the hinds is a very different business, andtaxes all the resources of a practised hunter. If they take such care of the herd in general, it may be imagined that their watchfulness would be multiplied tenfold when the object of their anxiety is their own young.
It is in allusion to this well-known characteristic that a passage in the Book of Job refers: "Knowest thou the time when the wild goats of the rock bring forth? or canst thou mark when the hinds do calve?" (xxxix. 1.) A similar image is used in Psa. xxix. 9. After enumerating the wonders that are done by the voice of the Lord, the thunders and rain torrents, the devastating tempests, the forked lightning, and the earthquake "that shaketh the wilderness of Kadesh," the Psalmist proceeds: "The voice of the Lord maketh the hinds to calve, and discovereth the forests,"—this being as mysterious to the writer as the more conspicuous wonders which he had previously mentioned.
So familiar to the Hebrews was the watchful care which the female Deer exercised over her young, that it forms the subject of a powerful image in one of Jeremiah's mournful prophecies: "Yea, the hind also calved in the field, and forsook it, because there was no grass." (xiv. 5.) To those who understand the habits of the animal, this is a most telling and picturesque image. In the first place, the Hind, a wild animal that could find food where less active creatures would starve, was reduced to such straits that she was obliged to remain in the fields at the time when her young was born, instead of retiring to some sheltered spot, according to her custom. And when it was born, instead of nurturing it carefully, according to the natural maternal instinct, she was forced from sheer hunger to abandon it in order to find a sufficiency of food for herself.
That the Deer could be tamed, and its naturally affectionate disposition cultivated, is evident from a passage in the Proverbs (v. 18, 19): "Let thy fountain be blessed: and rejoice with the wife of thy youth. Let her be as the loving hind and pleasant roe."
We might naturally expect that the Rabbinical writers would have much to say on the subject of the Hart and Hind. Among much that is irrelevant to the object of the present work there are a few passages that deserve mention. Alluding to the annual shedding of the Deer's horns, there is a proverb respectingone who ventures his money too freely in trade, that "he has hung it on the stag's horns," meaning thereby that he will never see it again. It is remarkable that in Western Africa there is a proverb of a similar character, the imprudent merchant being told to look for his money in the place where Deer shed their horns.
watchfulTHE WATCHFUL DOE.
THE WATCHFUL DOE.
THE WATCHFUL DOE.
kneelingA KNEELING CAMEL.
A KNEELING CAMEL.
A KNEELING CAMEL.
The two species of Camel, and the mode of distinguishing them—Value of the Camel in the East—Thirst-enduring capability—The hump, and its use to the animal—The Camel as a beast of draught and burden—How the Camel is laden—Camels for riding—Difficulty of sitting a Camel—A rough-paced steed—Method of guiding the Camel—The swift dromedary—Young Camels and their appearance—The deserted Camel.
The two species of Camel, and the mode of distinguishing them—Value of the Camel in the East—Thirst-enduring capability—The hump, and its use to the animal—The Camel as a beast of draught and burden—How the Camel is laden—Camels for riding—Difficulty of sitting a Camel—A rough-paced steed—Method of guiding the Camel—The swift dromedary—Young Camels and their appearance—The deserted Camel.
Before treating of the Scriptural references to the Camel, it will be as well to clear the ground by noticing that two distinct species of Camel are known to zoologists; namely, the common Camel (Camelus dromedarius), which has one hump, and the Bactrian Camel (Camelus Bactrianus), which has two of these curious projections. There is a popular but erroneous idea that the dromedary and the Camel are two distinct animals, the latter being distinguished by its huge hump, whereas the fact is, that the dromedary is simply a lighter and more valuable breed of the one-humped Camel of Arabia, the two-humped Bactrian Camel being altogether a different animal, inhabiting Central Asia, Thibet, and China.
The Camel is still one of the most valued animals that inhabit Palestine, and in former times it played a part in Jewish history scarcely inferior to that of the ox or sheep. We shall, therefore, devote some space to it.
In some parts of the land it even exceeded in value the sheep, and was infinitely more useful than the goat. At the very beginning of Jewish history we read of this animal, and it is mentioned in the New Testament nearly two thousand years after we meet with it in the Book of Genesis. The earliest mention of the Camel occurs in Gen. xii. 16, where is related the journey of Abram: "He had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels."
returnsJACOB LEAVES LABAN AND RETURNS TO CANAAN WITH HIS CAMELS, SHEEP, AND CATTLE.
JACOB LEAVES LABAN AND RETURNS TO CANAAN WITH HIS CAMELS, SHEEP, AND CATTLE.
JACOB LEAVES LABAN AND RETURNS TO CANAAN WITH HIS CAMELS, SHEEP, AND CATTLE.
Belonging, as he did, to the nomad race which lives almost wholly on the produce of their herds, Abram needed Camels, not only for their milk, and, for all we know, for their flesh, but for their extreme use as beasts of burden, without which he could never have travelled over that wild and pathless land. The whole of Abram's outer life was exactly that of a Bedouin sheikh of the present day, in whom we find reproduced thehabits, the tone of thought, and the very verbiage of the ancient Scriptures.
Many years afterwards, when the son of his old age was desirous of marrying a wife of his own kindred, we find that he sent his trusted servants with ten of his Camels to Mesopotamia, and it was by the offering of water to these Camels, that Rebekah was selected as Isaac's wife (see Gen. xxiv. 10, 19). In after days, when Jacob was about to leave Laban, these animals are mentioned as an important part of his wealth: "And the man increased exceedingly, and had much cattle, and maid-servants, and men-servants, and camels, and asses" (Gen. xxx. 43).
It is thought worthy of mention in the sacred narrative that Job had three thousand, and afterwards six thousand Camels (Job i. 3, and xlii. 12); that the Midianites and Amalekites possessed camels without number, as the sand by the seaside.
campA CAMP IN THE DESERT.
A CAMP IN THE DESERT.
A CAMP IN THE DESERT.
They were valuable enough to be sent as presents from one potentate to another. For example, when Jacob went to meet Esau, he gave as his present two hundred and twenty sheep, the same number of goats, fifty oxen, thirty asses, and sixty camels, i.e. thirty mothers, each with her calf. They were important enough to be guarded by men of position. In 1 Chron. xxvii. 30, we find that the charge of David's Camels was confided to oneof his officers, Obil the Ishmaelite, who, from his origin, might be supposed to be skilful in the management of these animals. Bochart, however, conjectures that the word Obil ought to be read as Abal,i.e.the camel-keeper, and that the passage would therefore read as follows: "Over the camels was an Ishmaelitish camel-keeper."
We will now proceed to the uses of the Camel, and first take it in the light of food.
By the Mosaic law, the Camel was a forbidden animal, because it did not divide the hoof, although it chewed the cud. Yet, although the Jews might not eat its flesh, they probably used the milk for food, as they do at the present day. No distinct Scriptural reference is made to the milk of the Camel; but, as the Jews of the present day are quite as fastidious as their ancestors in keeping the Mosaic law, we are justified in concluding that, although they would not eat the flesh of the animal, they drank its milk. At the present time, the milk is used, like that of the sheep, goat, and cow, both in a fresh and curdled state, the latter being generally preferred to the former. A kind of cheese is made from it, but is not much to the taste of the European traveller, on account of the quantity of salt which is put in it. Butter is churned in a very simple manner, the fresh milk being poured into a skin bag, and the bag beaten with a stick until the butter makes its appearance.
That it was really used in the patriarchal times is evident by the passage which has already been mentioned, where Jacob is related to have brought as a present to his brother Esau thirty milch Camels, together with their young. So decided a stress would certainly not have been laid upon the fact that the animals were milch Camels unless the milk were intended for use.
Perhaps the use of the Camel's milk might be justified by saying that the prohibition extended only to eating and not to drinking, and that therefore the milk might be used though the flesh was prohibited.
There was another mode in which the Camel might be used by travellers to sustain life.
The reader is probably aware that, even in the burning climate in which it dwells, the Camel is able to go for a long time without drinking,—not that it requires less liquid nourishment thanother animals, but that it is able, by means of its internal construction, to imbibe at one draught a quantity of water which will last for a considerable time. It is furnished with a series of cells, into which the water runs as fast as it is drunk, and in which it can be kept for some time without losing its life-preserving qualities. As much as twenty gallons have been imbibed by a Camel at one draught, and this amount will serve it for several days, as it has the power of consuming by degrees the water which it has drunk in a few minutes.
This curious power of the Camel has often proved to be the salvation of its owner. It has often happened that, when travellers have been passing over the desert, their supply of water has been exhausted, partly by the travellers and partly by the burning heat which causes it to evaporate through the pores of the goat-skin bottle in which it was carried. Then the next well, where they had intended to refill their skins and refresh themselves, has proved dry, and the whole party seemed doomed to die of thirst.
Under these circumstances, only one chance of escape is left them. They kill a Camel, and from its stomach they procure water enough to sustain life for a little longer, and perhaps to enable them to reach a well or fountain in which water still remains. The water which is thus obtained is unaltered, except by a greenish hue, the result of mixing with the remains of herbage in the cells. It is, of course, very disagreeable, but those who are dying from thirst cannot afford to be fastidious, and to them the water is a most delicious draught.
It is rather curious that, if any of the water which is taken out of a dead Camel can be kept for a few days, both the green hue and the unpleasant flavour disappear, and the water becomes fresh, clear, and limpid. So wonderfully well do the internal cells preserve the water, that after a Camel has been dead for ten days—and in that hot climate ten days after death are equal to a month here—the water within it has been quite pure and drinkable.
Many persons believe in the popular though erroneous idea that the Camel does not require as much water as ordinary animals. He will see, however, from the foregoing account that it needs quite as much water as the horse or the ox, but that it possesses the capability of taking in at one time as much aseither of these animals would drink in several days. So far from being independent of water, there is no animal that requires it more, or displays a stronger desire for it. A thirsty Camel possesses the power of scenting water at a very great distance, and, when it does so, its instincts conquer its education, and it goes off at full speed towards the spot, wholly ignoring its rider or driver. Many a desert spring has been discovered, and many a life saved, by this wonderful instinct, the animal having scented the distant water when its rider had lost all hope, and was resigning himself to that terrible end, the death by thirst. The sacred Zemzem fountain at Mecca was discovered by two thirsty Camels.
shadeA GRATEFUL SHADE.
A GRATEFUL SHADE.
A GRATEFUL SHADE.
Except by the Jews, the flesh of the Camel is eaten throughout Palestine and the neighbouring countries, and is looked upon as a great luxury. The Arab, for example, can scarcely have a greater treat than a Camel-feast, and looks forward to it in a state of wonderful excitement. He is so impatient, that scarcely is the animal dead before it is skinned, cut up, and the various parts prepared for cooking.
To European palates the flesh of the Camel is rather unpleasant, being tough, stringy, and without much flavour. The fatty hump is universally considered as the best part of the animal, and is always offered to the chief among the guests, just as the North American Indian offers the hump of the bison to the most important man in the assembly. The heart and the tongue, however, are always eatable, and, however old a Camel may be, these parts can be cooked and eaten without fear.
The hump, or "bunch" as it is called in the Bible, has no connexion with the spine, and is a supplementary growth, which varies in size, not only in the species, but in the individual. It is analogous to the hump upon the shoulders of the American bison and the Indian zebra, and in the best-bred Camels it is the smallest though the finest and most elastic.
This hump, by the way, affords one of the points by which the value of the Camel is decided. When it is well fed and properly cared for, the hump projects boldly, and is firm and elastic to the touch. But if the Camel be ill, or if it be badly fed or overworked, the hump becomes soft and flaccid, and in bad cases hangs down on one side like a thick flap of skin. Consequently, the dealers in Camels always try to produce their animals in themarket with their humps well developed; and, if they find that this important part does not look satisfactory, they use various means to give it the required fulness, inflating it with air being the most common. In fact, there is as much deception among Camel-dealers in Palestine as with dog or pigeon fanciers in England.
Here perhaps I may remark that the hump has given rise to some strange but prevalent views respecting the Camel. Many persons think that the dromedary has one hump and the Camel two—in fact, that they are two totally distinct animals. Now the fact is that the Camel of Palestine is of one species only, the dromedary being a lighter and swifter breed, and differing from the ordinary Camel just as a hunter or racer differs from a cart-horse. The two-humped Camel is a different species altogether, which will be briefly described at the end of the present article.
The Camel is also used as a beast of draught, and, as we find, not only from the Scriptures, but from ancient monuments, was employed to draw chariots and drag the plough. Thus in Isa. xxi. 7: "And he saw a chariot with a couple of horsemen, a chariot of asses, and a chariot of camels." It is evident that in this passage some chariots were drawn by Camels and some by asses. It is, however, remarkable that in Kennard's "Eastern Experiences", these two very useful animals are mentioned as being yoked together: "We passed through a fertile country, watching the fellaheen at their agricultural labours, and not a little amused at sometimes remarking a very tall camel and a very small donkey yoked together in double harness, dragging a plough through the rich brown soil." Camels drawing chariots are still to be seen in the Assyrian sculptures. In Palestine—at all events at the present time—the Camel is seldom if ever used as a beast of draught, being exclusively employed for bearing burdens and carrying riders.
Taking it first as a beast of burden, we find several references in different parts of the Scriptures. For example, see 2 Kings viii. 9: "So Hazael went to meet him, and took a present with him, even of every good thing of Damascus, forty camels' burden." Again, in 1 Chron. xii. 40: "Moreover they that were nigh them, even unto Issachar and Zebulun and Naphtali,brought bread on asses, and on camels, and on mules, and on oxen." Another allusion to the same custom is made in Isaiah: "They will carry their riches upon the shoulders of young asses, and their treasures upon the bunches (or humps) of camels."
The Camel can carry a considerable load, though not so much as is generally fancied. A sort of a pack-saddle of a very simple description is used, in order to keep the burden upon so strangely-shaped an animal. A narrow bag about eight feet long is made, and rather loosely stuffed with straw or similar material. It is then doubled, and the ends firmly sewn together, so as to form a great ring, which is placed over the hump, and forms a tolerably flat surface. A wooden framework is tied on the pack-saddle, and is kept in its place by a girth and a crupper. The packages which the Camel is to carry are fastened together by cords, and slung over the saddle. They are only connected by those semi-knots called "hitches," so that, when the Camel is to be unloaded, all that is needed is to pull the lower end of the rope, and the packages fall on either side of the animal. So quickly is the operation of loading performed, that a couple of experienced men can load a Camel in very little more than a minute.
As is the case with the horse in England, the Camels that are used as beasts of burden are of a heavier, slower, and altogether inferior breed to those which are employed to carry riders, and all their accoutrements are of a ruder and meaner order, devoid of the fantastic ornaments with which Oriental riders are fond of decorating their favourite animals.
In the large illustration are represented four of the ordinary Camels of burden, as they appear when laden with boughs for the Feast of Tabernacles. The branches are those of the Hebrew pine, and, as may be seen, the animals are so heavily laden with them that their forms are quite hidden under their leafy burdens. The weight which a Camel will carry varies much, according to the strength of the individual, which has given rise to the Oriental proverb, "As the camel, so the load." But an animal of ordinary strength is supposed to be able to carry from five to six hundred pounds for a short journey, and half as much for a long one,—a quantity which, as the reader will see, is not so very great when the bulk of the animal is taken into consideration. It is remarkable that the Camel knows its ownpowers, and instinctively refuses to move if its correct load be exceeded. But, when it is properly loaded, it will carry its burden for hours together at exactly the same pace, and without seeming more fatigued than it was when it started.
ladenCAMELS LADEN WITH BOUGHS.
CAMELS LADEN WITH BOUGHS.
CAMELS LADEN WITH BOUGHS.
morningMORNING IN THE DESERT: STARTING OF THE CARAVAN.
MORNING IN THE DESERT: STARTING OF THE CARAVAN.
MORNING IN THE DESERT: STARTING OF THE CARAVAN.
The riding Camels are always of a better breed than those which are used for burden, and maybe divided into two classes; namely, those which are meant for ordinary purposes, and those which are specially bred for speed and endurance. There is as much difference between the ordinary riding Camel and the swift Camel as there is between the road hack and the race-horse. We will first begin with the description of the common riding Camel and its accoutrements.
The saddle which is intended for a rider is very different from the pack-saddle on which burdens are carried, and has a long upright projection in front, to which the rider can hold if he wishes it.
The art of riding the Camel is far more difficult of accomplishment than that of riding the horse, and the preliminary operation of mounting is not the least difficult portion of it. Ofcourse, to mount a Camel while the animal is standing is impossible, and accordingly it is taught to kneel until the rider is seated. Kneeling is a natural position with the Camel, which is furnished with large callosities or warts on the legs and breast, which act as cushions on which it may rest its great weight without abrading the skin. These callosities are not formed, as some have imagined, by the constant kneeling to which the Camel is subjected, but are born with it, though of course less developed than they are after they have been hardened by frequent pressure against the hot sand.
When the Camel kneels, it first drops on its knees, and then on the joints of the hind legs. Next it drops on its breast, and then again on the bent hind legs. In rising it reverses the process, so that a novice is first pitched forward, then backward, then forward, and then backward again, to the very great disarrangement of his garments, and the probable loss of his seat altogether. Then when the animal kneels he is in danger of being thrown over its head by the first movement, and jerked over its tail by the second; but after a time he learns to keep his seat mechanically.
As to the movement of the animal, it is at first almost as unpleasant as can be conceived, and has been described by several travellers, some of whose accounts will be here given. One well-known traveller declares that any person desiring to practise Camel-riding can readily do so by taking a music-stool, screwing it up as high as possible, putting it into a cart without springs, sitting on the top of it cross-legged, and having the cart driven at full speed transversely over a newly-ploughed field.
There is, however, as great a difference in the gait of Camels as of horses, some animals having a quiet, regular, easy movement, while others are rough and high-stepping, harassing their riders grievously in the saddle. Even the smooth-going Camel is, however, very trying at first, on account of its long swinging strides, which are taken with the legs of each side alternately, causing the body of the rider to swing backwards and forwards as if he were rowing in a boat.
Those who suffer from sea-sickness are generally attacked with the same malady when they make their first attempts at Camel-riding, while even those who are proof against this particularform of discomfort soon begin to find that their backs are aching, and that the pain becomes steadily worse. Change of attitude is but little use, and the wretched traveller derives but scant comfort from the advice of his guide, who tells him to allow his body to swing freely, and that in a short time he will become used to it. Some days, however, are generally consumed before he succeeds in training his spine to the continual unaccustomed movement, and he finds that, when he wakes on the morning that succeeds his first essay, his back is so stiff that he can scarcely move without screaming with pain, and that the prospect of mounting the Camel afresh is anything but a pleasant one.
"I tried to sit erect without moving," writes Mr. Kennard, when describing his experience of Camel-riding. "This proved a relief for a few minutes, but, finding the effort too great to continue long in this position, I attempted to recline with my head resting upon my hand. This last manœuvre I found would not do, for the motion of the camel's hind legs was so utterly at variance with the motion of his fore-legs that I was jerked upwards, and forwards, and sideways, and finally ended in nearly rolling off altogether.
"Without going into the details of all that I suffered for the next two or three days—how that on several occasions I slid from the camel's back to the ground, in despair of ever accustoming my half-dislocated joints to the ceaseless jerking and swaying to and fro, and how that I often determined to trudge on foot over the hot desert sand all the way to Jerusalem rather than endure it longer—I shall merely say that the day did at last arrive when I descended from my camel, after many hours' riding, in as happy and comfortable a state of mind as if I had been lolling in the easiest of arm-chairs."
A very similar description of the transition from acute and constant suffering to perfect ease is given by Albert Smith, who states that more than once he has dozed on the back of his Camel, in spite of the swaying backwards and forwards to which his body was subjected.
postTHE CAMEL POST.
THE CAMEL POST.
THE CAMEL POST.
If such be the discomfort of riding a smooth-going and good-tempered Camel, it may be imagined that to ride a hard-going and cross-grained animal must be a very severe trial to an inexperienced rider. A very amusing account of a ride on such aCamel, and of a fall from its back, is given by Mr. Hamilton in his "Sinai, the Hedjaz, and Soudan:"—
"A dromedary I had obtained at Suk Abu Sin for my own riding did not answer my expectations, or rather the saddle was badly put on—not an easy thing to do well, by the way—and one of my servants, who saw how out of patience I was at the many times I had had to dismount to have it arranged, persuaded me to try the one he was riding, the Sheik's present. I had my large saddle transferred to his beast, and, nothing doubting, mounted it.
"He had not only no nose-string, but was besides a vicious brute, rising with a violent jerk before I was well in the saddle, and anxious to gain the caravan, which was a little way ahead, he set off at his roughest gallop. Carpets, kufieh, tarbush, all went off in the jolting; at every step I was thrown a foot into the air, glad to come down again, bump, bump, on the saddle, by dint of holding on to the front pommel with the left hand, while the right was engaged with the bridle, which in the violence of the exercise it was impossible to change to its proper hand. I had almost reached the caravan, and had no doubt my hump-backed Pegasus would relax his exertions, when a camel-driver, one of the sons of iniquity, seeing me come up at full speed, and evidently quite run away with, took it into his head to come to my assistance.
"I saw what he was at, and called out to him to get out of the way, but instead of this he stuck himself straight before me, stretching himself out like a St. Andrew's cross, with one hand armed with a huge club, and making most diabolical grimaces. Of course the camel was frightened, it was enough to frighten a much more reasonable being; so, wheeling quickly round, it upset my unstable equilibrium. Down I came head foremost to the ground, and when I looked up, my forehead streaming with blood, the first thing I saw was my Arab with the camel, which he seemed mightily pleased with himself for having so cleverly captured, while the servant who had suggested the unlucky experiment came ambling along on my easy-paced dromedary, and consoled me by saying that he knew it was a runaway beast, which there was no riding without a nose-string.
"I now began to study the way of keeping one's seat in such an emergency. An Arab, when he gallops his dromedary withone of these saddles, holds hard on with the right hand to the back part of the seat, not to the pommel, and grasps the bridle tightly in the other. The movement of the camel in galloping throws one violently forward, and without holding on, excepting on the naked back, when the rider sits behind the hump, it is impossible to retain one's seat. I afterwards thought myself lucky in not having studied this point sooner, as, from the greater resistance I should have offered, my tumble, since it wasfatedI should have one, would probably have been much more severe. It is true I might also have escaped it, but in the chapter of probabilities I always think a mishap the most probable."
runawayA RUNAWAY.
A RUNAWAY.
A RUNAWAY.
sheikAN ARAB SHEIK MOUNTED UPON HIS CAMEL.
AN ARAB SHEIK MOUNTED UPON HIS CAMEL.
AN ARAB SHEIK MOUNTED UPON HIS CAMEL.
It may be imagined that a fall from a Camel's back is not a trifle, and, even if the unskilful rider be fortunate enough to fall on soft sand instead of hard rock, he receives a tolerably severe shock, and runs no little risk of breaking a limb. For the average height of a Camel's back is rather more than six feet, while some animals measure seven feet from the ground to the top of the hump.
This height, however, is of material advantage to the traveller. In the first place it lifts him above the waves of heated air that are continually rolling over the sand on which the burning rays of the sun are poured throughout the day; and in the second place it brings him within reach of the slightest breeze that passes above the stratum of hot air, and which comes to the traveller like the breath of life. Moreover, his elevated position enables him to see for a very great distance, which is an invaluable advantage in a land where every stranger may be a robber, and is probably a murderer besides.
The best mode of avoiding a fall is to follow the Arab mode of riding,—namely, to pass one leg over the upright pommel, which, as has been mentioned, is a mere wooden peg or stake, and hitching the other leg over the dangling foot. Perhaps the safest, though not the most comfortable, mode of sitting is by crossing the legs in front, and merely grasping the pommel with the hands.
Yet, fatiguing as is the seat on the Camel's back to the beginner, it is less so than that on the horse's saddle, inasmuch as in the latter case one position is preserved, while in the former an infinite variety of seat is attainable when the rider has fairly mastered the art of riding.
The Camel is not held by the bit and bridle like the horse, but by a rope tied like a halter round the muzzle, and having a knot on the left or "near" side. This is held in the left hand, and is used chiefly for the purpose of stopping the animal. The Camel is guided partly by the voice of its rider, and partly by a driving-stick, with which the neck is lightly touched on the opposite side to that which its rider wishes it to take. A pressure of the heel on the shoulder-bone tells it to quicken its pace, and a little tap on the head followed by a touch on the short ears are the signals for full speed.
There are three different kinds of stick with which the Camel is driven; one of them, a mere almond branch with the bark, and an oblique head, is the sceptre or emblem of sovereignty of the Prince of Mecca. Mr. Hamilton suggests that this stick, called the "mesh'ab," is the original of the jackal-headed stick with which so many of the Egyptian deities are represented; and that Aaron's rod that "brought forth buds, and bloomed blossoms, and yielded almonds," was themesh'ab, the almond-branchsceptre, the emblem of his almost regal rank and authority.
rodAARON'S ROD BEARS ALMONDS.
AARON'S ROD BEARS ALMONDS.
AARON'S ROD BEARS ALMONDS.
The women mostly ride in a different manner from the men. Sometimes they are hardy enough to sit the animal in the same way as their husbands, but as a rule they are carried by the animal rather than ride it, sitting in great basket-like appendages which are slung on either side of the Camel. These constitute the "furniture" which is mentioned in Gen. xxxi. 34. When Jacob left the house of Laban, to lead an independent life, Rachel stole her father's images, or "teraphim," and carried them away with her, true to her affectionate though deceptive nature, which impelled her to incur the guilt of robbery for the sake of enriching her husband with the cherished teraphim of her father. From the most careful researches we learn that these teraphim were used for divining the future, and that they were made in the human form. That they were of considerable size is evident from the fact that, when Saul was hunting after David, his wife Michal contrived to convey him out of the house, andfor a time to conceal her fraud by putting an image (or teraph) into the bed as a representative of her husband. Had not, therefore, the camel-furniture been of considerable dimensions, images of such a size could not be hidden, but they could well be stowed away in the great panniers, as long as their mistress sat upon them, after the custom of Oriental travellers and declined to rise on the ready plea of indisposition.
ridingCAMEL-RIDING.
CAMEL-RIDING.
CAMEL-RIDING.
This sort of carriage is still used for the women and children. "The wife and child came by in the string of camels, the former reclining in an immense circular box, stuffed and padded, covered with red cotton, and dressed with yellow worsted ornaments. This family nest was mounted on a large camel. It seemed a most commodious and well-arranged travelling carriage, and very superior as a mode of camel-riding to that which our Sitteen rejoiced in (i.e.riding upon a saddle). The Arab wife could change her position at pleasure, and the child had room to walk about and could not fall out, the sides of the box just reaching to its shoulders. Various jugs and skins and articles of domestic use hung suspended about it, and trappings of fringe and finery ornamented it."
This last sentence brings us to another point which is several times mentioned in the Bible; namely, the ornaments with which the proprietors of Camels are fond of bedizening their favourite animals.
Their leathern collars are covered with cowrie shells sewn on them in various fantastic patterns. Crescent-shaped ornaments are made of shells sewn on red cloth, and hung so abundantly upon the harness of the animal that they jingle at every step which it takes. Sheiks and other men of rank often have these ornaments made of silver, so that the cost of the entire trappings is very great.
swiftTHE DELOUL, OR SWIFT CAMEL.
THE DELOUL, OR SWIFT CAMEL.
THE DELOUL, OR SWIFT CAMEL.
We now come to the Swift Camel, or Deloul.
The limbs of the Deloul are long and wiry, having not an ounce of superfluous fat upon them, the shoulders are very broad, and the hump, though firm and hard, is very small.
A thoroughbred Deloul, in good travelling condition, is notat all a pleasing animal to an ordinary eye, being a lank, gaunt, and ungainly-looking creature, the very conformation which insures its swiftness and endurance being that which detracts from its beauty. An Arab of the desert, however, thinks a good Deloul one of the finest sights in the world. As the talk of the pastoral tribes is of sheep and oxen, so is the talk of the nomads about Camels. It is a subject which is for ever on their lips, and a true Bedouin may be seen to contemplate the beauties of one of these favourite animals for hours at a time,—if his own, with the rapture of a possessor, or, if another's, with the determination of stealing it when he can find an opportunity.
Instead of plodding along at the rate of three miles an hour, which is the average speed of the common Camel, the Deloul can cover, if lightly loaded, nine or ten miles an hour, and go on at the same pace for a wonderful time, its long legs swinging, and its body swaying, as if it were but an animated machine. Delouls have been reported to have journeyed for nearly fifty hours without a single stop for rest, during which time the animals must have traversed nearly five hundred miles. Such examples must, however, be exceptional, implying, as they do, an amount of endurance on the part of the rider equal to that of the animal; and even a journey of half that distance is scarcely possible to ordinary men on Delouls.
For the movements of the Deloul are very rough, and the rider is obliged to prepare himself for a long journey by belting himself tightly with two leathern bands, one just under the arms, and the other round the pit of the stomach. Without these precautions, the rider would be likely to suffer serious injuries, and, even with them, the exercise is so severe, that an Arab makes it a matter of special boast that he can ride a Deloul for a whole day.
A courier belonging to the Sherif of Mecca told Mr. Hamilton that he often went on the same dromedary from Mecca to Medina in forty-eight hours, the distance being two hundred and forty miles. And a thoroughbred Deloul will travel for seven or eight weeks with only four or five days of rest.
Even at the present time, these Camels are used for the conveyance of special messages, and in the remarkable Bornu kingdom a regular service of these animals is established, two couriers always travelling in company, so that if one rider or Camelshould fail or be captured by the Arabs, who are always on the alert for so valuable a prey, the other may post on and carry the message to its destination.
modeANOTHER MODE OF RIDING THE CAMEL.
ANOTHER MODE OF RIDING THE CAMEL.
ANOTHER MODE OF RIDING THE CAMEL.
The swift dromedary, or Deloul, is mentioned several times in the Old Testament. One of them occurs in Isa. lx. 6: "The multitude of camels shall cover thee, the dromedaries of Midian and Ephah." In this passage a distinction is drawn between the ordinary Camel and the swift dromedary, the former being the word "gamel," and the latter the word "beker," which is again used in Jer. ii. 23: "See thy way in the valley, know what thou hast done: thou art a swift dromedary."
There is a passage in the Book of Esther which looks as if it referred to the ordinary Camel and the swift dromedary, butthere is considerable uncertainty about the proper rendering It runs as follows: "And he wrote in king Ahasuerus' name, and sealed it with the king's ring, and sent letters and posts on horseback, and riders on mules, camels, and young dromedaries."
The Jewish Bible, however, translates this passage as follows: "And sent letters by the runners on the horses, and riders on the racers, mules, and young mares." Now, the wordrekesh, which is translated as "racer," is rendered by Buxtorf as "a swift horse or mule," and the wordbeni-rammachim, which is translated as "young mares," literally signifies "those born of mares."
The Camel-drivers behave towards their animals with the curious inconsistency which forms so large a part of the Oriental character.
Prizing them above nearly all earthly things, proud of them, and loving them after their own fashion, the drivers will talk to them, cheer them, and sing interminable songs for their benefit. Towards the afternoon the singing generally begins, and it goes on without cessation in a sort of monotonous hum, as Dr. Bonar calls it. The same traveller calls attention to a passage in Caussinus' "Polyhistor Symbolicus," in which the learned and didactic author symbolizes the maxim that more can be done by kindness than by blows. "The Camel is greatly taken with music and melody. So much so, indeed, that if it halts through weariness, the driver does not urge it with stripes and blows, but soothes it by his songs."
Several travellers have mentioned these songs. See, for example, Miss Rogers' account of some Bedouins: "Their songs were already subdued to harmonize with their monotonous swinging pace, and chimed softly and plaintively with the tinkling of camel-bells, thus—